Guess who is way worse off in pandemics? Yup — women. While we’re leading the charge on the frontline by slogging away in jobs like nursing, teaching and aged care, our purses are copping a flogging now and into the future. More women than men have lost their jobs during this crisis and there are no prizes for picking who does the lion’s share of home-schooling. COVID-19 is creating a gendered storm of pandemic proportions (sorry, we couldn’t help ourselves).
The good news is, other women are the ones helping us through this crisis. Gender inclusion commentator, Amy Haddad, says we have some very finely honed skills in just shovelling through shit. And, you know, we just keep on shovelling
Thanks to Yumi and the team, and to the ABC for the chance to join in.
In the middle of a pandemic, the US is opposing women’s basic human right to determine what happens to their bodies.
Unless you are a multilateral gender nerd like me you may not know that 2020 is the 20th anniversary of UN Security Council Resolution 1325 – or the Women Peace and Security (WPS) Agenda. This is the resolution that finally recognised that women and girls experience conflict differently to men, that we should protect women and girls from violence in conflict, and work with women to prevent conflict.
Critically, the WPS agenda underscores that women’s participation in peace processes is essential to lasting peace.
There have been a further nine UN Security Council resolutions on WPS since 2000, but progress has been disappointingly slow. And not just because talk is cheap and action difficult, or because war – both making and peacebuilding – is a bloke fest, but because some countries actively oppose women’s human rights.
In April 2019, the Security Council debated a resolution on sexual violence in conflict intended to advance a survivor-centered approach that holds perpetrators to account, ends stigma and ensures appropriate support for survivors. But many, myself included, thought this resolution was a bad idea. Why? We knew the US would blow it up. And we were right.
The US has a veto in the Security Council which it threatened to use unless every reference to sexual and reproductive health and rights (SRHR) was removed, including any direct references to the previous WPS resolutions mentioning SRHR.
Nadia Murad and Amal Clooney had addressed the Security Council that morning on the need for support for survivors and watched on as the Security Council adopted UNSCR2467 – a resolution directly focused on sexual violence and rape survivors that contains no mention of SRHR.
There’s a whole paragraph on women who get pregnant as a result of rape but no reference to reproductive health. Against this low bar,UNSCR2493 was adopted in October 2019. It merely called for the full implementation of previous WPS resolutions, but on adoption, the US declared this did not include resolutions referencing SRHR. Seriously. And given these dynamics, there is no hope of using the 20th anniversary to progress the conversation on WPS.
Chillingly, this schmozzle is part of a longer-running opposition to SRHR. This blanket term covers issues including sexuality education, STI prevention, LGBTIQA+ health services, family planning and – yes – abortion.
Abortion is the key controversy, but there is also wrangling around sexuality education (especially from the abstinence crowd).
Abortion is the key controversy, but there is also wrangling around sexuality education (especially from the abstinence crowd) and LGBTIQA+ services.
SRHR is the compromise umbrella that avoids the need to unpick challenging specifics. But if there is pressure against even these vague words then we risk silencing a core discussion about human rights and bodily autonomy.
When we gloss over the need for survivors of sexual violence to access specific health support, we gloss over the fact that choice – including access to safe and legal abortion – is key to women’s dignity, their health and their rights.
The US is now working to exclude SRHR from COVID-19 responses. And it isn’t using a veto; it is using millions of dollars and seems willing to tear down key institutions to get its way.
The UN estimates that COVID-19 will see 47 million women lose access to contraceptives, resulting in seven million unwanted pregnancies
Compare this against UNFPA, the UN’s sexual and reproductive health agency, that estimates that COVID-19 will see 47 million women lose access to contraceptives, resulting in seven million unwanted pregnancies. And while the US has withdrawn from the WHO, many responses, including the GHR, are funded outside the WHO and the US is clearly prepared to throw its weight around to prevent funding for SRHR.
Access to safe and legal abortion saves lives. It is foundational to women’s control over their bodies, which is a fundamental human right. It’s easy to think that UN resolutions are a complicated acronym soup, but the US dummy spit over UNSCR2467 has real implications for how resources are allocated, results reported, and attention focused.
And if you needed any more fuel to fire your rage, consider this: the US is prepared, in the middle of a crisis, to pull the plug on life-saving funding because it opposes women’s basic human right to determine what happens to their bodies. If it is successful, women will die.
Covid-19 is consistently framed as a war by both politicians and the media, and why not? This is an existential crisis that will change our lives, possibly forever, and addressing the pandemic requires decisive action, concentrated resources and community-wide cooperation.
Many usefulanalyses of the relevance of the women, peace and security agenda in responding to Covid-19 have been published that might be read as implying that the war metaphor is legitimate or accurate. But, in reality, WPS principles and feminist foreign-policy analysis help us understand that the war framing is fundamentally unhelpful for three reasons: it alienates and divides people and groups, it ducks accountability for change, and it is really unimaginative at a time when we need to develop more creative and inclusive responses to big challenges.
In Australia, Prime Minister Scott Morrison leans towards metaphor rather than the outright war rhetoric of his counterparts in the US, the UK and France. His communications are also steeped in nationalism: he talks of‘summon[ing] the spirit of the Anzacs … [o]f those who won the great peace of the Second World War and defended Australia’ and affirming that ‘Australians will always be Australians’.
Whether it’s coming from Morrison, Donald Trump, Boris Johnson or Emmanuel Macron, the reference is clearly to World War II. As the renowned research professor Cynthia Enloe, who studies gender and militarism, writes, ‘leaders cherry-pick their wars and cherry-pick what they want us to remember about each war’. This sidesteps the complexity of war and conflict while harking back to a less-contested, male and white ‘militarized nostalgia’ around sacrifice, leadership and making do. It assumes that ‘war’ is something we all understand and are inspired by.
But linking ‘Australianness’ to World War II to rally or reassure citizens in our Covid-19 response assumes cultural understanding and experience that are not shared equally. It ignores the reality that nearly half of all Australians were born overseas or have at least one parent who was born overseas and have Australian identities forged long after the war. It overlooks the fact that only 2% of Australians are old enough to have a living memory of the war. It is silent on the exclusion of Indigenous people from the process of ‘nation-making’ through war and the ongoing exclusion of Australia’s frontier wars from official recognition. It ignores the contributions of Australian peace movements, in which women played prominent roles, and it fails to acknowledge that women’s contributions in war and in peace have been historically (and arguably contemporaneously) marginalised by militarised and masculine constructs of ‘ bravery and service’.
When we use the language of war to symbolise something good and noble for the purposes of crisis messaging, we ignore the disproportionate impact of conflict on women and girls and their marginalisation from decision-making in both war-making and peacebuilding. Papering over the very real and painful experiences of women in war is a poor way to reassure a community. And it’s particularly tone-deaf given that our Covid-19 response is built on women’s unpaid labour in the home and poorly paid and underappreciated labour in the caring and teaching sectors.
War framing suggests an urgency in which ‘now’ is never the time for critique—in wartime, we band together, we do not criticise. This is sadly familiar for those working in WPS, where too often we are too busy with conflict or too anxious for a quick peace deal to hear from women or give them decision-making power. But a further lesson from Enloe is that the construction of post-conflict societies happens concurrently with conflict. If we want to imagine an alternative way of life to be constructed ‘post-war’, now is the only time we have.
But perhaps the most egregious issue with viewing our response to a major crisis through a war lens is its complete lack of imagination. It’s an indictment on us collectively that we can’t think of a peaceful frame of reference for our need for community and state action and solidarity in response to a shared challenge. If our only response to a threat like Covid-19 is to force it into a war construct and slap conflict metaphors all over it, then we back ourselves into a dangerously narrow understanding of security.
Such a habit does not bode well for a more inclusive reimagining of security that takes account of global challenges like climate change, or domestic challenges like economic inequality and pervasive domestic violence. It not only suggests a lack of imagination in how we frame responses to these challenges but also raises the risk that any response (and attendant resources) will be militarised and/or co-opted by ‘hard’ security sectors. Instead, we need to be open to a conception of security that considers state and human security from multiple points of view, and that has other tools in the toolbox besides war.
War framing is easy—it provides a linguistic shortcut for the solidarity and sacrifice needed to move through a crisis—but it’s lazy, it limits our imagination and it denies us the opportunity for a more sophisticated and inclusive framing for how we meet complex security challenges.
Annabelle Lukin, associate professor of linguistics at Macquarie University, puts it best:
In the new kind of coming together that this virus is forcing on us, it’s time to put away the dangerous book for boys, and to turn away from one of our most beloved sources of strength, courage and inspiration.
We must give birth to new metaphors of unity and commonwealth. We might save even more lives than this deadly virus looks set to take away.