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Vladimir Putin Has One Reliable Set of Allies: Russia’s Iron Ladies
Vladimir Putin Has One Reliable Set of Allies: Russia’s Iron Ladies
Bridging Pakistan’s Gender Divide
Bridging Pakistan’s Gender Divide

Vladimir Putin Has One Reliable Set of Allies: Russia’s Iron Ladies

Originally published in The Guardian

The president’s useful anti-feminists legitimise a slide towards a patriarchal society – and offer no political challenge to his macho leadership.

Strength, patriotism, patriarchal values and a macho leadership style characterise Vladimir Putin’s current term as president. Strangely, this traditionalist authoritarian agenda has often been promoted by women.

The few Russian women who are represented in the highest federal posts – just 15.8% of the parliamentarians in the Duma, three of its 33 ministers and three of 85 regional governors – are usually responsible for “social policies” – healthcare, education, or social issues. Many female MPs are elected in accordance with common stereotypes of female leaders – celebrities, cosmonauts, Olympic champions and television hosts. All are expected to be cooperative and family oriented: in December, several female MPs protested against long parliamentary sessions, saying they needed to be home in time to feed their husbands.

The few liberal women who make it to the upper federal posts are either high-level, professional technocrats helping the regime run smoothly, or women with reputations as democrats who help legitimise non-democratic procedures. But they do not shape the political agenda.

Instead Putin can call on one special, truly politically active cohort of women: the conservative, pro-religion anti-feminists. Putin’s iron ladies have a crucial function in propaganda, politics and the initiating of decisive laws. Feminist scholars posit that including women in decision-making leads to policies that are more responsible, less confrontational and more likely to address issues of interest to women and ordinary citizens. However, Putin’s female political elite mostly refutes such an analysis.

The role models are women such as senator and ex-MP Yelena Mizulina, famed for her comment: “Even when a man beats his wife it doesn’t hurt as much as humiliation hurts a man.” Mizulina initiated the recent decriminalisation of domestic battery and the notorious 2013 law banning gay “propaganda”. She consistently advocates a ban on abortion, or the need for parents’ or a husband’s permission – despite the fact that only 12% of Russian women support an abortion ban. She also calls for the elimination of surrogate motherhood, and the seizing of children from gay couples – and advocates naming Orthodoxy as “the basis of national and cultural distinctness of Russia” in the constitution.

Putin can call on one special, truly politically active cohort of women: the conservative, pro-religion anti-feminists.

Putin’s anti-feminists champion repressive, controversial laws and practices. These include: restrictions on rallies and demonstrations; the “foreign agents” law that paralysed and stigmatised NGOs with foreign funding; curbs on civic freedoms and intellectual debates; and support for the state’s intervention in citizens’ privacy. The latest package of laws proposed by MP Irina Yarovayarequires telecommunications companies to assist the government in breaking into encrypted messages, increases the penalties for “extremism” and bans praying outside of “specially designated places”.

The human rights ombudswoman, police general Tatyana Moskalkova, supported the Chechen authorities’ policy of burning down the homes of insurgents’ family members. In 2012, after the protest by the feminist punk group Pussy Riot in Moscow’s cathedral of Christ the Saviour, for which three of its members got two years in prison, she proposed a law criminalising any “assault on morality”.

In this way Putin’s conservative female cohort help to shape and legitimise state ideology and propaganda, which compensate for a lack of reform and defunct institutions, and strengthen a regime that depends on these women to forge popular support. Propaganda portrays Russia as a distinct centre of power with unique values and “spiritual bonds” that combine Soviet, imperial and Orthodox values in a unified world view.

This eclecticism makes it easy to sell and promote the “Putin brand”: that of a pragmatic, strong, traditional leader, embodying masculine behaviour, and representing a resurgent Russia that challenges and offers an alternative to the “morally corrupt west”. According to Olga Vasilyeva, Russia’s education and science minister: “It is impossible to build the future without a foundation, and that foundation is patriotism – anything else is unimaginable.” She referred positively to Joseph Stalin, who, in her view, revived patriotism.

Putin’s female elite come from different generations, backgrounds and political pedigrees, from Soviet-era communist bosses and former democrats of the 1990s to young nationalists and Orthodox activists. Anna Kuznetsova, the new ombudswoman for children, is a 35-year-old ultra-conservative mother of six, wife of an Orthodox priest, and a monarchist. Natalia Poklonskaya, currently an MP, and popular as “the most beautiful prosecutor of Russia”, mobilised support for the annexation of Crimea.

Putin’s conservative female cohort help to shape and legitimise state ideology and propaganda, which compensate for a lack of reform and defunct institutions...

Poklonskaya is on the west’s sanctions list for Ukraine as are several others of Putin’s female elite, who zealously support Russia’s involvement in conflicts abroad. It was Valentina Matviyenko, an ex-Communist party leader who is now the speaker of the upper chamber of parliament, who gathered members of the senate for an emergency session in 2014 to give President Putin permission to use armed troops in Ukraine. Matvienko promotes cooperation between the state and the Orthodox church, and resists external attempts to “impose alien values” on Russia.

The Kremlin clearly sees these conservative women as useful in legitimising Russia’s slide towards a patriarchal society, promoting security services’ repressive agendas and setting standards of female political behaviour. And when someone like Mizulina proposes extreme traditionalist measures, the Kremlin can curb her initiatives, signalling to society that if not for Putin, obscurantists would rule.

Still, these women enjoy more political freedom than men because they are not seen as political rivals. A recent pollby the Levada Center showed that 54% of Russians don’t want a female president, and 38% don’t want to see women in a senior government role, a 10% increase from last year. Meanwhile, Russia’s future public leaders, mostly men, tend to be bred in closed security institutions and carefully monitored for their loyalty.

Propaganda about “traditional” values works effectively in Russia. Society adapts to its new marching orders, while the acute problems faced by Russian women – domestic violence, unequal pay, the stigmatisation of rape victims, and grave violations of women’s rights in the conflict-torn region of the North Caucasus – remain in obscurity, and unaddressed.

Crisis Group's South Asia Project Director Samina Ahmed during field research in Swat, Pakistan. Samina Ahmed/CRISIS GROUP
Commentary / Asia

Bridging Pakistan’s Gender Divide

Embarking on field research into Pakistan’s chronic crises sixteen years ago, our South Asia Project Director Samina Ahmed was a woman in a man’s world. But her experiences persuade her that understanding conflict requires rigorously incorporating the perspectives of women and girls whose opportunities are frequently inhibited by violence.

“Our people won’t let a girl study beyond the third grade (eight or nine years old). But this girl here cries and says: ‘I want to learn’. And I love her so much that I have no choice but to send her away from our village, because no education is available here beyond primary school level. She will go to the big city and she will learn and be the first one in the family”.

I hear these words from a Pakistani father about his daughter back in the early 2000s, on my second research assignment for the International Crisis Group. I am travelling in Balochistan, an area affected by a decade-old insurgency. I am seeking to unpack the causes of militancy and conflict through meetings with former militants, political workers, rights activists and religious leaders.

The eagerness of a little girl to defy the odds against her studying still resonates for me, as does her father’s sympathetic support, despite all the obstacles of tradition. They epitomise countless testimonies I hear throughout my travels. Not only do they influence how I work, but they guide my understanding of Pakistan and of how people – especially but not only women and children – experience its violence and multiple conflicts.

Addressing Security Concerns to Advance Gender Equality in Pakistan

Crisis Group's South Asia Project Director Samina Ahmed talks about the importance of security for the advancement of gender equality in Pakistan. CRISIS GROUP

Unheard Voices, Invisible Forces

On this pivotal day for me in Balochistan, a region tucked up against Iran and Afghanistan, I am planning to meet liberal, secular political activists, opponents of the Islamist Taliban. The meeting at this house, sitting cross-legged on the floor are only men, with one exception: a little girl. Responding to my questions, her father explains her determination to go to school and praises her character and tenacity to fulfil her dream.

He then proposes that I speak to other women from their community to hear their perspectives and experiences of the situation in the province. Such an opportunity in a part of the country where men and women live segregated lives is rare for any outsider. I jump at the chance and am escorted to the part of the house where women of the family live, off-limits to all men barring close relatives.

A large group of women greet me, well-dressed for the occasion. They gather round, excited at the chance to meet an outsider. They start by asking questions. How can a woman do the job I do? How can I work alone? How do I travel long distances freely? Except for family visits once a year, they say, they never venture beyond the walls of their home. They begin sharing their experiences and life stories. Some tell me that they would like to be educated and to have a job. There is anger and frustration in their voices. They know what they want, but believe it beyond their reach.

This meeting has a profound effect on me. I am a longstanding women’s rights activist, and was a member of the Women’s Action Forum in the 1980s during military rule. Having studied in universities in Pakistan and abroad, and worked in several countries, I am comfortable standing up for myself in a man’s world. But experiencing real, well-articulated frustration on both male and female sides of a traditional Pashtun household makes me start to think anew about the gender divide.

I come to realise that being a female researcher is a definite plus, as it gives me access to women as well as men.

I begin to understand the importance of integrating gender power dynamics into my conflict analysis by listening to women and girls in conflict-affected areas, even if they are publicly invisible. I come to realise that being a female researcher is a definite plus, as it gives me access to women as well as men. That day I make a conscious choice: I will redouble efforts to interview women as well as men, understand how they experience violence and their perspective on ending it and harness their potential to help build a more peaceful society.

The Remotest Reaches of Pakistan

In my years at Crisis Group I travel throughout Pakistan, from the slums of its largest city, Karachi, on the Indian Ocean to the hamlets of Khyber Pakhtunkhwa along the border with Afghanistan. I talk to people of all walks of life, especially the unheard and invisible parts of society. These include not just the voices of girls and women, but also those of political party workers, fishermen and farmers struggling for survival in often harsh and inhospitable terrain.

As a female researcher, I face no resistance while at work. The challenges are those faced by every woman travelling in Pakistan. The absence of public toilets for women, for example, poses not just a health but also a security hazard. Overall, though, during my trips, including times when I am the only woman staying in hole-in-the-wall hotels, I find that people are especially anxious to ensure that I am comfortable and safe.

Being a professional, at times people forget that I am a woman. They rarely treat me as an outsider, or a woman not conforming to local norms. The exception is in urban centres where I visit more conservative madrasas or mosques, though even there, people do not stop or openly rebuke me. Only very occasionally does someone ask me to cover my hair, as normally expected of a Muslim woman in Pakistan. Through their demeanour, however, people can convey that they are at least uncomfortable if not hostile to independent women like myself.

Of course I am conscious that not all Pakistani women think like me. This strikes me most forcefully one day on a visit to Khyber Pakhtunkhwa. I attend a session of the local parliament, where the ruling Islamist Party has a large number of female parliamentarians. Yet it is the men who talk, while the women simply sit there in silence.

“Aren’t you going to take part in the debate?”, I ask one of the women from the Islamist Party.

“No, my male leaders will talk on my behalf”, she retorts.

Providing a public platform to women is sometimes not enough to ensure that they themselves express their views and needs. In some cases, women in public life may also serve as proxies for other interests.

And yet I also see women and girls, like that little girl in the remote household in Balochistan, who want to speak out, who want to learn, who want an education, and whose menfolk are sometimes willing to listen to them.

The Madrasa Paradox

Women are not the whole story, since men are also changing, sometimes almost without being aware of it. I become conscious of this during my research on madrasas, or religious schools, a truly male preserve that I initially do not even connect to women.

I cannot enter madrasas, so a male Crisis Group colleague must talk to male students there. But I can meet the leaders of the religious parties that run much of the madrasa sector. I approach one Islamist party leader, who runs what is possibly the largest and most extreme group of madrasas, where almost nothing except the strictest interpretation of the Quran is taught. Surprisingly, he invites me to his home. Clearly, he doesn’t consider me as a threat as a woman. His young son is even present.

“Well sister”, the party leader says, “please tell my son he should study hard”.

Maulana, what does the young boy study?” I ask.

“English, mathematics and computer sciences”.

“But Maulana”, I shoot back. “Why isn’t he in your madrasa?”.

And he replies: “Sister, times have changed”.

Giving Women a Chance

In 2005, I travel to Swat in Khyber Pakhtunkhwa to get a sense of what is happening in the countryside. A guide, who is an ex-fighter wounded on battlefronts in both Afghanistan and in Kashmir, invites me home to meet his family. His house lies in a small, beautiful mountain village where he lives with his young daughters. His biggest problem: the obstacles he faces in giving these girls a formal education.

“You know”, he says, “for me the most precious thing now is their lives. And their futures. But what do I have to offer them? There is no school here. Without that, they can’t be ever like you, educated. And that’s what I want”.

Then the girls cluster round and I speak with them about what they believe the village most urgently needs. Their answer is simple: water, because they have to travel long distances just to get enough water for the house. And education. Through the years, I often hear this refrain.

Schooling comes up again when I try to explain Crisis Group’s conflict prevention work to one fifteen-year-old girl in Balochistan’s Gwadar city, a major naval base and now the hub of the Pakistan-China Economic Corridor. She responds with frustration and anger.

“You know, we are sick of the UN and you NGOs. You come here, you talk, you preach, you write, over and over again, but you don’t do anything for us”.

“What you think needs to be done?”, I ask.

“Look, I don’t want to be a teacher. I want to be a scientist. But in my school, there is not even a science teacher!”, she says. “I will never be a scientist unless we have what you had, the privilege of a good education”.

I learn my lesson right there. I want to do something about the lack of opportunities offered to her. Pakistani society may seem conservative about women’s education, but under the surface, currents for change are building momentum.

Pakistani society may seem conservative about women’s education, but under the surface, currents for change are building momentum.

My research across Pakistan illustrates the impact that insecurity has on girls’ ability to seek an education. Every person interviewed ­– not just young girls, but also their fathers and brothers – said that if their daughters or sisters could travel without risk to a nearby school, they would send them there. In much of the countryside, however, people often live far from schools; in rough urban districts, the daily trip to school may pose a physical threat. “We can’t risk them going long distances. It’s too unsafe”, is a complaint I hear often. It challenges my previous notion that cultural and social restrictions alone prevent girls from accessing education in Pakistan’s conflict zones.

These insights lead me to write two reports on girls’ education in Pakistan. The first one, Pakistan: Reforming the Education Sector, published in October 2004, warns that Pakistan’s deteriorating education system and a curriculum that promotes religious intolerance fails to equip young people with the skills necessary for a modern economy, and, in some cases, creates foot soldiers for jihadist groups.

I return to the subject ten years later, publishing Education Reform in Pakistan to show that millions are still out of school, the curriculum remains unreformed, and the education system remains alarmingly impoverished. That report also raises the problem of safe access to schools for girls, as well as the need to change the curriculum to protect against religious extremism and sectarianism.

A Mutual Interdependence

I am humbled again and again by human rights activists, humanitarian aid workers, and women’s rights leaders across Pakistan who risk their lives to promote positive changes in the country.

I am humbled again and again by human rights activists, humanitarian aid workers, and women’s rights leaders across Pakistan who risk their lives to promote positive changes in the country. By interviewing them and writing about their views, I take their voices to senior decision-makers in Pakistan. A leading champion of women’s rights, Pakistan’s first woman Prime Minister Benazir Bhutto, lauding the recommendations of our reports, told her party leaders that they should be essential reading. Unlike me, though, many of the people I interview are physically threatened and attacked. Yet every time I meet them, they thank me. I always feel it should be the other way around.

What women fear most is violence as they travel from their homes to earn a living and support their families.

The interdependence of my work and theirs is driven home to me one day in Punjab. I meet a lawyer who says he distributes photocopied versions of our reports among the members of his bar council to build consciousness of the legal changes Pakistan needs, especially to open new opportunities for women. I voice my surprise when he adds that he buys the reports ready-bound in a bookshop, even though they are available for free on our website. He sums up the relationship between Crisis Group, with our research and policy advocacy, and dedicated activists. His group is ready to distribute our work this way because, he says: “We have learned as much from these reports as you have learned from us”.

In 2016, writing about different layers of criminal, jihadist and ethno-religious violence in Karachi, I take my insights on what is holding schoolgirls back and test how they may apply to society more broadly. I look into gender-based violence where women are regularly subjected to sexual harassment on the streets as they go to work. Like girls trying to gain a formal education, I find that women from poor and marginalised communities in this mega-city, Pakistan’s economic hub, have few options to travel safely to their place of work. What women fear most is violence as they travel from their homes to earn a living and support their families.

By incorporating the perspectives of women and girls into my research, amplifying their voices and analysing how they experience the violence endemic to parts of Pakistan, Crisis Group’s work aims to provide a richer understanding of violence and conflict in my home country and encourage the government to take meaningful steps to address the simple problem of safety. Every woman who can leave her house each day to school or work represents a step forward.