There is sufficient courage, resilient bonds, and wisdom to put up a resistance against the forces threatening our liberty
On a cool September evening, somewhere in Kampala-Uganda, a hall rang with peals of hearty laughter typical of old friends reuniting and the bubbly chatter of new friendships in formation. Wherever the eye rested, stirrings of joy abounded. In one corner, gifts of artisanal soap and scented candles passed from one hand to another, while in another corner, bits of news, personal and national, were traded.
These joyous sights and sounds belonged to a group of sixty African feminists who had come from Sudan, DR Congo, Uganda, Ethiopia, Tanzania, Kenya, and Rwanda to convene for the East African Regional Convening organised under the umbrella of the African Feminist Forum. At this forum, African feminists gathered to spend some time deliberating on strategies to counter the gale of fundamentalism sweeping across the world and with it, bearing seeds of conservative heteronormative patriarchal ideals, rigid homogeneity and fascism.
Fundamentalism often peddled through religion and culture can be defined as extremist and dogmatic interpretations of an ideology rooted in essentialist attitudes around various aspects of identity, like sex, ethnicity, religion, and nationalism. In the presence of perceived threats towards their identity, culture or power, those beset with a longing for the past where they believe “things were better back then” resist change, the advancement of modernity and any aspects of it. Often, this resistance takes place through the mobilization of people of a shared identity who are required to preserve or return to the past by putting up a spirited fight through strict adherence and enforcement of given rules.
Thus in the race towards maintaining homogeneity in regards to sex, gender and ethnicity etc, women’s and girls’ bodies which have long been ideological and political battlegrounds have their autonomy increasingly encroached upon as they are subjected to moral policing.
This year, for instance, we witnessed a surprising move by the United States Supreme Court when it overturned Roe v Wade, a landmark legal decision granting access to abortion to women in the US. This regressive move spells trouble for the rights of women, girls and gender-expansive persons in the USA and beyond, where organizing around sexual and reproductive health and rights will stall or fizzle out.
According to Open Democracy, US-based evangelicals, groups have poured more than $54M in Africa since 2007 to fight against LGBT rights, access to safe abortion, contraceptives and comprehensive sexuality education. This has resulted in some countries passing or attempting to pass discriminatory laws and practices as is exemplified by the anti-Homosexuality Laws in Uganda and now Ghana. In East Africa the Sexual and Reproductive Health and Rights Bill that could protect and facilitate the SRH and rights of all people in the region has stalled due to opposition by religious groups that are supported by Western fundamentalists. In August, 2022, by the Ugandan Minister of Ethics and Integrity in opposition to the bill said, “After all the failed attempts, they decided to sugarcoat it with some popular provisions, but when you assess it, you will find abortion, homosexuality, and these are not our values, this is not our culture, we said we must fight back,” said James Nsaba Buturo, the forum chairperson. A month before this convening, Kenya elected into power a president who is a well known evangelical christian who has given all signs of making religion central to his rule.
Away from religious fundamentalism, we have seen the rise of ethno-nationalist fundamentalism that manifests in increasing xenophobia and racism targeted against “foreigners” as in the case of continuos attacks against migrants in South Africa. In the Global North ethnonationalism continues to prevail in immigration laws intended to keep out foreigners, deportations or the detention of immigrants into modern day concentration camps like in Libya and Israel. The growing fundamentalist agenda is reflected in examples such as Sweden’s Democrat party which was founded by Neo Nazi movements, and the election of Italy’s far right prime minister who are meant to advance fundamentalist agendas.
Under the steerage of feminists of varying identities, the event ran from 25th to 28th September, and featured a profound discussion examining fundamentalism and how it manifests in governance, the economy, and individual spaces. These feminists are committed to the cause and are organising on various fronts; academia, grassroot movements, non-governmental organisations, political leadership among others.
Through its track record of oppression and destruction, fundamentalism as we have come to know it in historical and contemporary times, is indeed a fatal social poison that wounds and kills both the flesh and spirit. There’s never been a better time to take on this sinister force that is chiefly designed to subdue. The zeitgeist demanded that feminists convene to confront this wave of fundamentalism that was causing the rollback of the rights of women, girls, people from the LGBTQIA movement and other marginalised populations.
To infuse the participants with the mojo needed to take on the task of confronting and strategising against fundamentalism, the fiery Kenyan feminist scholar Dr Awino Okech, was elected for the task. Ahead of the reflection, Dr Okech set out to name the creature we were up against and lead us into a study of its anatomy before returning to the furnace to forge a weapon for it. Dr Okech offered much-needed insights on the subject through her keynote speech, pointing out that fundamentalism sits at the intersection of belonging, authoritarianism, and religious fundamentalism and that it takes on different forms in different contexts.
Using historical and contemporary examples at national and global levels, from Germany, India, Brazil and Kenya, Dr Okech explained that fundamentalism which often combines nationalism and religion, is a reaction towards the advance of modernity and also nostalgia for the past. She further pointed out that the advance of fundamentalism manifests in the form of moral panic that culminates in moral policing through surveillance and curtailing of civil liberties.
She shared examples of Iranian women protesting against the veil as part of their broader struggle for transformative justice, the election of a hyper-religious president in Kenya, Italy’s ushering in of a far-right political party and the overturning of Roe Vs Wade as clear indicators of the rise of fundamentalism. She submitted that given the nature of the kind of fundamentalism we are up against, it is only wise that our strategies against it take on a transnational, cross-movement and trans-disciplinary nature in order to defeat it. She encouraged us to stand in solidarity with each other, resisting on others’ behalf whenever their human rights are infringed on, because in preserving and protecting the liberties of others, we do our own. Our chances of survival and triumph over these forces, Dr Awino said, depends on how well we learn from the past. This means that we have to engage with the bodies of knowledge of our feminist ancestors to see the strategies that worked and failed and use that knowledge to forge our way forward.
Dr Okech’s keynote was a primer for the discussions that ensued at various feminist cafes set up on governance, economics and sexual integrity and bodily autonomy against the background of fundamentalism.
Ugandan Feminist scholar and educator, Sarah Mukasa submitted the need to create an ecosystem that responds to the issues at hand while learning from our past, to not lose sight of the bigger goal of social transformation. Professor Sylvia Tamale, a Ugandan feminist scholar and educator, in another rousing speech on decolonizing knowledge, implored feminists to engage vigorously with feminist writings and works and to write and document with equal verve so as to keep us flooding the past and our future with light. In support of this point, Dr. Awino Okech emphasised the importance of building and visibilising African feminist knowledge systems by citing African scholars. She called out young feminists’ inclination towards quoting feminist scholars from the west while ignoring African scholars entirely.
On resisting religious fundamentalism, Theology scholar, Professor Mombo Esther shared her thoughts on her work with the Circle of Concerned Theologians, a group of women theologians that dedicate their lives towards amplifying Pan-African and inter-religious theological perspectives of African women.
After days spent in collective reflection on the work to be done towards combating fundamentalism, the convening came to a close. At this point, the four days had cultivated an understanding that within and amongst us, was sufficient courage, resilient bonds, and wisdom to put up a resistance against the forces threatening our liberty. We felt that no matter how hard the fundamentalist gales blew, we would remain unbowed. In the joyous moments of exchanging words of hope and embracing each other goodbye, the words of Nigerian poet, Ijeoma Umebinyuo came to life:
“You call me sister not because you are my blood but because you understand the kind of tragedies we both have endured to come back into loving ourselves again and again.”
Written by: Mubeezi Tenda
