Feminisme in de 21ste eeuw; global sisterhood is powerful?
Feminisme in de 21ste eeuw; global sisterhood is powerful?
Feminisme en multiculturalisme: een 21ste eeuw vol uitdagingen
Sluiten feminisme en multiculturalisme elkaar uit of is er plaats voor feminisme binnen elke cultuur en religie? Dat was de vraag die ik in mijn masterproef heb willen beantwoorden. Via een ‘anti-essentialistische’ kijk op vrouwen, feminisme, cultuur en religie heb ik proberen te bewijzen dat feminisme en multiculturalisme niet onverenigbaar zijn. In tegenstelling tot wat sommigen beweren, is het niet nodig dat de hele wereld een Westers voorbeeld volgt wat vrouwenemancipatie betreft. In deze 21ste eeuw is het daarentegen wel nodig dat we tot een mondiaal feminisme komen dat zich niet schuldig maakt aan aloude ‘ziektes’ als kolonialisme en racisme. Hiertoe moeten vooroordelen en stereotiepen uitgedaagd worden, via een open blik op het menselijke en dus veranderlijke karakter van culturen en religies.
Naar aanleiding van de ‘Arabische Lente’ vroeg ik mij af of Westerse feministen evolueren naar toenemende openheid ten opzichte van, en dialoog met, feministen van buiten het Westen. Feministen zijn vroeger immers vaak meegegaan in dominante discours die kolonialistisch van aard waren. Via een brede literatuurstudie, waarin ik een spectrum aan debatten en theorieën onderzoek en met elkaar confronteer, heb ik willen aantonen dat we via intraculturele en mondiale interculturele dialoog kunnen inzien dat er in elke cultuur en religie plaats is voor verandering, en dus ook voor feminisme.
Geen universeel feministisch recept
Feminisme is steeds afhankelijk van de context; het wordt vormgegeven door specifieke historische, sociale en machtsrelaties. Er bestaat dus geen feministisch recept dat universeel geldig is. We moeten dan ook vertrekken van dialoog met, en tolerantie ten opzichte van, andere culturen, willen we onze eigen visie niet ten onrechte opdringen aan mensen die beter hun eigen weg naar positieve verandering uitstippelen.
De beste manier om tot duurzame positieve verandering binnen een cultuur of religie te komen is via interne actie van progressieve stemmen, in combinatie met kritische steun van toegewijde buitenstaanders. Immers, als we het beste voor hebben met vrouwen uit andere culturen, is het eerst en vooral belangrijk te luisteren naar wat deze vrouwen zelf verlangen. Eén bepaalde Westerse invulling van feminisme is dus zeker niet overal toepasbaar, ook al vinden wij dat misschien logisch.
Cultuur en religie: een kwestie van macht en interpretatie
Een cultuur is steeds vatbaar voor verandering, en religie is een kwestie van interpretatie. Dat is de algemene gedachte die je als lezer van mijn masterproef steeds in het achterhoofd moet houden. Wanneer bepaalde culturen of religies op een vrouwonvriendelijke manier ingevuld worden, betekent dat nog niet dat deze culturen of religies per definitie slecht zijn voor vrouwen. Het is de dominante patriarchale invulling van die cultuur of religie die uitgedaagd moet worden, om zo tot een nieuwe en democratische interpretatie te komen, waarbij vrouwen het gevoel hebben dat er naar hun wensen geluisterd wordt.
Machtsrelaties bepalen welke interpretatie van cultuur of religie dominant is, en in hoeverre daarin plaats is voor zelfdeterminatie voor vrouwen. Het is dus aan de progressieve stemmen binnen bepaalde culturen en religies om dominante stemmen en patriarchale machtsrelaties aan te vechten, de dialoog aan te gaan en zelf hun pad naar hervorming, modernisering en emancipatie vorm te geven. Het enige wat buitenstaanders kunnen doen is in dialoog treden met progressieve insiders en constructieve kritiek uiten; kritisch respect in plaats van onverschilligheid of superioriteitsdenken.
Feminisme als uitdaging van de dominante logica en stereotiepen
Islamofobe en neo-koloniale stemmen proberen ons soms wijs te maken dat er nog steeds plaats is voor een beschavingsmissie, waarin het Westen de norm blijft bepalen. Het beschermen, ‘redden’ en emanciperen van vrouwen vormt echter slechts een legitimerende sluier voor hun ware bedoelingen. Hun discours is gegrond in racisme, een arrogant geloof in de eigen superioriteit, en in een botsing der beschavingen. Westerse feministen gingen in het verleden vaak mee in dit soort logica’s, maar hun racisme werd na verloop van tijd uitgedaagd door niet-Westerse vrouwen die zich hier niet in konden vinden. Alle vrouwen op deze aardbol bevinden zich tenslotte op unieke knooppunten van bepaalde machtsverhoudingen en identiteiten.
De stelling dat de islam vrouwen discrimineert en marginaliseert is gebaseerd op een ‘essentialistische’ kijk op deze godsdienst, en op feminisme. Deze kijk gaat ervan uit dat er een bepaalde onveranderlijke essentie bestaat binnen de islam of binnen feminisme. Een specifiek symbool als de hoofddoel zegt echter op zichzelf niets; enkel de motivatie erachter vertelt ons iets zinnigs. In plaats van stereotiepe beelden van moslimvrouwen moeten we dus kijken naar de realiteit, de welke zoals altijd zeer complex is. Moslimfeministen hebben hun ervaringen en visies getransformeerd in eigen standpunten en projecten om de status quo uit te dagen.
Tolerantie en dialoog in een mondiale feministische gemeenschap
Complete gelijkheid tussen de seksen zal niet overal als ideale vorm van feminisme naar voor geschoven worden; het is aan de vrouwen zelf om te kiezen voor een bepaalde invulling van feminisme. Keuzevrijheid creëren is de beste manier om tot een feminisme te komen dat aangepast is aan de uiteenlopende verlangens die leven binnen een bepaalde cultuur of religie.
Het is enkel in het voordeel van moslimvrouwen wanneer Westerse feministen zich openstellen voor hun standpunten en visies op de toekomst. Via een solidariteitsdialoog kan mondiaal feminisme uitgroeien tot een waarlijk inclusieve gemeenschap. Het is de motivatie om vormen van onderdrukking, ongelijkheid en onrechtvaardigheid te doen verdwijnen die feministen op strategische wijze kan verbinden op internationaal niveau. Een mondiaal feminisme dat niet blind wil zijn voor de multiculturele realiteit en de mondiale ongelijkheid moet dus anti-kolonialistisch, anti-racistisch en anti-kapitalistisch van aard zijn. Zo kan een alternatieve, feministische en democratische invulling van globalisering uitgedacht worden.
Wanneer verschillen tussen vrouwen niet onderschat, maar ook niet overschat, worden, is het mogelijk om diversiteit tot een wezenlijk kenmerk van feminisme te maken, misbruik ervan in islamofobe en neo-kolonialistische discours tegen te gaan, en zo medeplichtigheid aan een politiek van uitsluiting en ongelijkheid te vermijden. Tolerantie en dialoog zijn dus de codewoorden.
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