Invitation to a conversation on Violence Against Women online: Presence, Problems and Solutions

Image courtesy of takebackthetech.net

As part of unpacking the annually commemorated 16 Days of Activism for No Violence against Women and Children, the Coalition of African Lesbians [CAL], in partnership with the Association for Progressive Communications [APC] would like to host a day-long conversation and awareness raising platform. The engagement will be looking into violence against women online and investigating the occurrence of this violence, the recognition of cyber violence as violence by society and what the legal environment provides, in terms of protection and recourse, for women who experience violence online.

Information about violence that women experience online is not popular or public. But yet so many women are harassed, trolled and intimidated in various online spaces in South Africa. Various media outlets have resolved to altogether do away with the comment sections of their websites because many aggressions and violent expressions are carried out in online spaces.

The same misogyny that is experienced offline plays out online, and women are targeted in deliberate attacks as people who honestly and fearlessly express themselves, for various reasons and across varied online platforms. The many experiences of women’s online violence goes largely ignored, with many people, even within social justice structures working to end violence experienced by women not recognizing this as ‘real’ violence.

This day’s conversation will attempt to cover the following:

  • Awareness: we hope to invite various stakeholders to assess the extent of our knowledge on online violence experienced by women. Through this process, we hope to gauge whether there is enough awareness about online violence, what it looks like, and also to investigate how violence online presents itself.
  • Sharing or experiences and examples: we hope to create a safe space for women to speak about our experiences of violence online, and how/if we responded to this violence.
  • Legal environment: we hope to look at the legal environment in South Africa with regards to cyber-crime, and whether violence against women online is recognised by law enforcement and what provisions exist for women seeking recourse.
  • Initiatives and examples that work: we hope to look into countries inside and outside Africa that have taken steps to protect or prevent violence against women online, as well as have provided avenues for recourse for women who report online violence.
  • Recommendations: we hope to draft a document that has recommendations for action for the various stakeholders present. These recommendations will be shared wide with the various stakeholders that affect and are affected by the occurrence of online violence.

To make this conversation as rich, informative and inclusive as we intend to make it, we would very much appreciate your participation.

Please indicate if you are available to take part in this which is taking place on Thursday, 3 December 2015.

Once you confirm we will be sure to share logistical information for this event.

If you cannot participate physically, you can Skype in for the conversation, or follow @CALAdvocacy on twitter for daily updates of the event, but please RSVP so that we know who will be there!

Please send your RSVP to lihle@cal.org.za, who is also copied in on this email.

Looking forward to a yes and starting an important and exciting conversation!

 

Coalition of African Lesbians

The use of music and the Internet as a tool of resistance in influencing popular culture away from hetero-conforming power structures in Kenya: Presented at the panel on Same Sex Sexualities and Intimacies in Contemporary Africa: Resistance and Change

European Conference on African Studies: University of Sorbonne, Paris France, 8-10 July 2015: The use of music and the Internet as a tool of resistance in influencing popular culture away from hetero-conforming power structures in Kenya: Presented at the panel on Same Sex Sexualities and Intimacies in Contemporary Africa: Resistance and Change

Sheena Gimase Magenyasmagenya@gmail.com/1279275@wits.ac.co.za

The arts, in the form of music, dance, drama and theatre, have been and continue to be a safe site for queerness and gender non-conformity in East Africa generally and in Kenya more specifically. Music and the performing arts especially have been spaces where women and men can safely take on other gender roles, without the threat of being labelled as homosexual or gay. Sports, to a lesser extent, have also served as a safe social space, especially for women non-conforming to gender, whether or not they ascribe to a non-heteronormative sexual orientation or gender identity. Usually, outside the cross-gender performance in the arts, the actors are rarely required to explain their sexual orientation to the public. Often, when men publicly play the roles of women in various spaces, they display a caricature of femininity or being woman in the society. This is done deliberately by overstuffing a bra or panties to show disproportionate buttocks and breasts. Basically, society will allow these men to ‘pretend’ to be women because they are not fooling anyone. Popular thought leader and columnist Oyunga Pala shares:

Shaniqua, the alter ego of the talented Kevin Mwangi is not the first man to earn a living as a performer dressed in female clothing. Cross dressing for the purposes of entertainment has been alive and well in school theatre stage for decades. In mainstream Kenya, the pioneering duo of Nyengese who performed in public in downtown Nairobi to huge crowds, in late 90s wore skirts, make up, wigs and stuffed parts. The hilarious Redykyulass crew dressed as women on several occasions. Tony Njuguna pulled off a convincing Oprah Winfrey skit and John Kiare (KJ) did a mean Mama Lucy Kibaki impression. While drag is mostly associated with gay men and the gay culture, in Kenya cross dressing for entertainment is tolerated, which paints the country as more liberal than most dare admit. A man can walk around in a tight skirt and heels as long as he makes people laugh. After all, the point of comedy is to push our levels of comfort, take us to places we fear and laugh at our ironies and absurdities. In Shaniqua’s rise to prominence is another social revelation. Some women in the city have become so made up and addicted to enhanced parts that it is really easy for a man with patience to doll up and pass as a woman.” Oyunga Pala, Of Men Who Wear Dresses, March 2nd 2015 http://oyungapala.com/meet-the-fit-fluential-first-lady/.

These conversations however have never spilled over to a space where men [mostly], who drag [perform gender] can talk honestly about whether they actually hold or have some kind of same-sex desire or non-heteronomative leanings and whether this performance in all its hyperbole offers a temporary reprieve from the constraints of gender performance.

Over the years, in East Africa, music has grown, actually exploded, with a multitude of new artistes emerging almost on a weekly basis. There are constant collaborations between Kenyan and Ugandan artists, who sing about a range of issues, from the economy, health issues, of course love as well as sex, sex, and more sex. The emergence of social media and other platforms such as YouTube and the Internet as a whole as game changers for the music industry have made it easier for young people, in fact more people to self-produce and publicise their own music and music videos. Along with YouTube are a host of easily accessible Opensource software, as well as affordable internet access and infrastructure in these two countries.

Without the need for airplay on public broadcasting and mainstream spaces to make their musical mark, more young, and not-so young people are using free, online, social platforms to create and publicise the kind of music that they want to make. This of course has seen the rise in the production of music videos and songs, as well as the emergence of music groups that bend gender, and often deliberately. Like in many other places, images, role plays and performances that depict same sex desire are used.

In almost all cases where same sex desire is depicted, it is shown as female-same sex desire, with two women dancing, kissing or touching each other. Same sex desire is never shown between two men in music videos. The permissiveness of the exhibition of same sex desire between women in music presents and problem, and a solution.

The Problem: is of course the objectification and commodification of same-sex desire between women, which is not seen as a legitimate desire by many people in Kenya. In a conversation with a young, butch identifying lesbian woman living in Nairobi, she said:

“It’s actually a safe space to be a young butch dyke here. Really it is. Because, everyone thinks this is a phase, ati let her try this lesbian thing for a while, and after a few months she’s going to get tired of the pretending and decide to go back to men. So, I just be me. But I worry when ten years later I don’t change back into a straight girl and people realise that this isn’t a phase.”-Rose

The women in the video that will show desire for each other, also show desire for the men in the music video. Whether this is done deliberately to show that the desires are balanced between the sexes or whether it was the script isn’t known. This allows women in the videos some leeway or safety in negotiating their performance in the world. But it also seeks to illustrate the ‘phase’ nature of same-sex desire among young women in Kenya that Rose spoke about. This further cements in the psyche of the audience that women who desire women, can and should also desire men.

The [sort-of-solution]: Another issue that emerges in popular music are lyrics and politely homophobic content. I use the term ‘Politely Homophobic’ because the content in music that others the same-sex desire is presented in an almost harmless way by the musicians. An example is a very popular song by Ugandan artiste Keko, featuring Kenyan rapper Madtraxx.   Make You Dance is a party and club anthem that was wildly popular in Uganda in 2012 and 2013. Keko, who is rumoured to be lesbian [because in the context of Uganda and Kenya they can only always be rumours]-is allowed the space to make and publicise her music, even though she allows a homophobic rhyme in her song where Madtraxx says ‘No Obama’ as a reference to the general and public rhetoric denouncing America’s stance on same-sex relationships and more recently, same sex marriage. As a woman that is not completely conforming in her gender identity and who has not tried to defend her presentation as lesbian in tabloid media, being a musician and an artist offers her the opportunity to participate in public life and even to work with musicians that have homophobic tendencies and undertones. Music, in this instance helps bridge perceptions, if we assume that the collaboration between Madtraxx and Keko can be perceived as tolerance on Madtraxx’s part of Keko’s non-conformity. Also reflecting this tolerance, is the popularity of the song across two countries that have rampant public intolerance for gender non-conformity and sexual diversity.

Apart from popular mainstream artists, 2014 saw the emergence of Kenya’s first lesbian music group, I AM. They identify themselves in all spaces as out lesbians who are passionate about music. Their music has received airplay in Kenya, as well as on Pride Radio in the UK. They made it to the top 5 on the Reverbnation charts as well. While their performances in Kenya are largely limited to LGBTI spaces, they still garner enough support and interest in their music to overshadow the fact that they are an all lesbian band.

An interview with a poet that writes for the group:

SgM: When was your proudest moment after I AM released How We Feel?

MM: I was walking down the street [in Nairobi], and I heard someone humming the tune to our song. I was so proud.

The arts, with the help of the Internet, and other forms of telecommunications have an invaluable contribution to encouraging and allowing queer expression in spaces where this kind of non-conformity is not welcome or allowed.

 

Imagining an African Internet: Dialogue with civil society at the African Commission on Human and People’s Rights

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Plenary session at the African Commission on Human and People’s Rights in Banjul, The Gambia

 

On the last day and the last session of the NGO Forum of the 56th Ordinary Session of the African Commission on Human and People’s Rights [AcMHPR], CAL, with support from the Association for Progressive Communications [APC], hosted a side event.

It was a daring time to choose to host this conversation, but posters were put up and people were invited to take part in a conversation that had never take part at the AcMHPR, Internet Governance in Africa and how we imagine and African Internet. Titled, ‘Imagining an African Internet: what do we know about Internet governance in Africa?’.

The side event, which takes place outside ongoing plenary reporting sessions at the NGO Forum, aimed to collect diverse voices from women and men working on or interested in Internet governance issues, as well as to gauge where activists are in our knowledge and interactions with the Internet directly, and it’s governance indirectly.

To our surprise, the room slowly filled up as nearly 20 mostly women and some men showed up to participate and contribute to this conversation. Present were activists and human rights defenders from Senegal, Cameroun, South Africa, Mali, Ethiopia, Kenya, Gambia, Tanzania, Algeria and Mauritania. This was great because despite the seemingly small number of attendees, it was representative of the geographical diversity of Africa, with North, West, East, South and Central Africa represented in this space.

Despite the challenge that language offers in spaces with such geographical representation, some of the people attending offered to translate between French and English for the Francophone speakers in the room. The discussion started on a general note-with the CAL facilitator finding out from the participants what and how we use the internet. it emerged that the internet is a central part in all our work, and is a space for connection of people across socio-economic and cultural backgrounds and contexts.

It emerged that for many human rights defenders and activists the internet was considered a relatively safe space for engaging with each other, but also for accessing information that isn’t always readily accessible. At the same time, the internet is a space that many other people use to act out violence against women, as well as queer and gender non-conforming people. Participants from all the countries had stories as first hand experiences or encounters they had come across to share about this kind of violence.

This conversation then led us to unpacking briefly, the Feminist Principles of the Internet, a working document produced by APC and allies, which aims to give feminists and non-feminists a reference document for identifying, confronting and addressing violence against women online. The participants felt that it was a document that they could work with and looked forward to engaging more with it in the future.

We also managed to engage with the African Declaration on Internet Rights and Freedoms. By unpacking and discussing the African Declaration, the participants managed to confront censorship, access and interference of State when it came to their interactions ad experiences with the Internet. Access came up as an issue, and regulation of access by states, whether by pricing the Internet out for rich for a majority rural and/or working class Africans. There were also a few conversations happening that spoke to ‘spy bills’ and ‘surveillance bills’ being passed in countries like Kenya, without the involvement of civil society, and which impacted the accessibility of certain content online.

All in all, it was nearly two and a half hours of surveying the context and space with regard to the Internet, and where we ourselves as activists who work not only with, but for the freeing of the Internet. The atmosphere was one of hope, and activists said that they felt the time was ripe for activism around and involving the use, representation, access and governance of the Internet to also be more present at the AcHMPR.

Sheena Magenya