Observation as Freedom A Response to: “Women and the Internet: Objectification and Human Capabilities” by Martha Nussbaum
Ineke Buskens, 6 September 2011 2011 Conference of the HDCA "Innovation, Development & Human Capabilities”
Presentation Overview • Findings on ‘ressentiment and the internet’ in Africa and the Middle East. • My personal learning during journey of investigation. • The connection of this learning back to the focus of the investigation.
Objectification of women on the Internet Objectification of women by men: Happening more frequently and in more ways.
Several reasons: Sexism in Environment Internet Governance limitations Backlash because of women’s increasing freedom?
Male Ressentiment? Not enough evidence for that. Abuse? Yes. Male Adjusted preference? “Confident women expressing themselves as reason for their own existence are Dirt: ‘Matter out of Place’;; a danger to the existing order and need to be corrected / cleansed.
Women objectifying other Women: Benevolent Female Sexism Benevolent Female sexism is: Linked to general sexism rate and is a mechanism of patriarchy. Punishes the woman who breaks free of gender norms. Serves to maintain the traditional gender order. More covert than explicit hostility, insidious and ‘hidden’.
As a mindset: Inspired by envy of the power of those women breaking free? Supported by mainstream culture (confident women are dirt). An ideal breeding ground for resentment and ressentiment?
Evidence of female ressentiment on Internet? In combination with other ICTs (TV) yes.
Female sexism and Development Female sexism interferes directly and indirectly with Development as Freedom: It challenges female Critical Agency, expressed as critique on traditional gender norms that are opposed to women’s aspirations for the lives they would want to have; It limits women’s freedom to explore options and behaviour that are not in line with the cultural image of the ‘good woman’. It is the cultural system’s break on development and women empowerment.
Critical Agency Seeing self as inspired and formed by individual dreams and cultural context. Being able to see that dreams of expanding options and capabilities may conflict with existing (gender) norms. Being able to critique such gender norms where relevant and appropriate. Being able to accept the hypothesis that all women (and men) are (latently) sexist and may (be partly addicted to the) need to be socially acceptable.
Critical Voice Speaking up for self even when that breaks cultural patterns.
Speaking up as exercise / tool on journey of self empowerment. Speaking up as sign of state of attainment of critical voice.
The Internet and Women’s Capacity for Critical Agency and Critical Voice The Internet creates spaces where women can: interact as minds; open up safely, mirror each other and become more aware; connect, mobilise and advocate, explore themselves as creators, initiators, existing-for-themselves, construct knowledge, share and collaborate, discover their intent. In other words the Internet is a great avenue for women to create anti dotes to the permeating objectification in the environment, explore themselves as intentional actors and break the ‘objectifying spell’; creating a counter culture, culture of resistance, freedom from mainstream thinking. In short: the Internet gives women unequalled opportunity to enhance their capacity for Critical Agency and Critical Voice
Critical Voice and Ressentiment Critical Voice seems to defuse the objectifying spell and stop ressentiment (evidence for that). Ressentiment, as objectification supposes the ‘resented one’ to be silent? Critical Voice and Critical Agency enhance each other’s development in increments To enhance women’s agency: necessary to enhance Critical Agency and hence Critical Voice? Capabilities’ Approach: from redistributive justice to a logic of human recognition? Possible?
Reflections on this research journey This month of investigation was life changing with not only actions but also ‘happenings’ that were weaving a pattern of emergence and complexity. I tried to understand this phenomenon. What did I do?
I rallied all my networks in Africa and the Middle East; I followed many leads and investigated the evidence; Made a lot of new friends; Nothing extra ordinary.
Research Reflections: What were the unexpected effects? I was invited, out of the blue to contribute to the official stand point of the Southern African Internet Governance Forum (to be fed into the global Internet Governance Forum). I got more understanding of resentment as an emotion: introspection and study freed me up: it was liberating to see the ‘dark side’ of the internet and also of myself and I learnt to feel deep compassion for people with resentment and this freed me up in relationships with people. I experienced a deep and personal sense of Freedom. I got intrigued with the Power of Observation.
Observation Observation as ‘waar-neming: Making truth or seeing truth?
Observation as manifestation / tool for social change: What you focus on, you get more of? What becomes visible can be named and neutralised?
Observation as tool for personal transformation: Objectifying the other or revealing the self? Mirror or screen? Preparation of this response evoked my personal journey with resentment and ressentiment.
Observation as Naming – Observation as Freedom We cannot observe what we see without wording it: what is not worded is not ‘owned as observation.’ This naming of a phenomenon is “describing it as it is in its effects”. Such naming is not labelling; not objectifying; it opens up dialogue and fosters connection. Such Naming is Freedom: Observation as Freedom
Observation as Freedom: Back to the Internet Internet as Hall of Mirrors: Observing the self in others and others as the self is immediate. System feedback and personal feedback is accelerated
Internet as Projection Screen: Lends itself to objectification of others
Internet as Forum for Dialogue and Speaking Up Introspection, personal change, social transformation and freedom
Final Remark: Human Freedom and Connection • The Internet is all of this, because the Internet is Us. • As we are all connected as humanity, the story of Khalil Gibran pertains: when you find a stone on the ground and you do not remove it, you are responsible for the one who stumbles over it, after you. • The question is how do we give this responsibility the best form?