In the 1990s, the gatherings in Belgrade of Women in Black against the brutality towards peoples of Yugoslavia provoked many men to reveal a sexism blended with ethnic nationalism and militarism. For example, a church ofﬁcial declared the protesting women to be ‘enemies of the Serbian people’. In 1991, a Serbian ofﬁcial explicitly stated that the Women in Black ‘can go to Croatia to be violated by the Croatian army’. Surely, these attacks against Women in Black in Serbia were not very different from anti-war and anti-violence women movements from Israel to Turkey. What is the reason for such demeaning attacks? What are these women doing that ‘justifies’, in the eye of some men, their ‘violation’ by the enemy? What makes them ‘the enemy’? The reason is that the resistance of women offers an alternative understanding of security, and through this, an alternative community, way of life, allocation of resources, or, simply put, a new type of power relations. Security is not a fantasy; it is a political project. Different ways of thinking and doing security are constitutive to what types of individuals we want to be, what types of communities we want to live in, and how political, social, and economic resources are allocated. In other words, how we think about security is intrinsically related to how we think about politics in local and global contexts. For this reason, security scholars and practitioners never solely deal with ‘security’; instead, they make a normative choice about what kind of political project they want to take part in.
Women in Black, which has a respectful history of transnational resistance, can be a useful example to show how global resistance movements can challenge violent, otherizing, dehumanizing, and discriminatory political projects. An alternative political project of resistance surely needs an alternative thinking of security. Indeed, the resistance of Women in Black became the target of sexist and nationalist violence because it offered an alternative political project by challenging what was presented as ‘security’. What steps did they take?
The first step of the protestors’ political project was to develop a holistic way of understanding insecurity through their own individual experiences, formed within the social structures during the preceding years of the war. An activist stated in 1994 that:
‘the institutional manifestations of the growing militarization are the increasing number of regular and paramilitary units, the enormous military budget, and the wartime economy, whereas the promotion of militaristic values, symbols and language, necrophilia, mystiﬁcation of death, the strict division into female and male roles and the political marginalization of women are its ideological manifestations’.
Nationalist political projects to create ethnically homogenous nations were not simply achieved through materialist policies to ‘secure’ the ethnic group. The very ethnic group to be ‘secured’ had to be constructed through social policies where women (and men) were expected to play their part by adopting certain language and practices. A participant in a workshop organized by Women in Black in Belgrade, in 1997, highlighted the importance of the role of women in articulating security for nationalist political projects:
‘Militarization is performed via numerous institutions and mechanisms. The media and the entire educational system reduce women to the ‘weaker sex’, thus implying a need for us to be ‘protected’. They instill fear to control us more easily. Through us, women, the authorities strengthen militarism. We supposedly cannot face difﬁcult situations, we justify all forms of violence and machismo: we justify the military in war and we justify the police because with their protection, we ostensibly feel safe from attacks by delinquents.’
In this political project, security was articulated as the protection of ‘what is valued’ most—the ethnic nation—against what was constructed as the ‘other’. Therefore, security was inevitably associated with threats, risks, fear of the ‘different’, and distrust. As a result, security became a fantasy in this political project where the state was always expected to secure the nation.
The second step to challenge the nationalist political project was to broaden the sphere of politics in Serbia. Women in Black tried to broaden the political arena beyond the Parliament and beyond the discourses and activities of dominant political elites. In 1997, they stated that:
‘We want to change what’s happening in Parliament, but politics is not only what’s happening in Parliament. In a certain sense, this is a marked change in the relation toward politics. Political parties believe that only they carry out politics, while everything else is social bodies. The feminist movement is indeed political.’
Through this step, female resistance aimed to politicize what was represented as ‘social’, in other words, apolitical. Squares, streets, and small cafés were respatialized as political spaces of resistance. Their bodies, wearing black, became their political message. They also had different ideas about how to conduct politics. They stated that:
‘politics is not only gaining power and winning elections. There are also new forms of communication. The way in which we exist is changing politics … the fact that we are here, that we are together, having crossed borders, encouraging one another, is indeed an attempt to change politics.’
By broadening politics, the protestors also rejected the role tailored for women in nationalist projects. This is the third step of the alternative political project. For example, to this aim, in August 1991 several thousands of mothers from Bosnia and Herzegovina, Croatia, Macedonia, and Serbia gathered in front of the General Headquarters of the Yugoslav National Army. In a speech, the women explicated their resistance to the identity and roles imposed on them by the nationalist elites. They:
‘rejected the traditional roles assigned to them by the patriarchal system: the martyr, who cries for her sons within the four walls of her home, with her neighbours, and at the graveside; and the heroine who sheds no tears, not even at the graveside.’
However, rejecting patriarchal/militarist/nationalist roles was not enough. The alternative political project was materialized through deconstructing what was presented as ‘the other’ against whom security was sought. The fourth step is understanding ‘the other’ through developing empathy. On the ﬁfth anniversary of the ﬁrst protest of Women in Black, it was declared that ‘we wanted to re-establish trust as soon as possible; through letters, small encounters, large international meetings. We attempted to create a space for stating and recognizing differences.’
Through workshops and seminars where women were invited from all over Yugoslavia, the resistance involved giving a human face to ‘the enemy’: ‘we know that every war destroys the conditions conducive to listening to the other’s story. By losing his/her individuality, the Other becomes a threat, responsible for the whole collective story rather than for individual actions.’ They brought refugees from all sides of the ﬁghting to make the point that the pain and suffering of women and men does not change depending on nationality. Knowing the Other’s story is an assault against the nationalist political projects through the generation of empathy between individuals and groups.
Through these four steps, Women in Black proposed an alternative political project in which communal and individual identities were not constructed against the ‘other’. Security in this political project of resistance was not about fear, risk, and extermination of the enemy. In contrast, what was worth securing was the common life where differences could coexist equally. In August 1991, Jelka Imsirovic and Nadezya Cetkovic from Belgrade Women’s Lobby highlighted what was worth securing in Yugoslavia: ‘After this war all the ethnic groups, members of various religious groups, of different political choices etc. will have to live together in this land. The war will darken the future even for our grandchildren. Common life is possible. The differences between us are our richness.’ Another protestor agreed: ‘patriarchal fraternity pretends to value differences, while we women strive for equality within differences’.
For Women in Black, security was not a fantasy. Nor was it simply about threat constructions and physical and non-physical violence. They developed an alternative politics with new methods, and the security thinking for this new project was also different. Surely, this new thinking is not immune to criticism. However, it is an experience for global resistance movements regarding how they can challenge the status quo of insecurities. Equally, it is a reminder for security scholars that they make a political and normative choice about what type of political project they take part in when they ‘study’ security.
- This blog post is an updated summary of my published article: Ali Bilgic (2014) ‘What is good about security? Politics of Security during the Dissolution of Yugoslavia’, Journal of Balkan and Near Eastern Studies, vol. 16 no: 2, pp. 260-278.
- The references for the accounts of members of Women in Black can be retrieved from the article.