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Peacemakers? Peacekeepers? - Women in
Northern Ireland 1969 - 1995
A Professorial Lecture
Given at the University of Ulster
on Wednesday, 25th October 1995
by
Valerie Morgan
The conflict in Northern Ireland, of
which the violence between 1969 and 1994 was the most prolonged
and dramatic manifestation, has attracted a huge volume of writing
and research much of it originating in the Centre for the Study
of Conflict in the University of Ulster. A considerable proportion
of this investigation has sought to uncover and explain the underlying
basis of the division between the two sections of the community,
to somehow find 'the real problem'. As Seamus Dunn has recently
suggested, however, in the preface to the book 'Facets of the
Conflict in Northern Ireland', it may be more realistic to conceptualise
the situation as one of a society which actually faces a complicated
set of interlocking problems (Dunn,1995). In this reading of Northern
Ireland some of the issues will persist for a long time even if
the current Republican and Loyalist ceasefires can be translated
into a more secure political accommodation. If this is the case
it is essential to try to obtain as clear an understanding as
possible of the roles and attitudes of different social, economic
and geographical sub-groups across Northern Ireland in order to
begin to piece together the complex jigsaw of expectations, antagonisms
and alliances from which new structures will have to be built.
Women cannot be defined as a 'sub-group'
in numerical terms and in any case to write about 'women' in Northern
Ireland as if they were a single group is ridiculous - it ignores
the enormous diversity of their experiences, skills and backgrounds.
At the same time because their experiences, attitudes and aspirations
have so frequently been neglected in analyses of our situation
or subsumed into composite pictures which are actually based on
data collected predominantly from men, attempts to present women's
views of the Northern Ireland conflict do seem justified. This
is especially relevant at this point in the peace process when
the voices of all sections of society - from as wide a spectrum
as possible - need to be heard and understood. A number of recent
studies have begun this process of presenting women's voices and
there is currently a considerable upsurge in research and policy
related studies and in activism relating to and initiated by women.
As is evident in the work of, amongst others, Celia Davies, Eileen
Evason, Grace Fraser, Eithne McLaughlin, Monica McWilliams, Bob
Millar, Pamela Montgomery, Gillian Robinson, Eilish Rooney and
Rick Wilford (Rooney,1992; Taillon,1992; Morgan,1995; Morgan,1995b)
One of the major tasks of such work
has been to re-examine women's experiences over the last twenty
six years and to reassess the models which have been used to describe
and explain these experiences. In common with women in many other
situations of violent conflict, including South Africa, the Middle
East, Bosnia and Rwanda, women in Northern Ireland have frequently
been portrayed as more moderate in their views than men and as
actual or potential peacemakers. The detailed empirical studies
of women's experiences and actions which are now becoming available,
from many scenes of violence around the world, suggest that these
are over simplified and over generalised perceptions - perceptions
which need to be analysed and understood but also critically challenged
(O'Donnell,1977; Morgan,1992).
Part of the basis for seeing women in
conflicted societies as less aggressive and more peace-loving
than men may arise from their relatively low visibility. This
may well be a significant factor in Northern Ireland particularly
in terms of analyses based on political, economic and social life.
For example, data collated by the Equal Opportunities Commission
for Northern Ireland indicated that whilst 47% of women of working
age were in paid employment in 1991 they were heavily concentrated
in traditional areas related to the service industries, clerical
work, education and health related occupations. And even within
these areas they still hold a disproportionately small number
of management positions. Even now, almost as Key Stage 1 teachers
are women, whilst the great majority of principals of large primary
schools are men. The disparity is even more marked in political
sphere where there are currently no Northern Irish women representatives
in either the Westminster or European parliaments and at local
government level only 11.2% of councillors were women in 1990
(Rooney,1992; EOCNI,1993).
To take a wider view, any analysis of
women's roles during over the last 25 years must take account
of their traditional place in Irish society and of the ways in
which images of women have been used in the iconography through
which both sections of the community consciously and unconsciously
project their ideology. In comparative terms both the Republic
of Ireland and Northern Ireland remain amongst the most rural
and traditional areas in western Europe. Data from the Social
Attitudes Surveys confirms this in a number of ways. A relatively
high proportion of the population live in small towns, hamlets
and on scattered farms, the traditional family unit remains the
norm in many areas and religious belief and observance rates are
much high than in most other EU countries. These characteristics
cut across the Protestant / Unionist / Loyalist - Catholic / Nationalist
/ Republican divide and mean that throughout the community women's
roles are still frequently defined in terms responsibilities to
home. family and church.
The lives of real women are often constrained
by such tradition, but in addition images of women play a prominent
role in the religious and political iconography which both sides
employ. The Catholic tradition elevates the the figure of Our
Lady and often presents her as the Virgin Queen of Ireland whilst
the Protestant tradition focuses on biblical women who exemplify
the good wife and mother, the 'good women' who selflessly devotes
herself to home and family. In the political sphere Nationalist
representations of the spirit of Ireland are almost invariably
female, showing either the warrior maid of Celtic mythology or
a poor suffering old woman. Such images may have little relation
to, or relevance for, the actual lives of women in Northern Ireland
but their persistence does underlie the rather amorphous ideas
surrounding the concept that women occupy a special place in society.
This idealised projection includes a role as natural peacemakers,
but precludes active involvement in making that peace at a constitutional
level.
Turning from such models to the reality
of what women have actually done in relation to peace making and
the development of community relations in Northern Ireland a brief
consideration of peace and peace making may be helpful. The literature
is vast, but feminist writers, such as Betty Reardon, have suggested
that the usual definition of peace is 'the absence of violence'
(Reardon,1985) and that is certainly how peace is currently experienced
in Northern Ireland. Reardon, however, argues that a concept of
'positive peace' is more helpful and that this implies both the
cessation of violence and the establishment of a secure society
in which there is protection from future attack and an environment
in which the basic needs of all members of the society can be
met. This she suggests means a society in which there is social
justice, economic equity and ecological balance. Other more radical
feminist writers (Brock-Utne,1989) have gone further an, for example,
claimed that liberation from patriarchy is an essential element
in making real peace in a divided society. Whilst such thinking
has to date had limited impact on the peace process here it is
useful in helping to establish a wider definition of the areas
in which to seek evidence of women's role in peace-making. In
analysing such evidence, however, one of the problems is the diffuse
and fragmentary nature of much of the material available. However,
a number of clear themes are emerging and there is a growing group
of empirical studies of particular local areas and community groups
such as those by Eilish Rooney and Grace Fraser and reports focussing
on specific issues such as those on domestic violence produced
by Joan McKernan and Monica McWilliams and on childcare by Ruth
Taillon (Rooney,1992; Taillon,1992; McWilliams,1993)
But it remains quite difficult to structure
an overview of women's experiences . Categorisation of course
inevitably involves simplification but to provide a structure
in which consider women's roles in relation to violence in Northern
Ireland Galtung's triangular model with its three elements of
physical violence, structural violence and cultural violence may
provide a helpful preliminary basis (Galtung,1975).
Physical violence
Taking physical violence first. The
Northern Ireland conflict between 1969 and 1994 resulted in almost
3200 deaths directly attributable to violence. Of those killed
approximately 200 were women, a figure which suggests that women
were much less involved in physical violence than men. However,
the long-term impact and consequences of violence for individuals
and families has probably weighed most heavily on women, especially
in terms of bereavement and separation. But in examining women's
attitudes to conflict and responses to physical violence it seems
clear that these have spanned the whole range from active support
of paramilitaries to direct campaigning for peace. Certainly a
blanket assertion that women oppose physical violence in pursuit
of political ends a serious oversimplification. Although evidence
about the actual recruitment, organisation and operation of the
paramilitary groups is limited it is clear that women have been
involved in a number of ways, particularly on the Republican side.
Much of their activity has been at a support level, - providing
safe houses, passing messages etc. But they have also transported
guns and bombs and have taken part in major operations. Indeed
women IRA prisoners in Maghaberry writing in An Glor Gafa - the
Captive Voice - in 1992 commented:-
'Irish women are every bit as revolutionary
as Irish men and their resistance is every bit as fierce, be they
IRA Volunteers, Sinn Fein activists or campaign organisers and
protesters' (An Glor Gafa,1992)
Their influence within the paramilitary
organisations over such issues as policy making is very difficult
to judge but, in the view of writers such as Buckley, it appears
to have been relatively limited and women seem to be particularly
peripheral in the Loyalist paramilitary groups (Buckley,1983).
On the other hand the involvement of women in a number of high
profile Republican paramilitary actions has attracted a great
deal of media attention. For example when three IRA members were
shot in Gibraltar by the SAS in 1988 there was particular emphasis
on the woman member of the team, Mairead Farrell. Prominent republican
women have also been the victims of sectarian assassination, for
example Maire Drumm and Miriam Daly and 30 female prisoners participated
in the H-blocks 'dirty protest' including 3 who went on hunger
strike. The numbers may have been small but the direct involvement
of women in physical violence either as attackers or victims has
been used by both sides in the propaganda battle. Women taking
part in operations or being killed because of their identification
with 'one side' have been variously portrayed as providing particularly
potent exemplars sacrifice or as giving further proof of the depravity
of people prepared to use 'even women' to further their violent
campaigns.
It is not difficult to illustrate the
view that, whilst some women have seen violence as justified in
the context of the Northern Ireland conflict others have been
equally strongly opposed its use in any situation or by any group.
Throughout the 'Troubles' there have been individuals and groups
who have spoken out against violence and these have included men
and women from all sections of the community. On the other hand
some of the most high profile grass roots peace initiatives have
been led by women and had a majority of women amongst their activists.
The 'Women for Peace' group was founded in 1972 by Margaret Dougherty
and this group played a part in securing the 13 day ceasefire
in August 1972. Although it was women committed to a Republican
position and the validity of the armed struggle who were amongst
the strongest critics of the group's activities. The Peace People,
founded in 1976, resulted from an initiative by Mairead Corrigan
and Betty Williams. This development provides a particularly interesting
example of both the potential of and the problems associated with
women's actions. It succeeded in moving outside traditional political
structures and mobilising large scale support for an end to violence
with mass street demonstrations, parades and petitions. In the
longer term, however, it proved very difficult to sustain the
momentum and to translate the rather amorphous anti-violence sentiments
expressed through a mass movement into agreed policies which could
influence the established, male dominated, structures
These relative failures caused some
disillusionment with generalised peace groups and during the 1980s
the emphasis for many women peace activists shifted to lower key
community development activities. These tended to focus on specific
localities or issues such as the provision of local services and
employment opportunities, the development of inter-church groups
or the movement for the establishment of integrated schools. Women
have been prominent in all these areas but whether it would be
fair to claim that this indicates that they have a greater commitment
to ending physical violence than men is questionable. It may,
however, reflect differences both in the structures through which
men and women tend to operate and and in their definitions of
peace making. Certainly since the ceasefires women have been active
in promoting a range of ways in which discussion of future options
for political frameworks can take place across as wide a cross
section of the population as possible. This has included use of
local radio, meetings for local groups in community centres, larger
public meetings and informal one day conferences.
Whilst the actions of women in relation
to physical violence, either as paramilitaries and peace activists
have attracted widespread attention the actual numbers involved
are very small and the great majority of women in Northern Ireland
have had little such direct involvement. Recent research by Grace
Fraser in small towns and rural areas, where over two thirds of
the population live, has suggested that most women have such heavy
commitments to family and employment that they have little time
available for other activities (Morgan,1993). Where they are involved
in organisations these are usually either church, charity or leisure
related and very often do not cross the community divide. Most
women, therefore have had little opportunity to influence the
course of the conflict. Their preoccupation with home, work and
family my well have been significant in sustaining relatively
'normal' life and controlling physical violence by preventing
a major breakdown in social structure. Although another argument
is sometimes posed to the effect that such controls on the impact
of violence may have contributed to the reluctance to take risks
in order to bring about its end.
Structural violence
Turning now to structural violence.
This is a less obvious manifestation of conflict but most deeply
divided societies do experience high levels of structural violence.
These arise as the state introduces or reinforces mechanisms to
maintain law and order and its opponents respond to these. Certainly
the legal and administrative structures in Northern Ireland have
been deeply affected by the 25 years of violence and legal experts
such as Brice Dickson have suggested that many of the freedoms
and safeguards of a democratic society have been compromised in
the efforts to control paramilitary violence (Dickson,1995). Whilst
this has affected the whole population there have been some specific
implications for women. Overall much of government policy throughout
the 1970s and 1980s focused on the maintenance of law and order
and resources were channelled into security policy. This combined
with the priorities of a right-wing, free-market Westminster government
has meant that both human rights and social policy issues which
affect women have received little attention. For example a 1995
report by the family Planning Association suggests that since
abortion law in Northern Ireland is still based on the 1861 Offences
Against the Person Act amended by the 1945 Criminal Justice (Northern
Ireland)Act there are problems of legal interpretation which mean
that even women whose pregnancy is the result of incest or rape
or whose health would be seriously damaged by continuing the pregnancy
may have to travel to Britain for an abortion (Fuerdi, 1995).
In their responses to structural violence,
women have, however, faced problems for a number of reasons. Their
actions have been limited partially because, as already indicated,
women's power and influence in the political and public spheres
in Northern Ireland is itself circumscribed. Overall they had
little access to power or to contexts in which legislative decisions
are made and their indirect influence on decision makers has until
recently had limited impact.
Women's actions in response to problems
of human rights have also, however, been affected by the fundamental
divisions within the society. Feminist agendas have been both
divided and suspect. Amongst Nationalist women there have been
protracted debates about the interaction of feminism and the constitutional
struggle and the differing priorities for action arising out of
each. For many Unionist women there has been a perceived link
between feminism and criticism of the state which has made it
difficult for them to campaign actively. Overall whilst some Unionist
and Nationalist women have campaigned both together over some
general issues and over specific cases relating to such things
as conditions in prisons, orders excluding individuals from travelling
to Britain and alleged miscarriages of justice, these actions
have all too often fuelled cross community resentment and soured
relations at local level. As when women in many Nationalist areas
mounted campaigns against army and police searches and alleged
harassment of young men during the 1970s which resulted in such
labels as the ' Derrybeg (Newry) petticoat brigade' and the 'Derry
bin-bashers'.
The problems feminists faced in uniting
over 'strip searching' illustrates the difficulties and complexities
of labelling women's responses to structural violence. As Loughran
has shown, the issue was taken up mainly by Nationalist women
and had clear human rights and more specifically women's rights
implications. However, many women from the Unionist tradition,
including some feminists, felt unable to support the campaign,
on the grounds that the searching was necessary in the context
of terrorist violence and that the the problem was to an extent
'self-inflicted' (Loughran,1981).
This does not mean that women in Northern
Ireland cannot co-operate across the community on questions of
structural violence but, in the past, alliances have often been
fragile and sustainable only in areas where the link to the central
political and constitutional problems is limited or indirect.
In relation to poverty, women's health, childcare and domestic
violence, for example, women have mobilised across the community
and their actions, whilst sometimes pejoratively labelled as 'feminist',
have been more socially acceptable and indeed have brought status
and recognition to some of the women involved. Examples include
'Women Together' which was founded by Monica Patterson in 1970,
this group:-
'organised projects in individual neighbourhoods
- setting up credit unions, youth clubs, playgroups, children's
outings and dinners for the elderly (Buckley,1983)
In 1975 the Northern Ireland Women's
Rights Movement was established and this has acted as an 'umbrella'
for a wide range of organisations from both Nationalist and Unionist
areas and has helped women to co-operate over common problems
and demands such as the very low level of nursery school provision,
the uneven implementation of the 1976 Sex Discrimination Order
and legal rights over abortion and divorce.
A specific and important example has
been the response to domestic and family violence. Domestic violence
is a major human rights issue and a key element in structural
violence. During the 1980s there was also increasing awareness
of the extent and impact of domestic violence. As in a number
of other societies experiencing political violence, including
South Africa, the Middle East and parts of Latin America, the
response to domestic violence in Northern Ireland was for a long
period one of ambivalence or denial. As feminist writers such
as Simona Sharoni, writing about women's experiences in the Arab/Israeli
situation, have shown, in societies experiencing violent conflict
at the community level direct relation to domestic violence is
often affected by the overall situation. This may both make it
unacceptable to all on the authorities for help and make it dangerous
for security forces to respond to reports of attacks in some areas.
In addition cultural attitudes sometimes accept and excuse male
violence against women, especially by men involved in the paramilitary
groups and the security forces, labelling it as a response to
stress (Sharoni,1992; McWilliams,1993). By the late 1980s, however,
women across the community were actively campaigning against domestic
violence and refuge centres and telephone helplines have been
established in a number of population centres. Such initiatives
may not fit the label of 'peacemaking' in the usually understood
sense but they do tackle central elements of gender specific structural
violence and they have created an infrastructure of contacts and
understandings which a number of women's organisations hope can
be built on in the post ceasefire environment.
Cultural violence
The third category of violence is cultural
violence. Galtung sees cultural violence as manifesting itself
in areas such as religion, language, arts and ideology. In many
deeply divided societies differences in these spheres play a major
role in sustaining antagonisms, motivating discrimination against
'the other' community and justifying or excusing violence. Analysing
the roots of the divisions in these areas has been a major concern
of researchers in Northern Ireland over the last 25 years and
the policies of government and the major churches have given considerable
priority to developing structures which encourage understanding
and tolerance. For example in education the establishment of programmes
such as 'Education for Mutual Understanding' and 'Cultural Heritage'
and their inclusion in the statutory curriculum reflect a belief
in the the premise that contact with and understanding of 'the
other', especially amongst children and young people will help
to reduce violence.
However much of the cultural division
in Northern Ireland is rooted in the home. the family and the
local community, the traditional areas of women's influence. So
if women are to be labelled as 'peacemakers' it is in combating
cultural violence that they may have the opportunity to be most
effective. But once again the range and subtlety of women's experiences
and responses make it very difficult to generalise. Women themselves
often suffer from the impact of cultural violence, for example
in relation to religion. Thus although they form the majority
of church attenders they have very limited influence on the decision
making structures in any of the major churches and they are often
explicitly or implicitly excluded from positions of power. At
the same time they are often very powerful within the family as
transmitters of culture. Here their wish to protect their families
and particularly their children from violence frequently impels
them towards peacemaking but this desire often co-exists with
a commitment to preserve and transmit their own culture which
may lead them consciously or unconsciously to pass on stereotyped
and potentially divisive attitudes.
Women frequently operate through informal
or so called 'track two' channels and there has been a considerable
growth in the range of such groups and organisations over the
last 25 years - for example groups focusing on charity, leisure
and educational interests. Women have been active in founding
and sustaining the majority of these (Morgan,1993). Since, whilst
many women have limited time and resources for participation in
activities outside the home, a considerable number, especially
in urban areas and amongst older and middle class women, do belong
to groups campaigning on women's issues, professional associations,
charity support groups, leisure interest clubs and societies,
adult education classes and church related organisations. The
impact of all this activity on conflict reduction and improved
community relations is difficult to evaluate but it seems likely
that a number of forces still limit its contribution to cultural
peacemaking.
Many of the organisations, focus on
specific fund raising or professional development goals, for example
the Red Cross, Combat Cancer, Oxfam, Save the Children or the
Soroptimists. Their formal aims do not include peace building
and conflict reduction in the Northern Ireland context and they
frequently, either consciously or unconsciously avoid contentious
issues. The ways in which members are recruited into groups, usually
though existing friends or family contacts means that organisations
or local branches are often have limited cross community representation.
All this puts constraints on their potential as contributors to
the reduction of cultural violence. Of course there are many cases
in which groups do actively try to develop contacts but practical
problems of finding acceptable neutral venues, knowing how to
establish the first links, lack of mobility and limited resources
pose serious problems and the fear of failure is itself a serious
inhibitor.
Perhaps the most influential organisation
in many women's lives, especially in rural areas, is their church
and the role of women as 'peacemakers' in the churches provides
a clear example of the care needed in interpreting women's responses.
Contact between the different Christian denominations in Northern
Ireland has traditionally been limited and women's groups and
organisations within the various churches have been no exception.
Many of the practical barriers to interaction noted above have
significance, for example something as obvious as there being
a minister's wife as contact point and leader in a Protestant
congregation and no equivalent in the local Catholic parish can
prove a deterrent where everyone is uncertain and anxious not
to make a wrong move.
At a more fundamental level, however,
different women interpret the relationship between their religious
faith and the conflict in contrasting ways. Some see peacemaking
as an integral part of the Christian message and therefore believe
that they must become involved in seeking to improve community
relations through links with members of other churches. Others,
probably the majority, regard religious faith as a personal issue
which is not directly related to the problems of a divided society,
religion and peacemaking are separate. For others there is a link
between their personal faith and the existence of divisions in
the society but it focuses on theological differences and is one
which leads them to preclude inter church activities. Joint activities
with members of other churches, especially across the Catholic/Protestant
divide, are seen as dangerous because it is vital to preserve
one's own faith and contact could lead pose a risk to personal
salvation.
Conclusion
It must by this stage be clear that
to describe women as 'peacemakers' in Northern Ireland says little
of value. Some women have made a notable contribution to reducing
physical, structural and cultural violence - as have some men.
But equally their actions have often served to reproduce the divided
community rather than challenging it. It would be more accurate
to say that women have been both peace makers and peace preventers
and that the range of their attitudes and responses has been as
wide and varied as that of men. This is not to claim that there
are no differences between the experiences and reactions of men
and women in relation to the Northern Ireland conflict. However,
it does seem more reasonable to try to understand these differences
as manifestations of the different historical, social, political
and economic roles of women and men than as evidence of a general
feminine orientation to peacemaking.
Women's experiences over the last 25
years in Northern Ireland have produced a body of experience and
a range of innovative responses which can provide the basis for
the new approaches to community action, community politics and
community reconciliation which will be vital if progress is to
be made in the post ceasefire world. Women may not be peacemakers
with a capital P in any simplistic sense but they have provided
some of the vital tools which the whole society needs in order
to build peace - it now remains to be seen how good women and
men will be at using them.
(At the time of writing Professor
Valerie Morgan was INCORE's Director of Research)
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