A weapon against half the world

To mark International Women’s Day on 8 March, Julie Bindel calls for a global movement against sexua

Inside the walls of a coastal town in Morocco, several women crouch at the roadside selling bunches of herbs. One of the women catches my eye. She is nursing a baby but looks at least 60 years old. I try to see her as a woman with whom I share substantive experience. I have no children; I am not poor. As a lesbian, I do not require access to safe contraception. I do not need to worry about my rights as a married woman. Yet there is one thing that all women share - something that shapes our lives and partly determines the way we live and the choices we make - that is, the threat and reality of sexual violence.

It is this commonality that is taking me to the Commission on the Status of Women at the United Nations headquarters in New York this month. In the past 15 years, the women's movement has become truly global, a development kick-started in an unlikely place: Beijing. In 1995, 23,500 women and 5,000 government representatives of 189 counties gathered in the Chinese capital for the UN Conference on Women and formulated a Global Platform for Action (PfA), through which governments should address gender inequality, including measures to end violence against women. The PfA remains the most wide-reaching international commitment to women's equality. At this year's catch-up conference in New York, many of the delegates will be asking how far we have come and what still needs to be done.

As I write, women and girls all over the world are being beaten by their husbands, raped, burned and mutilated in the name of "tradition", forced into marriage, sold into prostitution and murdered for transgressing a twisted code of "honour". Violence against women is an international epidemic. It has been identified by the World Health Organisation as a grave health issue, affecting more people than HIV and Aids.

Globally, at least one-third of all women and girls will be beaten or sexually abused once or more throughout their lives. In Kenya, 70 per cent of those asked by the Women's Rights Awareness Programme admitted they knew neighbours who beat their wives, and almost 60 per cent said that the women were to blame. The news is not much better in the UK. A recent survey on Londoners' attitudes to rape found that almost half think that rape victims are at least partly to blame.

The poorer the woman, the more vulnerable she is to exploit­ation and sexual violence. If a woman has to fight for clean water, she may be pressured to swap this for sexual favours. If there is no work in her town or village, she could be targeted by traffickers promising her a better life overseas.

Under attack

In most countries, women have won the right to vote only within the past 50 years. There is still nowhere in the world where women have access to political or social power equal to that of men. I spoke to Rachel Carter, head of policy and advocacy at the UK-based NGO Womankind Worldwide. She believes that the main achievements of the Beijing conference have been the formation of a vibrant international movement and the development of legislation against violence towards women in countries that had no prior public awareness of the issue.

“However, the massive gap left to be plugged is implementation," Carter says. "There is a tendency for some governments to see their country strategies, legislation and policies as an end rather than a means to an end."

Do we need to create a new formal agreement, as we did in Beijing? "I would be reluctant because, if anything, in today's climate, I think we would go backwards. Climate change and the rise of fundamentalism have made it worse for women. Women's rights are being eroded. Women's freedom was used as an excuse for the invasion of Afghanistan, but now women's rights are being traded out and it is worse in some ways for them."

Baroness Gould is chair of the Women's National Commission, which provides a link between the UK government delegation to the conference and NGOs. She is similarly cautious: "If we had another Beijing, we might go backwards in terms of reproductive health, in particular abortion and contraception. There are very few countries in Africa where abortion is legal."

There is evidence to back up Carter and Gould. Zimbabwe has long had a vibrant women's movement, but women have borne the brunt of the recent turmoil there, and growing numbers of cases of both sexual and domestic violence are being reported. In countries experiencing conflict, or which have recently done so, violence towards women tends to have increased.

During the Beijing conference, representatives of uncompromising Catholic and Muslim countries refused to sign in support of women's rights to abortion and contraception, or a right to sexual self-determination, and yet these are the very issues that lie at the root of women's vulnerability to domestic and sexual violence. "If a woman lives in a country where rape in marriage is not a crime, and domestic violence is viewed as perfectly acceptable, how can she ever leave?"asks Hilary McCollum, a UK-based anti-rape activist. "And if there is no option for a woman not to marry, how is she ever going to be free from the control of men?"

South Africa is one country that is suffering from a surge in sexual violence, even though it has one of the best constitutional and legal frameworks in the world for human rights, including violence against women. After the end of apartheid in the early 1990s, and during its transition towards democracy, South Africa experienced a rapid increase in reported rapes. South African rape statistics are now among the highest in the world. In 1997, the Human Sciences Research Council released a report claiming that child rape in South Africa had reached "epidemic proportions". One-third of reported rapes between January and September 2001 were of children between zero and 11 years of age.

According to rape crisis groups in the country, many of the rapes committed are akin to those experienced during the anti-apartheid struggle, with victims suffering extreme violence, often by multiple perpetrators. "While the history of apartheid and conflict must play a role in this," Carter says, "I think we must go back again to the root causes of power imbalances between genders, patriarchy, and women's bodies being used as both personal and political territory upon which wars are played out." It has been recognised since the 1992-95 Bosnian conflict that rape is a tool of war. During the 1994 genocide in Rwanda, for example, up to half a million women were raped by combatants.

Women in rich countries are also vulnerable to pimps, rapists and wife-beaters. Dowry deaths, honour killings and female genital mutilation all happen in the UK. Girls are taken to Harley Street clinics by their Somali-born parents to be mutilated in the name of culture. Pakistani families send girls "home" to marry a cousin they have never met, often before puberty. Women born into Turkish families can be killed by their male relatives for daring to love an unsuitable man.

Heroine Harman

Honour crimes also happen to women of British descent. Wives who dishonour their husbands by leaving them or being unfaithful often die for stepping out of line. The Deputy Prime Minister, Harriet Harman, much derided for her outspoken feminism, has fought hard to prevent men from pleading provocation in such cases, a defence that can be traced back to the Middle Ages.

But the global women's movement is making a difference. A recent Unicef report found that female genital mutilation in one region of Ethiopia had fallen from 100 per cent to 3 per cent, largely as a result of innovative public education programmes run by Kembatti Mentti Gezzima-Tope, a women's self-help centre in the township of Durame. Meanwhile, the Domestic Abuse Intervention Project in Duluth, Minnesota, has saved the lives of countless women and been replicated around the world. By developing a multi-agency approach that involves the courts, prosecutors, probation and refuge workers, it has brought about a sharp fall in the number of women killed as a result of domestic violence.

“In the UK, we have made enormous progress in terms of sexual violence," Gould says. But we live in difficult times. For Carter, relying on what she calls "paper rights", such as those outlined in the PfA, will not translate into women's lives being saved or sexual violence being eliminated. We need concerted action, she says, and her hope is that the conference at the UN this month will inspire just that. "We need to be able to tell men what they will gain if they give up power, which will be no easy task.

“Right now we don't have enough mechanisms to hold governments to account, despite the PfA. Fifteen years after Beijing, and we are struggling to hold up the damn walls."

Julie Bindel is co-founder of Justice for Women

This article first appeared in the 08 March 2010 issue of the New Statesman, Game on

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The age of loneliness

Profound changes in technology, work and community are transforming our ultrasocial species into a population of loners.

Our dominant ideology is based on a lie. A series of lies, in fact, but I’ll focus on just one. This is the claim that we are, above all else, self-interested – that we seek to enhance our own wealth and power with little regard for the impact on others.

Some economists use a term to describe this presumed state of being – Homo economicus, or self-maximising man. The concept was formulated, by J S Mill and others, as a thought experiment. Soon it became a modelling tool. Then it became an ideal. Then it evolved into a description of who we really are.

It could not be further from the truth. To study human behaviour is to become aware of how weird we are. Many species will go to great lengths to help and protect their close kin. One or two will show occasional altruism towards unrelated members of their kind. But no species possesses a capacity for general altruism that is anywhere close to our own.

With the possible exception of naked mole-rats, we have the most social minds of all mammals. These minds evolved as an essential means of survival. Slow, weak, armed with rounded teeth and flimsy nails in a world of fangs and claws and horns and tusks, we survived through co-operation, reciprocity and mutual defence, all of which developed to a remarkable degree.

A review paper in the journal Frontiers in Psychology observes that Homo economicus  might be a reasonable description of chimpanzees. “Outsiders . . . would not expect to receive offers of food or solicitude; rather, they would be fiercely attacked . . . food is shared only under harassment; even mothers will not voluntarily offer novel foods to their own infants unless the infants beg for them.” But it is an unreasonable description of human beings.

How many of your friends, colleagues and neighbours behave like chimpanzees? A few, perhaps. If so, are they respected or reviled? Some people do appear to act as if they have no interests but their own – Philip Green and Mike Ashley strike me as possible examples – but their behaviour ­attracts general revulsion. The news is filled with spectacular instances of human viciousness: although psychopaths are rare, their deeds fill the papers. Daily acts of kindness are seldom reported, because they are everywhere.

Every day, I see people helping others with luggage, offering to cede their place in a queue, giving money to the homeless, setting aside time for others, volunteering for causes that offer no material reward. Alongside these quotidian instances are extreme and stunning cases. I think of my Dutch mother-in-law, whose family took in a six-year-old Jewish boy – a stranger – and hid him in their house for two years during the German occupation of the Netherlands. Had he been discovered, they would all have been sent to a concentration camp.

Studies suggest that altruistic tendencies are innate: from the age of 14 months, children try to help each other, attempting to hand over objects another child can’t reach. At the age of two, they start to share valued possessions. By the time they are three, they begin to protest against other people’s violation of moral norms.

Perhaps because we are told by the media, think tanks and politicians that competition and self-interest are the defining norms of human life, we disastrously mischaracterise the way in which other people behave. A survey commissioned by the Common Cause Foundation reported that 78 per cent of respondents believe others to be more selfish than they really are.

I do not wish to suggest that this mythology of selfishness is the sole or even principal cause of the epidemic of loneliness now sweeping the world. But it is likely to contribute to the plague by breeding suspicion and a sense of threat. It also appears to provide a doctrine of justification for those afflicted by isolation, a doctrine that sees individualism as a higher state of existence than community. Perhaps it is hardly surprising that Britain, the European nation in which neoliberalism is most advanced, is, according to government figures, the loneliness capital of Europe.

There are several possible reasons for the atomisation now suffered by the supremely social mammal. Work, which used to bring us together, now disperses us: many people have neither fixed workplaces nor regular colleagues and regular hours. Our leisure time has undergone a similar transformation: cinema replaced by television, sport by computer games, time with friends by time on Facebook.

Social media seems to cut both ways: it brings us together and sets us apart. It helps us to stay in touch, but also cultivates a tendency that surely enhances other people’s sense of isolation: a determination to persuade your followers that you’re having a great time. FOMO – fear of missing out – seems, at least in my mind, to be closely ­associated with loneliness.

Children’s lives in particular have been transformed: since the 1970s, their unaccompanied home range (in other words, the area they roam without adult supervision) has declined in Britain by almost 90 per cent. Not only does this remove them from contact with the natural world, but it limits their contact with other children. When kids played out on the street or in the woods, they quickly formed their own tribes, learning the social skills that would see them through life.

An ageing population, family and community breakdown, the decline of institutions such as churches and trade unions, the switch from public transport to private, inequality, an alienating ethic of consumerism, the loss of common purpose: all these are likely to contribute to one of the most dangerous epidemics of our time.

Yes, I do mean dangerous. The stress response triggered by loneliness raises blood pressure and impairs the immune system. Loneliness enhances the risk of depression, paranoia, addiction, cognitive decline, dem­entia, heart disease, stroke, viral infection, accidents and suicide. It is as potent a cause of early death as smoking 15 cigarettes a day, and can be twice as deadly as obesity.

Perhaps because we are in thrall to the ideology that helps to cause the problem, we turn to the market to try to solve it. Over the past few weeks, the discovery of a new American profession, the people-walker (taking human beings for walks), has caused a small sensation in the media. In Japan there is a fully fledged market for friendship: you can hire friends by the hour with whom to chat and eat and watch TV; or, more disturbingly, to pose for pictures that you can post on social media. They are rented as mourners at funerals and guests at weddings. A recent article describes how a fake friend was used to replace a sister with whom the bride had fallen out. What would the bride’s mother make of it? No problem: she had been rented, too. In September we learned that similar customs have been followed in Britain for some time: an early foray into business for the Home Secretary, Amber Rudd, involved offering to lease her posh friends to underpopulated weddings.



My own experience fits the current pattern: the high incidence of loneliness suffered by people between the ages of 18 and 34. I have sometimes been lonely before and after that period, but it was during those years that I was most afflicted. The worst episode struck when I returned to Britain after six years working in West Papua, Brazil and East Africa. In those parts I sometimes felt like a ghost, drifting through societies to which I did not belong. I was often socially isolated, but I seldom felt lonely, perhaps because the issues I was investigating were so absorbing and the work so frightening that I was swept along by adrenalin and a sense of purpose.

When I came home, however, I fell into a mineshaft. My university friends, with their proper jobs, expensive mortgages and settled, prematurely aged lives, had become incomprehensible to me, and the life I had been leading seemed incomprehensible to everyone. Though feeling like a ghost abroad was in some ways liberating – a psychic decluttering that permitted an intense process of discovery – feeling like a ghost at home was terrifying. I existed, people acknowledged me, greeted me cordially, but I just could not connect. Wherever I went, I heard my own voice bouncing back at me.

Eventually I made new friends. But I still feel scarred by that time, and fearful that such desolation may recur, particularly in old age. These days, my loneliest moments come immediately after I’ve given a talk, when I’m surrounded by people congratulating me or asking questions. I often experience a falling sensation: their voices seem to recede above my head. I think it arises from the nature of the contact: because I can’t speak to anyone for more than a few seconds, it feels like social media brought to life.

The word “sullen” evolved from the Old French solain, which means “lonely”. Loneliness is associated with an enhanced perception of social threat, so one of its paradoxical consequences is a tendency to shut yourself off from strangers. When I was lonely, I felt like lashing out at the society from which I perceived myself excluded, as if the problem lay with other people. To read any comment thread is, I feel, to witness this tendency: you find people who are plainly making efforts to connect, but who do so by insulting and abusing, alienating the rest of the thread with their evident misanthropy. Perhaps some people really are rugged individualists. But others – especially online – appear to use that persona as a rationale for involuntary isolation.

Whatever the reasons might be, it is as if a spell had been cast on us, transforming this ultrasocial species into a population of loners. Like a parasite enhancing the conditions for its own survival, loneliness impedes its own cure by breeding shame and shyness. The work of groups such as Age UK, Mind, Positive Ageing and the Campaign to End Loneliness is life-saving.

When I first wrote about this subject, and the article went viral, several publishers urged me to write a book on the theme. Three years sitting at my desk, studying isolation: what’s the second prize? But I found another way of working on the issue, a way that engages me with others, rather than removing me. With the brilliant musician Ewan McLennan, I have written a concept album (I wrote the first draft of the lyrics; he refined them and wrote the music). Our aim is to use it to help break the spell, with performances of both music and the spoken word designed to bring people together –which, we hope, will end with a party at the nearest pub.

By itself, our work can make only a tiny contribution to addressing the epidemic. But I hope that, both by helping people to acknowledge it and by using the power of music to create common sentiment, we can at least begin to identify the barriers that separate us from others, and to remember that we are not the selfish, ruthless beings we are told we are.

“Breaking the Spell of Loneliness” by Ewan McLennan and George Monbiot is out now. For a full list of forthcoming gigs visit: monbiot.com/music/

This article first appeared in the 20 October 2016 issue of the New Statesman, Brothers in blood