POPULAR EDUCATION WITH WOMEN
IN LATIN AMERICA
*Sylvia van Dijk
Non-formal education for women during the
twenty-first century can be traced back to the suffragist efforts that took place at the
beginning of the century in many Latin American countries. Another significant theme at
the beginning of the century was the introduction of the first birth control methods that
gave women an alternative to reproduction. Both movements began with strength but were
soon quenched by society. Twenty and fifty years later for each movement respectively,
they were able to flourish in some Latin American societies while in others it took
longer.
Throughout the whole century women have sometimes
been the agents and other times the objects of educational efforts. Non-formal education
has been directed toward bettering women's lives and/or providing opportunities for their
social, political and/or economic participation. This chapter will be limited to providing
an overview of the different movements that have been developed in the last 20 years in
the field of popular education for and with women, facilitated by the nongovernmental
organizations in Latin America.
First, I will try to situate popular education
overall. I will then focus on women's specific interests in gender within social movements
analyze what themes and projects have been developed in educational and organizational
practices with women describe the protagonists of these processes, the popular educators,
and the obstacles encountered; and finally, I will describe the enormous challenges that
we face in the decades ahead, defining the moment that we live today.
Popular Education
At the end of the 1950s, changes in economic
and socio-political structures in Latin American countries uncovered the problems these
structures have with integrating large sectors of the population into the newly developing
modern economies. When the causes of these difficulties are analyzed, it is generally
concluded that these are backward and marginalized sectors that cannot be incorporated
into the growing economies. Through governmental action, various forms of compensatory
education for the poor and the marginalized have been created, outreach activities of a
cultural and educational nature have been developed, and all kinds of development programs
have been introduced as part of a strategy that was called "The Alliance for
Progress."
Toward the 1960s, an educational model emerged as an
alternative to the existing dominant models: popular education. This educational mode
started with a critique of the banking model of education and also began to question the
development model by taking into account the perspectives of the poor and the oppressed.
Almost 40 years later, we find ourselves faced with
the same problem, and it has become much more serious because of the growing distance
between those who have and those who do not, because of the alarming deterioration of
natural resources that threatens the survival of those who depend on them, because of the
demographic explosion, and because of the discouragement of the popular sectors for whom
the current structures preclude the possibility of a dignified existence. Neither the
governments' solution, nor the alternative contributions have managed to have a sufficient
impact to buttress the negative effects of the existing development model. In real terms,
the opportunities for a dignified survival of the popular sectors have decreased.
According to UNICEF, in Latin America 130 million people live in a state of extreme
poverty (1989). The real reason for such a high figure is that there is no political will
to change structures or economic and socio-political models to resolve these problems.
In this context, popular education serves the needs,
interests and demands of the popular sectors and their common historic project. These
characteristics are found in all the alternative educational models that seek to change
the lives of the poorest social groups for the better.
Popular educators have difficulty involving
themselves in the alternative educational proposals without a clear economic, political,
and social model. However, their insertion into the struggle for survival of the oppressed
groups has given them very valuable cumulative experiences. Popular educators have learned
to listen, to encourage participation and the sharing of ideas from the groups with whom
they work. They have managed to understand the importance of creating spaces for
discussion and of creating the groups' own identity. They have been successful at
combining their learning processes with everyday practice. They have contributed to
creating new horizontal relationships that are less prejudiced and more open to the
acceptance of differences among individuals. Finally, it is crucial to mention that
popular educators have participated significantly in the brave processes of
democratization that are rocking all of Latin America.
In these processes, important groups within these
popular sectors have learned to understand how decision-making takes place in their
community, state, and country; to be conscious of the historical processes being
experienced; to understand the existence of human rights; to involve themselves in the
construction of a utopia; to express their opinion in public; to make decisions by
consensus; to resolve conflicts through words and reason; and to participate in the
struggle to improve their own lives. This knowledge and these abilities have permitted the
dominated sectors to initiate wider and more committed social and political participation.
In sum, popular educators have been submerged in a
fascinating and continuous learning process, one of discovery and of cultural re-creation,
together with the popular sectors with which they participate.
Among the popular educators there is a large number
of women. What has been their contribution?
The Emergence of Women as Subject and Actor
in a Wide Social Movement
Since the Decade of the Women (1976-1985),
established by the United Nations, the theme of women has emerged in the discussions of
wide sectors of society. For the discussion to reach an international platform, it was
necessary for many women activists, as well as scholars of woman's condition, to work on
the topic and propel it into the public sphere.
As is always the case, relations of subordination
and oppression are not experienced consciously during everyday life, until something
happens that poses questions that cannot be answered routinely. The conscious awakening to
the fact that women are historically a group dominated by a social system has been slow.
To discover that women have been assigned a certain role with social, political, and
economic responsibilities has been an intellectual conquest of the twenty-first century.
Now women know that they have been entrusted with the physical, social, and ideological
reproduction of their societies, but with that burden of responsibility they have seen
themselves confined to the private spheres that isolate them from public life and keep
them in a position subordinate to men.
Men have had the responsibility of providing
sustenance, and, with it, the responsibility of participating in the decision-making
process in the public sphere. In Latin-American societies, politics and the economy have
been arenas dominated by men. This continues today, though there are important changes
that are modifying family structures and traditionally established roles.
At the same time, since the beginning of the 1960s,
the studies that have appeared on women of the rural and popular sectors show that women
are the poorest among the poor, that women assume the ultimate responsibility for the
survival of the family, that women are abandoned when men cannot face the frustration of
being unable to provide sustenance for their families, that women are the "spinal
cord" of the popular-urban movements, that women are more responsible in their social
duties once they assume them, that they pay their debts in a more timely fashion than men,
and that they are chambeadoras (hard workers) when it comes to introducing services into
the communities.
These social phenomena helped women to wake up to
their self- interest and to raise among women of the middle- and upper-class sectors an
interest in the women of the popular sectors. Little by little, the social movements that
timidly appeared on the scene in the 1920s and 1930s proclaiming women's right to
participate in the political life of Latin American countries and to regulate their own
fertility have today become a widely recognized movement involved in social change.
Immersed in this wide movement, popular educators have played and continue to play a major
role.
The Perspective of Women in Popular Education
Popular education, with its sensibility toward
subordinated groups, soon showed women the daily contradictions of their condition as
women. Many women educators who began participating in social movements that sought more
social justice and who found themselves working double and triple shifts, encountered
difficulties such as not being listened to, being silenced by their male counterparts in
assemblies, and not having the space to discuss their needs as women. These needs included
such issues as child care and making decisions about the number of children they wished to
have.
At the end of the 1960s and beginning of the 1970s,
the first nongovernmental institutions for women emerged. Their main social objective was
to further the process of female emancipation, thereby contributing to women's liberation
and the establishment of women as social agents. Different groups of women began their
analysis and eagerly read all the studies about women produced in the United States and
Europe, including them, classical feminist studies such as those by Roberta Hamilton,
Margaret Mead, Evelyn Read, and Sheila Rowbotham. They soon benefited also from
contributions from Latin American scholars such as Josefina de Aranda, Lourdes Arizpe,
Teresita de Barbieri, Marcela Lagarde, Marta Lamas, and Magdalena Leon, among others.
The women of these groups began an interesting
process of self- eflection, skill development, and educational, social, and political
practices with rural women and, in a larger capacity, with neighboring women living in the
poverty belts of the large Latin American cities.
The nongovernmental organizations developed various
ideological models and diverse practices in their daily endeavors. There are two extremes
within which a large number of the groups move:
a) Those that seek the origin of the problem in the
patriarchal social system that emerges from the biological differences between men and
women. Their explanation is that women, because of their physical reproductive skills, are
in a vulnerable situation during all the years in which they fulfill that function and, as
a result, remain confined to the care of children and home, while men go out to confront
the world and provide sustenance. Those who hold this view call themselves feminists and
see the solution in the work of popular education of women, focusing on an analysis of
patriarchy and its daily manifestations. The implicit assumption is that the oppressors
are men and we must find ways to force them to cede their privileges and assume equal
responsibility with women.
b) Those that seek the origin of the problem in the
economic capitalist system with its foundation built on private property, making possible
and necessary the exploitation of differences between men and women. These women find it
difficult to call themselves feminists and prefer to call themselves socialists. They push
for equal work for men and women and seek ways to overcome the confinements of women that
are attached to private property. The implicit assumption of this ideological model is
that, having overcome the social injustices, women will automatically achieve a dignified
and equal place with men.
Both ideologies confront many difficulties in
developing their work. The first finds itself encased in internal contradictions. On one
side is the needed affection of a partner and a satisfactory relationship with a man; on
the other side, these needs are undermined by the conceptualization of him as the
"enemy." This ideology results in many broken marriages, frustrated affection,
and poor management of conflict within the family and in the communities.
Socialist women see themselves frequently immersed
in serious problems with their partners who do not help them assume the responsibilities
of the home and with their children, and find it difficult to obtain respect for their
convictions. Also, there has been little understanding of the limitations of women in the
popular sectors who, because of their domestic chores, find it difficult to involve
themselves in social projects and to comprehend fully many of the daily incidents taking
place at home and within the community.
Most groups move within both of these two
ideologies, combining class analysis with the analysis of patriarchy. Each group in its
own way has begun to find alternatives to the difficulties that their own process of
emancipation was giving them. The discovery of the gender perspective has been a long and
winding road, without any blanket responses; a re-discovery by women of themselves, in
continuous confrontation with everyday realities of the individual and the group.
All the popular educators found themselves
confronted with the challenge of developing new working methodologies and ways of
approaching and understanding their own situations and those of the women with whom they
worked.
The gender perspective is a new element that has
been introduced into the analysis of reality. In the educational strategies that
contemplate the well-known practice of action-reflection, the analysis of reality is
crucial. This analysis is generally made within the participants' subjectivity and it is
within this dynamic that it is important to present questions that allow us to approach
women's daily reality, where their condition is produced and reproduced, and which
determines their existence both socially and culturally.
Women's organizations have gone through various
phases in their work, and throughout the years have specialized in some areas which have
been enriched by the contribution of women. They have achieved significant advances when
they have worked with a clear gender perspective, that is, with contributions of both men
and women at equal levels and elucidating their own perspective.
Spheres of Work in Which the Perspective of
Women
has had Significant Development
Health
Among popular educators, an important area
in which to understand women's perspective was, and still is, that of health. Women that
live in poverty are constantly suffering health problems. Bad nutrition, too much work,
lack of rest and recreation, domestic violence, and continuous pregnancies (many times
unwanted) with their respective lactation periods, are among the causes of the sicknesses
and sufferings of women. These situations have a direct relationship with the biological,
cultural, and social condition of women.
Workshops on nutrition and health have provided a
legitimate space for women to meet. Women learn knowledge useful for themselves and for
their families. However, the most important aspect of this work is not the transmission of
techniques, practices, and knowledge (although there is great value in these) but in the
woman's analysis of reality, conducted in such a way that it rescues the women's
experience. The analysis of what women contribute to the well-being of their families in
everyday life allows self-knowledge, which is followed by processes of valuing the self
and of self-esteem.
For many women, an understanding of their own bodies
is a facinating discovery. They learn what they are physically, what they feel, want, and
hope, what they like, and what they don't like. Their everyday life never allows them that
space. For the majority of rural women, life is an interminable sequence of obligations
starting at a very early age, and because of this, situations of overwork, violence, and
abuse are assumed without question. Once the possibility is open to women to respect
themselves, a basis for initiating a positive change in their lives is formed. These
transformations also involve their partners, sons, and daughters.
The various women's groups have had different focal
points in the transformation: How to force the enemy to change; or how to involve the
partner in changes that include lost privileges? Reflecting on what it is that the partner
can gain in exchange for the loss is crucial if we do not want to fall into conflict or
the inversion of dominant roles.
Another element that women have learned in this
context is the need to communicate. Popular cultures are, in general, cultures of silence.
There is thus a need to acquire the skill to talk about feelings, ideas, hopes, and of
what is bothering them. In working with women's groups, it has been discovered that
domestic violence is a reflection of the lack of skill in communicatig wiht loved ones;
that it is women who introduce these patterns of conduct with their child-rearing methods.
Instead of using words to resolve discipline problems, lack of obedience, and
transgressions, they correct a child by hitting. The implicit message to the children is:
"because I love you, and I care what you do, I hit you." This lesson is well
learned by boys, and they apply it as adults to their female partners, girlfriends, and
wives. The women, in turn, reproduce it with their own sons and daughters.
With respect to the theme of health and sexuality,
the gender perspective has led educators to approach these issues with men. If it is the
social and cultural identity that is being worked on, or topics of the relationship
between partners from the women's perspective that are being approached, it has been found
that there is also a need to work with the social and cultural identity of men and with
relationships from the men's perspective. It is through these educational practices that a
better understanding by women of themselves and by men of themselves has also been
achieved.
This process is conducive to a better mutual
understanding, and to opening the dialogue for construction new social relationships
between the genders. This way of working with the gender perspective is very new; as
recently as 1993 a publication came out recording the experience of a gender workshop for
men. There are still very few experiences of this kind today.
Maternity is another health issue. Pre-natal, birth,
and post-partum care, and campaigns launched for risk-free pregnancies are typically
transmitted by doctors, midwives, and other health workers. In addition to the need for
technical knowledge, popular education believes that it is also necessary to work with the
subjectivity of the pregnant woman: How does she feel about her pregnancy? How does she
share her pregnancy with her partner, if she has one? How does she experience it with her
other children, if there are any? Where does she want to have the birth? Who does she want
with her during the birth? What kind of medical attention does she prefer? What kind of
care does she want and who does she want to care for her after the birth? All of these are
crucial questions. Voluntary maternity, decision-making concerning birth control, and the
interruption of an unwanted pregnancy are themes that are addressed in this context that
have mobilized large groups of women against illegal abortion. Contraception and abortion
are the more controversial topics in the health field because of their political
implications and because of the enormous constraints make by the Catholic Church in this
respect. For many groups of women the recent recognition expressed at the World Conference
on Population in Cairo (1994) that abortion is a public health problem instead of a crime
is a small but significant advancement in their struggles.
Income-Generating Projects
A second very general sphere of work in popular
education is the "Productive Projects" with women. When women discover that all
the projects on economic development are directed exclusively toward men, their interest
in participating in this area is considerable. Experience has shown that it is very
beneficial to engage in productive projects with women because they carry out the work
better, are more responsible, and use their income to benefit the quality of life of their
families among other reasons. However, many of these projects have failed to include the
perspective of women. If we do not analyze daily work loads of women, if we do not reflect
on the relationships between women and money, women and the market, women and the
productive processes in which they are included, it is easy to fall into the
masculinization of work relations and simply require that women adapt themselves, without
contributing critically, to the relationship to production. This masculinization of women
who approach traditionally male-occupied spheres has been a common phenomenon in the
dominant sectors of the economy. This occurs when women accede to management positions in
the private sector, leadership positions in political parties, and high-level positions of
public administration.
Many projects with women on production have used
mechanisms from the informal economy, a sector which was generated by women. Interesting
examples of micro-business, communal banks, and savings institutions have emerged. In the
credit and savings industry, there are few enterprises with women, although they do exist.
A pioneer in productive projects for women is FINCA (Foundation for International
Community Assistance), which manages an interesting framework of credit and skills
development to allow women to create their own micro-businesses.
In these projects, it is important to reflect on the
change that is taking place at a general level concerning economic responsibility toward
the family. If the woman contributes with the man to attain economic solvency and the
fulfillment of the family's economic needs, it is crucial that the man collaborate with
the woman in order to guarantee the necessary domestic infrastructure needed for daily
life. This kind of cooperation can transcend the family sphere and be taken up by the
community and society in general. It is important that work conditions for men and women
allow adequate time for them to assume home chores in an equitable way. Unfortunately,
there has been no advance in this field, even though the number of women involved in
productive activities is growing. A clear gender perspective needs to be developed for
these productive projects that can facilitate equitable conditions for men and women.
Services for Basic Needs
A third area that has been developed with women is
the "Struggle for Services," both in urban neighborhoods and in rural
communities. Meeting basic needs in neighborhoods has been the catalyst for the social
organization of urban-popular movements. Its development was already quite advanced when
discussion of gender began among the popular educators. It was already recognized that
women had been the most tenacious negotiators for regulating land use, for obtaining
potable water and electricity, and for introducing markets, schools, and health centers.
However, few groups managed to analyze their struggle from a gender perspective. In fact,
the majority of the leaders in these movements were men, even though--and without their
being conscious of it--they were representing mostly women. Women have justified their
lack of participation as leaders by pointing out that men had less flexibility in their
jobs and that being absenteeism from a full-time job can result in job dismissal. Also,
they are aware that authorities frequently take the movement more seriously if it is
represented by a male leader.
The lack of analysis from a gender perspective had
unfortunate consequences. For example, the legally recognized land and housing usually
resulted in deeds being written in the name of the male head of the household. Also, when
women had to comply with the commitments of the organization, they would leave their older
daughters in charge of the rest of the children, sacrificing primary education for many of
them. Political parties, which in their majority are led by men, used and manipulated
women, and it took many years for local authorities to learn to negotiate with women and
to take them seriously.
Women are now struggling for services that
adequately respond to childcare and health concerns. Women learned the skills needed to
care for children from birth through five years of age when they created neighborhood
preschool centers. They thereby solved the problem of how to care for their small children
without sacrificing their older daughters. Through collective action, women found
solutions for caring for the smallest children of the community, for feeding them balanced
and nutritious meals, for washing clothes, and for creating recreational space. The
women's initiatives have evolved into matters that involve the decisions of authorities,
public spending, urban planning, and municipal councils. Municipalities must then elevate
them to the state and national levels.
It is interesting to observe how the physical aspect
of the community begins to change when the centers for child development, popular
kitchens, basic grocery stores, and parks for children are created and managed by women.
These advances allow women to accede to the job market under less advantaged conditions.
Opportunities must now be created for men to help educate and raise their children, as
well as to perform household chores. Women will then achieve equality in the social
struggle and will contribute to their own development, by learning to share traditionally
female domestic spheres with men. It is necessary to have a sphere in which men and women
contribute from their own perspective.
Another example of the struggle for services emerged
when women created the "communal pots" (ollas comunes) in Chile, the "glass
of milk" (el vaso de leche) in Peru, the "basic basket" (canastas básicas)
and the "popular kitchens" (cocinas populares) in Mexico. All these initiatives
respond to the nutritional needs of families that live in poverty. They are collective
efforts to eliminate infant malnutrition. Aside from the fact that women acquire basic
knowledge of nutrition and food, these projects transcend the community and enter the
political sphere. In all these countries, calculations were made to find out if the
minimum salary guaranteed the nourishment of the family. Women mobilized to go out in the
street and publicly denounce the economic policies of their countries as having been a
barrier to fulfilling the most basic of human rights--nutrition. Also, the majority of the
women involved have understood that all these projects are compensatory measures to
counter the negative effects of the policies of structural adjustment enforced by the
neo-liberal governments of the last decades.
The Literacy Campaign
Promoting literacy is another popular education
effort that has recently been targeting women. In the Dominican Republic, Honduras,
Nicaragua, and Mexico primers have been developed that allow illiterate women to analyze
their condition as women while learning how to read and write. This work recaptures the
method of the generative word and dialogue (inspired in Freirean approaches). Taking as a
point of departure the use of the generative word, it is possible to examine their
sociopolitical reality.
In the Mexican primer, the word "potato"
allows women to analyze the role of rural women in the activities they perform outside the
home; the word "soup" is used to refer to the activities they perform within the
home; the word "corn stalk" prompts discussion of women's participation in
agricultural production and the right of women to own a piece of land. Experiences have
shown these methods to be enriching not only because women increase their self-esteem by
improving their reading and writing skills, but also because they are encouraged to
reflect upon their condition as women.
These initiatives have been supported by the
nongovernmental organizations funded by international organizations. Unfortunately, Latin
American governments historically have not given much needed systematic and formal
attention to illiterate women as a group different from men and youth. People who have
promoted these literacy primers are almost all women that belong to nongovernmental
institutions or community religious groups, most notably the Ecclesiastical Base
Communities (Comunidades Eclesiásticas de Base).
The literacy teachers are always women who have been
trained to use the primers. With the help of the primers and the teachers' manuals that
describe the methodology in detail, it is possible for a literate person to become a
literacy teacher. In the Mexican experience, the literacy teachers or promoters have been
religious people, health and social workers, and young people from rural organizations of
women. In the experiences of the Dominican Republic, Honduras, and Nicaragua, male and
female teachers from the formal teaching system also participated.
Work Conditions
Work conditions for women laborers and domestic
workers has also been an important topic in popular education. The women involved have
benefitted from their exposure to gender analysis. They have seen themselves strengthened
in their struggle for equal salary and equal work and also in the validation of their
right not to lose their job when they assume their reproductive role. They have struggled
for maternity leave, the right to breastfeed during work hours, and for day care during
work hours.
It has been enlightening to see the progress that
domestic workers have made in Latin America, even though their capacity to involve a
significant number of domestic workers in their respective countries has been very
limited. In the majority of the countries, most efforts have taken the form of pilot
projects that have reached only a few people, but have developed very good qualitative
processes.
Innovative projects have also been developed between
the maquiladoras in the north of Mexico, unions such as subway union of Mexico City, and
the seamstresses who were victims of the 1986 earthquake in Mexico City. All of these
projects have struggled so that women can obtain pay equal to that of their male
counterparts so they are not discriminated against during promotions, and so they are not
forced to take contraceptives to avoid pregnancy. They have also managed to examine the
work conditions necessary for them to fulfill their responsibility as mothers as well as
their productive roles. However, they have not managed to produce better working
conditions for women. Most worker movements in the continent have been dominated by men
and have tended to be very corrupt; moreover, these groups have been badly beaten by the
majority of the neo-liberal governments. Hence, there has been limited progress in
understanding the gender dimension in the workplace.
Women's Theology
Through the Ecclesiastical Base Communities,
Catholics have made a commitment to the process of popular education. A significant number
of nuns participate in these groups, and many of them have approached theology from the
women's point of view and have been involved in processes to renovate their relationship
with the Church and with God from their own perspective. Women examine patriarchy within
the Church and the management of power and they re-create a direct relationship with God.
These women do not separate themselves from their Christian roots; on the contrary, they
re-create them from the perspective of women. Women who are committed to the popular
sectors and personally experience the richness that the spiritual dimension gives them,
have decided to confront and challenge patriarchal theological practice. Themes that have
been approached by these women are: experiences with women concerning spirituality and
their experiences with God; the sexual morality of the Church--the need to revise it and
take sexuality out of the realm of the taboo--and the Church hierarchy and their inability
to accede to it as men do.
The discussions and the analyses are always
accompanied by references to the Bible. They also examine how some key people in the
Church have allowed their own prejudices against women to prevail, establishing the
patriarchal nature of the clergy, as was the case with Thomas Aquinas.
A strong movement named Catholics for Free Choice
has evolved from the secular Christian groups. These women have assumed individual
ownership of their body and support each other in decisions regarding the number of
children they want, the birth control method of their choice, and what to do in the event
of an unwanted pregnancy. This movement has support throughout the Latin American
continent; it is also backed by women's groups in the two countries to the north: the
United States and Canada.
Violence
Violence against women in the home, in the streets,
or at work is another sphere of work and activism for many educators. In almost all of the
countries, there is at least one nongovernmental organization that lends help to women who
are physically abused and/or victims of rape, and that works with them to achieve
psychological rehabilitation. Almost all of these groups develop educational campaigns
against domestic violence and train women, if they so desire, to defend themselves from
all kinds of aggression ranging from compliments with sexual overtones to rape. In many
countries there has also been a struggle to transform the penal code to include a more
severe punishment for those who commit these aggressions and to simplify procedures for
the victims. Some groups have also taught courses for judges. There are also some that
specialize in supporting and training women to defend themselves from sexual harassment in
the workplace.
For example, there is the Mexican case of a national
network against violence that emerged after the Sixth Latin-American Feminist Encounter in
October 1989. This group has established that women who are physically abused or
humiliated in their homes; women who are harassed or raped; women who die prematurely as a
consequence of an ill-attended pregnancy, birth, or abortion; women who are abused in
medical facilities or who suffer irreparable damage for lack of quality medical service;
women who are used as decorative objects to obtain profit; and adolescents and girls who
are used by adults without scruples and live with abuse, insults, and threats in the
street are subject to violent acts.
This network proposed to train all its members in
the appropriate laws of the country for their understanding of so-called "sexual
crimes." Using their own skills, they have trained numerous groups of women. They
have conducted campaigns to disseminate information and sensitize the population. They
have mobilized large groups of women to denounce publically violence against women, and
have brought about reforms to the "Law of Sexual Crimes" by working with all
political parties, especially with women in Congress who were willing to delve into these
problems.
Significant changes to the Mexican law were achieved
in 1990, when congressional women from different parties presented an initiative against
rape. Sometime later, the government created within the Public Ministry units specializing
in sexual crimes. In these centers, women who wish to denounce acts of violence against
them may do so. Representatives of independent women's groups formed a Vigilance Committee
that oversees the correct functioning of the governmental units and helps to channel
women's needs.
Social Organization
It has been a constant struggle for organized groups
of women to continue to their individual, familial, and community efforts. To achieve
self-development and embark on a lifelong learning process, it is essential for women to
be stimulated by the exchange of experiences with other women. Women in their
organizational processes not only acquire the necessary skills for these exchanges--such
as effective communication, conflict-management, the capacity to delay, the abandonment of
prejudices, and openness toward the new and the different--but they also acquire a
significant role in public life. The invisible becomes visible; what existed in silence is
transformed into an articulate voice; women move from isolation toward collective action;
private life acquires a political dimension; fears give way to shared dreams. Generally,
the impulse of social organizations of women have encouraged them to actively participate
in the public and political life of their neighborhoods, states, and countries. It is here
that the contribution of women to the process of democratization can be seen more clearly.
Women are participating in the elections of their countries with a greater awarness, and
they are learning to exert pressure over their municipal councils to bring attention to
the problems they identify and the alternatives they propose.
The Gender Perspective in the Institutional
Sphere
Not all popular educators work in women's
organizations or have limited their field of action to women. However, in any work
directed at the popular sectors, at least half of the targeted population will be women.
For this reason, I think that it is interesting to note that many nongovernmental
organizations have taken up the challenge of including gender analysis as a necessary
practice in their institutional development and in their work with the popular sectors.
The initial assumption is that there are problems in
the relations between men and women that need to be addressed in order to advance their
elimination. It is assumed that women find themselves socially at a disadvantage because
of the way in which society is organized and because of its prevalent ideology. It is
recognized that the experiences and social disadvantages are different for every woman,
depending on their family, social class, race, religion, and personality.
In order to promote greater equity between men and
women, there are certain aspects that deserve attention in any institution: first, the
opportunity to gain information, use facilities, get training, go to events, and receive
support should be equal for all members of the popular education groups but favor those
who are at a disadvantage. For example, it is frequently easier to send men to train
outside the community because they do not have to go accompanied by their small children,
while women usually do, especially when they are breastfeeding. Second, in responding to
men's and women's needs, it should be acknowledged that women are, for many reasons,
different because of their experience and condition as women. For example, popular
educators many times fail to talk about their need for driving lessons because all of the
males know how to drive. Third, conditions should be created for the equitable
distribution of power. For example, where it is possible, care should be taken so that an
equal number of men and women are in positions of leadership, coordination, policy design,
strategy, and evaluation. Last, the institution should contribute to creating an
atmosphere in which women and men can achieve self-acceptance and gain self-respect that
will make it possible for them to accept others as equals, whether they are male or
female.
Women have assumed responsibilities as directors in
some institutions and have created new administrative systems and new criteria of internal
functioning for the evaluation and application of resources. These innovations have
favored more horizontal relationships, shared responsibilities, more opportune and
efficient mechanisms of correction, and the use of money strictly for specified
objectives, thereby avoid the abuse of power by those who manage the financial resources.
In sum, women have facilitated a functioning of institutions that is more organic, more
efficient, and more agreeable to all those involved, man or woman.
On the other hand, it is necessary to note that many
women's organizations still operate with systems and administrative criteria that are
completely masculine and traditional, with relationships based on the use of power and
internal competition. Because of this, many women's organizations live in crisis and
suffer continuous wear and tear due to the incongruity that this type of functioning has
with their educational work and with the groups of women they support.
With respect to the work with popular sectors, the
same institutional development considerations are pertinent, but it is imperative that the
strategies, analyses, work methods, work hours, and techniques utilized be continuously
revised and that they take into account the perspectives of men and women. They must also
recognize when it is advisable to have mixed groups and when it is best to work with men
and women separately. For all of the above to occur, culture and tradition must be taken
into account. Working with people of mixed race (mestizos) from the north of Mexico is not
the same as working with mestizos in Chiapas, just as it is not the same working with the
indegenous people of Otomis as with those of Nahuas or Purepechas. It is necessary to
question one's own concept of development from the perspective of men and women. For
example, men may define development by the amount of income, while for women the amount of
income does not mean development unless it is linked to the possibility of satisfying the
needs of the family.
There are still few mixed nongovernmental
organizations that in a systematic way include the gender perspective in their
administrative processes, in the design of their politics and strategies, and in the
analysis of their everyday work.
Popular Educators as Protagonists of Social
Change Processes
Popular educators have been the principal subjects
in the developments briefly described in this paper. All of them have travelled a road
laid down by group reflection and personal transformation. These are complicated processes
because they involve women intimately questioning their identity as women and as educators
in relation to other groups of women. Each woman shares her own experience with the others
and gives the group's process a specific characteristic.
At the Latin American level, popular educators
recognize themselves as a social group with an identity of their own which is reinforced
through a support and training network. In these networks, the needs of the popular
educators are recognized and addressed. Perhaps the strongest network of this type is the
Red de Educación Popular entre Mujeres (REPEM) (Network for Popular Education among
Women) of the Consejo de Educación de Adultos de America Latina (CEAAL) (Council for
Adult Education of Latin America), which maintains links between women from
nongovernmental organizations in almost of all the Latin American and Caribbean countries.
REPEM was born in 1981 under the auspices of CEAAL.
In 1988, it acquired non-profit legal status and is now governed by the general rules of
corporations, in accordance with the civil code of Ecuador, the initial seat of the
General Coordinator of REPEM. It functions as a support network for the popular movement
of women. Its current objectives are: to contribute to the strengthening of the movement
for popular education in Latin America from a theoretical and practical gender
perspective; to create a space for reflection, analysis, exchange, and solidarity within
which we can share our achievements and our successes as well as our difficulties with the
theory and methodology of popular education among women; and to contribute to the
formation and self-formation of popular educators in the continent.
Today, 350 organizations actively participate. They
are grouped by five sub-regions at the Latin America level: (1) the Southern Cone:
Uruguay, Paraguay, Chile, and Argentina; (2) Brazil; (3) the Andean Region: Columbia,
Venezuela, Peru, and Bolivia; (4) Central America and the Caribbean: Panama, Costa Rica,
Honduras, Nicaragua, El Salvador, Guatemala, Dominican Republic, Cuba, and Haiti; (5)
Mexico.
The General Assembly of REPEM, made up of the
affiliate organizations, meets every year to elect a directive council. Today, six Latin
American programs are in progress: (1) training of educators; (2) systemization; (3)
communication; (4) gender, education, and popular economies; (5) basic knowledge of the
needs of women; and (6) political participation and leadership of women. In addition,
REPEM is launching campaigns for Aeducation without discrimination."
Who are these popular educators? What are their
profiles? There are two types of educators: those with a popular background, and those who
are from middle-income or upper-class sectors or are intellectuals who work as external
agents for the popular sectors. For both, there exists an ideal profile which I will
describe as appropriate, even though it is recognized that very few educators can comply
fully with the complete profile. There are some characteristics that are easier for women
of the popular sectors to acquire than those from the external agents.
First, if gender is important to us, educators must
involve themselves in the facilitation of educational processes for women, and they must
be willing to revise their own experiences as women and understand them from the gender
perspective. Doing so will transform them into participants in the feminist debate.
Second, the quality of the educational processes
that they facilitate is defined in great measure by the effectiveness of their
communication skills with the sectors with which they work. For this it is necessary that
they know the fine connotations of expressions, words, and meanings of the language used.
In linguistic terms, it is a question of dominating the same codes of codification and
de-codification of reality.
Third, they need to be able to listen and be open to
different and new opinions outside of the paradigms used. In other words, the ability to
communicate effectively and listen imply a capacity to establish direct, equal, solid, and
autonomous relations with those with whom they interact.
Fourth, educators must be willing to continuously
revise their ideas and convictions, knowledge, and habits; in other words, to commit
themselves to a process of personal transformation. This implies an anti-authoritarian and
anti-dogmatic personality with a capacity for criticism and self-criticism.
Fifth, educators need to appropriate a
methodological tool that allows them to conduct their processes in a didactic,
participative, and respectful way, at the pace of the participants, and to adapt
techniques and methods developed for the specific situation and time in which they are
working. That is, they must be able to autonomously generate and develop the work with
their groups, respecting institutional guidelines if they belong to an organization.
Sixth, educators must be capable of teaching
themselves the technical contents of the topics required by the process, and recognize
when to ask for support from a specialist in the area. That is why educators are generally
highly motivated people in their field who are eager for success and have a sense of
responsibility for the intense and disciplined work.
Seventh, educators link themselves in an organic way
to the social movements of the popular sectors so that they can efficiently support the
women in these movements. This implies identification with the historical and fundamental
interests of the popular sectors and the capacity to analyze social processes in order to
be able to insert themselves adequately and efficiently in the movements for social
change. To achieve a good analysis they must have knowledge of the socio-economic,
political, and cultural problems at the national, regional, and local levels.
Eighth, educators must have characteristics that at
times seem incompatible: a positive attitude and capacity for teamwork, and, at the same
time, initiative and capacity for leadership.
Ninth, educators need to be able to resolve
conflicts through the use of words and reason, without fear of confronting difficult or
bothersome situations.
Tenth, even though there are exceptions, popular
educators should have at least nine years of schooling. Without a good mastery of reading
and writing and a basic level of education, it is very difficult to be able to master
research, planning, efficient organization, efficient execution, and systematic
evaluation.
All of these characteristics are necessary to carry
out effective popular education programs.
Obstacles and Challenges Faced by Popular
Educators
Although there has been significant advancement
during the last 20 years, the women immersed in these transformative processes are few. We
have before us several large obstacles:
a) We continue to live in a male chauvinist
continent, in which the socialization of boys and girls continues to reproduce patterns
that are later very difficult to change.
b) Formal education has undergone a massive
inclusion of girls (in countries such as Mexico, education for girls and boys between 6
and 14 years of age is almost equal except in some indigenous zones). However, it has not
been able to work toward equality between girls and boys. The educational content, the
language, the activities assigned to each sex, and the teachers' treatment of girls and
boys are still unequal.
c) The economic crisis is putting preasure on
millions of families because men cannot assume their traditional responsibility of
providing sustenance. The consequence has been massive migration of men in search of work
and the abandonment of their homes where women, boys, girls, and older people live.
d) This situation has provoked the disintegration of
the family and an even greater gap between men and women. Gender problems become acute
under these circumstances.
e) The feminization of poverty is a well-documented
fact and popular educators must take this into account in their proposals to create and
transform reality.
f) Women in rural and in marginalized urban areas
see the necessity of including themselves in the paid workforce to guarantee the survival
of their children. Given the cultural patterns and the acute need for this inclusion, the
conditions are highly disadvantageous for women. Many accept assembly work at home since
this allows them to care for their children at the same time. Generally the pay is very
low and piecemeal, and the labor laws, which give workers a minimum social security, are
continuously violated.
g) The absence of public policy, which takes into
account both the reproductive and productive roles of women from poor sectors, hampers
sectoral and regional diagnostic evaluations aimed at improving the conditions of these
women.
To overcome these obstacles, our popular educators
must meet the following challenges:
a) To work with practical proposals to promote a
modification of the socialization patterns of the family, at least those that are under
the control of the women themselves. There may be strategic programs such as "Schools
for Parents" in educational centers, especially for parents who attend to children in
the first five years of life. Generally, the parents who have very young children are
themselves young; they experience parenthood with insecurity and can be open to trying new
forms of relationships with and treatment of their boys and girls. There are some
successful experiences in this field, although they are rarely documented. It is important
to help young fathers and mothers be better parents, and with this generally comes a basis
for a better integration of families.
b) To be involved in the campaign that has been
launched throughout Latin America by the network of women of CEAAL: working for
"education without discrimination." Few nongovernmental organizations have
assumed the need to establish a link with national educational systems to facilitate a
positive change in formal education. It is important to train women teachers in the
equitable treatment of boys and girls and win them over to the struggle for modifying
teachers' treatment of and relations with boys and girls. At the same time, it is
important to awaken this thought in parent associations and in those responsible for the
design of education policy.
c) To take all opportunities to use the microphone
of public life to voice the concrete realities of the women which require urgent
transformation. There are many opportunities that are set aside where we could address
women's problems in the public sphere. The popular educators will have to learn to
establish links with the sectors that have power. Only by synchronizing the hopes of the
women of the popular sectors with the political will to make them possible will these
strategies have a real impact on the daily lives of the majority of women.
d) To support single women, who head their own
households, in finding collective ways of easing their domestic burdens--food
preparation, childcare, and agricultural production. Social policies should prioritize
budgets to support collective solutions of the needs of children of single mothers.
Popular educators should privilege the education of these women to offer them the
possibility of emerging from the vicious circle that is generally established in these
homes.
e) To involve men in the analysis of their reality
from the perspective of gender so we can create bridges of communication, encounters, and
shared solutions to the problems of survival. Facing a lack of possibilities for the
survival of the rural sectors in many regions, it is necessary to create regional
strategies of economic renewal which would involve the economically active population, men
as well as women. The analysis of the devastating effects at the family level when
seasonally migrate must be carried out by both men and women so that both are willing to
offer solutions and alternatives and become willing to mobilize to achieve them.
f) To help social organizations find collective
solutions to the common problems of women and participate in the instances in which
decisions are made that affect their daily lives at all levels: from the family all the
way up to the state. If common problems are not assumed in a collective way, it will be
difficult to influence the decision-making process. For example, conditions for women
workers or piecemeal seamstresses will not be resolved if women accept these contracts
individually. The solution to these problems must be approached with solidarity between
men and women who will have to propose alternatives in the decision-making spheres.
g)To continue to transform our realities toward more
satisfactory, equitable, and participative relations between the genders, in the private
and the public spheres. Both men and women will have to continue to assume the
responsibility of constructing new relationships as couples, fellow workers, actors in the
civil society, activists in political parties, leaders in public life, and as leaders in
public administration posts. There are those who affirm that processes of feminization of
society will help to humanize it.
h) Many popular educators participated in the
preparation of the World Conference for Women in Beijing that took place in 1995. Many
organized regional, national, and continental forums in preparation for the proposals of
nongovernmental organizations.
At the regional meeting in preparation for Beijing,
the women of Latin America and the Caribbean developed six goals to establish their course
of action: gender equity, social integration (i.e., women's participation in the
responsibilities and benefits of development), reduction of and relief from the poverty of
women, women's participation in decision-making, human rights, peace, and an end to
violence, and shared family responsibilities. From the information generated for the
conference, three thematic axes were prepared under which to present the proposals in
Beijing: peace and the right to a life without violence, economic development and
structural adjustment, and equality, democracy, and citizenship.
Finally, I would like to stress that in these
forums, new fields of action were profiled, some that until now have not been explored or
worked on in the continent; these include: indigenous women as a social subject, women and
the environment, and systematic participation of women in decision-making spheres and in
the public arena.
There is much more to build on among women and it is
a privilege to be able to participate in the construction of this fascinating road. Each
woman who is incorporated into the process of finding her identity and involved in the
transformation of gender and social inequality will have to walk her own road, but we hope
that the road will be made easier each day thanks to the lessons learned by her
predecessors.
The incorporation of men into parallel processes is
crucial if we are interested in opening fruitful bridges of communication. It is a
challenge to initiate the exchange of our experiences as men and as women, with our
respective frustrations and satisfactions and with the utopias we wish to reach. Today,
there are several women's groups that see this need and are addressing it. However, it is
necessary that men themselves assume this responsibility.
There are some who already do, but it is not easy.
It is an enormous taboo for men to share their weaknesses and address their insecurities
and frustrations. There are currently no legitimate spaces in which to address these
topics, to share them collectively in order to initiate processes of personal
transformation and modification of daily habits. As in all social processes, the problems
are addressed only when the pressure is great enough. To the extent that women advance,
the challenge for men increases. I do not doubt that they will increasingly address this
challenge in the years to come.
*Sylvia van Dijk is the Director
of Fundación de Apoyo Infantil Guanajuato. She is interested in community development
projects for children from a gender perspective. She is also concerned with making
institutional development compatible with self-management approaches.
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