I will break open the story and tell you what is there. Then, like
the others that have fallen out onto the sand, I will finish with it, and the
wind will take it away.
Marjorie Shostak, Nisa: The Life and Words of a Kung Woman
Shostak’s
commentary is reflective of not only the transience of narrative, but also of
the impermanence of memory. She creates the illusion of a wasteland – a place
that is arid but gains fertility by cracking open the truth, exposing it, considering
it, sharing it and in doing so, setting it free. It is through narrative, sharing and collective witnessing,
that experiences can seemingly blow away with the wind allowing us to begin
fresh.
Women
in post-conflict tend to be marginalized by their communities. During and after
the war, they tend to be the primary income earner and caregiver to what family
remains. In many cases, women have
suffered rape, mutilation and watched as their families are destroyed, their
properties burned and they either fear, or experience, forced migrations. The
ground has been literally taken out from under them and after the war ends,
they search for ways to rebuild both their physical environment and a communal experience.
After
peace agreements have been signed, there is the progression of reconciliation
and attempts to begin restorative relationships and communities. In Kenya the Truth Justice and Reconciliation Commission has ended and the community is awaiting its recommendations. As part of the
sustainable rebuilding and healing of community, projects that bring people together
and offer reunion, contribute to reigniting shared values and working together.
Research has shown that women are integrally involved in this process playing
crucial roles in the expansion of sustainable economic, political and social
development It is further believed that women are peace promoters and through
nurturing acts, they can facilitate change, and shift preconceptions,
prejudices and patterns.
From
the earliest times, we humans have built shelters to protect ourselves from the
elements of climate as well as our surrounding environments - providing
sanctuary from dangerous animals for example. Over time, in many parts of the
world, shelters have become more permanent allowing us to make our mark on the
environment asserting a claim to a particular area. In its most negative aspect, our love of the land, and our
desire to own it, has caused conflict and war - pitting one against another. In
it’s most fruitful state we plow and seed the land to make it fertile and
harvest what we’ve grown to feed others and ourselves. The cyclical rhythms of
nature are echoed in the ontology, social constructs and epistemology of
humans, and are dependant upon where we live in the world; the global south or the more affluent global north.
According
to J.E. Cirlot mystics have associated the house with the feminine aspect of
the universe and is equated with being the repository of wisdom and of
nurturing. The house as home, arouses strong associations with the human body
– the outside being the appearance of the physical self, the roof associated
with the head (mind) and the base with the feet (sense of permanence). The
kitchen has been said to be the heart of the home, where fires burn, food is
cooked, and people come together to share in communal repast. In whatever form
a home provides shelter and is perceived to be a safe place.
In
war, or under military oppression, people have had their home taken from them.
Whether they have been forced to migrate to refugee camps, to another area or
they have returned to their village to find their houses destroyed or that the
house has been inhabited by their abusers; increasing their sense of personal
violation. One of the initial acts of women once they have arrived somewhere is
to nest – this involves creating a space which feels safe to them, where they
can cook and set about recreating a sense of normalcy in their and their
families lives.
The concept
of dialogue is important
as the exchange of experiences can strengthen local ‘capacities for peace’ in
order to construct relational spaces. Social support is critical to
rebuilding and transforming the community, and to bringing sustainable peace. In
addition, ritual is vital as it gives meaning to and can help define and shape
identity. Ritual can facilitate “communication through the physical actions and
symbols that create changes in the ways ritual participants see the world”
providing access to participating in a process that leads to sustainable peace
through community healing.
So the question is how do we help? Can we create or co-create projects that will offer some solace, capacity building and
opportunities to build self-esteem, confidence and interpersonal relationships,
for those who have witnessed death, battle, inhumane treatment, and have
survived in a difficult physical environment?
We must consider the different ontologies obviously, and we must ensure, when undertaking projects that we are not imposing our own ideals and goals onto another community. The arts are a means through which we can collectively navigate the new terrains as through participation, both individuals and communities can heal, children can be nurtured to reintegrate and
mothers can foster a renewed sense of self-worth. It is the hope that
reconciliation and peace can be achieved through the process, dialogue and
understanding created in the relationships developed while participating in arts projects. But beyond that it is
hoped that by rebuilding community, by acknowledging the past and looking
toward the future that this peace is assured sustainability.
The idea of sharing stories, co-creating a space that is
reflective of transformation will resonate with not only the women and youth, but also
the community as a whole. Through the art processes, witnessing, and sharing of
experience, participants will gain an enhanced sense of self-worth, empathy,
and hopefulness and move toward a sustainable peace.
