If you’re unfamiliar, FEMEN is a Ukraine based feminist group with chapters throughout Europe, the Middle East, and North Africa. FEMEN has been making waves for the past year now, through their chosen method of activism: naked protest. While the method has gained popularity and visibility in the mainstream, it has also been problematized by feminists in other parts of the world. This past November, when Egyptian feminist Alia al-Mahdy posted photos of her naked body wrapped in an Egyptian flag, there was a huge debate over the use of the method as an example of European feminists imposing their values onto Third world feminism/Islamic feminism. Sara Mourad has already provided an excellent analysis contextualizing the debates surrounding Alia’s naked body, which is in many ways applicable to the latest manifestation of FEMEN’s tactics in Tunisia, via the naked body of Amina Tyler. Tyler’s naked protest has been the topic du jour particularly because of the call for her to be punished with at least 80 to 100 lashes, or actually death by stoning.
Maroud highlights how many women of color feminists have taken issue with what they consider a clear example of imperial feminism, through importing western understandings of nakedness onto Islamic notions of the body; I want to draw attention to what continues to be overlooked. It seems that no one is emphasizing the fact that these white feminists do not own the method they have chosen to declare as their call to arms against patriarchy. In short, before we discuss how FEMEN is engaging in somewhat problematic dynamics with women of color feminists throughout the Middle East & North Africa region, we should recall that their chosen method of protest is certainly not exclusive to white European feminists. Have we forgotten the naked protests that have taken place in Nigeria, Liberia, Kenya and Uganda for over a century? While the conversations surrounding FEMEN’s growing presence in the MENA region certainly highlight valid arguments about Western feminism and how it relates to other notions of feminism/womanism throughout the globe, what I find to be the greatest example of liberalism is that they’ve managed to convince us that they own the method and in some ways, how we understand our own nakedness.
What is arguably one of the most powerful manifestations of naked protest over the past century took place during the Women’s War in Eastern Nigeria (1929) and was a significant manifestation of black women’s resistance to colonial authority and racialised Western notions of the body. The significance of the history of this method continues to manifest in naked protests, which have taken place in West, East, and Southern Africa as recently as December 2012. Yet these black women and their unyielding fearlessness to literally put their bodies on the line and stand against multinational oil companies, corruption, and violence, receive little visibility in the mainstream. Sometimes, even in their own countries, their commitment and strength is dismissed as foolish, unfruitful and futile.
In this era of social media and new technologies FEMEN’s tactics are able to gain notice through their chosen mediums of expression and well connected network. The issue is not so much that they use naked protest as a method, but rather that we continue to confuse our disapproval of how their tactics mimic imperial feminism with the method itself. In other words, FEMEN’s expansion into the Middle East and North Africa is likely a glaring example of imperial feminism, but not because of the method. Women of color, specifically throughout the continent have been using naked protest and genital cursing for centuries to express their intolerance and perform resistance. FEMEN’s naked bodies aren’t the only bodies making waves- while their tactics are highly visible, they have yet to shut down an entire oil facility for seven days with the simple threat of disrobing.
African History Story by OKA Contributor: Maryam Kazeem