Women in Leadership: Confronting Politics, Power and Persuasion
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Author: Dr. Quraysha Sooliman (Fellows; 2023-2024 Batch; from South Africa)
Dr. Quraysha Ismail Sooliman is a published scholar and activist on several human rights issues. She is a National Institute of the Humanities and Social Sciences (NIHSS) postdoc researcher in the Department of Political Science at the University of Pretoria, South Africa.
“If your power lies in you having authority over everybody and bullying you’re not really powerful. You’re a bully.” -Naledi Pandor-
Introduction
The issue of women’s participation in peace and security efforts is of utmost importance in today’s world. Women have long been marginalized and excluded from decision-making processes, especially in matters of peace and security. However, there has been a global recognition of the crucial role that women play in building and maintaining peaceful societies. Contextual factors can influence the framing of issues and the power dynamics present in the discourse as well as the women leader’s understanding of peace-making and social cohesion. According to Ibok and Ogar (2018):
"Peace-making consists of a positive move from the past dominated by hatred, direct violence, cultural or structural violence, and desire to revenge to a future that is expected to be dominated by love, understanding, sympathy and genuine concern for the feeling of those that were previously regarded as enemies. The goal includes the determination to overcome previous negative perception about others even if it could not bring back the relationship to pre-conflict era."
Significantly, women in African societies offer a unique contribution to peace- making and peace-building. Women possess fundamental innate qualities such as patience and superior listening abilities compared to men. Moreover, women are adept at discerning the communal mood and acquiring information that is crucial for healing and building trust. This unique skill set affords them ample time to engage in a comprehensive and empathetic analysis of conflict-related issues, enabling effective communication with men to prevent potential conflicts or wars. Throughout Africa, women, as per longstanding traditions, have actively participated in peace-making and peace-building initiatives because of women’s distinct moral perspectives, rooted in their beliefs about the universal necessity for compensation and care. According to King (1997) as cited in Isike and Uzodike (2011):
"In performing their tasks with male colleagues, women were perceived to be more compassionate, less threatening or insistent on status, less willing to opt for force or confrontation over conciliation, even it is said less egocentric, more willing to listen and learn – though not always – and to contribute to an environment of stability which fostered the peace process."
Shulika (2016) contends that the ascendancy of women’s activism and their advocacy for positive peace predominantly stems from a profound dissatisfaction with enduring the harrowing impacts and repercussions of conflicts. Consequently, their primary aspiration for restoring societal normalcy is the foundational motivation driving the establishment and expansion of organisations that catalyse actions for peace. Undoubtedly, the experiences of African women encapsulate a nuanced narrative marked by noteworthy transformations in their capacity to progress from conventional roles as mere participants in mainstream political, economic, social, and security realms to becoming proactive contributors and architects in these processes.
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Empowering Women Leaders to Challenge Patriarchal Norms: Insights from an Inter-Regional Meeting on Women, Peace, and Security
But to become proactive contributors they first have to know and understand themselves. Black women leaders have noted the difficulty in securing leadership positions for women in a state or state system characterised by deep-seated racism, economic entanglement within prevailing apartheid systems, and stained by a predominately strong patriarchal mentality. In December 2022, I was a facilitator during a session on “Women’s participation in peace processes – role and operationalization of women mediator networks,” at the Inter-Regional Meeting of the WPS Focal Points Network which was held at the Department of International Relations OR Tambo Building in Pretoria, South Africa. The theme of the focal point meeting was, “Taking Practical Action to Implement the Women, Peace and Security Agenda through Inter-Regional Cooperation.” During the two days, we listened to a host of African women groups, NGOs and civil society organisation leaders relate and describe the challenges they face. Certain themes emerged constantly from the stories and personal experiences that were narrated.
Foremost was the reference to patriarchy - its influence and effect in the political and peace-making sphere. In the realm of conflict resolution and peacebuilding, the pervasive influence of patriarchal norms presents a formidable challenge to the meaningful inclusion and participation of women. However, rather than merely lamenting the embeddedness of patriarchal, cultural, and colonial mentalities within the system, a proactive approach is necessary to counter these barriers effectively. Addressing patriarchal norms in conflict resolution and peacebuilding requires a multifaceted approach that empowers women at various levels of society. By equipping women with the tools, resources, and support needed to challenge patriarchal structures, meaningful progress toward gender equality and inclusive peace can be achieved. This is also applicable to women leaders who confront ‘bullies’ and ‘sexists’ on global or local platforms. To achieve this, one has to know what needs to be done, what is wrong, and what can be done to effect change and make a difference.
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Naledi Pandor: Championing Justice, Equality, and Ethical Leadership on the Global Stage
South Africa's Minister of International Relations and Cooperation (DIRCO), Naledi Pandor, emerges as a formidable advocate for justice and equality within the United Nations (UN) framework. In her tenure, Minister Pandor has confronted numerous challenges, including racism, patriarchy, bullying, and political threats, while steadfastly working towards establishing a more robust and just international order. In an interview with Jendayi. E. Frazer, Adjunct Senior Fellow for Africa Studies, Council on Foreign Relations; Former U.S. Ambassador to South Africa (2004–2005), Minister Pandor reminded the ambassador about President Trump’s description of Africa as “shithole countries”8 and the fact that there had been no apology as yet for the derogatory statement. After South Africa submitted its case for provisional measures to the International Court of Justice (ICJ), the ICJ ruled that it was “plausible” that Israel’s actions could amount to genocidal acts and ordered it to prevent such harm to Palestinians in Gaza. Shortly thereafter, Minister Pandor started receiving threats to herself and her family. According to Pandor, “The Israeli agents, the intelligence services, [this] is how they behave, and they seek to intimidate you, so we must not be intimidated. There is a cause that is underway,”
In light of these real experiences and abuses of power, concerted efforts are needed to translate existing frameworks and policies into tangible actions that prioritize women’s capacity, agency, participation, and rights. As the global community faces mounting challenges, the urgency to revise and implement strategies for women’s inclusion in peace processes has never been greater.
In today’s rapidly changing world, the significance of women leaders who embody ethical principles, spirituality, and a commitment to peace-making cannot be overstated (Boserup, 1970). It is crucial to recognize the importance of women leaders who bring diverse perspectives, ethical values, and a spiritual approach to their leadership roles. There is a growing body of research that suggests a strong correlation between a leader’s demonstration of spiritual values and their leadership success (Pio et al., 2020). Women leaders who embody these spiritual values can create a positive and transformative impact on society. Spiritual values such as integrity, honesty, and humility are key to effective leadership. Women leaders who exhibit ethical behaviour and foster a sense of spirituality can cultivate an environment conducive to peace-making (Sooliman & Zatari, 2024).
In numerous respects, Minister Naledi Pandor epitomizes these qualities. She has played a pivotal role in advancing women’s engagement in politics and peacebuilding, emerging as a staunch advocate for their rights and representation. Minister Pandor’s approach to reconciling conflicting groups, both locally and globally, reflects many facets of peacebuilding through an African lens. Her interactions with global powers and local politicians are characterized by a calm, straightforward, and honest demeanor, as demonstrated in her interview with Frazer, where she candidly addressed historical complexities and the importance of acknowledging differing perspectives. Pandor told Frazer,
"So, you know, Russia under—as Russia—the Soviet Union—was prepared to provide support to the liberation movements when many governments were working very closely with the apartheid state and even murdering our leaders. So we can’t suddenly, you know, forget that history and behave in a different way… So there are reasons for the perspectives that exist and one should never, I think, try to pretend that there aren’t histories… We may not have shared perspectives on everything. We do differ. For example, we have a very strong attachment to the struggle of freedom of the people of Palestine."
When confronted with baseless accusations from the Freedom Front (FF) regarding the African National Congress’s (ANC) solidarity for Palestine after the 7th October resistance, Minister Pandor exhibited strong leadership and resilience. The Freedom Front accused the ANC of silence in the face of “children beheaded, put in ovens and set alight…”. Pandor’s leadership style and strength of character skilfully exposed the bias in the opposition’s argument and the deep-seated and ingrained racism that perpetuated such an accusation whilst acknowledging the government’s stance on and condemnation of the killing of civilians and taking of hostages, reaffirming South Africa’s position against such actions as violations of international law.
According to Pandor, “I was taught when I was very young that insults are the last refuge of a scoundrel…It is most distressing when members of Parliament ignore facts.” Despite facing opposition and resistance, she has remained resolute in her pursuit of justice and has refused to be silenced or intimidated by those seeking to undermine her efforts. Minister Pandor’s unwavering courage and determination serve as an inspiration to others, demonstrating that perseverance in the face of adversity can lead to meaningful change and progress. Furthermore, she has been instrumental in fostering greater cooperation and collaboration among nations, working towards building consensus on critical issues such as climate change, peacebuilding, and sustainable development. Through her diplomatic efforts and leadership skills, she has helped bridge divides and forge partnerships that are essential for addressing the complex challenges facing the world today. Her commitment to multilateralism and dialogue underscores her belief in the power of diplomacy, negotiation, and international law to achieve meaningful solutions to global problems.
In this regard her continued championing of “our belief in multilateralism. We strongly believe that a global multilateral institution that all of us should support and uphold is the United Nations and no other” is significant in the failure of the UN to achieve substantive measures to stop the genocide in Gaza. In her debate with Ambassador Frazer, she highlighted the necessity for transforming the global system of governance from one rooted in power dynamics and a rules-based approach to that which is embedded in international law. She also raised concerns about the selective application of international rules, noting that some actors tend to invoke principles such as sovereignty selectively, depending on the circumstances. For example, while sovereignty is emphasized in situations like the invasion of Ukraine, it has historically been disregarded in cases like Palestine. This inconsistency underscores the need for a more equitable and consistent application of international law, irrespective of the parties involved. The argument posits that international legal frameworks should be applied uniformly to ensure fairness and justice across all contexts.
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UN Gender Frameworks Amidst Power Dynamics and Tokenism: A Critical Analysis
While frameworks such as UN Women, National Action Plans (NAPs), and the Women, Peace, and Security (WPS) agenda are in place, their effectiveness and relevance in driving substantial change warrant scrutiny, particularly in light of the UN's susceptibility to coercion and manipulation by powerful actors like the United States and its ally, Israel. This becomes evident in the disproportionate attention given to fabricated allegations of rape of Israeli women compared to the documented abuses and sexual violence suffered by Palestinian women, girls, and children under Israeli custody. Despite well-documented abuses against Palestinians by independent entities, accusations of rape have been solely propagated by the Israeli Ministry, known for its history of misinformation. The focus on the alleged rape of Israeli women,
- white women, by the UN contrasts starkly with the grave human rights violations endured by Palestinian women and girls in Gaza and the West Bank, including arbitrary executions, sexual assault, and other forms of degradation. Norman Finkelstein's analysis of UN Pramilla Patten’s report underscores concerns that the UN has, at times, overlooked or downplayed Israel's transgressions.
Given that Patten’s involvement in the investigation was at the invitation of Israel and received full support and cooperation from Israeli authorities—an unusual level of collaboration with UN entities or investigative bodies—it is reasonable to assert that the report, marked by inconsistencies and ambiguities, exemplifies the misuse of UN mechanisms and instruments of power. Finkelstein (2024) concludes that the embedded statement in the report which states,
"in the medicolegal assessment of available photos and videos, no tangible indications of rape could be identified,” and “no digital evidence specifically depicting acts of sexual violence was found in open sources,” and “no discernible pattern of genital mutilation could be established."
should have produced a report with the title, “October 7: No Direct Material Evidence of Rape.” Furthermore, the report admits that “the information gathered by the mission team was in a large part sourced from Israeli national institutions.” In light of these analyses, it is critical to ascertain the extent of the complicity of UN bodies and personnel in giving Israel a plausible pretext to proceed with its genocidal intent even
Sixteen Palestinian organizations, including the Palestinian Human Rights Council, have accused UN Special Advisor Alice Wairimu Nderitu of neglecting her duty in addressing Israeli actions against Gaza. They claim that Nderitu’s lack of response to sustained atrocities against Palestinians raises concerns about her impartiality and effectiveness. The groups sent a letter to UN Secretary-General António Guterres, criticizing Nderitu’s failure to address potential genocide risks and Israeli crimes in Gaza, including her silence on a recent International Court of Justice ruling hinting at such risks (Al Mayadeen, 2024). But perhaps more significant is the fact that Nderitu strongly condemned Hamas for October 7th and then stated that such actions could lead to “collective punishment.” This video was subsequently deleted from the UN website. A petition calling for the immediate resignation of Nderitu stated,
"In an October 15, 2023 press release, Nderitu condemned Hamas attacks targeting civilians and urged the release of Israeli hostages. However, she failed to acknowledge Israel's overwhelming violence against Palestinian civilians and has made no further press releases since."
When women are strategically placed in leadership positions merely to fulfill tokenistic quotas or serve the interests of specific agendas and power structures, the repercussions extend beyond surface-level representation. Such tokenism not only undermines substantive initiatives aimed at addressing the systemic harm experienced by women and children but also engenders a pervasive sense of distrust in institutional mechanisms. By relegating women to symbolic roles without empowering them to effect genuine change, tokenism perpetuates the facade of progress while obfuscating the need for meaningful reform. In contexts of conflict, particularly prevalent in the Global South, the ramifications of tokenism are profound and far-reaching. The betrayal of trust by token women not only obstructs efforts to mitigate violence and discrimination but also exacerbates the vulnerabilities faced by women and children in conflict zones. This phenomenon contributes to a vicious cycle of marginalization and perpetuates structural inequalities, ultimately hindering the advancement of substantive gender justice initiatives. This is what Minister Pandor has been pushing against.
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Conclusion
In light of these challenges, the integration of ethical values and spirituality into leadership structures becomes imperative. By imbuing leadership with ethical principles such as integrity, honesty, and humility, institutions can foster a culture of accountability and trustworthiness. Spiritual values further enhance this framework by emphasizing compassion, empathy, and a sense of interconnectedness, which are essential for effective leadership in navigating complex socio-political landscapes. Minister Naledi Pandor’s tenure as South Africa's Minister of International Relations and Cooperation (DIRCO) stands as a testament to her unwavering commitment to justice, equality, and peace within the United Nations framework. Despite facing formidable challenges such as racism, patriarchy, and political threats, she has remained steadfast in her pursuit of a more just and equitable international order. Her courage in confronting powerful interests, as demonstrated in her advocacy for Palestinian rights and her defiance against intimidation tactics, serves as an inspiration to others.
Minister Pandor’s leadership embodies the values of integrity, honesty, and humility, which are crucial for effective peacebuilding and diplomacy. Her dedication to advancing women’s engagement in politics and peacebuilding underscores the importance of diverse perspectives and ethical leadership in addressing complex global challenges. Moreover, her insistence on multilateralism and adherence to international law highlights the need for a more equitable and consistent application of global governance principles. However, her efforts also shed light on the shortcomings of existing institutional frameworks, particularly in addressing the disproportionate impact of conflicts on marginalized groups such as women and children.
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