Article
Change
Climate
5 min read

Chasing the rains: why gender equality matters in development

An encounter with a Maasai woman, leaves Jane Cacouris pondering another encounter at a well.

Jane Cacouris is a writer and consultant working in international development on environment, poverty and livelihood issues.

Girls stand in the northern Kenyan scrubland holding water bottles.
Girls stand in the northern Kenyan scrubland holding water bottles.
Tucker Tangeman via Unsplash.

Rural communities living within Kenya’s vast, desolate and beautiful arid and semi-arid Lands have suffered over the past two years from the drought that has hit the entire region. Rainfall during the “rainy seasons” has been in decline, and with more than 80% of Kenyans reliant on agriculture to survive; livelihoods and food security are at risk. Livestock numbers have depleted, and the cattle that are still alive are underfed and unproductive. Women and girls, their skin shining with perspiration as they carry yellow jerry cans strapped to their heads, trek for up to tens of kilometres a day.  

They are in search of life-giving water for their livestock and families, returning home each day with shoes and feet scuffed with sun-scorched red dust. This is not an image from decades ago… before we started working towards global sustainable development goals and COP targets. No, this is happening right now in our world.  

Speaking to a Maasai woman living in a remote part of rural Kenya on a recent work assignment earlier this year, I asked her about the impact the drought was having on her community who are mainly rely on nomadic cattle herding to live. She explained that the men were leaving for months on end in search of pasture for their cattle; “they are chasing the rains” and leaving women to run the households and try to make ends meet, looking after children and extended family.  

But the women at home lack authority to make any decisions; about the land, about supplementing income with other employment, or about crops or food choices. They are disempowered by the social and cultural norms within their strict patriarchal Maasai society, and unable to stem the cascading flow of worsening poverty.  

Extreme weather events also increase the work burden of women and girls and their ability to perform their everyday tasks. They must walk further to collect firewood and water due to dwindling resources. 

ccording to the UN’s Food and Agriculture Organisation, people in poverty are more susceptible to climate change than wealthier people. Their livelihoods and assets are more exposed and they are more vulnerable to natural disasters that bring disease, crop failure, spikes in food prices and death. The World Bank estimates that without immediate action, climate change could push 120 million more people into poverty by 2030. And of those, the threat of climate change on agriculture in Africa could push 30 million people into extreme poverty.  

Gender inequalities present in many countries and societies exacerbate this already existing vulnerability of the poor to climate change. And women and girls are disproportionately affected by climate change. For example, an increase in child marriage has been observed in communities as a means of coping financially when a disaster occurs, such as a drought or flood. Families raise much needed additional funds through dowries. Extreme weather events also increase the work burden of women and girls and their ability to perform their everyday tasks. They must walk further to collect firewood and water due to dwindling resources. Women often lack land rights that are passed down through generations along patrilineal lines, as is the case in Kenya. Women’s access to climate emergency funding - in areas where such funding is available – is therefore limited as they don’t possess the collateral, in the form of land rights and ownership. In short, women and girls fare significantly worse than men and boys when it comes to the impacts of poverty and climate change on wellbeing.  

So what does Jesus think about gender inequality?  

Jesus treated all people with equal love and respect. Gospel writer Luke, records that He talked with respect about the Samaritans who were seen by the Jews as racial inferiors, he reached out to prostitutes, and to lepers who were social outcasts.  He without doubt had a special sensitivity to those on the margins and towards those who are poor.  

And Jesus goes one step further. He also demonstrates a radical approach to gender equality in the Bible. For example, John, the writer of another gospel, describes his encounter with a woman at a well. As Jesus passes through a town on his journey through Samaria, he is tired and stops to sit by a well. When a Samaritan woman approaches to draw water, he asks her for a drink, and begins a conversation that leads to Jesus showing her that he is the son of God. This speaks about gender equality in several ways.  

First, Jesus spoke to the woman at a time when it was forbidden for a man to talk to a woman in public, even a wife or daughter. Jesus was also a rabbi which would typically create multiple barriers between him and the woman; in terms of race, gender and lifestyle. But these things were not barriers for Jesus. He spoke to the woman as a human being. He demonstrated equality.  

Second, Jesus is vulnerable with her, asking her for a drink because he is thirsty. Here is a man asking a woman for help, openly admitting he needed something from her.  

Third, Jesus ignores The Talmud, a Jewish commentary on the Pentateuch, that taught it was immoral to teach a woman the Law.  

“Jesus answered her, “If you knew the gift of God and who it is that asks you for a drink, you would have asked him and he would have given you living water”.  

He discusses theology with her. Jesus did not regard his Jewish racial identity or being male as superior. Jesus clearly demonstrates through his actions in this passage that all who trust in Christ are equally God’s children, valued without differentiation or discrimination based on race or gender.  

As Jesus shows in this passage in John’s gospel, he doesn’t consider women feebler, less capable or less intelligent than men. Throughout the Bible, he continually recognises their value. In parallel, much evidence shows that greater gender parity in the world today would make it a richer and more sustainable place for human beings, biodiversity and the environment. Improved nutrition, food security, livelihoods and health come from greater access, benefit-sharing mechanisms and employment opportunities for women.  

For example, when women have greater control over household resources, spending patterns shift towards catering more for families’ food and education. According to the OECD, in Kenya and Malawi, levels of malnutrition are found to be lower among children in female-headed households. An NGO project that worked with women in agriculture across six countries found that when women were given ownership of land and when women’s participation was improved in farmer’s collectives, income from agriculture increased between 40 and 165 per cent. If vulnerabilities caused by poverty are reduced by supporting and recognising women as equal to men, this translates into households and communities that are less vulnerable and more resilient to the effects of climate change. It is all connected.  

Humanity can not “chase the rains” forever. In our race to find more stability and sustainability in this changing world, perhaps it’s time to take Jesus’ lead and really recognise and value women equally to men, both as people, and for the contribution they can make to lives, livelihoods and our world.  

Article
Change
Politics
Psychology
5 min read

How to be a wise diplomat about the election result

It’s not just American citizens weighing-up and trading-off.

Emerson writes on geopolitics. He is also a business executive and holds a doctorate in theology.

An ambassador presents credential to President Trump
President Trump accepts credentials from Indonesian ambassador M. Lutfi.
White House via Wikimedia Commons.

The American election result, whatever the case, is a landmark event in geopolitics. And here, it is unclear which result is better for the world in the long-term, given the ambiguous motives, interests and intentions of its main characters.  

Whereas the Biden Administration led by the Democrats has been fraught with war, the Trump Administration was comparatively peaceful, with breakthroughs such as the historic Abraham Accords. Yet, the rhetoric of President Trump is aggressive and divisive.  

Despite mainstream media assertions focused on the clear best choice in the election, a balanced perspective is necessary involving consideration of trade-offs between what the parties and their leaders each offer. This balance, however, is difficult to achieve as polarisation encourages retrenchment into simple views.  

As the American election approaches, it is worth considering what a diplomatic approach to an election transition might entail. Here we can look to the example of Henry Kissinger, whose diplomatic mindset is illustrated in Barry Gewen’s The Inevitability of Tragedy. Gewen eloquently illustrates the Kissingerian – even if often cold-hearted – approach to the consideration of trade-offs in diplomacy.  

Gewen traces the early-life experience of Kissinger, a German Jew forced to flee Nazi persecution, both serving in the US Army and attending Harvard. Unlike his American peers, Kissinger understood through personal experience that authoritarianism could rise through democratic means, Adolph Hitler the primary example.  

It is partly for this reason that Kissinger was willing as US Secretary of State to intervene in the affairs of foreign states to halt dictators emerging through democratic processes. The trade-off was here between respect of democratic process and the possibility of dictatorship, a trade-off which Americans without German-Nazi experience would never understand and which they saw as deeply unsettling.   

Kissinger is the archetypal diplomat. His example is worth reflecting on in the wake of the American elections. Kissinger approached geopolitics with little emotion, instead considering what course of action in a particular situation served as the least worst evil available.  

He engaged across a wide variety of networks, talking with individuals who would not speak with each other. And he maintained a considerable sense of calm throughout his career as both an actor and commentator, responding to events as they developed. 

An initial consideration in emerging from the American elections is that too much emotionality – amplified by political polarization – will expose politicians, diplomats and the public to risk. Emotion colours careful, strategic calculation of various scenarios and actions across potential scenarios.  

‘People constantly show you who they are; we are just too busy to notice,’ 

An effective diplomatic (or strategist) will carefully consider what might happen and think through potential steps in case these realities actually transpire, while recognising that too much anticipation risks cascading into fantasy. Too much emotion impedes this careful process of reflection and deliberation as part of the development of strategy.  

A second element of effective diplomacy and strategy is to consider people as they are, rather than rely on superficial descriptions in the media, biased second-hand accounts or who or what one hopes another person is. People’s motives, intentions and interests are not easily discernible at first glance, instead requiring careful probing and questioning.

At the same time, there are few more accurate sayings than ‘People constantly show you who they are; we are just too busy to notice,’ conveying that counterparts are always providing information as to who they are, few careful or disciplined enough to mask their real thinking.  

An effective diplomat might consider the early upbringing – much like that of Kissinger – that shapes a person’s character and behaviour, if not their worldview informing action.  

Consider Donald J. Trump, learning right from wrong on the streets of New York City via the mentorship of lawyer Roy Cohn, who served as Chief Counsel to Joseph McCarthy while McCarthy prosecuted potential American communist sympathisers.  

Cohn’s rules of life, work and play were as follows (these summarized by a friend well-acquainted with Cohn and his colleagues): ‘One, attack, attack, attack! Two, deny everything! Three, always claim victory!’ The logic of these three rules of life are readily understandable when considering the harsh New York realities within which Cohn and later Trump operated.  

These considerations are overlooked, however, amid the onslaught of media which fails to consider what really shapes the character of a man or woman.  

Curiosity, a critical mindset and self-restraint in the face of the human temptation to reach rapid and satisfying answers are here necessary, as part of figuring out what exactly is driving action.

A wise diplomat would pay particular attention to these pivotal factors – such as the influence of a long-standing mentor or advisor – as they might manifest in the present. This requires an intellectually honest and serious consideration of the worldview that shapes a counterpart, rather than considering superficial media commentary.  

Third, a wise diplomat will maintain relations across a wide variety of networks, understanding that it is fine to talk with two or multiple individuals whose own relations are fractured (in fact, these strains in relations can be beneficial within diplomacy, the diplomat in this case able to play broker as he or she needs or wishes).  

The maintenance of broad networks is vital, because this enables action under a wide array of potential circumstances, understanding that anything can happen (we are here reminded of Harold MacMillan’s saying “Events, dear boy, events!”) And a key lesson in diplomacy and in the cultivation of strategy is that, once crises unfold, it is the preparatory work in developing networks and alliances that counts; little new network-formation is possible afterwards.  

The previous two points suggest that a wise diplomat will not pay too much attention to what is in the media, but will instead consider their own learning gleaned through in-person interactions with others, as well as the perspective of their most trusted contacts. Curiosity, a critical mindset and self-restraint in the face of the human temptation to reach rapid and satisfying answers are here necessary, as part of figuring out what exactly is driving action, and what can in turn be done to shape action in accordance with interests.  

Finally, an effective diplomat will not try to play God, serving as the arbiter of right or wrong, adopting instead a more considered approach anticipating and responding to circumstances as they gradually or quickly evolve. Effective strategy requires an aloof approach (caring – but not caring too much), removing the self from a given situation so as not to allow natural human vices such as presumptiveness, arrogance or short-term self-interest to affect judgment.  

And the American election bring with them a number of trade-offs, these to be weighed carefully by American citizens, as well as by diplomats and strategists in other countries. These trade-offs will be considered most effectively if approached with calmness – the aloof, even if cold-hearted, approach personified by Henry Kissinger. 

In an age of catastrophising, emphasing emotion, it is easy to descend rapidly into despair, rather than consider action from a long-term perspective. Diplomacy and strategy require the latter, which will be a key to success for those who emerge effective in advancing their interests in the wake of the American elections.