art and beyond

Feminist Economics published an article (Funding Pain: Bedouin Women and Political Economy in the Naqab/Negev) on experiences gained by Bedouin women in the Negev (Israel). The article deals with the “political economy of their unrecognized, officially nonexistent villages and homes” and “rectify the gap in bottom-up knowledge of political economy by investigating the institutional structures that define and circumscribe women’s lives.”

There are interesting paragraphs informing the reader about Bedouin women’s experiences gained during their interactions with various donors. As quoted by one of them: “A year ago, one of the foreign groups – a potential funder – that we usually host, visited our organization; usually I meet the groups from overseas to describe and explain the life of Bedouin in the Naqab, sometimes the group was joined by a Jewish guide. During one of these visits, the guide asked me in front of them all, to tell my personal story, and share details from my life; and I did. Following this meeting, the guide recommended to our director [that we] stop talking about the Naqab and the difficulties facing Bedouin communities and Bedouin women, and concentrate [instead] on personal stories. It was very hard and I felt very bad, because I am not asking for their sympathy. I want them to believe in my cause.” (p15)

Interpreting this and other voices, the authors conclude that “requiring Bedouin women to share their private pains in the public sphere of funding works to re-center the role of donors and thus reinforces the starkly disparate relations of power that characterize the Naqab. Bedouin culture is more often than not portrayed as inferior and backwards. Donor relationships can become a transaction in which they ‘steal the pains of others’, which, as Sherene H. Razack suggests [with reference to the Rwandan experience] (2007), institutionalizes conceptions of Western superiority” (p16).

These arguments on “stealing pain” and the citation of old, Egyptian perceptions on the “Western” gazers (p13) recall a very similar feeling described in a totally different context. A (well-known) Hungarian writer, Magda Szabo wrote a (less known) novel with the title “Szemlelok” (in the early 1970s, no English translation). The word ‘szemlelok’ could be translated as ‘bystanders’ or ‘spectators’ or indeed, ‘gazers’. The story is about a Western diplomat (from a neutral country) preparing to serve in an imagined communist CEE country. Right after they arrive to the host country, her wife dies in a fatal accident (her car crashes with a wedding carriage, the driver of which was drunk) and he gradually develops a strange relationship with a rather independent, local woman whose father was privileged enough to spend long years in the West before he was summoned home to be detained after WW II (and after a while to be “rehabilitated”… the historical context is too complicated to detail here). The woman, Anna, is the central character of the novel, for she is able to assess the developments from both (Western, Eastern) perspective due to the fact that she spent her first ten years in the West.

What she says and how she says resonates well with the experiences of the Bedouin women (and that of those cited in the paper from Rwanda). Although her real ‘enemy’ is not the donor, but a curious Western journalist – representing the Western audience – hunting for secrets in the diplomat’s private life, the arguments are the same: there are not real, everyday dangers in the West (except for the ‘dummy’ dangers of amusement parks), so the ‘audience’ has to to ‘buy stories of sufferings’ and feels compelled to send ‘butter’ and ‘chocolate’ in the summer hot to help this way…