*This article also appears as a chapter in the 2023 KCIS Conference volume that was published Nov. 2024

The 2023 KCIS conference, centered around the theme, The [Un]Changing Character of War, delved into various stimulating topics such as human resilience, complex conflict dynamics, and issues related to women (military or civilian) and peace during times of war. Despite the diversity of topics discussed, a consensus emerged regarding the need to adapt to global changes in political, social, religious, and environmental realms. The crucial question persists: how to operationalize this adaptation?

This perspective will examine the importance of considering anthropological perspectives in the planning and implementation of missions, considering the diverse local populations with varied backgrounds. I will emphasize that NATO will implement elements of the Women, Peace and Security (WPS) framework, recognizing the necessity of understanding gendered cultural realities for effective, equitable, sustainable, and peaceful intervention. To illustrate this approach, I will present the case of Afghanistan, where a nuanced understanding of social and cultural dynamics will be crucial in guiding stabilization and reconstruction efforts in a complex context.

Anthropological Insights into Peaceful Interactions

At the core of discussions across all panels, the focus was to figure out the best way to understand how to interact and communicate appropriately with local populations, whether they are seeking help or considered to need assistance. This involves cooperating with and, sometimes, helping individuals who may act violently, even though their actions can be hard to understand or accept. A question related to this topic was directed to Charlotte McGlade, Director of International Programs and Cooperation at the Canadian Red Cross, inquiring about the provision of essential medical care and aid to individuals deemed violent and dangerous in the field. While pivotal, this inquiry appeared unexpectedly from an anthropological standpoint. From my perspective, assisting a studied population, including providing medical aid, doesn’t necessarily imply approval of their actions. The primary goal, especially for armed forces and international organizations like the Canadian Red Cross, is to promote peaceful and humane stability.

Anthropologists[1] distinguish themselves through a holistic approach that integrates various disciplines such as history, biological psychology, sociology, politics, and demography. They refine their understanding of human societies by observing diversity and evolution over time, employing an immersive method that involves direct interaction with the studied individuals. Indeed, anthropological researchers prioritize immersion within the studied communities, gradually developing a deep understanding of their environment by simultaneously exploring the emic and etic perspectives of populations.[2] When adopting an emic approach, they observe behaviours from an external position, seeking to identify general trends and universal behaviours. In contrast, the etic approach involves a more direct immersion within specific populations, aiming to characterize their behaviours in a specific manner. It is imperative to recognize that the emic approach can be subject to some ambivalence, as perceptions may diverge from actions and discourse. This reflection explores how individuals perceive the world, highlighting the crucial role of language as a cognitive tool. A profound understanding of language, customs, age, and the sensitivities of populations is essential to facilitate harmonious interaction, avoiding any conflicts or frustrations, and thereby contributing to the establishment of an atmosphere conducive to peace.

Recognizing that the armed forces lack expertise in anthropology, how can they adopt an anthropological perspective in their work? To address this, it is essential to understand the distinct roles of the armed forces and anthropologists. Despite their differing skills, the armed forces can gain valuable insights by collaborating with anthropological experts. In my view, such collaboration could enhance their understanding, strategic decision-making to achieve their goals, and their relationships with local populations.

At the heart of the frequently posed question, particularly to Charlotte McGlade, lies the universal desire to live in safety as human beings. Faced with populations holding diverse perspectives, it becomes essential to directly inquire with these communities about how they envision achieving lasting peace despite their differences. Why do they act in certain ways, and why do they accept assistance from individuals they might not tolerate if they were not in a vulnerable situation?

This question is vital for professionals like doctors, who prioritize saving lives by disregarding personal differences. Similarly, the armed forces, though not anthropologists, can enhance their effectiveness by adopting anthropological principles. Their common goal, like that of doctors, is to save lives and ensure peace, using distinct approaches.

By incorporating anthropological practices, the military can engage respectfully with communities, adapting to unique environments through flexibility. Effective communication, sensitivity to local dynamics, and ethical considerations are crucial aspects for successful military interactions with diverse populations. In essence, embracing anthropological principles enables the military to navigate complex environments and build positive relationships with local communities.

WPS in NATO: Empowering Women for Lasting Peace

I would like to take as an example the third panel of the KCIS conference, titled Women, Peace and Security in Conflict Zones, which focused on a WPS approach and emphasized the need for concrete on-the-ground responses to address existing gaps in the needs of women and girls in military planning, operations, interventions, or post-conflict situations. It appears that, consciously or unconsciously, this panel integrated a significant anthropological approach within their presentations. I would like to explore this anthropological aspect of military missions by examining how the integration of WPS into NATO armed forces can facilitate military work at all levels, preventing conflicts, promoting conflict resolution, and fostering equality and equity for members of the armed forces, along with improving relations with local populations. It is interesting to note that this anthropological dynamic, observable in approaches such as WPS, aims not to impose norms but rather to tolerate differences to foster harmonious coexistence and achieve peace.

In my view, the question posed to Charlotte McGlade reveals the armed forces as a member of NATO’s commitment to maintaining their ability to ensure human safety, even in overly complex situations. Consider, for example, the introduction of the WPS approach within NATO, confirming, to some extent, their dedication to human security through gender equality and women’s safety, constituting a notable example of adjustment.

On October 31, 2000, NATO unanimously approved UN Resolution 1325, which established a connection between gender equality and peace, paving the way for the WPS agenda. NATO broadened its efforts beyond focusing solely on women in the armed forces, aiming to improve opportunities for women in its international personnel. In 2003,[3] NATO recognized the importance of promoting equal opportunities and preventing discrimination, leading to the adoption of a specific policy. This initiative was followed by the launch of efforts by the Gender Balance and Diversity Task Force aimed at coordinating policies, identifying barriers, and promoting activities to develop a diverse and inclusive workforce within the international and civilian personnel of the International Military Staff (IMS).

The Gender Balance and Diversity Task Force set specific objectives to enhance diversity and inclusion within NATO. These objectives included increasing the representation of women in leadership positions and fostering diversity across various departments. Despite challenges encountered during implementation, significant achievements were made, including notable improvements in gender balance metrics and the successful integration of diverse perspectives in decision-making processes. Furthermore, the initiatives spearheaded by NATO have had broader implications for the organization’s culture and effectiveness. A diverse and inclusive workforce has been instrumental in fostering innovation, enhancing collaboration among teams with diverse backgrounds, and strengthening NATO’s ability to address complex global challenges. Since their inception in 2003, NATO has continued to refine its diversity and inclusion policies, demonstrating the organization’s ongoing commitment to promoting equality and fairness in the workplace. Accordingly, in 2007,[4] NATO implemented a policy based on WPS principles, encouraging concrete actions in its missions to meet the specific needs of women and girls in military planning, operations, interventions, and post-conflict situations, with the goal of fostering enduring peace.[5]

The NATO WPS approach adopts a humanistic perspective to understand the needs, experiences, and perceptions of all individuals in the field and workplace, with a particular emphasis on women. Its primary objective is to develop solutions and enhance the working experience with respect and peace. Accordingly, the WPS perspective aims to give women a more significant role in promoting peace and security. Canada recognizes that sustainable peace necessitates the full participation of women in conflict resolution and peace and security efforts, encompassing conflict prevention, resolution, and post-conflict reconstruction.[6] Women’s active engagement cultivates more inclusive, egalitarian, and peaceful societies. The Women, Peace and Security agenda is pivotal to Canada’s feminist foreign policy, which encompasses the Feminist International Assistance Policy and the Feminist Defence Policy. In fact, research has shown that by adopting anthropological principles, i.e., understanding women comprehensively and holistically, the implementation of WPS has led to better outcomes in various mission-covered terrains using this approach.[7]

For example, the evolution of various engagement teams in the NATO context highlights the effectiveness and inclusivity resulting from the presence of women on the ground.[8] This corresponds with the findings of a 2020 United Nations report, revealing that, although women constitute only 6 percent of uniformed armed forces, their growing involvement in peacekeeping operations significantly improves overall competence.[9] Women’s active engagement produces positive outcomes, boosting operational efficiency, facilitating community access, and encouraging women’s participation in peace processes. This serves as an example of how women’s participation works in fostering positive outcomes in peacekeeping initiatives.

Although all NATO members have endorsed the Alliance’s WPS policy, variations exist among member states regarding the understanding of the policy, alignment of policies at the national level, as well as the national training capacity and educational approaches incorporating WPS guidelines.[10]

Understanding the internal culture of each NATO member country would contribute to better effectiveness of WPS principles within their respective teams. Adapting WPS principles to each member country according to its national culture, national history, and national policies would avoid offending sensitivities while leading to the same overall goal of maintaining peace, security during NATO missions, and promoting overall equality and fairness for women in missions and toward local populations.

From this perspective, it is essential to explore the concept of agency to optimize the adaptability of WPS element within the various armed forces of NATO, whether on the field with diverse local populations.[11] Agency is simply the capacity of individuals to interpret things, set goals, and work towards achieving them. Every human has a certain level of control over their life and their agency. People also use cultural ideas to understand and interpret things in their daily lives, and through this analysis display creativity in how they leverage culture to advance society or improve social well-being. The optimal adjustment of WPS elements, considering the contextual specificities of each NATO army, the agency of individuals comprising the armed forces, and the different mission terrains, aims to effectively achieve the common goals of WPS.

The Afghan Case in Connection with the Idea of WPS

In the WPS context, the discussion gains particular importance by emphasizing the potential to promote peace and security, especially through education, and how the agency of women facilitates access and ease in these areas.

Within the framework of the WPS elements, I would like to highlight the importance of using WPS, using the example of the situation in Afghanistan and the complexities surrounding the veil for Afghan young girls. This is in line with the observations made by anthropologist Lila Abu-Lughod (2002) in her article “Do Muslim Women Really Need Saving?”[12] She argues that the forced wearing of the burqa has long symbolized the oppression of Afghan women, especially under the Taliban regime and terrorist regimes. Despite the liberation of Afghanistan from the Taliban regime through the American intervention from 1999 to 2021, women continue to wear the burqa. It is crucial to recognize that the burqa, initially a local form of covering worn by Pashtun women in a specific region, reflects a religious syncretism related to Islam. Islam advocates for modest attire, not necessarily the full veil such as the burqa or the confinement of women to their sphere, excluding them from social life.

I would like to highlight the June 2022 report from the Afghanistan Analysts Network (AAN),[13] which underscores divergent opinions regarding the Taliban’s imposition of dress code restrictions. Numerous interviewees in this report by the AAN challenge the Taliban’s assertion that this order is rooted in religion. An NGO observer in Kabul emphasizes, and I quote, “this style of clothing is not in accordance with Islam.”[14]

This report from the ANN highlights the rejection of the idea that the Taliban’s directive has a religious nature by several interviewed Afghan women. These women do not see the issue as related to Islam but rather denounce the imposition of specific clothing, considered as shocking as other measures advocated by the Taliban. Afghan women interviewed by the ANN advocate for the right to choose their clothing, to exercise their agency, while expressing a desire to access education.

Despite the Taliban’s directive to impose the wearing of the burqa, women who choose to attend school perceive the wearing of the burqa as an act of resistance and a way to exercise their agency. They believe it is a means of educating themselves while avoiding arrest, thereby protecting their peers and families from adverse consequences in case of non-compliance. An interviewee from the ANN explained:

I wear the burqa, not to obey the Taliban’s order, but to fight against their rules. In resistance, there are tactics we can use to achieve the desired goal. I wear the burqa so that I’m not recognized or arrested by the Taliban because if they capture me, there will be no more movement [for women’s rights].[15]

The wearing of the burqa becomes paradoxical in this way, initially serving as personal protection and a means of accessing education, and then transforming into a tool of resistance and, consequently, a full exercise of agency.

Including the firsthand opinions of women through direct conversation enables a deeper comprehension, particularly regarding how wearing the veil, as per Taliban standards, might have been the sole route for certain women to pursue education in this region, all while safeguarding their peers. Acknowledging this, the conversation emphasizes the importance of providing pathways to education and fundamental freedoms, highlighting the agency of women to choose their path despite challenging circumstances. Education serves as a catalyst for positive change, influencing not only the individual woman but also shaping the future of her children.

Also, in the context of NATO missions on the ground, involving women is also preferable as it allows access to certain spaces, particularly private and feminized spaces that may not be accessible to men. In certain terrains like Afghanistan, men, if they are not their spouse, father, or son, may not be permitted to approach women directly.[16] This inclusion of women in fieldwork not only respects cultural sensitivities but also enables a more nuanced understanding of the effectiveness of foreign armies and their missions. By respecting and involving women in these spaces, foreign armies can build trust and acceptance within the local community, contributing to the success of their mission and promoting a more inclusive and sustainable approach to peace and security.[17]

Conclusion

This chapter explores the complex and gendered dimensions of war, with a particular focus on the Afghan context. The analysis seeks to highlight the persistent challenges faced by women actively involved in conflict zones and mission scenarios, thereby emphasizing the inherent nuances in the ongoing transformations of society. The crucial integration of the WPS framework, along with the inclusion of women within military structures, proves indispensable for developing a nuanced understanding of specific local populations, and consequently, for optimizing the effectiveness of peacekeeping initiatives.

The question posed to Charlotte McGlade regarding the provision of medical care in the context of violent situations highlights an anthropological dilemma, demanding a delicate navigation between understanding without necessarily implying implicit approval, all while preserving respect for individual agency. At the heart of this discourse lies the imperative to continually adjust methodological approaches in response to global dynamics, advocate for the autonomy of women, especially in complex contexts like Afghanistan, and recognize the WPS paradigm as an essential tool to cultivate in-depth perspectives on societal dynamics and individual experiences. These efforts collectively contribute to the creation of a future characterized by sustainable peace, enhanced security, and equity.

In addition to highlighting the importance of integrating the WPS framework and recognizing women’s autonomy in conflict zones, this chapter emphasizes the need for ongoing scholarly inquiry and practical implementation of these principles. It is crucial for policymakers, military leaders, and humanitarian organizations to translate these ideas into concrete actions prioritizing the rights and agency of women in conflict-affected areas. Furthermore, further research into the intersections of gender dynamics, cultural contexts, and peacekeeping efforts is essential to inform more effective strategies for promoting sustainable peace and global security. By emphasizing that the WPS framework offers an essential approach to achieving these goals, we can collectively work towards a future characterized by greater equality, justice, and prosperity for all individuals, regardless of gender or circumstances.

End Notes:

[1]. Strong, Veronica. 2009. What Anthropologists Do? Oxford: Berg.

[2]. Mostowlansky, Till, and Andrea Rota. “(2020) 2023. ‘Emic and Etic’.” In The Open Encyclopedia of Anthropology, edited by Felix Stein. Facsimile of the first edition in The Cambridge Encyclopedia of Anthropology.

[3]. NATO. 2023. “Diversity and Inclusion at NATO.” https://www.nato.int/cps/en/natohq/topics_64099.html.

[4]. NATO, 2023, “Women, Peace and Security at NATO.” https://www.nato.int/cps/en/natohq/topics_64099.html.

[5]. Von Hlatky Stefanie. 2022. Deploying Feminism: The Role of Gender in Nato Military Operations. New York: Oxford University Press.

[6]. Government of Canada, 2023, “Women, Peace and Security”, https://www.international.gc.ca/world-monde/issues_development-enjeux_developpement/gender_equality-egalite_des_genres/women_peace_security-femmes_paix_securite.aspx?lang=eng

[7]. NATO, 2023, “Women, Peace and Security” https://www.nato.int/cps/en/natohq/topics_91091.htm

[8]. Baldwin, Gretchen, “From Female Engagement Teams to Engagement Platoons: The Evolution of Gendered Community Engagement in UN Peace Operations”, November 2021, https://www.ipinst.org/2021/11/evolution-of-gendered-community-engagement-in-un-peace-ops).

[9]. United Nation Peacekeeping, Women in Peacekeeping, 2020, https://peacekeeping.un.org/fr/women-peacekeeping

[10]. Carreiras, Helena. 2006. Gender and the Military: Women in the Armed Forces of Western Democracies. Cass Military Studies. London: Routledge.

[11]. Butler, Judith. 1999. Gender Trouble: Feminism and the Subversion of Identity. New York: Routledge; Armour, Ellen T, Ellen T Armour, Susan M St. Ville, and Susan M St. Ville. Bodily Citations: Religion and Judith Butler. New York: Columbia University Press, 2006.

[12]. Abu-Lughod, Lila. “Do Muslim Women Really Need Saving? Anthropological Reflections on Cultural Relativism and Its Others.” American Anthropologist 104, no. 3 (2002): 783–90.

[13]. Afghanistan Analysts Network (AAN), “We need to breathe too”: Women across Afghanistan navigate the Taliban’s ‘hijab ruling.’” Internet, June 2022 ( https://www.afghanistan-analysts.org/en/reports/rights-freedom/we-need-to-breathe-too-women-across-afghanistan-navigate-the-talebans-hijab-ruling%EF%BF%BC/).

[14]. Ibid.

[15]. Ibid.

[16]. Kümmel, Gerhard. 2002. “When Boy Meets Girl: The ‘Feminization’ of the Military: An Introduction Also to Be Read as a Postscript.” Current Sociology 50 (5): 615–39.; Von Hlatky Stefanie. 2022. Deploying Feminism: The Role of Gender in Nato Military Operations. New York: Oxford University Press.

[17]. Von Hlatky Stefanie. 2022. Deploying Feminism: The Role of Gender in Nato Military Operations. New York: Oxford University Press.