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Open Letter from the Kurdish Women Action Against Honour Killing

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W hen I received an email from the Kurdish feminist writer and activist Houzan Mahmoud, asking if I would speak at the first conference on sexual violence against women and girls to be held in Iraqi Kurdistan, I could barely contain my excitement. Kurdish women have engaged in armed resistance for decades, and were instrumental in the demise of Saddam Hussein. Notwithstanding the proud history of resistance to totalitarian regimes, the conference, held in the city of Sulaymaniyah, was a brave move. Of the delegates who packed the auditorium, two-thirds were women; the front row was taken up by male government ministers, including the deputy prime minister, Qubad Talabani. I had met Khawe the day before to discuss logistics. Khawe, a year-old lawyer, has been an active feminist for a decade. She has worked with incarcerated sex trafficking victims, and provided pro-bono legal support to women on low incomes experiencing domestic violence.
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With each day that passes since the fall of the Baathist regime, further revelations of past atrocities are laid bare for the world to witness. The most notorious crime committed was the Anfal; the genocidal campaign against the Kurds spanned the late s and into the s. This veritable holocaust involved the gassing of civilians, the destruction of towns and villages, mass deportations, systematic torture and the bulldozing of men, women and children into mass graves, whether dead or alive.
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This article aims to dissect different representations of Kurdish women in order to illustrate how these representations correspond to different technologies of power. These three images are the joyful freedom fighter, the woman to be saved and the dishonourable terrorist. These three images, employed in contrast to each other differentially by different publics, however, have one thing in common: They are highly sexualised. Thus, the technologies they refer to and evoke address Kurdish women in their sexuality.
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