Heroines who are rebuilding their country: State–society circumstances and coping strategies of female leaders in post-genocide Rwanda

Abstract

The labor arrangement of industrial society makes “production and reproduction” a contradiction that is both separate and interdependent. One of the significant consequences is the re-establishment of the responsibilities and boundaries of production and reproduction between the modern state, market, family, and gender. After the genocide against the Tutsi in 1994, Rwanda has made world-renowned achievements in advancing gender equality, especially women's participation in politics. It is the “twofold full-time producers” model that continuously sustains this huge achievement, which means that female leaders not only bear a highly demanding responsibility for production, comparable to men, but also undertake significant labor in social reproduction. The public policy of Rwanda has assumed a dual role in this process: on the one hand, the state has promulgated a series of gender equality bills, policies, and measures from top to bottom that actively promote women's equal rights in various fields, especially their political participation. On the other hand, against the background of a severe labor shortage and insufficient public welfare facilities, the responsibility of private families for social reproduction has been maintained and strengthened, while the traditional family structure and community culture's share of responsibility for reproduction has been irreversibly weakened during the conflict and modernization process. While these female leaders rely on their individual strategies and informal social support systems to cope with the dual burden, they still face scrutiny and doubt from the community culture. The consensus on the destiny of the country's development and the sharing of historical responsibilities demonstrated by Rwanda's female leaders shares many similarities with the Chinese women's liberation movement, which also provides an important inspiration and reference point for rethinking the path of women's liberation characterized by economic independence and “the supremacy of production”.