How do we measure gender equality?

"We Measure what we Value."

I really like this creed. It's being thrown around a lot lately, with the wave of soul-searching that has swept over us in the 'aftermath' of the financial crisis. It makes a lot of sense. After all, the indicators that we choose to measure progress ultimately describe how we define that progress. Very often I hear this creed being used to raise questions about the relevance of the GDP (Gross Domestic Product) as a tool to measure a nation's progress. The Economist just recently closed a live online debate on this subject, which I think squeezes the nuts and bolts of the wider discourse into one compact, accessible discussion. You can check it out here: http://www.economist.com/debate/days/view/504.

As a part of this same wave, I recently attended a workshop on measuring the progress of societies and gender equality, hosted by UNESCO and the OECD's Development Centre in Paris. The context? Gender equality and development. The aim? To consider the link between what we choose to measure, and how this can help us to create lasting change.

Persistent injustice against women rears its head in a myriad of ways. I'm sure you all have examples. At the workshop, one woman talked about being empowered as an actor working for social change in the public sphere, yet subordinated behind the closed doors of her home, because her husband had been taught that her value as a woman didn't equal his as a man. Others expressed disappointment at an economy that valued their work so long as it generated an income, forgetting the hours they consecrated gratuitously for the benefit of their families and communities.

We've lived through an era where economic solutions have been the social scientist's lab test of choice for solving complex social problems. Maybe the time is ripe to concede that the solution to gender inequality does not lie in simply legislating to give women greater access to land or building more schools to educate more girls. These structural inequalities are but symptoms of a more profound injustice. This is not to imply that material solutions are futile; rather that the prevalence of this injustice, in spite of longstanding attempts to eradicate it, suggests that we cannot remedy these inequalities without understanding the reasons they exist in the first place. The desire to set a process of genuine transformation in motion begs the question: what's going on beneath the surface? What should we be measuring when we talk about gender equality as an aspect of development?


One of the tools presented at the workshop was the Social Institutions and Gender Index (SIGI). Rather than measure outcomes (e.g. how many girls go to school, how many women have a place in parliament, how many women receive health care...), the index measures the prevalence of social institutions that promote gender inequality. Social institutions are defined as long lasting codes of conduct, norms, traditions and informal and formal laws, and are considered the building blocks of human behaviour and social interaction. The SIGI indicators range from violence against women or inheritance rights to the practice of female genital mutilation or women's lack of access to land, and is being pitched as a new way of thinking about gender equality. And it's an interesting premise. Instead of asking, how many women are going to school, the SIGI asks: why aren't women going to school? Let's measure that, find out more about it. It's an inquiry that aims to drill deeper and this to me seems to be the SIGI's strength: it attempts to embed culture and the economy within society, and recognises the organic link between social conditions and development. No quick bandaid solution here. And it does feel like a genuine attempt to get to the heart of the barriers preventing true social and economic development by pushing us to think more profoundly about the root causes of injustice, and the beliefs, values and cultural norms that vindicate this injustice.

Earlier on we discussed how the eradication of all injustices is an indispensable part of development - an enabling aspect even, for both social and economic progress. Yet perhaps this injustice permeates deeper than these social institutions - as deeply as the eyes and minds of the human beings who created them. For how can both men and women become truly empowered when the sources of disempowerment rest primarily in the relationships and expectations of their own families and communities - and within themselves?

Once we start measuring in this way, it becomes clear that the solution to gender inequality must lie in raising consciousness of the nature and capacities inherent in every human soul and empowering each individual to set off on a path of learning to discover their social implications. Conceiving spiritual education as an integral complement of material education opens up the possibility of unleashing human potential to become active champions of justice. Such education could offer humanity a nobler vision of how the world should be, and thus empower it to take action to implement justice in the institutions and structures of the world.

Women's Empowerment Pt. II: On Microfinance

In a previous post on women's empowerment, we briefly discussed the role of framing economic development in the context of an ever-advancing civilization in which spiritual and moral empowerment go hand-in-hand. This concept may be difficult to conceptualize, so we think it might be beneficial to analyze a current trend with regards to microfinance institutions that have, in recent years, placed particular emphasis on women's empowerment. Though we do not claim to have experience dealing with this topic, recent reports and analyses of the declining effectiveness of these institutions have inspired this post.

In what is considered the birthplace of microfinance, the story of this institution has taken a turn for the worse in India. This turn has been documented through decreasing repayment rates (the rate of delinquency has almost doubled in recent years) as well as a seemingly rising trend that emphasizes the use of traditional moneylenders to pay back loans acquired through microfinance. The WSJ article quoted a borrower as saying:

"Group pressure makes us go to moneylenders... We get small loans for 15 days to fill the gaps when we can't pay. If you lag behind, the rest of the group members can't get new loans."

There is increasing interest by donors to fund microfinance efforts because of the expectation that providing access to finance will lead to empowerment; however, it is not clear whether these initiatives are  ultimately beneficial. Part of the reason may be a result of the divergent interests of lenders from promoting social goals:

"On the one hand, private capital helps finance the growth of the sector and expand its reach. 'At the same time, if the mission of microfinance institutions is only to maximize profit, then the social goal of helping people out of poverty is not reached,' …'The problem is that a lot of the new private investors in the sector see it mainly as a way of making a lot of money.'"

Our point in sharing these trends is not so much to criticize the efforts of the microfinance programs described in these articles. Indeed, principles such as the equality between women and men that  have been infused into such programs address truly profound social ills and have tremendously boosted the status of women in the regions in which they  have been implemented. After all, in many instances the concept of income generation was foreign to women, and since earning an income, these women have placed more financial emphasis on the education of future generations than was the case before.

Rather, our point is to share that without other moral and spiritual principles that cement processes of development in an ever-evolving framework, noble efforts can be undermined by other, less constructive forces. Having a strong moral and spiritual base can keep such initiatives focused and purposeful. Consider the case of ECTA (which means "unity" in Nepali) in which participants are encouraged to build-capacity to analyze the needs of society and apply spiritual principles towards the advancement of their communities. Certainly, the experience here is also a fledgling effort at its early stages. However, the communities’  objective seems to go beyond income generation and skill-building,  and their approach attempts to address  the  causes of social ills at a much deeper level.

This same process may be taking place among other microfinance programs that seek to elevate the station of women, though are not given much attention. Perhaps the financial component of these activities is magnified in Western media, partly to demonstrate results that are more easily measured and more rapidly achieved. Perhaps the other components of community-building, which are more difficult to measure and tend to bear fruits more gradually, are left hidden to our eyes. If this is the case, then we should perhaps learn how to shift the way we measure and discuss micro-finance programs so that they fit into the context of an ever-advancing civilization. If this is not the case, then perhaps it would be helpful to step back and analyze our experiences in this field in a more holistic manner that would address principles that need to be included in order to truly propel our communities forward.

Women’s Economic Empowerment : Towards a New Definition

We often hear the term women’s economic empowerment in relation to – and sometimes interchangeably with – gender equality and women’s rights. It seems therefore useful to discuss the goal of women’s economic empowerment and how this links to women’s access to meaningful work. Furthermore, how does this concept fit into a larger scheme of achieving gender equality and advancing the development of all of society?

If we define development in strictly material terms, then progress is the result of income generation and economic growth working as key instruments to lift the less developed world out of poverty and into a state of prosperity. International policy born of such definitions brings women’s rights into the equation in the name of ‘empowerment’. Slogans such as Gender Equality as Smart Economics frames women’s ‘empowerment’ as a tool to advance this economic growth. And such campaigns do enjoy success at the level of rallying Government and private enterprise support for a ‘gender equality’ dimension to their development efforts. But does this definition of ‘empowerment’ have wider implications on women’s sense of identity, on their concept of ‘work’, and on an overarching definition of ‘progress’? Does it neglect and even reinforce the underlying injustice that we seek to eradicate? Our discussion on 'empowerment' and how it links to gender equality, then, must be embedded in an alternative vision of progress, one that values the role of justice and principles in combating oppression.

An example may help us to consider this. Many development strategies promote women’s ‘empowerment’ by gearing women who live in poverty towards entrepreneurship from a young age. Resources are being directed towards a school curriculum that offers financial education on how to invest, how to save and how to access markets, as a means to equip girls with the skills necessary to manage their own businesses. Such skills are valuable in advancing the role that women can play to contribute to the material prosperity of their families and communities. But what about the qualities such as trustworthiness, cooperation and a spirit of service that go along with good financial management? Alone, are these skills enough to empower women to become actors in a process that generates sustainable change that can be integrated into a more holistic conception of prosperity? What kind of models of ‘empowerment’ can reinforce the community and local economy while addressing deeper problems of injustice and social inequality, to avoid having women become merely tools to propel economic growth?

Any efforts for women’s empowerment and gender equality lack purpose if we don’t see them as vital ingredients in a larger, overarching agenda to advance humanity towards an age of maturity where justice reigns and both men and women are united in their efforts towards spiritual and material progress. How to get there? Certainly it implies going beyond a good combination of policies and incentives; beyond giving women the means to earn their own living; beyond the right publicity campaign. Gender equality is so much more than any of these things – it is a fundamental truth about reality. And while we agree that economic empowerment is an essential element in giving women equal access to meaningful work, the change that is first needed must take place within peoples’ minds and hearts. A change that inspires a genuine belief that like the two wings of a bird, men and women must be equal and work side by side to empower humanity to glide perpetually forward, together, as an ever-advancing civilization.

Women's empowerment in the context of an ever-advancing civilization

We would propose that economic empowerment should not be divorced from moral empowerment, in the same way that in the larger development picture, spiritual and material prosperity go hand in hand. In the critical adolescent years of these girls’ lives, as their identities are being formed, can we neglect a need for parallel efforts that seek to provide the strong moral foundations necessary for their progress? Or a need to ‘empower’ them to develop their talents to realize their potential to contribute to the spiritual and the material well-being of their community through meaningful work and service? That means endowing the work we are training them to undertake with a purpose that supersedes its material utility and thus providing a different definition of ‘progress’. It means a more holistic approach to education that frames productive labour as a meaningful contribution to both their own lives and the lives of the people around them.

What happens when we integrate girls into a system built on the principles of self-interest and competition from such a young age without also providing the moral compass to guide them? The response to that question could fill volumes; it is interesting to note however how severely these principles contrast those that characterize the work that women have been historically engaged in. That is, building homes conducive to the material and spiritual welfare of children. This work is traditionally nourished with the qualities of love, service, generosity, cooperation and detachment. Is there no place for these qualities in the current model of the working world? Perhaps our current economic vocabulary does not possess the language to measure their utility.

Recent studies indicate that qualities are not the only thing being lost: as more women move forward with their careers, less are choosing to become mothers. In achieving economic empowerment, the value of family is being compromised. The role of the mother as the first educator of children is being subordinated to economic gain. Men too have an important role to play here. For us to consider building a just and equitable civilization, the role and relationships between both men and women need to be defined not around economic gain but around building just and equitable social structures of which the family unit is at the core.

So we start with a different premise: That ‘empowerment’ means launching women and men into a two-fold process of transformation: transformation of themselves through transformation of the world around them. So that every human being – male or female – should have access to meaningful work through which they can develop individually and contribute to the spiritual and material prosperity of society. And we cannot construct such a framework without first laying the spiritual and moral foundations that provide the conditions necessary for true development progress; for true empowerment. As discussed, this should go beyond banking know-how and involve a deeper exploration into the values and principles upon which an entire community is built. Just what kind of values could lay the foundations for a universally encompassing approach conducive to the expression of the individual soul’s desire for progress, and the advancement of humanity? Where could we turn to define these values?