Episode #262: A Woman's Place is in the Revolution
“We see women activists from the protests or the Civil Disobedience Movement, like you can see women everywhere! And you will see photos of woman all the time, which in a sense means that there's an increased visibility for women in politics, and especially since the revolution. But the question is, are they actually are getting the space or the voice that they deserve, or the rights that they deserve? And I think the answer to that, quite frankly, it's ‘No!’ Because even though there's a lot of women we see on mainstream media and social media, it doesn't necessarily mean that they're getting a lot of participation.”
Hnin Thet Hmu Khin’s engagement, which began with humanitarian assistance during the Rohingya crisis in 2018, evolved into a deeper involvement with the resistance following the military coup of 2021. Her inspiring story of activism is intertwined with the broader struggle for democracy and justice in Myanmar. But while her story is a narrative of unwavering resolve and commitment, it also sheds light on the systemic marginalization of women within the revolutionary movement. The spotlight has predominantly been on men, perpetuating a cycle of inequity for women in the public sphere. And while the 2021 coup may have catalyzed a wave of increased visibility for women—images of women holding banners, participating in protests, and even wielding guns began to circulate widely— it has not really translated into genuine participation or respect within the movement.
Within the National Unity Government (NUG), although there are some female ministers and deputy ministers, Hnin still has her reservations. “It seems like the NUG pays more attention to ethnic representation rather than gender representation,” she says. “When you look at the roles of the woman deputy ministers and ministers, you can see that they're given roles that are still typically associated with gender stereotypes, for example: health, education, women, youth and children’s affairs, but like things like Ministry of Defense, then again, it is the males.” To Hnin, this systemic bias reflects a broader, societal challenge.
Hnin stresses that true progress requires more than just symbolic female figures in power. It's about creating an environment where ordinary women can actively participate in politics and the decision-making process; for this, systemic change is needed. Real progress involves ensuring that women at all levels of society have the opportunity to participate fully in the political process. “Women are not actually getting the rights or the respect or the space or participation that they can provide to the revolution,” she says simply.
In the age of the Spring Revolution, the struggle for women’s equality extends even to combat. Women are given military training by the resistance, but few are actually deployed to the front lines. Instead, echoing traditional gender roles, their involvement is predominantly limited to support positions, such as medics. This division of labor limits women’s opportunities to engage fully in the revolutionary struggle. Moreover, gender-based violence within these armed groups remains a significant issue, with many incidents discussed privately but rarely addressed publicly or by the NUG.
The challenges of addressing gender-based violence within revolutionary groups vary between Ethnic Armed Organizations (EAOs) and the newly formed People's Defense Forces (PDFs). While more established EAOs have mechanisms, at least in theory, for reporting harassment, Hnin finds that such incidents are often trivialized. “I heard a case of a woman being sexually harassed in the camps, and she took it to the superiors,” she says. “The superiors were like, ‘Oh, they’re just teasing you, this is okay, they just love you. They're just brothers, just uncles.’ So it's quite normalized.” In the newer PDFs, it can be even worse, and victims may feel pressured to stay silent. This in turn leads to perpetrators who feel untouchable due to their involvement in the revolution. “And of course, usually the public or the community protects them because, ‘Oh, they're participating in the revolution!’” This dynamic creates a challenging environment for women, where they must navigate both the dangers of armed conflict and the risks of internal violence.
The issue of gender-based violence within revolutionary groups is a stark reminder of the challenges faced by women activists everywhere. And to Hnin, the normalization of such violence reflects deep-seated patriarchal attitudes within Burmese society that persist even within movements fighting for “liberation.” Addressing this issue requires a concerted effort to change the culture within revolutionary groups, ensuring that all forms of oppression are challenged and eradicated. Unfortunately, the current realities are such that Hnin describes women, even those fighting with armed groups, as having to consider getting a boyfriend or husband for “protection” against potential harassment.
Continuing on this theme, Hnin explains how sexual violence has long been used as a psychological weapons of oppression by the military. She advocates for international legal action to address these war crimes, emphasizing the necessity for accountability and justice. Unfortunately, international bodies such as the ICC prefer to leave such matters to domestic courts. And even if a court were willing to hear a case, prosecution would still be difficult, because according to Hnin, “We can't talk to the survivors because they don't survive, honestly, because they kill them! And even if they don't kill them, they are so scared that they can't talk at all; we can't find them.”
The psychological toll on survivors of sexual violence is immense, leading to long-term trauma, fear, and mistrust. They often experience severe mental health issues, including PTSD, depression, and anxiety. These impacts are compounded by societal stigma, which isolates and silences survivors, preventing them from seeking help or justice. The pervasive fear of being targeted for speaking out exacerbates this psychological burden, creating a culture of silence and invisibility around these atrocities.
Hnin stresses how women's roles and contributions are systematically marginalized within the broader revolutionary agenda. She points out that the initial, surface wave of optimism and unity has receded, revealing deeper challenges. The sentiment one hears of “winning the revolution first and addressing women's rights later” illustrates the continued marginalization of women's issues within the broader revolutionary agenda. “That's very problematic, because women constitute more than half of Myanmar's population,” she says. “If we are not talking now about those half of the population’s rights, then it means that you are ignoring more than 50% of the population!”
The reluctance to prioritize women's rights has tangible consequences. Women's participation in decision-making remains limited, and their potential contributions to the revolution are underutilized. This exclusion not only undermines the revolution’s goals of equality and justice but also perpetuates the very structures of oppression it seeks to dismantle. The marginalization of women's voices in these critical discussions means that the revolution cannot fully achieve its transformative potential.
Hnin emphasizes that the liberation of all oppressed groups, including women, should be integral to the revolution. Unseating the military is only one part of the struggle: if societal attitudes and structures remain unchanged, then real progress cannot be achieved. “The reason [for not embracing this change] is that [Burmese] society is deeply patriarchal,” she says. “The community is still feeding into it. Society itself is very patriarchal and problematic, and still holding onto a lot of stereotypical gender norms.” This perspective highlights the need for an ideological revolution alongside the armed struggle to ensure lasting and meaningful change. The fight for freedom must encompass all forms of oppression, including those within the revolutionary ranks.
The role of military wives in the revolution also presents a complex dynamic. They have little standing, and are treated as virtual slaves by higher ranking officers’ wives. However to Hnin, this systemic mistreatment is now working against the military. Scorned by the system that keeps them silent and doesn’t value their contributions, these women have become powerful influencers, convincing their husbands to defect and join the resistance (as Su Thit, herself a former military wife, shared on a past episode). “For them, it’s such an eye-opening experience to be in the revolution, to be engaging and working with activists, because their potential has been ignored and unappreciated for a very long time,” Hnin explains. “Their capabilities and potential have been appreciated! They feel more empowered to be working with those like-minded people because now they have a chance to talk about the stories. For the first time in their life, they can talk about it publicly, and they feel empowered to have an audience that wants to listen to them and appreciates what they have done for the revolution!” This shift illustrates the nuanced ways in which women can impact the course of the revolution, even from within traditionally constrained roles, and highlights the potential for change within the military structure, itself, as military wives leverage their positions to weaken the regime.
Hnin has her own Burmese language podcast,"Frontline Ethics," and she touches on all these issues and more on her platform. Thus, her activism takes on a multi-dimensional aspect, not only a fight against the military dictatorship, but also a challenge to the patriarchal norms that restrict women's roles in society. Her work emphasizes the need for an inclusive revolution that addresses all forms of oppression. This comprehensive approach to activism is crucial for achieving a just and equitable society.
Hnin's narrative highlights the dual struggle faced by women in the revolution: fighting against the military regime and challenging the patriarchal structures within the revolutionary movements themselves. This dual struggle is a testament to the resilience and determination of women activists who continue to push for their rights in the face of overwhelming challenges. And Hnin’s advice to women is to never let themselves be silenced, and call out injustice when they see it, and in particular when, themselves, are its victims. “Sometimes I say that you existing in in this very male dominated world is already enough,” she says. “Maybe you can't speak, or maybe you don't have a chance to speak. Maybe there are barriers. But just living, and just surviving in this very male-dominated world, it's already a voice.”