Feminism Under Fire: The War on Terror's Impact on Muslim Communities

From the hijab to honor killings, the struggles of Muslim women have been distorted and misrepresented, creating a ripple effect on their fight for feminist progress. The War on Terror has reduced Muslim women to a single narrative – one that undermines their agency, autonomy, and equality. The War on Terror is a term that the United States government first used to describe its efforts to prevent terrorist attacks on the US and its allies following the September 11, 2001, attacks. It is an ongoing effort that involves military action, intelligence-gathering, and economic pressure. Since the United States has taken such action, an increase in marginalization and oppression of Muslim women and overall criticism from Muslim feminists has occurred. The emergence of the terrorism movement has not only caused economic and emotional hardship but has also had a significant negative impact on the progress of Muslim feminism. Ultimately, the War on Terror has hindered the fight for gender equality among Muslim women.

Specifically, the struggle against terrorism has had a devastating effect on women’s rights in countries such as Iraq and Afghanistan. The increased militarization of these countries has led to a decrease in the number of women in the workforce, an increase in gender-based violence, and a decrease in access to education and health care for women. In Iraq, the war has caused a rise in poverty and unemployment, which has disproportionately impacted women and girls. In Afghanistan, the Taliban’s return to power has resulted in a rollback of the rights women had gained before the war. Women’s rights activists in both countries have faced increased threats and violence, further hindering their ability to advocate for women’s rights.  

To further this point, Nadje Sadig Al-Ali, a German-Iraqi scholar and feminist activist, emphasizes the importance of Iraqi women's perseverance in claiming their rights and the role played by women activists in shaping emerging feminist organizations inside Iraq in her article “Woman in Iraq.” Al-Ali notes that, despite rhetoric from the Bush administration in support of Iraqi women, there was no real action taken to empower them. Furthermore, the proposed Resolution 137, which could have replaced Iraq's unified personal status code with laws rooted in more conservative interpretations of Shari'a, was actively opposed by many female activists, creating an atmosphere of intimidation and fear. This was further compounded by the tokenistic appointment of only three women to the International Growth Center and the US government's refusal to support quotas for women. As a result, Iraqi women and feminism were endangered, as trust in US motives diminished and religious interpretations were prioritized.

Moreover, the promise of liberation and freedom from oppressive regimes preceded the US-led invasion of Iraq in 2003. Unfortunately, this liberation has been anything but freeing for women in Iraq. The government has implemented a series of laws restricting women's rights, from their right to work to their right to move freely. This has resulted in a rise in domestic violence and forced marriage, and women have been left with few options for escape. These are unacceptable consequences of the War on Terror and a clear violation of the rights of women in Iraq.

Similarly, the article “(En)Gendering the War on Terror: War Stories and Camouflaged Politics,” written by Kim Rygiel, examines the implications of the War on Terror and how it shapes the understanding of gender roles and identity, specifically in Afghanistan. Rygiel argues that the War on Terror has reinforced traditional gender roles, as well as militarized and male-dominated visions of power, promoting a masculine ideal of heroism. She claims that these traditional gender roles are further reinforced by the media, which often portrays the war in a masculinized and militarized way. As a feminist herself, Rygiel also believes that the rhetoric produced by the Bush administration furthers the condoning of war and violence. Despite the claims that the administration was in support of Islamic women, they did nothing to prove so. She also states that Afghan women’s rights initiatives report that the War on Terror has had only adverse effects on the overall liberation of Afghan women.

Moreover, Rygiel discusses how the War on Terror has been used to limit women’s autonomy by increasing surveillance and control of their bodies and lives. Rygiel concludes that the increased militarization in these countries, the increased risk of sexual violence and harassment in militarized environments, the criminalization of women's bodies, particularly in the context of immigration and border control, the lack of resources for women seeking to rebuild their lives in the aftermath of war; and the lack of recognition of the unequal burden of war that women often experience are all negative impacts the War on Terror still produces towards the feminist movement in Afghanistan.

Women who have been fighting for years for equal rights and greater freedom in both Afghanistan and Iraq have been forced to take a backseat to the fight against terrorism, losing the progress that had been made. The lack of security and increasing violence have harmed the position of women in this society, making it more difficult for them to access education, jobs, and fundamental rights. The lack of a stable government has also added to the difficulties women face, as it has opened the door for oppressive laws and cultural norms to be enforced more strictly. The War on Terror has had a direct impact on the feminist movement in Afghanistan and Iraq creating a situation in which women's rights are becoming increasingly limited.

Furthermore, the War on Terror has not only affected countries such as Iraq and Afghanistan, but it has also had an impact globally on the rise of feminist ideals. The militarized response to the War on Terror has led to a deepening of patriarchy and militarization around the world, entrenching traditional gender roles and limiting the autonomy and power of women and other marginalized groups. It has also led to the displacement of individuals and communities, with entire populations pushed out of their homes and into refugee camps or other precarious situations. This has had a disproportionately negative effect on women, who are often subject to further marginalization and violence in refugee camps. Moreover, the militarized tactics used in the struggle, such as drone strikes and targeted killings, have caused significant civilian casualties and further eroded human rights, particularly those of women. Additionally, the War on Terror has had a chilling effect on global civil society, making it difficult for feminists everywhere to advocate for women's rights.

To illustrate this, one can look at the oppressive policies introduced by countries outside of the United States and the Middle East that are demoralizing and discouraging toward Muslim women. An example of these policies is France's unjust ban of the full-face veil in 2011. The law made it illegal for anyone to cover their face in public in any way, including wearing a burka or niqab. The law was passed by the French Parliament and was seen to promote France’s secular values and overall gender equality. The ban was supported by both President Nicolas Sarkozy and Prime Minister François Fillon. The law did not specifically target Muslims but was seen as a way of encouraging more moderate forms of religious expression. The ban faced criticism from some human rights groups, who argued that it was an infringement of religious freedom and a form of discrimination against Muslim women who chose to wear the full-face veil as a form of self-expression.  

Hillary Black writes about these oppressive policies initially introduced by the War on Terror in an article further explaining the ban on the Islamic veil in France titled, “Freedom, Norms, and the Ban of the Muslim Veil in France: 1830-Present.” Black looks at how the ban is rooted in colonialism and how assumptions about gender and religion shape the legislation. She also explores the implications and interpretations of the ban on freedom of expression and identity and how it has been received in French public discourse. Black argues that the ban denies Muslim women self-realization by imposing normative gender roles and that the perception of the veil is damaging to women's rights. She presents a balanced view on the issue and suggests that the ban is oppressive and should be reconsidered, as the veil can be seen as self-expression in the eyes of some Muslim women. She concludes that while the ban was rooted in long-standing colonialism, it was triggered by the War on Terror in the United States.  

To further this, author Gargi Bhattacharyya dissects how women in the Middle East specifically are horrifically treated and attempts to call upon what feminism during such terrible events means in their novel, Dangerous Brown Men: Exploiting Sex, Violence, and Feminism in the War on Terrorism. They argue that the War on Terror has been used to exploit issues of sex and violence and that this exploitation has had a detrimental effect on the feminist cause, both domestically and internationally. The American image specifically of “dangerous brown men,” they argue, is used to justify the violence from the war and to silence and exclude women from participating in the discourse about the War on Terror and the subsequent policies that emanate from it. For example, the book discusses how, in the United States, the Patriot Act was used to target Muslim communities and how this has had a disproportionate effect on Muslim women.  

The Patriot Act was an act of Congress that was signed into law by President George W. Bush on October 26, 2001. The Act broadened the power of American law enforcement and intelligence services to identify and prevent acts of terrorism by allowing the US military to gain greater access to the finances and details of those suspected of terrorism. The Patriot Act also included provisions that increased the government’s capacity to investigate and deport suspected terrorists and foreign nationals with suspected links to terrorism. This Act resulted in an increase of surveillance in Muslim communities, including Muslim feminist organizations and activists. This has caused fear, distrust, and a lack of safety among Muslim feminists, which has hindered their ability to organize and engage in activism. The Patriot Act has also led to an increase in Islamophobia, which has heightened the challenges faced by Muslim feminists both in the US and globally. Also, the Patriot Act has limited the civil liberties of Muslims, including their right to peacefully assemble and express their beliefs, which has hindered the progress of female Muslim activists. Bhattacharyya then examines how the struggles with terrorism have been used to justify the use of drones in countries such as Pakistan, which have caused increased civilian casualties involving women and children. Finally, Bhattacharyya discusses the impact of the War on Terror on women's rights globally, including how it has been used to justify curtailing women's rights in countries specifically all over the Middle East. Overall, Bhattacharyya demonstrates how the War has negatively affected women's rights and feminism globally.

Ultimately, the War on Terror has had an undeniable global impact on feminism. This war has led to an increase in militarization abroad and at home, which has caused a shift in the global landscape and disproportionately affected women. This has included the rise of militarized policing, the implementation of restrictive immigration policies, and the perpetuation of gender-based violence. Furthermore, it has caused a decrease in civil liberties for women around the world and has created divisions between groups of people who may have otherwise been on the same side. Consequently, the War on Terror has had a far-reaching negative impact on women's rights and gender equality.

However, despite the belief that feminism in Muslim communities has been completely diminished by events such as the War on Terror, modernized gender ideals have been rising in the Middle East. The feminist movement is still gaining traction in Islamic communities, encouraging women to advocate for their rights. For example, Muslim women are beginning to demand more representation in politics and other sectors of society. They also stand against oppressive laws that limit their rights and freedoms. For instance, they are calling for repealing laws that forbid women from driving and pushing for more access to education. The rising tide of the feminist movement has provided a platform for Muslim women to voice their struggles and demand greater freedom. As this momentum continues to grow, the feminist movement is making a real difference in the lives of Muslim women. To support this argument, one can look to the example of the Pakistani human rights lawyer Asma Jahangir, who fought fearlessly for the rights of women, children, and minorities in her country. Her example of courage and bravery should be a beacon of hope for all women and an example of how Muslim women can fight for their rights without fear of reprisal.

It is essential to note that Islam does not condone the shaming and silencing of women and that Islamic law provides for a variety of rights for women; however, due to cultural and societal pressures, many of these rights are not being fulfilled. Muslim women are often silenced by their communities and not allowed to assert their rights. Muslim women have the right to demand these fundamentals and should not have to fear repercussions for doing so.  

Additionally, to the call for greater awareness in the government, organizations such as The Middle Eastern Women’s Initiative have been founded. Their mission is to “promote women empowerment in the region through an open and inclusive dialogue with women leaders from the Middle East.” Establishments such as this allow Muslim women to become more independent and build more equitable and inclusive societies. The rise of feminist ideals in Muslim communities is a sign of progress, as it is giving women the opportunity to make their voices heard and challenge the traditional gender roles that have been imposed upon them for so long.  

Scholar Elizabeth Segran, senior staff writer at Fast Company Magazine and Ph.D. holder, discusses the emergence of the Islamic feminist movement, Musawah, which works to challenge the traditional patriarchal interpretations of Islamic teachings and advocate for gender equality within Islamic tradition in her article “The Rise of Islamic Feminists.” Musawah's mission is to make Muslims aware that Shari'a law is not divine and instead, open for discussion. Through its research, advocacy, and capacity-building activities, Musawah is helping to create an understanding of equality and justice that is rooted in the Islamic tradition of justice and compassion. The organization is working to ensure that Muslim women and girls have access to the same rights, freedoms, and opportunities as their male counterparts. By raising awareness and advocating for greater equality, Musawah is helping to create a more just world for all people, regardless of gender. To further this, the organization produces educational materials, fights for legal provisions, and advocates for women's rights. Organizations such as Musawah and The Middle Eastern Women’s Initiative are just two examples of the roads being paved by current female activists for the women of the future.  

Similarly, writer Rachel Fawcett explores the concept and practices of Islamic feminism, which is based on Quran teachings, to promote equality between men and women. At the start of her article, “The Reality and Future of Islamic Feminism.,” Fawcett calls upon Dr. Margot Bardan, an al-Azhar University and Oxford University graduate, to define Islamic feminism. Bardan states, “Islamic feminism explicates the idea of gender equality as part of the Quranic notion of equality of all insan (human beings) and calls for the implementation of gender equality in the state, civil institutions, and everyday life.”  

Fawcett then goes on to analyze what the stereotypical perceptions of feminism are in specific Islamic communities, concluding that just the utterance of the word "feminism" can cause tensions to rise. Immediately, negative views of women come to mind: the idea of a woman who is overbearing, disgruntled, and loathes family life. These impressions are based on stereotypes that may have been held in a particular era and society, yet they do not accurately reflect the more significant truth; hence, the aversion to feminism is unreasonable. Her description of the stereotypical perceptions of feminism in Islamic communities highlights how negative views of women can be based on stereotypes and not reflect the true reality. This is a direct result of the War on Terror, as it has created an environment of fear and tension that is perpetuating these stereotypes.  

Moreover, Anitta Kynsilehto, a senior research fellow with the Tampere Peace Research Institute, published a paper dissecting the feminist movement in Islamic societies entitled “Islamic Feminism: Current Perspectives.” Her journal offers a comprehensive overview of the rise of Muslim feminism in the face of ongoing oppression. It begins by discussing the origins and history of Muslim feminism, highlighting the increased visibility of Muslim feminists in the last 50 years and the societal, economic, and political barriers for these women. She then moves on to analyze the current state of Muslim feminism, including a discussion of diverse types of movements, the challenges faced by these women, and how the movement has grown and evolved. Kynsilehto points out that feminism in Islamic societies is complex and multifaceted, with many nuances and facets to consider. She argues that Islam is both a source of oppression and a source of empowerment for women, depending on how it is interpreted and practiced. It is argued that understanding the complexities of gender roles in Islamic societies is essential for sustaining peace between genders, which, based on her research, is correct. The overall conclusion is that the rise of feminism in these communities will lead to a greater sense of independence for women and that the movement is gaining momentum. The potential for a successful feminist movement in Islamic societies is within reach.

Consequently, the War on Terror has had a detrimental effect on the progress of Muslim feminism, both globally and domestically. It has created a climate of terror and has been used to marginalize and oppress Muslim women. Despite the challenges they face, Islamic feminists have taken a stand and are fighting to reclaim the narrative of Muslim women and to create a more equitable society. However, the global feminist movement cannot progress without the inclusion of Muslim women and their stories. As such, it is essential that the international community supports these efforts and works together to create a world where all women are free and equal.