Gascón,Transgender Emilia Pérez Star Under Fire for Anti-Islam and Anti-BLM Social Media Posts
New Age Islam News Bureau
1 February 2025
· Gascón,Transgender Emilia Pérez Star Under Fire for Anti-Islam and Anti-BLM Social Media Posts
· Haseebah Abdullah, Boxing Coach: ‘My Hijab Is My Strength, I See It As A Crown On My Head’
· Kyrgyzstan Bans Islamic Niqab As Critics Warn It Could Alienate Some Women
· French Hospital In Kabul Faces Crisis As 156 Female Medical Staff Leave Jobs: French Media
· Zakia Jafri, Gujarat Genocide Survivor And A Brave Fighter For Justice, Passes Away
· Black Women Science Teachers Use Poems to Explore Their Lives and Career Paths
· Women’s Fight For Freedom In Iran: Resistance Against A System Of Oppression
· Iran Radicals Still Oppose Female Football Spectators Even After Ban Lifted
· We Must Fight for Women's Rights Inside Afghanistan: Norwegian Refugee Council
Compiled by New Age Islam News Bureau
URL: https://newageislam.com/islam-women-feminism/emilia-pérez-star-islam-social-media/d/134500
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Gascón,Transgender Emilia Pérez Star Under Fire for Anti-Islam and Anti-BLM Social Media Posts
31 JANUARY 2025
The transgender star of Emilia Pérez, Karla Sofía Gascón, has come under fire over anti-Islam and anti-BLM social media posts that have resurfaced online. The Mail has more.
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Gascón, 52, who is currently nominated for Best Actress [sic] at the Academy Awards for his starring role in the musical Emilia Pérez, has been slammed over the “hurtful” posts, which criticise Islam, the Oscars, and George Floyd.
The posts, which were dug up by Muslim writer Sarah Hagi and translated into English by Variety, have since been deleted from Gascón’s X account (formerly known as Twitter).
One post, from November 2020, read: “I’m sorry. Is it just my impression or is there more Muslims in Spain? Every time I go to pick up my daughter from school there are more women with their hair covered and their skirts down to their heels. Next year instead of English we’ll have to teach Arabic.”
Another post from September 2020 featured a photo of a Muslim family dining in a restaurant in traditional Islamic attire, which included the wife covered from head-to-toe in a black burqa.
“Islam is marvellous, without any machismo. Women are respected, and when they are so respected they are left with a little squared hole on their faces for their eyes to be visible and their mouths, but only if she behaves. Although they dress this way for their own enjoyment. How DEEPLY DISGUSTING OF HUMANITY,” Gascón wrote.
In 2021 Gascón wrote that “Islam fails to comply with international rights”, and “I am so sick of so much of this s**t, of Islam, of Christianity, of Catholicism and of all the fucking beliefs of morons that violate human rights”.
He also posted about George Floyd, whose murder by Minneapolis police, as he protested “I can’t breathe”, sparked the Black Lives Matter movement in 2020.
Gascón wrote: “I really think that very few people ever cared about George Floyd, a drug addict swindler, but his death has served to once again demonstrate that there are people who still consider black people to be monkeys without rights and consider policemen to be assassins. They are both wrong.”
The actor added: “Too many things to reflect on regarding the behaviour of our species every time an event occurs. Perhaps it is no longer a question of racism, but of social classes that feel threatened by each other. Maybe that’s the only real difference.”
Another diverse person who missed the intersectional memo – always one for the popcorn.
A particular highlight from 2021 is him slamming the Oscars for going all-in on diversity – when his own film this year is undeservedly nominated for 13 awards because it’s all about a transvestite:
More and more the #Oscars are looking like a ceremony for independent and protest films, I didn’t know if I was watching an Afro-Korean festival, a Black Lives Matter demonstration or the 8M. Apart from that, an ugly, ugly gala.
He’s now released a grovelling statement trying to limit the damage – though notably not actually retracting any of the statements, just apologising for the “pain”.
I want to acknowledge the conversation around my past social media posts that have caused hurt.
As someone in a marginalised community, I know this suffering all too well and I am deeply sorry to those I have caused pain. All my life I have fought for a better world. I believe light will always triumph over darkness.
Source: newsnow.co.uk
https://c.newsnow.co.uk/A/1260826714?-2818%3A1034#out
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Haseebah Abdullah, Boxing Coach: ‘My Hijab Is My Strength, I See It As A Crown On My Head’
31 January 2025
‘I took the job with the utmost integrity and I put my best foot forward, so my head is always up,’ says architect and construction worker Zulaykha Sulyman. Photograph courtesy of Zulaykha Sulyman
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How long have you been in construction?
I have been in the industry ever since I graduated school in 2014. I practised as an architect in Nigeria before moving to the UK in 2022. I’ve worked with two different construction companies.
What was getting into the construction industry like for you as someone who wears a hijab?
It was pretty easy because my dad has been in construction for a while too. I love my dad a lot and I just basically wanted to step in his shoes. I didn’t see being a woman or hijabi as an excuse not to chase my dreams. I just went for it.
When you decided to get into the construction industry, had you seen much representation of hijab-wearing women?
No, there was no representation. I think even in school, I was the only one who covered my hair. And it was, of course, male-dominated.
How would you describe your experiences as a hijab-wearing woman in construction?
I haven’t really experienced any negativity. I haven’t been looked down upon. I took the job with the utmost integrity and I put my best foot forward, so my head is always up. I am a Type A person and I do not care if I’ve been looked at a certain way. The gazes will come, but honestly, I don’t even bother looking back. I just keep it rolling.
Are there any challenges when it comes to wearing a hijab and protective construction clothing?
Yes, that’s always a struggle because with the hijab, sometimes, you keep fiddling with it. If you wrap it a certain way, it keeps coming off and sometimes that can be a bit clumsy. I think there was a point I had to request a bigger helmet to fit my bun and everything.
Is there anything you’ve learned about yourself as a hijab-wearing woman coming into this industry?
I have learnt that my hijab is my strength. It takes a lot to wear the hijab every day. I see it as a crown on my head. I just want others to know that being a hijabi woman in construction is about breaking barriers and obeying your Lord. So to me, it shows strength and resilience. I see this as my identity and I love it. (AM)
Haseebah Abdullah, boxing coach, 31
What does wearing a hijab mean to you?
It’s an act of worship and a command from God. I take pride in wearing the headscarf and pray I can always have the strength to wear it. It reminds me every day that I have a responsibility to represent my faith in the appropriate manner and motivates me to work on my inner self every day.
What is it like wearing a hijab in a boxing ring?
I have had my fair share of challenges. I definitely stand out, heads do turn, but it also helps break stereotypes and opens up conversation. Ultimately, the goal is to create safer places for Muslim women across sports to feel included and valued.
Can you describe any challenges you have faced and how you overcame them?
I was denied the opportunity to compete on an amateur level when I was a teen as the sport simply was not inclusive of women who choose to wear the hijab. I sent a study to the International Boxing Association, challenging the restrictions and highlighting how it excluded many women from the sport. I managed to get the rules overturned and now the boxing dress code is inclusive of all women.
What does it mean to you to be the first hijab-wearing boxing coach in the UK?
Being the first was unintentional. I just loved the sport, regardless of being the odd one out. Only after finding out that I was the first hijab-wearing coach did I realise how much we need to create a more inclusive environment.
What do you wish more people knew about the hijab and Muslim women?
I wish people could see the beauty in submission and the strength in the practice of wearing the headscarf. I hope I can be a good role model within my community, and I hope Muslim women are given fair opportunities, regardless of the field we are in. (SJ)
FallaqUjalla, data scientist & owner of Skylight Lounge, 31
Can you share your journey to wearing the hijab and what it represents?
I never thought I’d wear it, but I started wearing the hijab in 2022. Initially, I focused on other aspects of my faith, like praying five times a day. However, I prayed for guidance and read the Qur’an, which convinced me it was a part of my faith. A pivotal moment was seeing a video of a young woman in India standing up for her right to wear the hijab despite opposition. These experiences and personal moments like my grandfather admiring me in a scarf inspired me to embrace it. Now, it’s an integral part of who I am.
How has wearing the hijab shaped your experience as a business owner?
It’s made me proud, particularly in the cafe world, where hijabi business owners are underrepresented. It also challenges stereotypes. For instance, when we were nominated as one of the top 10 coffee shops in Bradford, I was on the front page wearing my hijab. It felt like representation mattered. I feel like I’m a role model and showing young girls that they shouldn’t feel limited by wearing the hijab.
Do you think wearing a hijab influences how people perceive you?
Many customers see me in the cafe and assume it’s a family business or think my husband owns it, which can be frustrating. I clarify that I run it independently, with support from my team. People also sometimes dumb me down or are surprised by my accomplishments, like my Stem career which I do alongside running a business. But it’s become a part of me, and I can’t imagine separating it from my identity.
How has your faith influenced your approach to business?
My faith guides every decision, from choosing decor to treating staff and customers with integrity. I pray for guidance at every step. A prayer space was also essential because I know how difficult it can be to find one in public. It’s been rewarding to see customers use it daily. (AR)
Amina Hassan, outdoor travel content creator, 27
How has wearing the hijab shaped your experiences exploring the outdoors?
The hijab hasn’t limited me in any way, though it does require some practical adjustments, like finding weather-appropriate and modest clothing. Prayer and religious obligations come naturally to me, as these were already part of my upbringing. Praying outdoors and being surrounded by nature is a spiritual experience and reminds me of Allah’s greatness.
Have you faced challenges as a visible Muslim woman in outdoor spaces and travelling solo?
Not significantly. While I’m aware that I might be the first Muslim woman some people encounter, I see it as an opportunity to represent the beauty of Islam. Growing up in an area with rampant Islamophobia, I’ve developed a sensitivity to microaggressions, but my interactions in rural areas have generally been positive. People are often curious rather than malicious, and rural communities tend to be welcoming.
Do you feel the representation of Muslim women in travel and the outdoors has improved?
Absolutely, there’s been a huge shift, especially post-lockdown, with organisations like Somali Hikers and Muslim Hikers creating inclusive spaces. Social media has also allowed people to see travelling from different perspectives. People can now experience travel through the eyes of Muslim women and women of colour. However, there’s still work to be done to make these spaces fully inclusive.
What changes would you like to see in outdoor spaces to make them more inclusive?
Diversity in representation is crucial. Outdoor spaces should reflect the UK’s multicultural makeup. People are more likely to engage when they see themselves represented. Historically, hiking is rooted in nomadic and indigenous communities, yet there’s been a disconnect between our heritage and being outdoors.
How do you hope your platform inspires other Muslim women to explore the outdoors?
I want to show that being a Muslim woman shouldn’t hinder you from pursuing your passions. Your hijab is not a barrier; it’s part of your identity and can empower you to live a fulfilling life. Start small, join local groups, and move at your own pace. The outdoors belongs to everyone, and I hope more women feel confident to claim their space. (AR)
Khadijah Diggs, first hijab-wearing triathlete to represent the US, 55
How did you become a triathlete?
As a postgraduate student I joined Gamma Gamma Chi, a sorority for Muslim women. It was 2012, I was 40 years old, we were doing a health initiative and I signed up for a triathlon – I loved it.
Seeing all the women of different shapes and sizes just doing their thing and encouraging each other — I think that’s what really got me. I also loved the challenge. I was a runner in college and I always did open water swimming, it was something I did with my father. A week later I signed up for two more triathlons.
Did you imagine you would represent the US?
Absolutely not. Competing internationally was a bit stressful. I didn’t realise that no other woman in a hijab has done it before and that really set off my spark. Because I might have been the first, but I knew I wouldn’t be the last Muslim woman to compete, and I wanted to make sure that the women who come after me have access to appropriate kits.
What was it like being the first hijab-wearing triathlete to compete internationally for the US?
When I first joined the national team in 2016 there were no provisions made for modest uniforms. I had to get in touch with the company that was designing our kits at the time and we worked on a kit together. Then, because my kit was not standard, I had to speak to the race director ahead of each race. It was very stressful. I would always arrive a day early and make sure I could meet the race director. I even had one race when they tried to pull me from the starting line even after they approved my kit.
It took six years of campaigns, but finally in 2023 both World Triathlon and USA Triathlon had rules on the books regarding full body coverage kits for Muslim women and people with skin conditions.
What has your personal journey with the hijab been like?
I converted to Islam when I was 19. I was influenced by my friend in college who was studying ancient languages and was translating the oldest surviving Bible text from Aramaic. I didn’t wear the hijab straight away, I started with headwraps. Then I started wrapping my hair every day and I began experimenting with different styles. It felt natural.
I think it’s important not to force young girls to wear hijab but to communicate the significance of it and allow them to make that choice and that transition on their own.
What does the hijab mean to you?
Some people look at the hijab as a burden or a detriment. For me it was a sense of freedom.
This year I competed in the World Ironman Championships in Nice, France, to celebrate Muslim women who are racing and also in protest of the law banning Muslim women in hijab from sports in France. I wanted to compete so they would see me racing in my hijab. The race was amazing. It was empowering.
Starting the race, I felt the weight of the world on my back. Crossing the finish line was everything. (WS)
Source: hyphenonline.com
https://hyphenonline.com/2025/01/31/world-hijab-day-celebrate-muslim-women-february/
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Kyrgyzstan Bans Islamic Niqab As Critics Warn It Could Alienate Some Women
February 01, 2025
Kyrgyzstan has become the latest country in Muslim-majority Central Asia to ban the Islamic niqab, a long garment that covers the body, hair, and face, except the eyes.
Effective February 1, the ban imposes a fine of 20,000 som ($230) on women who wear the niqab in public places.
Female Islamic clothing and men's beards have long been the focus of government campaigns and public debates in Central Asia, where staunchly secular governments fear the growing influence of Islam.
Kyrgyz lawmakers have said the ban is needed for security reasons -- so people's faces can be seen and individuals identified. But opponents say the ban deprives women of the freedom to choose what they want to wear.
'Part Of Our Traditions'
The ban is part of an amendment to the Religious Sphere Act. Signed into law by President SadyrJaparov on January 21. It does not explicitly mention the niqab, locally known as "parandzha."
But it bans "clothing that makes it impossible to identify a person in government offices and public places," a euphemism used in Central Asia to describe the niqab. Face coverings that are required as part of work or worn for medical reasons are exempt.
Lawmakers and government-backed religious figures insist the ban does not extend to the hijab, the Islamic head scarf that covers the hair and neck but leaves the face visible.
Kyrgyzstan is the only country in Central Asia that allows hijabs in schools and offices.
"There will be no restrictions on the head scarf. Our mothers and sisters have always worn head scarves as part of our traditions and religion," parliament speaker NurlanbekShakiev told lawmakers when he presented the bill last year.
The niqab is common in the Arab Gulf states. Although there is no tradition of wearing the niqab in Kyrgyzstan, the garment has become increasingly popular among some conservative women in recent years.
Intense Debate
There has been intense public debate over the niqab in Kyrgyzstan for years. Its growing popularity prompted a state-backed campaign called Where Are We Headed? nearly a decade ago.
In 2023, lawmaker SharapatkanMazhitova spearheaded a new campaign against the niqab after visiting the southern region of Osh, where she said she was shocked by how many local women were donning the all-encompassing niqab.
"Every fourth woman in Osh wears the niqab, and their number is growing by the day," Mazhitova claimed during a parliament session.
Mazhitova's campaign also targeted men's beards, which are widely seen as a sign of religious conservatism. She called on the government and parliament to ban the niqab and long beards, calling them "security" threats.
The state-backed Kyrgyz Muslim Spiritual Directorate has publicly stated that "the hijab is obligatory [for Muslim women] but the niqab is not."
But critics have warned a ban will alienate and isolate women who wear the niqab.
A 38-year-old housewife who wears the niqab told RFE/RL's Kyrgyz Service that the ban will complicate her life.
The mother of two, speaking on condition of anonymity, said she began wearing the niqab at the request of her husband, who works in Russia, when she got married six years ago.
"Now there is a ban, and I don't know what to do. I don't know what my husband will say when he returns home," said the woman, who lives in the southern town of Kara-Suu.
"Since I read about the ban on the Internet, I'm trying not to leave the house anymore. [When I must go out] I'm covering my face with a medical mask," she added.
In The Name Of Security
Other Central Asian countries, including Kazakhstan, Tajikistan, and Uzbekistan, have banned the hijab in schools, offices, and government buildings.
Police in Tajikistan, Turkmenistan, and Uzbekistan have conducted raids in the streets and bazaars to round up men sporting long beards and forced them to shave off their facial hair.
The clampdowns on any outward signs of Islam are often carried out in the name of preserving security and upholding traditional values.
Authorities in Central Asia insist their national attire meets the requirements of Islamic clothing for women.
Turkmenistan has not officially banned the hijab, but it demands women wear Turkmen national clothing to work and at public events. There have been reports that several hijab-wearing women have been ordered by the authorities to remove their head scarves.
Tajikistan routinely promotes Tajik traditional clothing for women, while outlawing what it calls outfits "alien" to Tajiks, in reference to Islamic clothing.
Source: rferl.org
https://www.rferl.org/a/niqab-ban-kyrgyzstan-islam-hijab-central-asia/33297197.html
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French Hospital in Kabul faces crisis as 156 Female Medical Staff leave jobs: French Media
ByFidel Rahmati
February 1, 2025
A hospital in Kabul has seen a drastic reduction in female medical staff, with only 124 remaining out of 280.
A French newspaper, Le Monde, reported that 156 female medical staff members have left the French Hospital in Kabul, which previously employed 280. Currently, only 124 remain. The newspaper described the loss of female staff at medical centers as a “nightmare.”
According to the French newspaper, the restrictions imposed on female medical personnel by the Taliban have placed half of Afghanistan’s population at risk. It noted that of the 9 patient resuscitation specialists at the hospital, 8 have abandoned their jobs.
ÉricCheysson, the head of the French Hospital in Kabul, stated that the Taliban’s anti-women policies are depleting Afghanistan’s healthcare workforce. He emphasized that healthcare centers are closing one by one due to these restrictions.
The head of the French Hospital further mentioned that the number of patients visiting the hospital is steadily increasing as international organizations reduce their operations in Afghanistan. He referred to the influx of patients as a “tsunami.”
Cheysson also acknowledged that the International Red Cross and Médecins Sans Frontières (Doctors Without Borders) are scaling down their healthcare services in Afghanistan, with many international organizations leaving the country.
Le Monde also reported that Taliban morality police are now monitoring the corridors and other sections of the hospital. They regularly oversee the separation of male and female employees and patients. The Taliban’s Ministry of Public Health forced the hospital’s management to remove a painting depicting a mother holding her child from the walls.
The French Medical Institute for Mothers and Children (FMIC) was established in Kabul in 2006 through a partnership between the French and former Afghanistan governments. It was created to provide specialized healthcare services for mothers and children in Afghanistan.
Since the Taliban took power in Afghanistan, they have imposed strict restrictions on women’s access to education, healthcare, and employment. These policies have not only deprived women of their rights but have also caused a significant decline in the country’s medical workforce, especially in critical fields like healthcare.
Since the Taliban’s return to power in August 2021, female medical workers have faced growing challenges, with many leaving their jobs due to restrictions and harassment. The closure of women’s medical training centers has further exacerbated the situation, with experts warning that Afghanistan could face a severe shortage of female healthcare professionals in the coming years.
In addition to restricting education for women and girls beyond the 6th grade, the Taliban’s policies have effectively shut down vital avenues for female medical professionals, leaving the healthcare system struggling. International organizations have condemned these actions, stressing that such moves will undermine the healthcare infrastructure in Afghanistan, further affecting the well-being of its citizens, especially women and children.
Source: khaama.com
https://www.khaama.com/french-hospital-in-kabul-faces-crisis-as-156-female-medical-staff-leave-jobs/
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Zakia Jafri, Gujarat Genocide Survivor And A Brave Fighter For Justice, Passes Away
February 1, 2025
Zakia Jafri, widow of former parliamentarian Ehsan Jafri and a tireless advocate for justice, passed away on Saturday, 1 February. Her husband was killed by a Hindutva mob during the 2002 Gujarat genocide.
Human rights activist Teesta Setalvad announced her death on X, saying, “Zakia Appa, a compassionate leader of the human rights community, passed away just 30 minutes ago!”
Since 2006, Zakia Jafri had been fighting for justice, filing a complaint against then Gujarat Chief Minister Narendra Modi and other BJP leaders for their alleged role in the anti-Muslim pogrom. In 2008, the Supreme Court ordered a re-investigation into nine cases, including the Gulberg Society massacre, and set up a Special Investigation Team (SIT) to examine her complaint.
The assault on Gulbarg Society offers the most telling and damning illustration of the police’s attitude. The report of the Concerned Citizens Tribunal points out that what happened there was “probably the first carnage to have been unleashed after the Godhra tragedy”. Indeed, it set a pattern. It was surely the first target because of the personality of Ehsan Jafri.
In the locality, his compound was considered to be a safe haven. After all, he was a former MP and during the 1985 riots, high-profile officials had protected him. As a result, when tensions mounted, people from the neighbourhood came to take refuge behind the high walls of Gulbarg Society.
However, in 2022, the Supreme Court dismissed her plea challenging the SIT’s clean chit to Modi and others. Despite this setback, Zakia remained steadfast in her pursuit of justice.
Until her last days, she continued to question power, once asking, “Are you going to make Narendra Modi PM again?” Her legacy as a symbol of resilience and courage endures.
Source: muslimmirror.com
https://muslimmirror.com/zakia-jafri-gujarat-genocide-survivor-and-a-brave-fighter-for-justice-passes-away/
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Black Women Science Teachers Use Poems to Explore Their Lives and Career Paths
Jan 31, 2025
Jade McClain
Black employees comprise 9 percent of the STEM workforce. As a result, most Black children who are curious about science never benefit from the “role-model” effect, a phenomenon in which people see relatable characteristics in successful individuals and believe they can achieve similar success.
To better understand the early science experiences of Black women in science education, an NYU researcher sought out their stories and found that family role modeling and support were the key factors in cultivating their interest and curiosity. In contrast, schools provided little formal science education or encouragement, which means they had to heavily rely on science-career professionals at home or a once-in-a-lifetime scholarship to strengthen their curiosity.
In a qualitative study, five Black women science teachers, each with more than 15 years of experience, shared their teaching and life experiences through one-on-one interviews and poetry. The interviews were designed to elicit narratives of their lives, including early childhood experiences as well as their teaching, and the poems—written to their childhood selves—sought to understand how reflection helps Black women science teachers make meaning of their past experiences
“Black girls, which includes those who attend under-funded public schools, deserve the opportunity to be science curious, to be able to use and enjoy science in any way they so choose,” says Alexis Riley, assistant professor of teaching and learning at New York University Steinhardt School of Culture, Education, and Human Development. “One of the many ways to redress feelings of exclusion and erasure in the culture of science and foster change for Black girls is to bring life to how we support Black women science teachers, and one of the ways to do that is to use freeing avenues for creative expression such as poetry.”
The participants’ responses and poems were coded and analyzed to determine common themes. The findings are published in Science Education.
After interviewing the participants, Riley identified the following:
Curiosity served as the integral part of their science identities and persistence
As teachers, most participants teach in ways that address science education gaps they experienced in schools
Parents played a critical role in encouraging their interests and curiosity
In the poems, she found overlapping sentiments with the previous themes.
Being othered—being seen and treated as an outsider in formal science education spaces
“Thank you for loving science when people outside of home tried to deter you,” writes Dr. Edwards.
Curiosity—being inclined to ask questions and seek understanding
One line from Dr. Eaton’s poem reads, “The depth of curiosity that no one knew how to nurture, but you were allowed to explore.”
Familial support—drawing on systems of encouragement and support from family and feeling spiritually connected to ancestors
“You came from strong stock and your ancestors were always behind pushing you all the way,” writes Dr. Evans.
Riley writes that Black girls’ learning can be stifled in classrooms, noting that teachers may find Black girls asking a question as “sassy, disruptive, aggressive, or loud.” She proposes that curricula in schools “give ample space for young Black girls and other minoritized groups to explore their curiosity and communicate their thoughts, questions, and ideals without punishment.”
“For science teachers who desire to help their students be seen within the science content and to express themselves in the science learning spaces process, they must consider frameworks of liberation and anti-racism—for example, inviting students who are community members to science fairs, debates, or presentations to increase public awareness and giving students space to make sense of climate change or climate denial and issues related to COVID-19 in the classroom,” says Riley.
Source: nyu.edu
https://www.nyu.edu/about/news-publications/news/2024/december/black-women-science-teachers-use-poems-to-explore-their-paths-to.html
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Women’s fight for freedom in Iran: Resistance against a system of oppression
31 January, 2025
ToobaMoshiri
The struggle for women’s autonomy in Iran is reaching new heights amidst a resurgence of state control tactics.
In recent months, a series of events has cast a glaring spotlight on the regime’s intensified campaign against women, with policies that target their bodies, choices, and mental health.
Despite this, Iranian women continue to resist courageously, forging a collective path toward freedom.
AhooDaryaei, a student at Tehran’s Islamic Azad University, became a viral sensation after her bold act of defiance. Confronted by campus security over her failure to comply with the mandatory hijab, Ahoo removed her clothing and walked through the university grounds. While her protest drew widespread praise online, on-campus reactions ranged from indifference to mockery, reflecting a society deeply conditioned by fear.
Soon after, state-affiliated media announced that Ahoo had been forcibly transferred to a psychiatric hospital. Amir Mahjoob, the university’s public relations director, labelled her a person with “psychological disorders.” This tactic—discrediting protesters by framing them as mentally unstable—is a chilling strategy employed by the Iranian regime to delegitimise dissent.
Afshin, an eyewitness at the university, described the event: “I saw her walking through the campus while everyone stared. The tension was palpable as Basij members and security forces swarmed the area and eventually forced her into a car.” Another student, Tina, added: “This kind of treatment is not new. Women face constant scrutiny over their attire, and this leads to fines, disciplinary actions, and, in cases like Ahoo’s, something even worse.”
Psychologist Leyla Khalili emphasised that diagnosing psychological disorders requires thorough assessments, which are absent in such cases. “The government weaponises mental health terminology to control and dehumanise individuals,” Esmaili explained. This stigma also exploits societal biases, which often view mental illness as a defect, further isolating those targeted.
A war on women’s autonomy
On 12 November 2023, the Iranian government unveiled its latest tool for enforcing hijab laws: the “Anti-Unveiling Clinic.” According to TalebiDarastani, head of Tehran’s Women’s Affairs Department, the clinic aims to “treat” unveiling among young women and teenagers through psychological and scientific methods. The initiative has sparked outrage among women’s rights activists, who see it as a dystopian attempt to pathologise personal choice.
Nazanin, a 30-year-old woman right activist and graphic designer, expressed her anger: “The idea of treating women’s dress choices as a mental illness is absurd and misogynistic. It’s another form of bullying and oppression disguised as concern.”
This policy is part of a broader campaign to tighten control over women’s bodies. The Chastity and Hijab Bill, supported by right wing officials like Qalibaf, speaker of the Parliament of Iran, introduces fines and warnings through surveillance cameras.
“This isn’t about culture or religion; it’s about control,” said student activist Hanieh Tabrizi. “The government is using technology to monitor and intimidate women into submission.”
Living under the shadow of constant surveillance and enforcement takes a significant toll on mental health. In a tragic example, 16-year-old Arezoo Khavari, an Afghan girl in Tehran, committed suicide after enduring relentless harassment from school officials over her hijab. Her death underscores the devastating effects of systemic oppression.
Psychologist Leyla Khalili explained that prolonged exposure to such threats leads to anxiety, depression, and a pervasive sense of hopelessness. “People in Iran live with a constant fear of consequences, which makes them hesitant to support protesters openly. Fear is an effective tool for authoritarian regimes to suppress dissent,” she said.
Public displays of solidarity often remain muted due to these fears, but social media has become a vital outlet for expression. A user on X (formerly Twitter) wrote: “Watching Ahoo’s video made me realise how desensitised we’ve become to these abuses. We’ve normalised surviving in fear.”
Resistance and resilience
Despite the pervasive oppression, the courage of women like Ahoo and others continues to inspire a growing movement. Journalist Yalda Ahmadi noted, “These acts of defiance may seem small on the surface, but they are seismic in their impact. Iranian society is slowly breaking free from the chains of fear.”
The “Woman, Life, Freedom” movement, which gained momentum in recent years, has not only reignited calls for change but also highlighted the systemic violence and discrimination faced by women. “Each act of resistance chips away at the regime’s control,” Marjan added.
Nazanin echoed these sentiments: “Change doesn’t happen overnight, but these moments of defiance are building a future where Iranian women can live with dignity and freedom.”
The Iranian regime’s efforts to suppress women through psychological labelling, institutional control, and intimidation are emblematic of a broader strategy to maintain power. However, these oppressive tactics have only fuelled a deeper resolve among Iranian women. AhooDaryaei’s protest, the tragic death of Arezoo Khavari, and the establishment of clinics designed to stifle autonomy serve as stark reminders of the stakes involved in this struggle.
Yet, the courage of Iranian women—their refusal to submit and their fight for freedom—offers hope. It is a testament to their resilience that even in the face of relentless oppression, the desire for change persists. The fight for women’s rights in Iran is far from over, but with every act of resistance, the path to freedom becomes clearer.
Source: manaramagazine.org
https://manaramagazine.org/2025/01/womens-fight-for-freedom-in-iran-resistance-against-a-system-of-oppression/
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Iran radicals still oppose female football spectators even after ban lifted
31 January, 2025
Female Iranian football fans are no longer officially banned from stadiums but religious fundamentalists still publicly rue the lifting of the four-decade-old restriction.
The ban enforced after the Islamic Revolution of 1979 was lifted in October 2019 under pressure from FIFA, the governing body for international football and its Asian counterpart the Asian Football Confederation (AFC).
FIFA had warned Iran’s football federation that it could face expulsion from global tournaments including the World Cup if women were not allowed to attend.
Despite the policy change, opposition festers.
In March 2022 women who had bought tickets for a FIFA World Cup qualifier between Iran and Lebanon in the religious city of Mashhad were pepper sprayed when they tried to enter the stadium.
Women are still not permitted to attend all matches. Local authorities frequently cite what they call insufficient preparation, such as the lack of designated seating areas for women as a reason for their exclusion.
When women are allowed, the number of tickets available to them is often limited, and female enforcement officers in black chadors are present to ensure compliance with mandatory hijab laws.
Nevertheless, footage and photos posted on social media show defiance of the hijab is widespread.
The hardline newspaper Kayhan, closely linked to the office of Iran’s Supreme Leader, criticized the decision to allow women into stadiums. On Thursday, the daily accused proponents of the change of “implanting the idea that women’s success and dignity lie in imitating men’s behavior and attire.”
Kayhan’s criticism followed the release of footage showing female fans at a match between Tractor FC and Persepolis FC on Wednesday in which both male and female fans were seen cheering and occasionally swearing.
Kayhan argued that women’s presence has not improved what it described as the “poisonous and unhealthy atmosphere” of stadiums. It said it has led to violations of what it called women’s dignity, a “fundamental principle in Iranian and Islamic culture," according to the hardline paper.
Iranian authorities have long justified the ban on women’s attendance as a measure to protect them from exposure to profanities often chanted by male fans, even if women were seated in separate sections of the stadium.
Over the years, some women have taken significant risks to watch matches. Disguised as men, they attempted to enter stadiums but were often caught, arrested, abused or even sentenced to prison terms.
The ultra-hardline outlet Mashregh News also criticized FIFA President Gianni Infantino, suggesting he should have attended the Wednesday game week to understand the authorities’ stance against women’s presence in stadiums.
Infantine has consistently pressured Iran on this issue, particularly after the tragic case of Sahar Khodayari.
In September 2019, Khodayari, nicknamed the Blue Girl after her favorite team Esteghlal FC (nicknamed the Blue Team), set herself on fire after being sentenced to jail for attempting to enter Tehran’s Azadi Stadium disguised as a man.
This issue has also been reflected in art and media. Jafar Panahi’s 2006 film Offside depicted the story of young women disguising themselves as boys to watch a World Cup qualifying match at Azadi Stadium. The film won the Silver Bear at the Berlin International Film Festival but was never approved for screening in Iran.
Source: iranintl.com
https://www.iranintl.com/en/202501313065
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We Must Fight for Women's Rights Inside Afghanistan: Norwegian Refugee Council
Jan 31, 2025
Jan Egeland, secretary general of the Norwegian Refugee Council, has criticized world governments, stating that the international community has forgotten the people of Afghanistan.
In an interview with a French media outlet, Egeland emphasized that representatives of European countries should travel to Kabul and Kandahar to advocate for the rights of women and girls.
Egeland stated that there is no need for more meetings in Paris, Copenhagen, or Oslo. Afghan women need us to engage with them inside Afghanistan and fight for their rights.
"The world has realized that Afghanistan should not be left alone because other countries also have interests in Afghanistan. They want to remain active in Afghanistan and establish their institutions there," said Mohammad EmalDostyar, a university professor.
Meanwhile, the Financial Times also reported on the situation of women in Afghanistan, stating that 80% of Afghan women live in poverty, around 1.4 million girls are out of school, and women's participation in the workforce is only 4.8%.
A section of the Financial Times report states: "The latest data shows that 80 percent of Afghan women live in poverty, at least 1.4mn girls are not in school and female participation in the labour force stands at just 4.8 per cent."
"International organizations only reflect a small portion of the problems faced by Afghan women and girls, whereas the challenges of the Afghan people—especially women and girls—are much broader. The main cause of these challenges is the intelligence games of major powers,” said LamyaShirzad, a women's rights activist.
At the same time, some women in the country have called on the Islamic Emirate to create job opportunities and facilitate education.
"Those who have studied should be provided with job opportunities and allowed to continue their professional activities. Also, girls who have been deprived of school and university should be allowed to resume their education, especially on the day of the Prophet's mission, as he himself had no issue with education," said FarukhHashemi, a student.
"Schools have been closed to us for four years. Not only me but all girls who have been deprived of education share a common demand: schools should be reopened so that we can continue our studies in schools and universities," said Zahra Tawakuli, another student.
A while ago, during his visit to Afghanistan, Jan Egeland also emphasized the importance of education for both girls and boys and stated that he had discussed the matter with the authorities of the Islamic Emirate.
Source: tolonews.com
https://tolonews.com/afghanistan-192865
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URL: https://newageislam.com/islam-women-feminism/emilia-pérez-star-islam-social-media/d/134500