Some “alien” forms of protest are nowadays en vogue in Tunisia. For the sake of objectivity, I shall not judge them in terms of legitimacy; however, I shall not abstain myself from trying to analyze them. In order to be more specific, the subject under scrutiny will be Tunisia’s post-revolution women’s protest and activism, or what is erroneously known as Feminism. Since this concept is “imported” from the Euro-American culture, all my examples shall be provided from the Euro-American context. After a brief survey of women’s struggle against the universal “patriarchal hegemony”, we may conclude that women’s activism is, unfortunately, a “de-volutionary” process where the forms and outcomes of militancy have witnessed serious setbacks moving from legitimate protests to bourgeois parades. Such “de-volution” is further intensified if “alien” concepts are projected upon an incompatible society, such as the Tunisian society, and forced without any attempt at revision.
Throughout history, women have been considered as the “biggest winners” in most modern post-revolution contexts. An instance of transmogrificational socio-economic gender-related changes coincided with the Industrial Revolution in Britain. Indeed, this revolution marked women’s “trespassing” of the masculine professional sphere to gain economic autonomy and, by extension, a new social status outside the confines of the domestic realm. The employment of women was somehow an inevitable capitalistic necessity, since they were a cheaper and more compliant labor force than their male counterparts. Hence, we may consider that such changes positively affected women accidentally, as if “by circumstantial chance”.
The aforementioned revolution served as a catalyst for women’s activism: “passive empowerment” led to “active self-empowerment”. Following this cause-effect line, the Industrial Revolution resulted in the Ladette Culture which brought about a total reshaping of the British woman in terms of mentality and behavior. The Ladette Culture maturated into the Suffragette Movement in 1930 with activists such as Louise Weiss, thus moving from the destruction of the feminine stereotype to the construction of a Feminist socio-political identity.
At the other side of the Atlantic, the apogee of American Feminism was reached after a composite revolutionary tumult: the Civil Rights Movement coupled with the rise of ideological radicalism. Thus, in 1968, female students and intellectuals, inspired by Marxism and psychoanalysis, drew on the pacifist African American militancy for civil rights, and called for reproductive freedom and job equality. Such activism was reinforced by an intellectual movement and the founding of a new area of research, Women’s Studies and later Gender Studies, which subsumed almost every academic field from literature to economy.
This concise history of Feminism in what is called in clichéd terms “The Western World” is meant to illustrate the degree of self-consciousness and awareness that pioneer Feminists and their descendants displayed in countering socially, economically, and politically institutionalized sexism, before the advent of Slutwalks and bare-breast activism.
It is not from a moralistic point of view that I am to criticize these new forms of protest with which our Tunisian self-proclaimed Feminists seem to flirt; in fact, the criticism I am to direct at them should have emanated from them. By seeking to “de-objectify” women, they unwittingly objectify them all the more. The bare-breast trend of activism that seems to raise much controversy in Tunisia nowadays is, as its adherents claim, supposedly meant to deconstruct the complex of the female body inherent in our society in specific, and in every society in general. However, while disrobing in public, a woman does not solely expose intimate parts of her body; she exposes her inability to respond to verbal prejudice in kind, to reciprocate an argument with a counter-argument, a deeply-rooted belief with a revolutionary belief. As misogynists reduce a woman to her body, so do bare-breasted “activists”; it is as if they only had their breasts to ostentatiously brandish in protest and indignation. This marks our “illegitimate heiresses of Feminism”’s breaking with the intellectual portent of authentic Feminism; in the homeland of Feminism, that is obviously not Tunisia, any form of activism is preceded and succeeded by writings, analyses, and a whole scientific process of theorizing and devising a Feminist form of action that answers to the needs of women in a specific socio-economic and political context.
Another defect in this “distorted-while-imported” Feminism is its irrelevance to the socio-economic conditions in which the Tunisian woman lives. She cannot yet afford the “luxury” of calling for her “right to nudity” while still subject to economic exploitation. In the professional sphere, the glass-ceiling is still perfectly intact and unbreakable, men are “more equal” than women in terms of pay, sexual harassment remains the norm, and “physical qualifications” overpower academic degrees. Zooming out of the urban context, countrywomen seem to be barred from the agenda of our “Feminists”. Instead of going on Slutwalks, can our “activists” not organize support marches for the women who populate the most remote and deprived regions in Tunisia – walks in which “Feminists” would wear rural traditional clothes, with jars on their heads and children on their backs? Instead, they call for bourgeois rights to elusive freedom neglecting a whole class of female peasants that are in urgent need for women of words as well as deeds.
After tracing the direct and indirect social, economic, political, and ideological roots of Feminism where it first sprang, we may come to the conclusion that our Tunisian “Feminists” are guilty of a double crime: importing and distorting Feminist Thought. History testifies to the fact that any post-revolutionary context is favorable for improving women’s condition; unfortunately, this opportunity lies in loose hands which are lowered to unbutton women’s shirts while they should be raised in efficient protest against exploitation and marginalization. Our activists have somehow committed “Feminist plagiarism”, borrowing a foreign concept heedless of its source and unfaithful of its uses, without revision or modification. In this de-volutionary process, our Feminists transfigured revolutionary thought into “mammary thought” and transformed social justice marches into “bourgeois catwalks”.
Super like Yosr ;)
As I said, I always love how Yosr deconstructs post-revolution’s concepts and fake activism. Great work.
too much essentialism in this article. too narrow definitions of what qualifies as valid tunisian customs, and what disqualifies. ideas are not limited by blood lines or even by country lines. a tunisian woman living in tunis can have more in common with a ukrainian woman living in kiev than she has with a tunisian man living in matmata, for example. so by all means, criticize the femen movement, but please, stop calling it too foreign or too imported. it’s not a particularly good argument.
Imported western methods in a muslim society are doomed to fail and will not facilitate the struggle for women rights in tunisian society. In the contrary…..It will facilitate for those who are not interested in equal rights. The tunisians must developp their own feminism taking in consideration their societys specific social and cultural context. Western feminism is not innocent and it is a part of western attempts to recolonize by other means muslim countries and to perpetuate western hegemony as a condition for economic and cultural hegemony. As muslims the tunisians have the obligation to struggle for equal rights between women and man and they have lot to do….,But not in introducing nudity mentality and others forms of nihilism.
The westernised tunisian elites are doing strategic errors in trying to impose western values et methods using totalitarian means as they did without questionning the people, as it has been during the good old days of their “modern” dictatorship They have to learn to argue and to convince and to be aware that their former monopoly of power is out of order. Hard to accept but there is no other way..
lekher 9allou “Imported western methods in a muslim society are doomed to fail” mew ken mouch dinek lem3affen rahom ma karrzouch w’ma kharjouch ymanifestiw.
your religion is doomed to fail ya m3allem, ma t5afech 2000 3am okhryn na9raw 3leha fel ktob kima na9raw 3la Zeus w’Tanit, Allah taw na3mloulou chapitre wa7dou.
you seem very focussed on discrediting the shedding of clothes than
constructing a reasonable picture of the feline social movement in tunisia.
in fact in tunisia equal pay doing the same job was initiated in the fifties.
that achievement wasn’t and still not achieved either in britain,france or usa.
sweeden or the scandinavians are a better case study for the fairer sex equality.
you seem to be very selective of what best the support your stand for.
very judgemental about about rag shedding and the usual cliche of country
women being not part of social change very falsely.
amina is a country girl and so most of revolutionary .
if you check where most forward uprising females thinkers: you’ll discover they are
provencials and equally for males.
from kahina to alyssa to lella aziza: we always had outstanding ladies rise from
our shores.
stop labelling any move initiated by calling it a western plagiary.
tunisians are capable initiators and can be originals like any other
societal grouping.
tunisia doesn’t exist in a bubble separate from this planet and all living beings
aspire to same goals to be happy,free,healthy,equal……
don’t tell me that is a western denudage irrelevant to tunisian feminine?.
One little problem with this article. The very personal conclusion/feelings of the author is in the opening: “Alien form, erroneously known as Feminism, women’s activism is unfortunately a “de-volutionary” process”.
The ironic part is that this long litany of preconceived ideas stems from an obviously very conservative mind that is condemning “bourgeois parades”. Now, take out the external “revolutionary” dressing of this whole writing exercise and this article could be signed by any Ennahdha female constituent member.
One interesting angle would have been to look at any form of protest as a tool to shake up the established order but I suppose that a wise mind will tell you that the timing is not right? Now that would be anti-bourgeois thinking!
[…] prayer” campaigns are organized. To curb the problem of wife exploitation by their husbands, “mammary activism” is the tool. The answer to unemployment is a “Who assassinated whom?” stand-up protest, or […]
[…] prayer” campaigns are organized. To curb the problem of wife exploitation by their husbands, “mammary activism” is the tool. The answer to unemployment is a “Who assassinated whom?” stand-up protest, or […]
Agree with your neo-feminist view of Western hemisphere protest however Eastern bloc -Russians are as guiilty with equally pitiful displays eg Pussy Doll band. Here in UK there is also counter feminism from 1960s The Sun page 3 topless women who stereotyped women again re-inforcing emulation &plastic surgery: they firmly closed the door on educational & employment advances for easy money &humilate your pot carriers or our working class socio-economically challenged then claim to be feminists who want educated career children &are blind to their offensive behaviour, or the abuse others suffer that they have helped to fuel. This leaves the most unemancipated, uneducated and unliberated female repressed, even more marginalised, voiceless&suffering. In your part of the world this is hardly likely to create female leaders, politicans, innovators or entreprenuers just child bearing dumb chattel.
Keep it up Tunisian women! Your activism is meaningful to all women. Don‘t listen to this narrow minded crap! Love and greetings from the US.