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Ramia Chaoui does not want to go alone to the demonstration of this International Women’s Day in her city, Barcelona (Spain). But not only because it is more pleasant to attend in good company, but because she knows that she will be exposed to contempt or worse by some non-Muslim women. This happened last year to other Muslims like her who took to the streets to demand equality for women.

This time they have organized themselves in advance to go together and create what Chaoui calls a “safe space”. “Among all the things that affect me as a woman, like the rest, I also want to claim my presence on the streets and my space and my place”, this insurance consultant and Youtuber, better known as Ramia Schannel on social media, explains.

“Feminism is not having one [unique] conception of being a woman but rather granting women the ability to be anything they want and to give them the opportunities to make the choices for themselves”

— Hajar El Jahidi, European Forum of Muslim Women

“Feminism is not having one [unique] conception of being a woman but rather granting women the ability to be anything they want and to give them the opportunities to make the choices for themselves”, says the advocacy coordinator of the European Forum of Muslim Women based in Brussels, Hajar El Jahidi.

This Canadian-Morrocan woman makes clear that the situation described by Ramia Chaoui is not an exception: “There are feminist groups that often forget or exclude minority groups such as women of color or religious minorities.” Jahidi assures that “we are impacted by gender inequality the same way as other women”, in addition to facing discrimination because of their faith.

“The feminist movement in Greece has tried to impose another oppression, telling us what we should do and what not”

— Anna Stamou, Muslim Association of Greece

Anna Stamou is director of an export and import company in Athens. She is also the marketing director of the Muslim Association of Greece. “All women, regardless of their religion or ideology, have been discriminated against the men priority,” she recalls and asks for unity for women.

Stamou does not feel identified with the feminist movement in her country, though, because she says that “they have tried to impose another oppression, telling us what we should do and what not. The feminist movement in my country considers Muslim women oppressed, brainwashed and unable to form their own opinion.” Even so, this 8th of March she will participate in the mobilizations and the strike for the International Women’s Day, to stand up for women’s equality rights.

>>> You may also read: Muslim and feminist? These women show it is possible<<<

Neither submissive nor stupid

It is the demand for equality that Muslim women ask not only towards men, but towards some non-Muslim women who insult them or believe that they can not be feminists. They repeat for the umpteenth time that the veil or hijab is a personal and religious option. They do also condemn those policies in countries where women are forced to wear it.

The recently appointed High Representative of the UN Alliance of Civilizations (UNAOC), Miguel Ángel Moratinos, even highlighted this week on Twitter that in his fight for equality for women he will also include “the perception of Muslim women.”

“I do not accept that other women educate me, because I believe that I have enough tools, knowledge and critical thinking for me to rethink myself the questions of how I choose to lead my life and my spirituality,” explains Chaoui, from Barcelona.

“I do not accept that other women educate me, because I believe that I have enough tools, knowledge and critical thinking for me to rethink myself the questions of how I choose to lead my life and my spirituality”

— Ramia Chaoui, assurance consultant

The chairperson of the Citizen Platform Against Islamophobia and CEO of the Halal Institute in Spain, Isabel Romero, says that “of course” she takes part in the feminist strike and will be demonstrating. She asks “to leave us alone with what we wear or what we do not wear. If there are Muslim women who decide to cover themselves with the hijab, because they think that is part of their religious commitment, they are not hurting anyone.” By the way, she does not wear a headscarf.

Not dressing with a veil, the discrimination suffered by Romero is minor, she admits. But the tables turn when others learn about their faith: “I have been a professional for many years and at the moment in which I identify myself as a Muslim woman, it seems that I can only comment from that axis (and) it seems that I cannot give an opinion on economy, society or anything, just because I am Muslim.”

“I have been a professional for many years and at the moment I identify myself as a Muslim woman, it seems that I cannot give an opinion on economy, society or anything”

— Isabel Romero, Citizen Platform Against Islamophobia

Faced with the image of a submissive woman, Romero emphasizes that different rights of women such as divorce or inheritance have already been established in the Quran. The Islamologist and professor of the University of Barcelona, ​​Dolors Bramon, who is not a Muslim, also considers that the sacred book of Islam was revolutionary for women’s rights. She explains it in her book Ser mujer y musulmana (Being a Woman and Muslim)  (Ed. Bellaterra) and explained it HERE on Salam Plan.

Aurora Ali is secretary general of the Muslim Association for Human Rights, based in Spain. “Muslim women are not clothes”, she answers to those who believe that headscarf and feminism are not compatible. “Wearing the hijab right now is an act of bravery, a feminist claim, because ‘it is my faith and I am going to wear it and I decide on my body’, ” she claims. Like Romero, she recognizes that on the street she has the “privilege” of not being an object of hatred because she is Muslim, since she has chosen not to wear hijab.

“As soon as they see that you are a Muslim woman the hate speech is directly the typical one of: ‘your country’, ‘in Saudi Arabia’, ‘in Iran’ … Then the attacks follow and then the terrorist insult, after [calling you] ‘submissive'”

— Aurora Ali, Muslim Association for Human Rights

She says that she has suffered the so-called “gender Islamophobia” on social media. “As soon as they see that you are a woman, you are a Muslim, then the hate speech is directly the typical one of: ‘your country’, ‘in Saudi Arabia’, ‘in Iran’ … Tatata, tatata”, she lists with glut. And she adds: “They start with this, then the attacks follow and then the terrorist insult usually comes, after [calling you] ‘submissive’. And this happens to virtually every woman who is visibly Muslim in their social networks. ”

She confesses that it is precisely that comparison of Muslims to terrorists the insult that has hurt her most, but not when getting it on Twitter or Facebook, but from the Administration in training courses against violent radicalization and terrorism. She cannot go into detail on this, due to a confidentiality clause she signed.

Double glass ceiling

Equality, equality, equality. It is the concept cited by all these women when asked about their claim this International Women’s Day. They also fight for the empowerment of women, the end of the so-called “patriarchy“, against glass ceilings to reach high positions or the discrimination in the labor market, in society … struggles equal to those of other feminists which for Muslim women sometimes become double as difficult, though.

The most common discrimination that visibly Muslim women -meaning the ones who wear a headscarf- face twofold is found in the labor market, according to several interviewees of this article and data which confirm that.

“The real fight for social justice exists when we fight for another human’s rights even if we don’t agree with or understand them”

— Hajar El Jahidi, European Forum of Muslim Women

Women wearing a headscart in the photo of their CV only received an invitation to a job interview in 3% of cases in Germany, according to a study on “Forgotten women” carried out in 2016 in eight European countries by the European Network Against Racism (ENAR). In Belgium, 44% of employers admitted that wearing a hijab could negatively influence the candidate’s selection.

Faced with incomprehension or rejection of Islamic feminism, the spokesperson of the European Forum of Muslim Women Hajar El Jahidi asks not to be marginalized: “The real fight for social justice exists when we fight for another human’s rights even if we don’t agree with or understand them.”

“It’s time for women especially to come together a lot more, to stand together in solidarity against all of these issues and not just speak but to act together and stand up for each other,” executive director of the Islamic Society of Britain, Julie Siddiqi, has asked on a video released by the British NGO Tell Mama. European Muslim women also want equality… and inclusion in the feminism movement.

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La entrada Muslim European women claim their place in feminism se publicó primero en Salam Plan.

Donald Trump as well as Attorney General Jeff Sessions prefer to speak about “political violence” or “despicable acts” instead of “terrorism”, when referring to the bomb mailings presumably sent by Sayoc. New York governor Andrew Cuomo did talk about “terrorism” from the beginning. Sessions left the door open to broaden up the five current charges against Sayoc as the investigations unfold. For now, they include illegal mailing of explosives and threats against former presidents.

Regarding the shooting of Robert Bowers in the Tree of Life sinagogue in Pittsburgh which resulted in 11 deaths, the public safety director of the city Wendell Hissrich confirmed in a press conference the massacre “falls under hate crime” (which in Pittsburgh can lead to a death penalty, The New York Times said). The Antidefamation League (ADL) itself -an organization founded to fight antisemitism which now fighst as well against other sorts of hatred- called on authorities “to investigate (the attack) as a hate crime”.

>>> You may also read: Fox News says George Soros is “subject of many unfounded conspiracy theories” from the right<<<

So, what is the right way to call these attacks? One of the major researchers on terrorism in the US and a leading expert worldwide is Bruce Hoffman, a professor at Georgetown University and director of the Center for Security Studies. He said to Salam Plan: “Hate crimes and terrorism are not mutually exclusive. They are the same and it baffles me why such distinctions are made. Certainly, the mail bombs and Pittsburgh shooting, according to my definition, are acts of terrorism.”*

“The mail bombs and Pittsburgh shooting are acts of terrorism”

— Bruce Hoffman, Georgetown professor

Let’s see how he comes to that conclusion, which is not only his at all. Experts from around the world have been trying to get a straight answer to the meaning of “terrorism” for decades and there is still no final consensus. But they agree on basic common characteristics and an essential aspect that differentiates the terrorist attack from what is not.

Hoffman recognizes there are many different visions. In his book Inside Terrorism (Ed. Columbia University Press), he devotes up to the first 44 pages to, literally, “defining terrorism”, the very title of the first chapter. A historical review of the phenomenon, which emerged with the anarchist movement at the end of the 19th century, demonstrates the changing meaning of the word and the way it is carried out. But at the same time it confers clarity on characteristics which have remained over time.

Political or ideological motivation is essential

Hoffman concludes that for an act to be described as a terrorist attack nowadays, the following aspects must converge:

• “ineluctably” political in aims and motivations, it is “propaganda by deed”;
• violent or with threat of violence;
• planned to achieve “far-reaching” psychological repercussions beyond the immediate victim or target;
• carried out by an organization “with an identifiable chain of command or a conspiratorial cell structure” or by individuals or a small group of them inspired by a terrorist group;
• perpetrated by a “subnational” group or a non-state entity.

Hoffman also cites a detailed study carried out in the 1980s by Alex P. Schmid in which that researcher compared more than 100 definitions of “terrorism” in an attempt to come up with the final definition. He did not succeed, but he did draw up a list of the concepts that appeared most often as part of those definitions. The three most mentioned and coinciding were in the following order:

• violence or force (83.5%)
• political (65%)
• fear or emphasis on terror (51%).

Other concepts, such as “threat” or “psychological effects” only appeared in less than half of those definitions, although these two were those which followed in frequency to the ones previously mentioned.

So the concept “political violence” used by Trump and Sessions to refer to the frustrated attacks of Sayoc would directly fit into the common charasteristics of what terrorism is, according to more than 100 definitions. Also the explosive devices were not a hoax, as the FBI director Chris Wray confirmed.

The three most mentioned concepts in more than 100 definitions of “terrorism” are: “violence”, “political” and “fear”. So the concept “political violence” used by Trump and Sessions to refer to the mail bombs of Sayoc would directly fit into it.

Lieutenant-Colonel Manuel González Fernández, analyst professor of geopolitics and the so-called “jihadist” terrorism at the Spanish Gutiérrez Mellado Institute, argues that a terrorist is someone who carries out “acts of indiscriminate violence to modify or change political wills, organizations or societies.” In his opinion it is a concept that is based more on the aims than the actions themselves: “If by attacking a mosque you get people to fear going to the mosque or you provoke the need of a stronger police deployment, you are a terrorist,” he explains in his classes.

González Fernández offers another note that helps understand how terrorists act: “We see a squared chessboard with limitations, while they see a clear board. They can appear on any square of the board.” Thus, he agrees with Hoffman, who also points out the absence of the rules of war in his book, because a conventional war must be produced respecting aspects such as: not killing civilians, respecting countries and neutral actors, not taking enemy hostages, giving a correct treatment to war prisoners… Rules which, by the way, are similarly defined in the Q’ran.

>>> You may also read: The true meaning of ‘jihad’ and how ISIS fails to accomplish it<<<

Georgetown professor Hoffman admits that also in the conventional wars these rules are sometimes breached, but he indicates that those cases qualify as a “war crime”. In the case of terrorists, they violate these basic rules systematically.

“We see a squared chessboard with limitations, while terrorists see a clear board. They can appear on any square of the board”

— Manuel González Fernández, Gutiérrez Mellado Institute

Rafael Calduch is professor of International Public Law and International Relations at the Complutense University of Madrid. International terrorism is among his main research approaches. He defines terrorism through six conditions:

“1. Political relationship strategy based on

2. the use of violence and threats of violence by

3. an organized group, in order to induce a

4. feeling of terror or extreme insecurity in a

5. non-belligerent human collectivity and

6. thus, facilitate the achievement of their demands”.

What about ‘lone wolves’ or ‘lone actors’?

For Calduch, the so-called “lone wolves” commit acts of terror, but they are “fanatics who act at their own risk” and do not consider them terrorists, because he attributes to the latter a strategy, with “planning, tactics and logistics”.

The differentiation between “wolf” (non-terrorist act) and “lone actor” (in a terrorist context) extends among researchers: Hoffman’s definition of terrorism includes precisely the lone actors and avoids the concept of “wolf”.

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Lieutenant González Fernández reminds that Osama bin Laden already incited to the solitary action in 1993. This military professor also redefines the attackers usually called “lone wolves” in the media to “coyotes”. From his point of view, a “coyote” is an actor who is part of an operative cell, because they do not self-finance, they do not use means autonomously, they do not radicalize themselves, but rather with books and the internet.

The researchers on global terrorism of the Elcano Royal Institute, Fernando Reinares and Carola García-Calvo, also prefer to talk about lone actors for similar reasons.

What stays clear after comparing the analyses of all these terrorism experts is that for a violent attack to be described as a “terrorist attack” there must be a political or ideological motivation behind it.

Neo- nazi and ISIS terrorists

So not any massive attack against civilians by a group or a person can be described as a terrorist act, even if Daesh (ISIS name in Arabic) assures that it was carried out in its name. This was the case in Las Vegas attack on October 1st 2017, where the FBI dismissed the vindication of this terrorist organization. Although it is known that its author, Stephen Paddock, planned the attack, the absence of his motivations prevents his classification as a terrorist.

As for the investigation on the van strike in Toronto carried out by Alek Minassian on April 23rd 2018, authorities spoke about it as an “incident” at that time. The suspect killed ten people and injured another 13 in what appeared to be a “deliberate” act, according to Toronto Police, but no political or ideological motivations seemed to be behind this tragedy. Therefore, he was charged with counts of murder and attempted murder, not terrorism.

Terrorist attacks were committed by Anders Breivik in Norway -who with neo-Nazi ideology killed 77 people (mostly young people of the Norwegian Socialist Party) in July 2011- or Ali David Sonboly in Munich in 2016, also with neo-Nazi ideology. Those were terrorist attacks just as the ones perpetrated by followers of ISIS terrorist group.

“All the attacks that have taken place lately (in the West) have had two types of reaction: if the author was from a European (non-Muslim) family, a reason for mental illness has been sought, or a rare situation… But name a Muslim as a possible author of an attack, then there is no need to explain more,” professor Emeritus of Arab and Islamic Studies at the University of Barcelona, ​​Dolors Bramon, complains.

This happened in the case of Breivik (the court which tried him, assessed the possibility of a mental illnessand but ended up dismissing it and he has to serve a prison sentence) and in Sonboly (killed in the attack). For Bramon, this is a sign of the Islamophobia implicit in the West societies which appears after each new attack and she asks to avoid it.

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* This article was first published in Decembre 2017. It has been updated on Octobre 29th of 2018.

La entrada Why some attacks are considered terrorist acts and others not se publicó primero en Salam Plan.

When Amparo Sánchez Rosell had to give up wearing the hijab at work in order to avoid unemployment, she began to plan a solution to be able to exercise her option without having to renounce being herself. “I had to choose: either take off my hijab or work,” she tells Salam Plan. Today it is no longer necessary: ​​she is an entrepreneur and has her own restaurant in Valencia (Spain).

She is also the president of the Citizen Platform against Islamophobia in Spain (Plataforma Ciudadana Contra la Islamofobia) and this 8^th of March she asks for the same rights as other women, such as the end of the wage gap. But she points out that as a Muslim she is forced to make extra claims related to the so-called “gender Islamophobia”: “If women in general suffer the inequality of opportunities with respect to men, Muslim women more, and if they wear hijab, even more.”

The president of the Alliance for Action of Muslim Women in Germany (Aktionsbündnis Muslimischer Frauen), Gabriele Boos-Niazy, regrets that for them today -the International Women’s Day- is “a day like any other”, in which they are devoted to work against discrimination of Muslim women, “especially those who wear a veil and have the same desire as most women: to be successful at work and to be judged according to their abilities and not because of their appearance.”

Faeeza Vaid is executive director of the Muslim Women’s Network UK. She already went onto the streets last Sunday in London, when the great British feminist demonstration was organized. She was one of the women who made a speech from the stage and explained that she “marching because so many experience discrimination and sexual violence because of their gender, their race, their religion, their age and their sexuality.”

The equality of women in Islam

For Dolors Bramon, a non-Muslim Islamologist, it is also clear that professing Islam is not at all at odds with claiming equality between women and men. “Obviously” feminism and Islam are compatible, she says. Moreover, “the first regulations favorable to women were born in the basic book of Islam,” says the author of Ser mujer y musulmana (Being a Woman and a Muslim), Ediciones Bellaterra. She admits that “that is the theory” and the practice depends on the interpretation of each one: “Then every Muslim, especially male Muslims, will be responsible for not wanting to see what is feminist in the Quran.”

Bramon believes that Islam establishes “absolute equality from the religious point of view: women have the right to life -before they did not have it-, women can inherit -before they were inherited-, women have the right to a dowry and without it there is no marriage, the custom of polygamy (before Islam) practically gets cancelled, because the Quran speaks of polygamy but then says that it is impossible to meet the requirements… ”

“The first regulations favorable to women were born in the basic book of Islam. Then every Muslim, especially male Muslims, will be responsible for not wanting to see what is feminist in the Quran.”

Fátima Tahiri is writing her doctoral thesis at the Autónoma university of Madrid (UAM) on “the development of religiosity and religious beliefs of young Muslims in Spain: the case of young people of Moroccan origin.” She is also Muslim and feminist and has no doubt that believing that the Muslim woman is subjected is “something very far from reality”. She explains that historically “Islam appears as a salvation to women who in pre-Islamic Arabia were considered objects and with Islam they became independent political subjects with the right to free marriage, property, inheritance, divorce and participation policy, among many others.”

One of Sánchez Rosell’s favourite quotes on equality between women and men is one that says that “the believers, both men and women, are allies of one another” (Quran 9:71). She also reminds that “there were women who held power, both during the life of the prophet Muhammad and with the first caliphs. What happens is that later the patriarchy became stronger than those teachings and ended up absorbing all of that in some countries.”

Patriarchy in Islamic conservatism

María Dolores Algora, a professor of Contemporary History at the CEU-San Pablo University in Madrid and specialist in the Arab and Islamic world, explains that in countries where the sharia (or Islamic law) rules, it is interpreted by men from a conservative perspective. “The Arab society is a society enormously subject to the model of patriarchy, a confessional system with a radical use of sharia, which treats women like underaged people,” she regrets. Before the so-called ‘Arab Spring’ broke out, she was convinced that the revolution in that region would originate from the women.

Sonia Moreno, correspondent for several media in Rabat (Morocco) for eight years, explains that for this 8^th of March she has “no press release on the table”, because there are no Muslim feminist associations as such in the country. However, there are some Moroccan feminists who carry out actions such as painting fountains with red to protest against gender violence, despite the punitive laws of the Alawite kingdom. There are also Iranian women who demonstrate against the oppression of the Ayatollah regime by taking off the hijab, because they are forced to wear it restricting their freedom of choice…

In Europe some Muslim women also claim to be victims of that macho reading of the Islamic faith. And in some cases they suffer it at unsuspected levels. “Forced marriage, honour-based violence and female genital mutilation happens to women in the UK. We know this because we get calls on the Muslim Women’s Network helpline,” Vaid explained in her recent speech.

An ongoing issue in Western countries is the hijab. The usual complaints of Muslim women come from those who have been discriminated against for wearing it, but it also happens the other way round. “I have felt more discriminated against by Muslim men (than by non-Muslims),” admits the Madrid lawyer, expert in hate crimes, Nessrin E. Bensaid, although she emphasizes that this just happens from time to time. “I am a Muslim woman, but I do not wear hijab. Religion seems to me a matter of the private sphere and it is shocking to people that I’m a practicing Muslim but do not wear a hijab. That has led me to have anecdotal conflicts with Muslim men.”

She recognizes that the most conservative Muslims “get scared” when they meet her with what she calls “the full pack”: woman, Muslim, feminist and lawyer. “Their world falls apart: they are even more scared,” she says sarcastically. However, she quickly underlines that “we must differentiate those who believe themselves to be culturally Muslim, those are the ones from whom I’ve experienced rejection. With the real Muslim men and the true Muslim women I have always had an extraordinary relationship.”

“The men who oppress do that because of a cultural context issue. In the Quran, women are asked to be modest the same way men are,” Bensaid assures. Tahiri agrees: “I do not feel relegated by Islam. I feel relegated by a patriarchal and misogynistic interpretation, that has been made sometimes of the sacred texts by some wise men, and by some political regimes.”

Does Islam encourage beating women?

Bensaid laughs when she gets asked about a controversial verse in the Quran in which -depending on which translation is read- God would have said that the men have “authority” over the women and would have even encouraged to mistreat her physically. She considers that it is a misinterpretation.

“Men have authority over/shall take care of/ give advice to (qawwamuna ala) women with the bounties which God has bestowed more abundantly on the former than on the latter, and with what they may spend out of their possessions. And the righteous women are the truly devout ones, who guard the intimacy which God has [ordained to be] guarded. And as for those women whose ill-will you have reason to fear, admonish them [first]; then leave them alone in bed; then beat them/put them up for sth (daraba)!”, Quran 4:34.

First, it should be noted that Muslims always prefer the Arabic version of the Qur’an, since it is the original version and they understand that they are words that come directly from God which do not always find an appropriate translation. This is how Sánchez Rosell and Bensaid feel about this paragraph. In fact, this quote of the Quran has several versions in English, as shown and even more. The lawyer explains that “daraba” has different meanings in Arabic and between them, in addition to hitting, is also having sex, for example.

As for Bramon’s point of view, she broadly explains in her book that what some translate as “authority”, others would understand as “responsibility”, “accompany” or “give advice”. As for the translation of “beating”, however, the Islamologist considers that there is no way round, since it is the most widespread meaning for the Arabic word “daraba”. Even so, she points out that there are many hadiths (in the Sunna, the other sacred text of Islam, which tells the life of the prophet Muhammad) that “criticize the mistreatment of women” and argue that the prophet of Islam said that the best Muslim is the one who treats the women well.

“The Quran was written in medieval Arabic. This, added to all the patriarchal contamination, means that it is being interpreted under very wrong perspectives”, argues Sánchez Rosell. “One of the demands we have -Muslim men and women- is that we have to review all that. What you cannot do is to be functioning with an explanation of the Quran that goes back more than thousand years ago. ”

Feminism can also wear a hijab

“I’m here because my religion motivates me to fight (…) for equality for justice and for peace,” Vaiz told the London protesters. She called “to build a movement that is inclusive of black feminists, of working-class feminists and of faith-inspired feminists. I’m simply saying either we fight for all, or we all fall”.

A claim with which all Muslim women consulted agree. Tahiri believes that Muslim women also suffer from sexism by other women, “as was the case with the prohibition of hijab in France, which was supported by French feminists.” The researcher believes that this way, some women consider other women “culturally inferior”.

“Western feminism looks with its purple feminist glasses to Muslim feminists and feminists from other countries as if they were trying to save them. But you do not have to save them from anything”

Both Tahiri – who wears the Islamic veil – and Bensaid – who does not wear it – think that considering the hijab as an oppression is contradictory in a society where “mini shorts are worn where the pockets of the pants are longer than the pants themselves”. Bensaid recalls that FEMEN activists “can claim freedom with their bodies and we cannot claim them wearing hijab, for example.”

The president of the Alliance for Action of Muslim Women in Germany, Boos-Niazy, says that “in the association’s office it has been shown that non-Muslim men have fewer problems with hijab than non-Muslim women of a determined age and background, who quickly see the achievements of their long feminist struggle threatened as soon as they have to recognize the rights of a veiled woman”. She reproaches the attitude of some non-Muslim women for being “based on the vision of the human being as ‘I know better what is convenient for you than yourself'”.

The expert lawyer in hate crimes, Bensaid, sums up this appeal to other feminists: “Europe and western feminism look with their purple feminist glasses to Muslim feminists and feminists from other countries as if they were trying to save them. But you do not have to save them from anything.”

La entrada Muslim and feminist? <br>These women show it is possible se publicó primero en Salam Plan.