A Review of Nazila Jamshidi’s Call to Recognize Gender Apartheid in Afghanistan

By Kaniz Fatma, New Age Islam 25 November 2024 Gender Apartheid in Afghanistan: A Call for Global Accountability Recognition of Gender Apartheid: Nazila Jamshidi argues that the oppression of Afghan women under the Taliban must be recognized as gender apartheid, a legal term that accurately describes the systematic exclusion of women from public, economic, and political life. She emphasizes that language matters in defining oppression. By labelling the Taliban’s actions as gender apartheid, it would raise awareness and help shape global responses to the crisis. In her insightful and heartfelt article, “Why Does It Matter What We Call the Oppression of Afghan Women?” Nazila Jamshidi offers a compelling case for the international community to recognize the systematic repression of Afghan women under the Taliban as gender apartheid—a designation that carries legal significance and calls for immediate action. Drawing on her personal experiences as an Afghan woman, Jamshidi explores the power of language in defining oppression and the critical importance of naming the atrocities faced by Afghan women. The piece not only highlights the severe challenges facing Afghan women under Taliban rule but also challenges global leaders to hold the regime accountable for its actions. Credit: Depositphotos ---- Gender Apartheid is a legal and social term that describes a situation in which a society or state creates such a severe division between men and women that women are completely excluded from social, economic, and political life. This includes depriving women of basic rights, denying them access to education, employment, or participation in public life, and imposing various harsh restrictions. The term "gender apartheid" is generally used to describe organized and institutional policies by a state or government aimed at segregating and subordinating one gender (e.g., women) in relation to the other (e.g., men). This involves completely confining women to domestic life, excluding them from political or economic decisions, and severely limiting their freedoms. The term was originally influenced by the treatment of Black people during the era of apartheid in South Africa, but today it is used globally to refer to any government or social policy that is based on gender discrimination and segregation. Therefore, when the situation of Afghan women is described as "gender apartheid," it means that the Taliban's governmental actions are attempting to completely exclude Afghan women from social, political, and economic life, such as denying them the right to work, receive an education, or access public spaces. Jamshidi begins by describing the latest Taliban decrees that restrict Afghan women’s freedom, including prohibiting them from praying loudly or reciting the Quran in front of other women. These measures are part of a broader agenda by the Taliban to strip women of their rights and their place in society. Jamshidi’s tone is both sombre and resolute, as she makes it clear that these actions go beyond cultural repression; they represent an orchestrated effort to exclude Afghan women from all aspects of public life. Through vivid accounts of the ongoing repression, she argues that the situation constitutes gender apartheid—a form of systemic oppression that must be recognized and addressed. The author adds a deeply personal dimension to her argument by sharing her own journey as an Afghan woman. Born in Herat, a city known for its cultural and artistic heritage, Jamshidi experienced both the relative freedoms under the post-Taliban era and the crushing return of the Taliban’s control. She recalls the hope that many Afghan women felt after the fall of the Taliban in 2001, when they began to enjoy new rights and opportunities. However, this hope was shattered when the Taliban re-established their brutal rule. Her personal story not only provides context for her views but also emphasizes the profound emotional toll that the return of the Taliban has had on Afghan women. Jamshidi critiques the international community’s response to the Taliban’s actions, highlighting the flawed assumption that simply withholding recognition of the regime would lead to changes in its policies. From the perspective of Afghan women, she argues, this strategy is insufficient. The real issue lies in the failure to call the situation what it truly is: gender apartheid. By framing the Taliban’s actions within this legal category, Jamshidi emphasizes the importance of international recognition in ensuring that the regime is held accountable. This designation would send a clear message that the global community does not condone such actions, and it would open the door to legal avenues for justice. Central to the article is Jamshidi’s involvement in the "End Gender Apartheid" campaign, which aims to secure formal recognition of the Taliban’s oppression as a crime against humanity. The campaign’s work, which includes documenting the Taliban’s violations and building a coalition of advocates, is a grassroots effort to ensure that Afghan women’s voices are heard and that their suffering is addressed. Jamshidi notes that this campaign is not only about raising awareness but also about ensuring that legal accountability follows. By pushing for gender apartheid to be recognized under international law, the campaign seeks to bring justice to Afghan women and hold the Taliban to account for its actions. A common critique of the campaign is that labelling the oppression as gender apartheid will not immediately change the situation on the ground. Jamshidi addresses this concern head-on, explaining that while the term alone will not end the suffering, it is an essential first step in resisting it. The language used to describe a situation shapes how people understand and respond to it. By refusing to acknowledge the severity of the Taliban’s actions, the international community perpetuates a climate of denial and inaction. Recognizing gender apartheid, according to Jamshidi, is a necessary step toward building international pressure on the Taliban and beginning the process of holding the regime accountable. Jamshidi also contrasts the plight of Afghan women with the progress made by women in other parts of the world. While women in many countries enjoy more rights and freedoms today than their mothers or grandmothers did, Afghan women are experiencing a tragic reversal of gains made in the early 21st century. This contrast highlights the unique suffering of Afghan women, who have been denied the rights and opportunities that many women elsewhere now take for granted. Jamshidi’s reflection on her own life as an Afghan woman living in the United States underscores the personal toll of this loss, as she grapples with a sense of "survivor’s guilt" for having left behind the women who continue to endure Taliban rule. What makes Jamshidi’s article particularly powerful is its combination of personal narrative, legal analysis, and impassioned advocacy. Her writing is clear, direct, and informed by a deep understanding of Afghan history and international law. She calls on the international community to take concrete steps to address the human rights crisis in Afghanistan, reminding us that words matter in shaping both perception and action. Denying the reality of gender apartheid allows the Taliban’s abuses to continue unchecked, while recognizing the oppression for what it is can pave the way for meaningful action. In conclusion, Nazila Jamshidi’s article is both a poignant reflection on the dire situation faced by Afghan women and a call to action for the global community. By urging the recognition of gender apartheid, Jamshidi makes the case that the fight for Afghan women’s rights is not just a regional issue but a global human rights crisis that demands urgent attention. The article serves as a reminder that language can be a powerful tool for resistance and that by naming oppression for what it is, we can take the first step toward dismantling it. The world must heed Jamshidi’s call—not only for the sake of Afghan women but for the defence of human dignity everywhere. ----- Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam. URL: https://www.newageislam.com/islam-women-feminism/nazila-jamshidi-gender-apartheid-afghanistan/d/133809 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism