The Arab spring and spring with feminism
The new turning point was remarkably marked by the spread of revolts and protests that as of 2010 (in an atmosphere of growing opposition to President Ben Ali) began to involve the entire Arab world, illuminating a load of accumulated tensions for decades for decades for decades.
However, in the case of Tunisia, not only Ben Ali was forced to flee, but the achievements of the revolts have achieved so much importance and longevity that it is difficult to doubt its revolutionary result, preserved by a democratic transition. One of the most relevant elements of the revolution was that women were at the forefront and required structural changes with the call of "no democracy without equality" The emphasis placed on equality marked the complete reconfiguration of the Women’s Agency:For the first time, in a coherent way, Tunisian women faced legal disparities while assuming an explicitly legislative intention. Although in Tunisia, before 2011, equality was not a subject capable of mobilizing the different feminist institutions, after 2011, the struggle for equality was articulated mainly in terms of active equality (and not only formal since it is clearly notIt was exercised), often in the past, the role of women has made invisible after the end of a revolutionary experience or a great political agitation.
With the fall of the regime, together with secular feminism and "historical feminism," different allied currents emerged with Islamic feminism and gender activism. The spaces for transgression and revolt ended up overlapping with those of the lawful and the illicit. Challenging the ban became a political action and the use of the veil. The veil became a sign of liberation and resistance to symbolic violence exercised in the most diverse forms both by the colonial system and by the patriarchal state. Organizations such as Tunisian and Tounissiet women, on the one hand, rejected the project of modernization and feminism proposed by the State-that is, in issues of inheritance and family law-as acute contradictions with the Arab-Islamic identity, while, byOn the side, they promote democracy, the independence of justice and freedom of the press.
In fact, the key to equality could be reconciliation between ijtihad.
—The interpretation of the texts that leads to rediscovering the original message of gender equality of the Koran – and the review of local and traditional culture under a prism based on human rights.
This "theological" soul of Islamic feminism somehow recovered the symbols of freedom present in the Qur’an proposing a genuine faith, capable of rediscovering a message of equality and emancipation.
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