The treatment of women by the Taliban refers to actions and policies by various Taliban regimes which are either specific or highly commented upon, mostly due to discrimination, since they first took control in 1996. During their first rule of Afghanistan (1996–2001), the Taliban were notorious internationally for their misogyny and violence against women. In 1996, women were mandated to wear the burqa at all times in public. In a systematic segregation sometimes referred to as gender apartheid, women were not allowed to work, nor were they allowed to be educated after the age of eight. Women seeking an education were forced to attend underground schools, where they and their teachers risked execution if caught. They were not allowed to be treated by male doctors unless accompanied by a male chaperone, which led to illnesses remaining untreated. They faced public flogging and execution for violations of the Taliban's laws.
Gender includes the social, psychological, cultural and behavioral aspects of being a man, woman, or other gender identity. Depending on the context, this may include sex-based social structures and gender expression. Most cultures use a gender binary, in which gender is divided into two categories, and people are considered part of one or the other ; those who are outside these groups may fall under the umbrella term non-binary. Some societies have specific genders besides "man" and "woman", such as the hijras of South Asia; these are often referred to as third genders. Most scholars agree that gender is a central characteristic for social organization.
A gender role, or sex role, is a set of socially accepted behaviors and attitudes deemed appropriate or desirable for individuals based on their sex. Gender roles are usually centered on conceptions of masculinity and femininity, although there are exceptions and variations.
Gender studies is an interdisciplinary academic field devoted to analysing gender identity and gendered representation. Gender studies originated in the field of women's studies, concerning women, feminism, gender, and politics. The field now overlaps with queer studies and men's studies. Its rise to prominence, especially in Western universities after 1990, coincided with the rise of deconstruction.
Pardah or purdah is a religious and social practice of female seclusion prevalent among some Muslim and Hindu communities. It takes two forms: physical segregation of the sexes and the requirement that women cover their bodies so as to cover their skin and conceal their form. A woman who practices purdah can be referred to as pardanashin or purdahnishan. The term purdah is sometimes applied to similar practices in other parts of the world.
Sex segregation, sex separation, gender segregation or gender separation is the physical, legal, or cultural separation of people according to their biological sex at any age. Sex segregation can refer simply to the physical and spatial separation by sex without any connotation of illegal discrimination. In other circumstances, sex segregation can be controversial. Depending on the circumstances, it can be a violation of capabilities and human rights and can create economic inefficiencies; on the other hand, some supporters argue that it is central to certain religious laws and social and cultural histories and traditions.
Gender archaeology is a method of studying past societies through their material culture by closely examining the social construction of gender identities and relations.
Feminist sociology is an interdisciplinary exploration of gender and power throughout society. Here, it uses conflict theory and theoretical perspectives to observe gender in its relation to power, both at the level of face-to-face interaction and reflexivity within social structures at large. Focuses include sexual orientation, race, economic status, and nationality.
Islamic feminism is a form of feminism concerned with the role of women in Islam. It aims for the full equality of all Muslims, regardless of gender, in public and private life. Islamic feminists advocate women's rights, gender equality, and social justice grounded in an Islamic framework. Although rooted in Islam, the movement's pioneers have also utilized secular, Western, or otherwise non-Muslim feminist discourses, and have recognized the role of Islamic feminism as part of an integrated global feminist movement.
Gender roles in Islam are based on scriptures, cultural traditions, and jurisprudence.
Sociology of gender is a prominent subfield of sociology. Social interaction directly correlated with sociology regarding social structure. One of the most important social structures is status. This is determined based on position that an individual possesses which effects how they will be treated by society. One of the most important statuses an individual claims is gender. Public discourse and the academic literature generally use the term gender for the perceived or projected (self-identified) masculinity or femininity of a person.
Gender segregation in Islamic law, custom, law and traditions refers to the practices and requirements in Islamic countries and communities for the separation of men and boys from women and girls in social and other settings.
Gender apartheid is the economic and social sexual discrimination against individuals because of their gender or sex. It is a system of discrimination which is enforced by physical or legal practices which are used to relegate individuals to subordinate positions. Feminist scholar Phyllis Chesler, professor of psychology and women's studies, defines the phenomenon as "practices which condemn girls and women to a separate and subordinate sub-existence and which turn boys and men into the permanent guardians of their female relatives' chastity". Instances of gender apartheid lead not only to the social and economic disempowerment of individuals, but can also result in severe physical harm.
Situational sexual behavior differs from that which the person normally exhibits, due to a social environment that in some way permits, encourages, or compels the behavior in question. This can include situations where a person's preferred sexual behavior may not be possible, so rather than refraining from sexual activity completely, they may engage in substitute sexual behaviors.
Movements for Muslim women to seek roles in national leadership have increased rapidly. Greater opportunities for women in education have further encouraged their involvement in politics. The most prominent Muslim female leaders are former prime minister of Pakistan Benazir Bhutto, Indonesian President Megawati Sukarnoputri (2001–2004), former Turkish Prime Minister Tansu Çiller (1993–1996), former Senegalese Prime Minister Mame Madior Boye (2001–2002), Bangladeshi Prime Ministers Khaleda Zia and Sheikh Hasina Wajed, former Iranian Vice President Masoumeh Ebtekar (1997–2005), former Malian Prime Minister Cissé Mariam Kaïdama Sidibé (2011–2012), Kosovan President Atifete Jahjaga (2011–2016), former President of Mauritius Ameenah Gurib (2015–2018), former President of Singapore Halimah Yacob (2017–2023) and current President of Tanzania Samia Suluhu Hassan
Women's rights in Afghanistan have oscillated back and forth depending on the time period as well as the regime in power. After King Amanullah Khan's attempts to modernize the country in the 1920s, women officially gained equality under the 1964 Constitution. However, these rights were taken away in the 1990s through different temporary rulers such as the mujahideen and the Taliban during the Afghan civil war. During the first Taliban regime (1996–2001), women had very little to no freedom, specifically in terms of civil liberties. When the Taliban was overthrown by the United States following the 9/11 attacks, women's rights gradually improved under the presidential Islamic Republic of Afghanistan. Women were de jure equal to men under the 2004 Constitution.
Patriarchy is a social system in which positions of dominance and privilege are held by men. The term patriarchy is used both in anthropology to describe a family or clan controlled by the father or eldest male or group of males, and in feminist theory to describe a broader social structure in which men as a group dominate women and children.
Embedded feminism is the attempt of state authorities to legitimize an intervention in a conflict by co-opting feminist discourses and instrumentalizing feminist activists and groups for their own agenda. This term was introduced in the analysis of the US-led invasion of Afghanistan, but can also be applied to several historical examples where women's rights were used as justification and legitimization of Western interventionism.
Hermeneutics of feminism in Islam is a system of interpreting the sacred texts of that religion, the Quran and Sunnah. Hermeneutics is the theory and methodology of interpretation, especially of sacred texts, and Islamic feminism has a long history upon which to draw. Muslim feminists reinterpret gendered Islamic texts and challenge interpretive traditions to promote the ideas of gender equality.
Imperial feminism, also known as imperialist feminism, colonial feminism or intersectional imperialism refers to instances where, critics argue, feminist rhetoric is used to justify empire-building or imperialism. The term has come into greater usage in the twentieth and twenty-first centuries, with one scholar declaring it as something which "privileges inequality through gender bending that masquerades as gendered equality... Imperial feminism privileges empire building through war." The related term intersectional imperialism has applied to the foreign policy of Western nations which are perceived as engaging in, or supporting, imperialistic policies while at the same time promoting inclusive and progressive rhetoric at home.
