Hostname: page-component-848d4c4894-pjpqr Total loading time: 0 Render date: 2024-06-26T18:20:25.188Z Has data issue: false hasContentIssue false

Gender Roles and Feminism: The Experience of Barzani Single Mothers

Published online by Cambridge University Press:  03 March 2023

Ibrahim Sadiq*
Affiliation:
Soran University, Erbil Soran, Iraq
Media Fattah*
Affiliation:
Soran University, Erbil Soran, Iraq

Abstract

Under the leadership of the Baʿthists, in 1983, the Iraqi state arrested some 5,000-8,000 members, all male, of the Barzani tribe of Kurds and subsequently killed them. The mothers, wives, and children of these men were put into compounds controlled by Iraqi security forces. As a result, thousands of children were left without their fathers and hundreds of wives were suddenly left widowed. In a society where patriarchy dominates the homelife, single mothers were left with the challenges of taking up the role of their male partners. The very definition of motherhood transformed as they rose to meet the incredible tasks ahead of them, and indeed, the experience dismantled stereotypical images of motherhood, but not without untold pain and suffering. In this study, an attempt is made to shed light on the experiences of these lonely Barzani mothers and how they were affected by their altered gender roles.

Type
Special Focus: Revisiting Legacies of Anfal and Reconsidering Genocide in the Middle East Today: Collective Memory, Victimhood, Resilience and Enduring Trauma
Copyright
Copyright © The Author(s), 2023. Published by Cambridge University Press on behalf of Middle East Studies Association

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

1 Janack, Marianne and Witt, Charlotte, Feminist Metaphysics: Explorations in the Ontology of Sex, Gender and the Self (New York: Springer Dordrecht Heidelberg, 2011)Google Scholar.

2 Janack and Witt, Feminist Metaphysics.

3 Lorber, J. and Farrell, S.A., eds, The Social Construction of Gender (Newbury Park, CA: Sage, 1991), 1-5Google Scholar.

4 Lucal, Betsy, “The Sociology of Gender: An Introduction to Theory and Research,” Teaching Sociology 33.2 (2005): 7CrossRefGoogle Scholar.

5 Sadiq, Ibrahim, Origins of the Kurdish Genocide: Nation Building and Genocide as Civilizing and De-Civilizing Processes (Rowman & Littlefield, 2021), 121Google Scholar.

6 “Captives (‘Sabaia’): The spoils (Anfal) in Islam are allowed, and the spoils are among the captives. They turn into slaves and maidservants. And the rule of the captives is that they turn into a rightful possession of the Muslim man, and he has the right to have intercourse with them and sell them. It can be said that female slaves in Islam are slaves and owned slaves, whether they are male or female, there is no difference. Almighty: ‘Or what their oaths possess’ means slavery, slaves, and female slaves, and Islam has permitted female slaves and slavery.” Mohammed Shadab, “The Role of Female Slaves in Islam” (2019) https://bit.ly/3otzIs9.

7 Nadia Al-Dayel, Andrew Mumford, Kevin Bales, “Not Yet Dead: The Establishment and Regulation of Slavery by the Islamic State,” Studies in Conflict & Terrorism (online, 2020): 1-24.

8 Carol L. Martin, “Gender: Early Socialization: Synthesis,” Encyclopedia on Early Childhood Development (2014), https://bit.ly/3CyMUky.

9 Blackstone, Amy, Gender Roles and Society (Santa Barbara, California: ABC-CLIO, 2003), 335Google Scholar.

10 Anfal means spoils of war. After the term “al-Anfal” was given to the operations pursued by the Iraqi government against the Kurdish people, it popularly became the preferred name for all such operations targeting Kurds.

11 Garssen, Bert, “Repression: Finding Our Way in the Maze of Concepts,” Journal of Behavioral Medicine 30.6 (2007): 471-81CrossRefGoogle ScholarPubMed. From; https://doi.org/10.1007/s10865-007-9122-7.

12 The names Qudis and Qadisiya indicate the chauvinistic policy followed by the former Iraqi regime. That policy was characterized by inclusiveness in order to carry out genocide.

13 Sadiq, I., Origins of the Kurdish Genocide: Nation Building and Genocide as Civilizing and De-Civilizing Processes (Rowman & Littlefield, 2021), 103Google Scholar.

14 In fact, the people known as the “Khorshidians” do not call themselves Khorshidis, but rather refer to themselves as followers of Barzan sheikh, an eminent Khodan. Ibid.

15 Shorish Haji Rasul, Anfal (Kurd u Dewletî Îraq) (Silemani: Sivan Publisher, 2003), 42-43.

16 Salih, O. H., Genocide u Tawanekanî Rijemî Baath dijî Barzaniyekan (1975-1991) (Rojhelat, Hewlêr: le Zimanî Šayethal u Belgekanewe, 2017), 17Google Scholar.

17 “United Nations Office on Genocide Prevention and the Responsibility to Protect,” UN. (1944), https://www.un.org/en/genocideprevention/genocide.shtml.

18 Dizeyi, Y., Afal, Karesat, Enjam u Rehendekani (Erbil, Mukiryanî, 2010), 215Google Scholar.

19 Pseudonyms.

20 “United Nations Office on Genocide Prevention and the Responsibility to Protect,” UN. (1944), https://www.un.org/en/genocideprevention/genocide.shtml.

21 Referring to the arrest of her husband with the other Barzanis.

22 Ahkam Zawjat al-Ghaib Walmafqud (أحكام زوجة الغائب والمفقود) (Islamicsham, April 2014), https://islamicsham.org/fatawa/1705.

23 Khurshid, M., Anfal, Nasnameî eteweyek (Erbil: Chiwarchira, 2016), 35Google Scholar.

24 Barzani, R. R., Genocide ya Bawkan (Erbil: Dara Publisher, 2016), 183Google Scholar.

25 Khurshid, Anfal, 35.

26 “United Nations Office on Genocide Prevention and the Responsibility to Protect,” UN. (1944), https://www.un.org/en/genocideprevention/genocide.shtml .

27 Bianchi, S.M., Milkie, M.A., Sayer, L.C., and Robinson, J.P., “Is anyone doing the housework? Trends in the gender division of household labor,” Social forces 79.1 (2000): 191-228CrossRefGoogle Scholar.

28 “Hal Yajuzu Lilmarati Al-thbha Biyadiha? (هل يجوز للمرأة الذبح بيدها؟),” Islamweb (October 25, 2001), https://bit.ly/3wiYBIZ.