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Europe

Ongoing Legal Battles Over Gender Identity in British Courts

by faeze mohammadi

In recent weeks, two contrasting rulings from British judicial bodies regarding the rights of trans women have sparked widespread debate across the country.

On one side, a senior High Court judge has emphasized that there is no legal obligation to exclude trans women from being classified as women. On the other hand, another ruling has allowed, under specific circumstances, for trans women to be subjected to physical searches by male officers. These seemingly contradictory decisions have raised important questions about the legal status of trans women in the UK.

Lord Sumption, a former Supreme Court justice, made an important statement clarifying that there is no incorrect court ruling that excludes trans women from the definition of womanhood. He explained that some misinterpretations of previous judgments have led to misunderstandings, and current laws do allow trans women to be legally and socially recognized as women in many areas.

These remarks were made in response to recent controversies claiming that trans women should not be considered part of the female category. According to the former judge, except in cases where specific biological issues are at stake, the gender identity of trans women should be respected.

In contrast, reports have emerged that the UK High Court ruled in a particular case that if requested by a trans woman, body searches must be conducted by male police officers. This decision has faced strong criticism from transgender rights advocates who argue that it not only violates the rights of trans women but may also expose them to further discrimination or violence.

Meanwhile, some security officials argue that the ruling was issued solely based on practical and safety considerations and should not be seen as a general stance of the judiciary. These conflicting rulings have created waves of confusion within society—and even among legal experts.

Some LGBTQ+ activists are calling for immediate clarification from both the government and the judiciary, as it appears that legal practices in this area lack consistency. On one hand, Lord Sumption’s emphasis on recognizing the identity of trans women is seen as a positive step toward gender equality. On the other, the ruling allowing male officers to conduct searches has raised concerns about systemic discrimination against the trans community.

Given these developments, it seems that the UK government and judicial institutions are under pressure to clarify their positions more clearly. Until a clear and unified legal framework is established to protect the rights of trans women, the likelihood of continued legal and social tensions remains high.

Currently, Britain’s trans community and its allies hope that through legislative review, better protection of fundamental rights will be ensured, preventing such contradictory rulings in the future.

The Independent

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Society

Violence Against Women: A New Consequence of Climate Change

by faeze mohammadi

According to the latest United Nations report, climate change has not only intensified natural disasters and environmental degradation but has also directly led to a global rise in gender-based violence.

The study reveals that the climate crisis, by exacerbating poverty, displacement, and social tensions, has placed women and girls at greater risk.

The Link Between the Climate Crisis and Gender-Based Violence
The UN warns that extreme weather events—such as floods, droughts, and storms—force communities into displacement, leaving women vulnerable to physical and sexual exploitation. In many regions, shortages of natural resources like water and food have also fueled increases in forced marriages, human trafficking, and domestic violence.

Alarming Statistics and Facts
Field research in climate-vulnerable countries, including sub-Saharan Africa, South Asia, and Central America, indicates a 30% rise in reported cases of violence against women following natural disasters. Additionally, limited access to healthcare and support services due to damaged infrastructure has further trapped victims in cycles of abuse.

UN Response and Proposed Solutions
The UN has urged governments to address this dual challenge by integrating climate action strategies with programs safeguarding women’s rights. Recommended measures include funding education, sustainable employment, and establishing safe shelters for women in crisis-affected areas.

The report reiterates that the climate crisis is not merely an environmental catastrophe but a grave threat to social justice and gender equality. Without urgent action, its impact on the lives of women and girls will become irreversible in the coming years.

United Nations

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West Asia

Homes That Were Destroyed

by faeze mohammadi

The United Nations emphasized in a statement that Israel’s forced evacuation orders have restricted Palestinian access to less than a third of the Gaza Strip, turning the remaining area into a fragmented, unsafe, and barely habitable zone.

Amid this report, Israeli airstrikes continued, targeting an area called Al-Mawasi in Khan Younis, previously designated by Israel as a “safe zone.” The attack killed a five-member family, including Ibrahim Abu Taima, his pregnant wife Hanadi, and their three children.

Rami Abu Taima, a relative, described Ibrahim as a “peaceful and beloved person,” adding, “He was an ordinary citizen who always helped others. His death was devastating.” Ibrahim’s mother, weeping over the loss of her son and grandchildren, said, “May God make it easy for them… God is sufficient for us.” Al-Mawasi is one of several areas Israel labeled as safe but has repeatedly bombed.

The Palestinian human rights organization Al-Haq, in a recent report titled “How to Conceal a Genocide,” highlighted Israel’s use of evacuation orders and so-called “safe zones” in its military campaign, stating: “Israel drives people south with evacuation orders, then bombs those same areas.” The report stresses that attacks on evacuation routes and “safe zones” are part of a broader military policy targeting civilians.

Meanwhile, Jamal Al-Taweel, a displaced Gazan, recounted a horrific nighttime attack on refugee tents: “I woke at midnight to explosions and flames. We fled in panic as fire consumed everything.” The Palestinian Health Ministry reported at least 78 Palestinians killed in Israeli strikes in the past 24 hours alone.

As the crisis deepens, a critical question arises: If even designated “safe zones” are attacked, where can Gaza’s civilians seek refuge? The international community has yet to respond decisively, even as casualties and displacement numbers rise daily.

Middle East Eye

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Community

I Won’t Change My Name

by faeze mohammadi

While the tradition of women changing their surnames after marriage has long been accepted across many cultures as a symbol of union, compliance, and family unity, a new generation of British women is now turning away from this age-old custom.

According to the latest YouGov poll, only 35% of British women aged 18 to 34 express a desire to take their husband’s surname after marriage. The majority either choose to keep their own name or opt for newer alternatives such as hyphenated or combined names. This personal decision has evolved into a platform for redefining identity, power, and even economic independence—a clear sign of generational change in how marriage, ownership, and equality are understood.

From Tradition to Reconsideration: A Cultural Shift

As reported by Tejarat News, traditional wedding customs are also being seriously questioned in the UK today—particularly the practice of women changing their surnames after marriage. Recent research in Britain shows that only one-third of Gen Z and millennial women (aged 18–34) wish to adopt their spouse’s family name—a significant shift that reflects evolving values, decision-making autonomy, and the redefinition of gender roles.

Surname Change: From Symbol of Love to Sign of Ownership

Until just one or two decades ago, changing one’s surname after marriage was an established norm in many societies. While it was often seen as a symbol of unity and a fresh start, its historical roots trace back to laws of “coverture,” under which married women had no independent legal identity. Their assets were placed under their husbands’ control, and they were often denied basic civil rights.

In this context, surname change was not simply a choice but part of a process that erased a woman’s individual identity and legal independence. Thus, revisiting this tradition today is not merely symbolic—it is a step toward reclaiming identity, autonomy, and equality.

Survey Findings: A New Generation Values Personal Identity

A new YouGov survey, conducted with the participation of 2,192 British citizens, reveals a significant generational divide regarding this tradition:

  • Only 35% of women aged 18–34 say they would like to take their husband’s surname after marriage.
  • 24% prefer to retain their own surnames, a figure notably higher than among men of the same age group.
  • 20% of young women welcome hyphenated names (double-barrelled) or even the adoption of the wife’s surname by the husband—compared to just 17% of men.

While most older adults (over 50%) still view surname change as a pleasant tradition, the growing interest in alternative options among younger generations sends a clear message: personal identity is now a non-negotiable priority for young women.

Surnames as Social and Economic Capital

A surname is more than just a label; it represents social capital that plays a role in professional networks, digital identities, and career branding. For women working in fields such as journalism, academia, the arts, or business, changing their surname can mean losing public recognition, weakening professional connections, and undermining economic standing.

For example, a writer or university professor whose books, articles, or research have been published under her original name may face credibility challenges after a surname change. Similarly, women who have built personal brands on platforms like LinkedIn or social media may find themselves needing to rebuild their digital presence from scratch.

Moreover, the process of legally changing one’s surname is time-consuming and costly. Women must update identity documents, licenses, bank accounts, insurance policies, and various legal and financial records. These administrative costs, together with potential disruptions in daily financial affairs, make the act of changing a surname increasingly unattractive.

Additionally, in societies where inheritance laws, tax regulations, or property registrations rely heavily on surname consistency, keeping one’s original name can offer greater clarity and financial independence. In this sense, the decision to retain a surname is not only cultural or feminist—but also a rational, informed move toward maintaining economic stability and financial bargaining power within the family structure.

A Global Perspective: How Laws and Cultures Respond

Around the world, approaches to surnames vary widely:

  • In Spain and Iceland, it is common for women to retain their birth surnames.
  • In Greece, a 1983 law mandates that women must keep their original surname even after marriage.
  • In the United States, while over 80% of women traditionally adopted their husband’s surname, the number of women choosing to keep or hyphenate their names is rising significantly.

These cultural and legal differences show that the tradition of surname change is not universal—it is shaped by each society’s historical and social contracts, and therefore, open to negotiation and reinterpretation.

Men Taking Their Wife’s Surname: A Taboo in Reverse

One of the most interesting findings from the YouGov survey is that nearly one-third of young men (aged 18–34) feel positively about taking their wife’s surname. In societies where male identity is often tied to concepts of power, ownership, and dominance, this idea remains highly taboo.

However, while still rare, this openness signals the beginning of a shift in traditional masculinity norms and marks a movement toward true equality in marital decision-making.

The Future Outlook: Gen Z, Technology, and Fluid Identities

Generation Z, raised in a digital world defined by social media and layered identities, places greater emphasis on self-determination than any previous generation. For them, choosing a surname is not a matter of loyalty or sacrifice—it is a personal, strategic, and sometimes political decision.

With the rise of egalitarian marriages, increased awareness of women’s rights, and the growing importance of personal branding, it is clear that the trend of distancing from surname traditions will continue to grow.

A Free Choice Toward Greater Equality

Ultimately, whether a woman chooses to take her husband’s surname or keep her own should be a free, informed, and voluntary decision—one made without pressure from cultural expectations, family influence, or outdated legal norms.

Every change that leads to greater equality, respect for personal identity, and reduced gender discrimination is a meaningful step forward in the path of social transformation. Perhaps the time has come to stop judging women’s choices about their names and instead ask them:
“How would you like to introduce yourself?”

Guardian

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Society

Insecurity of Women in Hollywood

by faeze mohammadi

After months of anticipation and controversy, the retrial of Harvey Weinstein—a disgraced Hollywood producer once at the heart of the #MeToo movement—has officially begun. This time, the court not only revisits familiar sexual assault charges but also faces a shocking new accusation: an alleged sexual assault committed against a teenage girl in 2002.

The prosecution has officially revealed the identity of Kaja Sokolova, a former Polish model, who has come forward with detailed allegations about her encounters with Weinstein in the early 2000s. According to the indictment, Weinstein allegedly forced her into a sexual relationship in 2006. More alarmingly, Sokolova also claims that four years earlier—when she was just 16—he touched her against her will and sexually assaulted her.

Sokolova, like two other accusers in this case, admits to fearing Weinstein at the time but tried to maintain a cordial relationship due to his immense power in the film industry and the career opportunities he seemed to offer.

In her opening statement, prosecutor Joan Illuzzi-Orbon asked the jury: “Why did this defendant have such control and influence over these three women? Because Harvey Weinstein defined the playing field. He knew how tempting the promise of success could be. He produced films, directed careers—and ultimately, orchestrated silence for years.”

Weinstein, now 73 and confined to a wheelchair due to health complications, avoided eye contact during the prosecutor’s statement but appeared to follow his defense team closely.

His attorney, Arthur Aidala, responded by attempting to reframe the narrative. Addressing a largely female jury, Aidala argued that the accusers were participants in a transactional dynamic within the entertainment industry—implying that their relationships with Weinstein were consensual exchanges rather than acts of coercion.

“Couch-casting [a term referring to sexual exploitation in casting] is not a crime scene,” he said, comparing the prosecution’s case to a “film trailer” for a movie destined to fail.

This retrial comes after New York’s highest court overturned Weinstein’s 2020 conviction last year, which had been seen as a landmark moment for the #MeToo movement. The court ruled that the original trial judge had improperly allowed testimony from witnesses not directly tied to the formal charges, thereby compromising the fairness of the trial.

The current proceedings are unfolding in a markedly different cultural environment. The #MeToo movement, which exploded in 2017 following the initial allegations against Weinstein, has since evolved and lost much of its initial momentum. Unlike the first trial, where protesters gathered outside shouting “predator,” there are no street demonstrations this time around.

Still, Sokolova’s lawyer, Lindsay Goldbram, sees significance in the case: “It sends a sign to other survivors—that the system is catching up, and speaking out matters, even when it feels hopeless.”

Although the jury won’t hear about the past convictions, they will hear Sokolova’s story in full detail. Following the state Supreme Court’s decision to send the case back to the lower court, prosecutors added a new charge based on Sokolova’s allegations.

According to prosecutors, Sokolova traveled alone to New York for work when she was 16 and met Weinstein. He initially invited her to lunch to discuss possible acting roles, but redirected the meeting to his apartment, telling her she would need to comply with his demands if she wanted a future in show business. She claims he then assaulted her and forced her into a sexual act without her consent.

Prosecutors say that after the assault, Weinstein gave Sokolova a small role in the film The Children’s Hour (2007), allowing her to meet stars and gain exposure. But despite this professional opportunity, he allegedly abused her again while she cried and begged him to stop.

Photos later circulated showing Sokolova, Weinstein, and others at an event, and The Weinstein Company sent her a letter recommending her to an acting school. Prosecutors noted that while this may seem strange to outsiders, unequal power dynamics often lead victims to react in unexpected ways.

After the widespread allegations surfaced in 2017, Sokolova also came forward publicly. Prosecutors claim she received $3.5 million in hush money.

Beyond Sokolova’s accusations, Weinstein is also facing two additional charges: one count of criminal sexual acts involving Miriam Haley, a production assistant in 2006, and another count of third-degree rape related to Ashley Matthau in 2013.

Additionally, Weinstein was previously convicted in Los Angeles for sexual assault, though he has appealed that verdict as well, citing similar concerns about the use of testimonies from women who did not file formal complaints.

Legal experts note that all cases are shaped by their social and political context. Weinstein’s legal team hopes that five years after his initial trial—and nearly eight years since the #MeToo movement began following Ronan Farrow’s explosive reporting in The New Yorker—American public opinion may have shifted.

Indeed, Weinstein has made explicit efforts to court conservative support. Recently, he stated: “I want to sincerely thank Candace Owens for her support and for amplifying my voice to millions, and Joe Rogan for further reinforcing it.”

As the trial unfolds, the courtroom will serve not only as a venue for justice but also as a mirror reflecting the evolving sensibilities of a society still grappling with issues of power, accountability, and gender justice.

Fars News Agency

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Europe

Is a Veiled Female Employee a Threat to the German Government?

by faeze mohammadi

Germany, recognized as one of Europe’s key economic and cultural centers, is currently embroiled in a heated debate concerning state neutrality, individual rights, and religious freedoms.

The discussion revolves around the wearing of religious symbols—particularly headscarves by Muslim women—in public sector workplaces.Supporters of repealing the neutrality law argue that it fails to support veiled employees and exacerbates discrimination against them, while opponents consider the law essential for preserving governmental impartiality.

In Germany, the Neutrality Act (Neutralitätsgesetz), enacted in 2005, prohibits the display of religious symbols in public-sector employment. The law’s primary aim is to ensure that the government remains neutral when delivering public services.

However, in 2015, Germany’s Federal Constitutional Court ruled that this ban is acceptable only if religious symbols are perceived as threats to state neutrality. This ruling allowed certain states, such as Berlin, to revise the law and permit Muslim women wearing headscarves to work in public-sector jobs.

The Green Party in Germany, especially in Berlin, now faces pressure to fully reform or abolish the neutrality law. They argue that maintaining this regulation discriminates against Muslim women and prevents them from accessing employment opportunities in public institutions. According to the Greens, not only does the law violate individual rights, but it also acts as a social barrier, limiting the participation of veiled women in society.

“We need a law that allows all individuals, regardless of their religious beliefs or appearance, to work in government jobs,” said one representative of the Green Party. The party believes that veiled female employees pose no threat to state neutrality and should be entitled to equal rights.

On the other hand, opponents of legal reform claim that religious symbols like the headscarf may be interpreted as political or cultural signs, thus undermining the principle of governmental neutrality. They argue that the presence of veiled employees in state positions might challenge public perception of government neutrality and even provoke cultural tensions within society. However, these views have been criticized by advocates of religious freedom.

Such critics say that veiled women should not be viewed with suspicion simply because they adhere to personal beliefs. They point out that the current policy leads to discrimination and reflects a lack of respect for cultural diversity in German society.

One notable feature of Germany’s system is its decentralized approach to cultural and educational decisions—each state can set its own policies. For instance, while Berlin permits the wearing of headscarves in public workplaces, other regions still enforce bans. This inconsistency has transformed the issue into a broader national political and societal debate.

The central question at the heart of this dispute is: Is a veiled employee genuinely a threat to governmental neutrality—or is this law being used primarily as a tool to impose cultural and religious discrimination?

The Green Party and its supporters believe that it is time for Germany to take a step toward equality and show greater respect for cultural diversity. Meanwhile, opponents reject this idea, considering state neutrality a red line that must not be crossed.

This debate is not merely about the neutrality law—it reflects the wider social and cultural challenges facing modern societies. Can Germany strike a balance between governmental neutrality and individual rights? The answer will shape not only the country’s future but could also influence similar policies across Europe.

Euronews

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West Asia

Syria After Liberation: Enslavement of Women Under Jolani’s Regime

by faeze mohammadi

Since Abu Muhammad al-Jolani’s group, Hayat Tahrir al-Sham (HTS), seized power in Syria on December 8th of last year, the country has witnessed a surge in kidnappings, particularly targeting Alawite women. Investigations reveal that many of these women are being taken to Idlib, the stronghold of HTS, where they are subjected to sexual slavery. This phenomenon echoes the mass abduction of Yazidi women by ISIS in Iraq in 2014, who were similarly forced into sexual servitude.

Revelations from a Syrian Human Rights Activist

Hiba Ezaldin Al-Haji, a Syrian human rights defender and head of the Justice and Empowerment Organization as well as the Shahan Network for Peacebuilding, shared a troubling account on Facebook before deleting it due to threats from HTS. She recounted meeting a woman who had been abducted during the massacre of Alawites in Syria’s coastal region in March.

Ezaldin wrote: “During my recent trip to Idlib with my brother, I encountered a man I recognized. He was with a woman I hadn’t seen before. I knew he had married multiple times and already had three wives. What caught my attention was the woman’s appearance—she clearly didn’t know how to wear a hijab properly.”

Further investigation revealed that the woman came from Syria’s coastal region, which witnessed the brutal killing of over 1,600 Alawites by HTS fighters in March. Ezaldin added: “After bringing her to Idlib, the man married her. No one knows about her situation, and attempts to contact her have failed due to fear of her circumstances.”

This encounter sparked Ezaldin’s field research into the abduction of Alawite women from the coastal region. She noted: “Unfortunately, many confirmed the accuracy of this issue. It’s not just one armed group—it’s also foreign militants, including those affiliated with the Turkish-backed National Army, who are involved in such crimes.”

The Role of Jolani’s Regime

Since consolidating power, Jolani has integrated extremist groups like the Turkestan Islamic Party and Syrian Turkmen factions under HTS command. These groups participated in massacres against Alawite communities in March, raiding villages, looting homes, killing men and children, and abducting women.

Ezaldin ended her post with a warning: “What is happening in Syria is extremely dangerous. Jolani’s regime must act to clarify the fate of these women and secure their release.” Instead of investigating, the authorities in Idlib issued an arrest warrant for Ezaldin, accusing her of insulting the hijab.

A Pattern of Abductions Across Syria

Before this, similar incidents occurred elsewhere in Syria. On February 2nd, Karolis Nahli, a young Druze woman, was abducted near Jaramana in Damascus. Unlike typical kidnappings for ransom, there was no demand for money, and rumors suggested she was taken as a slave to Idlib—a claim supported by Ezaldin’s findings.

On March 21st, Basharri Bassin Mafraj, a 32-year-old Alawite mother of two, was abducted at a bus station in the coastal city of Jableh. Her husband posted videos online stating his wife had been taken to Idlib, calling it the worst possible fate for any spouse. This incident triggered a wave of abductions. According to the Kurdish news agency Jinha, more than 100 people were kidnapped within 48 hours, many of them women.

Other victims include:

  • Katya Jihad Qarqat, 21, abducted on April 5th after leaving a pharmacy in Artooz, near Damascus.
  • Samia Suleiman Hasno, 17, taken after leaving school in Qardaha, near Latakia.
  • Ranim Ghazi Zariqa, 22, disappeared in Masyaf, Hama province.
  • Batoul Aref Hassan, a mother of a three-year-old, abducted while returning home from her parents’ house along the Homs-Safita road.
  • Ayah Talaal Qasem, 23, abducted in Tartous and later arrested by HTS despite being released by her captors.

Echoes of Sinjar’s Horrors

On April 17th, the Iraqi website Aldaraj published details of ten Alawite women abducted from Syria’s coastal regions and surrounding areas. One victim, using the pseudonym “Rahab,” described being kidnapped in broad daylight and imprisoned with another woman. She recounted: “We were tortured and forbidden to speak. From their accents, I realized they weren’t Syrian—one spoke with a foreign accent, and the other was from Idlib. They insulted us because we’re Alawite.”

Another abducted woman reported being forced to call her family, assuring them she was fine while urging them not to report her kidnapping. In another case, an 18-year-old girl abducted from a coastal city later contacted her family using a number linked to Ivory Coast, claiming she was safe but unaware of her location.

Aldaraj emphasized that the plight of these Syrian women mirrors that of thousands of Yazidi women abducted by ISIS in Sinjar in 2014. At the time, ISIS captured around 6,400 Yazidi women, selling some into slavery or training others as suicide bombers. While many escaped, the fate of approximately 2,600 remains unknown even a decade later.

HTS Steps Into ISIS’s Shoes

Reports of Alawite women enslaved by HTS come as no surprise, given the group’s ideology aligns closely with ISIS’s view of religious minorities. In 2014, analyst Sam Heller described Jabhat al-Nusra (HTS’s predecessor) as promoting sectarianism and encouraging massacres of Alawites. Both ISIS and HTS consider Alawites apostates.

When ISIS collapsed, some Yazidi survivors revealed that women and children had been trafficked from Iraq to Syria and Turkey. The Guardian reported in 2019 that Yazidi women were held in prisons in Idlib and northern Aleppo, corroborated by Alexander Hague, head of the International Commission on Missing Persons in Iraq.

In 2019, Ali Hussein, a Yazidi from Dohuk, recounted paying $70,000 to rescue an 11-year-old Yazidi girl sold to a Jabhat al-Nusra leader. Similarly, Reuters documented the story of Rozhan, a Yazidi girl abducted at age 13 and kept as a slave by a Saudi ISIS fighter in Idlib for five years.

Jolani’s Regime: A New Face of Oppression

Just one day after HTS took control of Damascus, the Kurdish news network Rudaw reported the liberation of a 29-year-old Yazidi woman held captive in Idlib. The network highlighted that many Yazidi women remain in detention under militant groups, beyond the infamous al-Hol camp.

While major Syrian cities celebrated the fall of Assad’s regime and Jolani’s rise to power, the true nature of his rule soon became apparent. The wave of abductions targeting Alawite women for enslavement mirrors ISIS’s atrocities against Yazidis, exposing the grim reality behind Jolani’s so-called liberation of Syria.

Fars

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Europe

Sexual Abuse Scandal Rocks French Catholic School, Involving Prime Minister’s Daughter

by faeze mohammadi

A shocking sexual abuse scandal at a Catholic school in France has plunged the country into turmoil after revelations that the daughter of Prime Minister François Bayrou was among the victims.

The scandal centers on allegations of physical and sexual violence at Notre-Dame de Bétharram, a Catholic boarding school near Pau in southern France. Bayrou, facing mounting political pressure, denied prior knowledge of the abuse involving his eldest daughter, Hélène Perriment, now 53, who claims she was sexually assaulted by a priest at a summer camp when she was 14.

In an interview with Paris Match, Perriment stated her father “never found out” about the incident, despite his deep local and political ties to the school. Bayrou, who served as France’s Education Minister from 1993 to 1997, will testify before a parliamentary inquiry committee on May 14 over allegations that he ignored systemic abuse during his tenure. He has denied any awareness of the violence at the school, where several of his children studied and his wife once taught religious studies.

“My daughter never informed me [of the abuse]. The fact that she was a victim breaks my heart as a father. Such extremes are intolerable,” Bayrou told reporters. Perriment, however, remarked, “The more involved you are, the less you see and understand.”

The abuse reportedly occurred between the 1970s and 1990s. Prosecutors have received nearly 200 complaints, including 90 allegations of rape, implicating at least 13 clergy members, staff, and others linked to the school and a related boarding facility.

The scandal has reignited scrutiny over institutional cover-ups within religious and educational systems, with victims demanding accountability for decades of silenced trauma.

Theguardian

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West Asia

In the Shadows of War: The Unfinished Love Story of Malik and Ahmad

by faeze mohammadi

Malik had set her alarm so as not to oversleep on her wedding day, but before the alarm on her mobile phone could wake her, the distant sound of an explosion jolted her awake.

Terrified, she placed her hand over her heart to calm its racing beat. When her eyes fell upon her wedding dress, everything else faded from her mind. Her frightened face brightened again, and she forgot about the Israeli missile. A few days earlier, she and her mother had bought that white gown from the market as her wedding dress, and Malik had hung it on a nail in the corner of the room so it wouldn’t wrinkle.

Before getting out of bed, she picked up her phone to check her messages. Ahmad always sent her a “good morning” message before she woke up. Something like this: “Hello to the girl whose beauty even war cannot diminish, good morning, my angel in this missile-filled world!”

There was no message from Ahmad; he must still be asleep to begin his sweet talk. He had every right to sleep in. They had talked on the phone until 1:30 AM the previous night. With the terrible internet and signal constantly cutting in and out, their two-hour conversation stretched longer than expected. Malik glanced at the clock; it was almost 7. She thought to herself, now is the time, I’ll call him in an hour to wake him up. He needs to get going and find his groom’s suit!

Excited by her wedding dress and the small boxes her mother had placed in the corner of the room as part of her dowry, her legs felt stronger, and she got out of bed. Malik and her family, after several displacements, had been living for some time in one of the classrooms of the Aldahyan School in the Sheikh Radwan neighborhood. Her mother had covered the 6×7 meter room with a few blankets and made a small sleeping area in the corner. They didn’t have much—just a few small boxes of belongings. That day, Malik would take those boxes with her as part of her dowry to her new home with Ahmad’s family in Deir al-Balah.

Almost everyone was awake and excited about the wedding. Her mother once again checked each item. Her father, while putting on his shoes, told the family where he was going: “I’m going to see if I can find some bread. After all, this is Malik’s last day with us, we need to prepare a delicious breakfast for our daughter!”

As Malik chuckled softly at her father’s words, she checked her phone again. This time, she wrote to Ahmad: “Good morning! I noticed you didn’t say good morning or send a message, Mr. Groom!” She was worried; she missed hearing Ahmad’s voice and, using the excuse that he might oversleep and miss his tasks, called him. The phone rang unanswered. It seemed Ahmad wasn’t planning to wake up anytime soon. Her mother came to check on her.

“Did he change his mind?”

“No, we were talking late last night; he’s probably just tired and sleeping!”

Her mother, as if suddenly remembering, raised an eyebrow and said, “Yes, I saw you. You had a blanket over your head and were talking until morning. Aren’t you embarrassed in front of your father!”

Malik changed the subject to calm her mother down: “Mom, Ahmad said he wants to find red roses for me. He knows how much I love roses, and he wants my bridal bouquet to be made of them!”

“Tell him, given our situation, we don’t expect anything from him. You shouldn’t expect anything either. God willing, you’ll be happy together.”

Malik was a second-year physiotherapy student, a 20-year-old girl, and Ahmad was a recent graduate in IT and web development, just turning 24. He had found a job in the market, worked in design, and had taken a week off for their wedding. They had gotten engaged a month ago, but even that short month was enough for Ahmad to win Malik’s heart completely. During these times of war, he had grown so fond of her that it felt as though there were no missiles or impending death lurking around the corner.

It was as if they were living in a romantic movie rather than in Gaza, where the smell of gunpowder and blood filled the air before anything else. Like other young men his age, Ahmad had bought Malik a necklace with the letter ‘A’ and promised that during their time apart, Malik would always wear it around her neck. On Eid al-Fitr, amidst heavy bombardments when no one dared leave their homes, Ahmad had traveled from Deir al-Balah to Khan Younis to surprise Malik.

Malik hadn’t expected Ahmad to come; she prayed he would stay safe indoors and that an Israeli drone wouldn’t target him in the streets or alleys. But when she went to the courtyard to wash clothes, she was shocked to see Ahmad standing behind the classroom door. He held a beautiful gift and was smiling.

“ Eid Mubarak, Miss Malik!”

“Ahmad, are you crazy? Why did you come? It’s dangerous!”

“I couldn’t celebrate Eid without seeing you!”

Malik snapped back to reality and took their ration of canned beans to prepare breakfast. Today, the sound of explosions didn’t scare her as they usually did. Today, she only wanted to live. It was as if all of Gaza had taken on the colors of life. She tried calling Ahmad again; he was such a heavy sleeper! Even from a hundred kilometers away, fear never left her heart. In normal circumstances in Gaza, if someone doesn’t answer their phone once, you’d suspect they’ve become a martyr. But Malik clung to Ahmad’s promise. Last night, while they were talking on the phone, Ahmad had said, “I won’t leave you alone for a moment, Malik!”

The bread in her father’s hands seemed stale, and he himself looked quite worn out. Her mother placed a piece of cheese on the table and complained, “Why did you take so long, old man?” Her father seemed not to hear anything, his eyes darting between Malik and her wedding dress, lost in thought.

Her mother spoke again: “Why aren’t you sitting at the table? We have a lot to do before Ahmad gets here in a few hours!” Her father’s trembling voice replied, “He’s not coming….” Malik’s eyes widened. She got up from the table and knelt in front of her father: “What?”

“The neighbors said their house was bombed last night; it seems they were injured.”

Malik lunged for her phone: “They’re lying, they’re lying! Look, his phone is ringing. If their house had been bombed, do you think his phone would ring…?” Her last words were incoherent. She screamed and spoke at the same time. She ran out of the house, and no one could stop her.

“I’m going to Deir al-Balah; Ahmad is just a heavy sleeper. I’ll wake him up. Today is our wedding day…” She screamed again.

A few shrouds were laid out on the ground. When she reached Ahmad, they opened the shroud for her. She wanted to know how Ahmad had become a martyr. Finally, someone answered: “He was conscious; we thought he would make it to the hospital. He recited the Shahada twice on my lap and passed away a few minutes later.”

Malik refused to accept it: “He’s sleeping! He slept late last night! Look, his face doesn’t even have a scratch. His body doesn’t have a single wound. How can you say he’s a martyr?! His hair is just a bit dusty; it’s okay, I’ll clean it myself. I need to wake him up; he has to put on his groom’s suit.”

It took several hours for Malik to finally understand what had happened. Relatives and guests who had been invited to the wedding arrived dressed in mourning clothes. Malik sat next to her wedding dress, making sure it didn’t wrinkle. She was still waiting for Ahmad. She wouldn’t put down her phone and kept sending messages: “Ahmad, it’s 8 o’clock. Aren’t you coming for me? I miss you. We agreed I’d wear white, and you’d wear black. Do you remember? Now I’m wearing a black shirt, and you’re in a white shroud! Ahmad, I notice you’re not replying to my messages! Wasn’t it a man’s promise? I told you I was scared of the war, and you promised to stay with me. Don’t forget to get me red roses…”

For me, people in Gaza aren’t just numbers that increase or decrease. These numbers have turned our human emotions into emotionless counters amidst this hellish war. But for me, it matters—even the 7,361st person who became a martyr in Gaza—who was he? How did he breathe his last? What were his dreams? What did he love?

I don’t count people by numbers. I want to count them through their stories and narratives. Perhaps these stories will awaken our weary and dormant consciences; more awake than just sympathizing and then returning to our own lives.

That’s why, among the newly announced names of martyrs, amid all those numbers, I sought out Ahmad. When I learned he was a groom-to-be, I wandered through the stories and memories left behind of him on what should have been his wedding day. Among all those who knew him even a little, I searched for traces of his unfulfilled dreams.

I messaged Malik, but I didn’t expect a reply from the newlywed bride who had buried her beloved. I simply pieced together fragments of their conversations and memories, writing their story—a love story that remained unfinished in Gaza.

fars

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Asia

Dual Burden on Working Women in Japan

by faeze mohammadi


Dr. Toyoko Morita, a professor at Japan’s Kagoshima University, warned that deep-rooted gender inequality and the “dual burden” faced by working women threaten Japan’s family structure and demographic future.

Speaking at the “Position of Families in Asia” forum on April 16, 2024, Dr. Morita highlighted systemic barriers to gender equality, despite Japan’s post-war legal reforms.

Historical Roots of Gender Inequality

Dr. Morita traced Japan’s gender disparities to its pre-World War II patriarchal system, where women lacked basic rights such as property ownership, inheritance, or autonomy over marriage decisions. “As depicted in the famous series Oshin, women were entirely subordinate to male family heads,” she noted. Even postwar constitutional reforms—which enshrined gender equality alongside pacifism and national sovereignty—failed to dismantle entrenched cultural norms.

Key Statistics:

  • Japan ranks 118th out of 146 nations in the Global Gender Gap Index (2023), lagging in political and economic participation.
  • Only 10% of parliamentary seats are held by women, far below the global average (20-40%).

While postwar laws granted women rights to education, work, and independent marriage, Dr. Morita emphasized that legal changes alone could not erase centuries of tradition. For example, Japan’s family registry system still requires married couples to share a single surname, effectively forcing women to abandon their maiden names.

Regional Disparities:

  • Urban centers like Tokyo show slightly more progressive attitudes, whereas smaller cities like Kagoshima retain traditional gender roles. “The gap resembles differences between Tehran and rural Iran,” she observed.

The Dual Burden: Career and Caregiving

Dr. Morita identified the “dual burden” as a critical issue for working women, particularly since the 1990s rise of dual-income households. Women face:

  1. Workplace Discrimination: Japan’s corporate culture favors men with uninterrupted careers. Women who pause work for childcare or elderly care face reduced wages and limited advancement.
  2. Primary Caregiving Duties: Women shoulder 80% of housework and childcare, even when employed full-time.

Demographic Consequences:

  • Declining birth rates and an aging population.
  • Rising rates of lifelong celibacy (approaching 30% among younger generations).
  • Growing reliance on foreign labor to offset workforce shortages.

Comparative Insights: Japan and Iran

Dr. Morita, who contributed to translating Iran’s Family Protection Law into Japanese, noted parallels in shifting gender dynamics. “In Iran, younger generations increasingly seek shared domestic responsibilities between spouses,” she said. However, she cautioned against idealized media portrayals of egalitarian families in Japan, stressing that real progress requires sustained cultural, legal, and economic efforts.

Pathways Forward

Dr. Morita called for:

  • Policy Reforms: Flexible work hours, subsidized childcare, and incentives for paternal leave.
  • Cultural Shifts: Challenging stereotypes through education and media representation.
  • Corporate Accountability: Mandating gender parity in leadership roles and pay transparency.

Final Note:
“Legal equality is meaningless without societal change,” Dr. Morita concluded. “Japan must reconcile its economic modernity with the urgent need to empower women—or risk irreversible demographic decline.”

Translated by Jahanbanu from Resa News Agency.

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