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This website uses cookies to enhance user navigation and to collect statistical data.For more information please click on the following our cookie policy.(This, too, has precedents, including at the hands of the Muslim Brotherhood in Egypt.) Finally, released back to Tunisia, Lamia has been to a doctor finding that she is five months pregnant.Both she and her unborn are carrying the AIDS virus.The pride in her voice can’t go unnoticed and for her it was a long battle, “all these products, all these chemicals, they damage your hair and they damage you on the inside”, she continues “I believe that black women’s natural hair is a statement, an identity, an act of resistance against the eurocentric beauty standards”.Rania who is in her mid 20s, studying International Relations and has a part time job at a local bakery, confirms this with a twist in her story: “I like to wear braids, they make me feel authentic.” But her tone shifts to a more rigid one, “do you believe that there’s only one beauty shop that caters to our needs, and it does not offer the complete services, so as a result I may end up asking my friends to bring me products from abroad, the situation is really frustrating.”Some cases, can be worse.

The shame, non-blacks bring you in their weddings to protect them from the evil eye and black magic; and non-black men marry you to get rid of bad luck and heal their souls, so dehumanizing, so repulsive.” The atmosphere grows intense but the sadness can’t be ignored: “I have become weary of non blacks, how do they see me, it is really heartbreaking.” “That Woman is not me”Maha insists that “while the Tunisian government and segments of society pride themselves in theirrecord regarding women’s rights, Tunisia’s feminism is selective and is pushing black women's narratives as they suffer from systematic oppression instead of giving them more space.” No time to breathe, she effortlessly continues, “while we are only called when it is a public holiday related to slavery or racism, we are excluded from seminars and conferences related to feminism.She declares: “salvation, for black women, is black feminism” which defines as “feminism that can only be done by black women for black women in order to attain socio-economic and political justice.Indeed, as the backbone of their community, black Tunisian women’s bodies and contributions must be celebrated and cared for instead of being alienated, excluded and minimized to a mere object and I stand firmly by these words” she loudly declares.I watch them and I just say that woman is not me.” Maha says this with anger building up in her voice, or perhaps it is the frustration that wore these women out. Even if they are strangers to one another, they are united by the stories of their identities .

She then recalls repeated incidents that confirmed her doubts: “none would interact with me when I post something about the marginalization of black women on social media groups dedicated to feminism, but when it is your ‘mainstream feminism’, everyone is debating and interacting with one another and I am ignored or ridiculed by fellow feminists who don’t believe our stories.” “But where do we go from here? But Maha is done with questions and wants a radical movement based on proactive actions.

According to reporters, who went to interview Lamia at her home, the young woman began her story by saying that in 2011 she became religious, after watching an Islamic program; among other things, she took to wearing the hijab and came to believe that going out in public was a sin.

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