Reports that women have formed their own brigade within the Islamic State of Iraq and al-Sham (ISIS) have confounded experts -- and worried them. For many, the idea of women as violent extremists seems paradoxical. After all, why should women want to join a political struggle that so blatantly oppresses them?
That question reveals more about the experts than the fighters. Those who ask it assume, first, that women are more peaceful than men by nature; and second, that women who participate in armed rebellion are little more than cannon fodder in a man’s game, fighting foolishly for a movement that will not benefit them. As the women of ISIS prove, both assumptions are false.
To understand the women of ISIS and their motivations, it helps to place them in their historical context, among the legions of women in El Salvador, Eritrea, Nepal, Peru, and Sri Lanka who voluntarily joined violent movements and militias, sometimes even as highly ranked officers. In each of these cases, women joined for the same basic reasons as men. Living in deeply conservative social spaces, they faced constant threats to their ethnic, religious, or political identities -- and it was typically those threats, rather than any grievances rooted in gender, that persuaded them to take up arms.
ISIS’ particularly inhumane violence can obscure the fact that the conflict in Iraq is also rooted in identity: at its base, the fight is a sectarian struggle between Sunni and Shiite Muslims, with several smaller minorities caught in between. It makes sense, therefore, that the all-female al Khansaa Brigade of ISIS relies heavily on identity politics for recruitment, targeting young women who feel oppressed as Sunni Muslims. Indeed, anonymous fatwas calling for single women to join the fight for an Islamic caliphate have been attractive enough to draw women to ISIS from beyond the region.
If policymakers overlook such motivations, treating female fighters as nothing more than instruments of male leadership, they will find it difficult to prevent recent op-ed, countering radical narratives requires understanding the radicalized.
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