Tag Archives: anti-sexist

Tunisia’s rap revolution: 5 women who are redefining hip-hop

A female rapper performing outdoors at night, wearing a purple top and camouflage pants, with urban scenery in the background.
Snapshot from Medusa’s music video for the song ‘Harissa‘.

Jyhene Kebsi, Macquarie University

Women rappers were not really a feature of Tunisia’s typically masculine and chauvinist hip-hop scene until the revolution that overthrew Zine al-Abidine Ben Ali in 2011.

Now there are several politically conscious female voices rising in the rap scene. Gender studies scholar Jyhene Kebsi has published a research paper on how their lyrics highlight the multiple inequalities that women in Tunisia – and the world – must overcome.


How have male Tunisian rappers generally treated women in their songs and videos?

The gender politics of Tunisian men’s rap is complex, but we can talk about one of its tendencies. Although there are men who’ve supported their female colleagues and collaborated with them on songs, their portrayals tend to lump women into one of two groups: virtuous or promiscuous; madonnas or whores.

This is clear in their use of obscene words that aim to degrade the “fallen” women they rap about. Their sexual references can be seen as a way to debase the “easy girls and immoral women” who challenge patriarchal norms.

This is in sharp contrast to the love and indebtedness they express towards their mothers and sisters. In contrast to western rap, the mother figure is central in Tunisian rap.

The sacredness of the mother in Tunisian Muslim culture is seen in songs full of gratitude towards those who brought them into the world.

Their reliance on this male-centred division between “respectable” and “unrespectable” women spreads a toxic masculinity that supports harmful gender stereotypes.

This strengthens men’s social dominance and their policing of women’s bodies. Having said that, it is very important to highlight that sexism is not limited to the Arab rap scene. As I explain in my paper, many western male rappers objectify, humiliate and degrade women in their songs too.

Who are the four female rappers you discuss?

The four Tunisian women rappers I analyse are Sabrina, Medusa, Queen Nesrine and Tuny Girl.

There’s a common perception that Medusa was Tunisia’s first female rapper. In reality, Sabrina began performing rap in 2007 and Tunisia’s other female artists joined the rap scene after the 2011 revolution.

Medusa is Tunisia’s most famous female rapper in the west – her migration to France boosted her international profile. Although Tuny Girl and Queen Nesrine have not gained the fame of Medusa or Sabrina, they’ve released powerful feminist songs that criticise the status quo in post-revolutionary Tunisia.

These artists have mainly relied on digital media to share their songs with the public through social platforms like YouTube and Facebook. Unfortunately, all four of them have faced opposition because they’re women.

Rap is considered a masculine musical genre. Tunisian women’s initial entry into this male-dominated world was not easily accepted. Attitudes towards female rappers have evolved thanks to women’s gradual success in attracting a larger fan base.

But these four artists share a strong resistance to sexism. Most importantly, while being aware of patriarchal pressures, they’re conscious of the many different forms of oppression that intersect to keep women less equal than men.

This is evident in their songs, which reflect a strong awareness of intersectionality.

What is intersesectionality?

The black US feminist Kimberle Crenshaw coined the term “intersectionality” in 1989 to describe the double discrimination of sexism and racism faced by black women. So, she used the term to discuss the multiple forms of inequality that compound themselves and create interlocking obstacles that shape black women’s experiences of discrimination.

Intersectionality highlights the experiences of multiple forms of discrimination when these categories of social identity interact with and shape one another.

We see an understanding of intersectionality in a song like Hold On, where Medusa raps about illiteracy, political struggle and motherhood:

I am watching the floating misery / Illiteracy has spread and made us go from one extreme to the other / Where is the freedom for which activists struggled? / I am the free Tunisian who exposed their chest to bullets / I am the mother, the mother of the martyr who has not gotten his revenge.

Or, in her song Arahdli, Sabrina raps about a range of social ills:

Leave me alone / The police catch you and harm you / Don’t believe the corrupt state / Unemployment and poverty will not make you happy.

I found that what Medusa, Sabrina, Queen Nesrine and Tuny Girl have in common is their rejection of, as Crenshaw puts it, the “single-axis framework”. The one-sided narrative that reduces women’s problems solely to men and patriarchy.

Instead, these artists highlight the damaging impact – for women – of the intersection of gender inequality, political corruption, unjust laws, ineffective local policies, the collapse of Tunisia’s economy and the country’s weak position in the global geopolitical landscape.

Their songs are united in their recognition that Tunisian women’s lives are shaped by all these overlapping power structures, exposing them to marginalisation and discrimination.

So, their songs identify hidden, interrelated structural barriers to their freedom. Misogyny is just one element that needs to be considered alongside other local and global issues when we discuss gender politics in Tunisia.

What other new trends are female rappers ushering in?

Women are at the forefront of innovation in Tunisian rap. Take Lully Snake. She’s a Tunisian-Algerian rapper based in Tunisia. This 24-year-old artist was previously a breakdancer. Her passion for hip-hop culture and her love for US artists like Tupac, Kool G Rap, Queen Latifah and Foxy Brown led her to start rapping.

Like all Tunisian women rappers, she considers her entry into rap to have been a long and difficult journey. Starting in 2019, her first song was only released in 2024.

Lully Snake first uploaded her debut song Zabatna Kida on Instagram. Its uniqueness lies in its combination of rap and mahraganat, an Egyptian street music that emerged in Cairo’s ghettos. Its success encouraged her to carry on rapping in both Tunisian and Egyptian, alongside other western languages and Maghrebi dialects.

Lully Snake’s experimentation proves that female rappers are innovating while spreading messages that empower women. This has ultimately enriched Tunisian rap.

Jyhene Kebsi, Director of Learning & Teaching (Gender Studies), Macquarie University

This article is republished from The Conversation under a Creative Commons license. Read the original article.

Their anti-rape performance went viral globally. What next for LASTESIS?

LASTESIS was part of a progressive movement in Chile. Then voters rejected the country’s new constitution. So now what?

Sibila Sotomayor, Dafne Valdés and Paula Cometa, members of LASTESIS, in Valparaiso, Chile | Courtesy of Maca Jo

This article was written by Naomi Larsson Piñeda and published under a Creative Commons Attribution-NonCommercial 4.0 International licence.


Back in November 2019, a group of women took over the streets of Valparaiso, Chile. Moving their bodies in unison, they chanted words that would go on to resonate with hundreds of thousands of people across the world.

This performance by the collective LASTESIS (The Thesis) became a global feminist anthem within days. Blindfolded and wearing the green scarves of the Latin American abortion rights movement, they called out patriarchal and state violence against women. “It’s not my fault, not where I was, not what I wore… the rapist is you. It’s the police, it’s the judges,” they cried.

These words are “absolutely global”, LASTESIS tell openDemocracy over a blurry WhatsApp call. “When people asked us why we think this performance went viral, we say we don’t know, but probably because patriarchal violence, and specifically the sexual violence that we denounce in this performance, is everywhere.”

‘Un violador en tu camino’ (‘A Rapist in Your Path’) spread across Latin America and very soon the rest of the world. Performances took place in Poland, Kenya, to the UK, even outside the trial of convicted sex offender Harvey Weinstein. It’s believed that it was performed in about 200 cities globally, with the countries translating LASTESIS’ words into their own languages.

They add: “It’s incredible for us to see, despite our cultural and linguistic differences, that we can always connect.

“The way of approaching the subject may be different, or how we relate, but the problem is the same. On the one hand it makes you feel part of a much broader, transcultural, cross-border, underground community, but on the other hand it is very depressing to see that the work needs to be done everywhere.”

‘Un violador en tu camino’ performed in Valparaíso in November 2019 | Courtesy of Camila R. Hidalgo

In the wake of ‘Un violador en tu camino’, and while shut inside their homes as the pandemic closed the world down, LASTESIS wrote their first manifesto, ‘Quemar el miedo’ (‘Set Fear on Fire’). It is a fierce, raw testimony of what drives them as a collective, but also an angry account of the violence and struggles they face as Chilean women, as Latin American women: they are daughters of political refugees, they have had illegal abortions, they have raised children alone, they have been abused, they have been persecuted for speaking their minds. But like their viral performance, the manifesto speaks to an intersectional, cross-border struggle.

“[We show] that there’s a feminist network with its own causes and its own fights, but also with common causes. We can communicate in different ways but we can work together to solve things together,” they say.

LASTESIS are speaking to me as they sit together in a corridor between panel talks at a New York University. Daffne Valdés Vargas, Paula Cometa Stange, Sibila Sotomayor van Rysseghem (a fourth member, Lea Cáceres, left the group a few years ago) are in the United States to celebrate the launch of ‘Set Fear on Fire’, the new translation that will bring their feminist writing to the English-speaking world. As a collective, Daffne, Paula and Sibila prefer to speak as one. In their book, they write as “we”, not as individuals, which backs up their call for a unified feminist struggle.

They’re all close friends, having met years ago while studying; but their relationship feels exactly as you would define ‘collective’. It is one of mutual respect and love, but they also have a level of understanding and ease between one another that feels deeper than many familiar relationships.

All artists and creatives, they formed LASTESIS in 2017 to engage feminist theory and activism through art and performance. Their work is based on feminist thinkers such as Silvia Federici, who critiqued the joint forces of capitalism and patriarchy that feed off oppression. ‘Un Violador en tu Camino’ builds on the work of Rita Segato and Virginie Despentes and their exposure of sexual violence as a political issue.

“We chose this way of expressing ourselves and working because we believe in art as a tool for social transformation,” they say, adding that the medium of performance “allows you to transmit ideas, transmit demands, but also pass them through the body. Not all people can relate to words in the same way, but the language of the body… is another form of communication.”

The performances (which can be most simply explained as the expression of themes and ideas through lyrics and movement) are clear and powerful, dissecting issues such as police brutality, to the complexities of abortion and fight for reproductive rights.

‘Set Fear on Fire’ includes the lyrics of past performances, and although every word written then is still relevant, so much has changed. The world of 2019 feels very distant – especially for many Chileans.

LASTESIS first performed ‘Un violador en tu camino’ within the context of a historic social uprising that saw people of all ages and identities across the country protest against inequality.

Read also: ‘The Violator Is You’ Women In Chile Perform A Protest Chant

For a time, millions were trying to erase the neoliberal and violent hangovers of its past dictatorship. There were glimmers of hope: the right-wing billionaire president Sebastián Piñera was replaced by leftist millennial Gabriel Boric. The protests demanded the rewriting of the country’s Pinochet-era constitution, and the proposed alternative was viewed as one of the most progressive in the world. But it was rejected by 62% of the citizens last year.

“We’re in a much more depressing time now, but the ideas in this book are still topical,” they say.

“There’s a whole chapter dedicated to the abortion rights that the new constitution was going to guarantee. But that was then rejected, and now we’re starting again at ground zero.”

This month, Chile launched a fresh attempt – less inclusive and with an expected more moderate outcome – to come up with a new constitution, with a group of experts appointed by the Congress to work on a preliminary draft of 12 constitutional bases within the next three months. This document will set the groundwork for a 50-member constitutional council to be elected by popular vote in May. The council should achieve a final text for a vote of approval or rejection in December.

Since the 2022 repeal of Roe v Wade, the ruling that had enshrined the right to abortion in the US, “we’ve seen more losses of rights than gains… As feminists we have to always be alert,” they add. “On the other hand, in Argentina, for example, abortion was legalised. So we’ve also had an important victory, but it derives from a very powerful level of organising they were doing for almost 15 years.”

The book’s English version acknowledges this international, shared struggle; the group’s calls for safe and legal access to abortion and their criticisms of the capitalist structures supporting patriarchal violence resonate beyond borders. But the movement of these ideas has another level of significance. As they write in the updated prologue: “Our bodies remain in the South, but our convictions and many of our uncertainties migrate to the North.”

“With all the criticisms we have of the English-speaking colonial linguistic hegemony, it’s equally a reality that this [book] will allow our ideas to migrate north… when most translations come from the North to the South,” they say. “So this movement also seems important for the feminist struggle in the South.”

The fact that they were invited to New York to celebrate the launch of ‘Set Fear on Fire’ feels especially significant, particularly as Latines. “Our ideas travel here but in the meantime there are many people who are physically emigrating and are not well received – they’re received with precisely all of this violence that we denounce in this book,” LASTESIS say. “So it is a bit of a statement knowing that this book was going to reach the north and reminding them of the policies of exclusion and violence that are happening at this very moment on its borders.”

LASTESIS want to leave open the “invitation for people to get a bit more angry”, as indifference sustains the status quo, they argue. “The lack of empathy allows everything to continue as it is, reproducing this violence and oppression that have simply been normalised. And thanks to rage we can mobilise ourselves, and also mobilise the world.”

New Book Highlights The Work Of Women In Music

Rewriting or editing written history is a daunting task. Unfortunately though, it is a necessary one. What children learn about the world today, is more often than not based on information put together by men. And so the information tenda to be one-sided, lacking and sometimes literally false.

See also: New Interview Series Shines A Light On Women In The Music Business

A new book intends to help a new narrative find ground. This Woman’s Work: Essays on Music is edited by Kim Gordon and Sinéad Gleeson and it features essays by musicians and music journalists about the genre-breakers, the experimentalists and the women who mixed music and activism.

This Woman’s Work seeks to confront the male dominance and sexism that have been hard-coded in the canons of music, literature, and film and has forced women to fight pigeon-holing or being side-lined by carving out their own space.”

According to the book’s press release these women seek to shatter the dominating narrative and one can only imagine how that can empower and motivate young women of the future to venture fearlessly into the creative arts.

“Women have to speak up, to shout louder to tell their story – like the auteurs and ground-breakers featured in this collection, including: Anne Enright on Laurie Anderson; Megan Jasper on her ground-breaking work with Sub Pop; Margo Jefferson on Bud Powell and Ella Fitzgerald; and Fatima Bhutto on music and dictatorship.”

This Woman’s Work: Essays on Music is released on April 7 by White Rabbit.