The Strong Independent Woman (SIW): Satire, Slogans, and Social Spectacle {Reflections Redeemed}
Introduction: Between Belief and Bias
Something I once read said, “If you believe everything you read, don’t read.” With or against being the famous slogan out there for women to celebrate their uniqueness, some insights about this slogan are controversial (what isn’t, and who isn’t?).
So, am I going to talk from a feminist background or an academic feminist background? Well, these articles are just reflections of the writer (c’est moi, oui). From one paragraph to another, there might be some facts—but again, this is an opinionated piece. (Yes, I’m biased toward what I write; you are not delusional.)
You can correct the facts, not my opinions. Still, you can disagree, of course. You can even attack the opinion, and I would love a heated debate with you sometime. Send me an email if interested—the invitation is open, though approval is not guaranteed (but likely, with love).
The Concept of the “Strong Independent Woman”
Let’s be upfront: I very much believe in the concept of the strong independent woman (period).
This might sound supportive of the global women’s rights movement and its many slogans, but here’s the twist—the ones who actually believe in this concept are very few. The rest are advocates in name, everywhere and nowhere at once. The slogan itself has become almost sarcastic, an echo of something once powerful but now overused.
Am I talking about the Arab region? Not specifically. It applies abroad too. Yet, it’s less common to find true believers—more likely, we find advocates using disheveled outfits to “prove” rebellion. I appreciate the effort to look undone to signal empowerment. Still, I also recognize nonsense—academic and activist alike—performed loudly under the banner of “feminism.”
Feminism, Anger, and Aesthetics
The SIW image often includes nudity, protest art, and what I call the “angry breasts” phenomenon—bodies used as defiance. But how do these acts translate to the everyday struggle of being a woman? Does the “liberation” of the bra truly symbolize freedom? Perhaps it’s a performance of independence rather than its embodiment.
Equally, there’s the chic version: the sophisticated woman hungry for power and validation. She’s the media diva craving visibility, crafting speeches about humility while overacting modesty. The performative layers are endless.
True Independence vs. Performed Power
My perception of true SIW aligns with the few who live their strength, not those who merely sell it.
Some believe in knowledge and comprehension; others mimic their role models and recite quotes they don’t grasp. Both are loud, but not everyone buys what they sell. Work on selling words—or whatever it is you sell—but authenticity will remain the rarest currency.
The Egyptian Context: Layers of Labor and Class
In Egypt, the SIW ideal splits into three archetypes:
The Financially Independent — women who work to sustain their lives and families. This includes most of us, across classes.
The Status Seekers — those working for image and social rank, often compromising personal relationships in the process.
The Self-Proclaimed “Self-Made” — those who inherit opportunity but preach about struggle, narrating startup fairy tales for TEDx invitations.
For the latter group, sympathy is hard to earn when performance replaces sincerity. Their struggle stories are exaggerated to the point of satire—heroic narratives of hardship funded by privilege.
Feminism in the Egyptian Public Space
Feminism in Egypt manifests across all social classes. I see SIW in women enduring exploitative work environments, in single mothers with no support systems, and in those resisting the patriarchal norms embedded within family and bureaucracy alike.
I also see performative feminism—loud, sponsored, and detached from real hardship. The contrast between genuine resilience and curated activism couldn’t be starker.
What SIW Is Not
So no, I don’t recognize angry protests, “no-shaving” trends, messy aesthetics, or overfunded organizations as the essence of strong independent women. These are byproducts of monetized ideologies.
Maybe someday, they’ll publish a study about the psychological and social implications of the No Bra Act. Until then, I’ll keep recognizing strength in quieter places—where endurance, not exhibition, defines independence.
References (APA 7th Edition)
Ahmed, L. (1992). Women and Gender in Islam: Historical Roots of a Modern Debate. Yale University Press.
Butler, J. (1990). Gender Trouble: Feminism and the Subversion of Identity. Routledge.
El Saadawi, N. (2007). The Hidden Face of Eve: Women in the Arab World. Zed Books.
hooks, b. (2000). Feminism is for Everybody: Passionate Politics. South End Press.
Tadros, M. (2016). Resistance, Revolt, and Gender Justice in Egypt. Syracuse University Press.
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