Thanks to the 2011 revolution, the visibility of women’s role in Yemen has greatly increased.

It attributed the ability to win the Nobel Peace Prize and the thousands of women who were willing to create change on the streets to the trust in Carmen. For reasons that were more political than anything else, the burning shame of cultural opposition against women’s participation in the public sphere quickly dissipated. In fact, political parties compete with each other based on the size and activity of their female presence. Even the “Islamic Reform Party,” which is considered the most conservative party in Yemen, has asked its female members to raise their voices against the previous regime as much as possible. Although women’s presence in the events of 2011 was influenced by political decisions, it has led to a change in the Yemeni people’s attitudes towards women and their public participation. This change has created a great opportunity and a suitable starting point for widespread and sustainable cultural changes, provided that educational institutions and political inclinations also support it.

Although Yemen has been a very conservative society where gender roles have been turned into norms, Yemeni people easily followed the leadership of women and stood behind them. Tawakkol Karman is a very tangible example of these types of women. According to psychologists, nations have a historical memory that is passed down from generation to generation. In Yemeni culture, figures such as Queen Sheba and Queen Arwa have always been a source of pride and honor.

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It was an honor. When Tawakkol Karman became the face of the 2011 protests, she was given the title “Queen of the New Wave”. This has led the nation’s memory towards the idea that the most glorious era of the country was when it was under the leadership of a woman, and this can well explain the rapid shift of women from followers to leaders. In fact, a female hero was needed to bridge the gap between the historical memory and the current situation of women in Yemen.

Of course, the constitution of Yemen guarantees equal rights for all citizens regardless of gender, religion, race, or ethnicity. Article 24 of this law states: “The government guarantees suitable opportunities for all citizens in political, economic, social, and cultural aspects and regulates laws to achieve this equality.” However, until recently, the social and political system has been discriminatory in favor of white Muslim men. Women, people of color, and Jews were often excluded from political activities and decision-making roles. It should be noted that the women’s movement in Yemen has two different histories. In South Yemen, women can participate in public events due to the socialist culture, especially through the Yemeni Women’s Union, which was founded in 1968. Women in South Yemen participated in protests against British occupation and events supported by political parties. However, the situation was very different in North Yemen, where women had no participation in the political and public spheres. When the unification of North and South was announced in

Even until present time, official educational systems, through official and unofficial institutions, and through mass communication tools, have promoted stereotypical gender roles and have involved and integrated the masses in political education.

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They have not supported. For example, Arabic textbooks are repeating a scenario in which the mother is cooking, the father is at work, the daughter is sewing, and the son is playing football. Therefore, creating an understanding and perception of what is happening has been entrusted to individuals and their networks.

Of course, it is highly likely that women in Yemen have a greater presence in decision-making positions compared to other countries in the Persian Gulf region. For example, women in Yemen have the right to vote and can run for elections, which is in stark contrast to women in other Persian Gulf countries who are still struggling to have their rights recognized. This is evident in the gender gap report. “سلام”

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The year 2011, which was declared by the World Economic Forum.

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Yemen is ranked 131st in terms of women’s empowerment, which is one rank higher than its wealthy neighbors, Saudi Arabia and Qatar.

Currently, there are three women in the coalition government and women make up 25% of the transitional structures responsible for shaping the country’s future. However, a survey conducted by the Arab-European Center for Research and Policy Studies shows that…

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The fact that it took place in Paris shows that although women in the entire region participated in the Arab Spring, they were sidelined in the transitional stages afterwards. This contradiction can be explained by the unique circumstances for women in Yemen, where they have been given special consideration. This means that while in other Arab countries, Islamic movements were under oppression and pressure, and when they came to power, their first attempt was to end some of the secular practices in their country, the Islamic movement in Yemen had a lot of popularity even before the 2011 revolution.

The presence of Yemeni women in the social sphere prior to the outbreak of protests was very limited compared to countries like Tunisia and Egypt. Therefore, when women were accepted as revolutionary heroes, it created a sense of national victory. When the political scene was in chaos, women were seen and they themselves were eager to be part of the decision-making process. However, the joy and excitement experienced by the people of Yemen, especially among the youth due to the change in regime, can work against the country’s evolution towards democracy, as they quickly gained a sense of empowerment and regime change. These feelings can hide the fact that they lack real experience, organizational skills, or even strategy or vision. As a result, this superficial involvement in politics can be detrimental.

It can be as dangerous as not getting involved because the perspectives and situations of new politicians can easily be manipulated by experienced politicians.

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Manipulation should be avoided. In this way, there can be no sustainable empowerment for women. Sustainable empowerment requires real change in social and economic infrastructure, such as access to resources, passing laws against discrimination, reforming the education system, and more. Furthermore, it requires a cultural shift to change traditional stereotypes and values.