On October 21, 2015, the Institute of Africa of the Russian Academy of Sciences hosted a round table discussion on: "Terrorism and violence in the East and Africa. Gender aspects", conducted by the heads of the gender group N. L. Krylova and N. A. Ksenofontova. More than twenty reports and presentations were read, which caused a wide discussion, which was attended by employees of academic research centers (Institute of Africa, Institute of Oriental Studies, Institute of State and Law, Institute of Ethnology and Anthropology), representatives of educational institutions (RUDN University, Kutafin University, Yaroslavl State University named after P. G. Demidov). foreign ministers , diplomats, employees of public and government organizations (Moscow House of Compatriots under the Government of Moscow, Council on Foreign Relations under the President of the Russian Federation).

N. L. Krylova (IAfr), in her opening remarks, stressed that the choice of the topic was due not only to the activation of various terrorist organizations (especially Islamic ones, such as ISIL) around the world in recent years, but also to the serious concern of society about the strengthening and widespread aggressive behavior of individuals and entire groups aimed at: against both the individual and societies in general. First of all, it concerns such gender imbalance as violence against women and children. Numerous scientific studies, publications in the press and in social networks, sociological and demographic data published by government organizations in various countries are aimed at finding out the causes of such an anti-social phenomenon. Especially depressing is the fact that many girls and women not only from Arab countries, but also from Europe and Russia join various terrorist movements such as the "Islamic State". The participants of the round table were called upon to understand this phenomenon and find the roots of these phenomena.

Most of the presentations focused on the current situation in African countries, as this part of the world is called the "continent of conflict", where today there are more than a dozen armed confrontations, involving up to a third of the entire population of Africa, and women and children who are subjected to violence, inhuman treatment and physical destruction are the most vulnerable and suffering.

As emphasized in the report " Aggression among hunter-gatherers in Africa. Based on the example of modern Hadzapi in Tanzania " A. A. Kazankov, the destructive aspects of this trend of human behavior appear to be one of the main problems of the international community. It is enough to recall, for example, the conflicts in Vietnam, Ethiopia, Eritrea, Somalia, Afghanistan, Cameroon, Rwanda, Bosnia, Angola, Sierra Leone, Transdniestria, Chechnya, etc. According to A. A. Kazankov, many researchers believe that aggression towards members of their own species is an immanent property of Homo sapiens, which this species will never be able to overcome. The author of the report casts doubt on this postulate, saying that ethnography knows examples of societies in which, for various reasons, open manifestations of aggression were minimized, for example, among the Hadzapis of Tanzania, who live in a natural environment with low ecological productivity, namely in the semi-desert. The lack of aggression or a very low level of aggression in these societies was probably dictated by the instinct of self-preservation. Relative peacefulness was preferable for their survival and harmonious existence with the surrounding world. Pointing out the causal relationship between extreme environments and low levels of aggressiveness within societies and between different societies. A. Kazankov admits that this pattern seems to work only at the hunter-gatherer level of socio-economic development. Thus, semi-desert pastoralists do not have a low level of intercommunal aggression. It can be considered proven, using the data of ethnologists, that examples of tough aggressive behavior are found in abundance.

Sources and genesis of aggression topic of the report by N. A. Ksenofontova (IAfr) " Aggression as a gender category. From domestic violence to the tragedy of September 11, 2001."-

Natalia A. KSENOFONTOVA-Candidate of Historical Sciences, Head of the Department of the Institute of Africa of the Russian Academy of Sciences, galina.terenina@inafr.ru.

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It suggests that the state of aggression in relations between human individuals, in particular between the sexes, has emerged since the formation of human communities, when there was an intense struggle for the conquest of territories, pastures, cities and women. The violence used in this case was an unavoidable act of coercion, a means of exercising power and domination, moving towards achieving the goal by any means necessary. Reviewing the history of mankind from ancient times to the present, N. A. Ksenofontova came to the conclusion that all economic, social, political, ideological and religious contradictions are gender-coded. Not only do they have different effects on men and women, but they are also largely embodied through the order of relations between the sexes, and in doing so, they rearrange these relations and the generally accepted forms of masculinity and femininity.

Gender differences and contradictions were clearly manifested and sharpened during the formation of patriarchy, which became dominant for many centuries in most cultures and civilizations. Patriarchy is an institutionalized system of gender hierarchy, which is based on the idea of masculine power and subordination of the other half of humanity, i.e. women, to it. According to Simone de Beauvoir, a woman in patriarchy is represented as an inferior being, like an inanimate thing, a negative of a man, when faced with which the male identity increases its power. V. N. Kirillina described all this as a conflict interaction between the sexes, which not only determines and regulates gender relations, but also affects the principles of building social and other relations. The fear of men to lose their masculine-domineering traits, to lose themselves in another person (in a woman, for example), to lose power and destroy the closed world of male culture - motivates their aggressive behavior, which has the character of self-defense and self-affirmation. In an effort to eliminate the active principle in the fairer sex and prevent them from breaking out of the fetters of gender norms and stereotypes, the bearers of the principles of patriarchy developed a special line of behavior at the dawn of human history, which was based on rejection and wariness, which took the form of aggression. According to Karen Horney, the nature of this emotion is based on aggression towards the "Other"," Different", "Unlike", which extends not only to women, but also to any other object (a lower-ranking person on the social ladder, a representative of a different race, nationality, religion, political views, sexual orientation, etc.)..

As studies by historians, ethnologists, and sociologists show, militarized societies that wage frequent wars of conquest or practice terrorism have a high degree of segregation between the sexes, and the status of men (masculinity and male superiority) is sharply increased. These days, this is the policy of members of terrorist organizations like the Taliban and the Islamic State. According to the American researcher Z. Eisenstein, the masculine militaristic mentality, always striving for the indispensable male domination, dominates on both sides of the divide./The West, where there are equally common, albeit expressed in different ways, relations concerning male privileges.

Thus, the aggressive nature of a society based on patriarchy persists in the modern world. These societies are dominated by repressive sexual morality and social aggression towards women, who show a desire to break gender boundaries and achieve a change in their gender status, since this destroys the centuries-old model of patriarchy, the foundation of which rests on the hierarchy of relations between the sexes with a male dominant.

The reports of I. G. Rybalkina (IAfr) "Problems of violence in African families" and T. V. Ayo-Pimanova ("What it means to be a woman in Ivory Coast"), who has lived in Africa for more than forty years, provide a detailed analysis of the evolution of family relations over the last decades of the XX century. and the beginning of the XXI century. They noted that the role, functions and significance of the family as a social unit of society have undergone significant changes. There is no doubt that the family is still the most reliable institution, where every African feels protected from extreme situations associated with both natural factors (drought, flood, epizootics, epidemics, famine, etc.) and social upheavals of any level. The family mainly instills in the child the skills necessary for relationships between members of the family and village communities and for performing certain gender roles. However, in Africa, in the countries of the East, as well as on other continents, the family undergoes constant transformation as a result of the influence of social, economic, political internal factors and global world processes. The institution of the family is in a difficult situation: on the one hand, there are still strong traditional norms and stereotypes of behavior between its members,

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On the other hand, the influence of modern factors, including urban culture and European civilization, is great, which entails not only the deformation of traditional values and ties, but also changes in the ratio of gender roles. It is often in the family that not only the rights of its weaker and lower-ranking members are infringed, but also direct violence is carried out against them, which takes a variety of forms.

This was confirmed in the speeches of literary critics S. V. Prozhogina (Institute of History of the Russian Academy of Sciences), N. Y. Ilina (Kutafin University) and N. N. Naidenova (RUDN University), who study the works of Francophone and English-speaking writers and women writers of North and Tropical Africa. In the societies they describe, violence against women and children is regarded primarily as a social regulator that forces us to follow traditional norms and stereotypes of gender behavior that have been formed over the centuries. In addition, as N. V. Sukhov (IB RAS) retaliated in his report " Gender-based violence in a transitional society (on the example of Morocco)", who for many years observed the life of the indigenous inhabitants of this country, even domestic slavery is practiced, when a young girl from poor strata of society is taken into the family as a servant who more closely resembles a slave because she is being treated very harshly. However, in many African family communities, their own wives and daughters are also subjected to aggression, which is often regarded as a thing, as a bargaining chip in inter-communal and inter-clan relations. From the lips of Africans, you can sometimes hear such an assessment of their life partners:"She is not a person."

S. V. Prozhogina in her report "And the night lasts longer than a century" showed that such acts of aggression and violence by men against women serve as mechanisms for strengthening masculine power within both the family and society as a whole. To prevent wives and daughters from negatively influencing their fathers, husbands, and sons, various rites are performed to "reject a woman" from the male world, up to"putting a brand on her womb". If the family was waiting for the birth of a boy, and an unwanted daughter appeared, the parent artificially "turned" her into a representative of the opposite gender: they swaddled her breasts, dressed her, and raised her as a boy. And the woman had no choice but to submit to circumstances or commit suicide. Suicide in this case can be considered not only as gaining her freedom, but above all as a mediated form of violence against the body and soul of an African woman.

There was another way - running away from the family and marrying a poor groom, as happened with Efuru, the heroine of the novel by the famous African writer F. P. Blavatsky. Nwapa, as narrated by N. Y. Ilyina in the report "Writers of Nigeria on the complexity of women's fate". In this work, there is another form of violence against a woman. Although Efur managed to escape from her community, she was not able to escape such a painful and humiliating procedure as circumcision, which is widespread in many African countries to this day. As a result, many women die, as the rite is most often performed in unsanitary conditions without the use of antiseptics.

N. S. Naidenova in her report "The Female Face of the African Renaissance in the novel by Cameroonian writer L. Miano" reviewed her work " Scarlet Dawn. The Cry of Sankofa". In the Akan language, "sankofa" means "return to your roots," or " return for what belongs to you." The sankofa is a mystical bird whose gaze is directed back, and in its beak an egg is held, symbolizing the future. The writer, being in search of the sources of evil and violence (during the slave trade and civil interethnic wars, in the confrontation of fellow tribesmen with any outsider with his different culture and customs), sees as their main reason the oblivion of the past, the departure from the collective consciousness of the experienced grief and tragedies.

Investigating various causes and types of aggression towards those who differ in some ways in customs, culture, and gender, it should be noted that in addition to physical and psychological forced influence on a person in general and on a woman in particular, there is also no less painful intellectual violence, as discussed in the report of N. E. Khokholkova (YarGU) "Afrocentric feminism: the concept of intellectual violence", considered by the author in the discourse of an actively developing feminist theory, which is aimed at rethinking the gender aspect of such aggressive actions. Since the scientific literature has not yet developed a clear definition of this concept, the speaker suggests the following definition: intellectual violence-deliberate manipulation of the behavior of an individual (or society) in the cognitive sphere, forcing to accept paradigms, value judgments and stereotypes. And this applies not only to relationships between people, but also between people and societies of different levels, between cultures and civilizations.

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Especially acute, since the last third of the XX century, i.e. in the postcolonial period, was the question of the need to eliminate the intellectual pressure of the West with its immutable values and moral and ethical norms on Asia, Africa and other third world countries. Such a protest movement took shape in the concept of orientalism (its author is an American of Palestinian origin, Edward Wali Said), the main content of which is to get rid of many stereotypes associated with the interpretation of history and culture. This ideological trend has become a platform for the development of radical revisionist concepts, including the theory of Afrocentric feminism. Within its framework, the concept of intellectual violence received a fundamentally new justification. Based on the postulates of Afrocentrism - this racial-nationalist ideology of the black elite of the United States, which sets itself the task of rehabilitating and consolidating the African-American population, its culture, and finding its true identity, the followers of these views wanted to achieve the "decolonization of consciousness" of this part of the country's population and, above all, women.

The author of the concept of Afrocentric feminism is Professor of sociology at the University of Maryland P. H. Collins, who in her book" Black feminist Thought: knowledge, Consciousness, and the Politics of empowerment "(1990) put forward three main initial postulates: "The tender should not be considered regardless of race"; "The roots of the African-American philosophical tradition should be found in Africa"; " Black women were and often still are victims of intellectual violence."

Polemicizing with European and American feminist theorists, P. H. Collins states the uniqueness of the fate of black women, explaining this primarily by the fact that the descendants of slaves brought several centuries ago from Africa are subjected to humiliation, oppression and violence as beings (and not people) of a different race and culture. This stigmatization of African-American women was compounded by the fact that they lived in an environment of hostility and were forced to adopt the standards of behavior, manners, language, culture and knowledge system of the oppressive society, gaining the illusion of security. In the view of P. H. Collins and her followers, black women have lived too long in captivity to the stereotypes created by white men, who formed an inferiority complex in African-American women, which is intellectual violence.

Protesting against the European masculine system of knowledge, worldview, and behavior, afrocentric feminists develop their own system of values and behavioral strategies that would allow them to form a fair civil society of "black women". P. H. Collins refers to all African-American women in the United States and African women, whose intellectual superiority over whites she constantly emphasizes, which brings them closer together Its ideology is connected with racial nationalism, with what the Russian Africanist A. B. Davidson calls " anti-racist racism." However, instead of freeing black American women from the negativity of historical memory and seeking common ground with the surrounding European culture, the ideologists of Afrocentric feminism chose the path of instilling new forms of isolation based on the principle of creating a new intellectual space in which only black women have a place.

The discussion focused on what is happening to many European and Russian women who have followed their husbands to their homeland in Africa and other Eastern countries. The speeches of N. L. Krylova, T. V. Aiyopimanova, and N. V. Sukhov showed that the fate of these women is full of dramatic collisions and tragic cases related to their vulnerability and vulnerability.

In peaceful life, the fates of these European women are different. Some are well received in their husbands ' families, and they were also in high demand in economic and social life. But there are often cases when these women are forced to lead a life of recluses, suffering humiliation and beatings from their husband and his relatives. They have nowhere to turn for advice and help, have to put up with violence, change their religion and live according to other people's laws. Otherwise, all they had to do was run away, which they decided to do even at the cost of having to leave their children in their father's family.

I would like to point out that African women also suffer from domestic violence to a considerable extent, although Governments and public organizations in many African countries are making efforts to minimize this phenomenon, if not eliminate it. In this regard, the report of L. M. Sadovskaya (IAfr) "African parliaments against violence against women" is illustrative, which stated that the problem of violence against women in African countries

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It is so relevant and discussed in the world that national parliaments in most African countries could not fail to respond to it. The African Union has declared 2005 the Year of Women's Emancipation in Africa. This issue was addressed at the African Parliamentary Conference held in Dakar in December 2005. The event was held under the auspices of the African Parliamentary Union (now the Pan-African Parliament), the Inter-Parliamentary Union with headquarters in Geneva and the United Nations Foundation for Childhood (UNICEF). Members of the parliamentary assemblies of South Africa, Algeria, Angola, Burkina Faso, Cameroon, Cote d'Ivoire, Djibouti, Comoros, Ethiopia, Ghana, Gambia, Kenya, Mali, Namibia, Nigeria, Senegal, Sierra Leone, Sudan, and Togo participated from African countries. The final declaration, which was approved by all participants, called on national parliaments to adhere to recommendations aimed at countering violence against women and children, protecting their freedom and rights at the national level.

This urgent issue was included in the agenda of the third session of the Pan-African Parliament in 2013 in Johannesburg. It addressed the implementation of legislation against violence against women and girls in Africa.

What are the outcomes of legislative efforts in Africa to address violence against women and children? In Algeria, for example, on March 3, 2015, deputies of the People's National Assembly approved a law on punishing perpetrators of violence against women. For the perpetrator of violence against a woman, a penalty of one to 20 years in prison and life imprisonment in the event of the victim's death is provided. Another article of the law prescribes a penalty of six months to two years in prison for anyone who uses coercion against a woman in order to dispose of her wealth, including her financial resources.

Thus, Algeria became the second Maghreb country (after Tunisia) where violence against women is considered a crime. The adoption of such laws in most African countries is stalled. The reason for this is religious and cultural traditions: the special role of men in relations with women (inequality), the view of the family as a private sphere controlled only by men, the recognition of violence as a means to resolve conflicts, etc.

It is becoming clear that it is quite difficult to deal with the problem of violence against women in Africa in a single country, and solidarity is required, as well as the unification of women's organizations and parliaments in many countries.

Realizing this, African women and women from other Eastern countries began to actively participate in public life and in the work of political parties. As described in the report "The Female face of the Arab Spring" N. A. Zherlitsina (IAfr.For example, the Arab revolutionary movement that began in late 2010 was characterized by the participation of women. The call for protests began on the social network Facebook, recognized as a female means of virtual communication. Women participated in the unrest by taking to the streets, and also worked as bloggers. It was largely thanks to women that revolutions took place in Tunisia and Egypt, and it was women who helped to shake the throne under the king of Bahrain. The reason for the rise in activity of this part of the population is the increase in the level of education of women and their involvement in public life. Now in the region, women make up the majority of graduates of higher educational institutions. The 1990s were also the time of the emergence of "Islamic feminism", the first ladies of Egypt, Tunisia, and Jordan actively promoted the ideas of women's emancipation, and personally participated in the activities of women's organizations and congresses. In Egypt, one of the leaders of the Youth Revolution Coalition was Asma Mahfouz, 26, who posted a video on YouTube encouraging young people and men to join her during anti-government demonstrations in Cairo's Tahrir Square on January 25, 2011.

By combining digital technologies with traditional social values, Mahmouz was able not only to attract Egyptian youth to participate in anti-government protests, but also to turn women into the driving force of the Egyptian revolution. Lebanese activist Diala Haidar, along with four like-minded women, launched the "Arab Women's Revolt" campaign on Facebook in October 2011 to raise awareness of the injustices against women in the region. The Arab Spring was held under the banner of freedom, dignity and equality of all people, regardless of gender

In Yemen, 32-year-old Tawakkul Karman took part in a peaceful uprising in the spring of 2011. At home, she earned the respectful nickname "Mother of the Revolution" for her role in the organization.

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the first rally in January 2011. It is no coincidence that at the end of 2011, the Nobel Committee awarded her the Peace Prize "for nonviolent struggle for women's rights and security and participation in the peace process".

Arab women risked their lives to defend the ideas of the revolution on an equal basis with men, but their situation in the countries of the" Arab Spring " worsened with the arrival of Islamist parties. The gains made by women under Bourguiba and Sadat became direct targets of Tunisian and Egyptian fundamentalists. The human rights work of the former first ladies of Tunisia and Egypt, Leila Ben Ali and Suzanne Mubarak, was rejected by certain forces. Arab women have faced attempts to exclude them from public life. In Tunis, women who came out for rallies were met with hostility from former colleagues, men shouted: "A woman's place in the house! A woman's place is in the kitchen!"So, for just participating in a legitimate political protest, they were recorded in the category of "feminist women of easy virtue". Women were subjected to sexual violence, as well as insults and humiliations. Human rights defenders, including activists, journalists and bloggers, as well as women political candidates, were persecuted for political reasons. Threats were made to women who were "not properly dressed", and they were forced to put on a veil.

Nadia Al-Saqqaf, editor-in-chief of the Yemen Times, described the post-revolutionary process of Islamic fundamentalism: "We were amazed to see that we had created a monster that we could no longer control."

The second stage of the revolutions, when in Tunisia and Egypt in 2013 a secular coalition replaced the compromised Islamist parties, creates favorable conditions for the development of democracy and women's rights. The percentage of women in Parliament and government posts is growing, and women are working in the Cabinet of Ministers. This gives us hope that their rights will be enshrined in law.

However, such hopes are dashed where there are unstable political regimes, where interethnic differences are acutely manifested, where various kinds of insurgent movements are extremely active, which are sometimes difficult to distinguish from terrorist organizations. O. B. Gromova (IAfr) in the report "Violence is a weapon of war" noted that extreme cruelty, ruthlessness, fanaticism in many countries of the world is a serious problem. All possible forms are a hallmark of the past and present military conflicts in Africa and the Middle East. And this is despite the proclamation of resolution 3318 (XXIX) of the UN General Assembly back in 1974. Declaration on the Protection of Women and Children in Emergencies and Armed Conflict. Violence as a weapon of war was widely used in numerous and prolonged ethnic, religious, border, political conflicts and civil wars that swept Africa in the last decade of the XX and early XXI centuries-Sierra Leone, Liberia, DRC, Sudan, Darfur, Uganda, Central African Republic, Rwanda, Senegal, etc. At a time when new conflicts are breaking out on the continent, increasingly linked to the intensification of Islamist radical and organized criminal groups, the main victims of violent actions by opposing forces are the most vulnerable category of the civilian population-children and women, who suffer the most from brutal bullying and cruelty, kidnappings, deliberate mutilation, forced prostitution, etc. gang rapes. For example, in Sierra Leone, during the decade-long civil war, militants cut off women's noses and ears, gouged out their eyes, and chopped off their hands and feet.

Sexual violence, which has become a hallmark of recent armed conflicts in most African countries, has become monstrous and, in the form of an epidemic, has become the" norm " for the behavior of soldiers and militants. So, in Rwanda, during the Hutu genocide against Tutsis in the spring of 1994, up to 500 thousand women were raped in a hundred days. In 2004-2005, more than 100,000 girls were abused in eastern DRC. Many African women, even those in refugee camps, did not escape this fate. There are widespread attacks by radical militants on settlements not only in their own country, but also in neighboring countries, with the aim of abducting women, girls and schoolgirls and then sending them to military bases of jihadists. Abducted women are now increasingly being used as suicide bombers to carry out terrorist attacks in crowded areas. As O. B. Gromova emphasizes, a distinctive feature of recent conflicts in the region is the deliberate infection of female victims with HIV.

The proliferation of full-scale violence as a tool of war in contemporary armed conflicts in Africa is explained by numerous reasons. First of all

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This is the instability of State Governments, corroded by nepotism and corruption, the inability to establish the rule of law and respect human rights. It should be taken into account that aggression and violence in the crisis zones of the continent cannot be understood without taking into account the socio-cultural characteristics of the African identity and worldview. African culture allows various forms of violence against the "enemy", a representative of another," foreign " ethnic group or denomination.

Aggressive behavior has always been considered the prerogative of men. However, in recent decades, the picture has begun to change. Researchers note that more and more often there are African women who voluntarily join rebel movements, terrorist fighters. The main motivation for such actions is the intention to survive, to protect yourself from the horrors of war. Other reasons include a desire to avenge the death of loved ones, a ruined farm, an escape from hunger, poverty, as well as from family problems and domestic violence. In the current conflicts in the region, the participation of women in radical Islamist groups is becoming more and more politically and ideologically motivated. It is estimated that the number of female and female fighters in armed groups in some cases reached 30%.

Such female volunteers served as nurses, informants, liaison officers, and intelligence agents. African women who have received military training participate on an equal basis with men in combat operations, as well as in campaigns, raiding, looting villages, and are distinguished by special cruelty that surpasses men's: murder, torture, amputation of limbs, and other atrocities.

The author of the report explains the appeal of women fighters to violence during severe armed conflicts by the fact that violence against "strangers" is regarded by them as a desire to humiliate male enemies and feel superior, and to prove that the concepts of "courage" and "fearlessness" are also correlated with women who are able to show their characteristic aggressiveness. ruthlessness. Violence for such women becomes the only way to assert themselves, an attempt to defend their equality with men. For some of them, opportunities for self-realization and personal gain have opened up - through participation in smuggling operations, the supply of weapons and uniforms for militants, etc.Unfortunately, in modern Africa, terror and aggression are increasingly taking on a feminine face.

N. V. Grishina's (IAfr) report "Women's terrorism as a manifestation of social deviation" was devoted to this phenomenon, in which the author significantly expands the range of countries of her research, not focusing on the African region. She gives examples of women's active participation in terrorist organizations and actions in Russia during the Chechen Wars, in Asia, Latin America, and Europe.

The most significant example is the Peruvian Marxist organization "Holy Way", where representatives of the weaker sex make up about 20% of the total number of militants. There are especially many of them in such structures as the Liberation Tigers of Tamil Eelam (Sri Lanka), ETA (Spain), and the United Front for the Liberation of Assam (India)., "Maoist Communist Party" (Nepal), "Real Irish Revolutionary Army", "Revolutionary Armed Forces of Colombia", "Kurdistan Workers 'Party".

Since 2000, most major terrorist attacks have been carried out with the help of female suicide bombers. They turned out to be cheap and almost reliable weapons, which were the first in modern Russia to be tested by militants Shamil Basayev and Abu Walid.

According to expert psychologists and sociologists, female terrorists, unlike their male colleagues, are mostly guided by personal motives when choosing this dangerous path. N. V. Grishina conditionally divides them into four categories: revenge for the dead family members; atonement for their real or imaginary sins (accused of cheating on their husband, raped and therefore condemned by their family, etc.); intimate communication with a participant in such a movement and following him. Researchers believe that women are recruited more easily than men, because of social insecurity and a sense of their perceived inferiority in the family-community structure. It is also presumably associated with a woman's tendency to an emotional, rather than rational perception of reality, with impressionability and fanaticism, the need for some ideal.

The desire of a woman to engage in terrorist activities in modern conditions can be explained by a kind of protest against the existing social reality, its place and role in society. In many countries, it is the inability to participate in ordinary forms of political activity that drives women to terrorism. Through your own nedov account-

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they strive for a new identity and self-affirmation, overcoming it through aggression.

Summing up the results of the scientific discussion held at the round table, it was noted that domestic violence and political terrorism have many common roots, socio-psychological motives and methods. In the modern world, under the influence of globalization, terrorism has become one of the most dangerous socio-political and moral problems facing humanity in terms of its scale, unpredictability and consequences. Terrorism and extremism take the lives of innocent people, exert strong negative psychological pressure on the population, and cause serious political and socio-economic losses.

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