In today’s world, in which artificial intelligence is often seen as an instrument of progress and helps us to communicate and create something new, there is also a darker side of this technology in India. The rise of AI has shown us disturbing trends of mass production of semi -pornographic image of Muslim women in hijabs or Burkas in the lower position of the Hinduse -Hindutva group and the Hinduse -Hindutva group through -Hindutva and the Hinduse -Hindutva group.
The rise of the AI has brought us disturbing trends of mass production of the semi -pornographic image of Muslim women in hijabs or Burkas in a subordinate position to Hindu men by the Pro Hindutva group of Hijabs, which reflect the deeper municipal and patriarchal ideologies.
The lightness with which AI tools create these pictures increases the critical question technology in the continuation of hate. Social media platforms such as Instagram and Facebook have hundreds of such pages that enable such hate speeches and municipal propaganda. What makes it more dangerous is how these platforms that have dependent on the commitment of the users have become the places of hate speech and systematic oppression.
Hass speech made it possible to spread the wide range of this social media platforms to spread without fear of effects. Violent fantasies are normalized and accepted as part of culture. This action is not just about individual hate act, but about how the technology appears normal and in order this systematic oppression.
Source: Reuters
If we immerse ourselves deeper on this topic, it is not just about technology or random harassment files, but also about how AI and social media are used together to promote a form of oppression, combined gender, religion and power. The effects on Muslim women are devastating, but the damage goes beyond them. It influences society as a whole. By investigating this problem through sociological lens, we can see that structures of power and oppression are the main cause of such violence.
The fetishization of identity in these AI images
The hijab and the burqa, the markers of Muslim identity, were used to create a AI that sexualized these religious clothing, which fetishes the religious and cultural symbol. These pictures often show Muslim women in a humiliating situation with Hindu men. This is a way for certain groups, humiliating Muslim women and asserting control over the entire Muslim community.
The Hijab, who was a religious and personal choice for women, became a tool for shame and rule. Annie Zaidi, a writer and social commentator, notes that these clothing has become a code for Muslim women who represent not only one person, but also the entire Muslim community.
Annie Zaidi, a writer and social commentator, notes that these clothing has become a code for Muslim women who represent not only one person, but also the entire Muslim community.
This reflects the bigger problem in society, in which Muslim women are reduced to a mere object of the desire and the control of the harmful stereotypes and make it easier to justify violence and oppression against them. The paradox, in which the hijab is often criticized as a symbol of oppression, is even more disturbing, but is fetishized privately as something exotic and desire. This shows the double standards, deep prejudices and the imbalance of power in our society.
Source: Fii
This problem is also associated with patriarchy and municipalism, in which women’s body is seen as a symbol for the honor of the community and that these images not only violate women, but also the entire Muslim community. Scientists call this gender -specific municipalism, in which Muslim bodies are used as an instrument for oppression and religious conflicts.
KI and social media tools reinforce hatred and normalizing violence.
The rise of the AI created pictures that made it easy to create hyperrealistic, semi pornographic content with a goal of Muslim women. What photoshop processing once required can now be created with AI tools so that hate groups are accessible. These images are often shared on platforms such as Instagram and Facebook, normalize violence and transform municipal hatred into cultural stories.
Social media increased the damage by giving the reason for hate speeches and municipal propaganda. The anonymity and the enormous range of this platform enable the hate groups to work with impunity, while humor, memes and coded languages, especially for younger audiences, make it look more tasty. This normalization of violence has expanded the gap between the two communities and undermined its equality and respect for each other. This shows how technology and social media strengthen the existing power structures.
Power, patriarchy and caste: the interface of rule and municipalism
The images generated by these AI tools are deeply disturbing and reflect the imagination of rule that is rooted in patriarchy, power and communalism. Hindu men are often portrayed as muscular, aggressive and dominant, while the Muslim women are being submissive and intimidated. In some pictures, several Hindu men surround a single Muslim woman. These images symbolize collective rule.
Source: Asia Society
Titles like “Hijabiyo Ka Shikari” and “Mulliyo Ka Malik” do not give us confused that they are not individual fantasies, but about claiming common control. The sexual possession of Muslim women symbolizes rule over the entire Muslim community. This is typically a mentality that is deeply associated with patriarchal and municipal ideologies.
This counting is further complicated by the intersection of the caste. The glorification of the identity of the upper caste in the title such as “Zalim Pandit” and “Zalim Thakur” shows us how Kaste privilege are intertwined with municipalism. These images emphasize the Brahmanian dominance and reflect the historical and social power of the upper caste, which sees itself as the legacy of authority. The exclusion of OBC and Dalit shows us that these stories are deeply anchored in the hierarchies of the Hindu society, where only dominant box groups are able to dominance and power.
The exclusion of OBC and Dalit shows us that these stories are deeply anchored in the hierarchies of the Hindu society, where only dominant box groups can dominance and power.
Together, these elements such as patriarchy, caste and municipalism create the toxic framework in which Muslim women have become the place that claims several layers of dominance.
Historical echoes: sexual violence as an instrument of municipal oppression
The use of sexual violence as an instrument of municipal oppression is not a new phenomenon. It is a deeply rooted strategy to humiliate and dominate the marginalized communities. From 2002 to the Bilkis Bano case, Muslim female bodies was organized as a place of local conflicts from 2002 to the Bilkis Bano case. The language used in the leaflets during the unrest in Gujarat was: “We deleted the previously bound penises, we have expanded the tight vaginas of the Bibis.”
These show a dehumanization that reflects today’s AI -generated content. This continuity shows us how sexual violence is not only an individual phenomenon, but a calculated instrument of municipal dominance.
The shift of physical violence to digital exploitation does not reduce the effects, but increases the normalization of hatred against the Muslim community so that it reaches the wider audience.
The shift of physical violence to digital exploitation does not reduce the effects, but increases the normalization of hatred against the Muslim community so that it reaches the wider audience. The recent recognition of men who were convicted in the Bilkis Bano case and the support for the accused in the event of a rape in Kathua emphasizes that the way such violence is often legitimized and even celebrated.
Source: Fii
These patterns are rooted in patriarchal and municipal ideologies, in which women’s bodies are symbolized in any way as an honor of the community and their violation, which seems to humiliate the entire community. The transition from physical violence to digital exploitation marks the development of how the technology is now becoming something that the same cycle of hatred is maintained. Coping with these challenges requires us not only legal, but also technological interventions and a change in social attitude towards such violence.
The rise of AI and AI created pictures, hate speeches and content aimed at Muslim women is an alarming memory of how the technology was instructed to maintain violence and oppression.
In order to fix this problem, we have to follow the multi -pronounced approach, which includes better regulation of social media platforms with a strong legal framework and efforts to promote the Inter -Community understanding. As a member of this society, we have to face this unpleasant truth that these images are not only an individual act of harassment, but also systematic oppression. The fight against such a hatred is not just about protecting Muslim women, but it is about preserving the structure of a diverse and democratic society.
Shrishi is currently pursuing her master in sociology from Banaras Hindu University. It has a sharp research interest in gender and digital platform, gender and public order as well as media studies.
