Across the region, women actively participated in liberation struggles to end colonial occupation of their lands. Women's participation and leadership in national struggles have often paralleled, grown out of, or engaged with the women's movement in the region, which has a long history. Particular importance is often given to women's leadership role in the Algerian war for independence (1954–1962) from the long and bloody French colonialism, the Palestinian national struggle for independence and self-determination, and the Egyptian revolts against British rule (1919–1922). Across the region, however, in Morocco, Lebanon, Syria, and Iraq, women played important roles in delivering their countries from mandates and colonial regimes into the modern history. Their leadership ranged from politicizing traditional women's gender roles and spaces ("mothering" their nation), to mobilizing support, resources, and bodies through writing and organizing, to direct participation in the armed resistance.

 Palestine, an Ongoing Struggle for Liberation

Many scholars and researchers have discussed the history and development of women's role in the resistance movement. In 1921, a group of urban and educated women created the Palestine Women's Union as the first explicitly political women's group in Palestine. In October 1929, 200 to 300 women attended the first Arab Women's Congress of Palestine, which was held in Jerusalem and consolidated the Palestine Women's Union and the Arab Women's Executive Committee. The conference resulted in a resolution that was taken to the government house, the high commissioner, and then participants held demonstrations at different embassies. The women were not allowed to march in the street, so they formed a procession of cars, 120 in total.

The group's activities were carefully planned in advance with political sophistication alerting the press to ensure adequate coverage and thus impact. During the 1930swomen organized and participated in several demonstrations against British and Zionist forces. During a visit by Lord Allenby (the commander in chief of the Allied Forces of Palestine during World War I) in 1933, the Arab Women's Executive Committee decided to organize a march to protest British rule and the Zionist encroachment on the most significant religious centers in Jerusalem, the Church of the Holy Sepulcher and Omar Mosque. Not only was it significant that women marched through the streets but also that two women leaders spoke at important religious sites, a Muslim woman speaking in the Holy Sepulcher and a Christian women in the Dome of the Rock.

Even though many of the women in leadership in urban centers were connected to men of power, they were, to a large extent, independent. Their independence becomes even clearer when examining the work and autonomy of the various chapters of the Palestinian Women's Union located in different cities. The closeness of the Jerusalem branch to seats of power and government corridors provided it with a more distinct and diplomatic role nationally, while other chapters had their own distinct contributions. The Haifa Arab Women's Union was led by a strong activist, Sadhij Nassar. This group was known for its radicalism, which led to several instances of arrest of Nassar. It often defied not only the British authorities but also the male leaders of the national movements.

In 1933, for example, male leadership of resistance and political parties "bowed to government pressure and canceled plans for demonstrations to mark Balfour Day, calling instead for a day of silence. The Haifa AWU [Arab Women's Union] continued with its demonstrations, however, carrying children with them (a favorite tactic), and taking them around to government offices and foreign consulates".

Women supported the political fighters and often participated in resisting occupation directly. Shaykh ‘Izzidin al-Qassam, the leader of the revolt against the British is said to have helped establish literacy classes for women and also establish the group Rafiqat al-Qassam (the Comrades of Qassam), which gave women the opportunity to receive some training in the use of weapon. In 1947 another group, called Zahrat Al-Uqhuwan (Chrysanthemum Flowers), was formed in secret to bring supplies to the fighters and support them. The trauma of the nakba, or catastrophe, of 1948, with expulsion and fragmentation affected Palestinians immensely, as more than 80% of the population became refugees.

Families and communities were separated into different neighboring countries and elsewhere. By all accounts, women played an important role in regenerating the fabric of society. In exile, women quickly began to organize neighborhood committees and the General Union of Palestinian Women to ensure the protection of human rights and support the national struggle. Women continued to participate actively in the struggle and armed resistance as members of the Palestine Liberation Organization and various Palestinian political parties. Leila Khaled, a member of the Population Front for the Liberation of Palestine, has had an almost iconic image in the history of the national narrative of Palestine liberation.

Women active in the political process also redefined the understanding of motherhood in a variety of ways, making it a largely political role. The first that was important in the national context was the defiance mothers showed when their children were killed by hanging by the British in response to the riots in 1929. The day came to be known as Black Tuesday, and the death sentences were carried out outside the prison in Akka. In a defiant gesture, women refused to mourn the death of their sons but ululated in honor of their martyrdom. In 1930 after one execution, the mother of the deceased refused to receive condolences, indicating that she was proud that her son was a martyr for this nation. For years to come, women acted as mothers of the nation, extending their kin responsibilities as mothers to all sons and daughters of the nation, by providing aid and refuge on a regular basis.