The Movement of the Dispossessed in 1970s Lebanon was a historic juncture for Lebanon’s Shi’i population. Led by Imam al-Sadr, it vocalized a grassroots demand for the state to provide increased employment opportunities for Shi’ites, enumerate funds for development in predominantly Shi’i areas, and protect the Shi’i south from increasing Israeli aggression. It is regarded to be a first instance in modern Lebanon of organized Shi’i political activism, and represented the community’s early efforts toward thwarting persistent underdevelopment and marginalization long fostered by the centralized state. This primarily—albeit not homogenously—Shi'i movement grounded its concerns in a classist language, understood its struggle as one besieging material communities, while it simultaneously vocalized its ethos and historical framing through a common Shi’i lexicon. In 1985, a segment that had comprised the Movement transformed into Hizbullah. Complementing its militarization, Hizbullah built social services to emancipate its impoverished polities. The language of militarism and longstanding Shi’i ethos to care for the disenfranchised contributed to a call for struggle in which all community constituents played a part. Throughout this period, women were considered a crucial locus of support, becoming targets of language urging new activity and connections within Shi’i communities. Yet, there remain many questions about the role of women in this political awakening. How did women locate themselves and how did they visualize their involvement within this movement? How did they draw on a collective historical memory of their Shi’i heritage? How did they believe the manifestations of new forms of employment and social welfare would change their communal geographies? I argue this era marked a break in a porous but liminal boundary for women, who courted new ways to interact with and be present in their communities—and yet, these nascent roles were framed by the legacies and memories of past struggles against injustice. These roles included volunteering in welfare programs, fighters support networks, family caretaking, and new forms of employment. This shift reflected both continuities and ruptures in women’s religious, political, and social roles, and it challenged gender norms in both families and communities. This research draws on anthropological and historical work, like those produced by Lara Deeb, Sarah Pursley, Mona Harb, Nadya Sbaiti, Melanie Cammett, Malek Abisaab, and Rula Jurdi Abisaab. It seeks to employ a historical disciplinary lens and a feminist methodological approach to answer these questions, intending the future incorporation of archival and oral history elements.