In 1939, Reza Shah’s unveiling declaration sparked a worldwide debate as to what the veil actually symbolizes. Ever since the beginning of Islam, women throughout the Islamic world have had to adopt the hijab as part of their cultural and religious attire due to various interpretations of the Islamic dress code. In addition, the Koran emphasizes purity in the name of Islam by asking both men and women to be modest when it comes to the way they dress. Furthermore, in his efforts to modernize Iran, Reza Shah failed to satisfy the needs of his people, as he gave women no say in what they could and could not wear in public. This eventually resulted in the division of Iranian women, as there were those who favored the Islamic tradition, and those who supported the regime and its adoption of Western values. …show more content…
Although the 1936 decree impressed the West, it shocked all of Iran by stripping them of their Islamic ways. In other words, there were many Iranian women who could not accept the absence of the veil, because they viewed it as their identity as Muslim women. Furthermore, through his reform, Reza Shah was able to get Iranian women to expose their face and let their hair loose so that they could resemble the women of the West. In addition, after the 1936 proclamation, the only hair covering that was permitted was by Iranian men who wore European style hats. Last but not least, Reza Shah stressed the concept of a Western appearance to the point that he utilized both the military and police forces in order to forcibly remove a woman’s veil if she wore one in …show more content…
To begin with, the majority of Iranian families could not afford to replace both the veil and the chador with the European sense of style. It is also fair to say that Reza Shah’s method of modernization overlooked centuries of Iranian culture when it came to wearing the veil, and the meaning it had to conservative Iranians. Furthermore, it would have made more sense if the Shah took a more gradual path to modernizing Iran. In other words, Reza Shah should have granted women the privilege of deciding the clothing they wore, instead of trying to completely erase the veils existence. This would have probably resulted in the low class women sticking with their cultural attire, while the wealthier women seek beauty from European clothing. In addition, the unveiling method led to the division among Iranian women. This meant that the women who continued to wear the veil favored the Islamic tradition, where as the women that unveiled supported the regime and favored their Western
In Western nations, arguments against the burqa are sometimes stoked by racist and nationalist discourse that demonizes Muslim women who wear it. It is important to understand
According to document D by Hafezi, "...in Islamic Iran, where women are obligated to cover their hair and wear long, loose clothing to disguise their figures and protect their modesty. " This is based on descriptions found in the Quran, showing that Iran followed it closely in social aspects after the revolution. Technically, the post-revolution Iranian government became a democracy with elected officials; however, a group of 12 clerics called the Guardian Council gained the real political power. The Guardian Council could simply override any law that it felt did not agree with the principles of Islam. The Guardian Council were appointed rather than elected and were comprised of members of the Shia religious majority.
The Middle East’s reaction has been mixed. In document #3 of the DQB, veiling is talked about. The document mentions that non-muslims think of veiling as a form
However, many western societies question the veil. In modern America societies woman are free to wear most things without penalty, and are not judged for showing a little skin. Thus, this covering of the female hair, and body has led the
Since 1979, the Iran’s laws have been based on Islamic law, called Sharia. Though there are elected positions in Iran’s government, the ultimate power is held by religious leaders who ensure that all government actions are in line with their interpretation of the Quran and Sharia Law.” and it also states that, “The grim statutes [laws] that I would spend the rest of my life fighting stared back at me from the page: the value of a woman's life was half that of a man… The laws, in short, turned the clock back fourteen hundred years, to the early days of Islam's spread, the days when stoning women for adultery and chopping off the hands of thieves were considered appropriate sentences ....” Till this day women in Iran are still badly affected by these Iran
In the article it is explained that in Iran, women are required to follow strict modesty laws. BBC News states “Under Iranian law, which is based on the country's interpretation of Sharia, women are obliged to cover their hair with a hijab (headscarf) and wear long, loose-fitting clothing to disguise their figures.” (BBC News). These laws are strict, if any hair is able to be seen under the hijab, the women could be punished. This is similar to how the women of Maycomb have their own ideals about modesty.
Women participated greatly in the 1979 Iranian Revolution against the Shah. In 1977 when the Revolution began, many women wore the veil as a sign of protest to Pahlavi bourgeois or Western decadence. Women were separated by different social classes and the use of the veil could create some feeling of unification, as they all fought for the same cause, however, they did not expect for it to become mandatory dress. After the success of the Revolution, in the Islamic Republic of Iran, Ayatollah Khomeini severely decreased the rights that women were accustomed to under the Shah. Particularly, in the repealing of the 1967 Family Protection Law: female government workers had to observe Islamic dress code, women were barred from becoming judges, the
The issue of the veil has come to represent the essence of Islam, not only to the West, but also to Muslim Conservatives and Fundamentalists. To some in the West, the veil represents repression and constriction of women’s freedom and choice, limiting their capacity for self-determination. However, some Muslims would argue that women must veil because it is a first step towards restoring true Islam and a defiance against the West Interventionist policies (Lazreg, Why Women Should Not Wear the Veil, pg. 113). Additionally, the idea of freedom as the ultimate value, is a western standard and that for some, piety is more important. Lila Abu-Lughod and Marnia Lazreg have contrasting views on the veiling of Muslim women and the affects it has on their lives.
While I previously viewed the Muslim form of veiling as misogynistic and compulsory; however, Tamira Stephens describes that certain American Muslims see it as empowering (Stephens pg. 5). Furthermore, despite the common belief as veiling being particular to Muslims, Tamira Stephens also reports through her essay that even “more American” subcultures (the Amish) have a form of this practice much closer to my perception of misogyny (cite). Though Stephens’ comparison of the Amish and American Muslim veil serves as a means to subdue any negative stereotypes surrounding the Muslim practice, Stephens’ description of this Islamic practice of veiling can also serve as a testament to the positive effects of pluralism and equality in the United States.
Do you understand?”(Hosseini 63). Journal Entry: (Q) What is it that causes Rasheed to hold to such beliefs? Previously, Mariam had much more freedom, but Rasheed is strict about her behaving in a way that he deems proper and wearing a burqa. After doing some research, I have found that it is commonly understood that women wear these burqas to demonstrate their religious devotion.
Fatima Mernissi was born into Middle- Class family is Fes, Morocco of 1940. She earned her doctorate in 1957 studying political science at Sorbonne and at Brandeis University. Afterwards she returned to work at the Mohammed V University where she then had taught at the Faculte’ des letteres between the years 1974 and 1981 mainly on subjects such as methodology, family sociology as well as psych sociology. She earned her title as a well-known Islamic feminist that was greatly concerned with Islam and women’s role in it. Fatima Mernissi had conducted thorough investigation of the nature of the succession of Mohammed in order to verify what was written in the hadith.
One way Satrapi challenges negative stereotypes about Iranians is through important characters who oppose the Islamic Regime because she shows individualism. In the chapter The Veil Marjane in the year 1980 shows she doesn’t believe in being forced to wear
It was later called The Islamic Revolution” (Satrapi 3). The readers see right away that every students entered school was asked to wear veil due to the fact that “1980: The Year it became obligatory to wear the veil at school” (Satrapi 3). The veil symbolizes the restriction of social liberties for
It is later that Marjane and her family watch a man decree on television that “Women’s hair emanates rays that excite men. That’s why women should cover their hair” (Satrapi 74). Women of Iran and around the
After the Iranian Revolution, it became compulsory for women to wear the veil as the Islamic dress code and all women were removed from government positions, leading to increasing oppression and inequality in Iran. The use of black and white on the first page of the book creates a very clear image that a lot of people are unhappy with the new rules that are introduced by the government. The use of images shows us the oppression of freedom in a way that it would be hard to imagine with words. The first panel shows Marjane in a somber mood, crossing her arms to show her defensive thinking against the veil and the world. In the following panel, the girl’s expressions range from neutral to dislike or discomfort, which shows the general thoughts from people on how they think of the veil.