диссертация (1169135), страница 17

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After the Islamic Revolution and the start of Iran-Iraq War, alldevelopment plans of the country were practically shut down, but when the warended, the first development plan in Iran (1989-1993) was launched. A review ofthis plan shows that women were not in its focus. This period is characterized by ahigh degree of illiteracy in villages and educational restrictions of women in highlevels of education. Priorities of this plan include the establishment of a Center for.225-219 ‫ ص‬،2987 ،72 ‫ ش‬،‫ بانوان شیعه‬،‫ا‬.‫ا‬.‫ جایگاه زن در قانون اساسی ج‬،‫بهرامی فاطمه و آریا مهدی‬265Bahram F., Ariya M. The Place of Woman in the Constitution of IRI.

Banovan-e Shi’a, vol. 71, 2008. pp. 123-145.71Women Affairs in the Presidential Institution and family planning policies(including the population control)266.In the second Development Plan (1995-1999), issues such as physicaltraining, leisure times, incentives for marriage, participation in social and culturalaffairs, and the protection of the dignity of families and women. Gender issues andthe social and cultural empowerment of women as well as increasing financialsupports for such plans began to be the focus of attentions in the third plan (19992003).

This plan emphasized the facilitation of women’s participation in thecountry’s development, the reinforcement of the foundation of family, theidentification of women’s educational, cultural and athletic needs, the proposal ofnecessary bills regarding women’s job opportunities as well as their jobpromotions, the facilitation of legal and judicial affairs, and the support ofwomen’s non-governmental organizations (NGOs). The fourth plan has focused, inaddition to the above cases, on the necessity of women’s social and culturalparticipation, the reinforcement of their social and cultural roles, and their socialinequalities. According to a research, this plan exhibits a relatively growingperformance with regard to women’s cultural and social activities267.In addition to women-related agenda in its prior plans, the fifthDevelopmentPlan focused onempowering elite womenandwomenadministrators, the development of women’s international interactions, the revisionand reform of women’s laws and their organizational structures, organizingwomen’s jobs, and preventing their social harms.268 In the Sixth Plan, the،‫ زن در فرهنگ و هنر‬،‫ اجتماعی و فرهنگی پس از انقالب‬،‫ بررسی وضعیت زنان در برنامه های توسعه اقتصادی‬،‫ مومنی فرشاد و همکاران‬266.18-2 ‫ ص‬،2935 ،2 ‫ش‬Momeni F.

et al. An Examination of the Place of Women in Plans for Economic, Social and Cultural Developmentafter the Revolution. Zan dar Farhang va Honar, vol. 1, 2016. p. 1-28..11-2 ‫ ص‬،2931 ،9 ‫ ش‬،‫ تحقیقات زنان‬،‫ا‬.‫ا‬.‫ مقایسه جایگاه زنان در برنامه های توسعه کالن ج‬،‫قدیمی اکرم و همکاران‬267Qadimi, Akram et al., Comparison of Women’s Positions in Large-Scale Development Plans of IRI. Tahqiqat-eZanan, vol. 3, 2011. p. 1-22.)٠٩٣١ -٠٠١١ ( ‫ اجتماعي و فرهنگي جمهوري اسالمي ایران‬،‫ قانون برنامه پنجساله ششم توسعه اقتصادي‬: ‫رک‬268The Law of the Sixth five-year Program of Economic, Social and Cultural Development of the Islamic Republic ofIran(20172021)—Modeofaccess:http://www.rrk.ir/Files/Laws/%D9%82%D8%A7%D9%86%D9%88%D9%86%20%D8%A8%D8%B1%D9%86%72implementation of which has begun since 2016, there is a more comprehensiveconsideration of women’s social and cultural position.

In addition to the agenda ofearlier development plans, it involved the following objectives: the establishment of a comprehensive and efficient system of women’sstatistics and information in the government; the implementation of the national plan for the empowerment of women inthe management of the consumption of resources and energy; the implementation of internship plans for educated girls; the reinforcement of rehabilitation and empowerment centers for vulnerablewomen; the expansion of women’s presence in international communities as well asvarious domestic economic, social and cultural environments; the promotion of women’s management positions in plans for the reform ofthe country’s administrative system; the adoption of required solutions for the reinforcement and promotion ofwomen’s share in parliamentary representation, city and village councils, aswell as civil and guild organizations and parties269.A brief consideration of the six plans for Iran’s economic, social andcultural development regarding women issues reveals that, despite the currentdeficiencies, the focus on women’s social and cultural activities had an uptrendfrom minimal to maximal requirements.

As these plans show, women’s conditionshave improved throughout the years. Women have had a remarkable boost, alongwith men, in their education, and in particular in higher and graduate educations270.D8%A7%D9%85%D9%87%20%D9%BE%D9%86%D8%AC%D8%B3%D8%A7%D9%84%D9%87%20%D8%B4%D8%B4%D9%85%20%D8%AA%D9%88%D8%B3%D8%B9%D9%87.pdf.2933 ‫اردیبهشت‬22 ،‫ خبرگزاری تسنیم‬،‫متن کامل قانون برنامه ششم توسعه‬269Full text of the Law on the Sixth Development Plan, Tasnim News Agency. 04.05.2017. — Mode of access:http://lorestan.mporg.ir/FileSystem/View/File.aspx?FileId=79da6f57-b4d3-40d2-8efb-6040e46eb870،‫ زن و خانواده‬،‫ كتاب اندیشه هاي راهبردي‬،‫ رشد تحصیالت زنان در ایران به عنوان الگویي از زنان مسلمان‬، ‫ بهرامی فاطمه و اعتمادی عذرا‬270‫ خبرگزاری‬،‫ رشد علمی زنان ایرانی از ادعای رسانه های خارجی تا واقعیت‬،‫ منیعی رضا‬:‫ و نیز رک‬.22-95 ‫ ص‬،2932 ،‫ پیام عدالت‬:‫تهران‬.

12.13.2932 ،‫جمهوری اسالمی‬Bahrami F., E’temadi . The Growth of Women’s Education in Iran as a Model for Muslim Women. Ketab-eAndishe-haye Rahbordi, Zan va Khanevadeh, Tehran: Payam-e Edalat, 2012, pp. 35-44.73However, in other various social, political and cultural domains, their situation didnot improve along with men, and gender-biased views may as well be stillpropagated by some religious and political officials although in more moderateterms.The Approach of Traditional ReformistsWhen the reformist government of Sayyed Mohammad Khatami took overthe power in Iran in 1997, reforms took place in certain cultural, social andpolitical issues271 . The importance of women’s political, social and culturalparticipations was more than ever before.

Moreover, the government allocatedmore budget for the empowerment of women in social and cultural respects272.Along with these developments, some religious scholars and jurisprudents widelyproposed new and reformist views regarding women’s cultural and social identityand activities—views that might as well have been offered in the past too.The religious approach of traditionalist reformists is based on the rules ofthe standard traditional Islamic jurisprudence and ijtihad, a renewed study ofreligious sources in accordance with the demands of time and place, and thedistinction between temporary and permanent jurisprudential rulings273.

Thesepeople remain loyal to the letter of religious texts and yet respect women’sidentity, and thus, they take women to be equal to men in their essence, theirhuman capabilities and talents, and their human nature. Thus, they seek to create abalance between the tradition and modernity. These jurisprudents maintain that arenewed reading of religious sources can help us achieve new jurisprudentialmechanisms that yield rulings that are agreeable to the human nature and-2 ‫ ص‬،2983 ،9 ‫ ش‬،‫ تحقیقات سیاسی و بین المللی‬،)2973 ‫ علل روی کار آمدن آقای خاتمی ( دولت اصالحات‬،‫زیبا کالم صادق و همکاران‬271.13Zibakalam S.

et al. The Causes of the Emergence of Mr. Khatami (The Reformist Government 1997). Tahqiqat-eSiyasi va Bein al-Milali, vol. 3, 2010. pp. 1-26..11-2 ‫ ص‬،2931 ،9 ‫ ش‬،‫ تحقیقات زنان‬،‫ا‬.‫ا‬.‫ مقایسه جایگاه زنان در برنامه های توسعه کالن ج‬،‫ قدیمی اکرم و همکاران‬272Qadimi A. et al. A Comparison of Women’s Position in Large-Scale Development Plans of IRI. Tahqiqat-e Zanan,vol. 3, 2011. pp. 1-22..193-117 ‫ ص‬،2982 ،32 ‫ ش‬،‫ آیینه پژوهش‬،‫ رویکردهای مذهبی در تاریخ ایران به زن‬،‫ مهریزی مهدی‬273Mehrizi MReligious Approaches to Women in the History of Iran. Ayine-ye Pazhuhesh, vol. 91, 2005.

pp. 227-236.74rationality—rulings that empower women’s identity and are responsive to theirsocial and cultural needs. Despite oppositions by other jurisprudents, they offerinnovative jurisprudential views. This has led many social and cultural activists,who uphold religious views, to increasingly refer to this group of jurisprudents274.Ayatollah Jannātī is a pioneer in reforming traditional methods of ijtihad indifferent domains, including women issues. He relies on traditional methods ofijtihad to show that women are permitted to have positions and be active in variouscultural, social, artistic, and political affairs provided that they observe religiousrequirements.

Unlike the majority of traditionalist jurisprudents, he believes thatwomen can occupy the position of judgeship as they can issue fatwas and practiceijtihad. He permits women’s free presence in different social and cultural domainswithout taking their gender roles into account275.Another reformist jurisprudent, Ayatollah Sane’i, believes that, in general,there is no gender discrimination in Islam and in the Shiite jurisprudence, and ifreligious doctrines are not consistent with well-established rationality, then theyshould be fundamentally revised with a renewed reading.

He defends full-fledgedactivities by women and recommends them to “propose and defend issuesconcerned with women’s rights in the society—[to] try as much as possible and behopeful”. He thinks that gender segregation is pointless, taking it not to bedefensible in jurisprudential terms.

He argues for this position by appealing to thefact that there is no sex segregation in the circumambulation (ṭawāf) around theKa’ba, which is a ritual of hajj276..22-2 ‫ ص‬،2988 ،71 ‫ ش‬،‫ فصلنامه فرهنگ‬،‫ مطالبات حقوقی زنان از دیدگاه سه گروه از نخبگان‬،‫ اسحاقی دمحم و رحمانیان زهرا‬274Eshaqi M., Rahmaniyan Z. Women’s Legal Demands in the View of Three Groups of Elites.

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