диссертация (1169135), страница 37
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pp. 235-264.475157Fig. 9. Veiled and unveiled women along with men protesting against the ShahTherefore, women's veil in its politicized meanings expressed nationalismand anti-Westernization. Women sought a cultural identity void of western culture.Pahlavi's blind imitation of Western culture was regarded as threat to the culturalidentity of Iranians. A nationalist Iranian writer, Fakhorodin shadman, believedthat, reliance upon superior Western scientific knowledge had enslaved Iraniansand deprived them of their cultural identity. He insisted on incorporation ofWestern civilization and knowledge to Iranian culture478. To save the country fromthe cultural, economic, and political reliance on West, men and women of allgroups up rose up.
"The revolutionary culture became an umbrella under whichvarious political ideologies and groups led their struggle against the regime" 479.However, in the post-revolutionary era Islamic discourse turned to be theregulatory frame of viable identity. With the hegemony of Islamic discourse, thesubjects that were practicing Islamic norms were regarded as viablerevolutionaries. Women's Westernized dressing was one of the most noticeableincompatible issues to be reformed according to Islamic norms. "Re-veiling as oneof the major objectives of revolutionary leaders" was fulfilled in early post478Milani M.P. The Making of Iran's Islamic Revolution: from monarchy to Islamic republic.
New York: Routledge.1994. p. 107.479Moallem M. Between warrior Brother and Veiled Sister. Berkeley: University of California Press. 2005. p. 84.158revolutionary days480. In 1983, Iranian Islamic constitution made veilingmandatory for all women. The unveiled state employees were fired or weresupposed to observe Islamic dressing code. However, the appropriate Islamic dresswas not limited to chador. "Women could choose any attire they like so long as itcovers them properly". 481 It included a long scarf, dark color loose and long dress,loose pants, black socks, and flat shoes482. The subjects as the effects of the Islamicdiscourse underwent performance of these gestures.
The Islamic discourse definedusual female gender appearance in Islamic veiling. It policed and monitored theexpected performance, and at the same time tried to internalize it, so that it wouldbe naturalized as an inner truth about women who are essentially supposed to becovered. Veiling also included abstract meaning. It referred to maintainingsegregation of male and female sex in public, or veiling women's voice includes,"decorous tone of voice, and avoidance of singing, boisterous laughter, andgenerally any emotional outburst in public". According to the Islamic Republicideologies, gender segregation in public and women's veil "protects the moralvalues of society from corruption"483.Since then, female sex in Iran are required to cover their whole body excepttheir faces and hands. The air travelers after passing the air borders are remindedto wear their headscarves in order to preserve the Islamic values.
In 1996 Iranianpenal code “laid out punishment for improper veiling as 74 lashes, jail sentence ofup to two month or a fine of approximately 40 Euro”."Just as the Shah used physical force to implement his compulsory unveilingpolicies in 1930s, Iranian government employed an especial morality police(referred to as Komitte) to enforce compulsory veiling"484.
Once more in history,480Sedghi H. Women and Politics in Iran: Veiling, Unveiling, and Reveiling. Cambridge University Press, 2007.pp.209.481Bucar E. The Islamic Veil: A Beginner's Guide. Oxford: Oneworld Publications. 2013. P. 61.-237 صص،2935 ،1و2 شماره، مجله جامعه شناسی ایران، حجاب و ابژه های آن پس از انقالب: اراده به اداره کردن، مرادخانی همایون482.232Moradkhani. H. Determined to Control: Hijab and its objects in Post-revolutionary Era. Majale-e jame shenasi-eIran, No. 1-2, 2016, pp.167-191.483Khosravi. Sh. Young and Defiant in Tehran. University of Pennsylvania Press. 2008.
pp. 45-47.484Amer S. What Is Veiling? The University of California. 2017. p. 58.159Iranian women's veiling was politicized, signifying the Islamic ideologies of thestate. Women as the bearers of the country's tradition, in their veiled bodystabilized the legitimacy of the state. Veiling as an Islamic norm would maintainthe Islamic discourse. Female subjects performing the practice of veiling gainedintelligible identity in the hegemonic Islamic structure, while the others who wereunveiled or improperly veiled were marginalized with no viable identity.The bordering gap among women became transparent through the imposedveiling. Black chador signified religious and revolutionary women who preservingthe value of veil, stabilized the Islamic ideologies of the state.
They were placed atthe high position of the binary pole. Those who chose the new style of veiling, sothat in this veiling uniform they could be identified as a viable woman qualified tobe officially employed. Some women, who found mandatory veil, strict dress code,and sexual apartheid intolerable, migrated to have freedom and an autonomousidentity free from Islamic discourse of the state or even their patriarchal familynorm485.
Others who stayed were obligated to cope with rules. Those who resistedthe new rule of mandatory veiling and in different gatherings, and demonstrationsproclaimed their protest. On March 8, 1979, 1000s of Iranian women marched inthe streets to protest the compulsory wearing of Hijab"486.
However, the protestswere first and foremost confronted by common people who belonged the religioustraditional culture.485Kelley R. Irangeles: Iranians in Los Angeles. Univeersity of California Press. 1993. P. 184.Elmesky R.M., Yeakey C.C., Marcucci O.C. The Power of Resistance: Culture, Ideology and SocialReproduction in Global Contexts. Emerald Group Publishing, 2017. p. 375.486160Fig.
10. Women protesting against compulsory veilingThe centrality of religious discourse brought by Ayatollah Khomeini, theleader of Iranian Islamic revolution, deconstructed what Pahlavi regime hadconstructed as the female gender. The ideals of women's emancipation, socialinvolvement and modesty that were signified by unveiled social presence ofmodernized women during Pahlavi regime were confronted. Pahlavi discourse'sunderstanding of emancipation was conceptualized as enslavement of women.Social involvement of unveiled women were considered as objectification ofwomen who in their fashion clothes and make-up served the desires of men.Pahlavi's motto of maintaining purity and modesty in unveiled body turned tomean no more than an absurd illusion that would lead women to impurity. Thenew religious discourse deconstructing the previous meanings defined a newfemale identity.
Like the Pahlavi discourse, it believed in emancipation, socialparticipation and modesty of women, yet in veiled bodies. Ayatollah Khomeini, asthe central authority of this new discourse, emphasized women's equal socialparticipations. Thus, the unveiled women who were recently valued weremarginalized. The intelligible and idealized identity of unveiled woman of Pahlavidiscourse turned to have an unviable identity487. امام خمینی(ره) و برساخت هویت زنانه در انقالب اسالمی چگونگی واسازی، کوثری مسعود ؛ تفرشی امیرعلی ؛ سادات علوی نکو معصومه487.957-917 ص،2933 پاییز،9 شماره،25 دوره، زن در توسعه و سیاست،)گفتمان پهلوی دوم و هژمونی معنایی امام خمینی(رهKothari.
M. et al. Imam Khomeini and Construction of Post- Revolutionary Female Identity and Deconstruction ofSecond Pahlavi Discourse. Zan dar Tosee va Siyasat, 3, 2017, pp. 327-357.161The evolving female identity, defined by Islamic discourse fluctuated fromthe traditional female religious one. The clerical authorities were more than theleaders of religious institutes, instead as social and political leaders, they involvedin social status of women as well. Ayatollah Khomeini in various speecheshighlighted women's social participation. Addressing women, he states, "Womenmust participate shaping their own destiny […]. Islam requires women contributein all problems as men do.
Women must participate in fundamental statematters"488. Veil no more represented seclusion as it did before constitutionalism,nor did it signify marginalization as it did during Pahlavi; rather it signified areligious woman who was socially active. No longer as an emblem ofbackwardness, veiling turned to be the norm of the hegemonic discourse anddirected the wearers toward social, cultural and political arenas.According to recent statements of Iranian science ministry, "today femalestudents occupy 56 percent of university seats"489.
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