диссертация (1169135), страница 38
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The considerable increase in thenumber of women's education proves that veiling has not been a cultural hinder.The schools as cultural manufactories of the state contributed to theconstruction of the students' gender and religious identity490. The one-sex schoolsand head-covering uniforms for girls emphasized unquestionable Islamicheteronormativity and attempted to naturalize female gender identity within theIslamic discursive regulations.Women's awakening light permeated the boundaries that recently wasshielded by veils.
This growing consciousness among women was the unintendedconsequence of Islamic republic's promotion of women's education. As ShirinEbadi, argues, women with university degrees would no longer subside inside.912-911 ،2958 ،3 جلد، موسسه تنظیم و نشر آثار امام خمینی ره: تهران، صحیفه نور، خمینی امام روح هللا488Khomeini Imam R. Sahifeh-e Nur. Vol. 6. pp. 300-301.. باشگاه خبرنگاران جوان. درصد از دانشجویان دانشگاههای دولتی را دختران تشکیل میدهند53 : معاون رییس جمهور در امور زنان489.
2935 آذرماه11Vice President of Women's Affairs: 56 percent of students from state-run universities are girls. Young JournalistClub. 10.12.2016. — Mode of access: https://www.yjc.ir/fa/news/5892124/56490Воевода Е.В., Хадем Махсус Хоссейни Л. Роль традиционной семьи в формировании культурнойидентичности иранской женщины // Культура и цивилизация.
2018. Т. 8. № 3А. С. 63-71.162houses. They would not yield to their "traditional roles, to shelve their degrees,pretending that their expectations of life were unchanged"491.The resource of knowledge that the subjects were equipped with turned tomake defiant agents rather than the submissive subjects. Ansari states, "Theexpansion of women's education in post-revolutionary Iran identified as anunintended consequence of the revolution has been empowering women againstthe IRI's misogynistic ideology"492.
The reflexive identity construction resulted todeviated performances. The early changes in the color or style of dressing codeinitiated the deviated performances. The series of continuous deviated actionspaved the way for imminent amended norms and a new social system with a varieddefinition of female identity.Since Education as an opportunity and resource was no longer limited tomodernized women, it generously equipped the new generation of female subjectwith awareness. This rising consciousness would cause new identities amongwomen. According to Giddens, while in traditional structures identity was handedby family, class, gender, religion or any other sociocultural elements, in posttraditional structures identity does no more preexist as fixed to the conventions;rather it is shaped and reshaped.
He writes, "Even the small choices we make inour daily lives-what we wear, are part of ongoing process of creating andrecreating our self-identity. […] Such choices are decisions not only about how toact but who to be"493. "A girl who is attending college is less inclined to dumblyobey the instructions of her father"494. She is no more an ignorant submissivesubject; instead, she reflexively decides and reconstructs her identity.The structure providing the subjects with the resource of knowledge setforth to face new social system and deviated norms.
Women as the subjects of the491Ebadi Sh. Iran awakening: a memoir of revolution and hop. Michigan: Random House, 2006. p.108.Ansari N. The Roots of Feminist Invocations In Post-Revolutionary Iran. PhD thesis, Columbia University, 2013.493Giddens. A. Moderniity and Self Identity. California, Stanford University Press. 1991. P. 81.494Ebadi Sh. Iran awakening: a memoir of revolution and hop. Michigan: Random House, 2006. p.106492163Islamic discourse were inside the power relations that had constructed theiridentity.The veiling norms standardized by the structure required being repeated bythe subjects so that the structure would sustain.
However, the subjects equipped byresources such as information, make changes in norms through different reiterationof the actions.Referring to Giddens, we can regard the practice of veiling as "regularizedtype of action, […]"ongoing series of practical activities, […] that a person couldhave acted otherwise"495. These activities are confined and enabled by thestructural rules and resources. The structure providing the actors with resourcessuch as knowledge enables them, yet it confines them with rules such asmandatory veiling rules. Giddens argues, "Structure is both medium and outcomeof the reproduction of the practices"496. It constitutes the "social practices" of theagents; the agents are inspired by structural resource of knowledge and followingthe confining structural rules, they practice a new style of veiling.
The agencyenhanced by resources leads to the reproduction of the structure and consequentlya new social system. As Giddens upholds, the knowledgeable agents in theirregularized practices use and reproduce structures and the reproduction ofstructural principles (rules and resources) leads to the reproduction of new socialsystem497.Iranian women are not receiving information only through national media oreducational curriculum that are overwhelmed by religious teachings including theemphasis on veiling. The information today is not geographically bordered; ratherpeople are exposed to boundless information as the social systems are "stretchedacross time and space"498, and social interactions are disembeded arranging the495Bryant C., Jary D. Anthony Giddens: Critical Assessments.
Volume 1, Taylor & Francis Ltd, 1997. p.49.Giddens A. Central Problems in Social Theory: Action, Structure and Contradiction in Social Analysis.University of California Press, 1979. p.5.497Giddens A. Central Problems in Social Theory: Action, Structure and Contradiction in Social Analysis.University of California Press, 1979. p.66.498Giddens A. The Constitution of Society: Outline of the Theory of Structuration. University of California Press,1986.
p. 377.496164interaction with absent people. In fact, the societies and cultures are propelled into"interconnection with one another, [and] waves of social transformation crashacross virtually the whole of the earth's surface"499. During Iran-Iraq war, when thegeographical borders of the country were invaded, the majority of Iranian womenwere united against the enemy to defend the country against the state.
As theirhusbands and sons were fighting in the battleground, they were vigilant to protectthe ideological Islamic discourse mainly through their veils500. A common dictumstated, "Women's veil is more powerful than the blood of martyrs". When the warcame to an end, Western "cultural evasion" emerged to be a more formidable andeven powerful enemy. Iranian present leader, Ayatollah Khamenei, notifies againstthe spread of Western culture as a soft war, a cultural plunder against Iranianyoung generation. He "display[s] profound anxiety whenever he speaks aboutwestern cultural incursion"501.Against the Islamic state's resistance against cultural globalization, "it could notremain isolated"502.
Cultural Globalization of Iran seems to enjoy of lesshomogenization of culture in comparison to extend that the hegemony of "Westernculture is seeping into the bones of society"503. The state's process of deglobalization has confronted vast number of population who are using internet orsatellite TVs. As stated before, about 90 percent of Iranians watch satellite TVs504.Satellite dishes in Iran receive 18 thousand channels in Iran, among which morethan 170 Farsi language channels are available for Iranians. 380 channels are499Giddens A.
Sociological Theory in the Contemporary Era: Text and Readings. Pine Forge Press, 2010 p.541..175 شماره، مجله پیام زن، تأملی بر سیر تحول حجاب بانوان ایرانی بعد از پیروزی انقالب اسالمی: حجاب دیروز حجاب امروز،دمحمی مریم500.2939 بهمن ماه سال.Mohammadi M. Hijab Yesterday Hijab Today: Reflection on the Evolution of Iranian Women's Hijab Followingthe Victory of the Islamic Revolution. Payam-e Zan.
Ho.275, 2014. [Electronic resource]. — Mode of access:https://hawzah.net/fa/Magazine/View/3992/8151/107364501Hovsepian-Bearce Y. The Political Ideology of Ayatollah Khamenei: Out of the Mouth of the Supreme Leader ofIran. London: Routledge, 2017.p.181.502Moahhamadi A. Iran Encountering Globalization: Problems and Prospects.
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