диссертация (1169135), страница 40
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M. What Is White Wednesday? Iranian Women Are Fighting For The Freedom To Dress How TheyWant. BUSTLE DIGITAL GROUP. 04.01.2018. [Electronic resource]. — Mode of access:https://www.bustle.com/p/what-is-white-wednesday-iran-women-are-fighting-for-the-freedom-to-dress-how-theywant-7767786https://www.bustle.com/p/what-is-white-wednesday-iran-women-are-fighting-for-the-freedom-todress-how-they-want-7767786169hidden behind their scarf and veil are equated to masqueraded terrorists and evildoers"515.
Dabashi, an Iranian writer in diaspora depicts current Iranian women as"bodiless faces". Their bodies are "forcefully denied the physical exercise of socialpresence". He believes that "these bodies produces faces that are hesitant, haltingand ashamed for no evident reason"516. However, the Islamic discourse in a strictbelief in heteronormativity considers the practice of veiling as a medium thatguarantees public morality, social peace and security. Islamic discourses such asthe national films or the published literature depict veiled women among whom thewearers of chador are usually appreciated and identified as traditional women butare appreciated with positive features.Veiled female gender identity as the visible symbol of heteronormativitypreserves sexual binaries of man and woman and consequently their genderedstereotypes as well as gendered identities.Iranian soft power is mainly centered by the state's Shia ideologyinfluencing countries such as Lebanon, Syria, or Iraq, and at some levels, thecountry "invokes common historical, cultural, ethnic and linguistic ties withneighboring states"517.
However, inside the country the state confronts a generationthat embraces Western, particularly American culture and values. Farsi mediatargeted at Iranians by Western governments and Iranians in the diaspora, mainlyvia satellite Television …make US sources of soft power easier for Iranianaudiences to absorb and threatens to divert them from regime programming"518.Western cultural soft power invokes the ideas such as democracy, gender equality,and liberty, demonstrating that Iranian state has deprived the people from theirnatural right of liberty.
Western cultural products attract Iranians by depicting an515Ridouani D. The Representation of Arabs and Muslims in Western Media. Journal of Ruta No.3, 2011, pp. 1-15.Dabashi H. Corpus Anarchicum: Political Protest, Suicidal Violence, and the Making of the Posthuman Body.New York. Palgarve, Macmillian.
2012. pp. 86-87.517Shoamanesh S. Soft Power is A Key to Iran's Success. HUFFPOST. 06.12.2017. [Electronic resource]. — Modeof access: https://www.huffingtonpost.com/sam-sasan-shoamanesh/soft-power-is-key-to-iran_b_11965208.html518Sabet F., Safshekan R. Soft War: A new episode in the old conflict between Iran and the United States. Researchsupported by the Center for Global Communication Studies’ Iran Media Program.
Philadelphia: University ofPennsylvania, 2013. pp. 4-26516170aggressive image of Islamic republic that struggles to gain nuclear weapon anddenies social and political liberty of people519. In attempt to win the mind andhearts of Iranian women, mandatory veiling is addressed as an emblemrepresenting the oppression of women and abolishment of their right and freedom."The veil has become an easy visual equivalence for cultural backwardness, a formof shorthand to represent Europe's enlightened cultural standing" 520. The repressivemeanings that Western media attributes to veil as depriving women of right tochoose their own attire is contrasted to the liberty that their own Western cultureprovides women. "The media portrayal of Iran […] depicts the veil as oppressiveand Islamic law as barbaric"521.
Those Iranian women attracted by Western mediastruggle to reconstruct their identities in according to Western culture. Accordingto Joseph Nye, "Seduction is always more effective than coercion, and manyvalues like democracy, human rights, and individual opportunities are deeplyseductive"522.Iranian state refers to this infused Western soft power as soft war. Recently,the political ideological assistant of Iranian armed forces warned that the enemybeing frustrated from hard wars against Iran invokes soft war against Islamicrepublic523. According to all authorities of the Islamic discourse, women's veilingis one of the main objectives of the soft war. The Islamic discourse insists on hijabas a social behavior that preserves the society from corruption, contributes toendurance of family relations and guarantees women's protected social presence.However, the enemy aims at hijab to not only to destroy the country's cultural ص،5 – شماره2932 بهار، مطالعات قدرت نرم،) ابزارها و راه کارها، جنگ نرم علیه جمهوری اسالمی ایران (روش ها،بصیری دمحم علی519.277 - 252.
Basiri. M. Soft War Against Iran. Motaleat e Godrat e Narm, 5, 2012, pp. 151-177..520Jones p. Postcolonial Representations of Women: Critical Issues for Education. Springer Science & BusinessMedia, 2011. p. 137521Women and the Islamic Veil: Deconstructing implications of orientalism, state, and feminism through anunderstanding of performativity, cultivation of piety and identity, and fashion. pp. 1-77. [Electronic resource].
—Mode of access: https://www.hofstra.edu/pdf/academics/colleges/hclas/rel/rel_thesis_platt.pdf522Nye J. Soft Power: The Means to Success in World Politics. New York, Public Affairs, 2004. P. x..2933 دی ماه29 ، سایت هوشمند خبر فارسی. دشمن به دلیل ناامیدی از جنگ سخت به جنگ نرم علیه انقالب اسالمی رو آورده است523The enemy, disappointing of hard War, has turned to the soft war against the Islamic Republic of Iran. Farsi NewsSmart Site.
03.01.2018. — Mode of access: https://khabarfarsi.com/u/49409976#back171ideologies but also the social security of the country524. The regulatory regime ofthe Islamic discourse that constructs a veiled female gender identity entails that thesubjects perform the norm of veiling, so that the discourse will be preserved.Women's deviated performance of this norm threatens the sustainability of Islamicdiscourse.Satellite TVs, especially Farsi channels, disparage Iranian veiling culturewhile celebrating Western culture where unveiled attractive women are free fromreligious and traditional tangles.
TV series appreciate the secularized and modernidentity of female characters in contrast to traditional and veiled women who aredepicted as mean and backward525.Today, Western societies do not need Reza Shah to coarsely unveil women,rather globalized media and internet are more available and powerful tools tounveil women gradually and silently.The section reflected on construction of Iranian women's cultural identity inrelation to their public dressing style since the traditional era to current age. Iranianwomen's veiling, unveiling and re-veiling signify the hegemonic regulatorydiscourses that throughout the history attempted to shape normal female genderidentity. The repetition of different veiling practices imposed by the discoursesguaranteed the sustainability of each discourse; at the same time, it gave agency tosubjects who through deviated performances engendered transformed femaleidentity.Veiling, as a symbol of traditional religion, has always been challenged bythose in desire for modernization.
The traditional veiling associated with women's ص،93 شماره- 2931 تابستان، فصلنامه مطالعات روانی، ابزار و راهکارها، نگرشی بر جنگ نرم علیه حجاب؛ بسترها، قربی سید دمحم جواد524.51-13Gorbi. M. A View on Soft War against Hijab. Quarterly of Motaleate Amalyat e Ravani. 2013.
Pp.29-52. صص،2933 ،2 شماره، مطالعات جامعه شناختی، رویه های به گفتمان در آوردن نحوه پوشش زنان پس از انقالب اسالمی، مرادخانی همایون525.119-272Moradkhani H. Discursive Roots of Regulating Women's Dressing Style After Islamic Revolution. Motaleat-ejame-e shenakhti, No. 1, 2018, pp. 171-203.; :همچنین بنگرید پژوهش، بررسی ژانر شرح حال نویسی بعد از یازده سپتامبر: نوستالژی امپراتوری در دخترک امریکایی در عربستان سعودی،طاهری زهرا.238.-225صص2933، ،1 شماره،ادبیات معاصر جهانTaheri Z. The Imperialistic Nostalgia in Jean Sasson’s American Chick in Saudi Arabia: The Study of LifeNarratives after September 11th. Pajuhesh-e adabia'at-e ma'aser, No.2, 2017, pp. 445=468.172seclusion and backwardness was opposed by modernization after theconstitutionalism.
Reza Shah's modernizing state regarded unveiled female identityas the norm. During the revolutionary acts of 1975, veiling signified opposition tothe regime. After the establishment of Islamic republic, the Veil imposed byIslamic state was no more equal to seclusion of women. Women equipped byresource of education as well as the globalized media reflexively consider theconstruction of their identity.
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