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• 1 media/iranian-women-before-islamic-revolution-in-1979-1910s-v0-f7e6mqne40i81.webp 2024-12-02T11:04:29-08:00 Positionality of Women in Iran 20 Transforming the Woman Question image_header 2024-12-08T22:12:20-08:00
  The positionality of Iranian women in the modern era has been shaped by a multifaceted interplay of political, religious, historical, and external factors. Central to this transformation is the "woman question," a theme embedded within the evolving discourses of modernity and Islamism, as explored by scholars like Afsaneh Najmabadi and Lila Abu-Lughod. These discussions reveal how internal conditions, external influences, and the state's relationship with Islam have worked together to redefine Iranian womanhood.
  The Iranian Revolution of 1979 and the political landscape preceding it were pivotal in reshaping the status of women in Iran. The broader historical context reveals a tension between traditionalism and modernism, with each camp presenting conflicting visions of progress. Traditionalists often rooted their notions of advancement in Islam, whereas modernists sought inspiration from the perceived civility and scientific advancements of European societies.
  A significant historical turning point occurred in the late 19th century, marked by women’s increasing visibility in public and intellectual spheres. Najmabadi notes the emergence of female authors like Bibi Khanum, whose, "The Vices of Men," critiqued sexism and patriarchal norms through transgressive irony. This shift from a primarily oral, homosocial female voice to one addressing mixed-gender audiences symbolized a departure from premodern norms. Similarly, Taj al-Saltaneh, an influential figure among Iran's elite, championed the emulation of European values, advocating for scientific education and modern civility as essential for societal progress.

   

  The 19th and early 20th centuries also saw the growth of educational institutions for girls and women’s increased access to the press. These developments, Najmabadi argues, facilitated a transformation in the feminine ideal, where women became disciplined through education and science, embodying a new form of rationality that contrasted with traditional superstitions.
  The 20th century brought intensified interactions between modernist and Islamist ideologies. For modernists, the absence of women in public life symbolized premodern stagnation. They viewed unveiling—both metaphorically, in terms of women’s participation in intellectual discourse, and literally, in terms of clothing—as essential to national progress.
  In contrast, Islamists saw unveiling as an existential threat to Islamic identity. Najmabadi emphasizes how the veil became a potent symbol of resistance against secular modernity. Its removal was perceived as eroding the community's spiritual and cultural integrity. In this Islamist framework, women were positioned as defenders of religious and cultural values, embodying the tension between preserving tradition and accommodating change.
  External forces, including media portrayals, academic works, and international feminist movements, have also played a significant role in shaping the positionality of Iranian women. Western media often sensationalized the veil as a marker of Orientalist mystique, which influenced political discourse both domestically and internationally. Abu-Lughod critiques this fixation, noting that it oversimplifies complex dynamics and reinforces Orientalist stereotypes.
  This external gaze shaped Iranian feminist movements, adding layers of complexity to their struggles. Feminists had to navigate the "trickiness" of being aligned with both the critique of patriarchy within Islamic jurisprudence and the broader pushback against Eurocentric modernist ideals. This dual critique is reflected in the tension between Islamism and feminism, where some view the two as inherently antithetical, while others seek ways to reconcile them.
  The positionality of Iranian women in the modern era represents a dynamic negotiation of competing ideologies, historical shifts, and external pressures. Modernist ideals of unveiling and education have intersected with Islamist calls for cultural and religious preservation, creating a layered and contested landscape. The integration of new educational opportunities, the rise of female intellectual voices, and the enduring influence of external forces have collectively transformed Iranian women’s roles and identities. This intricate interplay continues to shape the evolving discourse on Iranian womanhood today.
  
  -Satchel Williams, MJ
  
  References
  Najmabadi, Afsaneh. "Veiled Discourse-Unveiled Bodies." Feminist Studies 19, no. 3 (1993): 487–518.
  Abu-Lughod, Lila. "Orientalism and Middle East Feminist Studies." Feminist Studies 27, no. 1 (2001).
• 1 media/iranian-women-before-islamic-revolution-in-1979-1910s-v0-f7e6mqne40i81.webp 2024-10-28T09:31:20-07:00 Positionality of Women in Iran 13 The Effects of Homosocial and Heterosocial Spaces on the Iranian Female Voice image_header 2024-12-06T11:50:11-08:00

  The internal conditions and factors that influenced the positionality of the modern Iranian woman include the Iranian Revolution of 1979, the pre-revolution political context, and the broader historical context. The political factors that affect the positionality of women in Iran are all linked with the states' influence on Islam and vice versa. One example, given in "Orientalism & Middle East Feminist Studies," is the trend of patriarchy emerging from law linked to the state. This Islamist force in the sphere of jurisprudence enforces the patriarchy, which represents the modern context of Islamic law, not necessarily one of its traditional hallmarks. As for the historical context, in "Veiled Discourse, Unveiled Bodies," Afsaneh Najmabadi expounds on the idea of the premodern female voice as an oral one, one that existed in a homosocial space. Therefore, in the late 19th century, when works by female authors, specifically Bibi Khanum's "The Vices of Men," took on a voice addressing both men and women, it was considered as a major turning point in the discourse over female positionality in Islamic society. This example of female transgressive irony, especially in the context of rebuking sexism, stands as a useful indicator of positionality. Historical context is important as well, especially when comparing attitudes over traditionalism and modernism. Some takes on modernism often veered towards Euro-centrism, and the emulation of western civilization.
  
  Taj al-Saltanah pointed towards the natural sciences and civility of European society as a step forward for Islamic societies. On the other hand, of course, traditional attitudes would look to Islam for the root of progress, a clear example being the 1979 Iranian revolution. The external factors include the media, as well as the portrayal through academic works, international women's organizations and feminist groups in neighboring countries. The media, who tends to sensationalize the "veil" as an element of Orientalism, shapes the "mystique" and the positionality of modern women in Iran by shaping the actions and attitudes of westerners, while also generating political discourse domestically.
  
  The propagation of certain ideals of the behavior of women on the national stage is one of the many factors that makes this feminism “tricky.” Another aspect of this is "trickiness" referred to by Afsaneh Najmabadi is the complicated views that have developed in regard to the relationship between Islamism and feminism, and whether the two are antithetical. 
  The 19th and early 20th centuries also saw the growth of educational institutions for girls and women’s increased access to the press. These developments, Najmabadi argues, facilitated a transformation in the feminine ideal, where women became disciplined through education and science, embodying a new form of rationality that contrasted with traditional superstitions.
  The 20th century brought intensified interactions between modernist and Islamist ideologies. For modernists, the absence of women in public life symbolized premodern stagnation. They viewed unveiling—both metaphorically, in terms of women’s participation in intellectual discourse, and literally, in terms of clothing—as essential to national progress.
  In contrast, Islamists saw unveiling as an existential threat to Islamic identity. Najmabadi emphasizes how the veil became a potent symbol of resistance against secular modernity. Its removal was perceived as eroding the community's spiritual and cultural integrity. In this Islamist framework, women were positioned as defenders of religious and cultural values, embodying the tension between preserving tradition and accommodating change.
  The positionality of Iranian women in the modern era represents a dynamic negotiation of competing ideologies, historical shifts, and external pressures. Modernist ideals of unveiling and education have intersected with Islamist calls for cultural and religious preservation, creating a layered and contested landscape. The integration of new educational opportunities, the rise of female intellectual voices, and the enduring influence of external forces have collectively transformed Iranian women’s roles and identities. This intricate interplay continues to shape the evolving discourse on Iranian womanhood today.
  
  -Satchel Williams, MJ
  
  References:
       Najmabadi, Afsaneh. 1993. “Veiled Discourse-Unveiled Bodies.” Feminist Studies 19: 487–518.

       Abu-Lughod, Lila. 2001. “Orientalism and Middle East Feminist Studies.” Feminist Studies 27