Gender In Contemporary Iran

This book examines gender and the dynamics of social change in contemporary Iran, documenting the changes in women’s lives and showing how women have now become agents of social change rather than victims. Bringing together the detailed primary research of a number of eminent scholars working in Iran, this collection provides unique perspectives on the past decade in Iranian society. Chapters document and examine how different Iranian groups and classes are negotiating, resisting, and pressing for political and social change, to explore the complexity of a society that often is portrayed in monolithic stereotypes in the international media. Thematically arranged sections explore discourses around gender and the impact of these discourses on women; the gendered impact of educational, employment, communications, and cultural changes; changing gender attitudes among the post-revolutionary generation of youth; and the ways economic changes have been affecting women. Providing an important basis for understanding social and political developments in a country that has been a focus of international attention for much of the last decade, this collection will be an important reference for scholars of Iranian studies, gender studies, political science and sociology.

This book examines gender and the transformation of contemporary Iran.€In particular it documents the changes in women's lives, challenging the idea that the revolution put back the clock for women and showing€how they have now become agents of social change rather than victims.

Gender and Dance in Modern Iran: Biopolitics on Stage investigates the ways dancing bodies have been providing evidence for competing representations of modernity, urbanism, and religiosity across the twentieth century. Focusing on the transformation of the staged dancing body, its space of performance, and spectatorial cultural ideology, this book traces the dancing body in multiple milieus of performance, including the Pahlavi era’s national artistic scene and the popular café and cabaret stages, as well as the commercial cinematic screen and the post-revolutionary Islamized theatrical stage. It links the socio-political discourses on performance with the staged public dancer, in order to interrogate the formation of dominant categories of "modern," "high," and "artistic," and the subsequent "othering" of cultural realms that were discursively peripheralized from the "national" stage. Through the study of archival and ethnographic research as well as a diverse literature pertaining to music, theater, cinema, and popular culture, it combines a close reading of primary sources such as official documents, press materials, and program notes with visual analysis of filmic materials and imageries, as well as interviews with practitioners. It offers an original and informed exploration into the ways performing bodies and their public have been associated with binary notions of vice and virtue, morality and immorality, commitment and degeneration, chastity and eroticism, and veiled-ness and nakedness. Engaging with a range of methodological and historiographical methods, including postcolonial, performance, and feminist studies, this book is a valuable resource for students and scholars of Middle East history and Iranian studies, as well as gender studies and dance and performance studies.

Gender and sexuality in modern Iran is frequently examined through the prism of nationalist symbols and religious discourse from the late nineteenth and early twentieth centuries. In this book, Kristin Soraya Batmanghelichi takes a different approach, by interrogating how normative ideas of women's bodies in state, religious, and public health discourses have resulted in the female body being deemed as immodest and taboo. Through a diverse blend of sources -a popular cultural women's journal, a red-light district, cases studies of temporary marriages, iconic public statues, and an HIV-AIDS advocacy organization in Tehran - this work argues that conceptions of gender and sexuality have been mediated in public discourse and experienced and modified by women themselves over the past thirty years of the Islamic Republic. Expanding upon existing philosophical theory, technological research and scholarship on gender and sexuality in Iran, this book focuses much needed attention on under-studied, marginalized communities, such as widows living with HIV. This work interrogates how bodily technologies are constructed discursively and socially in Iran and the values and perspectives which are incorporated in them.

While much has been written about the impact of the 1979 Islamic revolution on life in Iran, discussions about the everyday life of Iranian women have been glaringly missing. Women in Place offers a gripping inquiry into gender segregation policies and women’s rights in contemporary Iran. Author Nazanin Shahrokni takes us onto gender-segregated buses, inside a women-only park, and outside the closed doors of stadiums where women are banned from attending men’s soccer matches. The Islamic character of the state, she demonstrates, has had to coexist, fuse, and compete with technocratic imperatives, pragmatic considerations regarding the viability of the state, international influences, and global trends. Through a retelling of the past four decades of state policy regulating gender boundaries, Women in Place challenges notions of the Iranian state as overly unitary, ideological, and isolated from social forces and pushes us to contemplate the changing place of women in a social order shaped by capitalism, state-sanctioned Islamism, and debates about women’s rights. Shahrokni throws into sharp relief the ways in which the state strives to constantly regulate and contain women’s bodies and movements within the boundaries of the “proper” but simultaneously invests in and claims credit for their expanded access to public spaces.

The state of women in Islamic societies is the subject of much interest and heated debate. Yet, these discussions and representations in the media and elsewhere rely on inadequate information and misperceptions, imagining Muslim women as oppressed victims in need of liberation by outside forces. 'Becoming Visible in Iran' disputes these widespread stereotypes, providing a vivid account of women in contemporary Iran as they go about their daily lives. Beginning at home, women are infusing dramatic change by challenging the patriarchal conceptions of their fathers, brothers, uncles and others within the intimate sphere of family and home. Empowered by education, they transport the power of their minds and being from the domestic to the public and political. Mehri Honarbin-Holliday presents the experiences of these young women who wield a key if indirect political influence on the seemingly male dominated politics of this society, as they achieve a new visibility. She shows us how women understand their place in contemporary Iranian society, and how they interrogate it, making demands for shifts in attitudes and behaviours, both at home in relation to male relatives and in the wider world. Women's daily existence weaves between the public and the private, from home to classrooms, parks, metros, cafes and taxis, negotiating socio-political limitations and the current regime's policies of female invisibility. Detailed interviews and striking narratives draw our attention to the women's reflexive and critical stance and their desires to be recognized as independent and active architects of their own personal lives, whilst also contributing to the discourses of change and a more just civil society. From this fieldwork, and focusing especially on young women, Honarbin-Holliday presents women's views on such key topics as public visibility, body presentation, and sexual curiosity, in addition to education, civil society and political and social change. Highlighting links and continuities with the history of women in Iran, from the early twentieth century to the present moment, she shows how Iranian women today strive: to be the author of one's fate, to resist narrow interpretations of religion, to conduct meaningful, rich and complex lives, to bring about change in the mindsets of male relatives, and to contribute to legal and political debates in the country. For its direct presentation of women's voices as well as its analysis and insight, this book is a vital contribution to our understanding of the lives of Muslim women and the possibilities before them today. 'Becoming Visible in Iran' is indispensable for those concerned with women in Islamic societies, gender studies, sociology, anthropology as well as Iran and the Middle East.

Following the Islamic Revolution of 1979 and the re-introduction of Sharica law relating to gender and the family, women's rights in Iran suffered a major setback. However, as the implementers of the law have faced the social realities of women's lives and aspirations, positive changes have gradually come about. Here Ziba Mir-Hosseini takes us to the heart of the growing debates concerning the ways in which justice for women should be achieved. Through a series of lively interviews with clerics in the Iranian religious center of Qom, she seeks to understand the varying notions of gender that inform Islamic jurisprudence and to explore how clerics today perpetuate and modify these notions. Mir-Hosseini finds three main approaches to the issue: insistence on "traditional" patriarchal interpretations based on "complementarity" but "inequality" between women and men; attempts to introduce "balance" into traditional interpretations; or a radical rethinking of the jurisprudential constructions of gender. She introduces the debates among the commentators by examining key passages in both written and oral texts and by narrating her meetings and discussions with the authors. Unique in its approach and its subject matter, the book relates Mir-Hosseini's engagement, as a Muslim woman and a social anthropologist educated and working in the West, with Shii'i Muslim thinkers of various backgrounds and views. In the literature on women in Islam, there is no account of such a face-to-face encounter, either between religion and gender politics or between the two genders.

Iran's continued retention of discriminatory laws stands in stark contrast to the advances Iranian women have made in other spheres since the Revolution in 1979. Leila Alikarami here aims to determine the extent to which the actions of women's rights activists have led to a significant change in their legal status. She argues that while Iranian women have not yet obtained legal equality, the gender bias of the Iranian legal system has been successfully challenged and has lost its legitimacy. More pertinently, the social context has become more prepared to accommodate legal rights for women. Highlighting the key challenges that proponents of gender equality face in the Muslim context, Alikarami attempts to ascertain the causes of Iran's failure to ratify the CEDAW and questions whether and to what extent interpretations of Islamic principles prevent Iran from doing so. Applying feminist legal theory to contemporary Iran, Alikarami's approach re-evaluates the underlying principles that have shaped the struggle for equal rights between the sexes.