The Women S Movement In Iran

Iranian women tell in their own words what the revolution attempted and how they responded. The Islamic revolution of 1979 transformed all areas of Iranian life. For women, the consequences were extensive and profound, as the state set out to reverse legal and social rights women had won and to dictate many aspects of women's lives, including what they could study and how they must dress and relate to men. Reconstructed Lives presents Iranian women telling in their own words what the revolution attempted and how they responded. Through a series of interviews with professional and working women in Iran—doctors, lawyers, writers, professors, secretaries, businesswomen—Haleh Esfandiari gathers dramatic accounts of what has happened to their lives as women in an Islamic society. She and her informants describe the strategies by which women try to and sometimes succeed in subverting the state's agenda. Esfandiari also provides historical background on the women's movement in Iran. She finds evidence in Iran's experience that even women from "traditional" and working classes do not easily surrender rights or access they have gained to education, career opportunities, and a public role.

Women presented the first effective challenge to the Islamic regime and the clerical authority in post-revolutionary Iran. Women's activism in support of their legal rights and personal freedom, however, did not develop into a strong movement against the rising fundamentalism. The Iranian socialists did not support women's autonomous organizations. The convergence of the Left's populism with Islamic populism, and the influence of the Iranian/Shiite political culture that promotes male authority and female submission, could not reconcile with women's claims to individual rights, choice, and personal freedom and their struggle for autonomy and self-determination in private or public life.

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National Union of Women in Iran=ETEHAD-e MELLI-e ZANAN.

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.

“We want to live, we do not want to face persecution for expressing our political opinion; as women we don’t want to walk on the street with the constant horror that we could be intimidated for showing an inch of hair.” —Narges Kalhor, a young Iranian filmmaker, October 2009 On June 12, 2005, hundreds of women gathered outside Tehran University in Tehran, Iran. These women were protesting an issue that Iranian women have battled for more than one hundred years: gender inequality. Living in a conservative Muslim culture, Iranian women are subjected to discriminatory laws that serve the male-dominated society. In public, Iranian women must not be seen with men not related to them, and they must wear clothing completing covering their body and their hair. Many laws punish women even more harshly. If a woman is caught committing adultery, she can be sentenced to death by stoning. Yet men are free to have many wives and even enter temporary marriages. In the 1900s, Iranian women began protesting unjust laws and fighting for equality. For a time, under monarchs wishing to modernize, Iran became more lenient. Women began dressing as they wished, mixing socially with men, and working outside their homes. But after the Islamic Revolution of 1979, harsh punishments for moral offenses again became law. Women in professional occupations lost their jobs, and gender separation was enforced in public places. Iranian women continue to struggle against an oppressive regime, but they refuse to stop protesting. In this powerful story, we’ll learn how Iranian women have been punished and discriminated against by their patriarchal government, but yet they maintain their pursuit of equal rights. We’ll also see what their hopes and dreams are for the future.

In The Politics of Women's Rights in Iran, Arzoo Osanloo explores how Iranian women understand their rights. After the 1979 revolution, Iranian leaders transformed the state into an Islamic republic. At that time, the country's leaders used a renewed discourse of women's rights to symbolize a shift away from the excesses of Western liberalism. Osanloo reveals that the postrevolutionary republic blended practices of a liberal republic with Islamic principles of equality. Her ethnographic study illustrates how women's claims of rights emerge from a hybrid discourse that draws on both liberal individualism and Islamic ideals. Osanloo takes the reader on a journey through numerous sites where rights are being produced--including Qur'anic reading groups, Tehran's family court, and law offices--as she sheds light on the fluid and constructed nature of women's perceptions of rights. In doing so, Osanloo unravels simplistic dichotomies between so-called liberal, universal rights and insular, local culture. The Politics of Women's Rights in Iran casts light on a contemporary non-Western understanding of the meaning behind liberal rights, and raises questions about the misunderstood relationship between modernity and Islam.