It
is commonly assumed that those involved in the Revolution were a bunch
of Islamists whose sole desire was guarding religious values and
implementing Islamic ordinances. On the contrary, the Iranian Revolution
was a culmination of diverse political ideologies and principles. The
reason that Islamists seized power is still a hot subject for both
academic and nonacademic roundtables. However, now is the moment to not
focus on causes, but to concentrate on effects.
It is a historical fact that the woman question was not part of the revolutionaries' political agenda. Only a few months after the Revolution, in March 1979, Ayatollah Khomeini decreed mandatory hijab. Many Iranian women, who were also active in the Revolution, from diverse social classes, poured into the street protesting what soon became the law of the land. Their male comrades, however, didn't offer them enough support; they believed the time was not appropriate. Instead, they reasoned for solidarity with the new government in order to show a united front before their national and international enemies. Consequently, wearing hijab became obligatory, and the lack of it punishable under the law.
This was not the end of the story. Gradually the government's propaganda, policies, and policing of women's hijab increased. Police harassed women in the streets for" bad-hijabi"-- or not observing a proper hijab, became a routine occurrence. From the Iranian government's perspective, the restrictions were not so effective. Day by day, women were letting more hair fall out of their headscarves; they were dressing in public with tighter manteau (overcoats) and pants -- all the while aware that they might become the prey of Iran's morality police. By these simple, yet consistent acts of defiance, women were disobeying a law they found both unfair and discriminatory. There was no direct political agenda or modus operandi connecting these women. It was a social and political act of defiance, culminating in a nebulous and dynamic movement against compulsory hijab.
Since 1979, the Iranian government has made hijab an emblem of its religious and political identity. Iranian women covered by black chadors became the visual symbol of not only the Islamic government but also as a representation of the ideal type of Iranian women. The government was successful in disseminating distorted images of Iranian women's lifestyles by denying the existence of many others who did not wear chadors or believe in hijab. This state representation has been highly effective. Even today, the chador and hijab are the most common markers of Iranian women broadcast in both Western media and Iran's state-run television, IRIB.
It is a historical fact that the woman question was not part of the revolutionaries' political agenda. Only a few months after the Revolution, in March 1979, Ayatollah Khomeini decreed mandatory hijab. Many Iranian women, who were also active in the Revolution, from diverse social classes, poured into the street protesting what soon became the law of the land. Their male comrades, however, didn't offer them enough support; they believed the time was not appropriate. Instead, they reasoned for solidarity with the new government in order to show a united front before their national and international enemies. Consequently, wearing hijab became obligatory, and the lack of it punishable under the law.
This was not the end of the story. Gradually the government's propaganda, policies, and policing of women's hijab increased. Police harassed women in the streets for" bad-hijabi"-- or not observing a proper hijab, became a routine occurrence. From the Iranian government's perspective, the restrictions were not so effective. Day by day, women were letting more hair fall out of their headscarves; they were dressing in public with tighter manteau (overcoats) and pants -- all the while aware that they might become the prey of Iran's morality police. By these simple, yet consistent acts of defiance, women were disobeying a law they found both unfair and discriminatory. There was no direct political agenda or modus operandi connecting these women. It was a social and political act of defiance, culminating in a nebulous and dynamic movement against compulsory hijab.
Since 1979, the Iranian government has made hijab an emblem of its religious and political identity. Iranian women covered by black chadors became the visual symbol of not only the Islamic government but also as a representation of the ideal type of Iranian women. The government was successful in disseminating distorted images of Iranian women's lifestyles by denying the existence of many others who did not wear chadors or believe in hijab. This state representation has been highly effective. Even today, the chador and hijab are the most common markers of Iranian women broadcast in both Western media and Iran's state-run television, IRIB.
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