The 1960s and 1970s witnessed the beginning of normalization of relationship between the sexes for the modern classes. Polygamy, concubines and arranged marriages were ridiculed by these classes. Sensational characters, such as Forough Farokhzad, removed all remaining taboos on female sexuality and actresses portrayed sexuality like never seen before. Sleazy and semi-pornographic sex scenes were introduced and many such stars became rich and famous. Most attained respectability by marrying prominent men in the end and others, like the actress Forouzan, remained single, independent and the master of their own destiny. Googoosh, the legendary singer/actor became an icon and for the first time in the patriarchal adult oriented culture, ‘young and the trendy’, was made popular. Googoosh was a pioneer in creating a ‘culture of having fun’ as opposed to the Shi’ite culture of mourning and black dresses, and made singing and dancing acceptable amongst all classes. Her posters and pictures were displayed on taxis and trucks along religious calligraphy such as Ya-Ali and ‘God is Great’. Popular magazines for the young were published and a prominent youth culture emerged.
For the majority of the population, tradition was still the motto. Practicing
Muslims and the so-called ‘Muslim intellectuals’ responded bitterly and in
the end violently to de-segregation and free and open relationships between
the two sexes. Ali Shariati, in his best seller ‘Fatima is Fatima’, declared that
the western-looking women of the Pahlavi era were corrupt, had no identity, and were doll like and degenerate copycats. He further announced the ‘good Muslim women’ as confused, with no role model and incapable of knowing what they want or what they should become. The solution was Shariati’s presentation of Prophet’s daughter Fatima as the ultimate role model for all Muslim women. Fatima willingly and voluntarily had sacrificed herself for her fate and her family, and all good Muslim women were instructed to do the same. Ayatulah Motahari introduced a new version of the ‘Islamic dress code’ by declaring that a long coat and scarf (maghnaeh) to cover hair and neck would suffice as appropriate Islamic attire. But all condemned western-style courting styles and the control of female sexuality by husbands and fathers was to be a pillar of the Islamic way of life in books published by both the clergy and secular Muslims, such as Sadr Haj Seyyed Javadi. The new trends were portrayed as degrading public order, and traditional Islamic ways were praised and encouraged.
Muslim women appeared in Islamic attire at universities and workplaces in the 1970s when ‘all female Islamic schools’ became popular. Voluntary veiling by Muslim women has only recently become a subject of research and as of yet no major work on the subject has been produced. In the Iranian context, many factors have contributed to the popularity of veil. For the women from very traditional and strict families, it has legitimized their presence in public space. At the same time, this has enabled them to meet non-related males and relationships have started blossoming outside the traditional domains and the changes are challenging the notion of ‘arranged marriages’. With the poorer families, it provides a ‘uniform’ and reduces the cost of looking ‘fashionable’ and ‘well-to-do’. It is simply practical, cost effective and has increased the mobility of the majority of women, particularly young and unmarried females who traditionally would not have been present in the public domain. The patriarchal culture and the Islamic ideas of male sexuality being God-given and ‘satanic properties of female body’ does not require men to control themselves, but instead to restrict women’s freedom by forcing them to cover up. Such opinions have become embedded in the psyche of Muslims, male and female. Psychologically the presence of unveiled women normally identified as immoral and loose is very unsettling and creates insecurity for the traditional Muslim female who is still threatened by inferior legal status, polygamy and concubines. This could be one reason why so many Muslim women support compulsory veiling for all women.
Since the revolution, the Islamic authorities have attempted to reverse the changes by compulsory veiling, strict religious codes, segregation and intimidation by arresting, flogging and imprisoning males and females for the ‘crime’ of having relationships outside the prescribed Islamic codes. Abortion was made illegal, marriage age drastically reduced, the taking of concubines was promoted, and polygamy has become widespread. So far none of the policies of reversal has worked. The inferior legal status of women, mass unemployment, worsening economic conditions, oppressive cultural practices, drug addiction and depression have had a negative impact on all behaviors including sexual behavior. More than ever before, women are reduced to commodities to be purchased. Prostitution is rampant and the unpopularity of the government has created rebellion and self-destructive behaviors. Males once again are developing modes of false strength based on their superior legal and cultural status. Women unlike the previous generations are not accepting the differences as natural and the religious prescribed codes are questioned and criticized by all including women from traditional Muslim backgrounds.
The very high cost of living has made marriage difficult for many and has altered marriage practices including the traditional ‘arranged marriages’, ‘dowry’ and ‘bride price’. Government sponsored mass weddings for thousands of young couples through simple and cheap ceremonies have been an attempt to eliminate some of these problems. There is no data available but it looks that most couples at these mass weddings have chosen their own mate, which means somehow they are socializing or dating. This is a first for the traditional classes. This independence is partly achieved by eliminating customary dowry/bride price expenses. Such practices ensured parent’s authority and control over their children since most young couples were not able to afford the expenses and parents were responsible for the payments.
The past 50 years have introduced fundamental changes in patterns of relationships that were moving towards normalization. However, since the revolution, restrictions on public spaces where normal socializing processes can take place and on female mobility, segregation, veiling and banning relationships outside marriage etc., are once again creating abnormal patterns of behaviour for both the sexes. Combined with the inferior legal status of women and oppressive cultural practices the relationships between the two are far from healthy or normal and are not expected to improve in the near future.
Recommended readings:
|
