The Politics of Women's Rights in Iran by Arzoo Osanloo

By Arzoo Osanloo

In The Politics of Women's Rights in Iran, Arzoo Osanloo explores how Iranian ladies comprehend their rights. After the 1979 revolution, Iranian leaders reworked the kingdom into an Islamic republic. at the moment, the country's leaders used a renewed discourse of women's rights to represent a shift clear of the excesses of Western liberalism. Osanloo finds that the postrevolutionary republic mixed practices of a liberal republic with Islamic ideas of equality. Her ethnographic examine illustrates how women's claims of rights emerge from a hybrid discourse that pulls on either liberal individualism and Islamic ideals.

Osanloo takes the reader on a trip via quite a few websites the place rights are being produced--including Qur'anic studying teams, Tehran's kinfolk courtroom, and legislations offices--as she sheds gentle at the fluid and built nature of women's perceptions of rights. In doing so, Osanloo unravels simplistic dichotomies among so-called liberal, common rights and insular, neighborhood tradition. The Politics of Women's Rights in Iran casts gentle on a latest non-Western figuring out of the that means in the back of liberal rights, and increases questions on the misunderstood courting among modernity and Islam.

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Additional info for The Politics of Women's Rights in Iran

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E. Chehabi 2003). 26 • Chapter One This period was perhaps the single disruption of the Shi’i ‘ulama’s monopoly over women’s status since the Safavids declared Shi’ism the state religion in 1501 (Mahdavi 2003). Reza Shah advocated and adopted policies intended to “modernize” Iran and used the question of women’s status as a marker for this modernization. Such policies, while often hailed as achievements by some, primarily affected those whose families were in a position, both ideologically and economically, to benefit from literacy, education, and nondomestic work programs.

Finding out how the visible and seemingly austere permeation of Islamic values in the Islamic republic affected women daily was not a problem; most women readily expressed an opinion about religion. Ninetynine percent of the women I interviewed referred to themselves as Muslim. Rarely did I meet a woman who said that she did not give spirituality an important place in her life, even if it was not always within institutionalized religion. Less than one percent told me that they did not believe in God.

Thus I break apart the barriers between individuals, the community, and the state by showing the interaction between individuals, groups, and state actors and then weaving together these interactive processes on multiple social and political scales. Beginning with Iran’s newly formed republic and the apparent acceptance and mobilization of a discourse of rights by the state actors and my women interlocutors, I sought to understand how it is that a liberal rights talk was once again becoming the primary mode of referring to the prom- Human Rights and Cultural Practice • 11 ises made by agents of the state.

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