790:, in protest against mandatory veiling. The protests resulted in the temporary retraction of mandatory veiling. When the left and the liberals were eliminated and the conservatives secured solitary control, however, veiling was enforced on all women. This began with the "Islamification of offices" in July 1980, when unveiled women were refused entry to government offices and public buildings, and banned from appearing unveiled at their work places under the risk of being fired. On the streets, unveiled women were attacked by revolutionaries in the line with the revolutionary slogans "Wear a veil, or we will punch your head" and "Death to the unveiled". In July 1981, an edict of mandatory veiling in public was introduced, which was followed in 1983 by an Islamic Punishment Law, introducing a punishment of 74 lashes on unveiled women. The law was enforced by members of the
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much as their religious prejudice. Above all, like conscription, it symbolizes the steady penetration into their daily lives of an influence that brings with it more outside interference, more taxation. But one can easily exaggerate the popular effect of unveiling; it is a revolution for the well-to-do of the towns, but lower down the scale, where women perform outdoor manual labour, its effects both on habit and on the family budget diminish until among the tribal folk of all degrees they are comparatively slight. Hence, resistance among the greater part of the people has been passive, and, where existing, has manifested itself in reluctance of the older generation to go abroad in the streets. It is one thing to forbid women to veil; it is another thing to make them mingle freely with men.
862:
734:, the chador became a significant hindrance to climbing the social ladder, as it was considered a badge of backwardness and an indicator of being a member of the lower class. Veiled women were assumed to be from conservative religious families with limited education, while unveiled women were assumed to be from the educated and professional upper- or middle class. The veil became a class marker; while the lower classes started to wear the veil again, the upper classes no longer wore the veil at all, while professional middle-class women such as teachers and nurses appeared unveiled in their work place, but sometimes veiled when they returned home to their families.
779:
conservatives, the veil was thus now not a hindrance, but empowerment enabling access to public spheres. The conservative view on unveiled women made them vulnerable to sexual harassment and hostility from conservative male revolutionaries, while the hijab protected women from harassment, because conservative men regarded them as more respectable. In order to participate in anti-Shah protests without being subjected to harassment, many women also started to wear the veil as protection: two slogans of the revolution were: "Wear a veil, or we will punch your head" and "Death to the unveiled".
786:, the policy inherited from the Kashf-e hijab was turned around. Instead of being forced to remove their veil, women were now subjected to the reversed ban against unveiling, and the veil were now enforced upon all women. The non-conservative women, who had worn the veil as a symbol of opposition during the revolution, had not expected veiling to become mandatory, and when the veil was first made mandatory in February 1979 it was met with protests and demonstrations by liberal and leftist women, and thousands of women participated in a
598:
642:. The Iranian women's rights activists and feminists were mainly from the educated elite, and some had appeared unveiled even before the Kashf-e hijab: Dowlatabadi is believed to have been the first woman in Iran to have done so, appearing in public in 1928 completely unveilied. However, there were also some feminists who opposed the reform; because while they supported unveiling, they did not support a mandatory unveiling, but rather women's right to choose.
775:, "a super-consumer" of products of imperialism, a propagator of "corrupt Western culture", undermining the traditionalist conception of "morals of society", and as overly dressed up "bourgeois dolls", who had lost their honor. The veil thus came to be some opposition women's way of expressing the revolutionary "demand for respect and dignity" and a solidarity with Iranian culture as opposed to culture colonialism, rather than a sign of backwardness.
20:
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clothes, without veils. The queen handed out diplomas, while the shah spoke about how half the population being disregarded in the past, and told women that the future was now in their hands. This was the first time an
Iranian queen showed herself in public. Afterwards, the Shah had pictures of his unveiled wife and daughters published, and unveiling enforced throughout Iran.
810:
677:, the policy was aimed at "eradicating the tremendous power of faith" in Muslim societies that was enabled by what he termed the "decency of women", as hijab in his view prevented Muslim women from suffering from the "malicious abuse" that he regarded women in the West to be victims of, and what in his view made people preoccupied with sexual desires.
516:('Ladies Society') was formed with support by the government in which women's rights activists campaigned for unveiling. The reform to allow female teachers and students not to veil, as well as allowing female students to study alongside men, were all reforms opposed and criticized by the Shia clergy.
665:
Next to their daily bread, what affects the people most widely is what touches the code of social habit that, in Islam, is endorsed by religion. Among
Muslims, the Iranians are not a fanatical people. The unveiling of women inaugurated in the preceding year attacks the people's social conservatism as
470:
The reform was long in the making. In the second half of the 19th-century, Iranian upper-class men started to visit Europe and started to adopt
Western clothing for themselves, which made Western fashion become considered as a sign of progress and modernism in Iran among parts of the elite. From the
737:
Discrimination against the women wearing the headscarf or chador still occurred, with public institutions actively discouraging their use, and even some restaurants refusing to admit women who wore them. This period is characterized by the dichotomy between a minority who considered wearing the veil
504:
The unveiling of women had a huge symbolic importance to achieve women's emancipation and participation in society, and the shah introduced the reform gradually so as not to cause unrest. In the mid-1930s, only four thousand out of 6.5 million
Iranian women ventured into public places without veils,
480:
is believed to have been the first woman in Iran to have appeared in public without the veil in 1928. To appear without a veil or even favor it in public debate was very controversial, and women's rights activists who spoke in favor of unveiling sometimes had to be protected by the police. In 1926,
519:
The official declaration of unveiling were made on 8 January 1936, and the queen and her daughters were given an important role in this event. That day, Reza Shah attended the graduation ceremony of the Tehran
Teacher's College with the queen and their two daughters unveiled and dressed in modern
758:
During the revolution of the late 1970s, hijab became a political symbol. The hijab was considered by the
Pahlavis as a rejection of their modernization policy and thereby of their rule. It became a symbol of opposition to their regime, with many middle-class working women starting to wear it as
778:
Many protestors during the revolution belonged to the conservative fraction. Unlike in the past, when conservative women did not mix with men, thousands of veiled women participated in religious processions alongside men, when they also expressed their anti-Shah protests. In the eyes of the
488:, appeared unveiled in public with the Shah during her official visit in Iran. The clergy protested and asked the Shah to tell the foreign queen to cover up, but he refused. His refusal caused rumours that the Shah planned to abolish the veil in Iran. Later that year the Shah's wife, Queen
766:
back to popularity among the opposition, and women from different classes wore hijab for different reasons, including to protest the treatment of women as sex objects, solidarity with the conservative women who always wore them, and as a nationalist rejection of foreign influence.
467:. The Queen and the other women of the royal family assisted in this when they started to perform public representational duties as role models for women participating in public society, and they also played an active part as role models in the Kashf-e hijab.
753:
1979 Iranian Women Day's protests against mandatory veiling. Unveiled women protesting against the introduction of mandatory veiling. While many women had worn the veil during the revolution, they had not expected mandatory veiling and did not support
770:
Hijab was considered by conservative traditionalists as a sign of virtue, and thus unveiled women as the opposite. Unveiled women came to be seen by some of the opposition as a symbol of
Western cultural colonialism; as victims of
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wearing a veil which did not cover her completely, as well as showing her face, for which she was harshly criticized by a cleric. As a response, Reza Shah publicly beat the cleric who had criticized the queen the next day.
873:
475:
broke gender segregation and seclusion by performing unveiled in gender-mixed company at the Grand Hotel in Tehran and at the Royal Palace
Theater. Iranian women's rights activists supported unveiling, and the feminist
988:, Resources for feminist research (RFR) / Documentation sur la recherche féministe (DRF), Vol. 22, n. 3/4, pp. 5–18, Toronto: Ontario Institute for Studies in Education of the University of Toronto (OISE),
713:
One of the enduring legacies of Reza Shah has been turning dress into an integral issue of
Iranian politics. When Reza Shah was deposed in 1941, there were attempts made by conservatives such as the
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banned the veil and encouraged
Iranians to adopt European dress in an effort to promote nation-building in a country with many tribal, regional, religious, and class-based variations in clothing.
705:
584:
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Some Western historians have stated that the reform would have been a progressive step if women had initiated it themselves, but that the method of banning it humiliated and alienated many
1924:
Iran's past, present and future in women's rights: Research Report. Women's Rights Team. February 2023. By Idil Igdir, Fabiana Castro, Anouk Nolet. Chapter 1.1. Historical Background. p. 3
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Unveiled middle-class women vote in the election of 1963. In the period of 1941–1979, veiling was a class marker. The modernization reforms included both unveiling and women's suffrage.
1287:
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to avoid removing their hijabs due to the decree. A far larger escalation of violence occurred in the summer of 1935, when Reza Shah ordered all men to wear European-style
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The women of the Iranian women's movement largely consisted of educated elite women positive to unveiling. This image of the Board of Governors of the women's organization
528:
To enforce this decree, the police were ordered to physically remove the veil from any woman who wore it in public. Women who refused were beaten, their headscarves and
448:
of 1979, when the reverse ban against unveiling was introduced. One of the enduring legacies of Reza Shah is turning dress into an integral problem of Iranian politics.
1401:
Houchang E. Chehabi. "Staging the Emperor's New Clothes: Dress Codes and Nation-Building under Reza Shah." Iranian Studies, vol. 26, no. 3/4, 1993, pp. 209–229. JSTOR,
649:, since its effect was, because of the effect of traditional beliefs, comparable to a hypothetical situation in which European women were suddenly ordered to go out
618:
The Iranian women's movement had generally been in favor of unveiling since its beginning. Unveiling was supported by progressive women's rights advocates such as
509:
and consisting mainly of Western-educated daughters of the upper class, foreign wives of recent returnees from Europe, and middle-class women from the minorities.
367:
463:
It was the policy of the Shah to increase women's participation in society as a method of the modernization of the country, in accordance with the example of
552:
Until Reza Shah's abdication in 1941, many conservative women simply chose not leave their houses in order to avoid confrontations, and a few even committed
569:
1653:(Persian), Rahavard – A Persian Journal of Iranian Studies, Vol. 7, n. 23, pp. 160–180, Los Angeles: Society of the Friends of the Persian Culture,
895:
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and Sediqeh Dowlatabadi, who campaigned in support for it. Dowlatabadi was an active supporter of the reform, and engaged in the women's committee
2076:
1417:
Sanasarian E. The Women's Rights Movement in Iran : Mutiny Appeasement and Repression from 1900 to Khomeini. New York N.Y: Praeger; 1982.
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1954:
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626:, which was led by the Shah's daughter Princess Shams to unite women organizations and prepare women for unveiling. Many of Iran's leading
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1920s, the Iranian women's movement supported unveiling, and a few individual Iranian women started to appear unveiled. In 1924, the singer
444:
The ban was enforced for a period of five years (1936–1941); after this, women were free to dress as they wished for forty years until the
214:
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the Shah specifically provided police protection for individual women who appeared unveiled but with a scarf or a hat to cover the hair.
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Women and Politics in Iran: Veiling, Unveiling, and. Reveiling. By Hamideh Sedghi. New York: Cambridge University. Press. 2007. p. 85
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Chehabi, Houchang E. (Summer–Autumn 1993). "Staging the Emperor's New Clothes: Dress Codes and Nation-Building under Reza Shah".
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Hamideh Sedghi, "Feminist Movements III. In The Pahlavi Period," Encyclopaedia Iranica, IX/5, pp. 492-498, available online at
657:'s Turkey, which succeeded in unveiling without introducing a ban. The Shah's decree was commented on by the British consul in
254:
1428:
741:
Until 1979, the anniversary of the introduction of Kashf-e hijab was officially celebrated as Women's Liberation Day in Iran.
441:), an edict that was swiftly and forcefully implemented. The government also banned many types of male traditional clothing.
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Female teachers were encouraged to unveil in 1933 and schoolgirls and women students in 1935. In 1935, the women's committee
791:
353:
285:
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2008:
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and women's rights activists organized in the Kanun-e Banuvan to campaign in favor of the Kashf-e hijab, among them
2031:
1561:
1047:
890:
723:; q.v.) who demanded mandatory veiling and a ban on unveiled women, but they did not succeed. Under the next ruler
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249:
1899:
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Despite all legal pressures and obstacles, a large proportion of Iranian women continued to wear veils or chadors.
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into the street. Some historians have pointed out that Reza Shah's ban on veiling and his policies were unseen in
1098:
1016:
209:
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Katouzian, Homa (2003). "2. Riza Shah's Political Legitimacy and Social Base, 1921–1941" in Cronin, Stephanie:
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923:
727:, wearing of the veil or chador was no longer an offence, and women were able to dress as they wished.
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762:
The revolutionary advocacy for the poor and tradition as a counterpoint to foreign influence brought
2032:
Thirty-five Years of Forced Hijab: The Widespread and Systematic Violation of Women's Rights in Iran
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Shahidian, Hammed (1994). "The Iranian Left and the "Woman Question" in the Revolution of 1978-79".
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Shahidian, Hammed (1994). "The Iranian Left and the "Woman Question" in the Revolution of 1978-79".
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239:
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38:, 8 January 1936, famously participating in a public ceremony without hijab for the first time
1789:
1703:
1321:
986:
The Veil in Their Minds and On Our Heads: The Persistence of Colonial Images of Muslim Women
911:
670:
The religious conservatives reacted with opposition toward the reform. According to current
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195:
60:
572:, resulting in the deaths of an estimated 100 to 500 people (including women and children).
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513:
341:
1874:(Persian), Faslnamah-e Takhassusi-ye Banuvan-e Shi'ah , Qom: Muassasah-e Shi'ah Shinasi,
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The Great Satan vs. the Mad Mullahs: How the United States and Iran Demonize Each Other
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1809:
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Katouzian, Homa (2004). "1. State and Society under Reza Shah" in Atabaki, Touraj;
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1288:"Reactionary regimes use hijab law to control women — but so do liberalizing ones"
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1944:
1585:
1459:
1429:"Rocking the casbah: the gig of a lifetime that put Iranian women back on stage"
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1626:
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111:
1046:, Cambridge Middle East studies, Vol. 1, Cambridge, UK; New York:
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434:
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76:
54:
611:, is dated to 1922–1932; before the Kashf-e hijab reform in 1936.
1413:
1411:
840:
497:
1013:
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1768:
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The unveiling was met with different opinions within Iran.
1824:
The Veil: Women Writers on Its History, Lore, and Politics
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Women and the political process in twentieth-century Iran
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Women and the Political Process in Twentieth-Century Iran
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Woman in Chador, Outside Imam Mosque, Isfahan, Iran, 2012
867:
An Iranian poses in her swimsuit at a beach in the 1960s
788:
women's march on International Women's Day, 8 March 1979
738:
as a sign of backwardness and the majority who did not.
1740:
Women and Islam: Women's movements in Muslim societies
901:
The Culture of Nakedness and the Nakedness of Culture
2009:"Why Iranian authorities force women to wear a veil"
1762:
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1531:
1529:
1363:
1361:
1359:
1357:
1355:
1353:
1351:
1349:
1347:
1345:
1343:
1097:, 5th ed, Area handbook series, Washington, DC:
1872:Hijab dar Iran, dar doure-ye Pahlavi-ye dovvom
1461:Women in Iran from 1800 to the Islamic Republic
1371:Women in Iran from 1800 to the Islamic Republic
663:
1938:
1936:
1934:
1932:
1930:
1893:
1891:
1889:
1887:
1552:
1550:
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718:
409:
403:
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8:
1866:
1864:
1782:International Journal of Middle East Studies
1696:International Journal of Middle East Studies
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1481:
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1204:
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1200:
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1163:
1161:
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1118:
532:torn off, and their homes forcibly searched.
1253:
1251:
1249:
1247:
1245:
1243:
1241:
1239:
1237:
2003:
2001:
1617:
1615:
1613:
1611:
1609:
1607:
896:Human rights in the Imperial State of Iran
368:
354:
41:
1093:Curtis, Glenn E.; Hooglund, Eric (2008).
977:
975:
973:
971:
969:
794:patrolling the streets, and later by the
16:1936 decree banning Islamic veils in Iran
1038:
1036:
1034:
1032:
1007:
1005:
1003:
1001:
908:and the Soviet unveiling in Central Asia
596:
568:, which were brutally suppressed by the
18:
1625:, pp. 203–221, London; New York:
1050:, pp. 106–107, 214–215, 218–220,
965:
932:and the Egyptian unveiling of the 1920s
805:
308:
262:
194:
66:
53:
1506:
1495:
1065:
1063:
938:and the Turkish unveiling of the 1920s
1743:. Taylor & Francis. p. 231.
1579:
1577:
1453:
1451:
1259:Veil: Modesty, Privacy and Resistance
1183:, pp. 13–43, London; New York:
1138:, pp. 15–37, London; New York:
950:and the Afghan unveiling of the 1950s
944:and the Afghan unveiling of the 1920s
7:
1649:Fatemi, Nasrallah Saifpour (1989).
1403:http://www.jstor.org/stable/4310854
798:, also called the Morality Police.
484:In 1928, the queen of Afghanistan,
419:
1458:Beck, Lois; Nashat, Guity (2004).
1427:Petridis, Alexis (16 March 2015).
1368:Beck, Lois; Nashat, Guity (2004).
562:massive non-violent demonstrations
14:
2037:(Report). www.Justiceforiran.org.
1286:Al Saied, Najat (25 April 2018).
429:'Unveiling') banning all
1488:Zargarian, Tannaz (2020-08-11).
1464:. University of Illinois Press.
1374:. University of Illinois Press.
954:Acid attacks on women in Isfahan
872:
860:
848:
832:
820:
808:
2030:Justice for Iran (March 2014).
1770:(accessed on 30 December 2012).
920:and the unveiling in Azerbaijan
2077:Violence against women in Iran
1669:Beeman, William Orman (2008).
1590:. Cambridge University Press.
1587:Sexual Politics in Modern Iran
1269:, pp. 3, 13–16, 130, 174–176,
1077:, pp. 209–213, 217–218,
1:
1069:Majd, Mohammad Gholi (2001).
792:Islamic Revolution Committees
604:Jam'iyat-e Nesvan-e Vatankhah
2087:Anti-Islam sentiment in Iran
2052:Pictures about Kashf-e hijab
1904:. New York: Continnuum-3PL.
1651:Reza Shah wa koudeta-ye 1299
1224:, pp. 33–34, 335–336,
914:and the unveiling in Albania
1675:University of Chicago Press
1584:Afary, Janet (2009-04-09).
1560:, Cambridge, UK; New York:
1556:Abrahamian, Ervand (2008).
1075:University Press of Florida
719:
410:
404:
392:) issued a decree known as
196:Practice and law by country
2113:
1562:Cambridge University Press
1048:Cambridge University Press
926:and the unveiling in Yemen
891:Goharshad Mosque rebellion
701:Excessive citations inline
580:Excessive citations inline
540:Excessive citations inline
1794:10.1017/S0020743800060220
1737:Moghissi, Haideh (2005).
1708:10.1017/S0020743800060220
1326:10.1080/00210869308701800
1257:El Guindi, Fadwa (1999).
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1011:Milani, Farzaneh (1992).
496:during her pilgrimage in
1822:Heath, Jennifer (2008).
1558:A History of Modern Iran
1405:. Accessed 29 Mar. 2023.
1216:Katouzian, Homa (2006).
815:Traditional chador, 1900
2092:Islamic female clothing
1970:Paidar, Parvin (1995).
1870:Ramezani, Reza (2008).
1042:Paidar, Parvin (1995):
706:considered for deletion
634:, Vaziri, Dowlatabadi,
585:considered for deletion
564:in July in the city of
545:considered for deletion
2097:Women's rights in Iran
2011:. DW. 21 December 2020
1946:Theorizing revolutions
1505:Cite journal requires
1015:, Syracuse, New York:
755:
745:Revolutionary backlash
690:
672:Supreme Leader of Iran
668:
612:
39:
30:, and their daughters
1949:. London: Routledge.
1898:Vakil, Sanam (2011).
1095:Iran: A Country Study
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725:Mohammad Reza Pahlavi
688:
620:Khadijeh Afzal Vaziri
600:
570:Imperial Iranian Army
494:Fatima Masumeh Shrine
473:Qamar-ol-Moluk Vaziri
452:Background and impact
22:
1943:Foran, John (2003).
1631:Taylor & Francis
1261:, Oxford; New York:
1144:Taylor & Francis
1673:, 2nd ed, Chicago:
1292:The Washington Post
1267:Bloomsbury Academic
1105:, pp. 28, 116–117,
1103:Library of Congress
855:Women in 1950s Iran
827:Kashf-e hijab, 1936
730:However, under his
478:Sediqeh Dowlatabadi
380:On 8 January 1936,
332:My Stealthy Freedom
250:Taliban Afghanistan
2082:Secularism in Iran
924:Adeni Women´s Club
784:Islamic Revolution
756:
691:
613:
446:Iranian Revolution
286:Gender segregation
40:
1956:978-1-134-77921-5
1750:978-0-415-32421-2
1597:978-1-107-39435-3
1564:, pp. 84, 94–95,
1537:Fazle Chowdhury:
1471:978-0-252-07189-8
1391:978-0-252-07189-8
1381:978-0-252-02937-0
1177:Zürcher, Erik-Jan
1019:, pp. 19, 34–37,
918:Ali Bayramov Club
715:Devotees of Islam
433:veils (including
428:
378:
377:
2104:
2039:
2038:
2036:
2027:
2021:
2020:
2018:
2016:
2005:
1996:
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1940:
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836:
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796:Guidance Patrols
722:
720:Fedāʾīān-e Eslām
709:
636:Farrokhroo Parsa
588:
560:. This provoked
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624:Kanun-e Banuvan
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514:Kanun-e Banuvan
492:, attended the
454:
374:
342:World Hijab Day
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2067:Pahlavi Iran
2025:
2013:. Retrieved
1972:
1965:
1945:
1920:
1900:
1871:
1852:. Retrieved
1850:. 2018-01-07
1847:
1838:
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1818:
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1498:cite journal
1460:
1438:. Retrieved
1434:The Guardian
1432:
1422:
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1295:. Retrieved
1291:
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942:Soraya Tarzi
936:Latife Uşaki
781:
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455:
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393:
379:
326:
317:Hijabophobia
245:Saudi Arabia
1848:Khamenei.ir
1440:23 December
1222:I.B. Tauris
1185:I.B. Tauris
558:bowler hats
524:Enforcement
24:Reza Shah's
2061:Categories
1854:2018-07-13
960:References
782:After the
2015:30 August
1880:1735-4730
1810:163000506
1724:163000506
1659:0742-8014
1627:Routledge
1297:20 August
1140:Routledge
994:0707-8412
704:is being
681:Aftermath
628:feminists
593:Reactions
583:is being
543:is being
458:Reza Shah
456:In 1936,
400:Romanized
382:Reza Shah
230:Indonesia
205:Australia
172:Selendang
87:Battoulah
1992:30400577
885:See also
697:template
576:template
536:template
420:کشف حجاب
271:Andaruni
263:Concepts
240:Pakistan
137:Kimeshek
132:Kerudung
82:Al-amira
47:a series
45:Part of
1334:4310854
802:Gallery
710:
655:Atatürk
651:topless
589:
566:Mashhad
554:suicide
549:
530:chadors
431:Islamic
427:
416:Persian
281:Fahisha
210:Britain
187:Yashmak
167:Safseri
162:Paranja
147:Kurhars
127:Jilbaab
97:Burkini
92:Boshiya
55:Islamic
1990:
1980:
1953:
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843:, 1936
764:chador
759:such.
732:regime
659:Tehran
609:Tehran
507:Tehran
465:Turkey
439:chador
398:(also
390:Persia
337:Wimple
301:Zenana
296:Purdah
255:Turkey
225:France
215:Canada
182:Tudong
177:Shayla
157:Niqaab
152:Mukena
142:Khimar
112:Chador
107:Çarşaf
58:female
36:Ashraf
2035:(PDF)
1806:S2CID
1798:JSTOR
1720:S2CID
1712:JSTOR
1330:JSTOR
906:Hujum
695:‹The
574:‹The
534:‹The
435:hijab
322:Hujum
309:Other
276:Awrah
220:Egypt
122:Hijab
102:Burqa
77:Abaya
68:Types
61:dress
32:Shams
26:wife
2017:2021
1988:OCLC
1978:ISBN
1951:ISBN
1906:ISBN
1876:ISSN
1828:ISBN
1745:ISBN
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1655:ISSN
1635:ISBN
1592:ISBN
1566:ISBN
1511:help
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1442:2017
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1299:2020
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1148:ISBN
1107:ISBN
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638:and
437:and
425:lit.
408:and
386:Iran
291:Haya
235:Iran
117:Haik
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