Iranian Revolution of 1979 and how it affected the situation of women

Submitted by Supervise by

Aaryan Sanadhya Dr. Rachna Sharma

Class: 1st semester (B.A.LL.B) Assistant professor of History

Roll no: 22270

Rajiv Gandhi National University of Law

Punjab, Patiala

2022
 DECLARATION

I hereby declare that the case comment entitled “Book Iranian Revolution of 1979 and how it
affected the situation of women” submitted to Rajiv Gandhi National University of Law,
Punjab, Patiala is an outcome of my original work carried out under supervision of Dr. Rachna
Sharma, assistant professor of History. The project is entirely based on my own research work
and has not been submitted elsewhere. All the ideas and references have been duly
acknowledged. To the best of my understanding, the project is free from plagiarism

Aaryan Sanadhya

Rajiv Gandhi National University of Law, Punjab,

Patiala

2nd November, 2022

 SUPERVISOR`S CERTIFICATE

This is to certify that the case comment entitled “Iranian Revolution of 1979 and how it
affected the situation of women” Submitted to Rajiv Gandhi National University of Law, is a
research work carried out by “Aaryan Sanadhya” under my supervision and guidance for
further evaluation.

Dr. Rachna Sharma

Assistant professor of History

 Acknowledgement

Every humble being should always first honor and thank those who have helped him throughout
their journey. With that, I would like to express my gratitude towards Rajiv Gandhi National
University of Law, which has allowed me to pursue good and structured academic schemes and
has added to my level of skills. Every opportunity I get here, every work that I undertake or
intend to undertake I will always be grateful to my University. Further, I would like to thanks our
respected Vice-Chancellor Dr. G.S. Bajpai for steering the university towards growth based and
efficient academic curriculum which allows one to explore and implore their skills and work
upon them to a greater extent. Further, I would like to thank my teacher Dr. Tanya Mander, for
allowing me to choose a Topic of my choice and then guiding me from the first rough draft to
this extremely researched final draft. In this journey and afterwards, I would always be indebted
to you. Lastly, I would like to extend my letter of thanks to my friends and family for showing
faith in me in the journey of this research project, they are the backbone of this project and have
motivated me when I felt like I cannot do it anymore. And God, without your eyes on me and
inner strength this project would have always remained an idea.
 Table of Contents:
Declaration Pg.2

Supervisor’s Certificate Pg.3

Acknowledgment Pg.4

Introduction to event: Pg.6

What led to such radical change? Pg.7

How it upended Iran’s push towards Pg.9

modernisation

How the situation of women changed post Pg.11

revolution:

How the situation of women changed post Pg.12

revolution:

Introduction to event:
A popular revolt in Iran in 1978–1979 known as the Iranian Revolution, also known as the
Islamic Revolution, resulted in the monarchy being overthrown on February 11 and the
foundation of an Islamic republic.

Iran, commonly referred to as Persia, has a lengthy history. One of the oldest civilizations in the
world had its origins there. The term "Iranian Revolution" refers to the 1979 popular movement
in Iran that overthrew a monarchy that supported the West and installed an Islamic republic. Iran
adopted the Islamic Republic status as a result of the Iranian Revolution. The Iranian Revolution,
commonly referred to as the Islamic Revolution, is a significant milestone in the history of Islam
in the modern era. The current disputes between Western and Islamic civilizations are directly
related to it. There are connections between the growth of numerous jihadi movements. Most
Islamic countries have monarchy, which are hereditary forms of government. Kuwait, Saudi
Arabia, the United Arab Emirates, etc. Some Islamic nations, like Iran, are Islamic Republics,
though. If a nation is a republic, its president will be chosen by the people. Islamic Republic
nations adhere to Islamic law, in contrast to Secular Republics where the state has no religion.
The Islamic Republics of Pakistan, Afghanistan, Iran, and Mauritania are a few examples. The
goal of the Iranian Revolution was to depose Mohamed Reza Shah Pahlavi, who had ruled the
nation since 1941. Western nations like the United States and the United Kingdom backed the
king, Shah Pahlavi. Although Iran (Persia) experienced moments of economic prosperity during
the Shah's rule, the government was essentially a dictatorship at home. In addition, many
fundamentalists opposed the ruler's expansive modernization programme, which in the 1960s
promoted social reforms and land redistribution. A lot of people believed the King's actions
damaged Iranian Shia traditions and were solely done so to promote foreign interests. The
Iranian economy collapsed in 1977, leading to massive unemployment and rising inflation,
which served as a catalyst for the toppling of the monarchy and western interests. Contrary to the
Russian or French Revolutions, the Iranian Revolution of 1979 may be the least discussed
revolution. This is probably because there is no enduring intellectual or ideological legacy of the
Iranian Revolution. The Iranian Revolution was a relatively calm uprising. The movement
marked the end of 2,500 years of Persian monarchy. The western elite only viewed this
Revolution as a religious shift. The Iranian revolution, on the other hand, was described as the
"first big insurrection against global systems" and the "spirit of a world without spirit" by
intellectuals like Michel Foucault. The Iranian Revolution did not include many of the
conventional justifications for revolution (defeat at war, a financial crisis, peasant rebellion, or
disgruntled military). It took place in a highly developed nation. In order to do this, it overthrew
a pro-Western authoritarian monarchy and replaced it with an Islamic Guardianship of the
Jurists-based totalitarian theocracy (or velayat-e faqih). The revolution had a profound effect on
revolutionary groups all over the world, especially those who used an Islamic worldview to
engage in politics. The late 20th and early 21st centuries saw the start of a new chapter for
political Islam with this event. Middle East geopolitical shifts brought on by the Iranian
Revolution. Its repercussions are still being felt over the whole area.

What led to such radical change?

 Historical development

The lengthy history of Iran was the source of the 1979 Revolution. Iranian society has always
been significantly influenced by the Shi'a clerics (Ulema). However, there were many diverse
socioeconomic classes in the society, including the clergy, landowners, thinkers, and
businesspeople. Earlier, during the Constitutional Revolution in 1905–1911, these social classes
came together. However, those initiatives were unsuccessful due to resurgent social tensions and
outside interference from Russia, the United Kingdom, and eventually the United States. Making
a written code of laws was the only method to protect the nation from foreign influence and
political corruption in the early 1900s. The Constitutional Revolution was a result of this
sentiment. However, a variety of outside influences prevented this movement from limiting the
monarch's authority. General Reza Khan rose to power as a result of the insecurity and confusion
brought on by the Constitutional Revolution. In 1921, Mohammad Reza Shah Pahlavi received
assistance from the UK to establish a monarchy. Reza Shah was then forced into exile in 1941 by
the U.K. and Russia, and his son Mohammad Reza Pahlavi assumed the throne. The United
States and the United Kingdom organised a coup against Prime Minister Mohammad
Mosaddeq's administration in 1953, overthrowing Mohammad Reza Shah as his followers
nationalised British-owned Anglo-Iranian Oil and nationalised the Shah. After dissolving the
parliament, Mohammad Reza Shah began the "White Revolution," a modernization programme
that challenged the wealth and authority of landowners and mullahs, disrupted rural economies,
accelerated urbanisation and Westernization, and raised concerns about democracy and human
rights. Despite the program's financial success and the widespread perception of its revolutionary
impact on institutions and social norms, benefits were not distributed fairly.

Reasons behind the successful revolution:

When the country's economy was endangered by global monetary instability and changes in
Western oil consumption in the 1970s, opposition to the Shah's policies was amplified. Along
with escalating economic problems, the Shah's dictatorship expanded sociopolitical repression in
the 1970s, and there were few opportunities for political participation. People turned to the ulama
for advice as a result of the cultural void in contemporary urban Iran. Popular support was given
to Ayatollah Ruhollah Khomeini, a former professor in Qom who had gone into exile in 1964
after speaking out against the Shah's reform agenda. Through its reliance on Islam, the Iranian
Revolution's "religious character" was well-established in the years preceding the protests of
1978.  The idea that Iranians should reject the hegemonic influence of the West and return to
their cultural roots gained popularity in the 1970s. Secular thinkers claimed that the Shah could
be ousted with the aid of the ulama after sensing Khomeini's support. The protests were sparked
by the shah's reliance on the United States, his strong relationships with Israel, and his unwise
economic policies. Numerous young people, most of whom were unemployed, protested the
excesses of the administration in the streets in January 1978. Khomeini orchestrated this wave of
opposition while he was exiled. Shah left Iran and the military proclaimed themselves neutral,
toppling the shah's government. Khomeini declared Iran an Islamic republic after a nationwide
vote. A return to conservative social standards was imposed, and the clergy banned their
previous left-wing, nationalist, and intellectual allies from all positions of authority in the new
government. Other political groups were suppressed during the majority of 1979 by the
Revolutionary Guards, an unofficial religious militia at the time. The militias and clergy
promoted an anti-imperialist agenda for the Revolution while suppressing the influence of
Western culture. The new constitution gave the "rahbar," or leader—Khomeini was the first
"rahbar"—vast powers and established a religious administration based on his idea of velyat-e
faqh, or "rule of the jurist." The Islamic political culture is one factor in its success. There have
allegedly been attempts since 1950 to introduce contemporary political and social ideas into the
Islamic canon. The endeavour was a response to nationalalism, liberalism, and other secular
political ideologies. The need for the clergy to have their own independent financial
organisation, Islam as a way of life, counselling and guiding young people, and the importance
of community were among traits of this political culture. Ayatollah Ruhollah Khomeini's
direction of the revolution is one of the main factors contributing to its success. Hijab usage was
outlawed in Iran during the Pahlavis' rule. This was just one of the several factors that turned the
Iranian people against their leadership. During the uprising, many women displayed their
disapproval of the administration by donning hijabs. The irony is that many women supported
the revolution led by Ayatollah Khomeini, the founding president of the Islamic Republic of
Iran, who forbade women from removing their hijabs in public when he became office, had
praised women for protesting "in modest clothing to convey their discontent with the Shah's
administration" while wearing them. The Iranian public's perception of him was what drew the
unemployed youth to the concept of revolution. As the "virtual face of Shia Islam in Western
popular culture," Khomeini has been referred to.

How it upended Iran’s push towards modernisation:

Some believe that what is occurring in Iran at this time, which is a continuation of what has been
happening there for the previous three decades, reflects a rejection of modernity and its benefits.
Human rights abuses, systemic discrimination against women, and antagonism against the West
are examples of this. There are many valid arguments for this point of view. The majority of the
modernising initiatives and institutions of the 55-year-old Pahlavi dynasty were either abandoned
or entirely reversed shortly after the Islamists' triumph in the revolution of 1979. These
institutions included several that were most prominently associated with women. The state made
some progress toward improving the status and welfare of women while Mohammad Reza Shah
was in power. By reducing arbitrary male divorce, creating more women-friendly custody plans,
and prohibiting polygyny, some of the more extreme institutionalised forms of discrimination
and abuse were decreased, if not entirely eradicated. The majority of the Family Protection Law's
clauses were eliminated with the creation of the Islamic republic. Prior to the revolution,
personal rights were generally acknowledged, but the revolutionaries severely restricted them.
Women were required to wear the hijab and were severely punished for defying the rigidly
enforced clothing codes for men and women, which included public whipping. Under the Islamic
republic, human rights, especially freedom of religion, which is one of the cornerstones of the
contemporary world, suffered a deadly blow. Baha'i believers, for instance, were brutally
persecuted by the government and extremists shortly after the revolution. About 200 to 300
Baha'is were murdered solely for refusing to renounce their beliefs. Many others were given
lengthy prison terms. Numerous Baha'is had their property seized, and their kids were denied
access to an education, particularly a higher one. Numerous Baha'i believers continue to
experience severe discrimination, and many of their leaders are currently incarcerated for lengthy
periods of time. Many more journalists, attorneys, and members of the civil society are behind
bars or under house arrest as a result of the ruthless suppression of the Green Movement. It's
undeniable that the revolution and the Islamic republic that followed it worked against and
against some of the things we consider to be the most crucial features of modernity. Modernity is
complicated though. What has been happening in Iran for the past three decades may very well
represent the early stages of modernity, whose advent has frequently been Janus-faced in other
parts of the world, if greater examination is done. Modernity is a divisive concept that is
surrounded by opposing analytical techniques, moral standards, and feelings. There are some
philosophical traditions that have a propensity to interpret modernity in terms of changes in the
human psyche that empower people so that they are no longer passive, inactive, docile,
submissive, lazy, suffering, and resigned. This is particularly relevant to the situation in Iran.
According to this perspective, which has been held in various ways by thinkers such Immanuel
Kant, G.W.F. Hegel, and Jürgen Habermas, modernity starts when a significant portion of a
community gives up living a passive life and develops an assertiveness, vigour, volition, resolve,
and action. In a nutshell, modern individuals do not have a passive attitude. They are capable and
powerful. They influence the globe. The basis of modern technology is human interference with
and control over nature. While this has partially freed humanity from nature's whims, it has also
brought us dangerously near to destroying both nature and ourselves.

How the situation of women changed post revolution:

 Forced imposition of purdah system and other regressive practices:

Iran saw profound changes as a result of the Islamic Revolution in 1979, not least for the women.
The way women dress and style their hair is one area that has drawn attention. In the 1930s, the
former Shah banned the veil and sent police to forcibly remove headscarves. Reza Shah Pahlavi,
the first Shah of the House of Pahlavi, who ruled Iran from 1925 to 1941, issued the Kashf-e
hijab order on January 8, 1936. Pahlavi forbade women from donning the traditional Islamic
head- and body-veils known as the chador in order to modernise and secularise Iranian society,
much like Mustafa Kemal Atatürk did in Turkey (hijab). The police tore the veils off of the
women who dared to wear them and stroll the streets as the prohibition was vigorously enforced.
However, the new Islamic authorities implemented a clothing code that made the hijab
mandatory for all women in the early 1980s. While many women were already enrolled in higher
education at the time of the revolution, there was a noticeable increase in the number of women
attending universities in the years that followed. The authorities benefited from proactive
measures taken during the regime of Mohamed Reza Shah Pahlavi. While many women were
already enrolled in higher education at the time of the revolution, there was a noticeable increase
in the number of women attending universities in the years that followed. As stated by Baroness
Haleh Afshar, “a professor of women's studies at the University of York” who grew up in Iran in
the 1960s, "That attempted to ban women from attending university, but there was such a
reaction they had to allow them to return." during the beginning of the Islamic regime. The
government of Iran realised they needed to educate both men and women after some educated
citizens left the nation. The hijab was already frequently worn before the revolution, but many
women also choose to dress in Western-style attire, such as tight-fitting trousers, miniskirts, and
short-sleeved blouses. This demonstrates that there was some degree of clothing freedom, but
after Islamic rule was established in the nation, women had almost no clothing freedom and were
instead punished for disobeying the sharia (as it was interpreted by Shia clerics), which included
severe restrictions on their freedom of movement and depriving them of fundamental human
rights like the freedom to decide what to wear and where to go. Their male counterparts received
everything, and women were effectively treated as second-class citizens. We may observe a
sharp decline in women's rights and tolerance when compared to the rights they enjoyed before
the advent of Islam. By recognising a number of women's rights, the Iranian regime took a step
toward modernisation that was rather revolutionary in such a patriarchal and traditional society.

Studying at Tehran University in 1977

 Moral policing:

Since the 1979 revolution, a variety of "morality police" have thrived in Iran. As previously
stated, the hijab was prohibited in Iran during the Pahlavis' rule. This was just one of the several
factors that turned the Iranian people against their leadership. Many women wore hijabs during
the revolution to express their opposition to the government. The irony is that Ayatollah
Khomeini, the first leader of the Islamic Republic of Iran, who forbade women from removing
their hijabs in public after he assumed power, had praised women for protesting "in modest garb
to express their disgust with the Shah's regime" and used the hijab as a symbol of the
revolution."You ladies here have proved that you are at the forefront of this movement. You
have a great share in our Islamic movement. The future of our country depends on your support"
he had said. Little did the women realise that the new administration would not be very different
from the previous one and would deny what they had originally fought for: a choice. A
paramilitary volunteer militia known as "Basij" was created to recruit volunteers for the Iran-Iraq
war and served as the country's first organised morality police (1980-1988). Given that a
university is a setting where Iranian men and women first encounter each other in an educational
setting, Basij, which is currently one of the five forces of the Islamic Revolutionary Guard
Corps, had and still has its presence in every Iranian university to monitor dress codes and
behaviour of students. Even organisations that were not governed by the Iranian government
have tried to enforce morality. One such group is "Jundallah," a Sunni militant group fighting for
equal rights for Sunnis in Iran. In 2010, the US designated "Jundallah" as a foreign terrorist
organisation. In order to "combat bad hijab," the Jundallah reportedly organised its own morality
police and patrolled the streets. There are several organisations that function as the moral police,
but recently, a few significant ones have received significant media attention as a result of the
terrible tragedy of Mahsa Amini, 22, who passed away in police custody after being detained for
wearing the hijab wrongly. The morality police, a paramilitary branch of Iranian law
enforcement, are accused of murdering her. The role of the paramilitary Gasht-e Ershad
organisation is to observe individuals in busy public areas like malls and subway stations before
detaining women for, among other dress code "violations," neglecting to wear hijabs in what
they deem to be "proper" fashion, among other reasons. What is suitable and what is not is
frequently decided by the patrol agents present. Anything that protrudes too far from a hijab.
 Bibliography:

 Beck, Lois, and Guity Nashat, editors. Women in Iran From 1800 to the Islamic Republic. 2004.
Bowker

 Ebadi, Shirin. “Iran Awakening.” A Memoir of Revolution and Hope, 2006.

 Nashat, Guity, and Lois Beck, editors. Women in Iran From the Rise of Islam to 1800. 2003.
Bowker

 Nemat, Marina. “Prisoner of Tehran.” A Memoir, Free Press, 2007. Bowker

 Sedghi, Hamideh. “Women and Politics in Iran.” Veiling, Unveiling, and Reveiling, 2007. Bowker