By Nina Ansary
The preferred narrative approximately women's lives in Iran during the last 40 years is going whatever like this:
"During the Pahlavi Monarchy, girls have been on an upward trajectory. In a country at the cusp of modernity, ladies actively participated. They got the ideal to vote and unfastened to be in public with no veils. They wore miniskirts on collage campuses. Then got here the Islamic Revolution in 1979, with Ayatollah Khomeini on the helm. The burgeoning freedoms for girls have been extinguished. The veil was once required and associations have been segregated via gender. The Islamic Republic had hence accomplished its target of resurrecting a dead ringer for the conventional Muslim woman."
The challenge with well known narratives is that, regardless of their handy half-truths, the true tale is extra complex, unforeseen, and not more tidy.
Inspired via writer Nina Ansary's scholarly trip, Jewels of Allah is a provocative curler coaster journey that shatters the stereotypical assumptions and the usually misunderstood tale of ladies in Iran at the present time. Highlighting many brave woman leaders and advocates all through Iran's heritage, the e-book illuminates the unanticipated results of the Islamic Revolution and the unforeseen twists and turns resulting in a full-blown feminist move inside a post-revolutionary patriarchal society.
Read Online or Download Jewels of Allah: The Untold Story of Women in Iran PDF
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Additional resources for Jewels of Allah: The Untold Story of Women in Iran
37Aquinas suggests that woman’s existence is problematic because, as Aristotle says, she is a “misbegotten male,” because she is naturally subjugated to man, and because she is the occasion for sin. If God’s creation is in all respects good, it is puzzling to Aquinas how such an imperfect being as woman 36 - Chapter One could have been made in this original act of production. 1). As to the question of why sexual differentiation is at all necessary for human biology, Aquinas’s answer is that sexual differentiation allows for a separation across the sexes between the active and passive powers in generation, which makes possible man’s pursuance of the noble, “vital operation” of intellection.
Simone de Beauvoir, The Second Sex, trans. and ed. H. M. Parshley (New York: Vintage Books, 1974), xviii. 15. Elizabeth Grosz, “Contemporary Theories of Power and Subjectivity,” in Feminist Knowledge: Critique and Construct, ed. Sneja Gunew (London and New York: Routledge, 1990), 60. 16. Penelope Deutscher, Yielding Gender: Feminism, Deconstruction, and the History of Philosophy (London and New York: Routledge, 1997), 165-66. I will discuss strategies for reading the “feminine” in the history of philosophy in the next chapter.
This Page Intentionally Left Blank C H A P T E R O N E Feminism and the History of Philosophy Feminist rereadings of the history of philosophy were one of the first fields for the burgeoning new work of feminist philosophy in the early 1970s. After all, philosophers who made up the core canon in Western philosophy were without exception men, most of whom had made reprehensible comments about women. One could open a text of Plato, Aristotle, Rousseau, or Kant and find one’s feminist suspicions confirmed: Philosophers had been sexist.