10 Legal and Social Positions of Iranian Women

Pakizegi, Behnaz

doi:10.4159/harvard.9780674733091.c11

Cited by 34 publications

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“…Iran and Pakistan are examples of theocratization. The Iranian revolution in 1979 transformed the country into an Islamic Republic.22 The revolution was inspired, in part, by opposition to the Shah's reform of family laws, and one of the Islamic Republic's first acts was the cancellation of the 1967 Family Protection Law (see Pakizegi 1978), along with the institution of a wide array of policies that served to constrict women's rights in accordance with a conservative interpretation of shuri'a.…”

Section: Theocratizationmentioning

confidence: 99%

Religion, State Power, and Domestic Violence in Muslim Societies: A Framework for Comparative Analysis

Hajjar¹

2004

Law soc. inq.

126

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This article focuses on the issue of domestic violence in Muslim societies in the Middle East, Africa, and Asia. The analytical framework is comparative, emphasizing four factors and the interplay among them: shari'a (Islamic law), state power, intrafamily violence, and struggles over women's rights. The comparative approach historicizes the problem of domestic violence and impunity to consider the impact of transnational legal discourses (Islamism and human rights) on “local” struggles over rights and law. The use of shari'a creates some commonalities in gender and family relations in Muslim societies, notably the sanctioning and maintenance of male authority over female relatives. However, the most important issue for understanding domestic violence and impunity is the relationship between religion and state power. This relationship takes three forms: communalization, in which religious law is separate from the national legal regime; nationalization, in which the state incorporates religious law into the national legal regime; and theocratization, in which the national legal regime is based on religious law.

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Section: Theocratizationmentioning

confidence: 99%

Religion, State Power, and Domestic Violence in Muslim Societies: A Framework for Comparative Analysis

Hajjar¹

2004

Law soc. inq.

126

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“…Some pre-revolutionary ("on-Islamic) policies and legislation, such as the Family Protection Laws of 1967 and 1975 (cf. Pakizegi, 1978), were immediately abolished. The legal age of mamage was reduced to thirteen years for females and fifteen years for males.…”

Section: Ntro D Uctlo Nmentioning

confidence: 99%

“…As is generally known, under the pre-revolutionary regime in Iran, many traditional values and religious codes were viewed negatively; in particular, those associated with mamage were seen as threats to population control and the "emancipation" of women, both of which were desired to promote western-style values and aspirations. Explicit policies were designed to weaken traditional lifestyles: the minimum age of mamage was increased; men's unilateral rights to divorce, polygyny, and restricting women's work outside the home were curtailed (Pakizegi, 1978); and a pervasive family planning programme was implemented. Despite widespread fealty to traditionalism with regard to marriage, family, and women's roles, egalitarian attitudes and intentions pertaining to marriage, childbearing, and labour force participation appeared to evolve.…”

Section: Ntro D Uctlo Nmentioning

confidence: 99%

Social Change and Change in Intentions of Iranian Youth Regarding Education, Marriage, and Careers

Tashakkori

Thompson

1991

Int. J. of Psych.

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Effects of large-scale socio-political movements and policy changes on individual attitudes and behaviours have been the focus of attention of social scientists and policy-makers in different countries. For example, concerns have been expressed regarding the effects of the so-called "fundamentalist" Islamic movements on attitudes and behaviours in relation to marriage, family structure, and the roles/rights of women. The Islamic Revolution of 1978 in Iran is usually assumed to have affected such beliefs and behaviours. To test the accuracy of such an assumption, three data sets collected in the same geographical location in 1982, 1984, and 1986 were compared within sex and SES groups. The intentions and aspirations of high school seniors regarding education, marriage, and careers were closer to conservative/traditional expectations in the 1982 sample than in the 1984 and 1986 samples. It is concluded that, even if there was an increase in traditionalism shortly after the Revolution, traditional tendencies have not returned to extreme levels within the few years surveyed, at least among the urban educated youth under study. Alarm regarding a "return to fundamentalism" in relation to marriage, family, and women's roles/ri&ts might be less warranted than is commonly assumed.Les effets de mouvements socio-politiques de grande envergure et de changements de politique sur les attitudes et les comportements individuels ont Ct C le centre d'attention des chercheurs en sciences sociales et des ligislateurs dans differents pays. Par exemple, des preoccupations ont ete exprimees par rapport aux effets des soi-disants mouvements Islamiques "fondamentalistes" sur les attitudes et les comportements en rapport avec le marriage, la structure familiale, et les rdes/droits de la femme. On assume generalement que la Revolution Islamique de 1978 en Iran a affect6 ces croyances et ces comporte-We would like to express our appreciation to Sharon Feldman and Akbar Aghajanian for their comments on an earlier draft of the manuscript. This research was

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The Cambridge History of Iran

Avery¹,

Hambly²,

Melville³

1991

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10 Legal and Social Positions of Iranian Women

Cited by 34 publications

References 0 publications

Religion, State Power, and Domestic Violence in Muslim Societies: A Framework for Comparative Analysis

Religion, State Power, and Domestic Violence in Muslim Societies: A Framework for Comparative Analysis

Social Change and Change in Intentions of Iranian Youth Regarding Education, Marriage, and Careers

The Cambridge History of Iran

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