Politics of Piety: The<i>Basij</i>and Moral Control of Iranian Society

Golkar, Saeid

doi:10.1080/21520844.2011.619257

Cited by 10 publications

(5 citation statements)

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“…For example, they are more supportive of morality policing based on Islamic values and the principle of commanding the right and forbidding the wrong. 68 Strengthening Islamic values and attitudes has made the IRGC more conservative and religious, while society as a whole has become more secular and liberal. While many Iranian youth are looking for more social freedom and are limiting the state's inference in their private lives, the IRGC and the Basij are trying to shape a new Islamic society based on the "new Islamic Man."…”

Section: Discussionmentioning

confidence: 99%

Iran's Revolutionary Guard: Its Views of the United States

Golkar

2014

Middle East Policy

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Section: Discussionmentioning

confidence: 99%

Iran's Revolutionary Guard: Its Views of the United States

Golkar

2014

Middle East Policy

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“…In the period following the revolution, the newly formed state and its ideologues became pre-eminently concerned with matters of public comportment, assuring that it adhered to their exacting standards of what they understood as the constituent forms of Islamic piety. This was demonstrated in a host of changes from the specifically legal – changes to the constitution outlining moral duties like amr be ma’ruf va nahy az monkar (Golkar, 2011), women and men’s dress, inheritance rights and divorce rights (Mir-Hosseini, 1993) – to more abstract or less mandatory manifestations like the exhortation to give to charity or for regular prayer. Much of the policing of morality was performed by the basij in their role as the enforcers of public virtue (Golkar, 2011).…”

Section: The Emergence Of Moral Perfectionismmentioning

confidence: 99%

“…This was demonstrated in a host of changes from the specifically legal – changes to the constitution outlining moral duties like amr be ma’ruf va nahy az monkar (Golkar, 2011), women and men’s dress, inheritance rights and divorce rights (Mir-Hosseini, 1993) – to more abstract or less mandatory manifestations like the exhortation to give to charity or for regular prayer. Much of the policing of morality was performed by the basij in their role as the enforcers of public virtue (Golkar, 2011).…”

Section: The Emergence Of Moral Perfectionismmentioning

confidence: 99%

The perils of utopia: Between ‘ethical static’ and moral perfectionism in Iran

Theobald

2023

Critique of Anthropology

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Following the Iranian Revolution, ideologues within the Republican system promised the possibility of ethical perfection so long as Iranians adhered to guidelines promulgated by the state. Drawing on a case study of both critics and supporters of the government living in Mashhad, I argue that one of the inadvertent outcomes of this commitment to perfectionism has been its instrumentalization by government critics as a tool to condemn the behaviour of state supporters. Inconsistencies of behaviour demonstrated by state supporters were interpreted by these government critics as gross indecencies and major evils, rather than as part of a modality of ‘ethical static’ that has been advocated for as an understanding of everyday morality. The ethnographic tension in this article illuminates both the impacts of state-led projects of moral utopianism, and their ramifications for anthropology.

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“…30 This kind of body policing is usually perpetuated in the media, solidified by peer pressure, and transferred between generations, yet sometimes escalates to the level of outright violence. Extreme forms of body policing can be found in totalitarian regimes that strive "to exert moral control over the society", 31 an example being Iran after the Islamic revolution. In the early years after the revolution, make-up was counted amongst "<<moral crimes>> or <<immoral behavior>>'' , 32 and soon a morality police, the Basij, was founded.…”

Section: Aleksandra Mochockamentioning

confidence: 99%

Two Perspectives on the Performative Social Body: Teenage Make-up Routines in „Fanfik” and the Jeżycjada cycle

Mochocka¹

2018

mpwr

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Two Perspectives on the Performative Social Body: Teenage Make-up Routines in Fanfik and the Jeżycjada cycle. The article discusses make-up as an important element in a storyworld of YA fiction. It uses examples taken from novels by two Polish authors, the well-established and acclaimed Małgorzata Musierowicz, the author of the Jeżycjada cycle 1977–2015, and Natalia Osińska, who has recently debuted with a novel entitled Fanfik 2016. The article shows that Osińska’s novel can be seen as a transformative rendition of Musierowicz’s works. It also focuses on the paratexts adding meaningful context in the case of both Musierowicz and Osińska, as well as comments on the public recognition of Musierowicz’s fiction, the responses of Musierowicz’s fandom to the alleged ideological message of her novels, and the political agenda of the publishing house that put Osińska’s book on the market. The concepts of the performative social body, the cosmetic paradox, and glamour are employed to argue that Osińska’s book is intended as a critique of the world-view presented in Jeżycjada’s storyworld. Although a direct relationship between the two fictional worlds cannot be established, the article highlights some tangent points between them: in both cases, make-up serves the expression of the value system. In the Jeżycjada cycle, it is presented mostly as disguise and deception even though at the same time discreet make-up is meant to be part and parcel of womens’ lives. By contrast, featuring queer teenagers, Osińska’s debut novel highlights the transformative function of cosmetics as tools used to create the social body.Две точки зрения на перформативное социальное тело: подростковый макияж в романах Fanfik и Jeżycjada. В тексте рассматривается макияж как важный элемент мира беллетристики для юных читателей. В статье использованы примеры из романов двух польских авторов: известной Малгожаты Мусерович, автора цикла Jeżycjada, и Натальи Осинской, которая недавно дебютировала c романом Fanfik. Текст объясняет тот факт, что роман Oсинской был провозглашен своего рода интерпретацией произведений Мусерович. В статье проанализированы паратексты, создающие значимый контекст, в произведениях Мусерович и Осинской. Автор исследования затрагивает вопрос об общественном признании литературы Мусерович. В статье прокомментированы ответы фэндома писательницы на предполагаемое идеологическое послание ее романов и рассмотрена политическая позиция издательства, которое выпустило книгу Осинской на рынок. В статье также идет речь о концепции перформативного социального тела, косметического парадокса и гламура. Книга Осинской считается критикой мировоззрения, представленного в мире Jeżycjady. Хотя прямая связь между двумя вымышленными мирами не может быть установлена, между ними, безусловно, есть некоторые точки пересечения. В обоих случаях макияж служит для выражения системы ценностей. В цикле Jeżycjada макияж представлен в основном как маскировка и обман, но в то же время сдержанный макияж — неотъемлемая часть жизни женщин. С другой стороны, опиcывая квир подростков, Осинская подчеркивает в своем дебютном романе трансформационную функцию косметики как инструмента, используемого для создания социального тела.

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Politics of Piety: TheBasijand Moral Control of Iranian Society

Cited by 10 publications

References 0 publications

Iran's Revolutionary Guard: Its Views of the United States

Iran's Revolutionary Guard: Its Views of the United States

The perils of utopia: Between ‘ethical static’ and moral perfectionism in Iran

Two Perspectives on the Performative Social Body: Teenage Make-up Routines in „Fanfik” and the Jeżycjada cycle

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