Transnational mediation of state gendered violence: the case of Iran

Seddighi, Gilda; Tafakori, Sara

doi:10.1080/14680777.2016.1213575

Cited by 6 publications

(7 citation statements)

References 4 publications

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“…In the recent years, there have been some interesting phenomena in which Muslim women, especially those from countries with conservative Islamic values, go online to express their attitudes about compulsory hijab (Seddighi and Tafakori 2016 ). For instance, My Stealthy Freedom movement was initiated by Masih Alinejad, an Iranian woman and a political activist, in 2014 against compulsory hijab in Iran.…”

Section: Introductionmentioning

confidence: 99%

Hijab No More: A Phenomenological Study

Syahrivar

2020

J Relig Health

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The consumption of Islamic products has been discussed quite extensively in many studies, yet the opposite case which is the dissociation from Islamic products is rarely discussed. This study aims to investigate the phenomena in which Muslim women who were raised with conservative values at home countries choose to dissociate from hijab when they live in the western countries. Moreover, they become activists who discourage other Muslim women from wearing hijab. This study adopts a phenomenological research design. The results suggest that hijab dissociation is a form of compensatory mechanism aimed at minimizing self-discrepancy, restoring self-esteem, gaining personal control, reducing perceived alienation and coping with psychological trauma. This study contributes to the theoretical gap in compensatory consumption literature by linking the theory with the non-consumption of religious products.

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Section: Introductionmentioning

confidence: 99%

Hijab No More: A Phenomenological Study

Syahrivar

2020

J Relig Health

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“…Within such a discourse, Azadi (2015) argues that using the plight of Muslim women by non-Muslims can be read as cultural appropriation. As Seddighi and Tafakori (2016) argue, in engaging the question of transnational mediations, we need to ask why and how specific campaigns are recognized as critical and as acts of resistance and consider the colonial and postcolonial genealogies of their recognizability.…”

Section: Discussion: Solidarity With Which Women?mentioning

confidence: 99%

“…The focus of MSF is the political aspects of the enforcement of the mandatory hijab. The campaign functions by calling for Iranian women to send and share unveiled pictures of themselves in public settings (Seddighi and Tafakori 2016). The content of the campaign's social media is centered around the image of women as victims of an oppressive political system and of women as a conscious and dynamic opposition group against this system.…”

Section: Campaigns For Solidarity With Muslim Womenmentioning

confidence: 99%

“…Some opponents of the campaign have argued that it introduced “immoral” and “un-Islamic” values. This criticism was usually accompanied by accusations of adopting supposedly Western and Orientalist viewpoints (Seddighi and Tafakori 2016). This critique has sometimes referred to the residence of the campaigner who lives outside Iran and runs the campaign from overseas and their political alliances.…”

Section: Campaigns For Solidarity With Muslim Womenmentioning

confidence: 99%

“…This critique mentioned that many diasporic intellectuals and activists, such as the MSF campaign, use the standpoints of their current (i.e., Western) identities to promote equality in the Iranian context. This critique is made because human rights activists in the diaspora have at times been used as a means of legitimizing the intensification of economic sanctions against Iran (Seddighi and Tafakori 2016). Some participants directly criticized the campaign for its location, being on “the outside,” since it was launched by an Iranian woman living in exile.…”

Section: Campaigns For Solidarity With Muslim Womenmentioning

confidence: 99%

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Transnational Solidarity with Which Muslim Women? The Case of the My Stealthy Freedom and World Hijab Day Campaigns

et al. 2019

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The hijab has been the subject of public and academic debates that have polarized scholars, politicians, and activists. Opinions on veiling range widely: while some view veiling as an oppressive practice, others regard veiling as an expression of women's agency and empowerment. Solidarity practices, such as movements against compulsory veiling or actions encouraging non-Muslim women to temporarily wear the hijab, are some of the ways in which activists have tried to show solidarity with Muslim women. In this qualitative study, data from the content analysis of the online platforms of two media campaigns, together with in-depth interviews with Iranian women living in Belgium, were triangulated. Women's perceptions of two solidarity campaigns were explored: the anti–compulsory veiling movement My Stealthy Freedom and the pro-acceptance World Hijab Day campaign. The findings raise questions about the effectiveness of transnational feminist campaigning in solidarity with Muslim women and, more generally, how the notion of solidarity is conceptualized in feminist scholarship.

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Politicization of Motherhood as a Mode of Digital Activism: The Case of Iran’s Mourning Mothers

Seddighi

2023

Palgrave Studies in Communication for Social Change

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Transnational mediation of state gendered violence: the case of Iran

Cited by 6 publications

References 4 publications

Hijab No More: A Phenomenological Study

Hijab No More: A Phenomenological Study

Transnational Solidarity with Which Muslim Women? The Case of the My Stealthy Freedom and World Hijab Day Campaigns

Politicization of Motherhood as a Mode of Digital Activism: The Case of Iran’s Mourning Mothers

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