More Than a Veil

More Than a Veil A Feminist Readings of Marjane Satrapis Persepolis Cultural differences have been on the foreground of the ongoing struggle between the joined States and Iran since the 1970s. Stereotypes are built on misunderstandings which can prove costly in inter case relationships. Our national media coverage of Iran portrays radical Islamic men oppressing their female counterparts. Many American citizens have narrow opinions on Persian women, most of them dealing with the ill-famed veil that Islamic girlfriends wear females.Marjane Satrapi in her biographical novel Persepolis examines Persian womens roles in the Islamic Revolution, breaks the myth of the oppressing veil, and demonstrates how Persian boys and girls are socially constructed. Satrapi does all of this with a nontraditional writing style as she challenges the much common approaching of manhood drool called a Bildungsroman (Barry p. 129) with her own coming of womanhood narrative. In America it is widely bel ieved that women in Iran are to be seen and not heard. That Iran is controlled by an extreme patriarchy where women voice no opinions on social issues.However, we see in Persepolis that Marjane comes from a family with steadfast women standardised her produce and grand aim. Her mother r forbiddeninely make outs part in protesting alongside her husband in the streets of Tehran. (Satrapi p. 18) Marjanes mother is an recitation of the misconception that women in Iran are subjects. Marjanes mother illustrates to us how women all across Iran were active during the Islamic Revolution, as protestors, collaborators, or victims. (Botshon p. 5) Agency is not just shown in adult women in Persepolis barely also in adolescent girls.Many Americans are quick to point out the veil which covers an Islamic womens face as a subscribe of the extreme patriarchy in Iran. However, in the beginning of Persepolis we see Marjane as a child and other little girls taking their veils off at take to use them for games comparable jump rope. (Satrapi p. 3) This imagery immediately shatters our connotations of discipline Persian girls and focuses us more on the playful resistance which the school girls demonstrate. This rebellious nature of Marjane does not stop in childhood contempt the oppressive agenda of the school board.Marjanes self-expression continues as a teen when she adopts American culture ideas like punk rock clothing and til now owning a Kim Wilde and Iron Maiden poster, which her parent smuggled in from Turkey. (Satrapi p. 127-129) In all of these scenes Marjane is drawn on the pages of the novel without having her veil on. These scenes are an example of how some girls were not dominated to Islamic rule as is it practically depicted in our own media. Even though women had proactive roles in the Islamic Revolution they were still constructed and treated differently in Iranian culture.Marjanes mother speaks of the violent soldiers she had encounter in the streets o f Tehran genius day when she was caught not eroding the mandatory veil They insulted me. They said that women like me should be pushed up against a wall and fucked. And then thrown in the garbageAnd that if I didnt want that to happen, I should wear the veil. (Satrapi p. 74) In this scene it is clear that the Islamic regime agenda is to suppress Iranian womens individuality, but how come these array men are so violent?The answer may be in the way that girls and boys were socially constructed during the Islamic Revolution. In Iranian culture it is common for boys to learn military values at school while girls would learn more worthy household skills like knitting and sewing so that they could make overwinter hoods for the soldiers. At a young age boys are taught to be soldiers and take part in fight while girls are helping war efforts indirectly. Aggression in boys to some people may seem inherent stock-still, in Iran young boys are macrocosm taught this social trait.The vei l itself is a way that Islam fundamentalist try to construct their women into being oppressed and submissive. The wearing of the veil is enforced by school officials who have an Islamic agenda, however many girls are taught contradictory ideas close the veil by their parents at home. Marjane would have been more susceptible to Islam fundamentalists if she did not come from a family with strong independent female figures. Satrapi demonstrates clearly that gender roles are taught in institutions like religion and school and are not natural.Even more importantly Satrapi writes nearly how she rebelled against these norms, which makes Persepolis an original narrative of growing up as a girl in Iran. Persepolis in its roots is a personal female narration of Marjane Satrapis growth into womanhood while being raised in Iran during the Islamic Revolution. The story of Marjane Satrapis life cannot be duplicated by some other author. Marjane grew up in a confusing time where manifold issu es of religions, politics, and secern formed an authentic female version of a classic Bildungsroman tale.Satrapis Persepolis questions western thought about Iranian women. Without Marjane Satrapis personal puzzle it is easy to believe that a similar Islamic Revolution tale told by a female protagonist would focus on the hardships of being oppressed and not the variety of social classes that depict rebellious Iranian women. Without Marjane Satrapi, Persepolis could have had an unoriginal western stereotypical story about Iranian women. Marjane Satrapi literally makes herself the central character as the author.Persepolis as a feminist work shows the value of women in Iranian society, the social construction of girls and boys, and the complex issues in Marjanes life which are reflected in her work. Many misconceptions about Iranian women are dismissed in Persepolis. Satrapi shows Iranian women as agents with a cause rather than subjects with no voice. Although we are use to the typ ical submissive Iranian women waiting for liberation, Satrapi blows this belief up for western reader. Marjane Satrapis Persepolis humanizes the Iranian female population which is all too often illustrated in United States media as being oppressed by a veil.Works Cited Babak. Elahi. Frames and Mirrors in Marjane Satrapis Persepolis. University Nebraska Press. Vo. 15 No. 1-2. 2007. 312-325. Article. Barry. Peter. Beginning Theory An Introduction to literary and Cultural Theory. 3rd ed. Manchester. Manchester University Press. 2009 Print. Botshon. Lisa. Plastas. Melinda. Homeland In/Security A countersign and Workshop on Teaching Marjane Satrapis Persepolis. University of Illinois Press. Feminist Teacher, Vol 20. No. 1. 2009. 1-14. Article. Satrapi. Marjane. The contend Persepolis. New York. Pantheon Books. 2007. Print.