Between Warrior Brother and Veiled Sister

Abstract

This book examines the construction of gender and patriarchy in Iran duringthe onset of modernity, the Islamic revolution of 1979, and the post-revolutionera. Among the many works published by prominent scholars of Islamand Iranian women’s studies, Minoo Moallem’s investigation of the constructionof gender by neo-colonial modernity and political movements of anationalist or fundamentalist orientation deserves special attention.Inspired by Michel Foucault as well as Caren Kaplan and InderpalGrewal, Moallem incorporates a post-modern and a transnational feministapproach by arguing that post-modernity should be used as a framework tostudy the growth of modernity (p. 20). Challenging the popular belief thatfundamentalism is a return to the roots and early periods of a tradition or aculture, she finds it “in dialogue with modernity” (p. 13) and thus arguesthat the Islamic fundamentalism observed in the twentieth century is a postmodernizationphenomenon; in her words, “a by-product of the process ofmodernization” (ibid.). Nevertheless, she does not actually consider fundamentalismto be a truly post-modern phenomenon, since it does not respectthe “concept of difference,” as is the case with nationalism.Moallem questions the stereotypes presented by the travelers and foreigndiplomats of the late-eighteenth to early-twentieth centuries concerningthe harem, the veil, women, and so on. She challenges their vantage point increating “otherness” and portraying Islam as barbaric. Although manyworks deal with women, patriarchy, and the construction of gender under thePahlavis, the author offers a new reading and shows how the two rulers’forceful steps in the name of modernization and progress led to the establishmentof a nation-state in which each individual – man or woman – wassocialized to perform his/her role according to the “natural and social divisionof labour” (p. 74).Her work is timely, especially now when Islamic fundamentalism isdefined and analyzed by the politics of power through the global media. Inthe case or jihad, for instance, the author states that for fundamentalists, andmore specifically in Ayatullah Khomeini’s view, there are two types of jihad: ...