Abstract:
Historically, various intellectual currents have prevailed in Iran, each with its own view of women and their social presence. The Islamic Revolution of Iran in 1979 provided conditions that led to the creation of a new perspective on women. The main objective of this study is to examine and evaluate the different intellectual currents that have existed alongside the main intellectual current of the Islamic Revolution after the Islamic Revolution, each of which has presented a pattern of social presence for women in its own way. Three currents – Islamic traditionalism, Islamic modernism, and civilization – are considered the most important intellectual currents existing within the Islamic context. Therefore, using the documentary method, the main components governing the attitude of each of these currents were first examined, and then the relationship of each component to women's issues was mentioned. Finally, the specific positions of these three currents regarding the way women participate in social life were categorized into three approaches: family-oriented, society-oriented, and evolutionary. A comprehensive model of the theoretical approach of the Islamic civilization current to the social presence of women was also presented. Comparing these intellectual currents shows that the Islamic civilization current, by adopting a holistic attitude and an evolutionary approach towards women, presents a more complete pattern.
Machine summary:
Accordingly, using the documentary method, the main components governing the attitude of each of these currents were first examined, and then the relationship of each component to women's issues was also mentioned; Finally, the specific positioning of these three currents regarding the way women participate in social life was categorized into three approaches: family-oriented, society-oriented, and evolution-oriented, and a comprehensive model of the theoretical approach of the Islamic civilization current to women's social presence was presented.
The Islamic Revolution of Iran, led by Imam Khomeini (RA), while creating a change in the concept of women’s social presence, provided a new opportunity for them to participate in social, political, and cultural affairs, reveal their potential talents, and have widespread participation in important and destiny-making matters of the country (Ibid: 145).
But as we move towards the second wave of feminism, these works address a wider social sphere for women, such as the work of De Beauvoir (1949), which considers maternal duties, pregnancy, and housework as limited and demands women’s presence in society from economic and political aspects and equal to men.
Therefore, if we look at Islamic culture and knowledge from the perspective of “civilization building,” we must say that women’s issues should be considered as a whole, and to explain its components, we must look at civilization and human life in a systemic way, and we cannot adopt parts of the Western view of women and implement them in Islamic society.
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