چکیده:
The subject of this paper is to explain the situation of hejab/Bi-hejab in contemporary Iran; whose main issue refers to the current situation of Iranian society. In the sense that the expansion in the scope and number of women and girls who are not compatible with the Islamic hejab can be explained. In this strategy, reality is studied in the light of theory and a kind of theory testing is done; the causal mechanisms in the theory are traced in the studied reality. we came to the conclusion that the general Bi-Hejabi common in current Iran It cannot be a dialectical result arising from the policies of the Islamic Republic. At the same time, the emergence of the Internet and the expansion of social networks in recent decades in Iran cannot be the basis of the answer to the problem analyzed in this research. It seems that a part of Iranian women have been moving towards westernization in terms of clothing since the era of “Naser al-Din Shah”; And what we are witnessing today can be the result of the said ongoing process so far. In general, this paper shows that Elias' theory of civilization has an acceptable efficiency in analyzing the behavior patterns of Iranians and revealing the hidden logic behind their changes. As a result, this article, while strengthening Elias's theory, confirms and suggests its application in the analysis and analysis of related issues in the context of Iranian society.
خلاصه ماشینی:
, 1992; Jafarian, 2000; Kar, 2001: 24; Sadeghi, 2013; Zaeri, 2014); therefore, in this time period too, we witness the problematization of the hijab status; in the sense that if we assume the Qajar era (late Naseri period) was the beginning of Iranian women's acquaintance with Western covering patterns (and of course European culture) and the aforementioned patterns were being established among them, why was Reza Shah's unveiling decree, which apparently coincided with this process, not accepted by a portion of the women of that time?
As it is said, the trend of changing the attire of some Iranian women and their distancing from Islamic hijab began in the 1990s (Rafipour, 1997), and a noteworthy point is that based on the report of the Strategic Studies Center, a portion of the Iranian women's community since 2009 has witnessed perceptible changes and developments in the type of covering (as quoted by ISNA, 2017); in such a way that from years ago, institutions such as "Gasht-e Ershad" (Guidance Patrol) have emerged (Majlis Research Center, 2011, 22; Majlis Research Center, 2014, 3; Bakhshayesh, 2017, 110; Majlis Research Center, 2018, 1) and even in one of the sessions of the Islamic Consultative Assembly, the issue of women's support-wearing has been raised as a problem (Entekhab, 2014).
In this regard, in the present research, the lack of observance of Islamic hijab by a significant portion of the women and girls of today's Iran (2022) has been considered as a "consequence," and we have attempted to identify the higher-level causal mechanisms that have occurred under these conditions through a historical study.
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