تبیینی سیاسی-تاریخی از تحولات پوششیِ زنان ایران معاصر

موضوع ‌مقاله حاضر، تبیین وضعیت حجاب/بی حجابی در ایران معاصر است که مسئله ی اصلی آن، به وضعیت فعلی جامعه ایران مربوط می شود؛ به این معنا که گسترش دامنه و شمار زنان و دخترانی که با حجاب اسلامی همنوا نیستند، با چه منطقی قابل تبیین است؟به منظور پاسخگویی به‌این‌مسئله رویکردی تاریخی اتخاذ کرده و به‌دلیلِ مستندات موضوعه نیز نقطه آغاز آن را بر عصر ناصری بنا کرده ایم. با توجه به اینکه نمونه ی مورد ‌مطالعه، منفرد است؛ پژوهش حاضر، پژوهشی کیفی-تاریخی و از نوع درون موردی است. در این راهبرد که واقعیت در پرتو نظریه ی مورد مطالعه قرار گرفته و به‌نوعی نظریه‌آزمایی انجام می شود؛ سازوکارهای علّیِ موجود در نظریه ی مورد مطالعه قرار گرفته و به نوعی نظریه آزمایی انجام می شود، سازوکارهای علی موجود در نظریه در واقعیت مورد مطالعه ردیابی می شوند. نظریه نوربرت الیاس در زمینه ی تغییرات رفتاری افراد نیز راهنمایِ ‌پژوهش حاضر بوده است.پس از گردآوری و تحلیلِ مستندات تاریخیْ این‌نتیجه حاصل شد که کلیتِ بی‌حجابیِ رایج در ایران فعلیْ نمی‌تواند مشخصاً و تنها، نتیجه‌ای دیالکتیکی و برآمده از سیاست‌های جمهوری اسلامی باشد. درعین‌حالْ ظهور اینترنت و گسترش شبکه‌ای اجتماعی در دهه‌های اخیر نیز نمی‌تواند مبنای پاسخ به مسئله مورد بررسی این‌پژوهش باشد. به‌نظر می‌رسد بخشی از زنان ایرانی از اواخر دوره ناصرالدین‌شاه و از حیث پوشش در مسیری به‌سمت غربی‌شدن در حرکت بوده‌ اند؛ و آنچه امروز شاهد آن هستیم، می‌تواند پیامدِ تا اینجایِ فرایندِ یاد شده باشد. که همچنان در جریان است. در نتیجه پژوهش حاضر، ضمن تقویت نظریه الیاسْ کاربرد آن در تحلیل و تعلیل مسائل مرتبط در بستر جامعه ایران را تایید و پیشنهاد می‌کند.

a politic-historical explanation of contemporary iranian women's clothing changes

introduction the subject of this research is the explanation of the current situation of hejab in iran; which requires considering the problematic situations of hijab/bi-hijabi in other turning points of contemporary iran. considering that historical data shows that iranian women have had a covering policy that fits their religion and culture (parsai et al., 1967; motahari, bita: 19-21; bazargan, 2018: 167; makarem shirazi, 2019); while the current situation of iran is problematic from this point of view, the hijab/bi-hijabi situation in several other periods of time can also be considered a problem. when we refer to historical documents, it seems that we have witnessed a change in the clothing patterns of some iranian women since the time of naser al-din shah qajar (see talebov, 1977: 104; taj al-sultaneh, 1983: 102-90; ostadmalek, 1989; ain al-sultaneh, 1995: volume 6: 4797; and wills, 2009) and this problematic situation has changed its nature several times depending on the prevailing political/social formations. it seems to be the starting point of these changes, dates back to the naseri era (of course, after naser al-din shah's travels to europe); where it is said that non-native clothing patterns penetrated in the minds of court women to some extent (wills, 2009: 357-357). although these changes first occurred in the private space of court (zaka, 1957: 39-38), but historical evidence shows that the women of middle class also became familiar with these clothing styles; and the mentioned patterns were somehow transferred to them as well (shil, 1989: 73; shkoufeh newspaper, 1914 ah; abrahamian, 1998: 113). the problematic aspect of this situation is that a part of iranian women, as a country with a long cultural and religious history, accepted non-iranian clothing patterns during that period; a review of the newspapers of that time (constitutional era) shows that iranian women's imitation of western dress patterns was frequently criticized (for example, refer to: shokoofeh newspaper, 1953 a.h., year 2, number 23, page 2). despite the formation of that mental background for women, we witnessed some of them resisting reza shah's order to unveiling (remove the hijab) (see: vahad, 1984; ostadmalek, 1989; jafari et al., 1992; jafarian, 2000; kar, 2001: 24; sadeghi , 2012; zaeri, 2013). so, in this period of time, we are witnessing the problematization of the hijab situation. that is, if we assume that the qajar era (meaning the end of the naseri era) is the beginning of familiarization of iranian women with western clothing patterns (and of course european culture); and the mentioned patterns are peneterated among them; how is it that reza shah's unveiling (order to remove the hijab), which seemed to be compatible with this trend, was not voluntarily agreed to by some of the women of that time? on the other hand, why after the imposition of special covering patterns of the first pahlavi period; and the internalization of those patterns among a part of iranian women in the mohammadreza pahlavi periods; this time and at the time of the mandatory hijab decree after the islamic revolution, did we see some iranian women accepting the islamic hijab (kar, 2010: 51)? and in the end, how is it that today and in the ruling islamic discourse that considers hijab as the foundation, with the disregard of some women towards the style of clothing that is compatible with the dominant social formation (rafipour, 2016; sabetinejad, 2017; nargesi, 2017; center majlis researches, 2010: 8; vaezi, 2012; majlis research center, 2013: 1; abdi, 2016) are we facing? with the premise that human is a historical being and his behavior must be explained in a historical process, we posed the main question of the present research with a historical nature as follows: