and isolation. Many did not leave their houses until the state allowed the wearing of hats and scarves.in favor of his son Mohammad Reza Shah in 1941, the prohibition was disbanded and headcovers returned in full force. During his reign the veil became optional in public.
The Board of directors of Jam’iyat-e Nesvan-e Vatankhah, or Society of Patriotic Women, a women’s right association in Tehran in the 1920s and 1930s.Yet the psychological and cultural aspects were rarely discussed or debated. I recall schoolmates of mine who were unveiled in school, but when our bus reached their neighborhood, they covered their heads before disembarking. Duality was the name of the game.
At this stage not only were many women wearing chadors, but a second variation of headcover emerged: an often but not always black veil that fit the head closely and a coatlike covering that loosely covered the body. During the past few decades, however, women have been allowed to wear a scarf instead.were held in 1979 when authorities declared that female government employees must wear the hijab and lasted five days.
There were many women – often referred to as traditional, religious or pro-regime – who favored forced veiling,. Yet, it is never easy in Iran to speak of positions along simple party lines. There were practicing Muslim women who were veiled but opposed forced veiling. On the other hand, there were men and women on the left who did not see a problem with forced headcovers, arguing there were more important issues to be addressed.
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