How to Cure Racism, Research Paper Example

As a creative thinker and solution creator, I employed my brain’s creative and scientific parts. I teamed up with an animator from Mexico City to create Oki from Oklahoma: A mock educational app I created for my undergraduate degree at SCAD. The app is made for American children to learn about history, politics, and geography in an enjoyable and digestible way. This was done through a game that uses international garments and their cultural significance worldwide to “dress” young Oki to “address” the educational gap that is creating ignorance in global communities and thus restricting societal progression in equality. This app was created to help teach young children the importance and difference between cultural appreciation and appropriation within a modern 21st-century context. I created this mock app during the 2020 Covid 19 outbreak after I wrote my paper on the concept of feminism through the cultural significance of the Hijab within Iran post the 1979 Iranian Revolution. An app on how the power of geography can change our children’s future.

Religious, social/cultural ideas, reforms, and ideals have undoubtedly inspired and affected a wide range of self-identification within the twentieth and twenty-first centuries; nevertheless, the headscarf is a particularly timely example of the present sense. Between the 1910s and the 2010s, Lucy Waterllow’s beautiful visual essay in London’s The Daily Mail demonstrated how garment construction within Iran responded to the influences mentioned earlier. Headscarves are wraps that cover the bulk of a person’s hair and head (typically a woman’s). This garment leaves the face uncovered. Historically, covering one’s hair became popular during the Renaissance. The headscarf was considered an essential garment for married women in Europe because it symbolized current concepts of modesty and served as a clear indicator of marital status. The “matron’s cap” was a universal descriptor for married women. However, it was considered appropriate for single women to display their full head of hair to attract possible suitors. Until the latter part of the 20th century, headscarves were commonly worn by women in many parts of Southwestern Asia, Europe, North Africa, The Americas, and some other parts of the world.

Today, headscarves are still widely used in rural regions of Eastern Europe and many parts of the Middle East. Headscarves, like hats, have fallen out of fashion in modern Western society in recent decades. The significance of wearing a headscarf is sometimes misunderstood. The revolution caused overwhelming modification within a short period. This resulted in the exile of many Iranians. It was considered a relatively non-violent rebellion at first, and then it helped redefine the meaning and practice of modern revolutions (although there was violence in its aftermath). Nowadays, the authoritarian theocracy is based upon and structured around the concept of The Guardianship of the Islamic Jurists. This traditional regression is evident in the change of style in fashion within the country. The Hijab became mandatory in the aftermath of the revolution. This infringement was, however, done in stages. First, Ayatollah Khomeini declared in 1979 that women should “follow Islamic dress code.” In 1980, the Hijab became mandatory within government and public offices. There had been a complete “backflip” to the modesty of the headscarf (Aunty, are you using Hijab and headscarf interchangeably? If so, try to stick to one term in the paragraph as it becomes confusing) because, after the 1979 Iranian Revolution, the wearing of the Hijab was enforced. Women were stripped of many of their human rights. The Hijab became mandatory for all women in 1983.

Because of a conviction in national independence and a rejection of corrupt royalists, there was widespread support or at least acquiescence for forced veiling. However, post-revolutionary Iran allowed women’s fashion to evolve from the monotonous chador to the present-day outfit incorporating “the rousari” with colorful garments. In 2010 Iran participated in a survey whereby 531 young women (aged 15–29, from 9 different provinces) advocated their personal preferences regarding dress code. 77% favored stricter covering, while 19% preferred a looser covering, and 4% desired no veil. Currently, anti-establishment sentiment is high in Iran due to rising living costs, a stagnant economy, and further curtailment of the human rights and freedoms of Iranian women. This has provided a much-needed opening for Iranian women to advocate for equal rights. Following the February 3, 2018, anti-headscarf protests, which resulted in police arresting and imprisoning 29 people, many women worldwide ironically have now removed their hijabs in solidarity with their Iranian sisters. Through Iran’s semiofficial Tasnim News Agency, the Tehrani police implied. Westerners prompted these actions. This comprehensive examination of society’s effect on fashion demonstrates that fashion reflects and responds to the changing character of governments and communities in good and bad economic times, under different political/religious regimes, and in response to varying restrictions on personal freedoms.

This accessory holds different significance for many different people. For some, it is of religious importance or function. For others, it is a matter of social custom. It is paramount that the distinction is acknowledged and understood as the two are too commonly confused. Through introspection into religions such as Judaism under Halakhah (Jewish Law), it is evident that the promotion of modesty is of utmost importance and is thus presented through particular garment selection amongst women. For Orthodox Jewish women who are married, it is vital to wear a tichelto covering the hair. For Orthodox Jewish men, a scarf entitled a Tallit is commonly worn during prayer. (It involves the subject wrapping the fabric around their head. They do this practice while reciting the blessing of the Tallit). It is customary for young Sikh boys and girls to wear a headscarf to cover their heads in India. The famous turban owes its origins to this bandanna. Islam promotes a modest form of dress amongst women within the Middle East, North Africa, and certain parts of South East Asia. Many women of the Muslim faith wear a headscarf. It is often referred to as a hijab and, in Quranic Arabic, the khimar. Other variations of the headscarf include the burqa, chador, niqab,  dupatta, and others. In Arabic, the generic word hijab refers to modest behavior in dress or spirit. Elsewhere, headscarves are worn for myriad purposes–to protect the head or hair (from rain, dirt, wind, or cold); warmth; hygiene; fashion, or social distinction. In recent times, beneath a shallow veneer of narcissism and materialism, the “fashion garments” of certain societies can be seen to portray symbolical meaning and mark certain deviations in times of social upheaval. During the 1979 cultural revolution in Iran, a significant change in fashion symbolized political, religious, and cultural unrest inside a progressive country. Iran has arisen as an excellent example of challenging the importance of ideals of materialism, aesthetic beauty, self-expression, and individualism within the larger environment. According to traditional Iranian women should wear loose-fitting clothing and a headscarf in public.

In compliance with Iranian history, wearing an inclusive hijab was seen as a commonplace practice in pre-Islamic times. This recordation was first evident within the regional area of Ancient Mesopotamia. The head covering then progressed to signify status within later Assyria. The veil was a status representation relished by the privileged. However, it was illegal for provincial women, slaves, and prostitutes to wear the accessory. In the aftermath of post colonized Assyrian Nineveh in 539 BC, the adoption of Mesopotamian customs in dress through the ancient Iranians was evident as the Hijab progressed and converted into the standard dress form for modesty. This then changed moderately within the Middle Ages due to the influx of Turkic nomadic tribes whose women did not wear headscarves but a more westernized style of attire. The Hijab became the traditional type of headwear across the Iranian Empire during the Safavid centralization in the 16th century. During the economic crisis of the latter half of the 19th century (The Qajar dynasty), lower-class women could no longer afford headscarves. This was crucial in Iranian history since hair covering was a fundamental standard in Iranian female clothing. Later within the early days of 20th century Iran, Iranians related not concealing one’s hair to a more pastoral, itinerant, and non-Iranian way of life.

• The Daily Mail (provide dates and editions) has provided an elegant visual essay /treatise depicting the devolution and evolution of the wearing of the Hijab (within the context of Iran).
• The Incredible Fashion Evolution of Iran’s State-Imposed Modesty Garments indeed pushed the boundaries of fashion and self-identity. Before the 1979 revolution, women’s clothing code was politicized as a social problem. Significant female attire variation was evident within the first half of the 20th century.

Rural women wore a floral chador, while secular and wealthier women wore Western clothes. “The black chador” was mainly worn by the highly religious people in big cities. From 1910 – to 1970, the adoption of traditionally western styles of hair-do is portrayed. In the mid-1930s, The Shah of Iran enforced a pro-Western decree, which sought the banning of all veils so that “Westerners would now not laugh” at Iranians. This prohibition also applied to men’s clothing, where many traditional head coverings were prohibited. The ban was not welcomed and felt like a challenge to their cultural and religious rights. Many traditional and modest women felt embarrassed and alienated due to the punishment for noncompliance, which included forcible removal of the headscarf, beatings, and unwanted entry and interference in their homes. Until the abdication of Reza Shah (1941), many women chose not to leave their homes, and some even committed suicide. It was not until Reza Shah’s successor, Mohammad Reza Pahlavi, that wearing a headscarf/chador was no longer viewed as offensive but rather as a sign of conservatism or belonging to the lower social class.

However, discrimination against women wearing the headscarf or chador was still widespread, with public institutions actively discouraging their use. Within this period, Iran was characterized as having a dichotomy – a separation between the majority who supported wearing the headscarf and the minority who considered it backward. Despite significant legal and societal constraints, the vast majority of Iranian women continued to wear headscarves or chadors. A few years before the Iranian revolution, Iranians began to question the necessity of Westernized clothes as a model for Iranian society, with university students, in particular, manifested this by protests. These demonstrations required women of the non-veiled middle class to wear the headscarf out of symbolical rejection of the feminine ideology of the Pahlavi regime. It was a common belief that veiling would restore Iranian identity and culture. Uncovered women were now seen as being exploited by Westernized materialism and consumerism. Astonishingly, the headscarf and chador had evolved into a significant symbol of the revolution.

Out of solidarity, both western and secular (? who) women began to follow the majority by wearing headscarves and chadors. These accessories were employed as populist tools that helped the revolution’s victory. The collapse of the Pahlavi monarchy under Mohammad Reza Shah Pahlavi began on April 1, 1979, and is known as the Islamic revolution. The Shah not only backed the United States and a more Westernized way of life, but he also represented almost 2500 years of Persian royalty. In a nationwide referendum, the Iranian people decided to establish a predominantly Islamic republic. The country changed significantly, becoming an Islamic republic under the Grand Ayatollah Ruhollah Khomeini (leader of the revolution). This was impactful, as the government agreed to a theocratic- republic constitution for the first time. This predestined Khomeini as the established supreme leader of the country in December of 1979. The Iranian revolution was notable because of its distinctive approach and conclusion. There was no usual customary causality in the system (conquest at war, an economic crisis, provincial upheaval, or discontented military). Revolution thus befell a relatively prosperous country.

The revolution caused overwhelming modification within a short period. This resulted in the exile of many Iranians. It was considered a relatively non-violent rebellion at first, and then it helped redefine the meaning and practice of modern revolutions (although there was violence in its aftermath). Nowadays, the authoritarian theocracy is based upon and structured around the concept of The Guardianship of the Islamic Jurists. This traditional regression is evident in the change of style in fashion within the country. The Hijab became mandatory in the aftermath of the revolution. This infringement was, however, done in stages. Ayatollah Khomeini declared in 1979 that women should “follow Islamic dress code.” In 1980, the Hijab became mandatory within government and public offices. There had been a complete “backflip” to the modesty of the headscarf (Aunty, are you using Hijab and headscarf interchangeably? If so, try to stick to one term in the paragraph as it becomes confusing) because, after the 1979 Iranian Revolution, the wearing of the Hijab was enforced. Women were stripped of many of their human rights. The Hijab became mandatory for all women in 1983. Because of a conviction in national independence and a rejection of corrupt royalists, there was widespread support or at least acquiescence for forced veiling.

Post-revolutionary Iran allowed women’s fashion to evolve from the monotonous chador to the present-day outfit that incorporates “the rousari” with colorful garments. In 2010 Iran participated in a survey whereby 531 young women (aged 15–29, from 9 different provinces) advocated their personal preferences regarding dress code. 77% favored stricter covering, while 19% preferred a looser covering, and 4% desired no veil. Currently, anti-establishment sentiment is high in Iran due to rising living costs, a stagnant economy, and further curtailment of the human rights and freedoms of Iranian women. This has provided a much-needed opening for Iranian women to advocate for equal rights. Following the February 3, 2018, anti-headscarf protests, which resulted in police arresting and imprisoning 29 people, many women worldwide ironically have now removed their hijabs in solidarity with their Iranian sisters. Through Iran’s semiofficial Tasnim News Agency, the Tehrani police implied that Westerners prompted these actions. This comprehensive examination of society’s effect on fashion demonstrates that fashion reflects and responds to the changing character of governments and communities in good and bad economic times, under different political/religious regimes, and in response to varying restrictions on personal freedoms.