iran da kadin olmak

türkiyede kadın olduğumuza şükrettiğimiz durum.

(bkz: türk tuvaletinde bocek olma)

iran'da kadına kadın demek yasak olduğundan imkansızdır. kadın kelimesi kaldırıldı geçenlerde...

(bkz: türkiye de insan olmak)
(bkz: çalışmak)

garip hadiselere sebep olur. bizim ulusalcılar bir taraftan iran'ı öve öve bitiremezken, diğer taraftan ne kadar gerici, yobaz ve çağdışı olduğunu vurguluyorlar. şimdi benim anlamadığım şey, bu ulusalcılar avrupa birliği'ne de karşı çıkıyorlar ama avrupaî tarzda bir hayat yaşamayı savunuyorlar. bu ne garip çelişki yumağıdır böyle! beyaz show'daki psikopat gibi bunlar. iran gibi olalım ama iran gibi olmayalım; avrupa gibi olalım ama avrupa gibi olmayalım. nedir lan bu!

ülkede 18 milyon türkün yaşaması bu olgunun üzerine daha çok eğilmemizi gerektirir kanımca. tabi ki orda türkler olsa da olmasa da durum çok vahim ve ordaki insanlara çok yazık. yani ırkçı değilim.

ekleme: ırkçılıkla ilgili görüşüm şudur: (#3507233)

türkiye'deki kadınlardan daha çok birbirlerini korur ve hakları için mücadele ederler. daha çok akademisyen çıkarıp, daha nitelikli tartışmalarda bulunurlar. meclislerinde daha çok kadın olup uluslararası arenada daha çok seslerini duyururlar. çalışma hayatında daha fazla yer alırlar. tamam zordur ama kişisel olarak değil de genel olarak yorum yapmak gerekirse herşeye rağmen birçok ülkede kadın olmaktan daha onurlu ve daha nitelikli bir kadın olmaktır irandaki.

türkiyede memur olmaktan çok daha kolay olan durum.

kesinlikle yaşayanın ağzından dinlemek gereken bir hikayedir.

entryleri okuyunca aramızda ne halde olduklarını gerçekten anlayabilen pek fazla insan olmadığına emin oldum.. geçim derdiyle, yaşam koşullarıyla, standart düşüklüğüle yaşama hakkı bir değil ki... zor yaşamakla, sıkıştırılmış oyuncağımsı bir yaşam arasında dünya kadar fark olduğunu görmek çok da zor değil!

halkın çoğunluğunun isteğine uymaktır, ya da güçlü olan kesmine. yani ülkenin güç merkezleri ne isterse onun gibi olmaktır ki, bu dönemde kara çarşaflı olmaktır, 2. sınıf olmaktır.**

sanki her zaman yaşadığımız bir şey gibi bahsettiğimiz olgu. bir erkek için üç aşaması var.
-kadın olmak
-iranda olmak
-iranda kadın olmak

din diye, islamiyet diye baskıcı rejimin kurbanı olmaktır. sokakta rahat yürüyemezler. etraf ahlak bekçileriyle doludur. kocalarından izin almadan hiç bir şey yapamazlar. insan yerine konmazlar. hiç bir hakları yoktur. erkeklerle aynı suçu işleseler de erkeklerden daha fazla ceza alırlar. böyle aptal, yobaz, ortada müslüman diye dolaşan beyinsizlerin yarattığı hayattaki köleler olmaktır!

http://www.youtube.com/watch?v=4TYi4vizQbM

(bkz: sıçtığımızın resmi)

ilginç kadınlardır. türkiye'de yaşayıp da bu kadınlara acıyabilen insanları gördükçe ne mutlu türküm diyene demek geliyor içimden. vergi bizde, antidemokratik uygulamalar bizde, 3 yaşındaki bebekle orgy yapan orospu çocukları bizde, vatan millet sakarya gazı ile katlettirilen gencecik çocuklar bizde, ''terörle mücadeleye kararlılıkla devam edilecek'' tatavasıyla milletle 30 yıldır taşak geçen yöneticiler/paşalar bizde; bundan sonra gidip iran'daki kadına acıyanların halet-i ruhiyelerini merak ediyorum şerefsizim. ne vicdan sahibi adamlarmışsınız lan, helal olsun amına koyim size.

3 yasındaki bebeklere taciz yapan o.clerin yine turkiyede yasıyan ama iran daki gibi kafadaki ailelerden cıktıgını bilmeyenlerin savundukları zavaalı insanlardır. en muhafazkar ilimiz konyada en cok cocuk tacizi cıkmaktadir..iranda ne cocuk tacizi ne igrenclikler oluyor ama medyaya veya hukuga bile yansımıyor.

http://www.youtube.com/watch?v=P15Tk5X6AlQ

Türkiye'de başörtülü kadınlara karşı alınan "faşist devlet" tavrını , dayatılan modernlik ölçütlerini , tarihi yanlışlıkları eleştirenlerin yediği yaftaları saymazsak ; evet iran'da kadın olmak zordur.

kocayi aldatmak için mangal gibi yüreğin olmasi gereken, ama pek bulunmayan kadınlarin bulunmadiği mekandir.
şeriat'in hüküm sürdüğü selehattin eyyubinin fethettiği bu memlekette, kadın olmanin zor olduğu kadar güzel yanlarida mevcuttur.
+hiç bir zaman "hey yavrum hepsi senin mi" klişesinde laf ataniniz olmaz,
+vucudu saran çarşaf sebebiyetiyle üşümezsiniz,
+şeytana uyup suç işlediğinizde tanınabiliteniz çok düşüktür.
+karşınızdaki konuşurken, dil çıkarabilir, ağzınızla taklitte bulunabilirsiniz,

Belki gerçekten merak edip okuyacak olan vardır diye, bu konu üzerinde yapmış bulunduğum bir araştırmayı paylaşmak istiyorum. okumak istemeyen hiç başlamasın diye önerimi de yapayım.
bu arada maalesef bu araştırmayı ingilizce olarak yazmıştım. türkçe'ye çevirmek için gereken zamanı şu sıralar bulamayacağım. o yüzden, özür dilerim.
-- spoiler --
Questioning the Role of Women in Political Area in Iran

Throughout the history of Islam, the role of women in the society in the Islamic countries was debated and held an important place. In Islamic societies, women used to be deprived from the rights men had. The reason asserted to prove the accuracy of depriving women was usually the teachings of Islam those are interpreted as suggesting people to mark women as second class people. Yet, in contemporary times, women are oppressed and marked as second class people in Iran (Ingwerson, 1). One of the fields that in Iran women are limited and bounded is politics. In the past, women used to have no effect on politics. However, with the coming of contemporary age, women have been applied less oppression and have received more rights either in social life or in political life. However, there is still an issue: Are the rights given to women in contemporary Iran enough or do more rights need to be given to women in order to make women equal with men?
In this paper, the role of women throughout the Iranian history will be examined and an answer to the issue will be given. In this paper, it will be asserted that in Iran, women were strongly oppressed in the past and in contemporary Iran women are still oppressed. However, the oppression on women has reduced in the revolutionary Iran. Despite the reduction, women are still inferior to men and in order to remove the deprivation of women, more rights need to be given to women. Women should become more important in politics because there have been successful women leaders throughout the Iran history, women in parliamentary legislated for beneficial laws in order to develop the country and human rights require equal political rights for both women and men. Besides, the arguments those women in politics are in contradiction with Islam and women cannot succeed in politics due to their imperfect nature are invalid due to evidence that women are not inhibited from being involved in politics when Islam is interpreted.
Women in Politics: In Contradiction with Islam?
One of the arguments in order not to provide equal political rights to women in Iran is the claim that women in politics is in contradiction with Islam. As Iran is administrated due to the rules and teachings of Islam, if giving political rights to women is forbidden in the religion, the government does not give any political rights to women. For instance, in 1953, Muhammed al-Ghazzali claims that:
We certainly should like to strengthen our community with educated women, but we should be alarmed to see women take over the reins of government-this would be unnatural (Smith, 10).
Ghazzali asserts that women having positions in government would be unnatural and therefore unacceptable. It might be concluded from the quotation that Ghazzali does not support women in politics and he defends that in Islam women in politics is unnatural.
However, Islam is not against women having political rights and being involved in politics such as having positions in the government. For instance, in his book Asghar Ali Engineer asserts that:
….Is there any Quranic provision, or provision in the Prophetic sunnah against a woman becoming a head of state? There is absolutely nothing to this effect in the Quran. The Quranic revelations, more often than not came in response to one or the other situation. In the Prophet’s time no such situation arose, nor did anyone ever raise such a question… (Engineer, 76)
The quotation clarifies that there are not any strict rules in Quran or specified by the Prophet that women are restricted to become politicians or heads of states. Moreover, the Prophet who transmitted the teachings of Islam says: “One who honours women is himself honoured and one who insults them is himself lowly.” (Engineer, 80). Due to this saying of the Prophet, it might be interpreted that women are important in a society and should not be regarded as second-class people. In addition, the Quran emphasises that “men and women are another’s friends and men as well as women determine what is good and what is evil” (Engineer, 80). In this quotation, it might be interpreted that women are able to decide what is good and what is evil just like men. In this respect, it might be concluded that if women and men are brothers, women are important in society and women are able to differ good and evil, therefore, there is no restriction by Islam that women are not allowed to become politicians.
Furthermore, in an explanation provided by The Liberation Movement of Iran, it is admitted that “Islam and the Islamic olama are not against the value of women. Islam was the first religion to give women economic rights and considers men and women equal and complementary.” (Paidar, 143). According to the quotation, the Islamic olama in Iran are aware of the case that women and men are equal in respect of Islam. Moreover, Shamley asserts that “in the Islamic history there were no restrictions in women's full participation in the economic, political and social spheres of their society” (Shorish-Shamley, 5). Shamley also states that throughout the Islam history, there have not been restrictions in the religion those suggest depriving women from having political rights. Also, in the Prophet’s time men and women had the right to choose their religious leaders and the Prophet was elected as a political leader by the votes of both women and men (Angha, 2). That case proves the existence of political rights of women in the Prophet’s time. Due to the explanation and evidence given, women in politics are not in contrast with Islam. Islam supports the gender equality and considers women able to make correct decisions. The counter argument that women could not have political rights as women are inhibited from politics by Islam is invalid.
Women: Imperfect in Reasoning?
Theologians who suggested dismissing political rights of women have argued that women are imperfect in reasoning according to Islam. Therefore, they must not take place in politics; they must not have the voting right even. It is stated that women are deemed as care-taking and nurturing and women might cause chaos and confliction if they are not properly controlled (Razavi, 4). Namely, women would probably cause chaos in politics. If this claim is considered as valid, the deprivation of women would be caused. Also, there would be conflicts between the holy book Islam, Quran, traditions in Islam and some of the events that happened when the Prophet was alive (Engineer, 79). Firstly, Islam has accepted that women are capable of managing themselves and the estate they own and has given women full authority on their estate (Engineer, 80). Besides, Abu Hanifa permitted women to become judges (qadi) and likewise Allamah Tabari did the same (Engineer, 80). Hanifa is the founder of the Hanafi School and known as the “imam of imams”. He was “authoritative, truthfully spoken, abstinent, wise, and pious” (as cited in “Abu Hanifa an-Nu‘man”). Allamah Tabari was a famous person who exegetes Quran (as cited in “Muhammad ibn Jarir al-Tabari”).
Moreover, the Prophet gave his wives the right to teach their religious opinion to other people (giving fatwa) (Engineer, 80). Moreover, Ayisha who is one of the wives of the Prophet was one of the most important women who used to advise the Prophet and who were the consultants of the Prophet (Shamley, 2). The Prophet agreed that a woman could give advice to him and he could consult to a woman when he is in need of help. From the evidence given above, it might be concluded that women are not referred to “imperfect in reasoning” by the Quran and the Prophet. Likewise, important religious people such as Hanafi and Tabari gave important responsibilities to women such as being judge, so that they did not consider women as imperfect in reasoning. To sum up, the argument that women are imperfect in reasoning due to Islam and hence they must have no political rights in invalid.
Women: Still Restricted
According to the equality theory, women and men need to be considered as equal and need to have equal rights. On the contrary, as stated previously, in Iran, women still face oppression and restrictions in their lives. For instance, women and men have to sit on opposite sides when they are eating meal in a restaurant (Ingwerson, 1). This restriction bounds women so that they are not able to sit nearby to whom they wish. Likewise, in a group a woman and a man are not allowed to be next to each other (Ingwerson, 1). For instance, in a group consisting of both men and women, women should form a group and men should form a separate group so that the members belonging to separate genders are to be separated. Furthermore, women are not allowed to wear dresses which leave the woman’s body not covered completely. Restrictions of dressing are applied in line with the rules of Islam and restrict women so that they could not dress freely. Another instance for the oppression of women is the rape against political prisoners. In Islamic beliefs, if a virgin dies, she directly goes to Heaven. In order to avoid that case, before dispatching the prisoner, the woman is raped in order not to die as a virgin (Moghadam, 8).
However, in the past, women did not have educational rights. Moreover, women did not have the right to vote and to be involved in the local elections. Women could not run in municipal elections and did not have the right to enter the parliament. Besides, women had to wear black dresses which should not leave any part of the women uncovered, completely covering their body. In addition, women became able to be employed in military services. However, with the concern that women employed as military officers are in contradiction with Islam, this right was removed by the armed forces (Afshar, 115). When compared to the past, in today’s Iran, women have more rights such as education, being involved in elections as candidates and voting. However, the oppression of women still exists in Iran due to the Islamic interpretation that a woman should cover herself from every men outside other than her husband. This understanding causes the oppression of women while men are not oppressed by this interpretation. To sum up, women are still oppressed in social and political life in Iran due to social and religious understandings and this case is in contradiction with the equality theory.

Restrictions, Oppression and Difficulties in Politics
According to equality theory, women and men also need to have equal rights in political arena. In Iran both men and women have the right to elect and to be elected. Although women and men seem to have equal rights in elections, the argument that asserts that women face restrictions, oppression and difficulties in political arena is valid. For evidence, despite the right of women to be elected, women and men are not completely equal in electing or being elected in elections. It is not as effortless as for a woman to enter the parliamentary when compared to a man. The belief that women are imperfect by nature prevents men from voting for women and therefore the number of women parliamentarians in Iran parliament has been much less than the number of men. For instance, in the first post-revolutionary parliamentary which was between 1979 and 1983, there were four women elected for the parliamentary. Besides, all of the four women were from Tehran. Women from provinces other than Tehran did not have the opportunity to be represented in the parliamentary. For the second parliamentary which was between 1983 and 1987, also four women were elected, Behruzi, Dastqeyb, Rajayi and Dabaq (Afshar, 111). The three elected women, Dastqeyb, Rajayi and Dabaq, for the third parliamentary could not manage to initiate any feminist legislation. They were deactivated by the ban on political parties, so that restriction of women in third majlis contributed to women passivity, no concern on women was taken (Afshar, 111). The majlis consisting of most women was the forth one which was between 1991 and 1996. For the forth majlis eight women were elected and eight was the most quantity of women parliamentarians elected until then (Afshar, 111).
Women could Take Important Responsibilities and Succeed
In the history, there were women leaders of communities who administrated their countries advantageously. Moreover, there were women who were trusted by important religious people such as the Prophet and played important role in dispersing the Islam religion. Also, there were wives of leaders who used to advise their husbands on administrational matters profitably.
Furthermore, there are examples of Muslim female leaders in the history to prove that women could take important responsibilities and could be successful in administration. For instance, Hadrat Khadija was the wife of the Prophet and she was the first to believe in Islam (Engineer, 80). She played an important role by diffusing Islam among women and attracting them to Islam. Another instance is Hadrat Hafsat. When the Quran was compiled and made a book, it was consigned to Hafsat. Hafsat kept the Quran for years and all other copies that were sent to other Muslim countries were copies of the first compilation that is kept by her. Moreover, during the Islamic state regime women held important positions. For example, “Hadrat Umar appointed a woman as chief of market inspectors” (Engineer, 81).
Engineer states that, Hurrah Malikah Arwa’ was one of the female heads of state who administrated the province Yemen. In addition, Raziyah Sultana, Chand Bibi, Nurjahan were also very successful leaders who are reputable in India for their exceptional administration of India. Their accomplishment is recognized by all the historians and they are admired. During the period of the Abbasid state, women had conspicuous effect on the administration of the state. For instance, the wife of Caliph Harun al-Rashid, Zubeda, admonished Harun on state affairs (Engineer, 81). In addition Mohammed Khatami appointed the first women to the cabinet since 1979 revolution at 23 August 1997 (“New Iran chief appoints first woman to Cabinet”). Appointment of first women in cabinet since 1979 proves that women are capable of taking governmental responsibilities. Due to the evidence that women could succeed in politics and examples those prove the existence of successful women who played important roles or took administrative responsibilities successfully in the past, women could take important responsibilities and succeed in managing them. Therefore, women could be given important responsibilities such as political roles, decision making and the leadership.
Women: Taking Iran Forward
Women parliamentarians whose number is much less than the number of men in the parliament assists Iran to provide the requirements in order to become a contemporary country and to conform to the developed countries in the world. Therefore, if women are given more rights in Iran politics, this case would be either beneficial for the women living in the country or for the government. The laws legislated by women parliamentarians has been pro-woman laws those are legislated in order to provide gender equality between men and women in Iran.
By the women in the fifth majlis twenty- two pro-woman laws were legalised by women parliamentarians. The Retirement Law extended pension rights obtained by middle-class women in the 1980s to their working class sisters (full pension after 20 years, rather than 25 years service) (Afshar, 114). This law is beneficial for the retirement of working women. Wives of martyrs who were killed by revolutionary guards when they were demanding for a revolution in Iran gained the right to retain their war pension whether they get married again or not (Afshar, 114). Before that law, women used to lose their right to receive the war pension they are receiving because their husbands are martyrs. Women in parliamentary legalised laws which are on the one hand reversal of Islamist regime laws but on the other hand important steps in orders to provide gender equality. For instance, the law which allows military to employ women as officers in military services is an example for this kind of laws. The removal of restriction on women that they are not allowed to be employed in military services is a step for Iran to become modern and be in harmony with global human and woman rights. A landmark law was legalized by women parliamentarians that enable women to become advisors of the judge who are running courts about special family matters (Afshar, 116). Men objected that the participation of women in courts as advisors of the judge is in contradiction with Islam. However, after the accomplishment of women in proving the thesis that women have the right to become judges and advisors of judges in Islam, the law was legalized. The legislation of that law was another important step for women in Iran to gain equal rights with men. By the legislation of that law, Iran both became in harmony with human and women rights and in harmony with Islamic teachings as the Prophet himself and the important leaders in religion allowed women to become leaders and judges.
Moreover, there are laws those were legalized by women parliamentarians and are steps for the modernization of Iran. For instance, the rule that grants the custody and guardianship of the child to his father or grandfather automatically was changed by the effort of women parliamentarians. The new version of the rule was suggesting making objective evaluation to decide whether guardianship of father or mother of the child would be more beneficial for the child. Hence, custody issue was revised considering the requirements of Islam and the Human Rights Declaration. Besides, the law that enables single woman to apply for government’s funds to study abroad was legalized. Men showed strong resistance with the concern that the honour of Iranian women would be lowered if a single alone woman studies abroad. The counter argument was the requirement of equal rights for genders, if one man could apply for governmental funds to study abroad, then one woman needs to have the same right. With the legislation of this law, Iranian woman had the opportunity to receive contemporary education outside Iran without restriction of being not allowed to go alone (Afshar, 6-7-8).
According to the evidence and instances provided, the women parliamentarians play an important role in legislations of the pro-woman laws, which help women and men to have equal rights as the Human Rights Declaration. Women politicians provide assistance to Iran to become a developed and contemporary country. Hence, women in Iran need to be given more political rights and political freedom as they are beneficial for the country.
Women: Deserving Political Rights
The arguments in order not to give political rights to women are the claims that Islam is against the idea that women could become politicians and heads of states and women could not administrate or govern countries due to their imperfect thinking, no such responsibility could be given to them. According to the evidence given, those arguments are refuted and marked as invalid. Moreover, the argument that women are still restricted in today’s Iran and therefore more rights including political rights need to be given to women in Iran is proved in order to be in line with equality theory. Besides, it has been verified that there has been successful women leaders, administrators and responsibility takers throughout the Islam history. Therefore, women could manage governing or important responsibilities. Moreover, it has been proven that when women who took place in Iran parliamentary helped the country to become more modern and in meet the requirements of contemporary countries. Hence, it would be beneficial for women in Iran and Iran when women completely have equal rights with men. In Iran, female and male equality in political arena is not provided. Therefore, restrictions and difficulties challenging women in politics should be removed in order to provide gender equality between the genders. This removal would both be beneficial for women in Iran and the whole country as stated in this paper.

Work Cited
Paidar, Parvin. Women and the political process in twentieth-century Iran. New York:
Cambridge University Press, 1995.
Engineer, Ali Asghar. The Rights of Women in Islam. New York: St. Martin’s Press, 1992.
Afshar, Haleh. “Competing Interests: Democracy, Islamification and Women Politicians in
Iran”. Parliamentary Affairs July 2002: 109-118.
Razavi, Shahra. “Islamic Politics, Human Rights and Women’s Claims for Equality in Iran”.
Third World Quarterly July 2006: 1223- 1237.
Moghadam, Val. “Revolution, the State, Islam, and Women: Gender Politics in Iran and
Afghanistan”. Social Text Spring 1989: 40-61.
Afshar, Haleh. “Women and Politics in Iran”. The European Journal of Development Research June 2000: 188-205.
Smith, I. Jane. “Women in Islam: Equity, Equality, and the Search for the Natural Order”.
Journal of the American Academy of Religion Dec. 1979: 517-537.
Ingwerson, Marshall. “Iran's next revolution? Not by zeal alone”. Christian Science Monitor
28 Aug. 1997: 10.
“New Iran chief appoints first woman to Cabinet”. Women's International Network News
Aut. 1997: 45.
Shorish-Shamley, Zieba. Women's Position, Role, And Rights In Islam. 29 April 2007
< http://www.afghan-web.com/articles/womenrights.html >
Angha, Nahid. Women in Islam. 29 April 2007
< http://www.ias.org/articles/Women_in_Islam.html >
Women Wearing Burqa and Completely Covered. 29 April 2007
< http://z.about.com/d/atheism/1/0/5/f/IranWomen05.jpg >

Abu Hanifa an-Nu&#8216;man. Wikipedia 27 April 2007.
< http://en.wikipedia.org/w..._Hanifa_an-Nu%E2%80%98man >
Muhammad ibn Jarir al-Tabari. Wikipedia 12 April 2007.
< http://en.wikipedia.org/w...ammad_ibn_Jarir_al-Tabari >
-- spoiler --

tansa hiç var olmamak daha iyidir.

eşcinsel olmaktan iyidir.

http://www.glapn.org/sodomylaws/iran_teens_dead.jpg
http://jakobdlouhy.files.....com/2008/06/iran_gay.jpg

(bkz: cezayir de kadin olmak)

iran yerleşik kültür bakımından dünyanın en eski medeniyetini barındıran bir ülke. türkiye ile karşılaştırdığımızda biz yanından bile geçemeyiz. böyle bir ülkede, bu geçmiş kültürü görüp, bilip, okuyup burkalara bürünmek, sevgililiği bilmemek, gözlerden başkasını göster(e)memek değil kadın olarak bir erkek olarak bile insanı gayda kuyularına atar bırakır vicdanen. bunu özümseyen kişiler, neden türbana karşı olduğumu da özümserler. allah aşkına bir şah devrinin iran'ını inceleyin, bir de günümüz iran'ını. perslere falan gitmeyin gerek yok. iran'da kadın olmak, özgürlüğü bilip yaşayamamaktır.

(bkz: persepolis)
(bkz: 60 larin afganistan i)

mantıkla açıklanamayan yazılı, yazısız her türlü kanunun utanması gerekmektedir.

kuzeyindemi güneyindemi onu bilmek lazım, **