Marjane Satrapi's Persepolis

Throughout the Iranian Revolution, many events and changes took place that largely affected the views of Iranians by other nations. The graphic novel, The Complete Persepolis, written by Marjane Satrapi (Satrapi, 2003), conveys many of these events and changes through the eyes of a child growing up in the 1980s in Iran. Satrapi’s main purpose for this book is to describe how the Iranian government was corrupt, causing foreign nations to have a tainted view of all Iranian citizens. The Complete Persepolis does so by presenting major events and changes in a manner that is directed towards audiences that are willing to have an open mind about ethnicity and false stereotypes, and an audience that is young and can relate to the “coming of age” aspect of this novel. By exhibiting a credible first hand account of how Satrapi and many others were affected by the events that took place during the Iranian Revolution, The Complete Persepolis can effectively persuade a reader to eliminate the “Islamic extremist” stereotype that the corrupt Islamic Republic gave all Iranian citizens.

Abayas, shailas, burkas, and chadors: all are forms of veiling in the Middle East, and all are perceived as symbols of oppression and patriarchy by the West. The veil worn by a Middle Eastern woman is striking and beautiful in its simplicity and elegance. The hijab, the most common form of veiling, leaves only the face visible with the neck and hair completely covered. Onlookers are in awe at the mystery and symbolism associated with the many veils created out of fine, exotic silk. But such notions of oppression and patriarchy often associated with veiling are not only inherently biased and ironic – it would be interesting to explore the symbolism behind a mini-skirt or a pair of five-inch heels, no? – but they are also inaccurate. Although veiling has most definitely been used in the Middle East as a “mechanism in the service of patriarchy, a means of regulating and controlling women’s lives” (Hoodfar, 5), it has also been used as a mode for rebellion and self-expression. Marjane Satrapi, an Iranian woman who grew up during the Islamic revolution, resisted the regime and the universalizing nature of the veil in the hope that she could maintain her individual identity whilst communicating her political ideologies. By examining the way in which the veil is represented in Satrapi’s graphic memoir, Persepolis, while also considering the history of veiling in Iran, it will become evident that the veil is not just a political tool used by male chauvinists; it also presents an

In The Complete Persepolis by Marjane Satrapi, the genre choice of the graphic novel vividly portrays the life-experience that Satrapi herself gone through as a youth growing up in Iran back in the 1980s. Satrapi utilizes a unique drawing style to emphasize the influence that the Islamic Republic has brought to her. The recurring action of teachers implanting Islamic values in children throughout Marjane’s education in Iran is demonstrated through a set of related images, which implicitly reflect on the destruction of childhood that is caused by a totalitarian regime. For instance, the teachers force the girls to wear veils on page1 and tells the parents that “either [girls] obey the law, or [they are] expelled” (Satrapi, 98) later on. Also, the background of these images takes place where Iran is involved in both revolution and war; it contributes to children’ miserable situation even more.

Persepolis: The Story of a Childhood by Marjane Satrapi is a graphic novel that provides insight into a young girl living in Iran during the hardship of war. Persepolis takes place during the childhood of Marjane Satrapi. It gives a background of the Islamic Revolution and the war in Iran. Satrapi attempts to guide herself in a corrupted world filled with propaganda. She tries to develop her own morality concerning religion, politics, and humanity. Satrapi was blessed enough to have high class status and parents who had an open mindset about the world around them. Thanks to her slightly alternative lifestyle, she is able to reconstruct gender norms that society has set by depicting the different ways women resist them. “Do Muslim Women Really Need Saving? Anthropological Reflections on Cultural Relativism and Its Others” by Lila Abu-Lughod is an essay detailing the misconceptions surrounding the veil. Through this essay we can see how colonial feminism, the form of feminism in which western women push for a western way of living on their third world counterparts, has shined a negative light on cultures all around the world - particularly Islamic women. The essay shows how women who don’t conform to American societal structures are labeled as women who urgently require saving. Through this essay one can develop a thorough understanding of the veil itself and the many representations it holds to different entities. Although in Persepolis: The Story of a Childhood Satrapi

The Satrapi family were really good people who always did what they supposed to do if they knew that it was the right thing to do. They believed that you should have the liberty to make your own decisions, which is why Marjane was so independent, brave, rebellious, generous, understanding. Marjane believed that you should always do what is right because every one is considered equal. Well even though Marji was taught that by her parents she soon learned that not everyone is considered equal according to what socio-economic class that they were a part of. When Marjane's family maid fell in love with the teenage boy next door, she did not see anything wrong with them both wanting to be together and get married. It's only when Marjane's parents found out about the maid's relationship that it was soon ended because her father told the young man that she was their

Another historical event that we see is the rise and effects of the Islamic regime in Marjane’s life. This event is arguably the central issue that affects Marjane during her upbringing in Iran. Marjane shows how the regime begins to control schools, and how this affects her life by separating her from her friends (4, 3-4). We also see how the regime decides to close universities as they “educate future imperialists.” (73, 1-3) This demonstrates the negative effects that the regime has on society, as they prioritize Islamic values over education. The Islamic leaders portrayal shows them as upset and bored, and are given much different facial expressions than those that Marjane sees as intellectual (such as Uncle Anoosh (54/3) or Marjane’s grandfather (23/8)). This imagery communicates the backwards-thinking of these leaders, and as such, also effectively communicate Marjane’s opinion of the leaders without needing to discuss it with text. Additionally, we see both of Marjane’s views: Marjane not understanding the veiling and separation (3/5) as well as Marjane’s depression over the closing of the universities (73/7). The text here illustrates her opinions on the situations that she experiences, and the imagery allows us to see a visual representation of her basic thoughts and emotions, which are well communicated. A final example of the regime’s changes is the difference between the fundamentalist and modern women

One of these incidents occurs when Marjane is in art school. When the students were told that they needed to wear longer headscarves, Satrapi immediately responded that “as a student of art…I need to move freely to be able to draw.” She further questions “why is it that I, as a woman, am expected to feel nothing when watching these men with their clothes sculpted on but they, as men, can get excited by two-inches less of my head scarf?” here Marjane questions the restrictiveness of the veil and comments on the injustice in Muslim society and the gender inequality. The veil represent the repressions and the gender injustices in Iran. By revolting against the veil Marjane is able to protest the repressions. On hearing Marjanes complaint, the school administrators asked Satrapi to design her own veil. Marjane accepts this offer while still in the confines of the veil. Marjane designs the veil to suit the needs of the students and

More gun control laws are needed to protect women from domestic abusers and stalkers. Five women are killed with firearms consistently in the United States. A lady 's danger of being killed increments 500% if a weapon is available amid a local question. Amid the Iraq and Afghanistan wars, 5,364 US warriors were murdered in real life between Oct. 7, 2001 and Jan. 28, 2015; somewhere around 2001 and 2012 6,410 ladies were slaughtered with a firearm by a close accomplice in the United States. A 2003 investigation of 23 crowded high-pay nations found that 86% of ladies killed by guns were in the United States and American ladies are 11.4 times more inclined to be the casualties of firearm crimes 57% of mass shootings included aggressive behavior at home. For instance, the 2011 mass shooting at a Seal Beach, CA hair salon supposedly started in view of the shooter 's guardianship fight with his ex who was a hairdresser at the salon. 31 states don 't forbid indicted offense stalkers from owning weapons and 41 states don 't compel sentenced local abusers from surrendering firearms they as of now own.76% of ladies killed and 85% of ladies who survived a murder endeavor by a private accomplice were stalked in the year prior to the murder or murder endeavor.

In Gilead everyone was supposed to dress alike depending on the social status they belonged to, masking their individuality, which was highly discouraged. This actually stripped the girls of their actual identities made them all look identical to their class. Similarly the veils impact on women’s life in Persepolis was enormous. She always wondered as to ‘why did the women have to wear it?’ and the reasoning the fundamentalist gave was “so to protect women from all the potential rapist, they decreed that wearing the veil was obligatory” (74). Satrapi says because of this backward thought process and the rules of the Islamic religion, women were forced to wear veil. However one would argue why wouldn’t these people deal with the rapist than have every women and every girl child were a veil.

Utilizing nego-feminism, questioning subordination and preexisting understandings of culture, and the stark depictions of a graphic novel, Satrapi makes a compelling case in humanizing Iranian women like her. In this way, Satrapi reclaims the space of her identity and how it is represented and the ethics of doing so, and alters it in order to provide a more representative picture of her life in Iran. Satrapi tells her story with images of privileged characters whose politics, financial situation, and values well match those of liberal Westerners. Further, she demonstrates her autonomy, independent of the regime, in which she also is able to demonstrate her passion for spirituality and nationalism. She begins her story from a child’s perspective in order to alter preexisting perceptions about Iranian women overall proving her strong love for her family in a way that echoes American values.

The Complete Persepolis paints a descriptive and complex picture of Iranian society and its transition from a progressive and Westernized state to a new fundamentalist regime following the 1979 Islamic Revolution. The graphic novel cleverly uses a blend of images and text to tell her story from different perspectives throughout her life, exemplifying and questioning the ideologies accompanying the revolution. Specifically, Satrapi focuses on the role of the veil to challenge the new regime and its ideals of feminine oppression. Throughout the novel, Marjane Satrapi attempts to navigate through the abrupt shift of culture in her world, strategically utilizing different perspectives of the veil as both a young girl and an adult woman to do so. Readers follow Satrapi’s journey with her veil, from her initial conformation to her eventual rebellion and freedom.

In the beginning of the graphic novel, Satrapi portrays a frame where the children are playing with the veil to reveal a rebellious nature against the Islamic Revolution. “We didn’t really like to wear the veil, especially since we didn’t understand why we had to” (Satrapi 3). The narrator refuses to accept the change implemented by the Islamic Revolution’s philosophy. She conveys a message where many the children do not want to follow the new custom by creating an image where kids disrespect the veil. This image convinces the readers many of the children do not want to wear the veil is powerful. Western readers always stereotyped that all middle eastern girls dressed in a

One of the most controversial topics concerning Muslim women’s rights is the idea of the veil. It is believed by some Muslims that the veil is an Islamic obligation that all Muslim women must adhere to. But nowadays, the veil can have different meanings that are not necessarily religious. In her article “Reinventing the Veil,” Leila Ahmed addresses some of the different meanings that the veil can have. Marjane Satrapi explores one of those meanings in her animated autobiography Persepolis (2008). In Persepolis, Marjane tells the story of her rebellion against the Iranian Islamist regime that takes over Iran, oppresses women, and forces them to wear the veil. What was interesting to me was seeing Marjane wear the veil without being oppressed, although she does not believe in it, and is being forced to wear it. In Persepolis, Marjane Satrapi escapes being a subject to the Iranian Islamist ideology by establishing her individual identity through transforming the veil from a means of oppression into a means of feminist rebellion.

In Persepolis, the Islamic state makes the wearing of veils compulsory, under the assertion that it is a symbol of both Iranian culture and Islamic religious law. While Marjane accepts the veil as part of her life, she rebels against the ideology it represents. When Iran begins to enforce stricter dress codes to ensure modesty, Marjane sees that the veil is a form of controlling the female population, a form of suppression. She rejects the double standard that allows Iranian men more freedom: “You don’t hesitate to comment on us, but our brothers present here have all shapes and sizes of haircuts and clothes. Sometimes, they wear clothes so tight that we can see everything” (299).

In Marjane’s childhood, she primarily illustrates herself in lighter clothing and patterns to symbolize her youthfulness. When she is born, the frame illustrates newborn Satrapi laying down with her arms and legs open in only a white diaper. She also is sprawled on a small white blanket with petals sprouting from the ends. Baby Marjane lies with a foolish grin on her face and lines sprouting around her head like a crown (7). Her arms and legs being completely open conveys her vulnerableness in her earliest years and also conveys her initial purity. Furthermore, young Marjane’s apparent happiness in the drawing conveys her childlike glee and oblivion to the outside world. When Marjane is a little older, she expresses her endless imagination and ambition by wanting to become a prophet. On page 9, Satrapi characterizes herself to be the “justice, love, and wrath of God” by the image of three young Marjane appearing in a flower dress side by side. The first Marjane holds a even balance in her hand with a non partisan expression on her face and her eyes pointed in front of her to