The scary truth behind the islamic reign is the idea of aftermath and the consequences that are to come. Creating a connection between Marji and ourselves is a difficult task in itself. She grows up in a dangerous, confused, divided, and judgmental society; sure we all go through these different situations separately throughout our lives but for Marji everything is conjoined into one specific time period. She is a growing teenager and is barely old enough to understand what is going on in her country. Marji is exposed to so many different life-changing experiences that her childhood in a way is take away from her. She is expected to grow up without the experience and forced to look down upon those who are less fortunate. In Marjane Satrapi’s …show more content…
The difference between rebelling in the US and in third-world countries are the situations in which they occur. In most situations when child rebel in the United States, they are rebelling against their parents/guardians about what we can and cannot do, who we hangout with, and what we wear, etc. The list goes on along the lines of social connection and what everyone else is doing. Specific to Marjane’s comic Marji is rebelling against the veils and the reasoning behind why these veils need to be worn. Following in her mother’s footsteps Marji does not wear a veil for the longest time, until the revolutionary war starts to get out of hand and women are “arrested” for wearing their veil improperly. The idea surrounds the fact that women’s hair excite men and urge them to be more sexually experimental and active. This idea can be directly related to the idea that if a women dresses “slutty” she deserves to be raped, in no way should this statement be considered accurate yet people all over the world believe it. With the idea of rebellion there comes a point where we outgrow this stage in our lives and as we gain experience we start to mature and grow up to become understanding and accepting
“The Revolution was the most radical and far reaching event in American history.” This is the premise of Gordon S. Wood’s book The Radicalism of the American Revolution. Within these pages Wood attempts to prove that the American Revolution was radical because it fundamentally changed the social and political structures of colonial America, structures that had always been fused together. Accordingly, he asserts that the separation of these institutions forms the basis of his argument for radicalism.
In Persepolis by Marjane Satrapi, Marji regains her rebellious side when she is confronted with the sexist dress code and hypocrisy at her arts school, as well as her life outside of school. When Marji is called to an assembly, she is told that she must be modest, avoid makeup, and wear a longer veil, to which she is depicted as standing up for herself and others against this dress code, as is seen on the images from pages 296 and 297. Satrapi does an excellent job illustrating this when she draws Marji standing up in a crowd of veils, and defying all odds. By doing this, Marji establishes her sense of freedom once again and is granted the ability to make change in the system. Moreover, she is able to prove herself once again even through harsh
Revolutions are usually described as “radical” events. A “radical” event is defined as one that greatly changes the political, cultural, social, and/or economic nature of a society. I believe that the American Revolution was a radical event that dramatically changed our society. There were many impacts to the changes such as slavery, primogeniture, the Articles of Confederation, republican motherhood, and government. This was the time in life, that we as America gained our independence from Britain. The American Revolution is what shaped our world to become what it is today.
A major venue for identity formation is an individual’s homeland or nation. At the outset of the novel, Marji’s identity is ascribed to her because of her nationality and ethnicity. Being in an Islamic country, Marji adheres to her Islamic values and traditions. At an early age of six, the formation of her identity leans towards her Islamic religious values and traditions. Marji is convinced that she “was the prophet” (p. 6). Her words that she “was [a] prophet” (p. 6) demonstrates that Marji’s imagination and intelligence conceive thoughts that are very pertinent to her religious beliefs. At this early age, Marji’s relationship with religious thoughts and values are clearly defined. However, Marji’s thoughts and beliefs are not pinned to a static foundation. In her book A Reader’s Guide to Marjane Satrapi’s Persepolis (2010), Heather Lee Schroeder writes “Satrapi lived through the civil and political unrest during the 1970’s and early 1980’s. Before the revolution, she attended a western style French school” (p. 41), which was a non-religious and westernized school. Marji is very well acquainted with the western or modern values, of freedom, liberty, ...
Despite Marjane’s family’s relatively well-off status, considering her father’s job as a respected office worker, and their ability to procure resources through tight-knit connections with neighbors and family members, both male and female members of her family suffered discrimination due to lifestyle choices of individualism. These pressures were placated by the family’s superficial adherence to the policies of more oppressive regimes and well-timed planning in order to practice their beliefs and behaviors without overtly exposing themselves. Marjane’s perspective of the Iranian Revolution provided a more firsthand experience of the social expectations and punishments that citizens in Iran faced regardless of social class in a manner that generic textbooks could
Throughout the novel Marji is constantly trying to figure out who she is and who she is going to become. But by the end of the novel Marji evolves into an independent woman who does what she wants with her life to make her happy, something that would never have happened without the influence of women throughout her life. Works Cited Satrapi, Marjane. Persepolis. Pantheon; First Edition, 2004
Ahmed’s mother is the first to fall into playing her stereotypical social construct after her husband; Hajji Ahmed beats her for not supplying him with an heir, a son. “One day he struck he struck her, because she had had refused to subject herself to a last, desperate ordeal…” This act shows Ahmed’s mothers weakness, a gender normative of women, compared to her husband. However instead of lashing back she accepts the fate she has put herself into. She punishes herself similar to the acts her husband acts onto her. “She, too, began to lose interest in her daughters…and struck her belly to punish herself.” At this point in the novel, it is evident that Ahmed’s mother is adjusting her own belief to match that of Hajji. His reoccurring distaste for his seven daughters has rubbed onto his wife. This compliance to accept her husband’s belief fits into that mold that says that women are not assertive and follow with what their husbands want. The next section femininity is seen in it’s natural essence is seen at the end of chapter three when Ahmed has been attacked and his father confronts him about his girlish ways.
The religion of Islam was imposed upon Iranians, whether they liked it or not. Marjane and her classmates “...didn’t like to wear the veil, especially since we didn’t understand why we had to”(Satrapi 3). The young girls were against wearing the veil because they were not practicing
In the short story The Prophet’s Hair, the author fills the plot with all sorts of messages of exaggeration and religious implications and customs. There are also symbols of the need for segregation between the state and religious beliefs, and societal greed and corruption. The author, Salman Rushdie, wrote The Prophet’s Hair as an inflated tale of what is emphatically seen as the Muslim ‘norm.’ Although it plays to the closed-mindedness of the typical Westerner, the much bigger point of this over-exag...
The way they dressed quickly changed as shown when Marji asserted that “In no time, the way people dressed became an ideological sign. There were two kinds of women. The fundamentalist woman [and] the modern woman. There were also two sorts of men. The fundamentalist man [and] the progressive man” (75). Satrapi uses the two frames on page 75 to illustrate the idea associated with the two different ways in which both men and women chose to dress whether it be tradition, or not. Satrapi expounds how their choice of dressing then depicts their view on the Islamic Revolution. She explains how the modern women rebelled by wearing heard scarves, instead of the traditional full veil, along with letting some hair slightly fall out to show opposition against the Iranian regime. She continues with how the progressive man also showed their opposition by tucking their shirts in and shaving their facial hair, in contrast to the fundamentalist man who leaves his shirt hung out, along with a full beard. Satrapi denotes that both genders of characters take the risk of not dressing like a fundamentalist, in order to show their form of rebellion in a settle way, knowing of course that there is always a possibility of
creates an environment that proves to be chaotic for the people of Iran including Marji’s childhood.
As Marji grew up, she made older friends who had a lot to say about the war and that’s all they’d talk about. One day at school Marji was talking to her two older friends about how they think the government is lying to them about how they’re doing in the war, “Everyday they tell us that we’ve destroyed ten planes and five tanks. If you start from the beginning of the war, that makes six thousand planes and three thousand tanks destroyed. Even the Americans don’t have an army this big” (111). Marji is beginning to have her own talks about politics and the war like her uncle Anoosh and her father did. Marji went from just listening the those discussions, to actually leading them an contributing her own ideas. two years into the war Marji was expelled from her school for wearing jewelry after being told not to and hitting the principle, then she was accepted into a new school. Her new teacher was talking about the Islamic Republic and how there’s no longer political leaders and she responded, “My uncle was imprisoned by the Shah’s regime, and it was the Islamic Regime that ordered his execution… You say that we don’t have political prisoners anymore… How are you lie to us like that” (144)? Before Marji would have never stood up to someone giving false information about the war and politics. It is clearly seen how Marji has become more vocal about the war and is starting to have a strong opinion about it. Overall, Marji wouldn’t be talking about the war and what’s happening if it didn’t affect her personally, but it did. If the veil wasn’t mandatory then right now Marji would be ignoring the war because it’s not affecting her but it is. Therefore, from the way Marji now speaks out publicly about the war it’s clearly seen that Marji has become vocal about it than before the
Girls and boys, men and women, rebel against others because they believe that what others ask of them are wrong. People believe that not everything being requested is the right way to go. What's being asked could either be illegal or not approved by today's society. Men and women usually will go against anyone who tries to make them do things that are illegal. The myth states that Landrat knew, best, but Fredrick concluded the truth was opposite (Macdonogh 10). Anders states that, “if tea was brought in, men were not allowed to unload it off the ship”(2). Even since the 1700s, men and women ignored the government and capitols laws. If people believed that what the government is requesting, they would just ignore them and keep doing what they please. Even if they government specifically said they are not allowed to do such a thing.
Because she was still a child when the revolution began, she didn’t make too much of it since it had no direct impact on her, until her uncle was executed. Before his execution, she was, in a way, jealous of her friends who had stories to tell about relatives being tortured for the acts they did against the revolution. But upon hearing the news of her uncle’s death, “[Marji felt] lost, without any bearings… [And] what could be worst than that?” (Satrapi 71). The moment that her uncle was executed, her view on the revolution was changed. She rejected God and her religion, symbolizing how she turned her back on her childhood wish of being a prophet and how she was then forced to grow
In this book , Esposito provides a succinct, up-to-date survey of the Islamic experience, an introduction to the faith, belief, and practice of Islam from its origins to its contemporary resurgence. He traces the emergence and development of this dynamic faith and its impact on world history and politics. He discusses the formation of Islamic belief and practice (law, theology, philosophy, and mysticism), chronicling the struggle of Muslims to define and adhere to their Islamic way of life. Equally important is the essential information Esposito provides on the contemporary world of Islam, from Muslim responses to the challenges of colonialism and modernization to the reassertion of Islam in politics and society.