Islamic system and issue of Hijab

The first question is whether from sociological point of view, what is now we are facing as wearing style and making-up; is it a dilemma or crisis or is likely to turns out into a crisis in the future?
Doctor Afrouq;
Let's, in literature of sociology, considering it a controversial issue that is potential to become a social problem. It is because the sociologists do not easily consider any harm as an issue and their view is that if any significant segments of society, discusses an issue and trying to get rid of that, then, it can be called a social issue of course, they add; may be an issue for a class and for subculture or another not considered the same issue and in defining issue makes a relationship with categorizing others. However, the issue has an objective phase and a subjective one.
I feel that we are dealing here with a theme and a harm that either regarded as a large part of our community's concern or the concern of the state; so, a relationship also exists between the concerns of our government as well people's concerns. For example, if you asked the same question in England, I as an English citizen, did not respond in this way but, answer it from the viewpoint of socio-cultural philosophy of liberal. It means that by definition we have from civil rights, we do not limit the civil rights to individual rights or group rights, but society has a right and part of the manifestation of the society's right is in the cultural rights of citizens that unfortunately forgotten. So, I feel that I can discuss the issue of coverage from different perspectives. But, it changing into an issue; it is observed gradually entering into the self-discovery of community and its discussion circles on a small part of the community and involves whole the society. This issue even among groups that apparently does not seem to discuses this issue is not being seen. We see that this issue has been gradually turned into a topic of discussion. Even many of those who apparently not properly covered, are not satisfied with these conditions and feel that hijabless is out of standards and the coverage has become unaccepted and inappropriate. They even coverage, it may be appropriate for those who are criticizing these groups, but believe that something must be done while many of them have not consciously follow this way dressing but, feel that because something that was supposed to happen, has not happened or appropriate way of dressing is not available or they can not afford to get them, we should stand against this way of dressing. I think if the situation goes forward in this way and an action is not done, particularly in relation to the duties and obligations of the government in safeguarding national identity it can be raised as an issue and there is no guarantee of not becoming a crisis. I felt that the division of the harm, issue and crisis, despite the fact that is a technical division is also valuable, that is, as long as a phenomenon is in the process of damage, is less dangerous and when a problem becomes will be dangerous to some extent. The surveys conducted from different walks of life, may seventy percent of them consider Hijab for women seemingly necessary, while the same people just do not follow that way of wearing Hijab. This expectation is that most of them say the same thing that we have is Hijab and it is enough, and perhaps they do not pay attention to this issue that this way of wearing is not good. According to the interpretation that you have, because their self-discovery does not struggle with this problem, you do not regard it as a problem while it might be a more important crisis from religion viewpoint and because followed with consequences for individuals, families and the society. I'm considering sociological viewpoint, I tried to answer that question, though it may do something different from other viewpoints. But, it is turning into an issue that we can avoid of its speed. Really people did not consciously and voluntarily do this intentionally, but huge parts of it returns back to their ignorance and another part to lack of attention of the government to the cultural symbolic function of the government that we should do something for them. You'll occasionally raise the question of symbol that at the level of symbol, we have problem, but this symbol is not necessarily monitoring the underlying layers. I would like to say that this symbol is not caused by cause-effect relationship. Sometimes we see young people who participate in worship and prayer but they are inattentive to the social issues of religion.
Doctor Afroq;
I have said here and elsewhere that the symbol is not reflective layer and did not say that it is without cause. However, it does not contradict that you say the symbol is necessarily due to different weight compared to the worldview of a people and a society and not reflect it. Of course, the ideal is that a harmonious relationship and fairly organic relationship and also, considers this lack of reflectivity due to a reason that happened. When I look, I see under the cover those who do not have adequate cover, also fully believing in God, the Day of Judgment, the Prophecy and Imamat and even they believe in integration of religion and politic. Well let me say that this fact does not reflect the type of the type of your outlook.
Doctor Afrouq;
It is the behavioral aspect. I say the believing aspect; many believers who have also proper cover, do not necessarily pay Khoms. So, it is not supposed if cover was appropriate, so does all other actions it is the talk of faith and insight. In the monotheistic vision, we see that really many of those who have unsuitable symbol. However, they are much stronger than those who have good cover, but the tendency is that between symbolic the apparent layer and the sub-layer there must be a connection. I tell you that when someone is ready to get marry, but marriage conditions is not provided, whether economic or cultural, whether boy or girl, this instinct can not be appeased by moral recommendations. Additionally, the issue of culture-making as a purely cultural issue regardless of dealing with the roots that ends with inappropriate cover should be considered. To what extend we have worked about cover and philosophy of Hijab? And to what extend this is general? I myself, can judge. I should say not we didn’t do this, but sometimes we have advertised some wrong covers through national media and disseminated them. I do not consider it traditionalism because my attitude is that traditionalism should be followed in underlying layers. In studies I had as direct and indirect supervisor on Iranian identity, I did not get to this conclusion. In fact, Iranians are ethnic tribes that we can easily put their symbols exposed to attack and if we are not vigilant and do not establish this balance, in the long run it can impose itself on the sub-level. That's why we say the symbolic aspect of the issue should not be passed implicitly. Some feel that we should not discuss the issue of Hijabless as a sovereign subject, whether it is a case of sexual negligence and what we actually face, is not just hijabless, but sexual displays in the community that in many other societies, we do not see it as intense as it is here. Many believe that in the nations that dressing codes is not required there is no such a pretense; for example, in Beirut the veiling of women is very nasty but it is interesting that even we did not see one case that some young people walk in the street and fall as punk-looking girl or girls without families walk on the streets as unemployed girls. While there the age of marriage is a major problem and marriage is low. My question is that do you accept the issue of sexual displays in our society or not?
Such a scenario is possible. We should consider all possible assumptions. One can be this sexual negligence. Our girl gets to the age of marriage, the marriage conditions like occupation and making a family is not provided and on the other hand, the culture to explain the philosophy of Hijab is not also provided as result, it will followed with external outcome. As we pointed earlier, and you can not deny this expression, but the fact that we say all manifestations that the covers is bad refers to a sexual display is not so in my opinion but, part of it refers to cultural issues. They do not have husband and do not face the same problems, but due to ignorance and lack of cultural actions as well as cultural appropriate models use common models. Another point is when we want to study a society like Lebanon, we should be more careful. Not a few weeks or a month but we should conduct a thorough research and then see if our hypothesis is confirmed or no. But I will say this: Sometimes, when relations between men and women are acute, that is we see a too much relation, we should certainly know that it will cause lack of motivation and this motiveless could affect the health and family stability. However, my example is not referred to a Specific country, for example, now in Europe, homosexuality is prevalent, why? I think this is extreme negligence against it, that is, when the relationship between boys and girls is extremely common, however, one feels the need to satisfy herself or himself in another way.
Do you believe the verge of sexual satisfaction in many communities has gone up, so that are not satisfied in the ordinary levels?.
Dr Afrouq;
Yes. It is even possible sexual relations with the opposite sex do not satisfy him because it backs to man's insatiable and variety-seeking instinct. However, the starting point may be different from many others. My starting point is that we should pay attention to cultural rights of people and those rights should be considered one of the tasks of the government. However, the government has a huge responsibility, not only must pay attention directly to these rights but also should consider the roots of finding these responsibilities. These are my assumptions and it is turning to these assumptions that I answer and also affects my outlook. So with a pair of universal glass, we can not pay attention to social studies. I, like much recent methodology do not accept it. However, part of my speech relates to the concerns and normative orders. If you let, we follow our discussion that what happened the situation since beginning of the revolution changed into this. However, concerning the Pathology of the veiling in Iran in the past three decades, my first question is whether scientific studies have been conducted?
Dr Afroq:
I really do not know. Maybe you'd better be aware that if something had happened to be reliable, credible or not? In general I can say this, what processes veil in our country passed and what process should take and what trends are being observed? But if documented researches have been done to have the validity of a systematic study, has not been done. (To be continued ...)