# data[].attributes.body
2. The Islamic Revolution in Iran (1978-1979):

○ Understanding the causes, major events, and outcomes of the revolution.

○ The change from a monarchy under Shah Mohammad Reza Pahlavi to an Islamic

republic.

3. Religious Context: Shia Islam in Iran:

○ The beliefs and practices of Shia Islam and its significance in Iranian culture and

politics.

○ The rise of Islamic fundamentalism during and after the revolution.

# data[].attributes.body
4. Women's Rights and Gender Roles in Iran:

○ The status and rights of women before and after the revolution.

○ The symbolism and significance of the veil (hijab).

5. Iranian Education System and Youth Culture:

○ The structure and ideology of education in Iran before and after the revolution.

○ The challenges and opportunities faced by young people like Marjane.

6. Western Influence and Cultural Tensions:

○ The influence of Western culture, especially the U.S., in Iran.

○ The tension between traditional Iranian values and Western ideals.

# data[].attributes.body
7. Iran-Iraq War (1980-1988)

○ The reasons behind the war, key battles, and impact on the Iranian population.

○ The role of foreign powers in the conflict.

○

8. Political Prisoners and Repression:

○ The treatment of political dissidents, intellectuals, and activists.

○ Marjane's personal experiences with family members who were political prisoners.

9. Persepolis:

○ Historical importance and how it connects to the graphic memoir..

○ What the word might imply regarding the cultural identity of Iranians.

# data[].attributes.body
The revolution was fueled by widespread dissatisfaction with the rule of Shah Mohammad Reza Pahlavi, who led a Western-backed monarchy. While the Shah modernized Iran through industrialization, education reform, and women’s rights, many Iranians believed his policies favored the elite and foreign interests, leading to economic inequality and cultural alienation.

Major Events:

1978: Massive protests and strikes spread across Iran, uniting religious groups, students, and workers.

January 1979: The Shah fled Iran.

February 1979: Ayatollah Khomeini returned from exile to enormous public support.

April 1979: Iran officially became an Islamic Republic after a national referendum.

Before 1979, Iran was a monarchy ruled by Shah Mohammad Reza Pahlavi, who promoted modernization, Westernization, and centralized political control. In 1979, widespread protests, strikes, and revolutionary movements led by Ayatollah Khomeini forced the Shah to flee. In February 1979, Khomeini returned from exile, and shortly after, a national referendum established Iran as an Islamic Republic, replacing the monarchy with a theocratic government based on Shia Islamic law (Sharia), where religious leaders held ultimate political authority.

https://www.britannica.com/event/Iranian-Revolution

https://www.brookings.edu/articles/the-iranian-revolution-a-timeline-of-events/

Belief and practices:

A line of twelve divinely guided Imams: refers to the Twelver Shia belief in a succession of twelve infallible leaders who inherited the spiritual and political authority of the Prophet Muhammad

Justice, resistance to oppression, and the importance of martyrdom

Practices includes daily prayers, fasting during Ramadan, charity, and commemorations such as Ashura

Significance in culture and politics

Shia Islam is deeply woven into Iranian identity, culture, and history

Religious symbolism and Shia ideals of justice and resistance mobilized the population against the Shah

Shia Islam became the foundation of the Islamic Republic, shaping laws, governance, and Iran’s national identity, with political authority centered on religious leadership

Rise of Islamic fundamentalism during and after the revolution

Khomeinism became the dominant ideology, displacing other revolutionary discourses and leading to increased interest in conservative and fundamentalist movements elsewhere, though this also generated pushback

https://isreview.org/issue/103/islamic-fundamentalism-arab-spring-and-left/index.html

https://www.britannica.com/topic/Islamic-fundamentalism

https://study.com/academy/lesson/shia-islam-origin-history-founder.html

# data[].attributes.attachment_link.readable_text
Iranian Revolution, popular uprising in Iran in 1978-79 that resulted in the toppling of the monarchy on February 11, 1979, and led to the establishment of an Islamic republic.

Prelude to revolution

The 1979 revolution, which brought together Iranians across many different social groups, has its roots in Iran's long history. These groups, which included clergy, landowners, intellectuals, and merchants, had previously come together in the Constitutional Revolution of 1905-11. Efforts toward satisfactory reform were continually stifled, however, amid reemerging social tensions as well as foreign intervention from Russia, the United Kingdom, and, later, the United States. The United Kingdom helped Reza Shah Pahlavi establish a monarchy in 1921. Along with Russia, the U.K. then pushed Reza Shah into exile in 1941, and his son Mohammad Reza Pahlavi took the throne. In 1953, amid a power struggle between Mohammed Reza Shah and Prime Minister Mohammad Mosaddegh, the U.S. Central Intelligence Agency (CIA) and the U.K. Secret Intelligence Service (MI6) orchestrated a coup against Mosaddegh's government.

Years later, Mohammad Reza Shah dismissed the parliament and launched the White Revolution-an aggressive modernization program that upended the wealth and influence of landowners and clerics, disrupted rural economies, led to rapid urbanization and Westernization, and prompted concerns over democracy and human rights. The program was economically successful, but the benefits were not distributed evenly, though the transformative effects on social norms and institutions were widely felt. Opposition to the shah's policies was accentuated in the 1970s, when world monetary instability and fluctuations in Western oil consumption seriously threatened the country's economy, still directed in large part toward high-cost projects and programs. A decade of extraordinary economic growth, heavy government spending, and a boom in oil prices led to high rates of inflation and the stagnation of Iranians' buying power and standard of living.

In addition to mounting economic difficulties, sociopolitical repression by the shah's regime increased in the 1970s. Outlets for political participation were minimal, and opposition parties such as the National Front (a loose coalition of nationalists, clerics, and noncommunist left-wing parties) and the pro-Soviet Tūdeh ("Masses") Party were marginalized or outlawed. Social and political protest was often met with censorship, surveillance, or harassment, and illegal detention and torture were common.

For the first time in more than half a century, the secular intellectuals-many of whom were fascinated by the populist appeal of Ayatollah Ruhollah Khomeini, a former professor of philosophy in Qom who had been exiled in 1964 after speaking out harshly against the shah's recent reform program-abandoned their aim of reducing the authority and power of the Shiʿi ulama (religious scholars) and argued that, with the help of the ulama, the shah could be overthrown.

In this environment, members of the National Front, the Tūdeh Party, and their various splinter groups now joined the ulama in broad opposition to the shah's regime. Khomeini continued to preach in exile about the evils of the Pahlavi regime, accusing the shah of irreligion and subservience to foreign powers. Thousands of tapes and print copies of Khomeini's speeches were smuggled back into Iran during the 1970s as an increasing number of unemployed and working-poor Iranians-mostly new migrants from the countryside, who were disenchanted by the cultural vacuum of modern urban Iran-turned to the ulama for guidance. The shah's dependence on the United States, his close ties with Israel-then engaged in extended hostilities with the overwhelmingly Muslim Arab states-and his regime's ill-considered economic policies served to fuel the potency of dissident rhetoric with the masses.

Outwardly, with a swiftly expanding economy and a rapidly modernizing infrastructure, everything was going well in Iran. But in little more than a generation, Iran had changed from a traditional, conservative, and rural society to one that was industrial, modern, and urban. The sense that in both agriculture and industry too much had been attempted too soon and that the government, either through corruption or incompetence, had failed to deliver all that was promised was manifested in demonstrations against the regime in 1978.

Revolution

In January 1978, incensed by what they considered to be slanderous remarks made against Khomeini in Eṭṭelāʿāt, a Tehrān newspaper, thousands of young madrasah (religious school) students took to the streets. They were followed by thousands more Iranian youth-mostly unemployed recent immigrants from the countryside-who began protesting the regime's excesses. The shah, weakened by cancer and stunned by the sudden outpouring of hostility against him, vacillated between concession and repression, assuming the protests to be part of an international conspiracy against him. Many people were killed by government forces in anti-regime protests, serving only to fuel the violence in a Shiʿi country where martyrdom played a fundamental role in religious expression. Fatalities were followed by demonstrations to commemorate the customary 40-day milestone of mourning in Shiʿi tradition, and further casualties occurred at those protests, mortality and protest propelling one another forward. Thus, in spite of all government efforts, a cycle of violence began in which each death fueled further protest, and all protest-from the secular left and religious right-was subsumed under the cloak of Shiʿi Islam and crowned by the revolutionary rallying cry Allāhu akbar ("God is great"), which could be heard at protests and which issued from the rooftops in the evenings.

The violence and disorder continued to escalate. On September 8 the regime imposed martial law, and troops opened fire against demonstrators in Tehrān, killing dozens or hundreds. Weeks later, government workers began to strike. On October 31, oil workers also went on strike, bringing the oil industry to a halt. Demonstrations continued to grow; on December 10, hundreds of thousands of protesters took to the streets in Tehrān alone.

During his exile, Khomeini coordinated this upsurge of opposition-first from Iraq and after 1978 from France-demanding the shah's abdication. In January 1979, in what was officially described as a "vacation," the shah and his family fled Iran. The Regency Council established to run the country during the shah's absence proved unable to function, and Prime Minister Shahpur Bakhtiar, hastily appointed by the shah before his departure, was incapable of effecting compromise with either his former National Front colleagues or Khomeini. Crowds in excess of one million demonstrated in Tehrān, proving the wide appeal of Khomeini, who arrived in Iran amid wild rejoicing on February 1. Ten days later, on February 11, Iran's armed forces declared their neutrality, effectively ousting the shah's regime. Bakhtiar went into hiding, eventually to find exile in France.

# data[].attributes.attachment_link.title
Iranian Revolution | Summary, Causes, Effects, & Facts

# data[].attributes.attachment_link.description
Iranian Revolution, popular uprising in 1978-79 that resulted in the fall of the Pahlavi dynasty and the establishment of an Islamic republic. It came about as the culmination of decades of popular discontent mixed with economic turmoil and an increasingly repressive regime.

# data[].attributes.body
The Islamic Revolution in Iran (1978-1979)

Causes:

Politically, the Shah's regime was authoritarian and repressive, limiting political freedoms and suppressing opposition.

Economically, there was a high level of economic disparity among the population.

In addition, the Shah's westernization and secularism were against as Iranian traditions, which provoked large parts of the Muslim and Conservatism groups. Many religious leaders, such as Ayatollah Khomeini, led opposition to the Shah's secular policies.

Major events:

The revolution began as protests against the Shah’s regime, which turned into widespread demonstrations, strikes, and civil disobedience. A significant blasting fuse was the return of Ayatollah Khomeini to Iran, and his leadership drove the revolution. In April 1979, a referendum was held, and Iran officially became an Islamic Republic. It replaced the monarchy with a theocratic system of governance.

Outcomes

First, the new Islamic Republic was governed by Islamic law (Sharia). It was ruled by the supreme authority under a religious leader.

Second, the previous Westernization product, such as previous cultural practices, were rejected. The Sharia enforced women in Iran to were hijab.

Finally, the new government redistributed wealth and land, while closing the nation's door gate and turning into a conservative, self-sufficient system.

Religious Context

Beliefs and Practices of Shia Islam:

The main features of Shia Islam's beliefs and practices are believing in the divinely ordained leadership of a series of imams, who are considered to be the rightful successors to the Prophet Muhammad. The Shia clergy holds significant influence in both religious and political matters, with senior clerics like Ayatollahs being highly revered.

Significance in Iranian Culture and Politics:

Shia Islam has a long-standing influence in shaping Iran’s political landscape. The clerical leadership has historically played a key role in opposing foreign dominance and has influenced the shaping of social policies in post-revolutionary Iran.

Rise of Islamic Fundamentalism:

Islamic fundamentalism refers to a movement that advocates for a return to strict adherence to religious laws and principles. During and after the revolution, fundamentalism became increasingly significant, as the leadership sought to enforce Islamic values and reject secularism and Western influence.

# data[].attributes.body
Women's Rights and Gender Roles in Iran

The status and rights of women before and after the revolution:

Before the Revolution (Pahlavi Dynasty):

The Shah's regime promoted Westernization. In this period, women gained significant legal rights, such as the right to vote (1963) and expanded rights in family law under the "Family Protection Law." The state actively discouraged the veil, and many educated, urban women participated publicly in society, dressing in Western fashion.

After the Revolution (Islamic Republic):

This was a dramatic reversal. The new regime implemented a strict interpretation of Islamic law (Sharia). The mandatory hijab became the most visible symbol of this change. Women's rights were severely rolled back: the legal age of marriage was lowered, dress codes were enforced by law, and their testimony in court was deemed worth half that of a man's. Their freedom of movement, behavior, and career choices were heavily restricted.

The symbolism and significance of the veil (hijab):

Under the Shah: For many, rejecting the veil was a symbol of modernity and embracing Western progress.

Under the Islamic Republic: The veil was transformed from a personal religious symbol into a mandatory political tool. It became the primary symbol of the new state's ideology, representing the rejection of Western "decadence" and the enforcement of a unified Islamic identity. For the regime, it symbolized morality and piety. For many women, like Marjane, it became a symbol of oppression, loss of individuality, and the regime's control over their bodies.

Connection to Persepolis:

Marjane's personal rebellion is often expressed through her resistance to the veil.

Iranian Education System and Youth Culture

The structure and ideology of education before and after the revolution:

Before: The education system was largely secular and nationalist, designed to be modern, pro-Western citizenry. It celebrated Iran's pre-Islamic (Persian) empire.

After: The system was completely overhauled to promote the ideology of the Islamic Republic. Textbooks were purged and rewritten. Schools became tools for indoctrination, teaching religious dogma, political loyalty to the new system, and martyrdom. Teachers and principals were replaced with those loyal to the regime.

The challenges and opportunities faced by young people like Marjane:

Challenges: Young people faced a climate of fear, surveillance, and ideological pressure. They were forced to conform to strict religious and social codes, with severe punishments for dissent. The war and economic sanctions limited their opportunities and futures.

Opportunities/Resistance: Despite this, youth culture found ways to resist. They engaged in a clandestine "counter-culture": listening to banned Western music, buying illegal tapes and posters, dating in secret, and partying behind closed doors. This secret life was a form of reclaiming their identity and autonomy.

Connection to Persepolis: We see this in Marjane's school experiences, where she clashes with teachers and the new curriculum. Her love for Western punk and metal music (like Iron Maiden) and her rebellious behavior with her friends are central to the story, showing how the youth navigated and resisted the oppressive environment.

Western Influence and Cultural Tensions

The influence of Western culture, especially the U.S., in Iran:

The Shah's Iran was a key U.S. ally in the Middle East. American culture—music, movies, fashion, and consumer goods—flooded into Iranian cities and was seen as the height of modernity by the upper and middle classes.

The tension between traditional Iranian values and Western ideals:

The Shah's aggressive Westernization created a deep social rift. For the religious, traditional, and poor classes, Western culture was seen as morally corrupt, decadent, and a threat to Iranian and Islamic identity. The 1979 Revolution was, in part, a massive backlash against this forced cultural imposition. The new regime framed itself as a purifier, cleansing Iran of "Westoxication."

Connection to Persepolis: Marjane embodies this tension. She comes from a modern, secular family that values Western education and culture. Her internal conflict—being a deeply patriotic Iranian who also loves Western music and jeans—mirrors the larger national identity crisis. The regime's demonization of the West as the "Great Satan" clashes directly with her personal desires and family values.

# data[].attributes.body
Iran-Iraq War (1980-1988)

The reasons behind the war, key battles, and impact on the Iranian population:

Reasons:

Saddam Hussein of Iraq invaded Iran, sensing weakness in the chaotic aftermath of the Revolution. Underlying causes included a long-standing border dispute over the Shatt al-Arab waterway and Saddam's ambition to dominate the Gulf and suppress Iran's revolutionary ideology, which he feared would inspire his own Shia population.

Impact:

The war led to hundreds of thousands of casualties, many of them were young soldiers and child volunteers. Cities were bombed, and the population suffered immense economic hardship and trauma. The regime used the war to consolidate power, fueling nationalism and justifying the suppression of dissent in the name of national unity.

The role of foreign powers in the conflict:

While most of the world remained officially neutral, many Western and Arab countries, fearing the spread of the Iranian Revolution, quietly supported Iraq with intelligence, money, and weapons (including chemical weapons).

Connection to Persepolis:

I haven't reach that part yet.

Political Prisoners and Repression

The treatment of political dissidents, intellectuals, and activists:

Both the Shah's regime and the Islamic Republic were brutally repressive. The Shah's secret police (SAVAK) was notorious for torturing and executing leftists and religious opponents. After the revolution, the new regime did the same to its enemies, which included former officials of the Shah, Marxists, liberals, and other opposition groups. Executions, torture, and long prison sentences were common.

Marjane's personal experiences with family members who were political prisoners: still exploring the book.

What the word might imply regarding the cultural identity of Iranians:

By titling the work Persepolis, Satrapi makes a powerful statement about cultural identity. She is reclaiming an Iranian, pre-Islamic, and non-Arab identity. In a world that often reduces Iran to an Islamic theocracy, she reminds the reader that Iranian history and culture are ancient and multifaceted. The title suggests that the true soul of Iran is not defined by the current political regime. but by its multiple history and cultures.

# data[].attributes.body
Status and Rights of Women Before the Revolution (Pre-1979)

Under Shah Mohammad Reza Pahlavi, women experienced greater personal freedoms and legal rights compared to previous decades.

Reforms included:

Access to education: Women could attend universities and pursue careers.

Employment opportunities: Women could work in offices, hospitals, and industries.

Family laws: The Family Protection Law (1967, revised 1975) allowed women more rights in marriage, divorce, and child custody.

Western-style clothing was common in urban areas, and many women lived increasingly secular lifestyles.

Status and Rights of Women After the Revolution (Post-1979)

After the Islamic Revolution, Iran became a theocratic state, and laws were restructured according to Sharia (Islamic law).

Changes included:

Mandatory veiling (hijab) for women in public.

Restrictions on employment and education in certain fields.

Family and personal laws favored men in marriage, divorce, and inheritance.

Women remained active in society but had to navigate stricter social and legal norms guided by Islamic ideology.

The veil: Before the revolution the veil was optional in urban areas and often seen as a personal or religious choice. After the revolution, Became a mandatory sign of Islamic identity and modesty, enforced by the state. It represented submission to religious authority and alignment with revolutionary values. Also the veil became a political symbol: for some, compliance showed loyalty to the regime; for others, resistance or personal choice in veiling/unveiling became a form of subtle protest.