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Identifying and Analyzing the Discourses of Modern Education and Training of Women in the Context of the first Pahlavi Modernization (1921-1941)

Document Type : Research Paper

Authors

1 PhD Student of philosophy of Education, Shiraz Universit, .Iran ,Shiraz.

2 Assistant professor of Philosophy of education, School of education and psychology, Shiraz University, Iran, Shiraz

3 Professor in the Department of Foundations Education Psychology, Factuty of Eductional and Psychology, Shiraz Universit, .Iran ,Shiraz.

4 Assistant professor of Philosophy of education, School of education and psychology, Shiraz University, Iran, Shiraz.

5 Professor of Sociology, Faculty of Economics, Management and Social Sciences, Shiraz Universit, .Iran ,Shiraz.

10.22059/jwica.2025.377723.2043

Abstract

The purpose of this research is to identify and analyze the types of discourses of women's education in the first Pahlavi period using the discourse analysis method of Laclau and Mouffe. The outcome of the analysis of 14 purposefully selected documents was the identification of 39 samples, 35 phrases, and 4 discourses. The discourse of “grammatical modernization” was classified as a discourse of sovereignty, while the discourses of “new motherhood,” “existential-legal self-consciousness,” and “national transcendence” were classified as discourses of women. The results indicated that the discourse of “prescriptive modernization” connected women’s education to the issue of uncovering the veil, thereby putting women’s discourses in a position of convergence and in conflict with the traditional mentality. Therefore, in dealing with uncovering the veil and women's educational reforms, the discourse of prescriptive modernization and women's discourses encountered significant opposition from traditional society. In the perspective of the ruling discourse and women's discourses, the discourse of tradition evolved into a discourse of resistance, establishing a hegemony of “the lack of necessity of women’s social presence” against the hegemony of “the necessity of women's social presence”. The result of this confrontation was the establishment of an angry environment in which women who readily accepted the discovery of hijab and women who adhered to traditional values, which associated their social presence with anonymity and the preservation of their identity, were in opposition. They were aware of their lack of social presence.

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References
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Journal of Woman in Culture and Arts
Volume 17, Issue 3
October 2025
Pages 305-324
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