https://jwica.ut.ac.ir/ Journal of Woman in Culture and Arts en daily 1 Wed, 23 Sep 2026 00:00:00 +0330 Wed, 23 Sep 2026 00:00:00 +0330 https://jwica.ut.ac.ir/article_109093.html The observance of women's rights within the framework of the temporary marriage institution is a significant challenge. Notably, important films from Iranian cinema have also tackled this issue. The findings of this research indicate that the portrayal of temporary marriage in these cinematic works suggests that the common perception of this legal institution is not very positive; it is mainly considered a serious threat to the institution of the “family”, which is the result of permanent marriage. Consequently, due to this unfavorable perception, temporary marriages are usually conducted secretly, resulting in significant harm to the temporary wife.The lack of a requirement for registering temporary marriages prior to the wife's pregnancy, coupled with the fact that the validity of such marriages does not depend on registration, leads to considerable difficulties for women in establishing their child's lineage if a child is born. The evolving legislative process regarding temporary marriage also denotes that lawmakers have become aware of these difficult challenges and have attempted to address them. In this respect, the requirement to register temporary marriages in certain cases, such as after the wife's pregnancy, as well as criminalizing the failure to register a temporary marriage, all align with this effort. However, these legislative changes are not sufficient and do not guarantee the protection of women's rights within this legal institution. This research proposes that court permission should be a prerequisite for married men seeking temporary marriages, and that registering temporary marriages should be made absolutely mandatory.. https://jwica.ut.ac.ir/article_109094.html This article explores the Anima archetype in the short story Sutra. Archetypes are living energies in the psyche of every human being. The Anima archetype introduced by Carl Gustav Jung to define the feminine side of the male psyche is a main archetype in men. One of the most important manifestations of the individual and collective unconscious and, accordingly, all kinds of archetypes, including Anima, is in dreams and in literature. The short story Sutra from "Whom shall I greet?" collection by Simin Daneshvar, which is about the life of Nakhoda Abdul, a captain of the southern waters of Iran, shows the presence of Anima and her huge impact on the main character of the story. Since the entire story of Sutra is set in dreamlike states and thus in the realms of the unconscious mind, an examination of its archetypes is valuable and helps readers to gain a deeper understanding. This research is carried out with descriptive and analytical method, with the aim of achieving a broader and richer understanding of the story using the Jungian psychology approach. Its findings indicate the importance of archetypal images, especially Anima, which appeared as a fairy in the unconscious of Nakhada, the main character of the story, as well as her key role in his transformation rebirth at the end of the story, so that without Anima's life-giving presence and without her help and her inspiring role, this could not be possible. https://jwica.ut.ac.ir/article_109092.html Since the encounter of Islamic societies with Western culture and civilization, the conflict between tradition and modernity has become one of the most important intellectual and social challenges of the Muslim world—a challenge that has manifested itself particularly strongly in the issue of the political and socio cultural participation of Muslim women. This matter, often accompanied by extreme or overly permissive approaches, has prompted many Muslim thinkers to respond, reflect, and propose solutions. Among these thinkers, Muḥammad al Ghazālī of Egypt and Yūsuf al Qaraḍāwī hold a special place, as their ideas have been influential in the intellectual and political transformations of the contemporary Muslim world, especially within the Arab and Sunni spheres. This study, using a descriptive analytical method and a comparative approach, seeks to answer the question of how al Ghazālī’s and al Qaraḍāwī’s views on the presence and socio political engagement of Muslim women were formed, and to what extent these views were shaped by the confrontation—or coexistence—between tradition and modernity. The findings indicate that both thinkers, while criticizing and rejecting the extremist traditionalist and modernist approaches, emphasize reviving a balanced perspective based on authentic Islamic teachings—teachings which, in their view, were embodied during the Prophet’s era in the way women were treated and in their realistic and well measured participation in society. https://jwica.ut.ac.ir/article_109095.html Clothing is not only an outward expression of a society's culture, but also a reflection of its identity, values, and social changes. During the Qajar period, cultural and social transformations, particularly influenced by Westernization and modernization, led to changes in women's clothing. Many previous studies have attributed these changes primarily to economic and political factors, such as the import of foreign textiles and government reforms, while giving less attention to the role of cultural and social factors. This study, using a historical and analytical approach, examines the changes in women's clothing in the Qajar period in three phases: first, the continuation of traditional dress until the mid-reign of Nasser al-Din Shah; second, the limited influence of European culture on the court after Nasser al-Din Shah's travels to the West; and third, significant changes in women's clothing during the Constitutional Revolution and the spread of modernist ideas. The findings suggest that Westernization and the influence of interactions with the West had a greater impact on the transformation of women's clothing than factors such as the importation of foreign fabrics. Modern schools, newspapers, and intellectual movements were key factors that contributed to changes in clothing patterns. However, these changes were not uniform or homogeneous. The results of this study show that the changes in clothing during the Qajar period were not merely a superficial transformation, but a reflection of deeper changes in the cultural identity of Iranian society. https://jwica.ut.ac.ir/article_109096.html This article aims to examine the connection between cultural beliefs and the biological processes related to fertility, childbirth, and gender in local communities in Iran through an ethnographic analysis of rituals, prayers, and symbolic systems surrounding reproduction. The research is qualitative in nature, based on participant observation, in-depth interviews, and the analysis of empirical content. Data were collected from various indigenous communities and analyzed through an interpretive approach within the framework of medical anthropology.Findings reveal that local understandings of fertility, abortion, infertility, and gender are not merely biological, but deeply cultural, spiritual, and symbolic. Concepts such as jinn, talismans, malevolent intentions, or specific prayers play a significant role in explaining reproductive challenges. These beliefs lead women and families to seek not only medical services but also healing rituals, pilgrimages, votive practices, and the use of immaterial resources such as incantations and the sanctification of holy sites in response to infertility or childbirth.The analysis of postpartum rituals also shows that these practices go beyond physical hygiene, serving to restore psychological, social, and spiritual balance for both mother and child. Furthermore, the child’s gender, its identification or transformation, is perceived as a cultural phenomenon linked to social roles and gender expectations.The article concludes by emphasizing the importance of integrating modern medical knowledge with the cultural and spiritual understanding of local communities. Policy-making in the field of reproductive health in such contexts requires respect for indigenous knowledge and the establishment of trust-based, culturally informed communication. https://jwica.ut.ac.ir/article_109097.html Extramarital relationships represent one of the most significant and important threats to marital stability, frequently accompanied by loss of trust and various psychological consequences. Aim: The present study aimed to explore the role of love schemas in the formation of extramarital relationships by analyzing the lived experiences of women involved in such relationships. Method: Employing a qualitative design with a phenomenological approach, semi‑structured interviews were conducted with twenty women residing in Tehran who had reported experiences of extramarital involvement. Participants were selected through purposive sampling, and an initial assessment of their love schemas was performed using the Love Schema Scale (LS). Subsequently, the data were analyzed through thematic coding. Findings: Data analysis yielded three main themes and twenty subthemes. The principal themes included maintaining distance from intimate relationships (associated with the avoidant schema), persistent pursuit of intimacy (associated with the dependent schema), and ambivalent attitude toward closeness (associated with the unstable schema). Each of these themes reflected distinct deficiencies in attachment structure and emotional regulation. Conclusion: The findings suggest that individuals characterized by different love schemas hold diverse perceptions and motivations for engaging in extramarital relationships, underscoring the necessity of schema‑informed considerations in psychotherapeutic and counselling interventions addressing marital infidelity. https://jwica.ut.ac.ir/article_109098.html The presence of women in the Islamic Consultative Assembly is a key indicator of political and social development in Iran. Examining the performance of female representatives in the 8th Parliament (2008–2012) is particularly significant due to the decline in the number of female deputies during this term. The central issue of this research is how this small group participated in the legislative process, specifically regarding issues related to women and the family. Using a descriptive-analytical method, the data were collected through library resources, parliamentary debates, and legal enactments, and analyzed through a mixed-methods approach. The main research question asks about the performance and success rate of female representatives in legislating for women’s and family issues. The hypothesis suggests that despite quantitative, patriarchal, and political structural constraints, female deputies played an effective role in raising women’s concerns through proposing bills, participating in specialized committees, and leveraging support from male colleagues. The study’s novelty lies in its focus on the legislative performance of female representatives in the 8th Parliament, combining a quantitative analysis of bills with a qualitative review of parliamentary debates. The findings indicate that out of 628 bills proposed, 73 were related to women and the family, 28 of which were enacted. Female representatives were particularly active in areas such as employment, family affairs, education, and population policies. The results demonstrate that while the share of women-related laws remained limited, the qualitative and impactful presence of these representatives fostered positive legislative outcomes. https://jwica.ut.ac.ir/article_109099.html One of the social and political affairs that modernity and its political concepts (in some aspects) were involved in its formation was the Constitutional Revolution and the Islamic Revolution of Iran. The process of these two revolutions and the way in which the socio-political forces effective in them (such as rulers, intellectuals, and scholars) functioned initially and inherently resulted in various changes in the social life of a nation. One of these important and challenging areas is the area of women, especially the field of their political activism. The problem and the main question of this article is around this area and seeks to answer this fundamental question: What role did the socio-political forces of rulers, intellectuals, and religious scholars play in the political activism of women in society during the course of the Constitutional Revolution to the Islamic Revolution? This research is qualitative, theoretical, and analytical, and the data was collected in documentary and library form. The research findings have explained that the Constitutional Revolutions and the Islamic Revolution of Iran have been effective in expanding the scope of women's political and social activism, and all three classes of rulers, intellectuals and scholars have been involved in this matter; With the difference that in the process of the Islamic Revolution, this role has been more self-conscious, more indigenous and consequently broader and deeper, and in addition to practical, objective and social dimensions, it has also resulted in increased theoretical and cultural changes. https://jwica.ut.ac.ir/article_99445.html Research highlights the significant economic and social ramifications that, when infidelity leads to divorce, disrupt family dynamics and can have long-lasting negative effects on the individuals involved. The study poses the following inquiry: How can a therapist establish a safe and supportive space for couples to investigate the underlying causes of infidelity, and devise strategies for communication and conflict resolution? In what ways can counseling assist couples in the process of reestablishing trust, fortifying their dedication to their relationship, and devising strategies for the future of their marriage? This qualitative case study implemented grounded theory methodology in order to enhance comprehension of infidelity and devise more effective intervention strategies. The participants were deliberately chosen from married couples who were seeking counseling at a Tehran counseling facility. In order to acquire a comprehensive comprehension of the therapeutic process, one couple participated in in-depth, semi-structured interviews during their 14 therapy sessions, each of which lasted a minimum of 90 minutes. This sampling method enabled a concentrated investigation of the ways in which therapy can address infidelity.The results indicate that infidelity is influenced by a variety of factors, including a lack of communication, a weak emotional connection, differing values, inappropriate workplace relationships, social media misuse, and negative familial experiences. The study also highlights the importance of improved communication, stronger emotional connection, healthy boundaries with extended family, a focus on “us” as a couple, and a personal connection to a higher power (if applicable) in rebuilding trust and strengthening the marriage during treatment. https://jwica.ut.ac.ir/article_101649.html Pictorial carpets, the result of combining tradition with modernity, peaked during Qajar rule. The themes of these carpets include literary stories, religious motifs, animal depictions, ancient Iranian relics, and portraits of monarchs. A distinctive category also emerged, where the image of a woman replaced traditional patterns. This research aims to identify a rare hand-woven carpet design from the Qajar period featuring the bust of a woman and investigate the creation of the design from Panofsky's iconographic point of view. The research questions are: what was the catalyst for the emergence of women’s images in Qajar pictorial carpets, and what concealed messages do these images convey? The objective of this research is fundamental, and the methodology is descriptive-analytical. Data was collected through library resources, and three carpets depicting the bust of a woman were the studied samples. The appearance of women’s images in Qajar carpets was influenced by the concurrent creation of these carpets with the Qajar era, the expansion of relations with Europe, the prevalence of lithographic printing, the introduction of photography and postcards, naturalistic painting, humanistic thought, changes in clothing style, social and political roles of women, and the abundance of women’s images in Qajar art. The imagery of these carpets is in harmony with numerous advancements of their era, as evidenced by the alignment of artists with the movements of the time. influenced by the social, political, and cultural conditions and unaware of Europeans Orientalism, Qajar carpet weavers reflect the currents and developments of the society in carpets. https://jwica.ut.ac.ir/article_104371.html The modern era's transformations and the media-driven nature of modern humans have led to the emergence of "hijab style" as a form of activism. This phenomenon is global, not exclusive to Iran, but its significance is heightened in Iran due to hijab being a valued principle. Given the multiple definitions of this emerging phenomenon, this research aimed to understand it by engaging with experts in modesty and hijab, fashion, and social media. Through grounded theory, the essence of the phenomenon was extracted, including its formation, characteristics, and types of followers.The analysis revealed that the spread of hijab style can be attributed to behavioral, cognitive, and structural factors. The findings indicate that its formation and strategies for addressing it are rooted in the context of modern civilization and media influence, where managerial and structural factors play a crucial role. These factors have been categorized as contextual and interventionist conditions, leading to strategies in religious, economic, promotional/media, cultural/social, and educational dimensions.Iranian society faces consequences in religious, psychological/moral, intellectual/cultural, and social domains. Ultimately, after outlining the current situation, strategies for achieving a desirable state were identified across economic, social, legal, media, and cultural aspects.Keywords: Hijab Style, mode, fashion, Social networks, Instagram. https://jwica.ut.ac.ir/article_104938.html Travelogues, as one of the most important historical and cultural documents, play a key role in shaping one nation’s perceptions of another. A particular and frequently stereotypical image of Iranian women has been presented in Western travelogues about Iran, particularly in recent centuries. These representations have not remained confined to texts alone; rather, they have exerted profound effects on the lived realities, security, and modes of social presence of Iranian women in public spaces. This article provides a critical examination of the portrayal of Iranian women in Western travelogues and illustrates that these texts serve as more than just historical documents; they also serve as methods for the construction of a “Oriental Other.” The present study delineates the construction and solidification of the stereotypical image of the Iranian woman as an isolated and confined being restricted to the private sphere within these travelogues, drawing on Edward Said's theoretical framework of Orientalism and Mulvey’s concept of the “gaze.” This article investigates the tangible repercussions of these representations on the lived experiences of Iranian women, transcending the confines of strictly textual analysis. The results suggest that these portrayals have not only influenced the perceptions of Western audiences but have also had a profound and enduring impact on the psychological and physical security of Iranian women, as well as on the quality and nature of their social presence in public spaces, as a result of their infiltration into domestic discourses. https://jwica.ut.ac.ir/article_106060.html Understanding the condition of women during the Qajar period requires examining the publications of that era, where women were considered a cornerstone of both family and society. The newspaper Shokoufeh, with its comprehensive perspective on health issues for families and schools, and its repeated emphasis on the necessity of women's education, holds significant importance for understanding the role and status of women and the general conditions of the time.This study addresses the question of why Shokoufeh emphasized the necessity of educating and raising awareness among women regarding education and health? It also examines the strategies proposed by the newspaper to encourage women to pursue education and adhere to health principles?. The findings indicate that Shokoufeh represented an intellectual movement aiming to replace traditional views on women's education. By introducing Western women's lifestyles and emphasizing the value of women as individuals, the newspaper sought to open new horizons for Iranian women in the fields of education and health.Using a library-based methodology and a descriptive-analytical approach, this research explores Shokoufeh's perspective on the significance of school health as a prerequisite for education and national development. The newspaper emphasized the need for a healthy school environment for girls pursuing education and highlighted the importance of women’s role in both the household and society. https://jwica.ut.ac.ir/article_106061.html This research provides an analytical analysis of the fifth clause of the general policies of the Seventh Development Plan in the field of social security, with special emphasis on the situation of women. The main goal is to explain the capacities, shortcomings, and obstacles to the implementation of this policy in order to achieve social justice and reduce gender inequalities. The present study was conducted using a descriptive-analytical method and a documentary study, and its data was collected through a review of primary and secondary sources. The findings show that the most important strength of this clause is its compliance with global models through its emphasis on a “multi-layer system” and “comprehensiveness,” which enables coverage of different groups of women. However, the main weakness lies in the lack of transparency of executive mechanisms and sustainable financial resources. Two major challenges were also identified: 1) macro-challenges such as rapid population aging and pressure on insurance funds, and 2) structural challenges such as parallel work of institutions and inefficient governance. In the area of ​​women, this clause has failed to address specific needs such as precarious employment, caregiving responsibilities, and vulnerability in old age. Consequently, although this clause has strong theoretical support, its realization requires the development of an operational plan to reform the governance structure, stabilize financial resources, and adopt strategies to address the demographic challenge while taking into account gender justice. https://jwica.ut.ac.ir/article_106922.html Vow, as a common religious ritual, serves diverse functions within various cultural and social contexts. This study aims to understand the meaning of vow from the perspective of women in Yazd and to explore the different purposes and layers of this ritual act. The theoretical framework draws on Marcel Mauss’s concept of gift, Victor Turner’s social drama, Peter Berger’s sacred canopy, Jan Assmann’s cultural memory, and Mary Douglas’s notion of purification. The research employs a qualitative ethnographic approach, including fieldwork, observation, and semi-structured interviews with women who make vows in Yazd. Findings reveal that for Yazdi women, vow is not merely a religious act but a multilayered practice encompassing psychological, social, cultural, and religious meanings. Participants described vow as a "bridge to the sacred," a "support system," a "conditional act," and a "ritual memory." Moreover, vow operates within a kind of ritual moral economy where prayers and vows made on behalf of others are seen as conditions for individual well-being and peace. The goals of vow in women’s experiences can be analyzed on three levels: the micro (individual), involving desires such as success in education or employment; the meso (family), related to family health and maintaining generational bonds; and the macro (cultural-religious), connected to reclaiming religious identity and participating in alleviating cultural poverty through awareness-raising vows. Overall, vow in the lived experience of Yazdi women functions as a mechanism for meaning-making, restoring personal dignity, and coping with everyday uncertainties. https://jwica.ut.ac.ir/article_107972.html The epic poem Kourosh-nameh, authored by Afsar al-Muluk Amiri, is one of the scarce examples of female epic poetry in contemporary Persian literature. It reinterprets Achaemenid history through an ethically-driven, religious, and traditionalist narrative. The main issue of this research is to investigate how a female poet, when confronted with a male-dominated and royal historical genre, finds opportunities to intervene in the narration of the past. Relying on the concept of “gender as an analytical category” in Joan Scott’s theory and the notion of “women’s narrative authority” in Susan Lanser’s ideas, this article demonstrates that the ethical-centeredness of Kourosh-nameh cannot be solely attributed as a marker of the text’s femininity; this characteristic is also intertwined with other discourses such as Pahlavi traditionalism, religious ethics, and the Persian didactic tradition. Nevertheless, an examination of the narrative’s pacing, the reduction of violent descriptions, the presence of a dictatorial narrator, the redefinition of political legitimacy, and the exclusion or limitation of female voices reveals that Amiri, within these very dominant discourses, creates a form of limited, negotiatory, and contradictory narrative intervention—an intervention that can also be examined in relation to the author’s gendered position. Consequently, Kourosh-nameh is not a feminine narrative in the inherent and fixed sense of the word, but rather a text that illuminates the possibilities and limitations of female agency within the historical-epic genre. https://jwica.ut.ac.ir/article_107975.html This article examines the relationship between taste and style in clothing design from the perspective of halal fashion, aiming to elucidate the interaction between individual aesthetics and cultural identity. Taste is conceptualized as a reflection of personal preferences and individual aesthetic experience, whereas style is understood as a cultural and historical structure that shapes broader design frameworks. Grounded in Islamic principles of modesty (ḥayāʾ), chastity, and moral responsibility, halal fashion should not be perceived merely as a set of dress restrictions; rather, it constitutes a coherent semantic and aesthetic system that seeks to balance modesty, elegance, identity formation, and creativity.Drawing on an anthropological approach and Pierre Bourdieu’s theory of cultural capital, this study demonstrates that over the past two decades halal fashion has evolved from a marginal phenomenon into a significant cultural and economic field. In this process, it has not only redefined contemporary interpretations of Islamic dress but has also emerged as an influential medium for identity construction, social distinction, and the symbolic representation of religious values through clothing practices.Despite its growing relevance, the existing scholarly literature reveals a notable research gap, particularly the absence of an integrated theoretical framework capable of systematically explaining the relationship between individual taste, design style, and the ethical–aesthetic principles of Islam. Accordingly, the present study adopts an interdisciplinary approach integrating fashion design and anthropological analysis in alignment with Islamic teachings, highlighting the necessity of further examination of visual representations of dress and the cultural and religious norms governing them. https://jwica.ut.ac.ir/article_108574.html In Iran during the 1980s, a period marked by the consolidation of a new political order alongside the Iran–Iraq War, state-controlled media—particularly television—became one of the most significant instruments for the production and stabilization of meaning. One of the most contested social issues of this decade was women’s presence in society and the ways this presence was represented in the media. Television, as the most influential mass medium under direct governmental control, played a decisive role in shaping these representations. Against this background, the present study examines how the social role of women is represented in the television series Rana, broadcast during this decade, and how this representation functions in relation to the dominant discourses of the period. The research is grounded in Stuart Hall’s theory of representation and employs a qualitative analysis of linguistic and visual signs, focusing on the processes through which concepts such as “truth,” “destiny,” “norm-breaking,” and “blood/lineage” are encoded and articulated in relation to female characters. The findings indicate that although women in Rana are ostensibly portrayed as “norm-breaker,” their norm-breaking is strictly confined within the series’ truth-centered discourse—a conception of truth that originates from a male framework. Women are required to align themselves with this truth rather than participate in its production. Thus, while Rana presents the exemplary woman as a norm-breaker of tradition, the boundaries of such norm-breaking are clearly predetermined. https://jwica.ut.ac.ir/article_108694.html This article identifies a set of convergent semantic and ritual motifs associated with the figure of “Mother Earth” through a comparative analysis of Slavic myths and rituals. In these traditions, the earth is depicted as a maternal deity who is inextricably linked to birth, fertility, destruction, regeneration, death, the underworld, and hidden or sacral realms of religious experience. Parallel images of earth deities can be observed in other Indo-European cultures, as well. These cultures share common etymological roots (notably Dʰéǵʰōm/Dhem, Gaia, Zemya, Kṣam), as well as seasonal rites, agrarian sacrifices, and New Year festivals, which reveal remarkable structural correspondences. These convergences provide substantial evidence in favor of a Proto-Indo-European origin for the Mother Earth archetype and facilitate the reconstruction of a more profound pre-Indo-European religious worldview. The study employs a descriptive-analytical and comparative methodology, utilizing mythological narratives, historical linguistics, and archaeological evidence to investigate the figure of Mother Earth in two interconnected domains: (1) Slavic mythology, with a particular emphasis on “Damp Mother Earth” and popular rites of fertility, protection, and death; and (2) Neolithic Indo-European societies, as evidenced by female figurines and the tripartite pattern of life-giving, destructive, and regenerative functions. The analysis demonstrates that earth-centered cults are structurally intertwined with the cosmic cycle of decay and renewal, religious ploughing, nocturnal offerings, festivals of the deceased, and a constellation of symbols, including the cow, the moon, the snake, and birds of prey. https://jwica.ut.ac.ir/article_108960.html Bōrān and Āzarmīgduxt have an important place among the women of the Sassanid period. They are the only women who reached the kingship in ancient Iran. During the Qajar period, there were changes in historiography and representation of historical figures in art. Some historians and artists turned to archaism. The examination of works of art shows this issue. The aim of the current research is to investigate the views of historians about Bōrān and Āzarmīgduxt and their representation in Qajar arts. The present research adopts a descriptive and analytical approach in both fieldwork and bibliographical studies. This research will attempt to answer these questions: what is the view of Qajar period historical sources about Sasanian queens? What is the difference between their representation and the representation of Sassanid kings in Qajar art? Has their gender influenced the attitude of historians and artists? This representation is evident in which Qajar art? Representation of their image in the arts of the Qajar period is related to the imitation of Nameh Khosravan and Asar al-ajam and Asar Al-Ajm. The image of both is seen alone or among the motifs of Iranian kings in carpets and tiles, regardless of gender and due to their position among the famous kings of Iran. The Qajar historians did not know the coins of these two queens and they did not have access to the research of European historians. Therefore, an imaginary image of Bōrān and Āzarmīgduxt was created in books and then tiles and carpets. https://jwica.ut.ac.ir/article_109037.html This study aimed to investigate the changing image of women in post-Islamic Revolution cinema based on their participation in martial arts. This goal was pursued by tracing the changes in the social image of women in two twenty-year periods (1364-1384 and 1384-1404) in cinema as a reflection of social status. In both periods, two films were selected that can be considered representative of their period. In the first period, the films "Mother" and "Leila" (as symbols of emotional femininity) and in the second period (1384-1404) the films "Mastaneh" and "Ziba Saadeem Kon" (as symbols of the changing image of women in society) were examined using the narrative analysis method. The results showed that in the early decades of the study, when women's presence and participation in martial arts was very limited due to cultural, social, and political conditions, there was an emotional, gentle, and traditional image of women in society, and women were defined more in terms of family and maternal roles. However, over time, with the increasing expansion and greater formalization of these sports among women and in their various arenas and levels, and in accordance with the characteristics of this category of sports, society's image of them changed and included characteristics such as independence and self-reliance, high resilience, and competition and perseverance. This research indicates a transition in the field of new possibilities for women's social presence, which has led to their active and established activism, including in martial arts sports, and consequently a different image of them.