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relevant scenes and conversations, we will arrives at Mehrabad airport, all her relatives
delineate how Moaveni has overtly in Iran endeavor to instruct her what to wear
portrayed Iranians as exotic beings who and how to behave. After a short while,
constantly deal with mental and emotional Moaveni decides to move in with her
conflicts. grandfather whom she calls Pedar Joon.
Our contention is that Moaveni‟s Moaveni, starts her life at Pedar Joon‟s
Orientalist attitude has been delicately place, but after some time, Moaveni decides
disguised since her account of Iran‟s to move to a one-bedroom apartment, as she
political and social status are intermingled did not want to cause any discomfort for her
with her first-hand experiences during her family by her socializing with different
stay in her homeland and her several people. During her stay, since Moaveni feels
interviews with native Iranians. In order to bewildered by the peculiar behavior of
demonstrate her Orientalist discourse, we Iranians, most of whom take every
will examine Moaveni‟s depiction of opportunity to defy the rules and gratify
Iranians as exotic, non-understanding beings their physical needs, some close friends and
suffering from a severe identity crisis, colleagues attempt to expand her modicum
supplemented by an inefficacious health care of knowledge of her motherland and her
system, and deficient public education, as a compatriots. In order to get a deeper
result of which they all find the West a understanding of her multifarious society,
perfect haven of tranquility. More important Moaveni, in addition to her encounters with
is how such an allegedly odd, oppressive some relatives and friends, gives several
Islamic Iran has, in Moaveni‟s memoirs, interviews to a diverse group of authorities
made women submit to patriarchal and social activists, which certainly adds to
conventions, and take on passive roles, a the illusion of authenticity of her memoir.
subject that we will elaborate on further in Lipstick Jihad ends with Azadeh‟s departure
this paper. In order to demonstrate how such to New York, after the time when the events
an exotization of an Islamic country directly of September 11 and Iran‟s being called a
leads to Western imperialism, and renders part of the “axis of evil” make Iranian
all Eastern cultures inferior, we will draw on authorities highly sensitive to any piece of
Linda Alcoff‟s analysis of the problems of writing that could evoke anti-Islamic and/or
representing others and Edward Said‟s anti-Iranian sensations.
Orientalism. Honeymoon in Tehran (2010) is
2. Orientalism and the Paratexts of the mainly focused on Moaveni‟s personal life
Memoirs through which she explicates serious
We find it imperative to stress that problems in Iran‟s health care system and
although Moaveni‟s Orientalist discourse education. Moaveni returns to Iran in the
has rarely attracted the attention of critics, late spring of 2005 to witness the country‟s
even before flipping through the pages of presidential election, and during her stay she
her memoirs, her Orientalist attitude falls in love, and eventually experiences
manifests itself in her memoirs‟ titles and motherhood in her motherland. One of the
cover pages, which we will explain further most significant themes of her second
by drawing on Gerard Genette‟s Paratexts: memoir is her harsh comments on Iran‟s
Thresholds of Interpretation after giving a health care and educational systems. Finding
brief summary of each memoir. a proper obstetrician in Iran to help her with
Lipstick Jihad (2005) covers the pregnancy care is depicted as an intractable
experiences of Moaveni‟s first visit to her problem, as well as finding a suitable school
motherland in her adulthood. After a short for her son. Considering all these problems,
visit to Iran in 1998 during a Fulbright year Moaveni and her husband decide to head for
in Cairo, she feels mesmerized by what her London before their son reaches the age to
country could offer her other than unending start school. Since Moaveni finds her
debates on Islam. In 2000, seeing the motherland not a sound and secure place for
newspaper headlines regarding the raging a female journalist who also has maternal
student demonstrations in Tehran, she responsibilities, she, together with her
cannot suppress the urge to fulfill her “duty family, leaves Iran for good.
to witness history, if only as a tourist- As mentioned beforehand, Moaveni‟s
spectator” (Moaveni, 2005, p. 35). A friend, Orientalist attitude does not start at the onset
Shazi, an Iranian correspondent for AP, of the very first chapter of her memoirs;
motivates Moaveni to head for her country if rather, her negative attitude toward Iran and
she really aches to live and work in her Iranians shows itself in her works‟ cover
motherland. From the very first moment she pages and titles. Such elements are called
Cite this article as: Ezzatikarami, M. & Ameri, F. (2019). Confirmation from a Journalist: A Case Study of
Azadeh Moaveni‟s Orientalist Discourse in Lipstick Jihad and Honeymoon in Tehran. International Journal of
English Language & Translation Studies. 7(2). 72-83.
Page | 74
Confirmation from a Journalist: A Case Study of Azadeh Moaveni‟s… Mahdiyeh Ezzatikarami & Firouzeh Ameri
saffron-tainted Iran of her imagination. Here readership. Such paratextual elements have
is the story of a young woman of the unquestionably played a noticeable role in
diaspora, searching for a homeland that may giving an unrealistic picture of Iran, and
not exist. making both Moaveni‟s memoirs Orientalist
Just like her first memoir, the title of accounts through highlighting the author‟s
Moaveni‟s second memoir, Honeymoon in objectivity. Before moving on, we should
Tehran: Two Years of Love and Danger in mention that such information is published
Iran, directly and explicitly testifies to the based on the consensus between the author
Orientalist notions in the critical post- and the publisher.
September 11 era. We should stress the fact Exactly on the top of the cover page of
that following the terrorist attacks of the Moaveni‟s first memoir, Michiko Kakutani‟s
twin towers, “Islamophobia, an irrational praise of Lipstick Jihad piques any reader‟s
fear of things Muslim, has taken a new interest: “[A] compelling … guided tour
agency” (Healy, 2009, p. 71), and the through the underground youth culture in
terrorist events of 2001 along with what Tehran … an illuminating [emphasis added]
happened in Afghanistan “associated the book.” Such a remark gives the readers the
oppression of women and „fundamentalism‟ impression that whatever is written in the
with terrorism” (Grace, 2004, p. 12). That book is nothing but the truth that has
said, in such a historical period, Moaveni is rendered the book “a guided tour [emphasis
introducing Iran as a region where a mine] through the underground youth
journalist puts her life in certain jeopardy culture in Tehran”. Kakutani‟s comment is
when she falls in love. This title, also, is fortified by other approbatory remarks
accompanied with the picture of a gloom- praising Moaveni‟s objective depiction of
stricken veiled woman watching the bleak Iran,
scenery of the country where she most “Moaveni has a journalist’s eye [emphasis
probably belongs to. Thus, the title of mine] for … struggle and a memoirist‟s knack
Moaveni‟s second memoir depicts the for finding meaning in her own internal
Islamic society of Iran as such an exotic and conflicts.” Washington Post Book World
“Lipstick Jihad‟s tug between objective
oppressive place where love is almost
reporting [emphasis mine] and Moaveni‟s
impossible without anticipating a life fraught subjectivity as an Iranian woman shines a
with grave perils. On this account, it could fascinating light on a nation at odds with
be argued that Moaveni, through the image itself….” Entertainment Weekly
of the cover page of her second memoir, On the back cover of Honey Moon in
along with its title, Honeymoon in Tehran: Tehran, there are also remarks regarding the
Two Years of Love and Danger in Iran, objectivity of Moaveni‟s account of her
affirms the Westerners‟ speculations about motherland, and how her country of birth
the oppressive patriarchal codes of Islam, disappoints her. Here we include two of them:
and implicitly depicts Muslim women as “At once personal and trustworthy
pathetic victims in need of a savior. [emphasis mine]… [Azadeh] Moaeni‟s depiction
The reason why the paratexts, of Iranian society, her keen eye for detail and
her astute observations [emphasis mine], make
specifically, the cover pages are much more for exhilarating reading.” The Washington Post
important than the text, according to “Engaging… It isn‟t only the
Genette, is the fact that such elements are contradictions of a child of exiles sorting out her
not addressed just to readers, but to the identity crisis that makes this book worthwhile.
public. According to Genette (1997, pp. 74- It‟s the seductive contradictions of the
75) the public involves the people “who do motherland itself [emphasis mine].” The New
not necessarily read the book (or at least not York Times
in its entirety) but who participate in its As emphasized by several critics, one
dissemination and therefore in its of the most important reasons for the
„reception‟”. Differentiating between the increasing popularity of memoirs is the
readers and the public shapes the basis of overtone of truth attached to it. In this
Genette‟s argument to delineate the salient regard, Gillian Whitlock (2007, p. 133)
position that paratexts assume in the maintains that, Memoir is a distinctive space
reception of a book. for autobiographical writing. As a
In addition to the titles and images on metatexual account—… it offers the
the cover pages, we should stress the possibility of incorporating “immediacy”
importance of other paratextual elements and more authentic truth into life narrative.
such as the laudatory comments a work has “Immediacy” and “authenticity” are elicited
received, since such elements are also by reporters on the prowl for an “untold
addressed to the public prior to the story”—a highly valued commodity.
Cite this article as: Ezzatikarami, M. & Ameri, F. (2019). Confirmation from a Journalist: A Case Study of
Azadeh Moaveni‟s Orientalist Discourse in Lipstick Jihad and Honeymoon in Tehran. International Journal of
English Language & Translation Studies. 7(2). 72-83.
Page | 76
Confirmation from a Journalist: A Case Study of Azadeh Moaveni‟s… Mahdiyeh Ezzatikarami & Firouzeh Ameri
one group of people has been extended to (1991, p. 9). Hence, Moaveni, through the
everyone in Iran. genre of memoir, is representing Iranians
Another religious occasion through living in their Islamic country to a Western
which Moaveni renders Muslims as readership, and as Andrew Rehfeld has put
pretentious, hypocrite beings is her portrayal it, she is exercising “social power” in being
of Iranians‟ deeds in Ramadan. In Ramadan, the representative (2017, p. 216). What is
despite her presumption that she will “spend important regarding representation, or a re-
the month in harmony with the daily rhythm presence in texts, according to Said, is the
of the millions of Iranians” (2005, p. 103), fact that rather than being a re-presence, “the
she incredulously discerns an anomalous written statement is a presence to the reader
quality of hypocrisy and dissimulation by virtue of its having excluded, displaced,
everywhere. Although “[e]ating on the street made supererogatory any such real thing as
for the duration of the month was illegal „the Orient‟” (emphasis in the original)
anyway, and there were psychedelically (1978/2003, p. 21) . The apogee of the
colored billboards celebrating the month Orientalist confidence is, according to Said,
along the expressways”, besides the fact that the fact that,
even some schools impelled students to fast, No merely asserted generality is denied
as Moaveni learns, “Iranians of all walks of the dignity of truth; no theoretical list of Oriental
life, of all levels of education, were sneaking attributes is without application to the behavior
sips and bites during daylight hours” (2005, of Orientals in the real world. On the one hand
p. 103). As Moaveni perceives, “[t]he ratio there are Westerners, and on the other there are
Arab-Orientals; the former are (in no particular
of non-fasters to fasters was something like order) rational, peaceful, liberal, logical, capable
6:1” (2005, p. 103). of holding real values, without natural suspicion;
It is undeniable that the new the latter are none of these things. (1978/2003, p.
generation of Iran, like all the youth living at 49)
any corner of this world, are keen to break Moaveni‟s representation of Iranians,
up with traditions, either religious or social, as a journalist seeing the whole picture,
and do not respect Islamic codes on out-of- conspicuously depicts Iranians as irrational,
marriage relationships, or Islamic occasions impetuous Orientals who by no means have
such as Ashoura and Ramadan, as the any value, and feel no respect for Islamic
previous generation did. However, the main conventions in their Islamic society. Such a
problem with Moaveni‟s negative depiction representation is undoubtedly what the
of Iranians is her representation of Muslims Westerners need so as to demonstrate their
in the post-9/11 era. Both Ashoura and superiority after the September 11 events,
Ramadan have been historically respectable especially when it comes from a journalist,
occasions for Shiite Muslims, specifically who knows how to report the events
Iranians, and not all Iranians try to discredit objectively.
the religious rituals just to show their 5. More Inadequacies: Healthcare System
disapproval of social traditions. and Educational System
Representing Iranians living in the Islamic In addition to showing Iranians as
society of Iran as lustrous people trying to illogical beings whose lives have been
satisfy their physical needs in Ashoura ruined by Islam and their uncontrolled
clearly affirms the Westerner‟s negative sexual drives, fluctuating between Western
perspectives of Islam and Muslims, or in culture and Islamic conventions, Moaveni
other words, revitalizes the general notions contends that Iranians hopelessly suffer from
of Orientalism. the inadequate health care and educational
Regarding the problems of systems of their country, depicted especially
representation, Linda Alcoff, in “The in her second memoir, Honeymoon in
Problem of Speaking for Others”, maintains Tehran: Two Years of Love and Danger in
that “how what is said gets heard depends on Iran (2010).
who says it, and who says it will affect the Iran‟s health care system has been
style and language in which it is stated, disparaged by Moaveni as suffering from a
which will in turn affect its perceived slipshod management, which never pays
significance (for specific hearers)” (1991, p. heed to the patients‟ needs and worries.
13) . Alcoff stresses that when a speaker or Moaveni believes that “in the West medicine
author speaks either for or about others, s/he is also a business, but in Iran, it was literally
is “engaging in the act of representing the all about money” (2010, p. 163). She clearly
other‟s needs, goals, situation, and in fact, maintains that humanity is by no means the
who they are” (emphasis in the original)
Cite this article as: Ezzatikarami, M. & Ameri, F. (2019). Confirmation from a Journalist: A Case Study of
Azadeh Moaveni‟s Orientalist Discourse in Lipstick Jihad and Honeymoon in Tehran. International Journal of
English Language & Translation Studies. 7(2). 72-83.
Page | 78
Confirmation from a Journalist: A Case Study of Azadeh Moaveni‟s… Mahdiyeh Ezzatikarami & Firouzeh Ameri
core of the health care system in Iran, and obstetrician who would help her give birth to
just money talks (2010, p.163). her son.
Moaveni elaborates on Iran‟s deficient Moaveni‟s lack of confidence in
hospitals and incompetent doctors through Iranian-educated doctors continues even
the memories of her pregnancy and early after giving birth to her son. In order to get
motherhood. We should emphasize the fact her son vaccinated, Moaveni chooses Dr.
that not only has Moaveni depicted Iranian Abtahi, who was half-German. She urges
physicians as corrupt and inept, but also she Moaveni to get his son vaccinated in
has shown Iranians as negligent citizens, not Germany and informs her that Iranian
aware of their rights. For instance, Moaveni vaccines are of “outmoded type liable to
believes the reason behind the popularity of cause fever” (2010, p. 265). All in all,
C-sections is that “they are a much quicker according to Moaveni‟s description of the
practice than vaginal delivery, and they are health care system of Iran, Iranians are
much more profitable for doctors”; however, totally deprived of trustworthy doctors and
Iranian women were superficial enough to medical advances; and Iranian doctors
consider C-Section a blessing that just prioritize their financial profits over their
Western celebrities had access to (2010, pp. patients‟ needs and preferences.
222-223). First and foremost, we should
During her pregnancy, after visiting emphasize the fact that Moaveni‟s reductive
several doctors, Moaveni feels that all approach has blinded her to the progress of
Iranian-educated doctors think about their Iran‟s health care system. Some of the
profits exclusively, and just prescribe C- advances in Iran‟s medical system in the
section for their patients, ignoring their past three decades have been briefly
preferences or health condition. Finally, the discussed by Seyed Enayatollah Asaei,
last doctor Moaveni visits is deemed an UNICEF Iran‟s specialist for early
absolutely apt choice to effectuate a safe childhood development,
delivery. Dr. Laleh Amini is described as Iran has fairly good health indicators.
“under forty, French-trained, confident, and More than 85 per cent of the population in
attentive” physician, who “worked out of rural and deprived regions, for instance, has
passion for her job”, since because of being access to primary health care services. The
married to “a prominent juice tycoon”, she infant mortality rate is 28.6 per 1,000 live
by no means needed to maximize her profits births; under-five mortality rate is 34 per
to be able to afford her life. Interestingly, 1,000 and maternal mortality rate is 25 per
Moaveni, at first sight, feels happy for 100,000 live births. Poliomyelitis has been
finding a doctor who “inhabited the same reduced to the point of near-eradication and
world”, a conclusion deduced from Dr. the coverage of immunization for children
Amini‟s “impeccably chic boots and shifts and pregnant women is very extensive.
she wore under her white coat” (2010, p. Access to safe drinking water has been
226). As Moaveni recounts, this Western- provided for over 90 per cent of Iran‟s rural
educated doctor patiently and respectfully and urban population. More than 80 per cent
answers the expectant mothers‟ questions, of the population has access to sanitary
and cautions them “to resist the traditional facilities. (par. 3)
Iranian ministrations to the pregnant woman: In addition to neglecting such
„They will try to turn you into a veal. They advances in Iran‟s medical system, Moaveni,
will keep you inside and make you it twice through her partial representation,
or three times as much as you really need. encourages her readership to assume that all
Don‟t listen‟” (227). Moaveni enjoys the Iranian doctors are obsessed with increasing
“bustle and cleanliness” of Dr. Amini‟s their financial resources rather than their
office, and is thrilled to see her patients‟ health. We should emphasize the
“uncompromising way of pushing fact that Iran‟s history of health care system
everyone—the laboratories, the hospital has shown great physicians and
maternity unit, the local pharmacies—to pay philanthropists whose only purpose in life
attention to detail, to aim higher” (2010, p. was helping their compatriots through their
227). This peculiarity of Dr. Amini, in specialties. Some examples are Dr.
Moaveni‟s opinion, is “working against the Mohammad Gharib and Dr. Parvaneh
current of the Islamic Republic, which Vosough.
permitted a culture of sloth and laxness in Dr. Mohammad Gharib, the father of
such places” (emphasis added) (2010, p. Iranian pediatrics, who received his M.D.
227). Thus, Dr. Amini becomes the degree in 1937, built the 150-bed Children‟s
Hospital Medical Center in Tehran, and
served as its medical director from 1971 to Hourmazd, to turn into a liar, nor did she
1975. Although he was an international think she and her husband could afford
figure on whom the French government sending their kid to a German school.
conferred the Cross of the Chevalier Legion Therefore, feeling frustrated with Iranian
of d‟Honneur, he charged far less than most schools, she reaches a tacit agreement with
of his students, and offered free health care her husband that they should leave for a
service to destitute families. Western country where they would have no
Dr. Parvaneh Vosough, addressed as worries about their son‟s inappropriate
the Iranian Mother Teresa, was an schooling, and they choose London as the
international figure who had founded the best choice. In Moaveni‟s opinion, Iranian
hematology and oncology departments of schools are just to inculcate religious notions
Ali Asghar Children‟s hospital, and joined into children, and to teach them to spy on
MAHAK (Iran‟s non-profit, non- their families, rather than offering them
governmental organization to support appropriate education.
children with cancer) during the As depicted above, Moaveni, through
organization‟s embryonic stage. her description of Iran‟s public schools,
Interestingly, she, throughout her many offers her readers a static, unchanging
years of service, contributed as a volunteer, picture of Iran‟s education. Although
and did not ever charge her patients. compliance with religious codes were of
Although as an international personality, she unprecedented significance in the early years
was invited by European research hospitals of the post-revolutionary era, Iran‟s
to join their research teams, she never left educational system has always been
Iran, and committed her whole life to dynamic and improving, a point unfairly
serving the unprivileged children. neglected by Moaveni to discuss, though
Based on the discussions above, testified by an increasing number of students
unquestionably Iran‟s history is teeming at universities and institutions.
with many professional doctors like Dr. There is no doubt that Iran, the way
Gharib and Dr. Vosough, who work on Moaveni has pictured it, would encourage
humanitarian grounds, and never taint their all Iranians to leave for a Western country.
professions with monetary obsessions. They Both Moaveni‟s memoirs are full of
do not prioritize their patients‟ health over examples of Iranians who yearn to look like
money not because, like Dr. Amini, they Westerners, and do their best to find a way
have enough financial sources to easily to a Western country. Longing to live like
afford their lives, but because aiding their Westerners is also depicted as a common
compatriots is one of their main goals in practice for Iranian adults. As Moaveni
their lives. contends, the demand for cosmetic surgery
Besides the health care system, the drastically increased after the 1979
educational system of Iran is shown as Revolution, and she pinpoints the reason
conspicuously deficient in both Moaveni‟s behind such an importunate demand in
life narratives. Based on what Moaveni Iranian women‟s deep hankering for looking
hears from her relatives and friends, she “modern” and “Westernized” (2005, p. 164).
draws the conclusion that it is almost As Moaveni conceives, even Iranian men
impossible “to raise an open-minded, got a nose job “in favor of a sleeker profile
healthy child in a culture that was that better matched their Euro-trash
fundamentalist and anarchist” (2010, p. pretensions—a nose that said I am vain,
274). Moaveni is warned that elementary modern, and well-off enough to cultivate my
school classrooms “had supplied an image” (2005, p. 164).
opportunity for the authorities to terrorize Also, Western countries are introduced
Iranians who did not abide by religious to readers as perfect havens where one could
codes” (p. 271). For instance, in the middle peacefully study or work. Moaveni argues
of a lesson the teacher asks the students that many Iranian families, though with tight
whether their parents drink alcohol or not. financial resources, endeavored to provide
Teachers also send home some checklists their children with a bright future by sending
and ask the parents about their kids‟ daily them off to a Western university, “Nearly all
prayers. Such policies require parents to Iranian parents—from the affluent to the
either turn their kids into liars or send them financially strained working class—shared
to a Western school, like Solmaz, Arash‟s the ambition of sending their offspring to
sister, who sends Aryo, her son, to a German peaceful societies where they could live
school. Moaveni, neither wanted her son,
Cite this article as: Ezzatikarami, M. & Ameri, F. (2019). Confirmation from a Journalist: A Case Study of
Azadeh Moaveni‟s Orientalist Discourse in Lipstick Jihad and Honeymoon in Tehran. International Journal of
English Language & Translation Studies. 7(2). 72-83.
Page | 80
Confirmation from a Journalist: A Case Study of Azadeh Moaveni‟s… Mahdiyeh Ezzatikarami & Firouzeh Ameri
meaningful, evolved lives of material ease” wrong in their personal lives, and in the
(2010, p. 23). country at large” (p.156). As depicted in
Apart from these scenes and Moaveni‟s memoirs, women‟s attitude
conversations implying the superiority that toward mandatory veiling are of two kinds,
Iranians have assigned to Western culture, they either cannot accept it at all and try to
what is of particular significance in the alienate themselves from certain situations,
memoirs is Iranians‟ incapability to envisage or try to adjust themselves to their society‟s
Moaveni‟s return to Iran. Almost all her norms by making noticeable changes in their
friends and relatives rebuke her for taking dressing style in order to meet their own
such a risk. desires in addition to complying with the
In brief, Moaveni, through her regulations.
depiction of the West as a haven of freedom Thus, according to such instances,
and democracy, has “polarize[d] the Western readership, undoubtedly, come to
distinction”, and has “limit[ed] the human the conclusion that not only mandatory hijab
encounter between different cultures, has precluded women from socializing, but
traditions, and societies” (Said, 1978/2003, also it has removed them from the academic
p. 46). Such an attitude reinforces the notion world. We should again stress the fact that
that “the sense of Western power over the Iran is a dynamic country, and the concept
Orient is taken for granted as having the of hijab and practicing of it has changed
status of scientific truth” (Said, 1978/2003, throughout different historical periods.
p.46). Moaveni, not only has not referred to the
6. The Orientalist Depiction of Iranian robust faith of some of Iranian women in
Women hijab but also has given a wrong idea of
So far, we have discussed how veiling as a barrier to women‟s education.
Moaveni has unrealistically pictured the No talented Iranian student has ever decided
Islamic society of Iran as harrowingly not to go to the university because of
oppressive to the extent that it has rendered detesting to be reprimanded for her improper
the youth so bewildered that all are dressing. Also, it should not be forgotten it
disappointed with following the tortuous line was the practice of veiling that brought
of reasoning of their country. In order to many women to the social stage after the
overcome their distress and desolation, most Islamic Revolution. Shirin Ebadi has
of Iranians, as shown in Moaveni‟s emphasized the role of veiling in leading
memoirs, have been seeking some peace and young girls to classrooms after 1979,
tranquility in drinking, smoking, mixed Girls went to class in their hejabs-
parties, and fleeing to Western countries. It Rehabilited! Healthy! … A generation of
is beyond reasonable doubt that the women whose mothers had been tethered to
aggressiveness of such a suppressive country the house found themselves in cities, reading
could easily marginalize women till they books…. there was no pretext left for the
capitulate to the patriarchal order of their patriarchs to keep their daughters out of
society and sink into a peaceful torpor. In school. Slowly, it became fashionable for
Moaveni‟s works, women are portrayed as the daughters of traditional families to attend
passive citizens whose identity crisis, college. (as cited in Ansari, 2015, ch. 4)
importantly, as a result of mandatory Another group of Iranian women,
veiling, has led to their unhealthy obsession according to Moaveni, turn to fashion both
over their beauty. Young women, rather than as an emblem of resistance, and a proper
trying to promote their position in their way to make life more tolerable in “the land
society through getting a better education, of everything-must-be-as-ugly-as-possible-
just try to beautify themselves, and find a at-all-times” (2005,p.160). Moaveni
husband in order to gain more freedom. explicitly disapproves of any sort of
Veiling, in neither of Moaveni‟s works fashionable hijab, and when told about a
is shown as one‟s free choice, or as a fashion show of Islamic clothes states that,
practice that could bring out some positive “I‟d much rather be driving to a
changes in Iranian women‟s lives. Moaveni demonstration where women burned
contends that although depression was headscarves, rather than modeled them
widespread among all Iranians, regarding (2005, p.161). Her disparagement of the
women, “it was compounded by the clothing models in the fashion show, clearly shows
regulations of the regime” (2005, p.156). her attitude toward Iranian women who
She believes that donning hijab “intensified endeavor to adjust their clothes in a way that
the general sadness many women were both meet their aesthetic desires and live up
prone to feeling over all the things that were
Cite this article as: Ezzatikarami, M. & Ameri, F. (2019). Confirmation from a Journalist: A Case Study of
Azadeh Moaveni‟s Orientalist Discourse in Lipstick Jihad and Honeymoon in Tehran. International Journal of
English Language & Translation Studies. 7(2). 72-83.
Page | 82
Confirmation from a Journalist: A Case Study of Azadeh Moaveni‟s… Mahdiyeh Ezzatikarami & Firouzeh Ameri