“Both woman and dragon are in the ground/ the pure world is free from these impure ones”

The author of this verse and similar verses, such as “Do not seek a woman except for Giti, do not bring a bad woman to your face,” is Ferdowsi Tusi, who according to many traditionalists, his exciting and heroic poems remind us of the grandeur of kings, although they do not have a precise historical basis. The purpose of using such verses at the beginning of this article is to accurately remind us that sexism in Iran is not a sudden phenomenon that fell from the sky. Rather, it has deep roots in the history and literature of Iran. There are countless accounts and stories from Iranian history that clearly demonstrate the dominance of male intellect and the oppression of women throughout history. In the fifth book of his Masnavi, Rumi describes women as follows: “Do not keep any man in the company of women, for they are like two pieces of cotton, one good and one bad.” Or Saadi Shirazi, known as the “Master of Persian Language

Historical sexism in Iran, in its most precise meaning, refers to misogyny, condemnation of women’s behavior and actions, or in the most optimistic scenario, the demotion of women to beings who give birth and are also in the arms of men. There are numerous examples and evidence for this claim, but this text does not have enough space to include all of them. Iranian sexism arises from Iranian society and is produced and reproduced in interaction with this society. In contemporary literature, like in the literature of the past, there are many examples of belittling women and considering them inferior. Consequently, the teachings of literature are considered as the creator of the culture of a society. The prevalence of male-dominated literature can be seen in various social interactions and relationships, and in modern times, not only does sexism from past eras not disappear as an anti-modern phenomenon, but we are also clearly witnessing the emergence of new forms of this phenomenon. Encouraging childbearing, defining women solely as

The social classes before Islam, which were mostly based on the teachings of Zoroastrianism and Manichaeism, are as follows: clergy, rulers, army officers, herders, and farmers. Without further explanation, it is clear that social classes in Iran have been male-dominated groups since the beginning of history. This social division continued with some changes and Islamization after the arrival of Islam in Iran. The storytelling of some individuals praising “the goddesses” and considering a special status for women before Islam only serves those who base their analysis on historical myths. As far as historical documents support, the goddesses have always been portrayed as beautiful and seductive maidens. This portrayal alone is enough to understand that women were perceived as mere objects of sexual attraction before Islam. Khwaja Nasir al-Din Tusi says in his Siyar al-Muluk: “Recognize women as each other’s property, and whoever desires a woman, he will have her, and there

Iran’s class-based society, from its recorded historical era until today, has been shaped by male dominance. The formation of Iran’s social system, from the past to the present, has placed women in a position of subjugation and inflexibility, as if women are inherently inferior and oppressed beings. The double-edged sword of Islamic beliefs and patriarchal Iranian culture has been used as a powerful tool by contemporary rulers to exploit women and maintain the current status quo in their favor. The issue of women’s social participation and equal pay has always been among the demands of contemporary movements in Iran. When the education system and official tribunals redefine the position and role of women from a biological and patriarchal perspective, when the cultural foundation defines women as the object of men and authority, when women are reduced to reproductive machines and housekeepers, in reality, the government has easily been able to confiscate half of the society’s workforce. The fundamental benefit of subjugating women for past rulers was

My sexy day in colloquial language.

As mentioned at the beginning of the article, literary instructions are considered the main foundation of the language used in the streets and markets. In fact, sexism in Iranian history and literature is deeply rooted in the structural and individual levels of society. It creates new words and combinations, creates new meanings, and ultimately becomes a part of people’s daily experiences. We have clearly witnessed the emergence and spread of sexist words and expressions, especially in the past few decades. Insulting women, assuming women as sexual objects in words, praising honor and masculinity, objectifying women, and more have now become a part of everyday language in the streets and markets. The use of sexist words by individuals in society is seen as a type of reactive behavior used to express various emotions such as anger, demand, and humor, as well as to describe states such as fatigue and frustration in the face of daily problems. However, the system that perpetuates this form of meaning transfer in language and cultural context is actually a form of