Gelareh Asayesh is the author of Saffron Sky: A Life Between Iran and America.She grew up in Iran and lives in St. Petersburg, Florida. This article first appeared in The New York Times (“Shrouded in contradition” November 25, 2001).
I grew up wearing the miniskirt to school, the veil to the mosque. In the Tehran of my childhood, women in bright sundresses shared the sidewalk with women swathed in black. The tension between the two ways of life was palpable.
As a schoolgirl, I often cringed when my bare legs got leering or contemptuous glances. Yet, at times, I long for the days when I could walk the streets of my country with the wind in my hair. When clothes were clothes.
In today's Iran, whatever I wear sends a message. If it's a chador, it embarrasses my Westernized relatives. If it's a skimpy scarf, I risk being accused of stepping on the blood of the martyrs who died in the war with Iraq.
Each time I return to Tehran, I wait until the last possible moment, when my plane lands on the tarmac, to don the scarf and long jacket that many Iranian women wear in lieu of a veil. To wear hijab — Islamic covering — is to invite contradiction. Sometimes I hate it. Sometimes I value it. Most of the time, I don't even notice it. It's annoying, but so is wearing pantyhose to work. It ruins my hair, but so does the humidity in Florida, where I live.
For many women, the veil is neither a symbol nor a statement. It's simply what they wear, as their mothers did before them. Something to dry your face with after your ablutions before prayer. A place for a toddler to hide when he's feeling shy. Even for a woman like me, who wears it with a hint of rebellion, hijab is just not that big a deal.
Except when it is.
''Sister, what kind of get-up is this?'' a woman in black, one of a pair, asks me one summer day on the Caspian shore. I am standing in line to ride a gondola up a mountain, where I'll savor some ice cream along with vistas of sea and forest. Women in chadors stand wilting in the heat, faces gleaming with sweat. Women in makeup and clunky heels wear knee-length jackets with pants, their hair daringly exposed beneath sheer scarves.
None have been more daring than I. I've wound my scarf into a turban, leaving my neck bare to the breeze. The woman in black is a government employee paid to police public morals. ''Fix your scarf at once!'' she snaps.
''But I'm hot,'' I say.
''You're hot?'' she exclaims. ''Don't you think we all are?''
I start unwinding my makeshift turban. ''The men aren't hot,'' I mutter.
Her companion looks at me in shocked reproach. ''Sister, this isn't about men and women,'' she says, shaking her head. ''This is about Islam.''
I want to argue. I feel like a child. Defiant, but powerless. Burning with injustice, but also with a hint of shame. I do as I am told, feeling acutely conscious of the bare skin I am covering. In policing my sexuality, these women have made me more aware of it.
The veil masks erotic freedom, but its advocates believe hijab transcends the erotic — or expands it. In the West, we think of passion as a fever of the body, not the soul. In the East, Sufi poets used earthly passion as a metaphor; the beloved they celebrated was God. Where I come from, people are more likely to find delirious passion in the mosque than in the bedroom.
There are times when I feel a hint of this passion. A few years after my encounter on the Caspian, I go to the wake of a family friend. Sitting in a mosque in Mashhad, I grip a slippery black veil with one hand and a prayer book with the other. In the center of the hall, there's a stack of Koranic texts decorated with green-and-black calligraphy, a vase of white gladioluses and a large photograph of the dearly departed. Along the walls, women wait quietly.
From the men's side of the mosque, the mullah's voice rises in lament. His voice is deep and plaintive, oddly compelling. I bow my head, sequestered in my veil while at my side a community of women pray and weep with increasing abandon. I remember from girlhood this sense of being exquisitely alone in the company of others. Sometimes I have cried as well, free to weep without having to offer an explanation.
Perhaps they are right, those mystics who believe that physical love is an obstacle to spiritual love; those architects of mosques who abstained from images of earthly life, decorating their work with geometric shapes that they believed freed the soul to slip from its worldly moorings. I do not aspire to such lofty sentiments. All I know is that such moments of passionate abandon, within the circle of invisibility created by the veil, offer an emotional catharsis every bit as potent as any sexual release.
Outside, the rain pours from a sullen sky. I make my farewells and walk toward the car, where my driver waits. My veil is wicking muddy water from the sidewalk. I gather up the wet and grimy folds with distaste, longing to be home, where I can cast off this curtain of cloth that gives with one hand, takes away with the other.
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