The concept of the “Third Model of Womanhood” is not a term commonly known by the general public! A society that continuously advocates for women’s rights, yet neglects one of its brightest definitions.
This term is dedicated to the leader of the revolution, and it is a very intelligent phrase that highlights the many changes and transformations in women’s conditions and demands over the past 45 years. The third model of womanhood aims to address the needs and demands of today’s women within the framework of the system.
A Different Model
After the victory of the Islamic Revolution, one of the topics that gained significant attention from both Iranian and global public opinion was the issue of “women.” The Islamic Revolution triumphed in an environment where various schools of thought and modern secular ideologies, each with their own foundations and orientations, promoted a particular view of women.
The public culture of different societies was shaped under the influence of these perspectives. However, the Islamic Revolution introduced a new and transformative viewpoint on this matter. This new perspective found its expression in the activism and actions of the “Muslim Iranian woman,” which, according to the leader of the Islamic Revolution, Ayatollah Khamenei, realized the “third model of womanhood.” A model that is “neither Eastern nor Western“: “In the typical Eastern definition, the woman was seen as a peripheral and role-less element in the making of history; while in the Western definition, she was considered a being whose gender overshadows her humanity, a sexual tool for men, and in service to modern capitalism.”
The women of the Revolution and the Sacred Defense proved that the third model is “a woman who is neither Eastern nor Western.” The Muslim Iranian woman opened a new chapter in history for women worldwide, proving that one could be a woman, chaste, modest, dignified, and simultaneously be in the heart of society. One could maintain the purity of the family while also building new strongholds in political and social arenas, achieving great victories.
A Path Full of Change
What seems clear and evident is the vast amount of changes that have occurred over the years. These changes have affected all aspects of life, and the realm of women is no exception. This is something that Maryam Ashrafi-Goodarzi, a researcher in the field of women’s studies, also confirms. She says: “The third woman model is wise in that it takes into account the circumstances and, more importantly, the religious framework. Regardless of the fact that as Muslim women, we have fundamental principles that must be adhered to, the reality is that being a mother is considered one of the values, no matter what religion you follow.
However, when we take religion into account in terms of its demands, it means we are giving form and direction to women’s demands, wants, and needs, and we must be able to strike a balance between our abilities, needs, and capabilities.”
These various aspects highlight the necessity of an ideal model, something like the third model of womanhood, which does not forget its own sublime principles.
Women’s Role in Different Periods
Each era has had its own model, such as our mothers during the Sacred Defense days. These women worked alongside men during the eight years of the Sacred Defense, whether on the home front or even at many border points, fighting and defending the honor of the homeland. “Women of that period moved away from the passive and conventional role of women and stepped up; had they not done so, if they had withdrawn, the war might not have been won.”
However, Ashrafi-Goodarzi believes that what made women impactful in any era was their idealism: “And today, those same ideals help us in the soft war. Now, expectations from women have changed, but the fundamental duty has not changed. Even in the soft war, they can have a more effective presence because the tools of study and awareness in today’s conditions can be helpful.”
Why a Model?
In today’s world, a woman is no longer a housebound and passive being. Perhaps presenting a model for women is important because women are culture-makers; they raise children and can be a bridge between cultures and generations: “Not only in the role of motherhood, but they can also influence their husbands.”
Ashrafi-Goodarzi believes that in such circumstances, we are faced with the concept of the third model of womanhood, in which a woman simultaneously fulfills her role as a mother and a social being. In this model, both personal and social lives of women in the community are given attention.
A Step Ahead
Despite all these definitions and praise, how can we approach such a model? Ashrafi-Goodarzi provides a brief yet practical answer: “What distinguishes today’s woman from the past is awareness. To realize the third model of womanhood, the environment must be created, talents and capabilities must be recognized, and ultimately, by considering spiritual values, we will reach our goal.” In such a situation, our individual development brings us closer to our goal: “The first step to realizing the third model of womanhood is that women must have the power of thought and critical thinking.
They must move from being passive users to active agents; this can be applied in any situation! If we are housewives, we should be influential and knowledgeable in our household; if we are mothers, we should nurture awareness and demands in our children. And if we have a role in society, we should value the impact of our presence.”
This means even a housewife should not be passive; not only can she be active, but she must be! Activity does not necessarily mean employment, but rather awareness and growth. If this is not the case, she will fall behind her society and the times.
From: jamejam