The Veil In Persepolis Essays

The Veil In Persepolis Essays-10
Her family is “very modern and avant-garde.” She tells of how she had been “born with religion,” and as a very young child, she had believed that she would be “the last prophet.” There are drawings of some of the earlier prophets and in Marjane’s vision, these prophets question whether a woman can also be a prophet.She says that she had wanted to be a prophet “because our maid did not eat with us. And, above all, because my grandmother’s knees always ached.” She has a holy book as well in which she imitates the rules of the first great prophet of her country, Zarathustra, who had proclaimed that everything in life must be based on the commands to “Behave well, Speak well, Act well.” Her grandmother is the only person that knows of her holy book and her rules that all should have cars, that maids should eat with others, and that “no old person should have to suffer.” When her grandmother questions her on how she will make it so that no old person will suffer, she says, “It will simply be forbidden.”She has conversations about her future as a prophet with an imaginary friend that looks like God, an old man with a white flowing beard.

Her family is “very modern and avant-garde.” She tells of how she had been “born with religion,” and as a very young child, she had believed that she would be “the last prophet.” There are drawings of some of the earlier prophets and in Marjane’s vision, these prophets question whether a woman can also be a prophet.She says that she had wanted to be a prophet “because our maid did not eat with us. And, above all, because my grandmother’s knees always ached.” She has a holy book as well in which she imitates the rules of the first great prophet of her country, Zarathustra, who had proclaimed that everything in life must be based on the commands to “Behave well, Speak well, Act well.” Her grandmother is the only person that knows of her holy book and her rules that all should have cars, that maids should eat with others, and that “no old person should have to suffer.” When her grandmother questions her on how she will make it so that no old person will suffer, she says, “It will simply be forbidden.”She has conversations about her future as a prophet with an imaginary friend that looks like God, an old man with a white flowing beard.

Satrapi notes that since 1979, Iran has largely been discussed “in connection with fundamentalism, fanaticism, and terrorism.” She says that as a person who has lived half her life in Iran, she knows that this characterization is not true.

This, she says, is why she wrote begins with a school picture of Marjane in 1980. In the picture, she is with a group of other girls, all with dour faces.

There are demonstrations both for and against the strictures of the Cultural Revolution.

During one of the demonstrations, a picture is taken of the author’s mother.

She is on the far left of the picture and is partly left out of the frame so that she is only partially visible.

She says that in 1980, it becomes obligatory for girls to wear the veil at school.

Before 1979, Marjane had attended a French non-religious school where boys and girls had studied together.

In 1979, the revolutionaries call for a “Cultural Revolution” in which bilingual schools should be closed because “They are symbols of capitalism.” The people are depicted as agreeing with this idea and so the children are divided between sexes.

She begs for more time, but God tells her that she is ready.

She announces in school one day that she is going to be a prophet when she grows up.

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