Download e-book for iPad: Adbusters, Issue 58: Bar Code by

AB58: Bar Code
(March/April 2005)

Based in Vancouver, British Columbia, Canada, Adbusters is a not-for-profit, reader-supported journal interested by the erosion of our actual and cultural environments via advertisement forces. on account that 1989, the journal has been featured in 1000s of different and mainstream newspapers, magazines, tv and radio indicates. identified around the world for sparking Occupy Wall road, Adbusters is usually accountable for social media campaigns corresponding to purchase not anything Day and electronic Detox Week.

Included within the journal are incisive philosophical articles and activist observation, coupled with influence layout that seeks to unbound the normal journal structure. matters correct to our modern second, corresponding to media focus, weather swap and genetically transformed meals are on a regular basis featured. We hunt down a global the place economic system and ecology exist in concord. via not easy humans to develop into contributors in place of spectators, Adbusters takes objective at company disinformation, international injustice and the industries and governments who actively pollute and ruin our actual and psychological commons.

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Additional resources for Adbusters, Issue 58: Bar Code

Example text

When I, along with countless Iranians at home and abroad, voted in the yes-or-no ballot following the Shah’s downfall, we overwhelmingly chose an Islamic Republic. ,” the revolution would not have been possible. Iranians still very much believed that to the victor go the spoils, and the mosques (and Khomeini in particular) were the victors in a battle that almost all Iranians were involved in. Iran was an Islamic country, a Shia country, and now, because the very concept of the Islamic Republic was a purely Iranian and Shia one, for the first time in hundreds, if not thousands, of years, Iranians were defining their own political system and, more important, their own destiny.

A cotton handkerchief was usually to be found in their hands as a sort of fetish, and the famous jahel dance in the cafés of working-class Tehran involved slow, spinning movements with the handkerchief prominently waved in the air. The jahel, and the laat to a lesser degree, represented the ultimate in Iranian machismo, Iranian mardanegi, or “manliness,” in a supremely macho culture. Upper-class youths affected their speech, much as upper-class white youths in America affect the speech of inner-city blacks.

Today, the chador or full hijab (completely covering every wisp of hair and skin except for the hands and face) is still worn in poorer neighborhoods and almost all the provinces (and by my mother in London every time she prays), even though it is effectively no longer mandatory. Although hijab is indeed a statute of the Islamic Republic, the definition of hijab, again, as with many Iranian concepts, is murkier and less absolute than ever before. Every spring as the weather warms, the police crack down on what appear to be looser and looser interpretations as to what constitutes hijab, and therefore modesty, but the efforts often seem almost halfhearted (and are mostly forgotten within weeks, or by the middle of the summer).

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Adbusters, Issue 58: Bar Code

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