Bra shops are a unique institution providing (private) female homosocial space within the public sphere in Iran. Traditionally, bra shops are a communal space where locally-manufactured bras are almost exclusively sold. Their unique position providing a homosocial space allows females the privilege of learning visually, much like public baths did in the past. Nudity in these homosocial spaces allows young women and girls to expand their visual inventory of body types which disallows, or at the very least complicates, notions of a single body shape as desirable for all females. However, the benefits of this homosocial space for women are being threatened by new, Western-style bra shops opening across Tehran. Operating within a neoliberal framework that directs women toward individual (rather than communal) dressing rooms, and that sells imported bras at significantly higher cost, these new bra shops promote an individualized, "modern" Western consumer model to young women. As a result of globalization, Western cultural norms, rooted in U.S. Christian Puritanism that mark the naked body both shameful and sexual and also promote narrow visions of an "ideal" female body, are exported to Iranians via satellite television and other mediums. The growing void of female homosocial spaces and the resulting inability to bond with and through communal nudity hinders young women's abilities to problematize these limiting ideas about female bodies and sexuality. This process of cultural imperialism makes the destruction of female homosocial spaces in Iran palatable for Iranians who have internalized Western notions of body-shame. This paper will utilize a feminist framework to examine the neoliberal economic policies practiced by Iran which encourage the growth of these new bra shops while simultaneously promoting the destruction of female homosociality in the public sphere. Using Afsaneh Najmabadi's formulations of female homosocial spaces historically, I demonstrate the current importance of traditional-style bra shops as communal spaces for women, and Lynn Hankinson Nelson's "Epistemological Communities" will provide a basis for my theorization of traditional bra shops as such. Despite contemporary rhetoric of resisting Western imperialism, the Iranian state actively pursues neoliberal economic policies in order to access and participate in Western markets. This paper will explore the irony of the anti-imperialist rhetoric of the Iranian state when juxtaposed with its economic policies, and how cultural imperialism via globalization allows Iranian citizens to become compliant in the destruction of female homosocial spaces.