Sex and secularism
In: Political theology, Band 19, Heft 6, S. 540-542
ISSN: 1743-1719
In: Political theology, Band 19, Heft 6, S. 540-542
ISSN: 1743-1719
SSRN
Working paper
In: Thesis eleven: critical theory and historical sociology, Band 128, Heft 1, S. 126-140
ISSN: 0725-5136
In: Politics, religion & ideology, Band 15, Heft 4, S. 630-631
ISSN: 2156-7697
In: Telos: critical theory of the contemporary, Band 2014, Heft 167, S. 162-179
ISSN: 1940-459X
In: Perspectives on politics: a political science public sphere, Band 11, Heft 1, S. 295-296
ISSN: 1537-5927
In: Contemporary South Asia, Band 21, Heft 3, S. 348-349
ISSN: 0958-4935
SSRN
In: Contemporary South Asia, Band 21, Heft 3, S. 348-349
ISSN: 1469-364X
In: Comparative studies of South Asia, Africa and the Middle East, Band 31, Heft 1, S. 46-52
ISSN: 1548-226X
The Islamic revolution in Iran at the closing decades of the twentieth century was a shocking, unexpected phenomenon in the context of modern history. Its religious emblem, the presence of the Shiite clerics as it's mobilizing motor for mass demonstrations and, eventually, the bizarre composition of Islam and revolution—an amalgam of two conceptually alien elements, with unprecedented ideological claims— created a new peculiar model of state and statecraft. The substitution of a fundamentalist regime for a semisecular monarchy replaced the crown with the turban as the paramount symbol of the Iranian national sovereignty, under the fundamentalist formulation of the "governance of the canonist" (velayat-e faqih). This new state manifesting itself through specific signs, symbols, slogans, discourses, and behaviors, as well as by appropriation of modern means of ideological propaganda, the use of revolutionary violence, and organized terror, embodied in the very structure of a state, addressed itself to the world as a new militant ideological and political power aiming, once again, to change the world. How could this extremely unexpected event happen? Explanations are various and they focus either on the dictatorial manners and erroneous actions of the shah, alongside the role played by the Western powers, specifically the United States, or on the presence and the political role of Shiism and its clergy in Iranian history. However, a few fundamental questions remain unanswered. How could a radically traditionalist religious establishment, which was normally marked by modern revolutionaries as reactionary, merge with the most radical revolutionary groups and views? What are the universal results of such a "chemical" composition for both the otherworldly religionism and secular revolutionism? How do they essentially differ in action and discourse from what they had been previously? What were the innermost historical forces that made possible this seemingly impossible phenomenon?
They describe the role of Iranian civil society in the process of transition to democracy in Iran and offer insight about the enduring legacy of previous social and political movementsstarting with the Constitutional Revolution of . ; 1st (Edition) ; Published version
BASE
In: The Good Society: a PEGS journal, Band 19, Heft 2, S. 10-15
ISSN: 1538-9731
In: The Good Society: a PEGS journal, Band 19, Heft 2, S. 10-15
ISSN: 1538-9731
In: New perspectives quarterly: NPQ, Band 27, Heft 3, S. 67-70
ISSN: 1540-5842
In: Social research: an international quarterly, Band 76, Heft 4, S. 1049-1066
ISSN: 0037-783X