Rethinking secularism
In: Contemporary South Asia, Band 21, Heft 3, S. 348-349
ISSN: 0958-4935
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In: Contemporary South Asia, Band 21, Heft 3, S. 348-349
ISSN: 0958-4935
In: Perspectives on politics: a political science public sphere, Band 11, Heft 1, S. 295-296
ISSN: 1537-5927
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
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In: New perspectives quarterly: NPQ, Band 27, Heft 3, S. 67-70
ISSN: 1540-5842
In: Journal of international affairs, Band 61, Heft 1, S. 253-256
ISSN: 0022-197X
In: Index on censorship, Band 18, Heft 5, S. 16-19
ISSN: 1746-6067
In: Ankara Üniversitesi SBF dergisi, Band 43, Heft 1, S. 1
ISSN: 1309-1034
In: Oxford Research Encyclopedia of Politics
"Secularism and Religion" published on by Oxford University Press.
In: Social text, Band 18, Heft 3, S. 123-136
ISSN: 1527-1951
In: The national interest, Heft 46, S. 3-12
ISSN: 0884-9382
In: The national interest, Heft 46, S. 3-12
ISSN: 0884-9382
World Affairs Online
In: Oxford Research Encyclopedia of Politics
"Secularism in Political Philosophy" published on by Oxford University Press.
In: Australian quarterly: AQ, Band 82, Heft 1, S. 12-17
ISSN: 0005-0091, 1443-3605
Explores the notion that there is a perceived imbalance in governmental support for religious vs secularist worldviews in Australia. Discussion opens with an explanation of political secularism that focuses on policy options rather than the concept itself; a political secularist preoccupation with church-state separation is noted. In looking at separation in the realms of education & charities, various political secularist ideological assumptions are identified. Attention is given to the Special Religious Education debate; structural pluralism as the theoretical policy framework in play in Victoria; & a typology for the democratic governance of religious diversity. It is asserted that Australian political secularists are now seeing the value in lobbying for rather than simply articulating their agenda. D. Edelman