Before the 1979 Islamic revolution in Iran, the country was on course to becoming a westernized secular country. The Shah of Iran was more interested in developing the country along western model than anything else. People were left on their own to make decisions regarding moral issues. Religion was a private affair and people were free to practice their religion, as they wanted. People enjoyed personal freedoms comparable to those enjoyed in the west. They only thing they lacked was political freedom as all the power rested with the Shah. The elite controlled political power and anyone who wanted to join politics needed the sponsorship of the elites. The elites also controlled the economy largely because Shah appointed members of the legislature to companies and state industrial complexes. Accumulating wealth and maintaining it depended on retaining connections with the political class. The middle class and the poor were disadvantaged by the system because opportunities for education, pursuing wealth, government jobs, and politics were the reserve of the elite (Keddie 20). For these reasons, people supported the ouster of the Shah. The Ayatollah had even promised people many free things once he assumed leadership. Once he assumed leadership, he never made good his promises and things even got worse as people lost most of the freedoms they enjoyed under Shah (Axworthy 56). When Sartrapi arrived in Austria, she was thrilled to see well-stocked stores and said, “It had been four years since I’d seen such a well stocked library” (Sartrapi, p. 12). From the story of Marjane Sartrapi, the changes brought by the Islamic revolution made life difficult especially for young people. Power and influence shifted from the elites to religiou...
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...ublic. 1. publ. ed. London: Allen Lane, 2013. Print.
Keddie, Nikki R., and Yann Richard. Modern Iran: roots and results of revolution. Updated ed. New Haven [Conn.: Yale University Press, 2006. Print.
Rosen, Barry. Iran since the revolution: internal dynamics, regional conflict, and the superpowers. Boulder: Social Science Monographs ;, 1985. Print.
Satrapi, Marjane. Persepolis: The story of my childhood. Viewed May 22, 2014
Satrapi, Marjane. Persepolis 2: A story of my return. Viewed May 22, 2014
Varzi, Roxanne. Warring souls youth, media, and martyrdom in post-revolution Iran. Durham: Duke University Press, 2006. Print.
Prior to the Islamic Revolution, Iran was ruled by the Shah, Mohammad Reza Shah Pahlavi, and furthermore, not governed by religion. The Shah’s White Revolution launched a series of reforms in 1963 that are indicative of where women’s rights for Iran were heading prior to the Islamic revolution. The reforms included, giving women the right to vote, run for office and to become lawyers and judges. This large of a reform in regards to women’s rights, was far more drastic than anything Iran had experienced in the past, and the shock of these “extreme” measures, received a large backlash from over 90% of the population1, the Shia Muslims.
Gasiorowski, Mark J., and Malcolm Byrne, eds. Mohammad Mosaddeq and the 1953 coup in Iran. Syracuse University Press, 2004.
...ries and the 1979 revolution. The author presents Iran through the leadership of mullahs and shah tradition. The book has rich information covering the history of Iran. Mottahedeh managed to develop an impressive book that satisfies the curiosity of a reader wanting to understand the history, culture and political atmosphere of Iran through the eighteenth, nineteenth and twentieth century. Roy Parviz Mottahedeh and Ali Hashemi represent two views of Islamic learning and Iranian history and culture. While Ali Hashemi represents a religious view of Islamic learning and history of Iran, Parviz represents a secular view of Islamic learning and ambiguity of culture in Iran. The two views help to bring out the ways in which Islamic religion and culture influenced political atmosphere, in Iran especially at a time when politics in Iran was shaped by religion.
When the Iranian Revolution succeeded in 1979, Iran wanted to gain the admiration and the support of Arab countries, benefiting in particular from the support by the Shah of Iran and his relationship with Israel before the collapse of his regime. On this very first day of the victory of the revolution, Iran was keen to extend its bonds with the Islamic world, and when this was not possible in most cases, because of many complex causes of the revolution, Iran began to look for «organizations» instead of «regime’s or countries», in order to continue its role in Islamic issues. Iran was keen to show that this role was one of the foundations of the revolution and its beliefs, in order to free Iran from the charge of Persian racism.
The Islamic Republic of Iran, formerly known as Iran or Persia, was crowded with a young generation looking for full freedom against the Shah. Persia, once as a powerful country with vast oil resources, soon became a vulnerable nation, ready to accept a new leader to guide them. The people were ready for change, but were the changes they got the changes they were looking for. The people wanted freedom against the shah, (For generations Iran was ruled by Kings) who allowed some freedoms, but it was somewhat limited. The people wanted freedom of speech, so that the press could freely publish their own opinions. They wanted to get rid of a law that made all eighteen-year-old males attend two years of military service unless they are accepted to a university, which would allow them attend the army later as a service worker. The shah was anti-religious, which was not ideal for many of the civilians in Iran. Savak (Secret organization of Iran) was accused of many anti – human rights actions, such as killing students who protested and immediately jailing press members for inappropriate conduct. A major problem was that the shah was a “puppet” of the United States many say, because the Shah would constantly confer with the U.S. of all of his decisions as ruler. The after affects of the revolution resulted in similar conditions, however. Human rights are horrible, the government limits all freedoms, the economy has suffered greatly, average salaries are hard to live with, most of the educated people in Iran fled to foreign countries, the quality of public schools is horrible, and the government still controls all television broadcasts and keeps a watchful eye on the newspapers. From bad to worse is what many people feel has become of Iran, but the people are ready for a real change.
Shadmer, M. (2011). Ideology and the Iranian Revolution. Manuscript submitted for publication, Department of Economics, University of Miami, University of Miami, Miami, . Retrieved from http://moya.bus.miami.edu/~mshadmehr/Ideology.pdf
According to Sullivan, in an attempt to open itself up to the rest of the world during the 1930s, Iran was developing a gradually modernized state, thus reducing the religious and social strictures that bound and estranged Iranian women (223). More schools, hospitals and higher systems of education and governm...
During the course of the centuries, Christianity has both flourished and declined in the Persian region. The flourishing, initiated by the first leaders of the Christian Church, has dissolved over time and has become oppressed by other beliefs and faiths, specifically Islam. Blood, sweat, and tears of many persecuted Christians saturate the arid lands, which Islamists primarily inhabit. Many of those Islamists live in direct antipathy to the Christian minority. The current Supreme Leader of Iran, Ayatollah Seyyed Ali Khamenei, once said that “their (Christians) goal is to weaken the (Islamic) religion within the society” (“The Cost of Faith” 15). Many Iranians also feel this way, and have certainly not accepted the existence of a Christian minority within their country gently. From the Islamic conquest in the 7th century, to the Islamic Revolution in 1979, Iranians have not let up on their subjugation of Christians. Indeed Christianity has witnessed various forms of deterrents to their religion, from the modern day imprisonments and executions to the ancient ways of leaders such as Shapur II, who would have them burned or fed to animals (Price 1). The government of Iran has acted severely towards Christians, subjecting them to harsh consequences for not turning from their religion, such as prolonged imprisonment and even ex-judicial killings. Despite all of this, many Christians living under these harsh conditions persevere and Christianity still receives new followers. Christianity in Iran has suffered and continues to suffer at the hands of a militant Islamic regime, and although this is nothing new, it receives little publicity in the West, something...
Lafraie, Najibullah (2009). Revolutionary Ideology and Islamic Militancy : The Iranian Revolution and Interpretations of the Quran. Tauris Academic Studies. Retrieved March 23, 2012, from Ebook Library.
Maghen, Z. (2009, January). Eradicating the "Little Satan": Why Iran Should Be Taken at Its
Not only did the religious history play a large role in Iran’s beliefs but also foreign invaders have been imposing their power on the Iranian region for thousands of years. Iran...
Modernization is loosely defined as the transition from a traditional society to a contemporary nation-state, often coupled with the adoption of Western values and systems (Gelvin 69). Drawing from the success of Mussolini and Hitler’s corporatist models, Mustafa Kemal, commonly known as Ataturk, chose to modernize Turkey in order to establish itself as a nation-state alongside the ever-growing European colonial powers. Consequently, Reza Shah of Iran emulated Ataturk’s paradigm for state building, and thus, when comparing the two rulers and their respective nation-states, many similarities are found. However, the implementation of modernization had vastly different consequences between Iran and Turkey, the reason for which stems from the conditions of both countries during the time of their
To understand the changing role of women starting during the Islamic Revolution, it is important to briefly review the lives of Iranian women and the role of Islam during the final years of the secular regime of the Shah. Mohammad Reza Shah was disliked by the majority of Iranian population, but his secular and prominent Western attitude allowed for some reforms of women’s rights in Iran. For example, in 1963 he created a reform program which would eventually be known as the “White Revolution,” which included suffrage for women (Beck and Nashat 114). This decision led to a violent reaction, especially from strong Islamic leaders such as Ayatollah Khomeini, whom would eventually play a pivotal role in the revolution and women’s rights. Although the Shah allowed for women’s reform, he was popularly known as a dictator and appeared to be in complete favor of maintaining a traditional patriarchal society.
The introduction to Persepolis gives a great deal of background information to the unrest in Iran leading up to the Islamic revolution. Iran had been in a state of unrest for “2500 years” (page11). Iran was ruled by foreign nations and exploited by the western world for its rich expanses of oil. In 1951 the prime minister of Iran tried to take back his country’s wealth by nationalizing
Although the Iranian Revolution was caused by combination of political and religious motivations and ideas, the desires of the people supporting the movement were more dominantly religious ideas that were wished to be imposed in society and in a new government. The Shah, or king, of Iran at the time was Muhammad Reza Pahlavi, who had developed relations with nations in “western” world, specifically with the United States. The United States supported the White Revolution, which was a series of social reformations the Shah made to remove Islamic v...