'Ali Shari'ati: Ideologue of the Iranian Revolution

Abrahamian, Ervand

doi:10.2307/3010795

Cited by 38 publications

(24 citation statements)

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“…He has produced his works by fusing modern socialism with traditional Shi'ism. 61 Shari'ati holds that resistance against imperialism is a teaching of Islam that we learn through the historical incident of Qarbala. Shari'ati listed the ills of contemporary Iran as "world imperialism, including multinational corporations and cultural imperialism, racism, class exploitation, class oppression, class inequality and gharbzadegi (intoxication with the West)".…”

Section: Theological and Ideological Influencesmentioning

confidence: 99%

Multiple Dualities: Seeking the Patterns in Iran’s Foreign Policy

Bayar¹

2018

All Azimuth: A Journal of Foreign Policy and Peace

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As one of the most significant actors of the region, Iran's interactions with great powers (as well as regional powers and non-state actors) have come under scrutiny. This article adopts an historical account and suggests a framework to study Iran's foreign policy. The framework is contextually built with a multilevel approach to specify the independent and intervening variables of Iran's foreign policy through the light of neoclassical realist theory. In this context, it is argued that the independent variables of Iran's foreign policy are geopolitics, threat perceptions and balance of power politics. These systemic variables are filtered through nationalism, theological and revolutionary ideology and policy making mechanisms.

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Section: Theological and Ideological Influencesmentioning

confidence: 99%

Multiple Dualities: Seeking the Patterns in Iran’s Foreign Policy

Bayar¹

2018

All Azimuth: A Journal of Foreign Policy and Peace

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“…Abrahamian, 1982;Fayazmanesh, 1995;Behrooz, 1999;Katouzian, 2003). Rather than rehash this history, I will merely point out how various Marxist strands converged with and then diverged from the 1979 Revolution as a precursor to my discussion of how newer liberalreformist perspectives emerged not from the body of the political right but from the ashes of the political left.…”

Section: From Marx To the Islamic Revolutionmentioning

confidence: 99%

From Marx to Giddens via Weber and Habermas

Bayatrizi

2016

European Journal of Social Theory

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This article investigates the political role of social theories in contemporary Iran. It focuses, specifically, on how the 1979 Revolution marks a passage in Iranian political and social thought from political radicalism informed by Marxism to reformist liberalism inspired by local readings of Weber, Habermas, and Giddens. By investigating the writings of public intellectuals and political activists involved in Iran's reform movement, the article traces their transformation from leftist revolutionary radicals to liberal proponents of free market, democracy, and religious pluralism. It will be argued that an inadequate understanding of economic issues underlies the political failings of this movement.

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“…Those who fight against the Ba'athist regime in Syria are not revolutionary forces, it was argued, but a group of people organized and supported by the West in general and America in particular, Israel, and their Arab and non-Arab allies in the region. 15 According to Ayatollah Ali Khamenei, Such diversified views on the Arab Spring, either by the supporters of the Green Movement or the ruling elites, should not lead us to forget that both trends in Iran as well as in their Arab counterparts had also been influenced by transnational ideological currents such as the Third World Marxism of Frantz Fanon (1959Fanon ( , 1961, which inspired both Middle Eastern nationalists and Islamists to take radical antistate positions, or the intellectual Islam of Ali Shariati (Pasaoglu, 2013), whose influence went beyond Iran to the Arab world, Turkey, and Afghanistan (Abrahamian, 1993;Ahmadi, 1986Ahmadi, , 2004Rahnema, 1998). More importantly, both Iranian and Arab reformist and pro-democracy movements drew inspiration from the global move toward democratization and civil society in Eastern Europe and Latin America during the 1980s and early 1990s.…”

Section: Arab Spring: An "Islamic Awakening" or A Secularmentioning

confidence: 99%

Iran and the Arab Spring: Why Haven't Iranians Followed the Arabs in Waging Revolution?

Ahmadi¹

2013

Asian Politics and Policy

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Since the beginning of the Arab Spring, the question of Iran's own political situation and its relationship to the Arab movements has become a controversial issue. This article examines the Iranian ruling elites' as well as oppositionist views of the Arab Spring, explaining why Iran has not followed its Arab counterparts in engaging a revolutionary and violent confrontation with the Islamic Republic regime. A main argument is that there is no agreement among the Iranians regarding the nature of the Arab Spring, thus situational and nationalistic considerations make Iranians hesitant to take a radical and violent move against the regime. Further, it is argued that in contrast to the expectations of the ruling elite, the empowerment of Arab Islamists brings about unexpected challenges, rather than advantages, for the Islamic Republic in Iran.

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'Ali Shari'ati: Ideologue of the Iranian Revolution

Cited by 38 publications

References 0 publications

Multiple Dualities: Seeking the Patterns in Iran’s Foreign Policy

Multiple Dualities: Seeking the Patterns in Iran’s Foreign Policy

From Marx to Giddens via Weber and Habermas

Iran and the Arab Spring: Why Haven't Iranians Followed the Arabs in Waging Revolution?

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