Iranian Revolution Paper Essay Example
The Iranian Revolution
"The very concept of history asserts that human development is not predetermined not by nature, nor by God, nor by the totality of history itself" (Buck-Morss, Susan). However, there is always a combination of a willful action of knowledgeable groups within constraints and possibilities supplied by pre-existing structures. This is to suggest that there is a myriad of possibilities for people to make choices within given limits. Thus, an exploration of the Islamic Revolution in Iran conveys a great truth with vast implications: Religion can still be a more potent mobilizer of mass political action. In, addition, The Iranian Revolution consequently emerges as one of the most important events in modern history. In the same token, a relation between structure and society can better explain the role of social-political forces in the 1979 Iranian Revolution. To clarify my argument, let me propose an equipped definition of structure and society in the context of the Iranian Revolution. In such a context, structure evolved in three major forms: First, uneven development, which came as a result of the Shah's strict modernization (Smitha, 1998), and made a significant impact on structural relations between and within classes and state. Second, the autocratic state; this created a context in which the more the Shah relied upon the state's dependent-forceful system the more he removed himself from the society (Bill, 1987).
Given the structural constraints, the extent to which Iranian social and political forces could play a role was limited to three following groups: Radicals, traditional institutions, and the clerical charismatic leadership (Smitha, 1998). In the following part, I will discuss the nature and diversity of these religious political forces, in particular Muslim's forces of the revolution. Pre-revolutionary Iran never experienced a unified Islamic culture. Rather, there were chunks of cultural and political discourses,
"The very concept of history asserts that human development is not predetermined not by nature, nor by God, nor by the totality of history itself" (Buck-Morss, Susan). However, there is always a combination of a willful action of knowledgeable groups within constraints and possibilities supplied by pre-existing structures. This is to suggest that there is a myriad of possibilities for people to make choices within given limits. Thus, an exploration of the Islamic Revolution in Iran conveys a great truth with vast implications: Religion can still be a more potent mobilizer of mass political action. In, addition, The Iranian Revolution consequently emerges as one of the most important events in modern history. In the same token, a relation between structure and society can better explain the role of social-political forces in the 1979 Iranian Revolution. To clarify my argument, let me propose an equipped definition of structure and society in the context of the Iranian Revolution. In such a context, structure evolved in three major forms: First, uneven development, which came as a result of the Shah's strict modernization (Smitha, 1998), and made a significant impact on structural relations between and within classes and state. Second, the autocratic state; this created a context in which the more the Shah relied upon the state's dependent-forceful system the more he removed himself from the society (Bill, 1987).
Given the structural constraints, the extent to which Iranian social and political forces could play a role was limited to three following groups: Radicals, traditional institutions, and the clerical charismatic leadership (Smitha, 1998). In the following part, I will discuss the nature and diversity of these religious political forces, in particular Muslim's forces of the revolution. Pre-revolutionary Iran never experienced a unified Islamic culture. Rather, there were chunks of cultural and political discourses,