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By Joanna De Groot
A brand new and unique interpretation of the social heritage of faith in Iran from the 1870s to the 1970s. Drawing jointly faith and different social and cultural concerns, it locations the innovative upheavals of 1977-82 within the context of ancient advancements over the previous century. De Groot argues that Iran's revolution used to be no longer the inevitable final result of the character of the Iranian country or of faith in Iran yet used to be even more advanced and resulted from a much broader diversity of things than is frequently believed. She specializes in the human responses of Iranians to their reviews and at the wealthy style and complexity of the connection among faith and different facets of society, concept and tradition of their way of life. Stimulating and interesting, faith, tradition and Politics in Iran makes an enormous contribution to the examine of Iranian society.
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Extra resources for Religion, Culture and Politics in Iran: From the Qajars to Khomeini (Library of Modern Middle East Studies)
Example text
The dominance of these political narratives in the secondary literature, and contested views of the character of Reza Shah’s regime contrasted with the ‘democratic’ and nationalistic politics of the 1941–53 period, have rather overshadowed questions about change, or lack of it, in Iranian communities and hierarchies. The narrative here focuses on those questions, and on transitions in the social relations, cultural practices and external linkages created and experienced by Iranians between the 1890s and 1940s.
Provision of welfare and patronage by affluent and powerful ‘ulama to the poor and dependent, or the reliance of religious specialists and tullab on material support from urban entrepreneurs, underpinned business, legal and educational activities. Tullab drew on the resources of those with money and property, on payments for their services, and on the expertise and patronage of established ‘ulama; traders and craft producers involved religious specialists in their working lives; urban and rural families and communities turned to them for ritual and educational needs, marriage and inheritance transactions, or welfare, providing payments in return.
This compressed account provides a basis for examining the role of religion, which took three main forms. There were relationships between religious specialists and institutions and various Iranian communities and hierarchies. There The ‘religious’ and the ‘social’ were powerful contributions made to community life and power relations by the religious activity and organisation of ordinary believers. There were also verbal, visual and ritual expressions of religious influence and traditions, transmitting them among individuals, communities and generations.