Religion, Culture and Politics in Iran: From the Qajars to by Joanna De Groot
By Joanna De Groot
A brand new and unique interpretation of the social historical past of faith in Iran from the 1870s to the 1970s. Drawing jointly faith and different social and cultural matters, it locations the innovative upheavals of 1977-82 within the context of old advancements over the previous century. De Groot argues that Iran's revolution used to be no longer the inevitable end result of the character of the Iranian nation or of faith in Iran yet was once even more complicated and resulted from a much wider variety of things than is frequently believed. She makes a speciality of the human responses of Iranians to their reports and at the wealthy type and complexity of the connection among faith and different facets of society, suggestion and tradition of their lifestyle. Stimulating and fascinating, faith, tradition and Politics in Iran makes a tremendous contribution to the examine of Iranian society.
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Additional resources for Religion, Culture and Politics in Iran: From the Qajars to Khomeini (Library of Modern Middle East Studies)
Example text
On the one hand there were many areas of religious activity not requiring specialist religious intermediaries, and on the other religious specialists did not have a monopoly of spiritual authority and status. The traditions of thought derived from the Qur’an (hadith) and the law (shari’a), and the expert custodians who knew and interpreted them, were augmented by other sources and traditions. There were religious ideas and beliefs controlled neither by experts nor textual authority and learning, based on popular beliefs and ideals, and expressed in the customs and activities of believers.
Ceremonies associated with local saints, shrines or sects, like the use of amulets and divination, involved the commitment and creativity of ordinary believers as well as mullas or religious leaders, and were often undertaken independently of the latter. 28 It followed that active sanctity and piety were recognised and associated with Iranians who were not formally trained ‘ulama, but gained respect and authority among those who knew them. The leader (pir) of a Sufi group, merchants like Sayyid ‘Ali Muhammad of Shiraz (later leader of a new religious movement as the Bab) noted for pious prayer and study, the descendant of a sanctified lineage, and the wandering darvish or visionary preacher, were accepted as real, if controversial, examples of holiness.
55 Within these debates new evaluations of the role of religion had a part alongside more self-consciously defensive stances by committed Shi’a Muslims. With both ‘official’ and ‘unofficial’ secularisms being put into practice, however unevenly, issues of adaptation, protection and negotiation over the The ‘religious’ and the ‘social’ religious aspects of life were now part of Iranian communities and cultures in changed and substantial forms. Identities and communities, 1950s to 1970s The period surveyed so far was one in which the making, reception and transmission of identities and differences were strongly based in the varied and localised settings of different Iranian communities.