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Examining the trajectory of the secularization of Islam in Iran,
this book explains how efforts to Islamize society led,
self-destructively, to its secularization. The research engages a
range of debates across different fields, emphasizing the political
and epistemological instability of the basic categories such as
Islam, Sharia, and secularism. The volume is an interdisciplinary
study of both the history of Islamic revival and Khomeini's very
specific merger of Islamic law and mysticism. It traces back the
process of secularization to the early encounter of Iranian
intellectuals with Europeans and adoption of their fundamental
framework in an Islamic guise. The process continued until the
Islamic Revolution of Iran in 1979, when Khomeini tried to
substantively de-secularize Iranian social imaginaries. His
attempts were not followed up by his followers, who vigorously
reinstated the previous trend, after his death, resulting in a
polity that is mostly secular but with Islamic ornaments. Bringing
together area studies (Iran), religious studies (Islam), and
political theory (secularism), this interdisciplinary volume places
findings in a broader narrative that is both specific to Iran and
broad enough to engage a global readership.
Examining the trajectory of the secularization of Islam in Iran,
this book explains how efforts to Islamize society led,
self-destructively, to its secularization. The research engages a
range of debates across different fields, emphasizing the political
and epistemological instability of the basic categories such as
Islam, Sharia, and secularism. The volume is an interdisciplinary
study of both the history of Islamic revival and Khomeini's very
specific merger of Islamic law and mysticism. It traces back the
process of secularization to the early encounter of Iranian
intellectuals with Europeans and adoption of their fundamental
framework in an Islamic guise. The process continued until the
Islamic Revolution of Iran in 1979, when Khomeini tried to
substantively de-secularize Iranian social imaginaries. His
attempts were not followed up by his followers, who vigorously
reinstated the previous trend, after his death, resulting in a
polity that is mostly secular but with Islamic ornaments. Bringing
together area studies (Iran), religious studies (Islam), and
political theory (secularism), this interdisciplinary volume places
findings in a broader narrative that is both specific to Iran and
broad enough to engage a global readership.
The dominant narrative of Iranian society and politics heralds the
reformist movement as the epitome of Iran's transition to
secularity, while conservative political forces are positioned as
advocates of Islamization and a bulwark against secularization.
Examining all the presidential elections since the revolution,
Mahmoud Pargoo and Shahram Akbarzadeh argue that in contrast,
political and cultural imagination and expectations in Iran have
actually secularized regardless of the reformist/conservative
divide. Exploring the evolution of campaign discourses from the
1980s elections which brought Abolhassan Banisadr, Mohammad-Ali
Rajai and Ali Khamenei to power, to the more recent campaigns of
Mohamad Khatami, Mahmoud Ahmadinejad and Hassan Rouhani, this book
suggests that current debates in Iranian domestic politics are not
between secularists and their opponents, but rather, between
different kinds of secular forces.
The dominant narrative of Iranian society and politics heralds the
reformist movement as the epitome of Iran's transition to
secularity, while conservative political forces are positioned as
advocates of Islamization and a bulwark against secularization.
Examining all the presidential elections since the revolution,
Mahmoud Pargoo and Shahram Akbarzadeh argue that in contrast,
political and cultural imagination and expectations in Iran have
actually secularized regardless of the reformist/conservative
divide. Exploring the evolution of campaign discourses from the
1980s elections which brought Abolhassan Banisadr, Mohammad-Ali
Rajai and Ali Khamenei to power, to the more recent campaigns of
Mohamad Khatami, Mahmoud Ahmadinejad and Hassan Rouhani, this book
suggests that current debates in Iranian domestic politics are not
between secularists and their opponents, but rather, between
different kinds of secular forces.
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