Toward an anthropology of democratization in Iran

Khosrokhavar, Farhad

doi:10.1080/10669920008720157

Cited by 8 publications

(4 citation statements)

References 4 publications

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“…According to them, the post Iran-Iraq war 'democratic revival' which saw the reemergence of a limited public sphere and the following ascendancy to executive power of Khatami and the reformists, was the demonstration of the effectiveness of such a historical legacy. In reaction to the 'state-centered' perspective, many scholars have proposed the idea of a 'democratisation from below,' the separation between society and the state, and focused on the democratising activities of the Iranian 'civil society,' an expression that became a real key-word in the field (Butel 1998, Khosrokhavar 2000, Saghafi and Ehsani 1999, Kamali 2001, Yaghmayan 2002. In this context, the terms of the debate and the objects of analysis have however been confused with wishful thinking and ideology.…”

Section: Democratisation and Social Secularism In Iran: A Reaction Tomentioning

confidence: 99%

Democracy and Secularism in Iran: Lessons for the Arab Spring?

Rivetti

2013

Mediterranean Politics

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The Iranian 2009 massive anti-regime protests in the wake of the contested presidential elections and the Arab Spring have taken the scholars of Middle Eastern Studies and the international community by surprise. It seems that, despite the very diverse outcomes of the uprisings in Iran and across the Arab world, Middle Eastern societies are in the very middle of what has been called an 'unfinished revolution' (Sakbani 2011). Despite the confusion that affected the academic community following the surprising events of the past few years, a great amount of studies have been produced in order to identify the roots and make sense of the uprisings. For the most part, however, explanations for the events refer to and are based on well-known theoretical debates and paradigms. In the case of the Arab world, the fall of long-standing authoritarian regimes has revived scholarly interest for the transition to democracy paradigm, whereas studies on the resilience of authoritarian regimes are now perceived as overestimating authoritarian rulers' grip on society. In addition, the electoral success of Islamist parties has re-ignited scholarly enthusiasm for the rather trite debate on the compatibility between Islam and democracy. In the case of Iran, similar debates centred on democratization versus authoritarian persistence and on the relationship among Islam, democracy and modernity have been animating academic discussions for the last two decades. The 2009 crisis strengthened

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Section: Democratisation and Social Secularism In Iran: A Reaction Tomentioning

confidence: 99%

Democracy and Secularism in Iran: Lessons for the Arab Spring?

Rivetti

2013

Mediterranean Politics

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“…Most of the expatriate oppositional press and some books highlight the political repression, violations of women's human rights, the archaic political system of clerical governance, and economic inefficiencies to insist on the impossibility of fundamental reform and change (e.g., Behdad and Rahnema 1995; Abrahamian 1999). 24 Other publications have documented reforms in the political system, economic policy, and foreign policy and progress in the spheres of education and infrastructural development that have occurred since the late 1980s (e.g., Ehteshami 1995;Khosrowkhavar 2000).…”

Section: Fundamentalism the Islamic Republic And Feminismmentioning

confidence: 99%

Islamic Feminism and Its Discontents: Toward a Resolution of the Debate

Moghadam

2002

Signs: Journal of Women in Culture and Society

227

120

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“…The general argument was that the post-Iran-Iraq war Islamic Republic was democratising, but little consensus existed on who the leading players of such a drive to democratisation actually were. While some scholars argued that change was elite-led (Ansari 2000;Mirsepassi 2011;Abootalebi 2001), others argued that social transformations ushered in political change thanks to the coming of age of a new, post-war youth with a more liberaloriented sensibility (Gheissari and Nasr 2006;Khosrokhavar 1998Khosrokhavar , 2000Hashemi 2010;Butel 1998;Azimi 2008). Some called this generation 'defiant' (Yaghmaian 2002;Khosravi 2008).…”

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confidence: 99%

Reformism and Political Participation in Iran

Rivetti

2019

Political Participation in Iran From Khatami to the Green Movement

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Kaveh and Mohammad, activists from Tehran in their late thirties, do not know each other but have a number of friends in common. Both were active in Mir Hoseyn Musavi's electoral campaign in 2009 in Tehran and, after protests erupted in June 2009 upon the announcement of the re-election of Mahmoud Ahmadinejad as president of the Republic, both became very active in attending, organising, and participating in the protests that came to be known as the Green Movement. 1 Kaveh and Mohammad enjoyed a certain degree of popularity within activist circles, because they had already been politically active as university students. They had a network they could mobilise and indirect access to other social circles outside Tehran. The marches, demonstrations, and sit-ins lasted into 2010, and were met with increasing state violence. In 2010, both left for Turkey where they became asylum seekers and where I met them in 2011 and 2012. Kaveh and Mohammad's words reflected the excitement and enthusiasm that characterised the days of the mobilisation in the

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Toward an anthropology of democratization in Iran

Cited by 8 publications

References 4 publications

Democracy and Secularism in Iran: Lessons for the Arab Spring?

Democracy and Secularism in Iran: Lessons for the Arab Spring?

Islamic Feminism and Its Discontents: Toward a Resolution of the Debate

Reformism and Political Participation in Iran

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