State Identity in Iranian Foreign Policy

This article examines the role of corporate identity in Iran’s foreign policy making. Drawing on interviews with Iranian stakeholders and an analysis of Iran’s political developments, this article surveys the three key elements of Iranian nationalism that shape Iranian foreign policy: Iranism, Islam and Shi’ism. This article finds that each of these is crucial in explaining the apparent contradictions in the approaches of several significant Iranian leaders, especially in cases where Iranism collides with religious values. By highlighting how each component is at once unique but still intrinsically linked to the others, this article demonstrates how Iran’s foreign policy choices can be understood in relation to its corporate identity.     

‘The Importance of being Civil Society’: Student Politics and the Reformist Movement in Khatami's Iran

Through a non-conventional understanding of civil society activism, the article provides an explanation of the relationship between the student movement and Khatami's governments in Iran. This study approaches ‘civil society’ as a space where we may observe the dynamics and exercise of power. The case study of the interactions between the Daftar-e Tahkim-e Vahdat and Khatami's governments illustrates how civil society is not a fixed concept, but a contested one. By analysing the conflicts and interactions between these two actors, the article examines the continuous negotiations that reinvent the meaning of civil society and produce political inclusion or exclusion.     

The Scum of Tabriz: Ahmad Kasravi and the Impulse to Reform Islam

Ahmad Kasravi (1890–1946), one of the most influential Iranian thinkers of the twentieth century, delivers a stinging criticism of Shi′ism and Islam in two works which have been almost completely ignored by secular scholars, despite their immense influence on the thought and writings of Ayatollah Khomeini, the leader of the Islamic revolution as well as Ali Shariati and Jalal Ale Ahmad, its ideological forebears. The article considers the paradoxical reception of Kasravi's Shi′ism (Shi′igari) and On Islam (Dar Piramun-i Islam): both their extraordinary impact on Islamic revivalists and their neglect by specialists in Iranian affairs and Islamic studies. The occlusion of Kasravi's impulse to reform, the reduction of his ambiguous position in the Iranian intellectual tradition, has functioned to all but foreclose discussions of Islamic reform among secular scholars, deforming the contemporary intellectual history of Iran and Shi′ism more broadly.     

Putin and the Public Chamber

In 2004, Putin created a Public Chamber to enhance state-society dialogue and civilian oversight of the state system. Drawing on interviews with individuals active in Russian civil society or the foreign donor community, this article investigates the Public Chamber's role in legitimating Putin's regime. It examines the vision of state and civil society in the doctrine of "sovereign democracy"; Kremlin strategies for enforcing the narrow parameters this vision gives the public sphere; the model of civil society the Chamber provides, and its actual workings. The Public Chamber's ability to legitimate the regime is considered in the context of civil society's status in Russia.     

Building Coptic Civil Society: Christian Groups and the State in Mubarak's Egypt

Mubarak's Egypt is a relatively liberal regime which nonetheless retains relatively tight controls on civil society activity so as to pre-empt political activism, particularly that arising from Islamist or secular rivals to the regime. In spite of the constraints of Egyptian politics and their subordinate status as dhimmis under Islam, Copts have managed to create a wide edifice of civil society in Mubarak's Egypt. The explanations for this reside the internal strength and vibrancy of Coptic institutions themselves and in the non-threatening and moderating influence displayed by Coptic civil society.     

Interpretation and mutability: socio-legal texts of the Quran; three accounts from contemporary Iran

Since the advent of the Islamic revolution in Iran in 1979, radical changes have taken place in the views of many Iranian scholars regarding the nature of religious belief. In particular, the issue of the compatibility or incompatibility of Islam's socio-legal precepts and the challenges of time and space have become a crucial matter for numerous Iranian intellectuals. This paper discusses how three prominent Iranian intellectuals of the post-revolutionary era, namely Mostafa Malekian, Mohsen Kadivar and Hasan Yousefi-Eshkevari, have put forward arguments in favor of the contingent nature of the Quran's socio-legal passages. The paper argues that these scholars challenge the notion of the immutability of the Quran's socio-legal texts, claiming that they could be applied differently depending on the specific time and place. In this sense, the paper establishes the groundwork for showing how these scholars have re-examined traditional understandings of religion in light of the new challenges that are arising in the modern world.     

The Limits of Civil Society in Democratic Indonesia: Media Freedom and Religious Intolerance

Abstract

Indonesian democracy has been challenged by rising religious intolerance and discriminatory attitudes in civil society since the mid-2000s, despite expanded freedom in many areas including the media. Why has Indonesian civil society been put on the defensive by radical and conservative Islamic elements in the context of democratic consolidation? What role has expanded freedoms and a flourishing of new media and information technologies played? This article argues that two factors have contributed to the rising influence of religious hardliners/radicals and increasing religious intolerance. The first is hardliner access not only to new media but, more importantly, to traditional means and institutions for religious and political mobilisation, including state apparatus, to cultivate antagonistic sentiments and attitudes against what they consider the enemies of Islam within the Muslim communities while disseminating narrow and dogmatic interpretations of Islam. The other is the rise of conservative Muslim politicians within the state who are ready and eager to embrace new media and communication technologies while using the state office and prerogatives to advance conservative religious visions and agendas. In order to assess how those conservative politicians exploit their ministerial prerogatives and state patronage to curtail civil society, particularly the freedom of expression and religion, this article examines two prominent and controversial Muslim politicians: Tifatul Sembiring from the Islamist Prosperous Justice Party and Suryadharma Ali from the United Development Party.     

Khatami's Islamist-Iranian Discourse of National Identity: A Discourse of Resistance

Using a discourse approach, the article demonstrates that Khatami's construction of Iranian national identity is a discourse of resistance on the international and regional levels. This resistance is evident in the meanings attached to three sets of values: Iranian-Islamic culture, ‘dialogue among civilisations’ and Islamic mardumsālārī, which are referred to as the three pillars of the Islamist-Iranian discourse of national identity. In terms of Iranian-Islamic culture, it is evident that Islam is Iranianised and furthermore the framework for the political apparatus is not simply politicised Islam, but rather Iranian political Islam. In terms of ‘dialogue among civilisations’, the resistance is not only to perceived Western hegemony in the international system, but also resistance to the dominance of the West and Western perspectives in the discipline of International Relations. Finally, Khatami establishes Islamic mardumsālārī as the most appropriate and authentic means of maintaining Iran as an independent nation.     

Driving Dangerously: Law,Culture and Driving Habits in Iran

Iran has the highest rate of road traffic accidents (RTAs) worldwide. Iranian studies of the growing levels of RTAs are often conducted by medical doctors, who view them in light of the increase in the production and ownership of cars and the changed lifestyle of many Iranians, and discuss them in terms of pathology, morbidity and epidemiology. This article argues that although the high levels of RTAs in Iran are new and reflective of the changing character of Iranian society, the habit of reckless driving is not. Using open and semi-structured interviews, it explores how Iranians describe their driving habits and experience RTAs. Placing the results of the interviews in the historical context of Iranian society, the article goes on to examine driving as a form of behaviour with legal and cultural dimensions indicative of how Iranians interact with each other and with the normative structures of the legal system, the state and society to create a form of social order. Being mediated through the use of automobiles, driving habits also throw light on how Iranians relate themselves to an aspect of modern technology. Thus, this study will treat Iranians' driving habits as an empirical manifestation of one aspect of their legal culture, which is mediated through the technology of the automobile.     

The Constitutional Movement and the Baha'is of Iran: The Creation of an ‘Enemy Within’

This article looks at the role of the Baha'is in the Constitutional Revolution of Iran, 1906–1911. It propounds three major theses. First, that when the royalists and anti-constitutionalist clerics accused the Constitutionalists of being “Babis”, it was the Baha'i community that they were referring to rather than the Azali Babis. Second, that the Baha'is had a complex relationship with the Constitutionalist Movement, sometimes supporting it and sometimes abstaining from involvement in politics, but that in any case, the impact of the Baha'is on the reformers and on the Revolution has been underestimated by most writers. Third, that, despite their closeness in terms of ideas about social reform, the enmity of the Azalis and clerics caused the Baha'is to be excluded from the reform legislation resulting from the Constitutional Revolution and effectively to be excluded from Iranian society. It resulted in the creation of an “enemy within”. Some of the consequences of this both for the Baha'is and for Iran are discussed.     

IRAN’S STRUGGLE FOR STRATEGIC DOMINANCE IN A POST-ISIS IRAQ

Iran's influence and presence in Iraq have increased significantly in recent years. The collapse of the Saddam's dictatorship in 2003, after the US invasion, served to inflate Iran's influence in Iraq, particularly in the post-ISIS era. In this connection, Iran has used various means and tools to develop its strategy in Iraq. This article argues that Iran's current strategy in Iraq stems from a Realpolitik agenda rather than an ideological one, concerned more with political, economic, and security interests than pursuing revolutionary objectives per se. To this end, Tehran has largely relied on long-established relationships with several pro-Iranian political parties and militia groups. These relationships are often couched in religious ideological terms as a foundation and justification for its future strategy in post-ISIS Iraq. The questions that this paper will address are the following: what was Iran's role in defeating ISIS in Iraq? How has Tehran benefitted from its long-term relationships with Iraqi political parties and militia groups? What are the Iranian sources of power in Iraq and how do they help Iran gain strategic dominance in Iraq?     

Deserters,Converts, Cossacks and Revolutionaries: Russians in Iranian Military Service 1800–1920

Russians entered Iranian military service in this period in two waves, each wave characterizing a specific period in Iranian–Russian relations. The first was subaltern in origin and came in the form of the deserters from the Russian imperial army who fled to Tabriz in the early nineteenth century and who made a significant contribution to Iranian efforts to build a modern army. The second took place in the late nineteenth–early twentieth century and consisted of representatives of the tsarist military elite, Russian Cossack officers, who came to Iran between 1879 and 1920 and formed the Iranian Cossack Brigade, and their opposites, Caucasian revolutionaries who joined the constitutional movement in order to continue their struggle against the Russian imperial regime. The article raises a series of questions, not only about the extent of Russian influence suggested by the presence of Russian soldiers, but also about its character. Why did Iran place such a high value on Russian military expertise? Who were the Russians who served in the Iranian military? How were they received in Iran? What effect did Iranian society exercise on them and to what extent did the changes transforming Russia affect the roles they played in Iran?     

也论回教与市民社会的不相容--以马来西亚回教青年运动为例

关于伊斯兰市民社会的研究,西方学术界有一种观点值得注意:市民社会与回教在本质上是不相容的,因为市民社会倡导个性与差异,或者说多元主义,而回教正好缺乏多元主义。果真如此吗?通过对回教经典《古兰经》有关多元主义论述的梳理和马来西亚穆斯林市民社会组织——马来西亚回教青年运动的实践研究,笔者发现:回教从理论上并不反对多元主义民主,在实践中,回教与市民社会也完全可以兼容。     

Organised Crime Governance in Times of Pandemic: The Impact of COVID-19 on Gangs and Drug Cartels in Colombia and Mexico

The COVID-19 crisis provides a window of opportunity for organised crime organisations in Colombia and Mexico to exert social control in local communities through actions of solidarity and care rather than traditional violent coercion. This new dynamic is increasing the legitimacy, power and social capital of gangs and drug cartels, helping them to co-opt civil society and the state to support their criminal operations. The pandemic also shows how poverty and inequality remain fundamental in shaping the building of the nation-state in both countries, where criminals act as a de facto state even without the virus and, in many areas, effectively replace the state. The coronavirus is making visible the ways in which organised crime groups cultivate civil society's support in delivering the provision of governance, order and public health in a time of lockdown and quarantine, making local ‘narco-gang’ governance profitable economically and politically.     

China Comes Home: The Re-integration of China into the World Economy

This paper examines changes in the Iranian educational system implemented by the Islamic theocracy of Ayatollah Khomeini and his religious followers in the decade after the Revolution overthrowing the Shah. The study demonstrates weaknesses in the theoretical literature on development and education because of its inability to anticipate people in a developing nation empowering a government controlled by religious leaders. Religious values dominate this society and they have significantly altered Iranian education in terms of who teaches; how political/religious ideology, gender roles, and other subjects are taught; who attends schools; and consequentially, these affect Iran's literacy rates.     

Turkey and Iran: limits of a stable relationship

Throughout the twentieth century, Turkey and Iran have enjoyed peaceful, if not always cordial relations. The Cold War strategic orientations of these two neighbours solidified that relationship. The Iranian Revolution posed the first major challenge to the stability of the Turco‐Iranian relations. However, throughout the 1980s Turkish and Iranian officials adroitly managed their differences, though they did not succeed in resolving them. During the 1990s, the pressures and polarities impinging upon Turco‐Iranian relations have both multiplied and intensified. Ranging from the exertion of US influence on Turkey, to the changing political dynamics in Turkey and Iran, Turco‐Iranian relations today rest on unsteady ground. Although the exact course which Turco‐Iranian relations will take remains unclear, there is reason to be concerned about its current state. For, to a significant degree, the stability and prosperity of the Middle East region depends to a significant degree on maintaining the stability of Turco‐Iranian relations.     

Correspondence

For many years, Iranian views of Britain have been unfavourable. Yet, perhaps counter-intuitively, very positive impressions of Britain were formed by the first small group of Iranians to visit London, nearly two hundred years ago. They commented on everything; constitutional monarchy, politics, foreign policy, economics, society and social issues. In many cases their views of Britain contrasted with their unfavourable views of their own country, reflecting an eagerness to see Iran emulate Britain and embrace Modernisation/Westernisation. Yet their views were not uncritical and they were as accurate and as well-founded as the views of Iran put forward by British observers of Iran like Curzon.     

Muslim identity and Islamic practice in post-Soviet Central Asia

After the dissolution of the Soviet Union, the newly independent countries of Central Asia had the opportunity to endorse religious freedom. Nevertheless, they chose for the most part to continue the policy of monitoring religious activity, on the pretext of protecting their countries from radical Islam. This study focuses on Islamic praxis in post-Soviet Central Asia. Based on a survey conducted in four Central Asian successor states (excluding Turkmenistan), it examines everyday Islam – observance of precepts, life-cycle rites, prayer and mosque attendance – as well as people's perceptions about the role of Islam in their lives and in the evolution of their societies and the place of Islam in local identity. The authors' findings have not always corresponded to usually accepted hypotheses and they have sought to analyse the reasons for this. Undoubtedly, the exigencies of the current political situation both act as a restraint on respondents in addressing the questions put to them and restrict their religious praxis outside the home. It is difficult to assess how far responses would have differed had the survey been conducted under more favourable circumstances; indeed, some of the questions may have been genuinely misinterpreted as a result of differences in outlook and the use of concepts.     

US Covert Operations toward Iran,February–November 1979: Was the CIA Trying to Overthrow the Islamic Regime?

This article examines US covert operations toward Iran from February until November 1979. It focuses especially on whether the CIA was trying to undermine or overthrow Iran's nascent Islamic regime, as many Iranians believed. The article details the extensive covert contacts the CIA and other US personnel established in this period with Iranian officials and various Iranian opposition factions. Its main conclusion is that US officials established these contacts for the purpose of gathering intelligence about the rapidly changing situation in Iran, rather than to undermine the Islamic regime. Indeed, US personnel never encouraged these Iranian contacts to plot against the regime and often explicitly discouraged them from doing so.     

Russian Archival Sources for the Study of the Iranian Communist Party: The Pre-Tudeh Years, 1917-1942

In recent decades, the field of history of Communism in Iran has been enriched by a number of studies that deal with different aspects of the subject. Still some core aspects, such as the role of the Comintern in the Iranian Communist movement, remain largely understudied. This could be partly explained by the inaccessibility of archival documents during the Soviet era. Yet, despite the opening of many former Soviet archives after 1991, access to certain archives still presents great difficulties. In the framework of a research conducted in Russian archives, an inventory has been located in the Russian State Archive of Socio-Political History (Rossiiskii Gosudarstvennyi Arkhiv Sotsial'no-Politicheskoi Istorii / RGASPI) in Moscow. The inventory originates from the Comintern’s archive and consists of a large number of files and documents in various languages (primarily Russian, but also Persian and Azerbaijani) relevant to Communist activities in Iran. Given the importance of this inventory to the study of Communism in Iran, Iran-USSR relations and the extent of Soviet involvement in Iran in the late Qajar and early Pahlavi periods, we decided to translate and annotate it and to provide an introductory discussion of the highlights of Communist activity in Iran between the years 1917 and 1942.