Thus, the exceptionality of the 1979 Iranian Revolution emphasizes the influence of religion and its role and contribution in revolutions and revolutionary ideology. The oppressed majority of Iranians, consist of mainly of Shiites, may well sympathize with Shariati’s form of Shiism which defined the religion as, “the struggle for justice against foreign rule, tyranny, feudalism, and exploitation (Brandis, 2009).” Also, the U.S.-Iranian relations went downhill after the revolution. In fact, Khomeini accused the U.S. of exploiting Iran’s resources. This exploitation from the west forced Iranians to take part in a revolution where many Iranians had to die and killed by the repressive Shah regime (Wise, 2011; Shadmehr,
Introduction The Iranian Revolution in 1979 is regarded as one of the most influential events in the aggregate history of Iran. It was a catalyst in the history of Iran because many great changes occurred in this time period from 1979 onwards. The Iranian Revolution was a nationalist, populist, and Shi'a Islamic revolution that replaced the dictatorial monarchy with an Islamic republic. Pre-revolutionary Iran was run by Mohammad Reza Shah Pahlavi, and was called the Pahlavi dynasty, who was supported by the United States of America. The demonstrations against the Shah began in October 1977 in which expanded into civil resistance against the Shah which was driven by religious elements.
All of the Iranian adversaries banded together to bring down the rule of Reza Shah. The strength of all of the revolutionaries, including Marjane’s parents, easily matched the Shah. Essentially, the Shah and the Iranian people, such as the Satrapi family, had a negative relationship. Reza Shah was the successor of his father, and may have been even less popular with the Iranian people. Having a leadership style too unique for the Iranian’s taste, he quickly became very unpopular.
Furthermore, the dissimilarities of government the western industry has from the eastern as the audience sees the political conflict among humanity and the theocratic government over independence. Marjane Satrapi compares Iran’s system of government as a bicycle; for instance, the bicyclist symbolizes the government that makes jurisdiction for the wheels which represents the public. This is diverse from eastern nations such as the United States of America that is governed in a democratic government. The spectators in the United States would have an unalike reaction than individuals in Iran. Another different aspect is the sexual characteristics roles in Iran; in Marjane Satrapi’s standpoint the audience perceives the transition mainly on women as it takes the reader into her outlook.
At the times of the Iranian Revolution, those who deviated from the norm were perceived to be very controversial. Due to the different ideologies of social groups, conflicts and disputes arise among them. In Marjane Satrapi’s, Persepolis, the Iran Revolution triggers the controversy of morals and beliefs between the modernist and the government. The modernist are perceived as rebellious and westernized. During the time of the Iran Revolution, modernists are being presented as a rebellious group.
In the country of Iran Marjane Satrapi encountered many social discrepancies in her youth. Those discrepancies established in Persepolis: A Story of a Childhood includes differences in treatment for women and men. The culture in Iran during the Iranian revolution showed a diverse way of treating women unequally. Certain laws for women were established in Iran for example, women must appear with their husband or a male member of their family. However, men were not put order such vigilant eyes of other men.
Pre-Islamic Iranian culture and its effect on Islamic civilization and Arabic literature Most of us think that Iranian pre-Islamic culture and literature was totally destroyed with the invasion of the Arabs and a new culture, separate from that of the past developed under the influence of Islamic culture. But, it seems implausible that the literature and culture of people with thousands of years of history could become totally ruined or transformed in such short period and “people would fall into ignorance and bewilderment, until they reenter the world of knowledge and literature, after a long time, with the aid of other elements, and in a different manner.” On the contrary, a quick look at the history of the first centuries after the entrance
Although Shibley Telhami presented trends, which have shown that, the ‘religious’ Egyptian identity is weakening, I believe that the religious beliefs still play a major role on Egyptian society. The two aspects of Egyptian national identity that I presented in this paper, illustrate the way that religion and Islamic beliefs control Egypt. Using this concept of the national community, it is possible to explain that in the last few years these individuals felt a surge of freedom that they never had before. These individuals who led and participated in all the movements are beginning to imagine an Egypt that is not controlled by dictators and religion (Islam). I believe that the last few years in Egypt have been fraught with tensions as a result of this lack of personal sovereignty.
The great majority of people are rural (80 percent). The capital of Afghanistan is Kabul. Mazar-e Sharif, Herat, and Kandahar (Qandahar) are the major cities, with populations of about 200,000 each. Important towns include Jalalabad, Kunduz, Baghlan, and Ghazni.Pashtuns represent 38 percent of the population, principally in the southeast, south, and west, with some pockets in the north. The Tajiks (25 percent) live primarily in the northeast, the northwest, and the urban centers.
The followers of this school and the followers of Imam Abu Hanifa are majorly found in Pakistan, India, Turkey, Iraq and many more. Sunni are found wide spread throughout the country of Afghanistan. It is estimated roughly that 84% of Afghanistan’s population is Sunni which strictly adheres and follows the Hanafi school of