Fariba Adelkhah - Böcker

What does it mean to be modern in Iran today? Can one properly speak of modernity in relation to what many consider to be the paradigmatic Islamic state? Since its 1979 revolution seized the world's attention, the Islamic Republic of Iran has remained a subject of misunderstanding, passion, and polemic, making these questions difficult to answer-or even to ask. This book-a study of Iran's political culture in the broadest and deepest sense-looks into both of these questions by examining the tremendous changes taking place in Iran today. Because of the difficulties posed for researchers and journalists by the nature of the regime, those interested in contemporary Iranian social life have had to rely on a small number of specialized studies-most of which overemphasize the revolution's radical break with the past and focus exclusively on the Republic's Islamic character as the decisive factor in its social reality. But modernity has not simply been banished and excluded from Iran; nor have the effects of globalization passed it by.Drawing on her extensive ethnographic fieldwork in Iran and an encyclopedic knowledge of contemporary Iranian politics and culture, anthropologist Fariba Adelkhah investigates modernity in the Islamic Republic of Iran by looking at the growth of individualism, the bureaucracy, commercial forces, and rationalization in post-revolution Iran. Being Modern in Iran ranges over such topics as * taxation and Islamic legitimacy; * Mayor Kharbaschi's creation of public space in Tehran; * the culture of giving; * religious economics; * the elections of 1996 and 1997, and the popular rejoicing that greeted them; * the nation-wide soccer craze; * the changing role of clerics; * the changing use of the Koran; and * the growth of competition in all areas of life. These subjects are brought to life by vignette discussions of pigeon-fanciers, flower symbolism, funeral rites, dreams, self-help manuals, cosmetics, and much more.Adelkhah avoids a simpleminded dualism between an "odious," backward, and repressive regime on the one side and a "kindly" civil society representing progress and freedom on the other; rather, she argues that a public space is being created through the existence of many religious, political, and economic activities. This sophisticated anthropology of the Iranian state sheds much-needed light on the unique nature of the social experiment Iran has been experiencing since the revolution.

A country marked by controversy, Iran’s social, cultural and political dynamics are too often reduced to a few misleading clichés. Islamism is widely considered to shape all social relations in Iranian society and, while Iranian society is indeed Islamic, this term’s multiple meanings in everyday life and practices go far beyond the naïve and monolithic idea we are used to. The Thousand and One Borders of Iran analyses travel as a social practice, exploring how diasporas, margins and so-called peripheries are central in the construction of a national identity and thus revealing the complexities of Iranian history and society. Written by a leading anthropologist, it draws upon fieldwork carried out in Iran and Iranian migrant communities across Dubai, Tokyo and Los Angeles from 1998 to 2015. While casting new perspectives on the place of transnational relations in an increasingly globalized world, this work also sheds new light on the evolution of Iranian society, countering the explanation furnished by nationalist ideology that has been reproduced by the Islamic Republic itself. Its unique approach to the analysis of Iranian society through the theme of travel and borders considers the links and even the quarrels between the centre of Iranian society and the periphery, and the foreign elements that have contributed to society’s development. Travel is key to these interactions and, following the travels of merchants and workers, students or the faithful, elected officials and experts, or exiles and refugees, this book offers an anthropological study of travel that re-thinks Iranian history and national identity. This book would be of interest to students and scholars of Iranian Studies, Middle Eastern Studies and Anthropology.

The revival of madrasas in the 1980s coincided with the rise of political Islam and soon became associated with the "clash of civilizations" between Islam and the West. This volume examines the rapid expansion of madrasas across Asia and the Middle East and analyses their role in society within their local, national and global context.Based on anthropological investigations in Afghanistan, Bangladesh, China, Iran, and Pakistan, the chapters take a new approach to the issue, examining the recent phenomenon of women in madrasas; Hui Muslims in China; relations between the Iran’s Shia seminary after the 1979-Islamic revolution and Shia in Pakistan and Afghanistan; and South Asian madrasas. Emphasis is placed on the increased presence of women in these institutions, and the reciprocal interactions between secular and religious schools in those countries. Taking into account social, political and demographic changes within the region, the authors show how madrasas have been successful in responding to the educational demand of the people and how they have been modernized their style to cope with a changing environment.A timely contribution to a subject with great international appeal, this book will be of great interest to students and scholars of international politics, political Islam, Middle East and Asian studies and anthropology.

The revival of madrasas in the 1980s coincided with the rise of political Islam and soon became associated with the "clash of civilizations" between Islam and the West. This volume examines the rapid expansion of madrasas across Asia and the Middle East and analyses their role in society within their local, national and global context.Based on anthropological investigations in Afghanistan, Bangladesh, China, Iran, and Pakistan, the chapters take a new approach to the issue, examining the recent phenomenon of women in madrasas; Hui Muslims in China; relations between the Iran’s Shia seminary after the 1979-Islamic revolution and Shia in Pakistan and Afghanistan; and South Asian madrasas. Emphasis is placed on the increased presence of women in these institutions, and the reciprocal interactions between secular and religious schools in those countries. Taking into account social, political and demographic changes within the region, the authors show how madrasas have been successful in responding to the educational demand of the people and how they have been modernized their style to cope with a changing environment.A timely contribution to a subject with great international appeal, this book will be of great interest to students and scholars of international politics, political Islam, Middle East and Asian studies and anthropology.