Download Iranian Media: The Paradox of Modernity (Routledge Advances by Gholam Khiabany PDF

By Gholam Khiabany

The post-revolutionary nation in Iran has attempted to amalgamate ‘Sharia with electrical energy’ and modernity with what it considers as ‘Islam’. whereas sympathetic to non-public capital, via quasi anti-capitalist politics, the kingdom started to limit market-relations, confiscate significant resources of sections of the Iranian bourgeoisie, and nationalize significant elements of Iran’s undefined, together with its communications method. because the finish of warfare with Iraq and the beginning of the method of ‘reconstruction’, market-driven improvement and monetary guidelines were key goals of the kingdom.

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Extra info for Iranian Media: The Paradox of Modernity (Routledge Advances in Internationalizing Media Studies)

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The survival, indeed the dominance, of petty production and the dominance of the traditional petty bourgeoisie, brought disparity in access to resources as well as to political processes, and made the Shah into a universal enemy of many competing classes. It was not a quest for ‘tradition’ or ‘return’ to the past or the impact of Islamic ideology which brought about the disintegration of the Pahlavi state in 1979. International changes and pressures from the Carter administration with its post-Vietnam policy of promoting ‘democracy’ and ‘human rights’ (which the Iranians sarcastically dubbed Jimicracy) further undermined the Pahalvi state and took away the last straw of hope.

Zubaida suggests that this conclusion misses the point and accuses vulgarizers and imitators of ignoring the subtleties of his works and the qualifications of the Protestant Ethics thesis. The recent examples, including the emergence of many political parties in a number of European countries with direct links to the Roman Catholic Church, notably in the case of Poland and Solidarity, surely indicate that the struggle for a ‘modern’ polity is not the preserve of Protestantism. 28 Iranian Media Religious developments, like all other developments in the realm of ‘culture’, are not independent entities but are variables dependent on wider economic and political changes and transformation.

The ‘West’ for a number of reasons has come to be identified with a set of principles that according to Islamic advocates in politics should be rejected by all Muslims. These include: fi rst the ideas of people’s sovereign will (contrary to God’s sovereignty); second, parliaments ‘legislating without reference to Allah’ (contrary to the completeness and perfection of shari’a, the Quranic Law); third, the equality of believers and non-believers on behalf of tolerance (thus ignoring the search for the good, and war against evil); fourth, equality between men and women, leading to integration of Arab society and its penetration by the western virus; fi fth, political pluralism, putting on an equal footing the true ‘party of God’ (the only occurrence, incidentally, where the term ‘party’ may legitimately be used) and the parties emanating from state-engineered political ‘participation’; and fi nally, an objectionable concept of majority rule based on the false idea that issues of right and justice can be quantified and that greater numbers of votes can be translated into moral position.

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