Religious Revivalism and the Rejection of the West, Research Paper Example

Western forms of thought, when applied to the cultural values of Islamic sentiments, were the source of much discord between the various factions within Iran prior to the revolutions of the 1970s. “efforts of the monarchist regime to create a particular form of capitalism, herein described as oligarchic capitalism, that would serve as catalyst for Iran’s rapid economic growth created a range of social crises that threatened the survival of ancientism (or self-exploitation) and non-oligarchic capitalism.” (Grabriel, 1998)  In this way, while capitalism brought economic growth and prosperity to those who were in the position to take advantage of the changes, many groups or classes who were historically productive ended up losing much in the new social order.

Systems that had been in place for centuries began to collapse with the introduction of western style capitalism, which created a rift among the social strata of the time.  This is why the Iranian Islamic Revolution was a reaction to Western values and influence.  Although the country of Iran had begun the process of westernization, the oil crisis that began in the 1950s caused a rejection of western values.  At this time, the newly elected prime minister, Muhammad Mossadegh, took action, which was widely supported by much of the country, to nationalize oil reserves that had been held by western powers.  This caused a rift between the parliament and the Shah who ran the country.

Historically, social constraints forced land owners to allow their workers fair compensation, but as capitalism began to take hold, these constraints began to disintegrate, allowing the more wealthy land owners to take advantage of those who worked their land.  This caused a rift in the social strata of the country, which served to create distrust of the western capitalists.  Due to this, the Shah attempted to create reforms in how the land was distributed in order to keep the rural parts of the country from falling into despairing conditions.  By doing this, the Shah hoped to both weaken the hold that the landowners had over the rural communities and, at the same time, increase the ability for these areas to produce.  As many of the land owners were not able to keep up with this newer economic system, it resulted in a loss of power for them.  In this way, the new system became antagonistic to the established social order, causing many who had held land since ancient times to become resentful.

This resent turned to open opposition and the Shah responded by cracking down on dissenters with a martial authority.  Those who resisted westernization policies took to the streets in protest, and in some cases open rebellion.  At this, many were arrested, and in this sense the Shah’s changes were seen as the whims of an authoritarian dictator.  In an attempt to curb these demonstrations, the Shah eventually declared martial law, which resulted in the death and imprisonment of many people.  For about a decade after these struggles the country prospered.  Profits from oil production helped the economy to prosper, and education reforms were implemented.  However, this did not make the country forget what had happened in the past.  “But the stigma of the bloody repression in 1963 remained, and the Shah continued his repression against clerics hostile to his modernization.” (Smitha, 2014)

The Shah’s openly oppressive actions against his own people, in the end, only served to cause a rift between those religiously affiliated conservatives within the country who wished to remain rooted in the ideologies of the past.  By shutting them out of the country’s decision making process, they were left with nothing but to oppose the rule of the Shah, who had, in their minds, left them behind in order to pusue a progressive, westernized and modern society.  This abandoning of parts of the population only served to create more dissent amont the people.  “As the Shah’s regime, supported by the U.S., became increasingly repressive, riots in 1978 developed into a state of virtual civil war.” (Evans, 2000)

References

Evans, C.T. (2000). 1979 Iranian Revolution.Novaonline. Retrieved from: http://novaonline.nvcc.edu/eli/evans/his135/Events/Iran79.htm

Gabriel, Satya (1998). Class Analysis of the Iranian Revolution of 1979. Mount Holyoke College. Retrieved from: https://www.mtholyoke.edu/courses/sgabriel/iran.htm

Smitha, Frank (2000). Israel’s Economic Controls in the Occupied Territories.Macrohistory and World Timeline. Retrieved from: http://www.fsmitha.com/h2/ch33isl3.htm

Zayar (N/D). The Iranian Revolution: Past, Present, and Future. Iran Chamber Society.