Mohammad Bagher Khoramshad; amir moulodi
Abstract
The socio-political structures of villages in Iran have transformed. The scope and depth of these Transformations are such that the current socio-political environment of the villages is different from the past. This issue makes it necessary to conduct new research about the rural society of Iran. Considering ...
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The socio-political structures of villages in Iran have transformed. The scope and depth of these Transformations are such that the current socio-political environment of the villages is different from the past. This issue makes it necessary to conduct new research about the rural society of Iran. Considering that most of these transformations occurred after the Islamic revolution, we raise our question as follows: This research seeks to answer the question, what transformations did the village in Iran go through after the revolution? This study deals with the why and how of these transformations and their consequences by benefiting from the approach of historical sociology and the use of library data and observation. The result of the research shows changes such as transformation in social structure, transformation in stratification in villages, transformation in rural lifestyle, increase in the level of literacy and its consequences, transformation in communication and mediazation of villages, transformation in land ownership in villages, moving towards a semi-commercial economy, change in social hierarchies, change from passive participation to independent and demanding political participation, increasing role of kinship loyalties in local political participation, predominance of religious and linguistic affiliations in the voting behavior of villagers, spread of citizenship system to villages.
Abstract
Islamic civilization in its early days detected identity barriers with disbelievers as outsiders. Meanwhile, it showed tolerant and moderate attitude toward them. This factor led to spiritual extension and Islam durability among the residents of the Islamic newly conquered regions. But as Islamic civilization ...
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Islamic civilization in its early days detected identity barriers with disbelievers as outsiders. Meanwhile, it showed tolerant and moderate attitude toward them. This factor led to spiritual extension and Islam durability among the residents of the Islamic newly conquered regions. But as Islamic civilization grew weak, getting away from original Islam and facing with external and aggressive otherness like Moguls, Crusaders and also dominance of Turks Caliphate System, extension of classes racked from Islam and xenophobic attitude among Takfiri group become widespread. This approach targeted outsiders from the beginning and represented the strictest treatment to them; but through time by with diversification of the derivations in Islamic world, Takfirist grew hostile toward other Islamic sects. In this paper we try to explain background of otherness and excommunication in the Islam world. It is elucidated that at the beginning the range of atheism and other definition was so narrow and restricted to Combat Unbelievers, but along with development of Salafi thoughts and using external factors, not only it was extended but it was turned into a tool for eliminating rival identities.
