9.4.2.1 The Non-Arab Countries - Iran: From the Pahlavi Dynasty to the Islamic Republic - Part 1

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來自 Tel Aviv University 的課程

The Emergence of the Modern Middle East - Part II

247 個評分

Tel Aviv University

The Emergence of the Modern Middle East - Part II

247 個評分

This course will discuss the developments in the Middle East from the early 20th century to the present. It will discuss the rise and retreat of Arab nationalism, the problems of internal cohesion of the Arab states, issues of religion and state, and the evolution of Islamist politics. It will also focus on the evolution of the Arab-Israeli conflict and its impact on the region and will conclude with an in depth analysis of the “Arab Spring” by placing these contemporary revolutionary events in their historical context. Please note that this course builds upon a previous course - The Emergence of the Modern Middle East - Part I Learn about the history of the Middle East for a deeper understanding of current regional developments!

從本節課中

WEEK 5

The Middle East from 1967 to the present including the Arab Spring

9.1.1 The Post-1967 Middle East: The Victory of State Interest - Part 110:02

9.1.2 The Post-1967 Middle East: The Victory of State Interest - Part 27:59

9.2 The Islamic Revival8:35

9.2.1.1 The Islamic Revival in Egypt, Syria and Iraq - Part 14:52

9.2.1.2 The Islamic Revival in Egypt, Syria and Iraq - Part 26:34

9.2.2 The Examples of Jordan, Algeria and the Palestinians8:04

9.3.1.1 The "Arab Spring": Modernity and Tradition - Part 15:22

9.3.1.2 The "Arab Spring": Modernity and Tradition - Part 211:30

9.3.2.1 The "Arab Spring": Egypt and Tunisia - Part 15:54

9.3.2.2 The "Arab Spring": Syria, Jordan, Yemen and Libya - Part 211:49

9.4.1 The Non-Arab Countries - The Republic of Turkey : From WWII to the Present11:42

9.4.2.1 The Non-Arab Countries - Iran: From the Pahlavi Dynasty to the Islamic Republic - Part 16:38

9.4.2.2 The Non-Arab Countries - Iran: From the Pahlavi Dynasty to the Islamic Republic - Part 26:45

9.5 Concluding Overview3:40

與講師見面

Professor Asher Susser
Senior Research Fellow
Moshe Dayan Center for Middle Eastern and African Studies

In Iran Islamic politics went even further and

completely overthrew the monarchy that the Pahlavi had established in the 1920s.

The name Pahlavi that the monarchy chose for itself had Sassanist origins.

And that is ancient pre-Islamic Persia, which the monarchy sought to

emphasize as a way of demonstrating its secular, pre-Islamic character.

The crowning of the Pahlavi monarchy in the 1920s was implemented,

as we have all ready seen, with British indirect approval.

And this contributed to the image of the regimen from the outset as one that

enjoyed foreign support and approval.

This always had a negative influence

on the legitimacy of the Pahlavis in the eyes of the Persian people.

Riza Shah however was also deeply influenced by Kemal Ataturk of Turkey.

And he therefore, like in Turkey,

sought rapid modernization, the creation of a modern army, transportation and

communication networks that would create a centralized government.

And promote Iranian nationalism based on the country's pre-Islamic

Persian greatness.

In 1929, a law was passed on Western clothing.

And in 1935 European hats were required too.

Certainly taking a leaf out of the Turkish Camelist Republic's book.

But Iran was far less prepared for this kind of forced westernization.

Iran after all had been far less exposed to the West

during the 19th century when the Ottomans underwent their more intensive reforms.

The Iranians also had a less westernized elite to implement the reforms and

a much stronger religious establishment to resist them.

In World War II, important changes took place in Iran.

Riza Shah was an admirer of Hitler in the 1930s.

And during the second World War, Iran was occupied by Soviet, US, and

British forces.

And the allies forced Riza to abdicate and

to have his son Muhammad Riza Shah succeed him in 1941.

After the war, anti-Western sentiment was very powerful in Iran.

Particularly demanding the nationalization of the Anglo-Iranian Oil Company.

One of the key figures leading the campaign was Muhammad Musaddeq.

A prominent critic of the Shah's dictatorship.

In March 1951,

the Nationalization Bill was passed in Parliament ending Musaddeq's leadership.

He became so popular and influential that the Shah had no choice but

to make him Prime Minister.

Musaddeq remained in office for two years until 1953.

Iranian oil in the meantime was boycotted by Western nations,

leading to a major economic crisis in Iran, causing much local discontent.

The Shah tried to dismiss Musaddeq in August 1953, but

failed, as Musaddeq simply refused to step down.

Massive demonstrations in Musaddeq's favor forced the Shah

to briefly flee the country, as the monarchy seemed to be about to fall.

But the army supported the Shah and removed Musaddeq.

And the removal of Musaddeq is widely believed to be actually engineered

by the CIA, which is probably true in this particular case.

And the Shah returned from his brief exile to resume control.

An international consortium was formed to manage the export of Iranian oil

in agreement with the Iranian government.

The crisis was over, but the price for this solution

was the image of the Shah increasingly dependent on foreign support.

In January 1963, the Shah initiated what was called the White Revolution.

This included a moderate land reform and economic and social reforms.

An education corps was established to reduce illiteracy from 80 to 50% within

a decade.

It was an attempt, according to the White Revolution,

to bureaucratize the ulama and to expand Western-style secular education.

A health corps was to raise standards of public health.

But the White Revolution had only limited success.

The landed aristocracy and the ulama were never happy with these reforms.

Ayatollah Khomeini was vocally critical of secular westernizing nature of

the reforms and he was forced into exile as of late 1964.

The reforms didn't do very much for the expanding rural population,

which continued to swell the ranks of the urban poor.

Urbanization and

the growing disaffection of the urban poor in an inflationary economy with

an ever rising cost of living was an ever increasing liability for the regime.

In 1971 the Shah initiated the celebrations of the Persian

monarchy starting with Cyrus the Great.

Celebrating 2,500 years of the Persian monarchy, that is,

beginning 1,200 years before the advent of Islam.

In 1976, a new Persian calendar starting with Cyrus the Great was also initiated,

later cancelled after protests by the religious authorities.

The religious provocations, both in the celebrations of 1971 and

the issue of the Persian calendar,

were typical of the relationship between the shah and the ulama.

Which were deteriorating constantly because of

his emphasis on Iran's secular pre-Islamic past.

The extent of opposition was increased even further by the ineffective

use of the oil wealth of the early 1970s and its social inequalities.

The oil wealth led to massive corruption, social injustice, and waste.

And the unrestrained spending spree that started in 1973 with the beginning of

the huge oil revenues after the hiking prices by the oil producing countries was

terrible mismanaged.

And three years later came to a sudden halt, causing wide spread unemployment and

suffering, especially amongst the masses of the urban poor.

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