جستجوی مقالات مرتبط با کلیدواژه "نوگرایی" در نشریات گروه "علوم سیاسی"

The years 1919 to 1929 in Afghanistan witnessed a clash between deep-rooted traditions and the alluring, yet disturbing forces of modernity. The developments that took place in the West under the name of modernity in different areas of the life left significant consequences on other parts of the world and Afghanistan was also affected by the scope of these waves in different periods. The deep roots of traditions in Afghanistan and the senselessness of new developments have led to the confrontation of modern values ​​with long-standing and deep-rooted traditions in the uneven cultural context of Afghan society. The penetration of modernity into Afghanistan, which took place through political and cultural elites, commercial and cultural exchange with the West, brought complex and numerous consequences. In a country with a rich cultural background and deep-rooted traditions, this confrontation has been accompanied by challenges and contradictions that have manifested in various political, social, economic and cultural fields.The central values ​​of modernity, such as rationality, individualism, secularism are against the traditional values ​​of the Afghan society, traditions based on religion, ethnicity, collectivism and obedience to hierarchical structures. This conflict has led to tensions and resistances against the developments of modernity, especially among the religious and traditional strata of the society.

Research question: 

What are the results of the dialectic of tradition and modernity in Afghanistan's political thought and what currents have emerged around it?Research hypothesis: The introduction and implementation of modern political thought in Afghanistan has not been able to be effectively integrated with existing traditional values and practices. This lack of integration has created a sharp gap between the modernist and traditionalist segments of Afghan society and has prevented the development of a coherent and sustainable political model.

Methodology and theoretical framework: 

Qualitative method and a descriptive-analytical approach are used in this article. The data analysis has been conducted using Quentin Skinner's hermeneutic method.

The period of Amanullah Khan's rule (1929-1919) in Afghanistan witnessed a deep confrontation between tradition and modernity. Amanullah Khan, who was influenced by the modernist ideas of the West, started extensive reforms in various fields. The approval of the constitution, separation of powers, and attention to education, press freedom and women's rights are among the important achievements of this period. Reforms in Afghanistan faced serious challenges due to several factors, including neglect of national and religious values, obvious imitation of Western models, focus on superficial improvements and acceleration in the implementation of changes.Ignoring the deeply rooted national and religious values ​​of the society created a deep gap between the people and the reform programs. Many of the proposed changes were seen as a threat to tradition and angered the masses and conservative factions. Attempting to modernize only with inspiration from western models, without considering the unique cultural and social context of Afghanistan, created a sense of alienation and resistance among the people. This uncritical imitation turned the reforms into external impositions and not internal developments that the people would consider as their own.Focusing too much on the appearances of progress, such as modern infrastructure and Western institutions, was not enough without bringing about deeper changes at the intellectual and cultural level. This superficial approach cannot communicate with people’s real needs and values ​​and involve them meaningfully.The high speed of implementation of reforms, regardless of traditional values ​​and beliefs, aroused the conservative forces. The lack of gradual transition and consensus building led to significant backsliding and social unrest. The lack of constructive and scientific dialogue between modernists and traditionalists fueled the escalation of tensions and conflicts. Finally, this confrontation led to the coup of Habibullah Kalkani and the overthrow of Amanullah Khan. With the closure of the constitutional case, Afghanistan once again fell into the abyss of traditionalism and isolation. This retreat demonstrated the difficulty of reconciling rapid modernization with deeply rooted traditions and left Afghanistan at a crossroads.

The research findings show that there was no effective intellectual debate between traditionalists and intellectuals during this period. The modernists presented their political thoughts without constructive dialogue and debate with traditionalists. The dominant view between these currents was hostile, and as a result, the internal model was not formed and the Afghan society remained in two parts, the traditionalists and the modernist. In Afghanistan, unlike countries in the region such as Iran and Türkiye, constitutionalism and modernism were not in the form of a comprehensive social thought, but rather as a topic of discussion in small intellectual groups that did not go beyond the circle of the court and courtiers and did not penetrate among the elites of the society. The conflict between tradition and modernity played a major role in the failure of modernism in this period. Since the modernists sought to create rapid socio-cultural and political changes and failed to transform the idea of constitutionalism into a social discourse, the deep-rooted traditions of the Afghan society resisted such sudden changes. The lack of deep intellectual debate between the proponents of tradition and modernists of the Hegelian dialectic type and even the dialogue and debate based on the Habermasian dialectic caused the failure of the constitutionalism process in this period. The type of confrontation between tradition and modernity in this era was superficial, hostile and antagonistic and its violent result not only led to the failure of constitutionalism and Amani's reforms, rather it led to the failure of his government and as a result, the case of modernists and constitutionalists was closed in the country for a long time.

Since about 200 years ago, the Islamic world has shown many reactions after encountering the western civilization and observing their growth and progress, as well as being aware of its backwardness. Each of these reactions, while being based on the basics, are trying to overcome backwardness and reach development and prosperity. From the point of view of the historical sequence, at the beginning, the modernist thought flow was formed, which, while giving authenticity to the "Islamic tradition", tried to reconstruct it in the land of "Western modernity"; Rafa Tahtawi, Khairuddin Tounsi were examples of this movement. The contradiction between the duality of Islamic tradition and Western modernity caused reactions. Modernism was the manifestation of this reaction, which actually turned towards western modernity to get rid of backwardness. The modernist gave originality to the western civilization and rejected the Islamic tradition. Malkam Khan and Ali Abdul Razaq were the manifestation of this current. This stream also faced a crisis of acceptance among Muslim communities. In response to this crisis, the flow of traditionalism is formed, which, on the contrary, gives authenticity to tradition and rejects modernity. Seyyed Qutb among the Sunnis and Imam Khomeini (RA) among the Shiites were among the founders of this thought, who took the flag of resistance against the West and all its manifestations. In this research, while analyzing these three currents with a paradigmatic approach, we explain the confrontation of the thought of resistance against the domination of the West.

The impact of French colonization in Africa has been subject to scholarly debates for a long time. Some have cast light on the advantages of colonization by emphasizing the transfer of civic and technology improvements as well as the improvement in living standards. In contrast, critics have been concerned with the occurrence of cultural assimilation with the West and its effects on the colonies’ social structures. The contradictions of modernism over the non-occidental countries, particularly the ones that have been colonized, are akin to what one can find in today’s controversy over the implications of globalization on the developing countries ‘cultural patterns and structures. Hence, the contradictions of colonialization vis-à-vis globalization, as well as the interaction between the two, are chosen as the core concepts of this article. In order to expand the discussion, the impacts of the globalization process on two former parts of France, i.e., Morocco (as a protectorate) and Algeria (as a colony), are compared in detail. By this comparison, this research demonstrates the different consequences of colonization considering the domestic elements such as geography and social structures which provided different conditions for the mentioned countries in confronting the French colonization. These conditions will be investigated within the framework of globalization, modernism and post-colonialism, followed by adopting a comparative analysis and implementing the content analysis method. This aims to underscore French colonization’s influence on shaping the current understanding concerning modernism and globalism.

Given that the Iranian society in dealing with modernization and modernity in various dimensions has not been prepared and in accordance with its basic needs, so the pace of change in various dimensions has not progressed in a harmonious and balanced way. It has also led to a generation gap (the first generation and the second generation) in Bijar society. This generational difference had also affected the lifestyle of parents and children. Therefore, the present study was conducted with the aim of the effect of modernization and modernization on the lifestyle of parents and children in Kurdistan province. In this study, the theories of Lerner, McClelland, Smith and Incles, Sharma and Turner, Bourdieu and Goffman have been used. The research method is causal-comparative. The statistical population includes parents and children of homeless people (children living with their parents), of course, parents in the age range of 40 to 60 years and children in the age range of 15 to 30 years. Multi-stage cluster random sampling method was used to select the studied samples. The number of samples was estimated to be 768. Data were collected from a researcher-made questionnaire. The validity and reliability of the measuring instrument were confirmed. The relationships between the variables were tested using Amos software and structural equation modeling. The results showed that modernity and modernization have affected the lifestyle according to the role of generation (parents and children).

The Ottoman Empire and the city of Istanbul during the years of the formation of Constitutionalism in Iran were one of centers with most effective impacts on the thoughts of Iranians in the process of transfer of modernity and modernism. For various reasons, Iranians, during the era of Nasser al-Din Shah and Muzzafa al-Din Shah, were engaged in economic and cultural activities in Istanbul and through publication of the Akhtar Newspaper spread the idea of constitutionalism and undermined the despotic system. On the other hand, some Iranian figures, following some of the Ottoman reformists, tried to establish a new political and intellectual system in Iran. The attempts of Mirza Hossein Khan Sepahsalar for the establishment of a West-oriented law-abiding system was under such impacts. The Istanbul Intellectual Center played an important role in this intellectual-cultural relationship. Although the concept of constitutionalism was introduced in Iran due to the impact of Ottoman intellectuals on Iranian thinkers, the constitutionalism that occurred in Iran was much deeper and effective compared to the adjacent regions. Attempts have been made in this paper to study the impacts of the Istanbul Center on the introduction of the idea of constitutionalism and modernism in Iran. The necessary data were collected from documents, books, reports and other sources.

In the nineteenth century, the European countries were developing and progressing rapidly. Russia had turned into a vast empire striving to join the European countries. In this period, the Islamic world was undergoing a process of modernity and reformation. Russian Muslims were under subjugation and Russianization and Christianization were enforced in their society. They attempted to modernize their social life. Ismail Gasprinski (1851-1914) was a Muslim intellectual thinkers, who being aware of backwardness of Muslims compared to the rest of the world, and with his reformist ideas, tried to offer solutions to save his religious and national identity and at the same time modernize his society. The present paper answers the following question: What are the main components of Ismail Gasprinski’s thoughts and what was its influence on Russian Muslims? This paper underscores that Gasprinski with his modern endeavors like publishing periodicals, presenting modern pedagogical principles, building modern schools based on European models, and holding conferences for Muslims in Russia, paved the way for Russian Muslim modernists. In a way, he caused a movement called Jadidiye in Caucasia and Central Asia.

Changing relations in Iran and making clear relationship between this by occuring Islamic revloution is important analytical subjects in iranian revloution area . National modernization flowing in Safavie era and western modernization flowing in Qajar era had governed in iran . but Iranian revloution advent accomplished to stabilization and governing new paradigme under title Islamic genuine model. This model had been result of challenging between two previous flowing believers . This model by leaning on inspiration bombastic and borrowing some of compiled governed on modern humanity civilization is new struggle to create new and efficient model in modernity area and in contemporary iranian historic . In basis the major question of this article is that what relationship is exist between modernization in iran subject and revloution advent and revloution modernity flowing with ones accept and refuse compared with others modernity flowing . Our presumption is that Islamic revloution model is one mixed model by peculiar and individualistic compiled in front of others modernity models in iran , free from reguler thinking in this area that think iranian revloution is only adding between two custom and modernity subject . The description of forming historical genuine pradigme and exact drawing from efforts this model to mix between others talking modernity literature flowing by description of peculiar and distinguished complied of this flowing , is new aspect of this utterance .

This paper investigates the impacts of modernization on women and consequently the family in Russia today. The comparison of the modern family with the traditional family in Russian society and how the modernism entered to Russia and its influence method on Russian women helps to better understanding of the current situation of the women in Russia. Modernism has had many positive and negative effects on Russian society in general, and on the family in particular. Consciously understanding the positive aspects of modernism and opposition to its negative aspects is not possible without surrounded to this subject. Therefore, this paper tries to analysis the positive and negative consequences of modernization on Russian women and families and to propose some solutions for opposition with its possible negative consequences.

One of the major concerns of the scholars of the world of Islam during the recent 100 years has been the establishment of a relationship between tradition and modernity and definitely، the foundation of the thought of Ayatollah Motahhari has been the respond to this relationship. The present research would be on the basis of this hypothesis that Motahhari has made an effort to renovate the tradition in regard with modernity. Consequently، in order to achieve the aforementioned goals، it has been endeavored to analyze the hidden aspects of his political-religious thought on the basis of Springens pattern within the frame of pathology، recognition of reason، ideology، and detection of the right path through the descriptive-analytical method. The studies of the article illustrate that Motahhari is considered as the most important modernist characters in the contemporary Iran thanks to making precious effort towards the renovation of Iranian Islamic tradition pertaining to modernity. The theoretical endeavor of him could present an appropriate pattern towards the persistence of modernity approach in the Islamic thought.

Islam and politics have been always two intertwined and complementary concepts and no Islamic current could be a representative of a non-political discourse. Drawing upon the categorization developed by Weber, Niebuhr and Wallis in regard to religious movements, this article tries to define relation between Islamic currents and politics. It also uses concepts such as wisdom, violence and ideology to show the intellectual, value and functional diversity among different Islamic currents regarding the political function of religion, thereby an absolute, essentialist and integrationist view on political Islam is an incorrect interpretation of this phenomenon, and in fact, we are facing different Islamic discourses. Meanwhile relation between these currents and modern political concepts has proceeded in a non-linear manner rather than a linear one over time. Although, in new circumstances, the Islamic world like Western Christian societies has consented to a kind of diversity, it has not been able to transition to a stable state in terms of religious discourse and there is still a harsh competition among Islamic discourses for dominating the society.

This article is an attempt to reread and interpret some of the works by Mirza Agha Khan Kermani، one of the prominent figures of the first generation of Iranian intellectuals. The main question is how he perceives Iranian tradition and what approach he takes to the pluralist and multidimensional tradition in Iran. In reply to this question، his way of dealing with tradition will be discussed and analyzed through his writings. With reference to some of his works، it will be shown that despite the common idea about him as an intellectual who rejects tradition، he is attached to some aspects of it. He takes a selective approach to tradition، and in the opposite direction to traditionalist intellectuals، intends to challenge and question some dimensions of Iranian tradition which is in contrast with modernization of Iran. However، in many cases، both his praise and criticism of tradition are rather superficial، rhetorical، and ideological، and his thought is unable to penetrate deep into Iranian tradition. The study of the strengths and weaknesses of his opinion in terms of tradition can be constructive، since Agha Khan Kermani is a modernist intellectual whose thought، whose life and even death reflect the crisis of encounter with the legacy of the past in Iran.

This article strive to examine and explaine National sources of the Foreign policy of the Islamic Republic of Iran. Cultural, historical, geographic, ideological, social, and economic variables, as societal sources, will lead to the continuation of some behaviours in Iran’s Foreign policy. The author argues that to better understand Iran’s Foreign policy, one must pay attention to the above variables. Then in order to acquire more profound understanding of Iran’s Foreign policy, it would not be wise to separate domestic and Foreign policy of the Islamic Republic of Iran because the Islamic identity and the values governing the Iranian society are the very significant factors determining the Iranian foreign policy.

The problm of Irans backwardness preoccupied the minds of intellectuals and political forces. Since Irans failure from Russia while different domestic and external factors caused to defeat, different and even contending views concerning Irans backwardness played a key role in these failures. These diverse and contending views which arised at first in compilation of laws and establishment of civic and political institutions, after the constitutional revolution, caused a major challenge between tradition and modernity. In this regard, different intellectual trends which appeared immediately after the constitutional revolution and kept their structure till present, can be categorized in three items including: consisting liberal democracy, social democracy and Marxism. This article examines these categories and explains their response to the issue of modernity and backwardness.

Modernism in the Islamic methods of change is among the most important issues in the Islamic thought. The most important priorities of modernism in the methods of change are proposing Islamic alternatives, renovating Islamic methods of change, freedoms, and rights, difference, interrelationships and dialogue, democracy, plurality and relationship with others, relationship with the West and Islamization of knowledge. Islamic thought thrived outstandingly in the 80s and attained balance once more. Facing with the problem of state, movements in the Islamic world, the formation of research institutes about the epistemological domains of Islamic thought, special journals in the field of Islamic thought, and the emergence of a new generation of Muslim thinkers form the foundation of the emergence of new Islamic thought. Fighh [jurisprudence] and Osul [The Principles], the Quran and Tafsir [interpretation], and the Islamic thought behind the Islamic revolution constitute the most important cultural grounds of the Islamic thought. The most important features of the new Islamic thought include relationship with the time, movement toward modernism, review and critique, forethought, and moderation. In addition, human rights, public freedoms, government, state, political Fighh, Islamic knowledge, Ijtihad in Fighh and modernism in the contemporary Islamic culture and civilization are the most important challenges of the new Islamic thought.

The attempts at defining identity and recognizing the true Iranian identity have remained disorderly during the last one hundred years. But the fact of the matter is that the Iranian intellectuals were able to reveal the different underlying layers of Iranian identity. Moreover, if we regard them from a cognitive look and consider them from the three chief ways of examining identity, i.e. dialogic, dialectic, and evolutionary, the only method which can prove most useful is the evolutionary one. In the evolutionary method, the attempts made by the intellectuals were mostly complementary rather than contradictory. From this perspective, an understanding of the process of change in Iranian intellectualism can help us find better ways for the future.