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

In the political map of Latin America, progressive forces are showing more power day by day than in the past. The selection of Gustavo Petro in Colombia is the latest example. Based on this, the purpose of this article is to investigate and identify the causes or factors that lead to the continuation of progressive leaders in Latin America, especially in the last two decades. The research method in this article is descriptive-analytical and the question raised in this article is what is the new promotion process in Latin America? In response, we come to the hypothesis that in this century, the process of progress in Latin America can be divided into two periods before and after the death of the former president of Venezuela, Hugo Chávez, in 2013; Fut Chávez, as a charismatic leader, faced the trend of the general trend towards leftism with a few years break. On the other hand, the inattention of the right-wing rulers in Latin America to the demands of the generally poor segment of society, low economic growth along with structural weaknesses, low investment and productivity with strong inflationary pressures, fragility of the health system, erosion of institutions and high levels of poverty. has provided the conditions for the emergence of progressives in this region more than in the past. The findings of this research indicate that we have seen an increasing trend towards left wing in Latin America during the last two decades and this factor, more than anything else, is a reflection of the cry of Latinos against the indifference of right-wing leaders. According to public demand, it has been disregarding social justice and opposing the interventions of the United States of America in the internal affairs of these countries.

In the political map of Latin America, progressive forces are showing more power day by day than in the past. The selection of Gustavo Petro in Colombia is the latest example. Based on this, the purpose of this article is to investigate and identify the causes or factors that lead to the continuation of progressive leaders in Latin America, especially in the last two decades. The research method in this article is descriptive-analytical and the question raised in this article is what is the new promotion process in Latin America? In response, we come to the hypothesis that in this century, the process of progress in Latin America can be divided into two periods before and after the death of the former president of Venezuela, Hugo Chávez, in 2013; Fut Chávez, as a charismatic leader, faced the trend of the general trend towards leftism with a few years break. On the other hand, the inattention of the right-wing rulers in Latin America to the demands of the generally poor segment of society, low economic growth along with structural weaknesses, low investment and productivity with strong inflationary pressures, fragility of the health system, erosion of institutions and high levels of poverty. has provided the conditions for the emergence of progressives in this region more than in the past. The findings of this research indicate that we have seen an increasing trend towards left wing in Latin America during the last two decades and this factor, more than anything else, is a reflection of the cry of Latinos against the indifference of right-wing leaders. According to public demand, it has been disregarding social justice and opposing the interventions of the United States of America in the internal affairs of these countries.
 

Yousuf Khan Mostashar al-Dowleh is one of the most important and effective progressivists in the Qajar era. His treatise titled A Word, in spite of concision, has an important role in the constitutional thought during the Nasirid period and the Persian Constitutional Movement. A significant part of modernist view on the law in contemporary Iran is derived from the “status” of Mostashar al-Dowleh as the one of the main constitutionalists who is standing in the crucial place. This Article, by viewing the “Introduction” of A Word as the locus in which the spirit of the work is mentioned, situates the treatise in its modernist context and thereby attempts to show that Mostashar al-Dowleh’s position is completely modern from the law point of view and that is the case in spite of his emphasizing on the traditional “considerations”. We will try to do this by showing that he principally accepts the modernity and then he treats tradition but not vice versa. Therefore, we can consider him as a founder and not as a merely modernist intellectual. Considering this “status”, this article reread A Word and its introduction as a monument struggle to institute “the law” aimed to institutionalization of the government and legalization of the society.

Although Central Asia’s entry into the modern world in the nineteenth / thirteenth centuries was late in comparison with its neighbors, like all of them it was after the first military defeats against colonialism. In this region, the decline and backwardness of the Muslims occurred and then their astonishment was added step by step. Here was the point of intellectuals birth, which was then called “Jadidi”. They used to call their traditional and conservative rivals Qadimi (those who were bounded to their old ideas). Jadidi intellectuals who, as a result of their deep understanding of the extent of social, scientific, and cultural backwardness, and at the same time acquaintance with the accelerating and progressive Western civilization, understood the need for reform in all areas, had faced the dominant and hegemonic discourse of” Qadimism”. This group had many resources; one of the most important of these was its influence among the masses and finding a justified base among them. Jadidists who had found the origin of their intellectual thoughts outside their homeland borders needed to utilize internal resources to influence a society that was in transition from traditional to modernism otherwise they would be lost in the competition. The press was one of these tools in the service of Modernists throughout the modern world that the Qadimists had no interest in it and they forbade its reading.  Although the only official newspaper of Bukhara was published with great risk, it provided the group with an unparalleled opportunity to introduce its semantic system (which included sub-concepts and intellectual elements) to new masses and by strengthening it, made their thoughts dominant. The present article is investigating this ambiguity and wants to study how this happened? In other words, the question is, “How does the Jadidists, despite the consolidation of the (old) discourse, made its semantic system hegemonic by using tools like the press?” In the present article, while avoiding entering into the usual discussion of new and old lawsuits and positive and negative judgments about them, we examine the issue how does Jadidism, despite the establishment and objectivity of the ruling (old) discourse, use the press to make its semantic system hegemonic? In order to come up with a comprehensive and accurate answer, we need a theoretical framework for pulling such a system out of the only Bukharas Newspaper and the most important official news agency, Bukharaye sharif. Therefore, we apply the Laclau and Mouffe discourse theory, which is highly effective in the context of the conflict between different political forces in society, and is useful in categorizing concepts and creating rational order in textual research. Our initial answer is Jadidi’s newspaper writers while being aware of the state of the world and adhering to the original Islamic tradition, in an effort to awaken the religious wisdom of the masses, marginalized the rival semantic system that emphasized indigenous religious traditions and took steps to establish themselves. The newspaper, as a tool that had a wide-ranging influence and was able to operate in extremely fragile conditions, attempted to go through this process by producing specific contents in three layers: First, to introduce the components of the semantic system and to represent its relation to the focal thought (nodal point).(The purpose of this section is to evoke the feelings of the audiences), another way is to highlight the concepts of backwardness (critique of the status-quo and description of the desirability) and religionism (aimed at provoking the audience sentiments). The above concepts are highlighted to enter into the field of competition with the dominant discourse in the newspaper. The third layer is making “the other” and marginalization of rival discourse. The method of presenting the semantic system is such that in order to reinforce the central idea of (religious progress) a set of sub-concepts are repeated in each article. In a way that was mentioned, the evolution and the changes of the world, it extends to Bukhara and raises a critique of society. In the next step, he points out the need for improvement, first using persuasive verses and arguments to persuade readers, then argue with them, and finally urging them to move on in order to avoid laziness, learn new sciences and industries and rid themselves of ignorance and backwardness. The crucial point is that throughout this process, it also wisely reads out the religious texts, meaning that by trying to redefine the Islamic texts and emphasize religious wisdom, it seeks to pull out of it an ordinance for living world and bring about social change. Religion-based progress as the theme of a Jadidists desire, for its consistency has some sub-concepts that reinforce it. These include scientism, rationality, education, and avoiding laziness. The theme that is constantly repeated is that religion not only did not forbid the sciences that make the Muslim world happy, but also encourages it. In rationalism, it emphasizes that religion has led them to reason. For education, concepts of teacher and school are redefined according to the Islamic traditions and are compared to the status quo. For avoiding laziness, it was considered a disaster for the Muslim world and investigates its causes. Aware of the world situation and adhering to the original Islamic tradition, the new writers of the newspaper, while trying to awaken the religious wisdom of the people, pushed aside the rival semantic system that emphasized indigenous religious traditions and destiny and took steps to establish themselves. After the publication of 153 issues of Bukhara Sharif, the tsarist government representative in Bukhara saw that the newspaper was publishing reformist notions not only in Bukhara but throughout Central Asia. It shows that Jadidits were successful in their ways, so under the name of Bukhara emir, they closed the newspaper in 1913 when its material and spiritual powers had reached its perfection. Due to the importance of this important cultural event, today Tajiks call the first day of its publishing the Press Day in their country.

Since man naturally seek happiness and given the fact that one of the contributory factor to the attainment of happiness is to follow role models, God has sent the Prophets as role models and as those who conduct the society among whom the Prophet Muhammad is the crown. Influenced by the strong and honest angel of revelation, he started to move and, due to his good conduct which was originated in his God-given infallibility, managed, in a short period of time, to change the future of the nations of the world and to overcome all ideologies as well as western and eastern governments of the time in all political, social and cultural spheres. This article seeks to cast light on the distinguishing features of the systematic government established by the Prophet by means of describing the concepts and analyzing the subject in question. This research work is a move toward extracting the holy Prophet’s policies from the available sources. His great achievement and the secret of his triumph over the culture of ignorance was in fact the systematic government he established. During his presence in Mecca for thirteen years, the holy Prophet’s major concern was to take care of the cultural affairs and to train individuals qualified for conducting the newly established society. However, his ten-year residence in Medina which led to the establishment of a system of government based on guardianship (wilÁyat), his politico-social activities were directed to society-making as he held a holistic view to all aspects of society. According to the management experts, management as a scientific discipline is of some constituents such as equilibrium, progressivism, innovation, systematism, order, and efficiency, all of which can be found in the lifestyle of the Prophet Muhammad. This research seeks to cast light on certain distinguishing features of the prophetic management which can serve as models for us to follow.