Historical identity and anthropology of Islamic Revolution

Neglected factor for explaining of Islamic Revolution
Abstract
In this paper it has been attempted, including review on analysis and explanations which during the past two decades about the Islamic Revolution in Iran has been done, its shortcoming is being specified. In a huge division, the revolution's explanations are being divided in two ways: first those explanations which considered the act of actors logical as well as those which have analyzed the revolution in the framework of non-logical behaviors of researchers so, From author's point of view, the generalization of the humanist anthropology of the West and extending its historical fate to the community of Iran, and lack of serious attention to the issues of thinking identity and history of this community, have been introduced as the main problem of the these explanations. Then by describing the main elements of Islamic -Iranian identity at the beginning of Islamic revolution, efforts have been made to analyze the Islamic revolution occurrence based on these components so, finally, a theoretical model is proposed to explain the Revolution. The occurrence of religious revolution in the last decades of the twentieth century, in the territory of the government which had been named by the most known security agencies as well as the analysts of socio- political issues of the area as "Island of stability", put main challenges on the way of social science theorists and scholars, and now that it is two decades we have taken away from this great event, we are faced with a multitude of causes and reasons that each one have tried to explain the strange and unforeseen analysis of this great event. Regardless of analyzes, reports and unscientific, detailed-centered and sometimes bloody tears written memories written by journalists, reporters, men of the Shah and his Royal family and despite of involving some tips, historical and first class considerations which can be implemented in the scientific analysis, but the generalizability of these works is not trustable so, we can classify the sets of analysis and rather credited explanations about the revolution in some categories. But the essence of the most common explanation which in the view of the author is also regarded as the origin of their shortcomings is that all of these explanations are implacably based on anthropology, ontology and relatively unique historical experience and without reflection on the assumptions of these anthropology and its efficacy in compliance with Iran's society the analyzes have been made. The supposed man in these explanations, is the wise one (Rational Agent) who, measures the tools based on their only means of profitability and regardless of any other measure of value and concern and whatever which contributes to him in achievement of the goal is favorable to him and any behavior that, in the framework of logic, not to be profitable, is considered as irrational behavior. For this man, the goal is either providing pleasure and material interests in the time zone or acquiring a happiness life and prosperity in the realm of life so, the targeted logical man in his overall life has only a way beyond himself, in the way of development, which has been introduced under modernization. Based on this, the men in their personal developments, follow the happiness of this life by logical activities and the sets of these activities in a process named modernism, is regarded as liberal thinking principals and democratic strategies. Most of the researchers and theorists who tried to analyze and explain on the revolution, without necessarily elaborating on it, they have hypothesized passing the way of modernization and logical behavior targeted to the goal orderly. In this framework, which some analysts have based their analysis on people and actors and search this actor as example of every person or in line with collective and social classes and typically Iranian action in the events of Islamic Revolution have been one of the categories below. They have considered the actions, either logical and because of that the interest of getting benefits and imagining achievements of privileges and, by their own share, they have attempted to interpret these goals and expectations in the conducts of the actions. The theorist who could have not interpret such profitability in the behaviors of actors, inevitably have accounted the origin of action illogical nevertheless, tried to analyze the occurrence of the revolution under the shadow of illogical actions such as traditional or emotional action.
Cases of analysis based on logical action:
For example those who have wanted to analyze the revolution occurrence based on the rule of the marketers, have attempted to show that which of the policies of Shah's Regime have endangered their benefits so that their disagreements being logically justified, for instance, they have said the dependencies of Shah's Regime to the US and West economy, weakened Iran's traditional business to the benefits of multi-national companies an Kimirado's bourgeois and those marketers who had generally relied on traditional system, severely suffered . Another analyst, reasons the marketer's disagreement with regime to the clashes which the room of followers made due to the rate of inflation with marketers on the other hand, in justifying the reasons of clergymen's disagreement with Pahlavi's Regime, also sticking to this kind of threatening of the benefits is being considered. For example, the attempts of Pahlavi's to establish courts of justice and shorten the hands of clergymen of religious courts , setting up new schools and limitation of the circle of traditional schools that were founded by clergymen , has been mentioned as the reasons of the clergymen's dissatisfaction. The anti- religion policies of the king's regime and prohibition of mourning ceremonies in terms of threat to the interests of the clergymen which, already participation in these events had prohibited, have been considered so, forming religious army by Shah and sending theology graduate students to the countryside to teach religion and playing the role of Imams of mosques by these graduates, have been considered as a movement for threatening the realm and benefits of clergymen and ultimately, blamed the disagreement of clergymen to the religion corps. Establishment of Marriage official registration form as well as the official documents and property registration was considered offensive to the clergymen's field of functions and areas of interest. In general, these analyzes have attempted to show that the clergymen's disagreement against Pahlavi's regime and modernization policies, have been a type of natural and rational response to defend the interests and privileges which have been threatened therefore, the relationship between the clergymen and merchants and their mutual interaction in the struggle against the Shah's regime consisting of these types of justifications, too however, regarding the reasons and motives of the opposition of intellectuals , academics and even available technocrats in the official system of Shah, these analyzes are presented so the leveraging of the court and dependent elements in official tenders and auctions and interventions that lead them to overcome relationships instead of disciplines has been causing promotion in employment system, was disrupting bureaucracy and bureaucratic apparatus to the normal function and those who were searching their benefits in this normal function undergone loses and joining the opposition. Regarding deprived classes of the city and marginalized living in the rural areas has been offered based on these analyses. It has been said that after the land reform movement, traditional management of villages' masters was removed without replacement of a modern management one. The villagers, due to the considerable growth of their population, failed to exploit small pieces of land that, often, its water supply system has been disrupted because of that, they joined the line of industrial units and ,they also due to the inability to provide relatively expensive housing ,settled in the slums and the urban slums in the margins of the cities. The influx of newcomers either increased living costs for deprived urban or with the increase in labor supply, slowed the wages increase as result, the sets of these factors stepped up levels of poverty, deprivation and marginalization of the cities . So, it was in these circumstances that the consequences of consumerism and outcomes of imported pseudo-modernism exhibited the boards of luxurious cars, aristocratic houses, commodities and foreign garment used by the upper classes so, the examples of inequalities and class differences showed in the worst phases of it and activated its bombing social dissatisfactions. In general, all of these analysis planning to showed that the contributors, classes and groups, to the Revolution have suffered and offended by the policies of Shah's Regime and their benefits were endangered so, hoping to get rid of these injuries ,they have continued to defend the idea of revolution. Therefore, a group of theorists who did not find the realities absolutely in compliance with this idea, have tried, by proposing theory of expectation rising or theory of deprivation relative, to interpret even the relatively improving economical statues of some groups as a factor for getting the situation of understanding the deprivations and feeling of shortcomings in comparison with high class people. Anyway, the shared leaven of this analysis is dissatisfaction with their social and economic situation and viewing better prospects of their position in the revolution as a resulted system and it is this feeling that analyzes cooperation in the process of the revolution as rational action.
Analyzes based on irrational action
Some other scholars who have failed to demonstrate the trace of the rational pursuit of the action of participants' interests in the process of revolution ,have tried to explain the Islamic revolution by the factors that can be introducer of emotional action or traditional one. Some others have essentially described Islamic Revolution as reaction of a deeply traditional society towards excessive speed of Shah's modernization process so, according to them, the King, regardless of the social and cultural potential of a community which had deeply accustomed to irrational traditions and religious beliefs, ambitiously, with tremendous speed he modernized the society and the acceleration of this movement which was not accompanied with awareness and adequate cultural justification , provoked the reaction of the conventional forces and supporters of previous order so, the masses of the people without rationally thinking about modernization achievement or rationally pursuing their interests , defended the traditions to which they have accustomed . In these analyzes, although we must account moving leaders as those who defending the old order to be a guarantee of defending them thus in this order, their traditionalism, with rational self-interest does not contradict rational utilitarianism but, the action of the mass, is either traditional action that has been caused by their attachment to traditions or emotional action which due to emotional stimulation and their feelings have been evoked. Some experts also, by relying on the theory of normative beliefs, Anomie of Dorkim, and conditions that due to them the masses are susceptible to feeling of reaction to leaders' messages and tried to justify the Islamic revolution. In this method of analysis which is often accompanied with the thought of Max Weber's concept of charisma leadership have attempted to explain Islamic revolution events as a sensing action under the leadership of the ,charismatic figure , Hazrat Imam Khomeini. The basic assumption of these analyses is the absence or weakness of civil institutions and inefficiency of rational and bureaucratic relationship in the social order of Shah and therefore, the required changes and modifications could not be achieved through a virtual and rational bureaucratic and Islamic Revolution is the outcome of this situation so, the revolution, is interpreted essentially away from the community's reaction as well as the outside rational surface. Given the above considerations, it can be seen that both of the foregoing analysis, either the one which explains the revolution by relying on rational pursuit of self-interest and social groups or those who interpret it based on irrational action so, they have shared comment in both category and that is from on side, the specific definition of rationality or rational action and particularity of development and growth leading to the western modernism and on the other side is the only rational end of humanity. Therefore, whether, for Participants in this rational movement, to be imagined attracting the interest and the advantages of pursuing their mission and the researcher realizes his goal in discovering them or if evidence of such a rational relationship was not compatible then, revolution as an irrational action will be suggested and for its occurrence the relevant factors is detected. According to the writer the root of many of the deficiencies and shortcomings of the statements of Islamic Revolution returns to this point that whether knowingly or unwittingly the West humanistic anthropology, its historical stories and strategies and solutions that view has been necessitating , unlawfully has been generalized to the society , culture of Iran ,individuals and Iranian Muslim and the great event of the Islamic Revolution before to be realized in the light of the grounds and identity of thought - its historical Intellectual- historical Identity, has been generalized in conformity with the scheme of man and west society. With regard to the above point, in this part will be tried to explain a part of the components and elements of Iranian- Islamic Identity which because of the historical context of Iran, has caused differences and characteristics which based on it true understanding of the revolution will be possible.
The Iranian – Islamic identity of the Revolution
1- Religion-oriented Liberalism
Unlike the experience of many Western and Islamic countries in Iran of after the Islam, except eras when have been governing under the dominance of Caliphate of Abbasid and Umavi , Government and the monarchy, have not been directly religious- oriented and, but kings and rulers regardless of claiming to be religious-oriented themselves have tried to, under the support of religious scholars, prove their Islam secretly and thereby provide their legitimacy. Thus, people did not take into account the oppression, violence and tyranny of the kings, sultans and their government agents by religion and religious scholars but, often religious scholars took the form of shelter for people and often their influence and mediation, has been effective in reducing the sufferings of people. Even in the periods that they had more relation with government's court and thereby they had more contribution in legitimizing them so, this connection, not only has not sharpened the sword of violence, but typically fell effective in providing better behavior of government with people. In the general beliefs of Iranian Shia, not only royal dynasties were not accounted as religious states but also typically, they were treated as oppressing governments and even tolerating them was possible in the shelter of dogma of "dissimulation" otherwise, conflicting with them based on religious duty, made them inevitable
Total disbelief in the legitimacy of existing governments with another origin of believing in the resurrection of the promised Mahdi (Jl respite Allah al-Sharif), which is considered as saver of all people and remover of injustices and collectively, has caused that the people of Iran not only do not have bitter taste of injustice but also, to be awaiting all their wishes and ambitions based on the fair governance of Imam Mahdi, which the most obvious feature of it, is justice spread and providing equity and fair. Therefore, it is by this traditional reflection and historical background that when, after the latest decades of Qajar government , freedom and legalism that in legitimizing government were important was suggested so, local understanding and national implications of these words with their influence of the concept of the West, which was the origin of these concepts are not the same. In the west, based on its historical background and experience, freedom was meant , in the first step ,was getting ride of the tyranny of pope and the church and because these rules was connected to religious justifications , freedom and liberalism in its context was rejecting religion and was managing the church but, in Iran except some so-called intellectuals which their cultural criterion was West , what they called freedom was getting ride of the absolute dictators which the will and his command in the fabric of intrigues and conspiracies of influential factors in the court from of the women of harem to complex high princes and the forces of strange embassy were captured. This liberty, by bounding the king to law requirements and other constitutional monarchy ,in other word, what called freedom, was fighting with monarchy and absolute imperialism and under any condition its widespread implication in the west , what is known as freedom of religion and the divine commandments and its celestial duties, was not the main goal . May be one can claim that it was In the light of such strong anti-authoritarian nature that an influential religious figure, Sheikh Fazlollah Noori, due to any reason was accused of defensing of tyranny and compliance with autocratic king and at least his execution was not met with opposition of religious scholars and the public therefore, This anti-authoritarian essence of religion which was incompatible with honesty, integrity, ws a true commentator on religion, and also the most prominent symbol of meaning which was meant from the word freedom in our society so, this concept which was common since Constitutional Movement , during later decades and up to the end of the king's regime and years od 50 decade was continued therefore, by this differentiation that from 40 decade on which , in respect to pervious experiences that in the framework of aristocratic system had proven lack of achievement of freedoms, Hazrat Imam defined freedom in the complet absence of this system and people by following him , pursued the ideal "freedom" and freedom of domination of the Shah's reign by the overthrowing this system. Then, by this order "the religion-oriented liberalism" is one of the grounds, ideological and historical factors of Islamic Revolution which despite commonalities it has with liberal movements in the West, is fundamentally different from them
2-Compatibility of science and religion:
In the culture of Islamic- Iranian the religion and clergy, have been generally responsible for the science in its broadest sense and known religious science, in most cases, have also been the flag carrier natural science, too and except some limited decades which wisdom and revelation in the were realized inconsistent with each other interpreted dominant understanding adaptability and absence of conflict. Unfortunately, at the beginning of Qajar period, situation arose that by a group of modernists who had perceived the conflict of religion and science was transferred Iran and long last these thoughts on the summits of scientific meetings and religious discussions influenced and its consequences still exist. The appearance and spread of these thoughts influenced by two factor ; first some of West –visitors and educators of modern science who were affected by western thoughts entered new conflict in to Iran and from other side , most of religious science and supporters of religious culture by observing these so-called intellectuals and traces which was seen in Imitation of the disbelievers related this job to the essence of new science, they considered surveillance of the religion in rejecting that science. Fortunately since decade 1320 onward the movement of reforming this trend began and it was improved in a way that in decade 1350 there was no conflict between science and religion in view of many population of clergymen, intellectual, revolutionaries and mass of people and in this case in the advent of Islamic Revolution the public view, in the contrary to Western community experience, believed in compatibility and equity of religion and science.
3-Lack of believe in requirement of secularism:
Regarding the above two categories which did not consider liberalism and scientism in conflict with believing in religion, the idea of promotion and partiality from development and reforming social occasions has not been necessarily conditioned to denying religion and the believer could pursue the promoting wishes and seeking development by keeping religious beliefs in the framework of religion rules which by thoughtfulness of clergymen had found tremendous capacity. This situation, especially out of the opportunity in which Hazrat Imam's prospect of Islam based on association of religion and politics due to different reasons fell acceptable and the attempts of the religious elites regarding development of ideological understanding from religious teachings theorized this association and by the idea of Islamic government and charismatic figure, Hazrat Imam, fell compatible so, found a complete prepared social situation and being publically accepted as a dominant ideology . In understanding the reasons of this acceptability including pointing to distinctions beyond Islam's teachings, Christianity and the history of the advent of Islam which was appeared through Islam's reinterpretation, unsuccessful secular ideologies and Western-based strategies was also influential. Because the community of Iran ,during some decades, watching that reformers claiming promotion and development in cooperating with Pahlavi kings had gifted cases of quasi-modernization and dependency as the most violent gift of tyranny. Finally, what pointed to above, on the contrary to the West world experience, it was specific situation of Iran, specially at the two latest decades of the king's governance which separated the path of Iran's community development from classical model of rebuilding and religious believing and teachings instead of being regarded as an obstacle to real development, have been recognized as moving force and guidance of development. In this order secular ideas, not only were not regarded as developer of Iran's community but also, were recognized as imperial cases in connecting Iran's community and strategy of religion-based development introduced favorable goals of Iran's community
4- Finding identity or policy of releasing inferiority
The nation of Iran by its old history as well as its honoring cities, due to different reasons, from the beginning of Qajar governance especially in Iran's battles with Russia , undergone heavy failures and following it holding shameful treaties that were quite debilitating. The interference of Russian forces and English in the government affairs which Qatjar's disqualified kings had provided the opportunity was intensifying this feeling of inferiority. Unlike previous eras which the forces equation between tribe systems and Iran's nomad defined the fates of Iranian dynasties Pahlavi's governance was seated by the strangers and the American coup of 28th of Mordad intensified this interference and holding treaty of capitulation exhibited more phase of the national inferiority. The collection of these events and history brings conditions which seeking identity and releasing inferiority, was changed into public agreement and the tongue and thoughts who announced this request was considerably accepted. Since during some decades, superficial modernization and renewal had been mixed with slaving the strangers, for the thoughts and identity seeking tongues, necessitated a kind of skipping these renewals. So, as far as it was concerned imperialism and modernization, west aversion and fighting it was inevitable requirement of this identity.
5- Cultural identification and fighting with cultural gap:
The community of Iran especially after fixing its Shia Islamic identity on the time of Safavi although was not economically and culturally united and there was many gaps between the classes , in terms of value – cultural system had high cohesiveness and, except for religious distinctions which existed between the Iranian religious Shiite Muslim and non-Muslim and non- Shiite, due to the hegemony of majority of Shiite Muslim, these differences did not appear in most areas and although nearly different social classes had, in terms of the economic and social status, significant differences , almost all of them had the same value system and these differences necessitated different expectations and actions within the single value system For example, from the highest ranks of the nobility and the upper and reputable merchants to the poorest rural and urban populations in the religious origin of pilgrimaging holy places and recourse to infallible Imams, all were equal. However, depending on the status of different socio - economic, some group found successful ,costly traveling to holy cities of Mecca and warming and souvenirs of their journey representing their economical capabilities and a poor group, even graced visiting the tombs of neighborhood masters , scholars and Imamzadeh and in the best situation went visiting the tomb of Imam Reza. Holding meetings and spending the cost of mourning, feeding in these ceremonies , giving breakfast in the Ramadan costs build mosques and religious site and public buildings all and all were common values which were changing the differences in economic status - individuals , groups, the contribution and participation only, not the origin. Even the quality of accommodation, food, as well as households' needs was in a way that despite severe economic distinctions, differences were less pronounced and felt. The surrounding by walls of mud and brick and relatively similar houses, inside and outside discrimination lack of communication of common people and strangers, emphasis on values and norms to prevent the spread of smell of foods that put your neighbors in to envy and desire, were strategies to keep these distinctions away. Vehicles and cattle used by high class group were typically those that deprived class at least dealt with them as their means of livelihood or because worked as servants for aristocrats had not regretted using those means. Over the last two decades of life, especially in the last two decades of Pahlavi's regime, superficial modernization, led to the emergence of new and prosperous upper classes that their difference from the masses, was not just in the domain of economy but, this time, new classes were created in addition to the economic gap with lower and middle classes, had distinctive cultural and value system and the gap and deep hole between majority of them caused separation. The class which had entertainment, parties, events, leisure activities and even the board and apparent distinct conflict with the value system of religious people and since this class either politically accounted agent or affiliate to Shah or culturally, were considered as the desirable symbol for social – cultural system of regimes so, this socio- cultural gap was regarded as political gap, too. This situation, specially in the final years of Shah's regime, when spies had been decreased and economical value distinctions had changed into cultural bareness therefore, the streets became the field of these emerging and developing nobles and they became more apparent. The normal result and expected reaction of this situation was more association and stronger hegemony, and more alarmed danger of majority of people that their identities and values was more molested and this affair had made them prone to accept and support the ideas that had been promised to defend the values and identities. Due to the same reason, we can understand the reasons of helplessness of the regime in conflict with the challenges which is facing however; the privileged minority who benefited the policies of Shah's regime, when facing waves of slogans and values appeared in movements of most of people so, he felt his position so at risk that before he can help regime, was looking for a way to transfer capital and facilities to his own cultural land , USA, and this cases was speeding the process of the regime's debacle and fall .
Rational choice in a broader sense of the material world:
We know that one of the most important conditions for a rational assessment of behavior, is considering the time period and scope of the expectations that behaviors are assessed based on it . it is With regard to the fact that rational behavior in a limited time, in the longer term picture, being evaluated unreasonable and unlike, the behavior which in terms of limited time is being evaluated unreasonable, in the logical prosperous framework seems reasonable so, simple examples showing these two situations. A young student or students that are typical of conventional and ordinary people entertain and tries to read newspapers and magazines which is interested in, and to his biologic needs have rest and sleep , have apparently logical behavior but, in the broader context of futurism, this behavior is irrational and it is wise that, for example, when it is close to examination time for a better future as far as possible he should reduce the sleep and rests and tries to stop the outside fun studies or severely limit or stop the materials and entertainment even temporarily stop them finally, he must sacrifice the current entertainments to provide comfort and a better future. Young athletes who are training very hard and bears uncomfortable exercises, and at the same time, for example, to achieve the desired weight or body, and even bears hunger and feeling physical weakness regardless of the day of the tournament his current behavior is not reasonable but, these behaviors by considering a future which put him in the battle with rivals is quite logical. This type of examples even in economical activities, where the profits and avoiding losses is its undisputed logic, is suggestive. As more example, an enterprise, is possible to sell their goods at lower prices today, and consciously greet the loss hoping through which send away competitor from the field and then in the absence of the rival gains huge profits as result, based on this logic, one can understand the difference of rational behavior of people who measure the time range and criteria for calculating profit and loss beyond the material life. This issue that the origin of belief in the supernatural and the life of after death in another world and calculating criteria of good and evil in that court and to what extend enjoys rational reasoning is not related to the domain of social science and needs to be discussed but, But social scientists can not close their eyes to this fact that humans have two cognitive systems of believing and knowledge which can be calculated as two different systems and thus have had two different behaviors that each of them is logical in the framework of its knowledge system. Lack of sufficient attention to this fact that it apparently seems obvious is the origin of most of unjust interpretations regarding Islamic Revolution of Iran. Many analysts have been unable to clearly understand the logical criterion of Muslim actors in the campaign leading up to Islamic revolution and its late resistance in the frame work of beneficiaries and rational behaviors which does not fix based on the happiness and pleasure of the world for this reason, they have attempted to search conventional benefit for behavior of many of classes and sections or regarding the classes that such interest was not detectable in their treatments, so, their behavior as sensational, emotional and irrational actions have been interpreted and then, as masses deceived by the elite and others, and by illusion of accessing privileges, have been as considered the bridge of other's victory. But the reality is that for many Muslim activists in the revolutionary activities, actions has been based on a "sense of Responsibility » and "religious duty» that either himself have inferred from the context of religious sources or in the rational imitation of none-specialists framework from specialists, have received their duty from leaders who believed in honesty, religion and their understanding power. It is within the framework of this meaning system that sacrifice, resistance facing problems and even abandonment of common benefits and advantages can also be reasonable for the problems. Such actions called in the Webern logic (Max Weber) rational action value-oriented rationality, is an action that individual regardless of individual languages and reasons such as duty, honor, beauty-seeking or religious call is subject to the practicality of a belief In other words, in the focus of an action to the values of "commands" or "requests" is suggested that the person feels to do them necessarily. For the Muslims who involved in the revolutionary struggles, these "command" or "duties" that they felt to do them necessarily was emanated from a "Book and traditional" that in their belief had received from the source of inspiration and a pious scholars such as Imam Khomeini was its commentator and interpreter. The depth of this meaning, in the words of Imam Khomeini who says "We are obligated to duty not the result " , here is concealed and from here, deep and clear boundaries of this logic, by rational goal-oriented action, where the main emphasis of actor is to reach clear conclusion, is clarified therefore, it is in this sense that the actors not only measure their current world income and loss as criteria but also, the historic and long-term consequences as their calculations show is not certain . However, in their believe, the final outcome of the action to the task, the desired result is the goal, but not necessarily such good and the utility is supposed to be determined in the person's measure. Understanding the behavior of the dominant actors in the field of activities leading to the Islamic revolution, is subject to understanding and analyzing the logic of actions in terms of its logic therefore, it is from this corner that analyzing the relation of clergy and market and the performance of any of these two class, is not limited to simplifications and inferiorities of based on theory of benefit exchange.
Socio-political interaction with west and lack of reality accords with Islamic goals:
Unlike previous cases when we remind of independent Iranian identity - and we emphasized on the necessity of extending the components of history and culture of the West, Here, we talk with those who by lack of respect to relational interaction that Society and Islamic Culture of Iran have had with Western World for late 100 hundred years ago, we try analyzing events and conditions. The reality is that the ideas, thoughts, and value - cultural system of the West through various channels and ways have been in interaction with the community of Iran and should never consider lack of all-West oriented currents as lack of the influence and penetration of that ideas and we suppose that, only by the internal native and currents of thought, can achieve true understanding of current status. Ideas and ideals such as freedom, justice, the right of the people in determining their own destiny, and the dignity and rights of women, so far as in the process of the revolutionary struggle and after that have been suggested is not entirely extracted from our own cultural resources but are ideas that have been the result of value- cultural interaction and on the best assumption have meaning and special commission which has distinguished it from its current meaning in the West so, meanwhile reflection of modern expectations concept does not conflict with them in a modern implication from the sources of Islamic Culture. In addition to this, the character of the mentioned interaction in terms of the socio - cultural is political that from one side are that traditionalists who by their own traditional implications from religion and with least interaction by religion and on the other side, there are West – imitators who have enjoyed greatest impact of the West and more or less have forgotten their value -cultural background of their community and given their hearts to the system of that area. It is obvious that the Islamic Revolution, represents a serious presence of the forces between these two current but in the analyses we can not neglect the share relative influence of different currents of this spectrum thus, the strength and power of showing these analyses is dependent on detailed understanding of these currents and any asymmetric and misplaced emphasis on the parts of this spectrum imposes severe harms to reality of those analyses.
Final considerations and conclusions:
Now we can say that, considering the above and detailed understanding of Iranian Islamic identity at the beginning of Islamic revolution of Iran will have crucial role in achievement of reality of this revolution and even to provide a structural statements in which not too much attention is paid to intentions and interests of actors so, considering history and specific identity of this community which have specially made changes is inevitable. The above statement should not be considered as defending the views which ultimately denies the explaining of the revolutions and believe that revolution is a single phenomenon which does not have public rule So, without to be predictable after happening you can describe it. This means that the Islamic revolution, in the framework of the revolution's general laws have the ability to formulate and the scientific sub-related explorations but, the present elements in its composition must be recognized and we can not generalize the known elements to them. Base on this comparison, the known elements in this revolution are not generalizable to other communities and Islamic countries unless, the presence and similarity of these elements observed in them. Considering mentioned considerations, if we want to show the most outstanding events and the process of changes which caused revolution in the latest decade of Pahlavi Regime's life, we can show the diagram of … page . This diagram representing two dynasties of events which has been shown in parallel in two column so, in one direction is general socio-cultural changes which happen in community and causes the ideologies of revolution and by resorting to a type of cultural vaccination destroys movements. On the other side, the situation of dominant regime and its supporters has been drawn that the way of their establishing and the formation ,its goals and actions creates top cultural objectives and taking legitimizing and when facing social challenges lack supporting social class so, related currents prefers scape, to remaining and following it the Regime either leaves its international support or its repression apparatus becomes inefficient and thus the intersection of these two currents on, marked the victory of the Islamic Revolution on 22th of Bahman in 1357 . The description of detailed mentioned process is as follow
A: General changes in the socio - cultural in the public context of community
The experience of the constitutional and historical context of Iran in that period, in the context of society, had created tripod political culture consisted of freedom, religion-oriented, and national identity seeking that in their theoretical teachings of Muslim revivers after Saied Jamal then, expected a type of religion- oriented development. But this doctrine in challenge and compete with teachings of so-called west-imitator intellectuals and secular movements, ideologies such as liberalism, socialism and nationalism did not succeeded so far as up to some decades the inner performance and historical conditions happened in a way that inefficiency and failure of those ideologies were exposed and the communities' trust to them was taken . It was in this situation that since 1340 then, the ideology of the Islamic revolution which the most prominent aspects of which was the three elements of freedom and fighting with tyranny, favoring justice and anti-economic disparities and seeking development which had been gained in the light of enjoying culture of the self and backing to imported ideologies, was clearly suggested but, along with required conditions for generalizing of ideological distance, Hazrat Imam's movement among authority of Shiite, was proposing the ideology of revolution in a tangible committee and yet reliable for the masses of people that not only represented their teachings compatible with religious beliefs But also, through a reinterpretation of those beliefs, made them obliged to act in accordance with teachings of those beliefs however, this process that crossed its path of perfection since the 40s up to 1356 provided such acceptable opportunity for Islamic Revolution leader that made surrendering to the revolutionary coalition between 57-56 for the followers of other ideologies and attitudes inevitable and so, the ruling regime was faced a major challenge, but one of the most prominent aspects of ideology of the revolution, the culture of Ashura- based martyrdom, made the Regime inefficient in this step and then its debacle became unavoidable. Developments related to the position of the regime and its
B: Developments related to the position of the regime and its supporting groups:
Pahlavi regime from its foundation by the military head of Sepah and during different years since the events such as 20th of Shahrivar, Mordad 32th and capitulation in years of 43, as a puppet regime in the best imagination represented as regime's alien of values and foreign culture suggested and introduced a culture that modern intellectuals were its alien and supportive. This regime in its life, exhibited a full record of the anti-religion performance and superficial modernization and conflicting of the public beliefs combined with political authoritarianism and imposing general violence regarding critics and revelators so that from 50th decade on , in line with spreading the revolution's ideologies, their legalization have taken. But, regime for decades of actions could not create a solid social base that traditional relations and social classes that were its traditional supporter also gradually, underwent changes that regime no longer could rely on them and eventually cortex of sponsors and beneficiaries of regime's advantages , limited to the capitalists and aristocrats who lacked national and cultural bond and when regime faced revolutionary challenges rather than to think of supporting regime followed the strategy of scape and transferring their capital to the West which intensified their fall therefore, it was in this condition that pervasive ideology of revolution in the body of repressive forces of regime penetrated and made them skeptical regarding expectations and duties of regime so, in this situation that forming revolutionary alliance showed its exhibition in the best way in the millionaire demonstrations, to the world and the American diplomacy as the main supporter of the regime deactivated in a way that the regime, despite supporting benefits that regime enjoyed up to the last few months before the revolution's victory , the regime had suffered delusions , doubt and uncertainty about continuity of foreigners' support ad result, for a regime that had fixed its foundations on those supports This suspect was extremely fragile. It was then this situation that either regime in repressing actions lost its power or the king had failed to manage the situations so, this processes helped revolution to successfully moves forward. Here it was that outstanding courage and bravery, his full popularity and cleverly tactics of Hazrat Imam guided rapid wave of incidents to the shore of victory in Bahman of 57