ISLAMIC REVOLUTION STUDIES
Year:2013 | Volume:10 | Issue:34|Papers Count:12

The process of decision making about geopolitical interactions either has a public source and receives its legitimacy and legality from people and public arena or decisions are made and strategies are chosen by official institutions and political elites beyond the volition of public arena. Based on this fact, the current article tries to answer this question that what is the source of legitimacy of Iran's geopolitical interactions while it explains legal aspects of these interactions. Findings of this article indicate that geopolitical strategies of Islamic republic of Iran are based on laws ratified by parliament members of Iran's parliament and other lawmaking institutions. Therefore, these laws have public legitimacy. Thus Iran's geopolitical interactions have public legitimacy.

Current article tries to answer this question that how we can preserve national identity in the face of alien identities in globalization atmosphere. It proposes this hypothesis that each identity is composed of two material and spiritual structures and if spiritual structures of national identity are preserved then material structures can be recreated in globalization atmosphere.Having separated material and spiritual structures of Islamic-Iranian identity and explaining their components, based on principles of constructivism, this article believes that not only Iranian national identity can be preserved from the threats of alien identities in globalization but it can also be hoped to expand the theory of cultural regionalism through the shining Islamic Iranian identity based on spiritual structures and recreation of material structure of identity and culture.

One of the main factors leading to the collapse of USSR is soft and non-military aspect. Unlike western and US attitude toward USSR's disintegration that attributes this event to themselves and their measures especially soft and media war, Islamic revolution of Iran has been ignored while it is the most basic phenomenon that has deeply influenced disintegration of USSR.Two key factors should be studied in soft disintegration of USSR: 1-waves of Islamic revolution of Iran that mostly covers Muslim community of USSR 2-measures of west during cold war especially US that covered especially non-Muslim community of USSR. This article is based on this hypothesis that waves of Islamic revolution of Iran and western soft/cold war are among the fundamental factors of USSR's soft disintegration.

With the introduction of modernism to Iran secularism also entered under the guise of intellectualism. From the very beginning secularism has faced important problems in concept and intellectual models. Since secularism has confronted social and political teachings of Islam on one hand and has faced practicality problems in the world on the other hand, it has gained importance. Regarding globalization and information age it should be noted that secularism has undergone transformations in its structure, concept and form. These transformations in large scale intellectual level, indexes and functions caused secularism to experience verbal overlap with other concepts such as secularization. Meanwhile intellectualists brought up different models of secularism in their discourses including polygonal, maximalist and minimalist, post-secularism and subjective and objective. In other words relations between secularism and Islam have been discussed in terms of conflict-oriented, interactive model, converging and Islamic secularism.

From the beginning of twentieth century Islamic intellectual movements called Islamic Awakening Movement were formed in the world of Islam. They were aimed at fighting colonization of Islamic countries by west and help Muslims return to forgotten Islamic laws and regulations. Their primary objective was to regenerate and revive political Islam in twentieth century. Islamic awakening process and Islamism has led to formation of different patterns of Islamism in different parts of the world of Islam. This article tries to geopolitically explain these patterns according to constructivism. It tries to answer this primary question which pattern has geopolitical principles and framework more compatible with standard Islam to recreate the identity of the world of Islam and preserve its interests. The method applied here is descriptive analysis.

Political and security importance of colorful revolutions has led this article to study the possibility of a colorful revolution in Iran. This article tries to answer this question whether a colorful revolution may occur within the political and social structure of Islamic republic of Iran. This article initially tries to explain how colorful revolutions happened in Georgia, Ukraine and Kirghizistan then analyzes success factors of these revolutions. Having analyzed political and social structure of Iran, this article concludes that a colorful revolution is impossible in Iran.

This article has analyzed principle no.8 of the Constitution from three aspects: 1-verbal analysis 2-conceptual analysis 3-ways to execute this principle. In first section a precise definition of "call to good", "good and evil" (both in law and in jurisprudence) and "government" have been presented. In second section to have a better understanding of principle no.8, issues such as the relation between "enjoining good" and supervision, fields of enjoining good and forbidding the evil, public supervision as an obligation, generality of who enjoin good and forbid the evil, generality of whom are called to good and are forbidden from the evil, generality of instances of commanding and forbidding and tools of public supervision over the government have been discussed. Third section takes a brief look at contents of this principle and suggests that parliament should ratify the establishment of a coordinating organization as a necessary step to execute principle no.8; an organization which is in charge of policymaking, planning and supervising accurate execution of enjoining good and forbidding the evil in society.

Turkey is one of the Muslim countries that has paid special attention (either confrontation or cooperation) to Islamic revolution in Iran. From the advent of Islamic revolution till now, Turkey has taken different stances that have determined the type of its interaction with Iran. The author intends to analyze Turkey's behavior toward Iran influenced by the revolution during different time intervals. Therefore the primary question is that from the viewpoint of constructivism what were the roots of Turkey's behavior toward Iran? The hypothesis of this article is that from the viewpoint of constructivism it seems that since the beginning of Islamic revolution Turkey's behavior toward Iran has been deeply rooted in Turkey's and Iran's semantic structure of political system, regional and global anarchic order and interests emanated from these factors.

Globalization of culture as an aspect of globalization exerts more influence than other aspects on the analysis of general or cultural diplomacy of Iran's foreign policy. Globalization of culture paves the ground for the expansion of communications and modern technologies and to transform the government from the sole player of foreign policy into the main player. In other words, with the expansion of general diplomacy as a tool of soft power it will become a priority in Islamic republic of Iran's foreign policy to reinforce unity among neighboring and Muslim countries.This article tries to study the impacts of globalization of culture on Iran's foreign policy from the viewpoint of general diplomacy.

Applying Norman Fairclough's method, this article studies Imam Khomeini's discourse of exportation of Islamic revolution and tries to answer this question that with what presumptions and implications has discourse of exportation of Islamic revolution has entered public opinion and has attracted people? This article proves that interactive relation between text and context and emphasis on Islamic ideology has made Imam Khomeini's idea about the exportation of Islamic revolution a prominent and hegemonic vision. This in turn clarifies the meaning of this discourse and comprehension of the complex relation of power and ideology in his speeches. It also indicates that Imam Khomeini's discourse of exportation of Islamic revolution has been formed in line with recreation of structure of revolutionary power and continuation of its legitimacy.