هویت ایرانی

According to the prevailing perspective in modern social sciences, national Belongings are a phenomenon associated with the modern era, and extending them to pre-modern periods is an instance of historical anachronism. This article, by critiquing the aforementioned view, seeks to substantiate the hypothesis that, despite significant ruptures, widespread social diversity and fragmentation, and the presence of divergent forces in pre-modern Iran, there has always been a strong awareness of the name, geographical area, historical memory and Iranian culture. This attachment to Iranian identity can be named "patriotism" in distinction from modern "nationalism." However, the main focus of the article is to address another question: What forces were responsible for producing and maintaining this awareness and shaping unity and convergence beyond diversities in pre-modern Iran? The article’s findings demonstrate that a constellation of socio-political forces—including the government and courts, literati (Ahl-e-Ghalam), Sufis, clergies (Ulama), merchants, and their associated networks—while creating and preserving elements of Iranian identity, were also agents of creating connector threads among various regions around shared Belongings. Although the five groups were among the notables and the middle urban strata, their influence was also seen among the ordinary people of cities, villages, and tribes through the presence of poets, storytellers (Naqqālan), and school (maktab) teachers. The survival and continuity of Iranian identity, as well as territorial and social convergence, were both the result of purposeful actions and the unintended result of these groups’ activities.

The Iranian New Left, which emerged in the 1990s, has been influenced by the works of Frankfurt School thinkers and other Western neo-Marxist thinking. One of the most prominent challenges for the New Left in studying Iranian history and culture has been the issue of Iranian identity. This article critically analyzes the Iranian New Left discourse on Iranian identity using Fairclough's critical discourse analysis method. The analysis reveals that by ignoring the context of Iranian history and culture, the New Left portrays elements of Iranian identity in a translational and imitative way, often using labels such as fascism, chauvinism, and racism to promote their ideology at the global level from the Western New Left and at the national level, to recruit hostile forces toward Iranian identity. However, the infinite set of contradictions and theoretical conflicts has made the entire discourse face a crisis, making it ineffective in the social context.

Nationalism is a modern concept arising from the identity transformations of the Western world. This new layer of identity gradually dominated the identity of the colonized countries, on the one hand, along with the development of the colonialism of the western countries and, on the other hand, with the development of western knowledge. Weak political systems and imitative pseudo-intellectuals were also very effective in accepting this new identity in an imitative and imposed pattern. However, with the passage of time and Iranian society's encounter with this new layer of identity, we have seen the active engagement and hosting of Iranian identity foundations towards nationalism, and during this development and evolution, nationalism was redefined in the local frameworks of Iranians. This redefinition started from the beginning of the 13th century and continued until after the Islamic Revolution in Iran. The current research, based on its independent theoretical framework, believes that Iranian identity has three layers of Iranianness, Islamism, and revolutionism. These layers have gradually been balanced and were able to build local nationalism. This research shows martyr Soleimani as an example of this identity balance, who was both Iranian and Muslim and also revolutionary. For this purpose, this qualitative research based on a historical study approach has investigated and studied the identity development and evolution during the last century.

The invasion of Muslim Arabs is one of the most influential identity events in the history of Iran, especially in the discussion of language; But there is a difference of opinion about how and how much, and to what extent this change is on Iranians, which has led to various research topics and various narratives of this historical period. In this study, while examining the essentialist and constructivist narratives about the effects of language on historical developments, we examine the various functions of language from the beginning of the Abbasid rule to the beginning of the fifth century with the help of Michel Foucault's method of historical genealogy.The finding of this study of language in this period is that, given the acceptance of the argument about language that, while language plays an important role in shaping the collective life of ethnic groups and nationalist beliefs, it is nevertheless inappropriate to consider language as the collective spirit of a nation. Although language is the builder of mentality, it should by no means be considered an unwritten whiteboard. Rather, language has different functions throughout history and it must be examined in its time frame.

"Iran, a Short-Term Society" is an interpretation given by Homayoun Katozian in his works, which in his own words indicates the old ageof society. This interpretation refers to a historical rupture rather than coherence. This view can be explained in a specific logic and framework which begins with "Iranian tyranny" and goes on to discuss the "contradiction between state and nation" and the "short-lived society" or "old society." Explaining the short-term view of Iranian society, Katozian addresses three categories: the problem of legitimacy and succession, the invalidity of life and property, and the problem of accumulation and development; His view on the centrality of politics implies other dimensions and the whole of society.This article seeks to critically evaluate the perspective of the short-term society from the perspective of "Iranian identity", which emphasizes historical continuity; Components such as Iranian-Islamic ideas, geographical land and Iranian political system, Persian language and literature, tradition, custom, religion and culture, etc are prominent as long-term and long-standing Iranian heritage that are reflected in the theory of Iranian identity. The problem is where that the common circle of cooperation between politics and the people in normal times (authoritarian) and critical (chaos). this article, critically evaluates the short-term and pervasive view of Iranian society, history, and politics.

The development of globalization and its widespread expansion throughout the world has influenced Iranian society and politics reinforcing various international as well as national crises. In such a situation. We require a new theory addressing this issue and establishing a satisfactory solution to these emerging problems. On the other hand, the lack of a consensual account of the nation-state in Iran led to various challenges in our society and political situation. In the absence of a comprehensive theory of national identity, other elements have sometimes overshadowed the key concept of the nation-state, for instance, traditional and pre-modern understanding of Iranian nationality and citizenship. On the other hand, some Western political ideologies and theories that emphasize elements such as ethnicity, language, race, and the like, or the ideologies of “identity politics,” has caused in the minds and language of some Iranian elites and Political activists concepts and concerns that would lead to the weakening of integration based on the nation-state. This article aims to critically engage with these accounts by defending the national identity in Iran and offering a conception of the nation based on new theories in political philosophy based on social imagination, which emphasizes the importance of the nation-state as the construction of a collective imagination or social imaginary.

Identity is the esteem and credibility of a nation. Identity, formed from a set of Material and spiritual Belongings, and it plays a constructive role in social, economic, religious, national, and. different currents. National identity in the Islamic Republic is created from the element of Iranian and Islamic identity to preserve national interests, independence, freedom, social justice, power, and national security. The purpose of this study is to evaluate the components of Iranian-Islamic identity in the Intellectual system of the Supreme Leader in defending National beliefs and values against cultural aggression. In the present study, the method document analysis (content analysis) have used, which is a qualitative research method. The statistical population of the study all the statements of the Supreme Leader around Iranian identity and Islamic identity since, His Holiness's rule over the Islamic society. The results showed that in the statements of the Supreme Leader, the strategic index of Iranian identity with a frequency of 988 (57.9%), the aim index of Persian language and literature with 419 (42.4%) had the highest, and the cultural heritage with 99 (10%) the lowest frequency. The strategic index of Islamic identity with a Frequency of 719 (42.1%), the aim index of behavioral identity with 252 (35%) had the highest, and the belief identity with 91 (12.7) the lowest frequency.

Among myriads of factors in shaping Iranian identity, they regarded geography as an influential element in differentiating Iranians from other regions of the world. The Sassanid Politico-religious regime focused on geography and geographical identity and used it to their benefits since they had realized its role in uniting people and establishing the political system. In this regard, the name of "Iran" gained a conceptual and regional status and was reflected in the texts of the period. The Sassanid named their colonized regions "Iranshahr" and almost successfully tried to spread and confirm the concept in the society as well. In line with accomplishing such goal, they paid much attention to border affairs too. The increasing importance of the margrave position is a direct result of the same perspective. This article examines the geographical identity of the Sassanid era.

Therefore, Iranian identity is one of the most important and prominent issues in society and has the greatest importance and necessity in terms of national unity and cohesion. With this explanation of our article, it is necessary to identify the components of this identity and by using the technique of future research, and by emphasizing the scenario writing method, with reference to the trends affecting the Iranian identity in the last four decades (2016-17). Draw possible scenarios of Iranian identity in the next three decades (1425-1395). Data collection, library and descriptive-analytical research methods are combined with scenario writing methods. Probably Iranian identity in the next three decades (1425-1395) with the following scenarios: 1- Expanding the convergence of Iranian-Islamic identity and increasing confrontation with foreign trends 2- Extending the convergence of Iranian-Islamic identity Conditional acceptance with a critical approach to expanding foreign trends 3 - Transformation of Iranian identity due to modernism and unbalanced approach to domestic trends and expansion of foreign trends 4- Ethnic pluralism in Iranian identity due to the unfavorable situation of domestic trends and the expansion of foreign trends will face.

The present paper deals with the policies of the Achaemenid kings in the process of formation and consolidation of Iranian identity in this period and tries to answer the following questions what was the position of Iranian identity in the political, religious, and cultural programs of the Achaemenid kingdom? This research has been written with a historical, political, and sociological approach based on descriptive-analytic research method. The findings of the research indicate that Median and Persian Iranians, after overtaking of the Iranian element on the Iranian plateau, introduced and consolidated the Iranian identity in the ancient world. Darius, exploiting the opportunity of ethnic-dynastic revolts after the death of Cambyses, attempted to apply three approach of cultural identity (Aryan language), political-geographic (central core of Iranian lands) and religious (placing Ahuramazda as the god of the Aryans) to Establish solidarity between the Iranian peoples and strengthen their link with the Achaemenid empire as the Iranian kingdom. These approaches, in historical, political, geographical, religious, and cultural dimensions, gave the continuation and dynamism to Iranian's identity and brought to create the concept of Iran in the political sense of the Sassanid era.

 
Due to ethnic diversity in Iran and the growth of ethnic nationalist movements, the issue of national identity, which reinforces national solidarity and social consistency, is worth paying attention to. The present research addresses the question of how Kermanshah as the most populous city with Kurdish ethnic identity, among the Kurdish cities of Iran, has not witnessed the formation of a nationalist ethnic movement? The theoretical framework used is Anthony de Smith’s historical ethnic symbolization that believes in the elite’s role in reinterpretation and redefining national identity symbols in the form of long-term historical analysis. The method used in this research is descriptive-analytic and the library method has been used to collect information. The finding of the research indicate that elites of Kermanshah by symbolizing elements of national identity, have rebuilt national identity in Kermanshah and it is one of the reasons for not forming ethnic movements in Kermanshah.

One of the most important resources of Iranian identity is the Persian literature. In this study, the Iranian identity was examined in poems of six prominent poets of the Great Seljuk court including Adib Saber Tarmezi, AzraqiHeravi, Anvari, Amir-Ma'azi, Abdul WassaJabali and LamiehGorganiby emphasizing on three categories: 1) application of the terms Iran and Ajam; 2) mythological characters of ancient Iran; 3) Iranian celebrations by Content Analysis method. As the results showed, the term "Iran" was used sixty-seven times and "Ajam" was used ninety times in poems. Thirty-seven mythological characters of ancient Iran were mentioned in these poems. Ten important characters were mentioned 515 times in poems, which indicates the extensive use of Iranian mythology in poems of Seljuk poets. The result also showed that Nowrouz and Mehregan were widely held in the Seljuk court and Seljuk kings encouraged occasional ballades. It was also found that IranianVazirs (ministers) and Diavanids (bureaucrats) supported these poems and greatly contributed to supporting Iranian identity in Seljuks court.

Political philosophy, in spite of its importance in contemporary times, has been criticized for reasons such as abstract approach or other environmental factors. In recent decades, congregations, neo-pragmatists and postmodernists have each criticized the utopian and unrealistic approach of the past political philosophy and defending the necessity of rethinking and adopting the modern components. Based on this condition, this article wants to answer the question of "what are the coordinates of contemporary political philosophy"? The hypothesis is that political philosophy has removed its utopian character which means it has come close to the theory of "life and practice" instead of the "theory of truth". Some of the utopian features are, according to the conditional-state situation, pragmatic rotation, the practice of dialogue, and also the focus on the category of justice. The present article is in the critical normative framework and written in an analytical-descriptive manner.

The main purpose</span>of this paper is to present an analytical model of the process of constructing the meaning of national identity for Iranians. The leading assumption in this article is that collective memory forms the source of meaning for national identity, which creates the necessary coherence for continuity over time through the structure of collective narratives. Therefore, the social force that links an Iranian individual to the Iranian nation is the collective memory that shapes Iranian identity in the form of collective narratives. In order to construct a theoretical model of research, the combination of Halbwachs's theory of collective memory, Ricoeur's theory of narrative identity and Ashraf's theory of Iranian identity were used. Applying the model, in addition to understanding the social reality of the development of Iranian identity, a new interpretation of the latest empirical findings on the sense of national identity among Iranians was achieved. The results of this research showed that today in society, the meaning and common understanding of being Iranian, in other words, the Iranian identity, has a template of historical narrative. In this narration, symbols, myths and collective memories as the symbolic heritage of the identities of various ethnic groups are reconfigured in the Iranian modern national identity.

Identity is a mechanism which manifests more in from of awareness and creates a kind of integrity and alliance in a society. National identity consists of a complex of positive tendencies towards identifying and integrating elements and patterns in a country, as one political unit. The purpose of this research was to show factors of Iranian and Islamic identity factors in Ayatollah Khamenei’s ideology, to investigate the relation between these factors in his point of view and to investigate the impact of these factors on the integrity of ethnic groups, national ability and modern Islamic civilization.The Results show that the Islamic identity of the constituent components in his ideas include a belief, Islamic values, Islamic feasts and ceremonies and rituals of Islamic and Iranian identity elements include the Persian language, country, date, celebration, cover and Iranian architecture. Beyond that, these components are combined together and mix and match and he considers all these factors influential in creating integrity and unity between ethnic groups, national ability and developing a modern Islamic civilization.

Identity is one of the important concepts in the field of Social and Cultural Studies. National identity is a form of identity and sense of belonging to a larger land deals within certain limits. Today, the issue of preservation of national identity (and Iranian identity) has become one of the most important issues in the field of human sciences. Cinema is a high impact medium and a suitable tool in representation of national identity in a society. The current study seeks to identify and explore components of national identity (Iranian identity) represented by Ali Hatami in the movie “Mother”.   The movie “Mother” has been selected as a case study. Semiology analysis method was used to analyze the movie. The results of this study show that the movie “Mother” represents political, social, historical, linguistic and national identity themes and indicators through social, technical and ideological codes. Three main semiology codes styles analyzed in this movie include: mother suggests homeland, return to Iranian classical literature originality and togetherness and collective life.

Iranian society in the twentieth century is a live image of three identities namely Islamic, Persian and Modern. The purpose of this study is developing and validation of Implicit Association test (IAT) for measurement of Islamic, Iranian and Modern identities. The main question of this research is whether the developed task has a suitable reliability and validity for evaluating Islamic, Iranian and Modern identities? The research design of this study is ex-post facto and statistical population consists of all 19 to 30 year old students in Universities of Tehran. In the first step of this study for validation of IAT, 100 students of Shahid Beheshti University were selected and to the next step 80 students from Tehran Universities completed IAT, Depression, Anxiety and Stress Scale (DASS-21), and Islamic, Iranian and Modern questionnaires.  Results show high validity of IAT and high reliability of participants’ answers to this test.

With the emergence of nation-state and establishment of modern absolute state in the first Pahlavi dynasty era, a kind of semi- modernity began from the top. Mirza Malkam Khan, Akhundzade and Sayyed Jamal ad-Din Asadabadi emphasized the science as a major factor of modernity. The emphasis on Islamic identity by Sayyed Jamal ad-Din Asadabadi, the emphasis on Iranian identity and then Association of Youth Iran, Kaveh authors, Technocrats, religious intellectuals and left oriented intellectuals in the first and second Pahlavi dynasty show a kind of affinity between intellectual thoughts. Nevertheless, there is no dominant paradigm about Iranian pure thought, Western pure thought and Islamic pure thought in modern Iran. Intellectuals had similar attitudes about issues such as western political philosophy and thought; and the gap between Iran and thought of modernity. They, also, had different views about the meaning of modernity and tradition, modernity factors, the aims of modernity, the results and consequences of modernity, the distinction between the West and the modernity and the effects of modernity and tradition on identity.

The purpose of this article is to examine the representation of the notions of Iranian identity in ValiGholi Shamlu’s thought in the book of Ghesas al Khaghani. The field of historiography is a proper context for Iranian to recognize their identity in different periods. Shamlu is the narrator of consolidation period of Iranian identity in the second half of the Safavids. The central question this article seeks to answer is how Iranian identity notions of Shamlu’s historiography thought represented? For this purpose, by using descriptive and analytical method, based on text analysis of Ghesas al Khaghani, identity elements which affected Shamlu’s mind in event report are evaluated. In the narrative of historical events of his time, influenced by the cultural context and the dominant discourse of writing his book; Shamlu represents and provides a meaningful narration of his historical report. The effective presence of cultural identity elements in the official text of Ghesas al Khaghani shows the dynamic aspects of Iranian culture.