Narrative Edited

Dunfield 1

Chris Dunfield

Stacey Knapp

English 1A

24 February 2013

Shi'i Ulama and the Revolution in Iran

The revolution that took place during the 19^th century in Iran was both long and strenuous, and can be attributed to a plethora of causes. The Shi'i Ulama, or religious leaders, are powerful people, clerics and shahs, who are authorities on the Shi'i doctrine and its' interpretations. Some of these influential leaders are at least a partial cause of the Islamic Revolution of 1979.

In the 19^th Century, the Shi'i ulama are said to have played a large part in defending native peoples against tyrannical oppression by the Qajar. The interpreted doctrines require leaders and believers alike to “strive to end injustice and limit tyranny”(1481). Thus, it was these principles that created a natural flow of movement from those under its' faith to revolution. Samir Arjomand holds the view that, “... certain features of Shi'i Islam...were powerful instruments for political mobilization of the common people...” (1484).
Khomeini, an important religious leader, is said to have started a movement which caused a massive readjustment to the 'traditional understanding'. After this reformation of sorts, it was understood there was no instance of Shi'i ulama taking over political power to control the government themselves. Instead, this reformation was much more suitable to the petty bourgeoisie and lower class and thus was able to act as a catalyst for change and motivate the majority of the population, something much needed for a revolution. Furthermore, the Shi'i system had constitutional guarantees and checks on government. Although it is clear that the most of the Shi'i ulama faith tried to end tyranny naturally through their religious fundamentals, scholars disagree on their beliefs as to whether the actions as a

Dunfield 2

result of the doctrine was beneficial or not; “The Shi'i doctrine can be mined to justify and encourage active opposition to the state as readily as to justify political quiescence in the face of oppression” (1483). Clearly, although there are several oppositional views amongst scholars as to which sect of Shi'i played the beneficial role, they all agree that generally that the Shi'i faith and its' principles hold that people should strive to limit injustice and tyranny, and that generally those under this faith (the state) will naturally usurp unrighteous rulers' power. According to the American Historical Review, some scholars view the Shi'i evolution in faith and ideology as an attempted return to traditional values and ways of living, and others as a self-centered strive for resources and wealth; whether that's true or not, and whether it was the doctrine of the hidden Imam or not, both groups make the claim that they are martyrs for “democracy, liberty, and social justice” (1482).
The Shi'i doctrine was crucial in reaching the low class Iranian citizens, and consequently helped start the movement to revolution. The religious leaders, or Shi'i Ulama, hold that they are causes for liberty, social justice, and democracy, and were able to have influence in the political sphere of the state, further pushing this movement.

Works Cited
 Bakash, Shaul. "Iran." American Historical Review (1991): 1479-496. Web.

PERSEPOLIS RR1 edited

Chris Dunfield

Stacey Knapp

English 1A

03 March 2013

PERSEPOLIS READING RESPONSE #1

The novel Persepolis, written by Marjane Satrapi, depicts her childhood and life growing up during the Islamic Revolution. It is written is comic book form, with images that reinforce ideas and help the reader to be in the story more vividly. Marjane Satrapi writes with a motive to show that, “an entire nation should not be judged by the wrongdoings of a few extremists.” (Preface-PERSEPOLIS). She hopes to show the readers another perspective on the Islamic Revolution, one that depicts those who lost their lives defending freedom and those that lived through it.

After reading the novel, I have gained some insight into how it must have been for Marjane during the Islamic Revolution and to some of the history of Iran and its' people. As a young girl, Marjane experienced firsthand the beginnings of a cultural revolution. In 1979, she attended a French school, (non-religious), did not wear a veil, and was educated along-side all of her peers, not just women. Yet just one year later, the Shah closed all bilingual schools because they were “symbols of capitalism.”(4).

She was very confused as a young girl and was drawn to self educating herself through reading; after learning about the history of tyranny and oppression in Iran and of other revolutionary leaders, she came to a better understanding on why their was a revolution taking place. She learned how the English helped bring Reza Shah into power and consequently his son, too; referred to as just the Shah, Reza's son succeeded him and tried to instill a Republic, which eventually motivated the population (and herself) to revolt.
Throughout the rest of the book, Marji's character develops in age and intellect and some Influential family members and their friends come into her life. One in particular Anoosh, Marji' uncle, I found compelling. He was imprisoned for nine years for helping support Marjis' grandfathers' independence movement towards a democratic state, and for going against the shah. He joined the U.S.S.R and went to Moscow to be educated in Marxism-Lennism. His views on the Islamic Republic illustrate how chaotic the political sphere in Iran was at the time, “But the religious leaders don't know how to govern...the proletariat shall rule!...”(62).

Later on, they declare making the veil mandatory to protect women against rape. Even though some are against it, some fundamentalist radicals scared the government into making that decree. Marjis' mother was threatened herself, but was still against the veil. Eventually, the type of veil women wore became a symbol for which type of idealogy they stood behind, and the beard a symbol for funamentalist men.

It has been interesting to gain a firsthand perspective from someone that was in Iran during the Islamic Revolution. Marjane offers an inspiring view on the power of society and of the goods of human nature while depicting the battle that went on between and the roles played by the corrupt Shah, religious leaders, and rebellious society. The comic strip format helps enforce and depict ideas and help sympathize with the people that contributed their lives to the roots of and the actual Islamic Revolution.

Rough Draft Narrative

Chris Dunfield

Knapp

English 1A

24 February 2013

Shi'i Ulama and the Revolution in Iran

      The revolution that took place in the 19^th century in Iran was both long and strenuous, and can be attributed to a plethora of causes. The Shi'i Ulama, or religious leaders, are powerful people, clerics and shahs, who are authorities on the Shi'i doctrine and its interpretations. Some of these influential leaders are a partial cause of the Islamic revolution of 1979.

In the 19^th Century, the Shi'iulama are said to have played a large part in defending native peoples against tyrannical oppression by the Qajar. The interpreted doctrines require leaders and believers alike to “strive to end injustice and limit tyranny.”(American Historical Review, p. 1481, ALGAR) Thus it was that these principles creates a natural flow of movement from those under its' faith to revolution. Khomeini, an important religious leader, is said to have started a movement which caused a massive readjustment to the 'traditional understanding'. After this reformation of sorts, it was understood there was no instance of Shi'i ulama taking over political power to control the government themselves. Furthermore, the Shi'i system had constitutional guarantees and checks on government. Although it is clear that the most of the Shi'i ulama faith tried to end tyranny naturally through their religious fundamentals, some doctrines did hold opposing beliefs, “The Shi'i doctrine can be mined to justify and encourage active opposition to the state as readily as to justify political quiescence in the face of oppression.” (SHAUL BAKHASH)

I Am...

Dunfield 1

Christopher Dunfield

Knapp

English 1A

02/17/2013

I AM...

              Who am I? What I mean by this is who am I beneath all these attachments, beneath my name, beneath my family, separate from my ego identity? Surely me being born elsewhere, raised in a different family, exposed to a different culture, and given a unique education, I would still be ME. So what is it that eludes definition yet at the very same time unites us all? What is it that gives us our sense of individuality? Some people spend their whole lives searching for this answer trying to find something to validate their own existence or for something that sets them aside from one another. With constant focus on external senses we as humans forget to look inside; often we are so caught up in egotistical self- centeredness and materialism we lose all connection to each other, and thus to ourselves. As we know now we project our consciousness onto others, creating flaws in them that really reside in ourselves. In the same way, without knowing anyone else you hardly know yourself. Without relationships between each other we would be without experience, without knowledge of self. For what can be perceived if there is only one?
            By separating oneself from everyone else they only create the illusion of individuality; a misconception that furthers the anxiety, depression, and mental psychosis we see running rampant in today's society. If one is continuously fed the Ptolemaic perception of self given to us by culture, they lose all sense of connectivity to life. Behind this illusions, you are nothing but pure consciousness, infinite in potential and only hindered by the limitations of your own self. Binding all life on earth is the only reality, a pervading sense of I AM, or consciousness that courses through all of life, from plant to man; through thoughts I define and create my reality. By internal mental change, all of external life changes in response; thoughts create my reality, but, you are not thought, you are the Source of though, the perceiver There is a saying, “The sounds of the rain needs no translation,” and in the same way what you are cannot be quarantined by definition of words, it can only be perceived.

           On a more shallow note, however, in this here and now, I am Chris, an easy going student. I love nature, the ocean, and wildlife, probably from growing up in Hawaii. I try my best to be thoughtful and considerate of others and their feelings, and am pretty sensitive myself. Sometimes, my sensitivity gets the best of me and I'll catch myself over analyzing simple things or wrongly perceiving others. I enjoy outdoor activities, attending concerts and festivals, making jewelery, cooking, and relaxing with friends. I have a twin brother, through this I have learned how to better share and get along with my peers. This is my 5^th semester at Cabrillo College if you count summer semester, and I plan to transfer to a UC with a general degree or possibly and associates in Sociology. I am here to enjoy life and create relationships that further my personal growth and that of others.