His fall was followed by Shah Mohammad Reza Pahlavi’s ascension to power and in the decade that followed, a period of secularisation and modernisation occurred as the Shah’s powers of absolute monarchy took hold (Balaghi, 2013: p73).
On the 11 anniversary of their 1979 Islamic Revolution, from here interchangeably referred to as the “Iranian Revolution” or the “1979 Revolution”.
He declares that Foucault recognized that Iranians were at a threshold and were considering if it were possible to think of dignity, justice, and liberty outside the cognitive maps and principles of the European Enlightenment.
centers not only on the significance of the great thinker’s writings on the revolution but also on the profound mark the event left on his later lectures on ethics, spirituality, and fearless speech.
To understand this radical shift and the frustration behind it, we must revisit the promises that the revolution made four decades ago.
The 1979 Iranian revolution promised three goals: social justice, freedom and democracy, and independence from great power tutelage.
This event saw the rise of popular demonstrations against the Shah’s authoritarian rule over the country and ended with the establishment of the world’s first Islamic state in modern times (Parvaz, 2014).
The extent to which social forces influenced the overhaul of Iranian society presents an advantageous case study to be explained by social constructivism in the context of International Relations theory and attests to social constructivism as a powerful explanatory tool in the study of revolutions.
Official sources state that 12 million live below the absolute poverty line and 25 to 30 million below the poverty line.
Estimates suggest that one-third of Iranians, as well as 50 to 70% of workers, are in danger of falling into poverty.