Autocracy, Modernization, and Revolution in Russia and Iran by Tim McDaniel

By Tim McDaniel

What did the Russian revolution of 1917 and the Iranian revolution of 1978-1979 percentage along with their drama? How do we evaluate a revolution led through Lenin with one encouraged via Khomeini? How is a revolution dependent totally on the city operating type just like one based to an important measure on conventional teams just like the bazaaris, small craftsmen, and spiritual scholars and preachers? settling on a particular path to modernity--autocratic modernization--Tim McDaniel explores the dilemmas inherent within the efforts of autocratic monarchies in Russia and Iran to rework their nations into sleek business societies.

Originally released in 1991.

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By Tim McDaniel

What did the Russian revolution of 1917 and the Iranian revolution of 1978-1979 percentage along with their drama? How do we evaluate a revolution led through Lenin with one encouraged via Khomeini? How is a revolution dependent totally on the city operating type just like one based to an important measure on conventional teams just like the bazaaris, small craftsmen, and spiritual scholars and preachers? settling on a particular path to modernity--autocratic modernization--Tim McDaniel explores the dilemmas inherent within the efforts of autocratic monarchies in Russia and Iran to rework their nations into sleek business societies.

Originally released in 1991.

Show description

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Additional info for Autocracy, Modernization, and Revolution in Russia and Iran (Princeton Legacy Library)

Example text

The first great incident of mass popular protest against the autocracy, the Tobacco Rebellion of 1891-1892, was founded on an alliance between the merchants and the ulama. This same partnership was critical in the Constitutional Revolution and the Iranian Revolution of 1978-1979. Reza Shah well recognized the obsolescence and potential danger of the merchants and ulama for his project of the creation of a powerful modern economy and nation-state conceived along Western lines. Industrialization required higher taxes, which aroused the hostility of many merchants.

42 The fundamental traits of the Moslem religion place it at the other end of the spectrum from Russian Orthodoxy. As is well known, Islam places a great deal of emphasis on the this-worldly community of believers, who are enjoined to live their lives in accord with God's law. As Smith has pointed out, this is not legalism (as has often been charged), for the submission of the faithful to God's will is the foundation, and a sense of ethical responsibility the consequence, of this deeper religious commitment.

Though limited in its ability to control society, Qajar power was arbitrary and unconstrained, a threat to the property and security of its subjects. Seeing themselves almost as an occupying power, they seem to have regarded Iran as a property to be exploited, not a country to be improved. "11 Precarious in their hold on power, the Qajars revived the Safavid idea of the shah as the Shadow of God on earth and surrounded their court with 9 Ira Lapidus,yl History of Islamic Societies (Cambridge: Cambridge University Press, 1988), 299-300.

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