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Dissertations / Theses on the topic 'Islam and secularism – Iran'

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Published: 4 June 2021
Last updated: 28 July 2025

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1

Ahmadoghlu, Ramin. "Nationalism, Secularism, and Islam: Azerbaijani Turks in Azerbaijan and Iran." University of Cincinnati / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1468337156.

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2

Rahmani, Tabar Mohsen. "La protection pénale des libertés et droits fondamentaux de la femme. : Étude comparée Iran-France." Thesis, Montpellier 1, 2014. http://www.theses.fr/2014MON10050.

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Nous observons des différences significatives au sein de la protection pénale des libertés et droits fondamentaux de la femme entre l'Iran et la France. Ces dissemblances sont issues de divergences fondamentales dans la définition des concepts bâtisseurs des droits de l'Homme, basée sur les perceptions du monde selon l'Islam et la laïcité. Ces divergences influent sur la mise en œuvre juridique des droits de l'homme et de la femme au niveau international et national. La France a réaffirmé ses engagements vis-à-vis de la Déclaration DHC par l'adoption de celle-ci dans le Code constitutionnel fr
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3

Magalhaes, Margaux. "Les Etats-Unis, la Turquie et l’UE. Du soutien américain aux ambitions européennes d’Ankara au délitement de la relation triangulaire (1993-2017)." Thesis, Sorbonne Paris Cité, 2019. http://www.theses.fr/2019USPCA051.

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Depuis la fin de la guerre froide, les Etats-Unis militent en faveur de l’intégration de la Turquie à l’UE et deviennent, sous la présidence Clinton, les plus ardents défenseurs de la cause turque, avant même Ankara. Comment expliquer ce positionnement de la superpuissance mondiale, elle qui n’appartient pourtant pas au continent européen et ne dispose pas d’un pouvoir décisionnel dans l’UE ? Cet activisme s’explique par la mutation des enjeux et des défis au XXIe siècle : résurgence éventuelle de la Russie, influence iranienne dans le monde musulman, montée de la menace djihadiste ou « choc d
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4

Mohamadi, Omid. "Modernity, secularism, and the political in Iran." Thesis, University of California, Santa Cruz, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10244526.

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<p> In the last decade, theorists in anthropology and other disciplines have vigorously critiqued commonplace distinctions between secularism and religion. Highlighting how secularism is a form of Western epistemology, such theorists have argued this distinction is deeply problematic because it obscures secularism&rsquo;s historical, political, and cultural particularity. </p><p> My dissertation argues Iran is well situated to engage in this debate because its political terrain brings into relief how discussions of secularity and religiosity often fall back on an irresolvable dichotomy wher
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5

Cusano, Christopher. "Iran: Islam and Political Participation." Honors in the Major Thesis, University of Central Florida, 2004. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/435.

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This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucf<br>Bachelors<br>Arts and Sciences<br>Political Science
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6

Ardehali, Golshid. "Droit et pratique de la convention sur l’élimination de toutes les formes de discrimination à l’égard des femmes de l’ONU de 1979 dans les pays de culture musulmane -l’Égypte, l’Arabie Saoudite et l’Iran-." Thesis, Lyon 3, 2013. http://www.theses.fr/2013LYO30045.

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Mesurer l’impact des réserves Charia sur l’application des dispositions essentielles de la Convention sur l’élimination de toutes les formes de discrimination à l’égard des femmes (la CEDEF) est l’élément principal de cette étude. À cette fin, le statut juridique de la Femme est examiné, à la lumière des dispositions de la Convention, dans trois pays de culture musulmane (Egypte, Arabie Saoudite et Iran). La présente étude tend à démonter que le statut moindre de la Femme, dans les pays de culture musulmane, est la conséquence de la primauté de l’Islam, en tant que doctrine politico-religieuse
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7

Nourbakhsh, Younes. "Der politische Diskurs im Iran." Universität Potsdam, 2004. http://opus.kobv.de/ubp/volltexte/2006/970/.

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There have been three main phases of political discourse in recent Iranian history.<br> A paternalistic era was accompanied by a phase of absolutistic rule during the Qagar dynasty. This phase was followed by a forced modernization, when the Shah of Iran expanded his absolutistic rule and established a dictatorship. With the Islamic Revolution of 1979, a new phase of political discourse emerged with a tendency towards religious traditionalism. The author states that religion and democracy are not in opposition. However, there is need for dialogue between the East and the West.
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8

Latif, Nazia. "Women, Islam and human rights." Thesis, University of Newcastle Upon Tyne, 2002. http://hdl.handle.net/10443/444.

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This thesis explores the position of women in contemporary Muslim societies. It examines whether restrictions placed on them are the result of Islamic edicts and how human rights documents address those restrictions. It looks at the position of women in the areas of family law, political and legal participation and veiling with particular reference to Pakistan and Iran. The thesis begins by exploring how Islamic scripture is used tn endorse opposing views of women. On the one hand is a body of literature, generally termed as conservative, that sees women as intellectually weak and in constant
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9

Tavassoli, Gholam-Abbas. "Islamic movements in Iran." Universität Potsdam, 2004. http://opus.kobv.de/ubp/volltexte/2006/969/.

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The modernist Islamic Movement sought to reconcile modern values and Islamic faith and attempted to express these values through an Islamic discourse and to reform political, religious and educational institutions along modernist lines. However, such a movement in the Islamic Republic of Iran raised controversy among the traditional leadership and secular intellectual groups. <br>The aim of this paper is to discuss how far modernist Islam could progress in an islamic republic with an old tradition.
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10

Ceriello, Caroline K. "Growing Against the Grain: Turkish and Iranian Youth on Religious-Secular Tensions." Thesis, Boston College, 2013. http://hdl.handle.net/2345/bc-ir:102341.

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Thesis advisor: Ali Banuazizi<br>The purpose of this thesis is to demonstrate the explicit societal and underlying political consequences of heavy-handed state measures to cultivate secularism and Islamism in Turkey and Iran respectively. The elites in each country have failed to indoctrinate the majority of the youth, who seek to change the status quo. A brief historical review of each country is provided in order to properly understand their sociopolitical environments. In Turkey, the majority of the educated youth demand the right to exercise their religious rights, including veiling in pub
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11

Nateghpour, Mohamad Javad. "Islamic councils and social democracy in Iran." Universität Potsdam, 2004. http://opus.kobv.de/ubp/texte_eingeschraenkt_welttrends/2010/4714/.

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For the first time when the new Islamic councils began their Operation, many intellectuals and politicians proclaimed that there would be no room for the young Islamic councils to proceed. In political terms, because of the new challenges between the rightists and leftists, many people had no hope to see the results of the councils. Still others believed that under the dominating ruling system of Iran there is no space for public opinion and participation in local decision-making. This paper focuses on the role of the Islamic Councils as a new form of social democracy, which decentralizes powe
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12

Vakily, Abdollah. "Ali Shariati and the mystical tradition of Islam." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=60680.

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This thesis presents Dr. Ali Shariati vis-a-vis the mystical tradition of Islam, focusing particularly on his inner spiritual and mystical orientation. Shariati is well known as a sociologist of religion, as a political activist, and as "the Teacher of Revolution" in Iran. Yet in his much neglected personal writings he reveals quite a different dimension of his being, a dimension which is clearly mystical in character. This study investigates the hidden mystical aspect of Shariati, and analyzes its relation to the other aspects of his personality. What is disclosed is the existence of a contin
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13

Cagaptay, Soner. "Islam, secularism, and nationalism in modern Turkey : who is a Turk ? /." London ; New York : Routledge, 2006. http://catalogue.bnf.fr/ark:/12148/cb402323640.

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14

Çarmikli, Eyup Sabri. "Caught between Islam and the West : secularism in the Kemalist discourse." Thesis, University of Westminster, 2011. https://westminsterresearch.westminster.ac.uk/item/90126/caught-between-islam-and-the-west-secularism-in-the-kemalist-discourse.

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This thesis identifies the defining signifiers for the Kemalist discourse as the West and Islam. Kemalism mainly related to the West through the hegemonic discourse of Orientalism, and the Kemalist attitude towards Islam was characterised by its peculiar brand of secularism. Orientalism portrayed the East as irrational in all aspects of the economic, political and social realms. In contrast the West was rational, enlightened, scientific, determined to keep its destiny at its hands, hardworking, honest, and efficient. There was an essential difference between the two realms, which prevented the
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15

Ardiç, Nurullah. "Islam and the politics of secularism the abolition of the Caliphate (1908-1924) /." Diss., Restricted to subscribing institutions, 2009. http://proquest.umi.com/pqdweb?did=1835285801&sid=1&Fmt=2&clientId=1564&RQT=309&VName=PQD.

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16

Zamirirad, Azadeh. "Iranische Wahl : auf den Spuren des grünen Sommers." Universität Potsdam, 2010. http://opus.kobv.de/ubp/texte_eingeschraenkt_welttrends/2010/4080/.

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Die zehnten Präsidentschaftswahlen im Iran sorgten für einen Eklat. Ausgerechnet im Jubiläumsjahr, in dem man sich mit Stolz präsentieren wollte, erlebt die Islamische Republik ihren größten Legitimitätsverlust. Mit der Verkündung von Ahmadinedschads Wahlsieg löste das Regime eine Welle der Empörung aus, die bis heute nicht abgeklungen ist. Zwar konnten die Proteste den amtierenden Präsidenten nicht von seiner zweiten Amtszeit abhalten, doch der grüne Sommer hat seine Spuren in der Theokratie hinterlassen.
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17

Mireault, Sylvain. "La République Islamique d'Iran : origines et impacts socio-politiques /." Thèse, Chicoutimi : Université du Québec à Chicoutimi, 1998. http://theses.uqac.ca.

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18

Balkan, Betul. "Opinions of Turkish immigrants living in Houston about the conflict between secularism and Islam in Turkey." Thesis, University of North Texas, 2008. https://digital.library.unt.edu/ark:/67531/metadc9123/.

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This study was designed to examine the opinions of Turkish immigrants living in the Houston metropolitan area about the conflict between secularism and Islam in Turkey. The study examined the role of the practice of religion on the opinions about the clash between secularism and Islam. A final sample consisted of 40 immigrants recruited through purposeful and snowball sampling. In-depth interviews and a survey including screening questions were conducted. The results indicated that practice of religion has a partial impact on the opinions of Turkish immigrants about the conflict between secula
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19

Shahid, Tahrat Naushaba. "Imaginary lines? : 'Islam', 'secularism', and the politics of family laws in Bangladesh." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:5d092800-be1a-42bf-8632-e733889ada15.

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With the world's fourth-largest Muslim population, Bangladesh is an important case study in the exploration of what it means to be a 'secular' country with Islam as a state religion. One important mechanism through which to analyse the relationship between religion and the state is through the country's laws, and family laws are especially significant in that they represent the state's determination of which long-standing social and religious practices find their way into legislation as a representation of societal values. As with many other countries with significant Muslim populations, perso
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20

Seyed, Alavi Seyed Mohammad. "Translation of Modernity and Islam. The Case of Iran." Thesis, Université d'Ottawa / University of Ottawa, 2014. http://hdl.handle.net/10393/31082.

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This study is inspired by two phenomena: first, the interest among certain translation studies scholars in sociological theories to account for the social implications of translation and translational activities; and secondly, the transformation of Iranian society along with its systematic and systemic integration into the globalized society. It attempts to analyze the role of translation –products and processes– in how modernity and Islam have been introduced to Iranian society of the 19th century and that of the 1990s, respectively. Theoretical frameworks to define translation, describe soc
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21

Kamalkhani, Zahra. "Women's islam : religious practice among women in today's Iran /." London ; New York : Kegan Paul international, 1998. http://catalogue.bnf.fr/ark:/12148/cb37530830z.

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22

Jahanbakhsh, Forough. "Islam, democracy and religious modernism in Iran (1953-1997) : from Bāzargān to Soroush." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=34741.

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This dissertation aims to study the attempts made by contemporary Iranian religious modernists at reconciling Islam and democracy on the theoretical level. The prevailing theme in earlier studies on contemporary Iran has been that of Islamic resurgence or the socio-political outcome of the 1979 Revolution to the neglect of other significant issues or intellectual challenges faced by religious modernists in both the pre- and post-revolutionary eras, such as that of the problematic of Islam and democracy. The present work therefore, considers the views of certain Iranian religious modernists of
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23

Balkan, Betul Williamson David A. "Opinions of Turkish immigrants in Houston about the conflict between secularism and Islam in Turkey." [Denton, Tex.] : University of North Texas, 2008. http://digital.library.unt.edu/permalink/meta-dc-9123.

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24

Morandi, Pietro, and Armin Triebel. "Beyond the line?" Universität Potsdam, 2004. http://opus.kobv.de/ubp/texte_eingeschraenkt_welttrends/2010/4711/.

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In December 2003, the Orient-Occident Forum for Intercultural Exchange at the University of Potsdam and the academic partnership program Potsdam-Teheran held a week-long conference, titled „Comparing Processes of Modernization“, which was attended by many social scientists from Egypt, Iran and Germany. In this issue, some of the contributions of the conference are published and commented. During the course of the conference, an intercultural discourse – „beyond the line“ – concerning the responsibilities and development prospects of modernization theory took place. In their article, the organi
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25

Taherifard, Maryam. "Sittlichkeit und Sinnlichkeit : weibliche Sexualität im Iran." Königstein/Taunus Helmer, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=2957635&prov=M&dokv̲ar=1&doke̲xt=htm.

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26

Sheikhzadegan, Amir. "Der Griff des politischen Islam zur Macht : Iran und Algeria im Vergleich /." Bern : P. Lang, 2003. http://catalogue.bnf.fr/ark:/12148/cb39195681b.

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27

Rodman, Emma. "Mahdi and me revolution and messianism in Iran, Sudan and the imaginary domain /." Diss., Connect to the thesis, 2007. http://hdl.handle.net/10066/1233.

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28

Küçüksari, Gülsüm, and Gülsüm Küçüksari. "In the Shadow of Secularism: Kurdish Ulema and Religious Nationalism from Sheikh Said to Hizbullah." Diss., The University of Arizona, 2016. http://hdl.handle.net/10150/623166.

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Kurdish ulema, a religious class with a strong influence on Kurdish social life, have developed various forms of religious nationalism. This study offers a possible reading of the accounts of Kurdish ulema during the Turkish Republican period, as a neglected form of Kurdish nationalism. I illustrate how they defined the Kurdish nation in the name of religion, supplied religious metaphors and symbols central to the representation of the Kurdish nation, and even produced an alternative to secular nationalism by sharing the underlying grammar of modern nationalism. This calls into question the co
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Lemon, Michele. "The use of Islam as propaganda in the Iran-Iraq War /." Thesis, McGill University, 1986. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=65960.

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30

Arjmand, Reza. "Inscription on Stone : Islam, State and Education in Iran and Turkey." Doctoral thesis, Stockholm : Institute of International Education, Dept. of Education, Stockholm University, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-8165.

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31

Hajatpour, Reza. "Iranische Geistlichkeit zwischen Utopie und Realismus zum Diskurs über Herrschafts- und Staatsdenken im 20. Jh. /." Wiesbaden : Reichert, 2002. http://catalog.hathitrust.org/api/volumes/oclc/52308022.html.

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32

Stephens, Julia Anne. "Governing Islam: Law and Religion in Colonial India." Thesis, Harvard University, 2013. http://dissertations.umi.com/gsas.harvard:10842.

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This dissertation charts how the legal regulation of Islam in colonial India fostered a conception of religion that focused on dividing it from secular economy and politics. Colonial law segregated religious law from other branches of law through intersecting binaries that pitted religion against reason and family against the economy. These binaries continue to shape both popular and scholarly approaches to South Asian religion. Unsettling these common assumptions, the dissertation reveals the close relationship between contemporary conceptions of religion and the imperatives of imperial gover
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Furgason, Darrell Alan. "Examining Westernisation and secularisation : a study of cultural and religious change among Muslim university students in Canberra and Sydney." Thesis, Department of Studies in Religion, 2001. http://hdl.handle.net/2123/5347.

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34

Hunter, Robert C. "BROTHERS OR RIVALS? IRAN AND THE SHI'A OF IRAQ /." Thesis, Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 2006. http://handle.dtic.mil/100.2/ADA457514.

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Thesis (M.A. in National Security Affairs)--Naval Postgraduate School, June 2006.<br>Thesis Advisor(s): James R. Russell. "June 2006." Includes bibliographical references (p. 141-148). Also available in print.
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35

Moslem, Majid S. "Frieden im Islam die Instrumentalisierung des Islam im irakisch-iranischen Krieg /." Berlin : Klaus Schwarz, 2005. http://catalog.hathitrust.org/api/volumes/oclc/59080609.html.

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36

Elfersy, Daphna. "The Muslim civil ethic and the concerting of secularism : Islam in France and the Netherlands." Thesis, Paris, Institut d'études politiques, 2015. http://www.theses.fr/2015IEPP0002.

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Cette étude affirme que la grande majorité des musulmans européens promeut une laïcité harmonieuse, laquelle ne cherche pas à hiérarchiser les croyances religieuses et séculières dans les sociétés et les états démocratiques. cette étude interroge ce qui distingue les musulmans exprimant un soutien à une laïcité harmonieuse de leurs homologues européens, musulmans et non musulmans qui ne s’y reconnaissent pas. L’hypothèse principale avancée dans cette étude pose que les musulmans européens soutenant la laïcité harmonieuse ont connu un processus de transformation religieuse au cours duquel l’isl
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Poulson, Stephen Chastain. "Confronting the West: Social Movement Frames in 20th Century Iran." Diss., Virginia Tech, 2002. http://hdl.handle.net/10919/30008.

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The Iranian Revolution of 1979 received considerable attention from modern social scientists who study collective action and revolution because it allowed them to apply their different perspectives to an ongoing social event. Likewise, this work used the Iranian experience as an exemplar, focusing on a sequence of related social movement frames that were negotiated by Iranian groups from the late 19th through the 20th century. Snow and Benford (1992) have proposed that cycles of protest are associated with the development of a movement master frame. This frame is a broad collective orientation
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Kocamaner, Hikmet. "The Politics of the Family: Religious Affairs, Civil Society, and Islamic Media in Turkey." Diss., The University of Arizona, 2014. http://hdl.handle.net/10150/333348.

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Since the ruling pro-Islamist Justice and Development Party (Adalet ve Kalkinma Partisi, AKP hereafter) came to power in 2002, there has been a general transformation in Turkish politics from a secularist orientation toward a mainstream Muslim conservative line. This conservative political transformation manifests itself in the socio-cultural domain in terms of a proliferation of discourses on "family crisis" and the "decline of family values" as well as social programs and projects aimed at "strengthening the Turkish family." While the family crisis discourse situates the family as the source
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Amirpur, Katajun. "Die Entpolitisierung des Islam : 'Abdolkarīm Sorūšs Denken und Wirkung in der islamischen Republik Iran /." Würzburg : Ergon, 2003. http://catalogue.bnf.fr/ark:/12148/cb40091548z.

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Morady-Kolkhouran, Farhang. "Continuity and change : a study of Shia Islam and modernisation in Iran." Thesis, University of Leeds, 1993. http://etheses.whiterose.ac.uk/555/.

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This study examines the processes of continuity and change in modern Iran,covering the period before and after the 1979 revolution, analysing the changing character of Shia Islam historically to explain Shia thinkers' perception of and response to the modern world. In making this assessment, elements of the history of Shia Islam are examined. This is to illustrate its relationship with modernity, not as a historical treatment of Islam. In explaining its relationship to modernity, this study identifies the nature of the development of the Iranian political economy - from pre-capitalism to moder
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41

Pontanier, Émilie. "Culture laïque en terre musulmane : une voie scolaire laïque en Tunisie ou les processus d'une distinction sociale, culturelle et cultuelle avant la Révolution de 2011." Thesis, Toulouse 2, 2013. http://www.theses.fr/2013TOU20081.

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Quelles sont les stratégies et les attentes que dénote le choix d’un établissement scolaire secondaire français pour les familles tunisiennes et binationales en Tunisie contemporaine ? Comment ce choix s’inscrit-il dans l’histoire du pays et, plus particulièrement, dans l’héritage de son passé colonial ? La recherche étudie les formes de distinctions sociale, culturelle et cultuelle à laquelle ces familles aspirent et les stratégies qu’elles mettent en œuvre dans ce dessein. Entrent particulièrement en jeu la dimension internationale des diplômes, le poids des représentations de la langue et d
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Fajri, Nurul. "The role of religious symbols in the Iranian revolution of 1979 /." Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=56939.

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This thesis will analyze the role of Shi'i religious symbols employed in the Iranian revolution of 1979. During the revolution, the Shi'i symbolic structure of the Karbala' paradigm or the symbols of Karbala' and of Husayn's martyrdom were extensively employed to mobilize the masses. Regarded as the Imam and as the symbol of the revolution, Khumayni extensively utilized such religious symbols in order to generate mass revolutionary political consciousness against the Shah's tyrannical regime. In other words, throughout the revolution the traditional 'ashura' mourning ceremony--commemorating a
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43

Khoddami, Alireza. "Vivre le religieux en Iran : le cas de la jeunesse de Chiraz." Paris, EPHE, 2010. http://docelec.u-bordeaux.fr/login?url=https://www.harmatheque.com/ebook/9782343079851.

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Cette thèse traite quelques-unes des représentations et pratiques religieuses ainsi que certaines attitudes au quotidien de la jeunesse de la ville de Chiraz en Iran. Elle se base sur une enquête qualitative, sous modes d'entretien compréhensif et d'observation directe. L'analyse des données montre que le désenclavement, lié à l'instruction, à l'urbanisation et à la mondialisation, pousse les frontières de l'imaginaire des jeunes. Les références devenant de plus en plus diversifiées, ils sont conduits à réaménager et à reformuler leur registre religieux de sens. Le mode d'appropriation du reli
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Butel, Eric. "Le martyre dans les mémoires de guerre iraniens : Guerre Iran/Irak (1980-1988)." Paris, INALCO, 2001. http://www.theses.fr/2001INAL0021.

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Ce travail est consacré au martyre post-révolutionnaire iranien perçu à tavers les mémoires de guerre des combatants de la guerre Iran-Irak (1980-1988). Loin de se résumer à un conflit entre leaders de deux systèmes politiques et idéologiques rivaux, la guerre reève de logiques sociales qui peuvent être décryptées à travers les témoignages.
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45

Jamshidifard, Saman. "English language policy and planning in Iran." Thesis, University of Southampton, 2011. https://eprints.soton.ac.uk/349430/.

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Iran has been in the headlines in the recent years and decades for many socio-political reasons. Many of these involve the confrontation between Islamic revolutionary values and the foreign policies and aspirations of Western governments. Among the Iranian state’s revolutionary values there are no articulated aspirations to isolate the country from the outside world but progress and globalisation are defined within Islamic, revolutionary and nationalistic discourses and therefore the status of English as a foreign language in Iran has been controversial and questionable. Of course the English
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46

Mansourian, Nasser-Ali. "Le contrôle de la constitutionnalité des lois en Iran." Rouen, 1986. http://www.theses.fr/1986ROUEL011.

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La constitution iranienne de 1907 avait prévu le contrôle de la conformité des lois, aux préceptes islamiques. Partant d'une brève étude historico juridique relative à l'inapplication de ce contrôle, notre analyse juridique porte sur le mécanisme bicéphale de la constitutionnalité des lois en Iran actuel. Le conseil de surveillance, organe du contrôle, apparaît comme la réalisation politique substantielle de la doctrine islamiste, elle-même étroitement mêlée à l'adoption formelle de la doctrine libérale constitutionnaliste du Conseil Constitutionnel français. La première partie de notre recher
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47

Chelly, Amélie-Myriam. "La sécularisation du chiisme et la République islamique d’Iran." Paris, EHESS, 2015. http://www.theses.fr/2015EHES0003.

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La sécularisation est un processus aboutissant à un nouvel état de fait qui se caractérise grossièrement par une autonomisation de la sphère publique par rapport au religieux, et à un recul du religieux. Ainsi les sciences humaines occidentales définissent-elles le terme de sécularisation : un processus coextensif à la modernité occidentale et qui est l'expression d'un monde qui se désenchante. Cependant l'expérience théocratique iranienne initiée en 1979 force l'exigence d'une autre définition du terme de sécularisation, ou plutôt d'un élargissement de son acception permettant d'appréhender l
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48

Randjbar-Daemi, Siavush. "Intra-state relations in the Islamic Republic of Iran : the presidency and the struggle for political authority 1989-2009." Thesis, University of London, 2011. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.549591.

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This thesis is a study of the creation and evolution of the presidential institution in post- Khomeini Iran. It argues that the two decades under consideration have witnessed a continuous struggle, by successive presidents, for the recognition of their constitutional authority and its augmentation, which were considered by all presidents as a necessary step towards the fulfilment of their initial aspirations. The lack of success of all the presidents in achieving the latter objective, and the constant undermining of successive incumbents by other political actors, are explained in order to hig
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Safi, Omid. "Power and the politics of knowledge negotiating political ideology and religious orthodoxy in Saljūq Iran /." [S.l. : s.n.], 2000. http://catalog.hathitrust.org/api/volumes/oclc/55220575.html.

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Adelkhah, Fariba. "Une Approche anthropologique de l'Iran post-révolutionnaire : le cas des femmes islamiques." Paris, EHESS, 1990. http://www.theses.fr/1990EHES0053.

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Eviter tout déterminisme qui soit le fait d'un code sacre ou d'un pouvoir autoritaire, interpréter l'existence du mouvement islamique en termes de dynamique sociale en récusant tout fonctionnalisme et en nuançant le particularisme culturel shi'ite, tels sont les deux axes principaux de cette recherche. Il a fallu, au contraire, croiser une dynamique du dehors celle de l'imposition du code islamique post-revolutionnaire, i. E. Celle d'une politisation du sacre - et une dynamique du dedans centrée sur l'implication sociale des femmes islamistes. L’idée de rupture révolutionnaire est en particuli
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