Search published articles


Showing 5 results for Minorities


Volume 4, Issue 2 (4-2012)
Abstract

Zoroastrians, Christians and Jews as "people of the Book" have lived in the Islamic lands and the Muslims, This coexistence has been subject to accept the conditions of the contract, namely “Ahlozummah” In the contract, provisions to create urban spaces and architecture by the minorities have been specified. How and to what exlent contract provisions and obligations are reflected in the form of Iranian architecture and city spaces are, is the questions of this study. For this purpose, two historic Jewish neighborhood (Joyubareh) and the predominantly Christian (Julfa) were systematically studied. Selection of these neighborhoods was because they have been used continuously since the Safavid period and the architectural spaces have remained almost intact. Data analysis showed that the strength of jurists during the Safavidera, Iranian minorities living in the cities had no opportunity to implement the conditions stipulated in "Agreement of obligation".    
Issa Amankhani,
Volume 16, Issue 64 (12-2023)
Abstract

What is the relationship between democracy and literary theories? Some individuals have considered this relationship as cause and effect, they have said that the relationship between the two is direct; Cause and effect in the sense that one (democracy) is the cause of another (criticism/literary theory) and direct as there is no intermediary/variable between them. But it seems that the relationship between these two is more complicated than it appears primarily, because not only the relationship between literary theory and democracy is complex and multifaceted, but mediators such as minorities also play a role in it. Democracy as a political system has a long history. Despite this fact and its continuous evolution throughout history, many of its issues still remain unsolved and no definitive solution has been found. One of these issues is "minorities". The ideal of democracy is the management of society by all people, but the existence of minorities - who usually do not participate in society due to oppression - has made the realization of this ideal far from reach and difficult. Solving this difficult issue has been the concern of many theorists, especially democracy theorists. Establishing laws to protect minorities and so on has been one of these solutions. Literary theories are also one of these solutions to solve the problem of minorities. Literary theories - each of which deals with one or more groups of minorities such as women, immigrants, natives, etc. - attempt to free the minorities from the subjugation of others and provide the basis for their participation in the society. In this way, democracy will be exalted.
Extended Abstract
Introduction:
 Literary theories in Iran are employed to read literary texts and this relegates their status to mere instruments. This outlook toward literary theories is not incorrect at all; however, due to its overdominance most issues related to literary theories have been either marginalized or received scant attention. For instance, scholars have rarely addressed the relationship between the political systems, especially democracy, and literary theories or they have rarely asked why democracy has been the origin of literary theories or why literary theories have not emerged in totalitarian regimes such as Nazi German or Bolshevik Russia. According to the present study’s author, firstly, raising these kinds of questions about literary theories is as important as reading literary texts in the light of literary theories, and secondly, reflecting and doing research on these questions will contribute to a deeper and more precise understanding of democracy. The current article deals with the relationship between literary theories and democracy to clarify their relation. The author contends that one needs to pay attention to other mediators like minorities to elucidate the connection between literary theories and democracy because by disregarding these mediators one cannot explicate the link between democracy and literary theories.

Conclusion:
 The history of democracy dates back to ancient Greece. Since then, democracy has experienced many events and different forms. Naturally, in the course of these years, many of its defects have been cured approaching its ideal form in which all people rule themselves. Nevertheless, there are still unresolved issues about democracy causing it to be inaccessible. The issue of minorities is one of them. Minorities are ethnic, religious, and linguistic groups whose right to participation in society has been taken away. To materialize the ideal democracy, not only must the minorities take part in social activities but also their voices have to be heard.  To bring these minorities into society and support them in the face of majorities, many solutions have been presented such as passing international laws and drawing up contracts. Literary theories can contribute to this object as well.  One of the goals of literary theories is to deliver minorities from their subjugation by bringing them from the margins to the center. For example, feminism, as a branch of literary theory, brought women into the text. Likewise, Marxism enabled the voice of the working class to be heard by the bourgeois class. In the same vein, Derrida’s deconstruction seeks to accomplish a similar goal. By deconstructing any type of centrism, deconstruction attempted to bring back all marginalized groups such as migrants to the text. Literary theories only seem to belong to the realm of literature, yet they have played an active role in redeeming the minorities from their subjugation. For instance, Iser and Jauss (key thinkers and critics of reader-response theory) endeavored to deliver readers from the domination of authors. In doing so, they paved the path for the readers to engage in the process of interpreting the text.
 


Volume 20, Issue 1 (1-2013)
Abstract

In this paper we try to give a description of the juridical status of religious minorities, Muslim or otherwise, in the constitution of the Islamic Republic of Iran. We also deal with the question of whether non-Muslim minorities are free to perform their religious practices and the extent of their freedom.

Volume 21, Issue 4 (10-2014)
Abstract

According to the preamble of the Framework Convention for the Protection of National Minorities (which entered into force on February 1, 1998) minority rights are an integral part of fundamental human rights. universal level that taken on great importance in addressing the challenges of minority protection in evolving and increasingly diverse societies. So, this survey has an analytical approach to the protection of minorities within the Council of Europe and for this, especially, focuses on the Framework Convention: namely its content, its rights-holders, and also- the most important point of view- the problems, challenges and tasks that this legally instrument faces with it in practice. One must take into account that the Framework Convention has passed 13 years of its born and the authors aim to analyze its achievements and in the same time, its challenges as well. Thus, we reiterate once more that our method is analytic to examine the topic.

Volume 26, Issue 1 (8-2019)
Abstract

This article examines the performance of justice in Qajar Iranian society (1789-1906) and the ways in which social hierarchies operated in the determination of justice.  As in ancient or medieval European society, people were not considered equal before the law. Men were treated differently from women, while non-Muslims were subject to substantially different expectations and punishments. Sunnis and those belonging to other Shi’i schools of Islam such as the Isma‘ilis and Zaidis had fewer rights than Twelver Shi’is in legal disputes and were subject to more restrictions. But even men belonging to Twelver Shi’ism, the largest branch of Shi’ism and a majority of Iranian, were not equal before the law. In addition, partly because of the duality between ‘urfi customary law and sharia religious law, and party because of clerical power, laws were neither unanimous nor centralized, which meant justice was often arbitrary. Qajar justice commonly practiced corporeal punishment and executions, usually performed in public, and these served as a means of both chastising the people and entertaining them. Finally, the institution of slavery remained in force. Slaves, as moveable properties, occupied a position between humans and commodities and were subject to very different sets of regulations and punishments.  One consequence of this patch quilt of laws was that European powers, starting in the Safavid era, demanded the right to adjudicate legal disputes between their citizens who resided in Iran and the local populace. These agreements, which were known as capitulation treaties, offered protection to persecuted minorities of Iran and runaway slaves. But they also allowed foreign powers to become involved in Iran’s domestic affairs and to monitor maritime trade in the Persian Gulf. All of these social hierarchies would be questioned in the course of the 1906 Constitutional Revolution and new laws would be promulgated in the hopes of creating a modern state with equal rights for citizens.

Page 1 from 1