Araştırma Makalesi
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Revising Iranian Nationalist Historiography and Shaping a New Intellectual Field

Yıl 2020, Cilt: 9 Sayı: 5, 3456 - 3478, 29.12.2020
https://doi.org/10.15869/itobiad.788062

Öz

Historiography is our narratives and interpretations about the past. As our views toward events change our beliefs about the past also transform over time. Hence, we need to regularly update and revise our narratives and interpretations about the past. Yet, revising history is not merely a scholarly occupation; rather it may cause severe reactions of the established system due to its vital role in the formation and continuity of social identities and political orders. This study analyses the main aspects of Iranian nationalist historiography criticized by revisionist scholars. To this end, in the first step, I discuss the concept of revisionism in historiography and its challenges to the established paradigms of official national histories. Then, I describe the main pillars of the nationalist historiography of Iran shaped under the influence of Aryanism and orientalism in the West, socio-political developments during the late Qajar era, and the foundation of the Pahlavi monarchy. Furthermore, I examine the main aspects of the nationalist historiography criticized or revised by revisionist scholars of Iran. The results of this study attest to the formation of networks among two groups of scholars: (a) those with Islamist tendencies inside of Iran and (b) secular scholars outside of Iran. While these networks and intra-group factions appear promising, a lack of serious inter-group debates among these scholars or between revisionists and proponents of the nationalist historiography produces the main obstacles to the formation of an intellectual field. Nevertheless, revisionist scholarly work has challenged nationalist historiography through criticizing or revising the Aryan myth, the claims as to the immortality/antiquity of the nation, national identity, the territory of Iran, and its time, space, inclusion, and exclusion policies. These critiques may fail to result in a shift in the national historiography in the short run. Paradigms resist anomalies and, as Kuhn also underlines, the sheer falsification mechanism hardly can lead to a shift in a dominant paradigm supported by a political regime. Nevertheless, the findings of this study suggest that criticism may attest to the arrival of new forces that defy nation-states as the patrons of the official national historiographies.

Kaynakça

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  • Alizadeh, N. (2020). Ibrat, Hasrat, or Tahdid: Turkish Modernity in the Eyes of Iranian Nationalist Modernists in the Qajar-Pahlavi Interregnum. Turkish Studies, DOI: 10.1080/14683849.2020.1788943.
  • Anderson, B. (2010). The Nation and the Origins of National Consciousness. In Berdún, M. M. G., Guibernau, M., & Rex, J. (eds.). The Ethnicity Reader: Nationalism, Multiculturalism and Migration. pp. 56-63, Cambridege: Polity Press.
  • Ansari, A. (2017). Iranian Nationalism and the Question of Race. In Litvak, M. (ed). Constructing Nationalism in Iran: From the Qajars to the Islamic Republic. pp. 87–103, London: Routledge.
  • Asgharzadeh, A. (2007) Iran and the Challenge of Diversity: Islamic Fundamentalism, Aryanist Racism, and Democratic Struggles, New York: Palgrave Macmillan.
  • Anvari, H. and Javadi, H. (1978). Farsi: Sale Dovvom, Dovreye Rahnemai. Tehran: Vezarate Amuzesh va Parvaresg.
  • Arjomand, S. A. (1988). The Turban for the Crown: The Islamic Revolution in Iran. New York and Oxford: Oxford University Press.
  • Ashtiyani, E. (1926). Daureh Tarikhe Omumi. Tehran: Markaz.
  • Bates, T. R. (1975). Gramsci and the Theory of Hegemony. Journal of the History of Ideas, 36(2), 351-366.
  • Boroujerdi, M. (1998). Contesting Nationalist Constructions of Iranian Identity. Critique: Journal for Critical Studies of the Middle East, 7(12), 43-55.
  • Bourdieu, P. (1969). Intellectual Field and Creative Project. Information (International Social Science Council), 8(2), 89-119.
  • Breuilly, J. (2007). Nationalism and Historians: Some Reflections. The Formations on Nationalist Historiographical Discourse, in Norton, C. (ed). Nationalism, Historiography and the (re) Construction of the Past. New Academia Publishing.
  • Browne, E. G. (1893). A Year among the Persians. London: Adam and Charles Black.
  • Cavanşir, B. (2016). Fars Dilinin Oluşumunda Türkçenin Etkisi, Gerçek Edebiyat: https://www.gercekedebiyat.com/haber-detay/fars-dilinin-olusumuna-turkcenin-etkisi-babek-cavansir/2163.
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  • Eqtedari, A. (1981). Koshteye Khish, Tehran: Entesharate Toos.
  • Floor, W., & Javadi, H. (2013). The Role of Azerbaijani Turkish in Safavid Iran. Iranian Studies, 46(4), 569-581.
  • Foner, E. (2002). Who Owns History? Rethinking the Past in a Changing World. Macmillan.
  • Ganjei, T. (1986). Turkish Pre-Mongol Persian Poetry. Bulletin of the School of Oriental and African Studies, 49(1), 67-75.
  • Ganjei, T. (2009). Zaban-e Turki dar Darbare Safaviyeh dar Esfahan. In Hoseyni M. (ed), Dar Saeb Tabrizi: Shaer-e vasiye mashrab. Tehran.
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  • Goldman, H. (1994). From Social Theory to Sociology of Knowledge and Back: Karl Mannheim and the Sociology of Intellectual Knowledge Production. Sociological Theory, 12(3), 266-278.
  • Grigor, T. (2016). Persian Architectural Revivals in the British Raj and Qajar Iran. Comparative Studies of South Asia, Africa and the Middle East, 36(3), 384-397.
  • Grigor, T. (2018). ‘They Have not Changed in 2,500 Years’: Art, Archaeology, and Modernity in Iran. In Effros, B., and Lai, G. (Eds.), Unmasking Ideology in Imperial and Colonial Archaeology: Vocabulary, Symbols, and Legacy. Loss Angles: Cotsen Institutue of Archaeology Press.
  • Hartog, F., & Revel, J. (2001). Historians and the Present Conjuncture. Mediterranean Historical Review, 16(1), 1-12.
  • Hill, Ch. L., Wang E., and Iggers, G. (2002). National Histories and World Systems: Writing Japan, France, and the United States. In Wang, Q. E., & Iggers, G. G. (eds.). Turning Points in Historiography: A Cross-Cultural Perspective (Vol. 1). Boydell & Brewer.
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Iran Milliyetçi Tarihyazımının Gözeden Geçirilmesi ve Yeni Entelektüel Alanın Oluşumu

Yıl 2020, Cilt: 9 Sayı: 5, 3456 - 3478, 29.12.2020
https://doi.org/10.15869/itobiad.788062

Öz

Tarihyazımı geçmişteki olaylarla ilgili anlatılarımız ve yorumlarımızdır. Olaylara olan bakışımız zamanla değiştiği gibi geçmişle ilgili düşüncelerimiz de değişebilir. Dolayısıyla, geçmişle ilgili anlatılarımızı ve yorumlarımızı sürekli gözden geçirip güncellemeliyiz. Oysa, tarihi gözden geçirmek salt bilimsel bir uğraşı değildir; tersine toplumsal kimliğin ve siyasi düzenin oluşumunda ve sürdürülmesindeki öneminden dolayı tarihin gözden geçirilmesi oturmuş düzenin sert tepkilerine neden olabilir. Bu çalışmada İran’ın milliyetçi/ulusal tarihyazımının revizyonist araştırmacılarca eleştirilen yönleri incelenmiştir. Bu amaçla, ilk aşamada ‘tarihyazımında revizyonizm’ bir kavram olarak açıklanmış ve ardından, revizyonizmin resmî ulusal tarihlerin paradigmalarına yönelik oluşturabileceği zorluklar ele alınmıştır. Sonraki aşamada ise Aryanist Oryantalizm, geç Kaçar dönemindeki sosyopolitik değişimler ve Pehlevi Krallığının kuruluşu gibi gelişmeler etkisinde oluşan İran milliyetçi tarihyazımının başlıca dayanakları tartışılmıştır. Ayrıca, İran ulusal tarihinin revizyonist araştırmacılarca eleştirilen en önemli yönleri de irdelenmiştir. Çalışmanın sonuçlarına göre, ülke içindeki İslamcı ve ülke dışındaki seküler araştırmacıların bir bölümü arasında kurulan ağlar sonucu iki revizyonist grup oluşmuştur. Söz konusu grup-içi ağlar yeni bir entelektüel alanın oluşumunu olumlu etkileyebilir, ancak bir yandan gruplar-arası ve öte yandan revizyonistler ile milliyetçi tarihyazımının savunucuları arasında düşünsel tartışmaların gerçekleşmemesi bunun karşısında engel oluşturmaktadır. Bu eksikliklere karşın, revizyonistlerin çalışmaları Aryan miti, ‘eski’ İran milleti, milli kimliği ve toprakları anlayışını ve ulusal tarihin kapsama-dışlama siyasetlerini eleştirerek ulusal tarihyazımını sarsmayı başarmıştır. Ulusal tarihyazımına yönelik bu eleştiriler kendiliğinden paradigma değişimiyle sonuçlanmayabilir. Bunun temelindeki nedenler, Kuhn’in de vurguladığı gibi, paradigma değişiminin salt yanlışlama yöntemiyle gerçekleşmemesi ve oturmuş düzenin temellerini oluşturan baskın paradigmanın eleştirilere karşı direnç göstermesidir. Oysa, İran örneğinde görüldüğü gibi ulusal tarihyazımının eleştirisi onun kollayıcısı olan ulus-devletin de karşılaştığı zorlukları göstermektedir. 

Kaynakça

  • Abdi, K. (2001). Nationalism, Politics, and the Development of Archaeology in Iran. American Journal of Archaeology, 105(1), 51-76.
  • Ahmadi, A. (2019). Iran-e Bastan be Revayate Ketabhaye Darsi Chegune Ast?, accessible at: https://www.bbc.com/persian/blog-viewpoints-50366587.
  • Alizadeh, N. (2020). Ibrat, Hasrat, or Tahdid: Turkish Modernity in the Eyes of Iranian Nationalist Modernists in the Qajar-Pahlavi Interregnum. Turkish Studies, DOI: 10.1080/14683849.2020.1788943.
  • Anderson, B. (2010). The Nation and the Origins of National Consciousness. In Berdún, M. M. G., Guibernau, M., & Rex, J. (eds.). The Ethnicity Reader: Nationalism, Multiculturalism and Migration. pp. 56-63, Cambridege: Polity Press.
  • Ansari, A. (2017). Iranian Nationalism and the Question of Race. In Litvak, M. (ed). Constructing Nationalism in Iran: From the Qajars to the Islamic Republic. pp. 87–103, London: Routledge.
  • Asgharzadeh, A. (2007) Iran and the Challenge of Diversity: Islamic Fundamentalism, Aryanist Racism, and Democratic Struggles, New York: Palgrave Macmillan.
  • Anvari, H. and Javadi, H. (1978). Farsi: Sale Dovvom, Dovreye Rahnemai. Tehran: Vezarate Amuzesh va Parvaresg.
  • Arjomand, S. A. (1988). The Turban for the Crown: The Islamic Revolution in Iran. New York and Oxford: Oxford University Press.
  • Ashtiyani, E. (1926). Daureh Tarikhe Omumi. Tehran: Markaz.
  • Bates, T. R. (1975). Gramsci and the Theory of Hegemony. Journal of the History of Ideas, 36(2), 351-366.
  • Boroujerdi, M. (1998). Contesting Nationalist Constructions of Iranian Identity. Critique: Journal for Critical Studies of the Middle East, 7(12), 43-55.
  • Bourdieu, P. (1969). Intellectual Field and Creative Project. Information (International Social Science Council), 8(2), 89-119.
  • Breuilly, J. (2007). Nationalism and Historians: Some Reflections. The Formations on Nationalist Historiographical Discourse, in Norton, C. (ed). Nationalism, Historiography and the (re) Construction of the Past. New Academia Publishing.
  • Browne, E. G. (1893). A Year among the Persians. London: Adam and Charles Black.
  • Cavanşir, B. (2016). Fars Dilinin Oluşumunda Türkçenin Etkisi, Gerçek Edebiyat: https://www.gercekedebiyat.com/haber-detay/fars-dilinin-olusumuna-turkcenin-etkisi-babek-cavansir/2163.
  • Chehabi, H. (1993). Staging the Emperor’s New Clothes: Dress and Nation-Building under Reza Shah. Iranian Studies, 26(3-4), 209-229.
  • Davis, D. (2012). Iran and Aniran The Shaping of a Legend. In Amanat, A. & Vejdani, F. (eds) Iran Facing Others, pp. 39-50, New York: Palgrave Macmillan.
  • Doerfer, G. (1963–1967). Türkische und Mongolische Elemente im Neupersischen I-IV. Weisbaden.
  • Elling, R. (2013). Minorities in Iran: Nationalism and Ethnicity after Khomeini. New York: Palgrave Macmillan.
  • Eqtedari, A. (1981). Koshteye Khish, Tehran: Entesharate Toos.
  • Floor, W., & Javadi, H. (2013). The Role of Azerbaijani Turkish in Safavid Iran. Iranian Studies, 46(4), 569-581.
  • Foner, E. (2002). Who Owns History? Rethinking the Past in a Changing World. Macmillan.
  • Ganjei, T. (1986). Turkish Pre-Mongol Persian Poetry. Bulletin of the School of Oriental and African Studies, 49(1), 67-75.
  • Ganjei, T. (2009). Zaban-e Turki dar Darbare Safaviyeh dar Esfahan. In Hoseyni M. (ed), Dar Saeb Tabrizi: Shaer-e vasiye mashrab. Tehran.
  • Gnoli, G. (1989). The Idea of Iran: An Essay on its Origins. Rome: Instituto Italiano per il medio ed estremo oriente.
  • Goldman, H. (1994). From Social Theory to Sociology of Knowledge and Back: Karl Mannheim and the Sociology of Intellectual Knowledge Production. Sociological Theory, 12(3), 266-278.
  • Grigor, T. (2016). Persian Architectural Revivals in the British Raj and Qajar Iran. Comparative Studies of South Asia, Africa and the Middle East, 36(3), 384-397.
  • Grigor, T. (2018). ‘They Have not Changed in 2,500 Years’: Art, Archaeology, and Modernity in Iran. In Effros, B., and Lai, G. (Eds.), Unmasking Ideology in Imperial and Colonial Archaeology: Vocabulary, Symbols, and Legacy. Loss Angles: Cotsen Institutue of Archaeology Press.
  • Hartog, F., & Revel, J. (2001). Historians and the Present Conjuncture. Mediterranean Historical Review, 16(1), 1-12.
  • Hill, Ch. L., Wang E., and Iggers, G. (2002). National Histories and World Systems: Writing Japan, France, and the United States. In Wang, Q. E., & Iggers, G. G. (eds.). Turning Points in Historiography: A Cross-Cultural Perspective (Vol. 1). Boydell & Brewer.
  • Hodsbawm, E. (2012). Introduction: Inventing Tradition. In Hobsbawm, E., & Ranger, T. (eds.). The Invention of Tradition. pp.1-14, Cambridge University Press.
  • Kachuyan, H. (2005). Tatavvorat Goftemanhaye Hoviyyati dar Iran. Tehran: Neshre Ney.
  • Kashani-Sabet, K. (2000). Frontier Fictions: Shaping the Iranian Nation, 1804-1946. Princeton: Princeton University Press.
  • Kasrawi, A. (1925). Azeri ya Zabane Bastane Azerbaigan. Tehran.
  • Katouzian, H. (1995). Problems of Political Development in Iran: Democracy, Dictatorship or Arbitrary Government?. British Journal of Middle Eastern Studies, 22(1-2), 5-20.
  • Kazemivand Niar, A. (2016). Büyük Selçuklu Mimarisinde Açık Avlulu ve Eyvanlı Camilerin Kökeni. Modern Türklük Araştırmalar Dergisi, 13(4), 79-101.
  • Khaleqi-Motlaq, J. (1994). Chand Yaddashte Digar bar Maqaleye Iran dar Gozashte Ruzegaran. Iranshenasi, 6(21), 28-43.
  • Kızılözen, C. (2019). Farsçada Türkçenin en Eski İzleri, Ankara: Akçağ Yayınları.
  • Krasner, B. (2019). Historical Revisionism. Greenhaven Publishing LLC.
  • Kuhn, T. (1996). The Structure of Scientific Revolutions. Chicago: University of Chicago Press.
  • Kuhn, T. (1972). Logic of Discovery or Psychology of Research. In Lakatos, I., Musgrave, A. (eds), Criticism and the Growth of Knowledge, Cambridge: Cambridge University Press.
  • Lavabre, M. (2009). Historiography and Memory. In Tucker, A. (ed.). A Companion to the Philosophy of History and Historiography, pp. 1-6, West Sussex: Wiley-Blackwell.
  • Lefkowitz, M. (2009). Historiography and Myth. A Companion to the Philosophy of History and Historiography. In Tucker, A. (ed.). (2009). A Companion to the Philosophy of History and Historiography. pp.353-361, West Sussex: Wiley-Blackwell.
  • Marashi, A. (2008). Nationalizing Iran: Culture, Power, and the State, 1870-1940. Seattle, WA: University of Washington Press.
  • Marashi, A. (2014). Paradigms of Iranian Nationalism: History, Theory, and Historiography. In Aghaie, K. S., & Marashi, A. (2014). Rethinking Iranian Nationalism and Modernity. 3-24, University of Texas Press.
  • Markwick, R. (2001). Rewriting History in Soviet Russia: The Politics of Revisionist Historiography 1956–1974. New York: Palgrave.
  • Matin-Asgari, A. (2012). The Academic Debate on Iranian Identity. In Amanat, A. & Vejdani, F. (eds) Iran Facing Others, pp. 173-192, New York: Palgrave Macmillan.
  • Matini, J. (1992). Iran dar Gozasht-e Ruzgaran. Iransbenasi, 4(2), 233-268.
  • McPherson, J. (2003). Revisionist Historians. Perspectives on History, 41 (6), 5-6.
  • Mirsepassi, A. and Faraji, M. (2018). De-politicizing Westoxification: The Case of Bonyad Monthly, British Journal of Middle Eastern Studies 45(3), 355-375.
  • Motadel, D. (2014). Iran and the Aryan Myth. In Ansari, A. M. (ed.). Perceptions of Iran: History, Myths and Nationalism from Medieval Persia to the Islamic Republic. 119-46, Bloomsbury Publishing.
  • Najmabadi, A. (2005). Women with Mustaches and Men Without Beards: Gender and Sexual Anxieties of Iranian Modernity. Univ of California Press.
  • Perry, J. (2001). The historical Role of Turkish in Relation to Persian of Iran. Iran and the Caucasus, 5(1), 193-200.
  • Petrović, V. (2008) From Revisionism to “Revisionism”: Legal Limits to Historical Interpretation. In Kopecek, M. (ed.). Past in the Making: Historical Revisionism in Central Europe after 1989, pp.19-34, Central European University Press.
  • Pirniya, H. (1929) Iran-e Qadim. Tehran: Matba’ye Majles.
  • Popper, K. (1959). The Logic of Scientific Discovery. London: Hutchinson & Co.
  • Qazvini, M. (1926). Enteqade Adabi: Azeri ya Zabane Bastane Azerbaigan. Iranshahr, 4, 586-594.
  • Rahimi, M. (2010). KavÀèid-i Türkì, Y.L. Tezi, Ankara: SBE.
  • Rahimi, F. (2018). Fethali Kaçar'ın Çağatay Türkçesi Sözlüğü. Ankara: Akçağ.
  • Ram, H. (2000). The Immemorial Iranian Nation? School Textbooks and Historical Memory in Post-Revolutionary Iran. Nations and Nationalism, 6 (1), 67– 90.
  • Ram, H. (2010). Post-1979 Iran: Anti-Colonialism and Legacies of Euro-American Spaces and Temporalities. In Ginio, R., and Schler, L. (eds). Decolonization Reconsidered: Rebirths, Continuities and Erasures. pp. 89-112, HAGAR.
  • Ringer, M. (2012). Iranian Nationalism and Zoroastrian Identity. In Amanat, A. & Vejdani, F. (eds) Iran Facing Others, pp. 267-277, New York: Palgrave Macmillan.
  • Ringer, M. (2009). Reform Transplanted: Parsi Agents of Change amongst Zoroastrians in Nineteenth-Century Iran. Iranian Studies 42(4), 549-560.
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  • Sarıkaya, Y. (2008). Tarihi ve Jeopolitik Boyutlarıyla İran'da Milliyetçilik. Istanbul: Ötüken Neşriyat.
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  • Shahbazi, A. (1980). Iranshenasi, Ariyaigari ve Tarikhnagari, Entekhab: https://www.shahbazi.org/Articles/Aryan.pdf
  • Shahgoli, N. K., Yaghoobi, V., Aghatabai, S., & Behzad, S. (2019). Dede Korkut Kitabı’nın Günbet Yazması: İnceleme, Metin, Dizin ve Tıpkıbasım. Modern Türklük Araştırmaları Dergisi, 16(2), 147-379.
  • Shariati, A. (1978). Bazgasht be Khishtan: Bazgash be Kodam Khish. Daftare Tadvin va Enteshare Majmu’ye Asar.
  • Tavakoli-Targhi, M. (1994). Tarikh-pardazi va Iran-aryai: Bazsazi-yi Huviyat-I Irani dar Guzarish-I Tarikh. Iran Nameh, 12 (4), 583-611.
  • Tavakoli-Targhi, M. (2001). Refashioning Iran. Basingtoke, UK: Palgrave.
  • Tucker, A. (2008). Historiographic Revision and Revisionism. In Kopecek, M. (ed). Past in Making. Historical Revisionism in Central Europe. pp. 1-15, Budapest: CEU Press.
  • Välikangas, A., & Seeck, H. (2011). Exploring the Foucauldian interpretation of power and subject in organizations. Journal of management and organization, 17(6), 812-827.
  • Vaziri, M. (1993). Iran as Imagined Nation. New York: Paragon House.
  • Vejdani, F. (2015). Making History in Iran: Education, Nationalism, and Print Culture. Stanford University Press.
  • Wang, Z. (2008). National Humiliation, History Education, and the Politics of Historical Memory: Patriotic Education Campaign in China. International Studies Quarterly, 52(4), 783-806.
  • Yalcintas, A. (2013). The Problem of Epistemic Cost: Why Do Economists Not Change Their Minds About the Coase Theorem?. American Journal of Economics and Sociology, 72(5), 1131-1157.
  • Yarshater, E. (1983). Iranian National History. The Cambridge History of Iran, 3(1), 359-477.
  • Zehtabi, M. T. (2003). İran Türklerinin Eski Tarixi. Tabriz:Akhtar.
  • Zia-Ebrahimi, R. (2011). Self-Orientalization and Dislocation: The Uses and Abuses of the “Aryan” Discourse in Iran. Iranian Studies, 44(4), 445-472.
  • Zia-Ebrahimi, R. (2014). ‘Arab invasion’and Decline, or the Import of European Racial Thought by Iranian Nationalists. Ethnic and Racial Studies, 37(6), 1043-1061.
  • Zia-Ebrahimi, R. (2016). Better a Warm Hug than a Cold Bath: Nationalist Memory and the Failures of Iranian Historiography. Iranian Studies, 49(5), 837-854.
Toplam 82 adet kaynakça vardır.

Ayrıntılar

Birincil Dil İngilizce
Bölüm Makaleler
Yazarlar

Naseraddin Alızadeh 0000-0002-0724-7394

Yayımlanma Tarihi 29 Aralık 2020
Yayımlandığı Sayı Yıl 2020 Cilt: 9 Sayı: 5

Kaynak Göster

APA Alızadeh, N. (2020). Revising Iranian Nationalist Historiography and Shaping a New Intellectual Field. İnsan Ve Toplum Bilimleri Araştırmaları Dergisi, 9(5), 3456-3478. https://doi.org/10.15869/itobiad.788062
İnsan ve Toplum Bilimleri Araştırmaları Dergisi  Creative Commons Atıf-GayriTicari 4.0 Uluslararası Lisansı (CC BY NC) ile lisanslanmıştır.