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Erschienen in:
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2019 | OriginalPaper | Buchkapitel

5. Formation of Unstable Coalitions

verfasst von : Farhad Gohardani, Zahra Tizro

Erschienen in: The Political Economy of Iran

Verlag: Springer International Publishing

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Abstract

The encounter with modernity has shattered the Iranian house of being (a fragile house of being reconstructed in the Safavid era out of the materials and resources of Persianism, Shia Islam, and Greek philosophy) and Iranians have been ever since plagued with the state of discursive homelessness (for the significance of the notions of home and ideal homes in the midst of social transformation, see Chapman 1999, and also Molavi 2002: 54). The formation of coalitions has been driven by the urgent need to form a set of collective wills and collective actions to construct a new house of being after the violent and disruptive arrival of modernity in the landscape of Iranian embeddedness (Sohrabi 2011; Foran 2005; Kurzman 2008).
The state of belatedness with its associated “now” consciousness calls for collective actions (Olson 1965; Medina 2007) to fill the development gap, which requires the formation of collective wills which itself requires the formation of stable coalitions to make institutional investments feasible and to start and finish tasks and projects of social change in areas such as birth control, vaccination, education, science and technology, health, security, diplomacy, gender relation, ethnicity, banking, inflation, employment, or economic growth. However, the state of inbetweenness with its associated tragedy of confusion and irreconcilable differences within and between various social assemblages (individuals and groups) would act as the condition of impossibility for the formation of stable coalitions. As such the composite state of belated inbetweenness leaves the Iranians incapable of fully and irreversibly committing themselves to the formulation and implementation of any project of social transformation. In a sense, the Iranians have frequently put into practice what Zizek (2008: xv) perceives as lack of full commitment in the realm of virtualized games on the internet:
“if the thing doesn’t work out, I can always leave!” If you reach an impasse, you can say: OK, I’m leaving the game, I’m stepping out! Let’s start again with another game!

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Vorheriges Kapitel Tragedy of Confusion
Nächstes Kapitel Institutional Failure
Fußnoten
1
The dynamics of relation between consensus and dissensus (Ranciere 2010) is a case of Deleuzian wider ontological processes of territorialization and de-territorialization; see also Arendt (1972: 70) on the notion of “tacit consent” and how “Dissent implies consent”. See also Rawls (2005) on the notion of “overlapping consensus” and Taylor (2011) on the notion of “unforced consensus”.
 
2
For the corresponding case in the Sunni Islam, see Hallaq (1997).
 
3
See also Shayegan 2014; Dabashi 2012, 2013; Katouzian 2006; Islami Nadoushan 2004, 2007, 2011.
 
4
See Shayegan (Shayegan 2014: 21–22), for instance, on the sharp divisions between and within the pillars of the Persian poetry.
 
5
On the white and black books of different regimes of truth, see Zarrinkoob (1957, 1969), Scaff (1989), Latour (1993), Avini (1997), Courtois et al. (1999), Young (2000), Sedgwick (2004), Shafa (2004), Mann (2005), Lincoln (2007), Martin (2011), Mignolo (2011), Alexander (2013), Ibn Warraq (1995, 2013), and Daryaee (2009), among others, where we encounter statements like “why Islam is the best”, “why west is the best”, or “why Iran is the best” affirming the white books of each regime of truth or statements like “why I am not a Muslim”, “why I am not a modern”, or “why I am not a Persian” referring to the black books of each side of the truth equation.
 
6
Agamben (1998: 181) famously and controversially declared that “Today it is not the city but rather the camp that is the fundamental biopolitical paradigm of the West.”. Bauman (1991) saw the Holocaust as a product of modern bureaucratic rationality.
 
7
This is more or less equivalent to what the Mexican philosopher Emilio Uranga (1921–1988) calls “Mexicans are creatures of melancholy,” referring to a historical ontology of being groundless and without permanent foundation, leading to seeing the Mexican as an ‘accidental’ being, philosophically speaking (see Sanchez 2016).
 
8
In a statement such as this: “The transnational and multicultural realities of the history of Iran are indicative of a post-modern condition that continuously escapes any form of ideational fascism” (ibid: 125). As we mentioned before, all forms of hybridity cannot be subsumed under the category of postmodernity; rather some of them arise due to the state of confusion associated with the state of belated inbetweenness with its associated institutional instability.
 
9
Rousseau (1976: 143) exclaimed, “You peoples of the modern world, you have no slaves, but you are slaves yourselves.” And Fromm (1994) maintained that most people will try to “escape from freedom”.
 
10
For the notion of ‘happy slave’, see Herzog (1989); see also Milgram (1974/2005) and the related literature on the logic of obedience. For the notion of ‘willing obedience’, see Asad (1987: 165), and for ‘herd behaviour’, see Thaler and Sunstein (2008), among others.
 
11
Tiryakian (2004: 43) advocates the civilizational analysis of the twenty-first century, which involves taking civilization “as a proper macro sociocultural unit of analysis, more encompassing than the nation-state but less sweeping than a ‘world system’”.
 
12
Later on, in 1975 the Shah even ordered the manifesto of his new Rastakhiz Party to be written based on the dialectic (Milani 2011: 383). When he and his circle could not defeat socialism and ‘anti-Westernism’ (Shakibi 2016) through their own brand of magnanimous classical monarchy, they tried to appropriate and co-opt it within their own basket of truth, but almost nobody took the Shah seriously as a true socialist or genuine anti-West figure.
 
13
See also Akhavi (1987: 198), Behrooz (1991), Siavoshi (1992), Moslem (2002).
 
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Metadaten
Titel
Formation of Unstable Coalitions
verfasst von
Farhad Gohardani
Zahra Tizro
Copyright-Jahr
2019
Buch
The Political Economy of Iran

Print ISBN: 978-3-030-10637-9

Electronic ISBN: 978-3-030-10638-6

Copyright-Jahr: 2019

DOI
https://doi.org/10.1007/978-3-030-10638-6_5

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