Titlebook: State, Religion, and Revolution in Iran, 1796 to the Present; Behrooz Moazami Book 2013 Palgrave Macmillan, a division of Nature America I

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The Political Authority of the Qajar State, 1796–1925l setting and the nature of the ensuing state. How did the Qajars establish their rule despite the preceding chaotic situation? How did the tribal power structure of the Qajars accommodate itself with statehood? What type of state did the consolidated Qajar rule represent? How can this state structu

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Religious Revivalism and the Formative Phase of Orthodoxy, 1796–1892t role in the Iranian religious landscape, to the rise in 1891–1892 of the ulama-led popular movement against the Régie of Tobacco, a state concession of tobacco cultivation and processing to the British. I have divided these years into two periods: first of religious revivalism (1796–1848), in whic

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The Islamization of the Social Movements and the Revolution, 1963–1979rn secular component. Why did the revolution take an Islamic turn? I examine the Islamization of the revolution as an open-ended process rather than as an outcome of the hegemony of Shi’i culture in Iran or as the political response of traditional forces of society, represented by the ulama, against

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Forming a Utilitarian Buffer State: The Pahlavis, 1921–1963orm a unified national army, the pillar of a centralized state? Second, how was a non-tribal centralized state formed under the Pahlavis? Third, how can the character of this state be best explained? In delving into these questions, I analyze the strategy of state-making adopted by the Pahlavis and its impact on the development of political space.

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Religious Revivalism and the Formative Phase of Orthodoxy, 1796–1892e the dominant discourse. The first era coincides with the formative phase of the Qajar state, and the second overlaps with the formation of the consolidated Qajar state. It is through this process that a group of the ulama in collaboration with the Qajar state became the dominant force in the religious sphere.

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