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E-book Foucault in Iran, 1978–1979
Whatever else he may have become and if he indeed became ‘what one is’, Michel Foucault (15 October 1926–25 June 1984) was first and foremost a philosopher and an activist historian of ideas. Since he started publishing his provocative philosophical works in the late 1950s, he always maintained a unique interest in the role of the intellectual as both an analyst and an activist. Foucault moved ideas and his ideas moved the world.Yet in 1978, events broke out in Iran that stirred up both the world and ideas about the world: these events have proved to be highly consequential for international politics up to this very day. It all began in January 1978, when the first public protests against the Central Intelligence Agency (CIA)-plotted and United States (US)-supported regime of the ‘Shah’, Mohammad Pahlavi, started to manifest itself. The protesters were quite clear about their intention, namely the establishment of an Islamic Republic, created by the Shia Islamic movement under the leadership of the exiled Ayatollah Khomeini. The protests continued throughout and grew in intensity during the first half of 1978, forcing the Shah to appeal to President Jimmy Carter for US intervention and aid.This political opposition was against what it perceived as the repressive and oppressive nature of the Shah’s regime and the self-indulgence of the regime’s cadres. The protests were also targeting the intense Western economic interests in Iran. The frustration of the protesters exploded in Tehran on ‘Black Friday’, 08 September 1978, when police opened fire on large crowds, killing a large number of demonstrators. Foucault, having been commissioned by the Italian newspaper, Corriere Della Sera(with reprints in the French newspaper Le Nouvel Observateur), to visit Iran as some kind of ‘political journalist’ and write a series of articles on what was now clearly an unfolding revolution, arrived in the country a week after Black Friday.Foucault was enthusiastic about the developing revolution from the outset. He was particularly interested in the religious quality of the resistance movement and was deeply moved by the sheer will of ordinary Iranians for a fundamental change in politics and political leadership. What Foucault witnessed in the streets of Tehran was for him the affirmation of one of his deepest intellectual convictions, namely that religion is a political force with an inherent potential to challenge established sets of subject–object relations, which is what ‘political power’ really is – a dynamic he would progressively refer to as ‘political spirituality’.
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