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another.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=23.72,25.95"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/5","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"The focus of the talk is going to be conflict.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=25.95,30.723"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/6","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Human conflict and of course this topic impinges 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arises","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=52.59,57.59"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/11","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and why it seems it is so difficult for human beings","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=58.88,63.88"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/12","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"to speak 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here","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=234.66,239.65"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/55","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"started with the Philosophy Department","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=240.52,243.91"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/56","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and then carried on to the Anthropology 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Committee.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=252.19,256.84"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/59","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"So, there is quite a bit of","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=256.84,260.73"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/60","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"a very interesting mix","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=262.156,265.11"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/61","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"in terms of the academic programs and departments","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=265.11,268.48"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/62","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"that came together to make it possible","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=268.48,271.13"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/63","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"for Dr. Noland to speak.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=271.13,273.853"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/64","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Besides her academic credentials,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=275.11,277.363"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/65","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"she happens to be one of these individuals","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=278.304,283.13"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/66","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"who can tread both worlds,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=283.13,287.15"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/67","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"almost by fore she happens to be an Iranian,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=287.15,289.95"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/68","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"she happens to be a Muslim,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=289.95,292.154"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/69","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"she also happens to be married to an American,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=292.154,294.863"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/70","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and so her interests lie both here in the States,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=296.574,301.06"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/71","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"as well as in her homeland","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=301.06,303.16"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/72","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and certainly a great deal of interest in","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=303.16,306.0"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/73","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"resolving some of the conflict in a humanistic fashion.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=306.95,310.89"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/74","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"So, I'll turn the floor over to Dr. Noland","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=310.89,314.437"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/75","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and at the end, if there are any questions,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=314.437,317.01"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/76","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"I'm sure she'll be willing to deal with them.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=317.01,320.523"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/77","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"(audience clapping)","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=321.611,324.611"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/78","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"\u003cstrong\u003e -:\u003c/strong\u003e Thank you very much Dr. Warren","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=330.66,333.06"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/79","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"for your very nice compliments that you gave me.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=333.06,335.78"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/80","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"I don't think I deserve all of those things,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=335.78,338.78"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/81","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and I also thank the...","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=338.78,340.993"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/82","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"\u003cstrong\u003e -:\u003c/strong\u003e Can you hear in the back of the room?","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=342.926,345.127"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/83","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"(indistinct chattering)","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=345.127,348.46"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/84","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"You may have to speak more closely,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=349.728,352.645"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/85","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"this one I think.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=353.688,355.287"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/86","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"\u003cstrong\u003e -:\u003c/strong\u003e It's not on.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=355.287,356.59"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/87","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"\u003cstrong\u003e -:\u003c/strong\u003e It's not on?","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=356.59,357.757"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/88","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"How's that?","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=360.21,361.86"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/89","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Is that, yeah, okay, that'll be better.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=361.86,364.867"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/90","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"\u003cstrong\u003e -:\u003c/strong\u003e I also thank Departments of Political Sciences,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=367.15,371.61"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/91","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Philosophy and Religious Study,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=371.61,373.603"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/92","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and also Anthropology Department","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=375.078,375.95"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/93","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"for giving me the opportunity to talk tonight on the topic.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=375.95,380.023"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/94","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"As Dr. Warren has indicated,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=382.52,387.13"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/95","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"there has been a lot of probably one-sided point of view","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=387.13,391.27"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/96","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"about the relation of religion and politics in Iran,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=391.27,395.05"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/97","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"especially in the past few months, and","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=395.05,398.83"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/98","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"particularly with regards to the incidents","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=401.88,404.59"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/99","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"that unfortunately happened and I'm very sorry","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=404.59,408.09"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/100","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"that I should talk under these circumstances tonight.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=408.09,412.26"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/101","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"It is rather unfortunate that such a situation","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=412.26,415.88"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/102","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"has arisen in Iran, where we have always been trying","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=415.88,420.33"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/103","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"to get","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=420.33,421.163"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/104","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"the right idea to the world about our ideas","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=425.641,428.22"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/105","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"of freedom and liberty.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=428.22,429.763"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/106","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And maybe it's a part because of that,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=430.81,433.52"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/107","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"that I'd like to give this talk,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=433.52,435.7"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/108","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"just probably in some hope","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=435.7,439.27"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/109","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"that this study","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=439.27,441.05"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/110","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and this talk will cast some light about","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=441.05,446.05"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/111","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"what has been happening in Iran in the past","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=447.0,450.4"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/112","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and just leave it to you","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=450.4,452.34"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/113","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"as you can judge at your own discretion","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=452.34,456.39"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/114","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and based on what you have heard.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=456.39,458.883"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/115","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"What I want to talk about tonight is that the religion,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=460.01,464.149"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/116","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"the relation of religion","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=464.149,465.96"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/117","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and politics has not been anything new","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=465.96,469.13"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/118","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and it's not anything peculiar to 1978 and '79.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=469.13,474.0"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/119","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"I know that if I had wanted to talk","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=475.41,478.05"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/120","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"about such a relationship back in 1974, '72,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=478.05,482.69"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/121","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"nobody would have listened to me","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=482.69,484.94"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/122","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"because everybody thought 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Iran,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=503.73,508.6"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/129","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and really what is happening is","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=508.6,511.26"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/130","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"just has its historical 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'79,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=566.4,571.4"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/147","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"which marks the rise and fall of Pahlavi dynasty","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=571.43,574.57"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/148","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and it's a struggle to handle the religious issues in 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rulers,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=1896.02,1899.61"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/529","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"which was the demand for increasingly importing","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=1899.61,1901.96"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/530","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"the Western goods into the 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decreased","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=2350.34,2352.49"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/667","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"until it reached its lowest in the Reza Shah's time.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=2352.49,2357.48"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/668","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"I just want to give you an 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diverse,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=3192.14,3194.3"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/929","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"but have one thing in common,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=3194.3,3196.15"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/930","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"that is the opposition of the 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merchants,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=3206.84,3209.38"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/935","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"intellectuals which are the university faculty and students,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=3209.38,3213.74"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/936","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"the lower class who are disappointed and 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classes","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=3219.98,3223.14"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/939","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"of the people, the Marxist groups,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=3223.14,3226.07"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/940","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"the landlords who were not happy about the land 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dynasty","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=3235.06,3237.81"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/943","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"because of their sudden transition program","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=3237.81,3240.04"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/944","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"which was to settle the tribes.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=3240.04,3243.12"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/945","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And this was a near collapse of the economy","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=3243.12,3246.81"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/946","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and the replacing their chiefs by army officers.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=3246.81,3251.18"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/947","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Again, since the religious group had the strongest voice","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=3251.18,3254.92"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/948","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and was most 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Iran","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=3274.0,3277.08"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/955","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and the changes in 1979","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=3278.02,3281.17"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/956","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"was the role of PBC, which 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overthrown,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=3289.76,3291.83"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/959","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"the alliance between various groups began to dissolve","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=3291.83,3295.44"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/960","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and as it happened in the constitution movements","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=3295.44,3298.29"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/961","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"in early 20th century.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=3298.29,3301.827"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/962","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"In conclusion taking the above factors","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=3301.827,3304.83"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/963","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and incidents into consideration,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=3304.83,3307.4"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/964","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"it is submitted that the influence of religion","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=3307.4,3310.25"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/965","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"on Iranian politics will continue for decades to come.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=3310.25,3314.47"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/966","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"This influence does not lie in the notion","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=3314.47,3317.42"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/967","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"of the illegitimacy of the state per se","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=3317.42,3322.06"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/968","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"but as several mentions,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=3322.06,3323.83"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/969","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"the Ulama are not going to give up the position","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=3323.83,3326.78"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/970","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"they had fought for nearly four centuries.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=3326.78,3329.79"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/971","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Thank you.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=3329.79,3331.376"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430/transcript/29746/annotation/972","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"(audience 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This evening we're going to have the opportunity to hear a topic that all of us have experienced at one time or another. The focus of the talk is going to be conflict. Human conflict and of course this topic impinges upon most of the disciplines that are offered here at Iowa State, impinges a great deal upon the field of anthropology. Most of us who are anthropologists are concerned a great deal about why conflict arises and why it seems it is so difficult for human beings to speak to and with each other, rather than past each other. Now in the last few months, all of us have been privy to a great deal of mass communication coverage of the situation in Iran. Unfortunately, a great deal of this coverage has been decidedly one-sided. There's been very little opportunity to understand why in fact, such a situation has come to be. And of course there are economic and political difficulties. There are also cultural and value differences. There are differences in belief systems at play here. And the speaker tonight is imminently qualified to deal with some of these issues. Sariah Noland comes to us with a background from both economics and anthropology. She completed her Bachelor's degree in Economics at Memorial Union University, Memorial University of Newfoundland in 1970 and then her MA and her PhDs were done in anthropology at the State University of New York in Buffalo. Her research in Iran dealt with conflict resolution, centering on the factors of religion and political forces. When she finished her PhD at SUNY Buffalo in 1976, she took a position at Al-Farabi University, serving part of the time in Tehran and part of the time in Isfahan, teaching social sciences and also developing some courses and programs that dealt with the relationships between the social sciences and the fine arts. She has studied minority groups in Iran, including Christian groups, Christian Armenians. At the moment, she is a research associate in the technology and social change program here at Iowa State University and is a part time assistant professor in the Anthropology Program here and is currently teaching one of our anthropology courses through the extension service at Creston. The impetus for bringing Dr. Noland here started with the Philosophy Department and then carried on to the Anthropology Program and the Department of Political Science and was formally initiated through the Lectures Committee. So, there is quite a bit of a very interesting mix in terms of the academic programs and departments that came together to make it possible for Dr. Noland to speak. Besides her academic credentials, she happens to be one of these individuals who can tread both worlds, almost by fore she happens to be an Iranian, she happens to be a Muslim, she also happens to be married to an American, and so her interests lie both here in the States, as well as in her homeland and certainly a great deal of interest in resolving some of the conflict in a humanistic fashion. So, I'll turn the floor over to Dr. Noland and at the end, if there are any questions, I'm sure she'll be willing to deal with them.\r\n\r\n- Thank you very much Dr. Warren for your very nice compliments that you gave me. I don't think I deserve all of those things, and I also thank the...\r\n\r\n- Can you hear in the back of the room? You may have to speak more closely, this one I think.\r\n\r\n- It's not on.\r\n\r\n- It's not on? How's that? Is that, yeah, okay, that'll be better.\r\n\r\n- I also thank Departments of Political Sciences, Philosophy and Religious Study, and also Anthropology Department for giving me the opportunity to talk tonight on the topic. As Dr. Warren has indicated, there has been a lot of probably one-sided point of view about the relation of religion and politics in Iran, especially in the past few months, and particularly with regards to the incidents that unfortunately happened and I'm very sorry that I should talk under these circumstances tonight. It is rather unfortunate that such a situation has arisen in Iran, where we have always been trying to get the right idea to the world about our ideas of freedom and liberty. And maybe it's a part because of that, that I'd like to give this talk, just probably in some hope that this study and this talk will cast some light about what has been happening in Iran in the past and just leave it to you as you can judge at your own discretion and based on what you have heard. What I want to talk about tonight is that the religion, the relation of religion and politics has not been anything new and it's not anything peculiar to 1978 and '79. I know that if I had wanted to talk about such a relationship back in 1974, '72, nobody would have listened to me because everybody thought that because of the modernization programs and probably because of westernization programs in Iran, that religion was not really at issue and therefore there wasn't any point in discussing it. What I want to talk about tonight is that such a relationship has existed in the past in Iran, and really what is happening is just has its historical roots and it's a continuation of such a relationship between religion and politics that has been going on at least since the 16th century in Iran. For this reason, I would have to give you a background about the political nature of the Shia religion, which is the state religion of Iran. And then I would have to skip over, just to give you a short historical background about the Safavid period from 1600 to 1900, when Shia religion became officially the state religion of Iran. And this is the period also which the religion witnessed or the state witnessed the opposition of the religion to state and consolidation of the religious power. Then I would move to the period of 1921 to '79, which marks the rise and fall of Pahlavi dynasty and it's a struggle to handle the religious issues in Iran. Shia religion originated in the dispute between the followers of Muhammad the prophet in 642 AD. This is the year that marked the death of prophet and the dispute resulted as to the successor of Muhammad. The oldest man in the Quraysh tribe Abu Bakr was chosen the successor of Muhammad, as it was the custom in the Quraysh tribe. This is the tribe that Muhammad came from. However, there were a group of Muslims who called themselves Shiat Ali, which means Party of Ali. Maintained that before his death, the prophet has designated Ali, his son-in-law and cousin as his successor on Eid al-Ghadir, which is the most important festivity in Iran and in Shia world. Thus Shia movement was from its inception a party in opposition to the regime in power. instead of giving their loyalty to the ruling Sunni Caliph, Shias gave their allegiance to Ali and his 11 descendants in the main line, who they termed Imams. However, Goldschmidt in his book \"Concise History of the Middle East\" maintains that it was the third Imam of the Shias which is then Husayn that set the precedent for the inheritance of the line of the Imams. Most of the early Shias were Arabs, but the Iranians soon adopted the movement as an ideal vehicle for the expression of their protest as being a second class citizen in a largely Arab empire. To the political stem of Shi'ism, the Iranians created the legend that Husayn the younger son of Ali and the third Imam Shia, married the daughter of the last Sassanid King, overthrown by Arabs. Even some Iranian authorities on the biography of Husayn, do not confirm the validity of such account. However, it is a popular belief and as Savea indicate in this way, Shi'ism was lifted out of its purely Islamic context and linked with the Iranian historical traditional and national sentiments. The son of Husayn and the Iranian Princess, the fourth Imam united in his person the double chain of Imamate, which is the office of the Imam and Persian royalty. In 680 AD, the troops Sunni caliph, which is named Yasir, killed the third Imam which is Husayn on the field of Karbala in Iraq. By this act, they gave the Shia movement a martyr figure with a powerful and lasting emotive effect. The martyr of Husayn, which occurred on the 10th day of Muharram is commemorated by the Shias and such grief is expressed by flagellation with chains, slashing themselves and other forms of mourning. This practice is carried with full force even today. It is important to bear in mind, the later implication it carried with itself. The story of tyranny of Yazid, against Imam Husayn has carried over through this time in both politics and religion since. Husayn is also referred to as the Lord of martyrs. After the Karbala incident Shi'ism seized to be merely a political movement and became a religious movement which rapidly developed its distinctive theological doctrines and system of religious law. The most distinctive laws was the doctrine of the Imamate. The twelve Imam were credited with the special and unique powers. The most important of which was sinless ness or infallibility. Infallibility was transmitted to the Imams from the prophet by virtue of their having inherited from him the light of God. The later Imams, after Imam Husayn had the quietest approach as opposed to the former predecessors and according to Alga, the historian on this situation. They were not the leaders of their communities which could be sharply defined and could stand aside from the main Sunni Muslim community. In 874, the 12th Imam, the infant son of the 11th Imam disappeared from view. Between 874 and 940 which is known as the period of lesser occultation, the hidden Imam was only visible to a succession of four agents known as Vakils. The death of the last Vakil in 1940, put an end to limited communication with the hidden Imam. Period following this is known as the greater occultation and is characterized by the absence of human intermediary, which shall continue until the 12 Imams return to earth as Mahdi, which means the savior and the period is still in progress. Since Imams are the true leaders of the community, therefore, in the absence of the 12 Imam, a shadow of illegitimacy was bound to cover all world strivings and activities above all those related to government. The newly developing Shia jurisprudence, which is referred to as fiqh, made no provision for the establishment of a legitimate state after the occultation of the Imam. The leaders of the Shia community during occultation, based upon the consensus of the Shia community are the Mujtahids, who are the representatives of the hidden Imam. Mujtahids are the most eminent theologians and jurist of the time who hold the title of Ayatollah or miraculous sign of God. These Mujtahids will lead the Shia followers until the return of the 12th Imam who will bring justice and equality to earth. It is proper to emphasize comparison between the relation of the Ulama and the hidden Imam. and that of the Imams to God. The Ulama in a limited sense are intermediaries between the community and the Imams. With some of the authority of the latter reflected upon them. They are the proofs or hujjat of Imams. Similarly, the Imams are intermediaries between the sources of divine guidance and the community. It is how we're wrong to conclude that the Ulama had authority similar to a Imams or could legitimately claim infallibility. As it was mentioned, the importance lies rather in their supplying a living source of reference and leadership for Shia community and they came to personify the leadership of the community. As it will be seen later, this was their chief source of political and social influence in Iran. Furthermore, in Shi'ism, the primary duty of the believer after the belief in God and prophet, is total loyalty and obedience to the hidden Imam. He who dies without recognizing the Imam, dies as an unbeliever. Although belief of Muslim in principles depends on the logical proof and may not accept anyone's pronouncements without proof, however concerning the ordinances of religion, he must either be Mujtahid or imitate a Mujtahid. That is to say, to act according to Mujtahid's instructions. Mujtahid is the one who exercises ijtihad. That is searching for a correct opinion, particularly in deducing of the specific provisions of religious law from its principles and ordinances. The sources which Mujtahid depend on are the Quran, the Sunnat, which is the practice of prophet, the traditions of Imams and the consensus stigma of the learned since the beginning of great occultation. Consensus is limited to the Ulama Mujtahids, whether they are living or they are dead. The other conditions for being a Mujtahid are maturity, intelligence, being of male sex, having fate, justice and legitimate birth. Justice means who performs which is obligated upon him and which is forbidden to him. The other conditions for becoming a Mujtahid are the knowledge of theology, the knowledge of principles of faith, grammar, Arabic language, logic and principles of jurisprudence. It is obligatory that once a Mujtahid is chosen, one must follow the direction of that Mujtahid, which includes all the rulings that he makes as well as the changes that makes during his of course of ijtihad. If the follower doubts a Mujtahid's opinion, then he's forbidden to follow the Mujtahid in tasks such as collective prayers. It is preferable to follow a living Mujtahid, even if he's a distant one than a dead Mujtahid. Similarly, the followers who have to follow the Mujtahid, would have also to imitate and to follow his Fatwa, which is the expression of opinion of a point of view of religious law. This is very important to remember, because this is one of the principles by which the political movements have been taken place in Iran. The functions of the Ulama include to being trusted with the deposits, with states of the minors, the guardianship of orphans, administration of privately endowed lands, certification of the legality of title deeds and other documents by fixing their seals, collection and distribution of various kinds of arms and money intended for pious and charitable purposes. And most important of all, the administration of justice. The sources of income were indulgements attached to shrines and mosque and the various grants of individual and the percentage of one's income to be paid for the administration of the Shia clergy and schools. Since the piety and learning the two chief characteristics by which one is to recognize one worthy of limited imitation or the following. Were not possible to be assessed at a distance by all the followers, then there was a need for an intermediary who could bear witness to the learning of the Mujtahids and perform some of their functions. These were called Mullahs and in an illiterate community Mullah came to exercise a great amount of authority and also were the only educators in matters of religion. The number of the Mullahs acted as physical expression of the power of the Mujtahids to whom they were attached. This is also significant to remember for the future developments. By now, we have a Shia community which is in the occultation of the hidden Imam, consider any government illegitimate. And for the religious and social duties depend on the leadership of the Ulama which are the Mujtahids. And at the mass level, have contact through the Mullahs who are also in charge of education. The impact of religion on Iranian politics begins with the advent of the Safavids, whom on the foundation of their dynasty, announced the state religion of Iran, as Esna-Ashari, which is the religion of the Twelvers the ones who believe in the 12th Imam. Safavids founded their dynasties in 1501. They were able to do so since they were the descendants of the prophet. And therefore the representatives of the hidden Imam on earth. This claim of descendancy of the prophet is challenged by some Russian historians who believe that this title was forged, but Savory the authority on the Safavids in Iran, indicates the descendants of the Safavid rulers from the prophet. The reason for choosing of the Shia religion was first, that this religion was Safavid ancestors, the religion of Safavid ancestors. And it was by this religion, which the Safavid gained control and alliance of other Iranian tribes. Another reason is the threat that they were noticing from the Ottoman empire, as you know Ottoman empire were Sunni's, and Safavid in order to be able to create a solid sense of nationalism. They decided that they were going to announce the Shia religion in Iran as a state religion, so that they could separate the two nations, not just by the empires, but by the principle of the religion. And it worked for them. The imposition of the Shia also had the effect of strengthening the central government and of producing a greater awareness of national as opposed to ethnic identity. However, during the second half of the 17th century because of the weakness of the Safavid monarchs, the Shia Ulama increased their power greatly. Shia began it's stronghold and Iran was considered its homeland. Isfahan became the religious capital as well. It was also during this period that one could talk about a body of Shia Ulama or scholars. Yet one essential element of pre-Safavid Shi'ism survived to be passed on after the temper of security. That is the necessary and inescapable illegitimacy of the state. The fall of the Safavid dynasty, which was accomplished by the attack of the Afghans in mid 18th century, accompanied by the massacre of many people, including the religious class. This sense of insecurity compelled many Ulama to immigrate to Iraq, where they established center for studies in religion and various shrines, the cities where the Imams were buried. This move becomes significant in the later history of Iran. The power of Ulama again increased during the early 19th century with the rise of Qajar dynasty especially Fath-Ali Shah, chose to compromise with the Ulama and seek their support. One of the reasons is that since the Qajar Kings, could not have the same claim as the Safavids had, that is the connection to the prophet. And we're aware of their position with Yazid Ulama. They attempted to appease this group. It is reported that the Shah built many mosques, repaired many shrines and financially supported many of the Ulamas, despite of the efforts of the Shah, the Ulama made sure that they would win the favors of the people and acted as adversaries to the governors appointed by the Shah. In an instance, when the governor of Isfahan, raised the price of bread in that city, the people took the case to the leading Mujtahid and he gave his fatwa, his religious opinion that such an act was against Islamic laws. And subsequently the price of bread was lowered. Alga reports that the power of the Ulama in some cities overruled and surpassed the power of the governors appointed by the Shah. For the Shah's policy was to restore Safavid close association with the Ulama and gain popular support The power and influence of the Ulama was not limited to the internal problems and extended to the foreign policy as well. In the 1830s, as a reaction of the Russian trade to the Northern provinces of Iran, the Ulama in maintaining that Islamic faith was in danger, pronounced the fatwa, for religious war against the Russians and forced the Iranian government in a war with the Russians in which the Iranians were defeated. And the Russians advanced as far as the city of Tabriz and then later retreated. However, the war terminated with Russians, taking control of most of the Northern provinces of Iran which continues until today. Now, according to some of the historians named Alga, he claims that probably one of the reasons that the Ulama were encouraged to give the Fatwa was that the crown Prince was in favor of attacking the Russians, but the Shah in the central of Iran was opposing it. So he used the Ulamas power in getting the fatwa so that he could mobilize the army. What is interesting and what is important in this incidents is that you see in the Ulama the conviction that the survival of Iran as a nation was equivalent to survival as an Islamic nation, the same conviction that was voiced with great clarity and insistence in the latter part of the century following these incidents, when the rumor began that the Russian soldiers have taken two Georgian women who were converted to Islam. The Ulama gave their fatwa that the rescue of this Muslim women was lawful and the mob attacked the Russian legation, massacred all of the Russians, except one which was that happened not to be the legation at that time. The Mujtahid responsible for the incident was only expelled. And even there were riots protesting his departures. This indicated the dire role of the Ulama as that opposing the state and that of countering the impact of foreign powers. The following monarch, who was Muhammad Shaw, although gave concessions to the Ulama and even gave the governorship of the city to them and also let them have to assess the ownership of the lands, but hovered the Shah's allusion to Sufism as well as the centralization of the government presumably to undermine the Ulama's power, making the target of the opposition. By mid 19th century the Ulama were treating the Qajar as usurpers and gave prominence to rumors that the Qajar tribes assisted Yazid in his war against the sons of Ali. If you remember, when I talked about that in Karbala incidents, when Husayn was martyred. Which further increased the hatred of the public. One factor is important to be mentioned, that it was the westernization of the army and adopting Western uniform for the army. Not only did not win the agreement of the Ulama, but also with the other palaces of the Qajar rulers, which was the demand for increasingly importing the Western goods into the country, which needed the cash. There was more pressure on the people who had to provide the cash. So as a result they were increasing taxes and they were increasing prices. And this also gave increasing dissatisfaction with the regime. Example is in the 1857, they went the arbitrary taxes levied on the people in Kazmain, caused opposition from the people and the Ulama took sides with the people. In 1864, '65, the rule of Marja' Taqlid, which is the source of imitation for the Shia world, was for the first time rested in one person. In other words, the clerical power for the Shia community was embodied in one person just as the state authority rested in one person. Note, this is important to remember at some point the Shia theologians could get together and they could actually by consensus choose a person, a particular Mujtahid. as the soul this Marja' Taqlid. This has happened, of course, this happened 1865. And it happened later. The residence after clerical power in Iraq outside Iran had far-reaching consequences. The contact with the Iranian followers were made through the pilgrims. And later through telegrams. Thus, the religious authority was not within Iranian boundary and could not be controlled by the state. In 1858, '60, orders were given for the establishment of justice department and it was required that it would be present at the religious court, which were of course being managed by the religious people. In the case of the foreigners, their counsel had to be present. Protests began not only due to the encroachment of the state on Islam, but also by infiltration of foreign agents. The most important.... ...tobacco was cultivated widely in Iran and was used by all classes of people. This not only provoked the Ulama who were sensitive to foreign penetration, but also was a severe economic threat to the merchants and middlemen involved in the marketing of the item. This caused a series of riots. And after almost a year of struggle, finally the Ulama managed to get a fatwa that the use of tobacco was to be boycotted by all Iranians. The Fatwa was carried so extremely that even the Shah in his coat could not get tobacco for his waterpark. He was forced to cancel the concession in 1892 and incurred the first debt by Iranian government to a foreign nation, which summed to 100,000 pounds with 6% annual rate. The Fatwa was given by Ayatollah Shirazi, the sole source of Marja' Taqlid at that time, who was residing in Iraq. The significance of this incident was that for the first time, the merchants and Ulama were united in successful defeat of the government. Shortly after this incidence, the Ulama demanded the constitutional government, the which supposedly put an end to the tyranny of the monarchy and its agents, ever increasing penetration of the nation's economic life by foreign interests. The process, which was furthered by tyranny. The demand for constitution was also made by the intellectuals who were exposed to democratic ideas of the European countries and had formed a secret society to promote this idea. Since the intellectuals were above of the power of the Ulama, they asked them to join the intellectuals. It should be mentioned that some of the Ulama, never accepted the idea of constitution. The debt to the British cause further increases in the price. And this met with the protest of the people, especially in Shiraz and Mashhad, when the protestors took sanctuary in the shrine of the eighth Imam in Mashhad, the shrine was attacked and some people were killed. This was the most severe assault on the Ulama who called for protests in other cities, as well as Tehran. And when the army killed some more demonstrators the Ulama which about 1000 of them, left Iran in protest and immigrated to Qom. which symbolized the legitimacy of the state since Tehran was the capital city. The immigration took place on July 15th 1906. The merchants, in the following days submitted a petition through Shah Din the fair of the British embassy to the Shah on August 6th, 1906. This called for dismissal of the Prime Minister, establishment of the national consultative assembly. And the return of the Ulama to Tehran. The prime minister resigned. The decree for the constitution was issued. And the Ulama were invited back into Tehran in triumph. According to Alga, Ulama expected from the realization of the constitution, a systematic application of Islamic law and hence expansion or at least perpetration of their function. This goal was completely different from those of the intellectuals whose demands for constitution was based on the democratic ideas and the European idea of democracy. Should we mention that Iranian constitution was copied after the Belgian constitution, but the constitution at the same time maintained that the laws of the country should not be contrary to the Sharia laws. And the Shia was the official religion of Iran. And furthermore, a committee of not less than five Ulama empowered to carefully discuss and consider all matters proposed in the newly elected national consultative assembly or which we call Majlis. And to reject and repudiate poorly or impart any such proposal which was at variance with the sacred laws of Islam so that it shall not obtain the title of legality. Despite these laws, the alliance between the intellectuals and the Ulama dissolved and the power of the Ulama decreased until it reached its lowest in the Reza Shah's time. I just want to give you an idea of how the Ulama talked about the monarchy at that particular time in Iran, in the 19th century. And I'd like to quote a favorite saying by Ayatollah Shirazi who gave his opinion for the boycott of tobacco. He said that, \"If you see the Ulama at the gates of the Kings, say they are bad Ulama and bad Kings. If you see the Kings at the gates of the Ulama, say there are good Ulamas and good Kings.\" I don't know what happened when we had the bad King and good Ulamas. Al-Du Reza Shah offered the Republic to the country, the Mujtahids did not like it. And Savea believes that the recent Mujtahids, or the Ulamas did not favor the idea of the Republic. Was that they were noticing and they were quite aware of what was going on in Turkey at the time of Atatürk. And they knew that there were secularization taking place and that they were afraid that this would be a threat to their function. As it turned out, Reza Shah followed at the third secularization policy. And this caused the decline in the clergy power. The reform after Reza Shah included the unveiling of the women, which was done partly by a force in order to give equal rights to the women in the society, introduction of modern education, administration of religious lands, which was the responsibility of the religious group and now it was transferred to the Ministry of Education. Ban on activities related to religion, westernization of Iranian clothing, industrialization of the country, he's quoted to have said that religion and estates are separate. The Ulama opposed the westernization and unveiling. Didn't like their source of income to be cutoff and introduction of modern education took away their traditional role in education. However, since Reza Shah education reform was mainly for the upper and middle class. The influence of the clergy remained untouched partially until the happening of Educational Corps in 1960s. The Educational Corps were the group of young people who instead of serving the army they were supposed to go to the villages and be in charge of the elementary education. The merchants were hurt by the industrialization in the decline of handicrafts and the demand for domestic clothing and textile. On protests which took place in Mashhad in 1935, one of the Ulama criticized the Reza Shah's policies, which caused demonstration. And according to Wilburs, historian on Reza Shah, the King dispatched 2,000 troops to Mashhad shrine and killed between 400 to 500 individuals. Also Reza Shah tried to reduce the number of the clergies representative in the consultative assembly. In the sixth consultative assembly there were 40% clerics, in the seventh consultative assembly, there were 30% and the 11 consultative assembly in 1937, there was not a single religious figure of importance. It should be not mentioned that my Majlis had a decorative function during the Reza Shah. According to an informant, the rumors had began that Reza Shah was a Bobby, the religion of the minority, which was quite hated by the Shia Muslims. Following the abdication of Reza Shah and World War II, the Ulama began gaining power during the former Shah's rule. Vadhaiyan Islamic organization was formed, which took responsibility for several political assassination in 1950s and '60s. When an Iranian scholar launched a campaign against authorities of the Shia, he was stabbed to death by the Vadhaiyan and the government took no action. Opposition to absolutism and foreign domination in Iran, which was mainly referred to the Anglo-Iranian oil Companies in the South. In 1950 and '51 was expressed by some Ulama. The most outspoken of which was Ayatollah Kashani, and mostly the supporters of mosadic. In his protest Ayatollah Kashani appealed to Islamic laws and constitution as sources of authority. In the late 1940s, Ayatollah Borujerdi became the sole Marja' Taqlid who was known for lack of ambition and quietism as its political expression. This could be one of the reasons that religious political activities, did not gain momentum until after his death in 1961. However, Ayatollah Borujerdi abhors the Shah's land from programs as being contrary to the Islamic laws which seems to have given the followers a good reason to oppose the program as well. After Ayatollah Borujerdi's death, despite he Shah's effort to remove the office Marja' Taqlid to a non-Iranian in Iraq so that he would not have to worry about the Marja' Taqlid, would not have to be concerned with the Iranian political issue. His effort was not successful. As it turned out a group Ulama, wrote a letter to Ayatollah Khomeini and asked him to become the Marja' Taqlid. Which after then, he was the most important Ulama, but I don't think he ever became Marja' Taqlid. In the meantime, Ayatollah khomeini emerged as one of the stronger opponents of the regime. The reasons for oppositions are not agreed upon by all scholars. Alga believes that the land reform and women's right to vote, were not the issues of Khomeini and these claims were never substantiated by the regime. Will Payne, who wrote the book on \"Kingship and Transition\" indicates that the land reform was one of the issues and the popular belief among the traditional however, did not favor the freedom of vote for the women and the introduction of Educational Corps which included the females as well. In his former opposition to the Shah, Ayatollah Khomeini criticized the autocratic rule, violation of constitution, proposal to grant, capitulary rights to American advisers, military personnel and their dependents in Iran. Contracting $200 million loan for the purchase of American military equipment, maintenance of diplomatic commercial and other relations with Israel, a nation hostile to Muslims and Islam. Also maintained that since Majlis, that's the national consultative assembly, was not popularly elected. It was illegitimate and contrary to the Quran. This caused demonstration Feyziyeh madrasa which was where Ayatollah Khomeini was preaching in 1963 and spread to other major cities such as Tehran, Mashhad, Shiraz and Kashan. This led to the exile of Khomeini to Turkey. And in June, 1963 and later he was permitted to go to Iraq, where he kept in contact with the pilgrims Abraeen event and even the pilgrims in Mecca. In 1967, he sent a letter to late Hoveyda, the late Prime Minister reiterating his points of violation of constitution, foreign intervention, but did not mention the land reform or women issue. In May, 1970 when a consortium of 35 American investors met in Tehran to discuss further investment in the Iranian market industry, agriculture, mines, tourism and distribution of consumer goods. A Tehran Mujtahid named, Ayatollah Saeed, called the government act a tyrannical agent of imperialism, and said that it was the duty of the Ulama to imitate their forebears like Ayatollah Shirazi, who was responsible for tobacco boycott, by rising up in protest against the usurpation of economic resources of the country. He was arrested and tortured to death. A point to be mentioned is that as early as 1960s, and according to the ties, the anthropologist who has done work on the religion and culture change in Iran the religious gatherings commemorating the Husayn's martyrdom included the analogies between the tyrannical rule of the regime and the government of Yazid, who was responsible for the martyrdom of Husayn. In January, 1971 the Shah talked about the prospects of Sabahudin that is the clergy, would be required to serve in religious corps. Instead of the army. This was suspected by the Ulama, as they were afraid that this would be another further attempt to reduce their powers. And it was the other reason was that in the past, serving in the military was used as a punitive action against the clergy. In February, 1971, Khomeini sent a declaration to the pilgrims in Mecca stating that imperialism is penetrating the Muslim world and displacing the culture of the Quran. Also at this time there emerged the group which was to link the Ulama and the intellectuals mainly to oppose the Shah called the Freedom movement. Its main members were Bazargan, which became Prime Minister later. Shabani, both of them were former universities at Iran and Ayatollah Talabani. So far our discussion has been confined to the urban areas. I would like to draw your attention to the rural areas as far as the religious activities in concern. In mid 70s during my research in the rural areas, the Mullah who was the intermediaries between the Ulama and the public were visiting the villages regularly. And although formal education was introduced there was not any sign in the decline of the religious activities of the people. for wanting the educational course were religiously inclined as well. Quran classes and religious instructions were offered to the younger individuals between the ages of eight and 20. In this class issues such as modesty of women and dangers of movies and television were discussed, but there was not any mention of government programs. The Mullahs had a good amount of influence on the people's life in the religious gatherings that I attended regularly during the Muharram Ramzan which are the morning sessions, the Mullah kept talking about the evils of the television and the movies. And he also asked the villagers to ban to bring in any musicians into the village, which they accepted. And he also made all of the younger boys to go and have a haircut because that was the time that everybody was, very the long hair style just hit the Iranian villages. And he thought that just looked like a woman's hair. Religious activities of Muharram Ramzan were still the highlight of village life in Iranian villages. Returning to the urban scene, the Ulama who have been deprived off their source of income, where depending financially on the merchants of Bazaari. In an interview with a well-known Mujtahid, I was told that main source of income of religious organization is from the merchants and other merchants or Bazaaris might not pay their taxes to the government, but will pay their dues to us definitely. As you may notice, this is the continuation of the alliance between the merchants and the Ulama since the late 19th century. Also a new technique was adopted by religious institutions whereby libraries were built adjacent to the mosques. The aim was to attract a younger group who have been alienated since modernization programs from the mosque and familiarize them with Islamic teachings. This was very effective as these individuals comprised the most energetic and strong supporters of the Islamic movement in opposing the regime. In 1976 while teaching in Tehran university, I noticed that the number of female students very well was increasing. This was as a symbol of non-violent opposition to the government. Again, as in the constitution movement we see the emerging of various groups whose ideas are diverse, but have one thing in common, that is the opposition of the regime. And I'll give you an item of which are the groups that I'm talking about. The traditional alliance of the religious and merchants, intellectuals which are the university faculty and students, the lower class who are disappointed and dissatisfied because of the rising cost of living and the gap between their incomes and the other classes of the people, the Marxist groups, the landlords who were not happy about the land reform and the tribal groups, they're not happy about the Pahlavi dynasty because of their sudden transition program which was to settle the tribes. And this was a near collapse of the economy and the replacing their chiefs by army officers. Again, since the religious group had the strongest voice and was most consistent the other groups joined in the overthrow of the government. The fact that the religious force was located outside Iran and beyond the government control had an important role in the process of change. Another factor that was important for the Islamic movement in Iran and the changes in 1979 was the role of PBC, which acted as an informal spokesman for the Islamic movement. After the regime was overthrown, the alliance between various groups began to dissolve and as it happened in the constitution movements in early 20th century. In conclusion taking the above factors and incidents into consideration, it is submitted that the influence of religion on Iranian politics will continue for decades to come. This influence does not lie in the notion of the illegitimacy of the state per se but as several mentions, the Ulama are not going to give up the position they had fought for nearly four centuries. Thank you.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45472/file/118430#t=0.0,3342.216"}]}]}]}