Iran and the Global Identity - Essay Example

As from the last decade of the 20th century, globalization and transnationalism have emerged as integral elements in modern theorizationsof the modern social backdrop. Appadurai, A. (1996). The affinity towards transnetworks has been well founded, and the modern cyclone shaped is undeniably all encircling. Globalization and its impact on our contemporary society are so vibrant that no prospects of the social existence can go out unchallenged and unperturbed. The revolution in the direction of greater autonomy and pluralism is not exceptional to the Islamic diasporas and this is also evident in different regions of the world. The magnanimity ensued by global transformations cannot be ignored. In point form, globalization is simply the imperative intensification of international attachment; economic, political, social and cultural relations beyond borders, with a high degree of consciousness of this intensification. Appadurai, A. (1996). Media proliferation and means of communication, and the effortless modes of travel, direct results of globalization has facilitated the relentless developments in the Islamic world. Research findings in this project are inclined to put forward this new-fangled social stipulations from the frame of reference about its influence on the national identities and nationalism. The emergency of the latest cosmopolitan outlooks, the enduring nationalism and the conventional comprehension of the relations between territories is a tremendously challenging phenomenal. This paper examines the dynamics associated with the nationalism and transationalism as depicted by Iranian in defining their global identity and impeccably explores the manifestations of nationalism in a concrete intercontinental setup. Rosenau, J. N. (1997). Introduction The national identity of most countries in the Middle East suffers form democratically prorogated discrepancies that are proliferated by the western ideologies. Rosenau, J. N. (1997). The Ottoman Empire downfall, precipitated the evolution of states that have had a problem in defining and constructing of a national identity that all encompassing and ambassadorial. Iran like many other countries in these regions is homogeneous; it comprises of myriad ethnic, religious, cultural, and linguistic minorities. This project examines the relationship between global culture and how Iran constructs the global identity on a transworld reference in the modern society. More schools of thought have put more emphasis on the Iranian multi-identity including religious, national and modern ones. It has been said that Iranian identity is divided above social and cultural events and challenges. The Iranian identity has been constructed by the global culture, mass media and global economy, but there are diversities between development and disorientation of Iranian identity over time. Various events have transformed Iran over time; right from the Safavieh dynasty and the Islamic republic of Iran are two separate historical accounts with divergent variations. Appadurai, A. (1996). Table of Contents Abstract 1 Introduction 2 Table of Contents 3 Globalization 3 Definition of Identity 4 The Literature on Iranian Identity 7 The Iranians and Diaspora 9 Children of the Revolution 11 Transnational Identity 13 The Network of Iranian Professionals of Orange County 14 Imagining Culture, Imagining Home 16 After September 11 17 Conclusion 19 References: 21 Globalization Contemporary thought of thinking has been spreading on a global scale from the late 19th and the beginning of the 20th century. The period after the WWII has been so crucial in the whole of humanity, since it's this period that has been viewed as the genesis to the application of the philosophy of modernization which ideally constructed economic, political, cultural, social and geographical consolidation around the globe. This has been made possible with the advent of computers and the internet infrastructures making the 21st century a century of globalization, supraterritoriality or transworld or transboarder. In other words globalization has introduced a world with no borders or rather wall if you like it or weakened borders, geographical, political cultural and economic. Friedman, T. L. (2000). The impacts paused by globalization upon the social world, especially on human entities and ethnic communities and nations is enormous. Nevertheless, human nature and migrations are two inseparable entities, although the modern infrastructures and technology changed the backdrop that has witnessed enormous transnational networks. Friedman, T. L. (2000). Conventionally, affiliates in profoundly founded diasporas depended on the transcendental conception of home and homeland, with little or no likelihood of visiting the inherited land. In our modern society, the imagery of homeland is only a fingertip or a phone call away and the visiting is with the context of possibility. The dramatic changes, governing the frequency, cost and ease with which modern technologies are exploited to enhance long-distance communication are relatively recent but they are nevertheless far reaching. The internet structures are now easily reached on a broad spectrum world over, the political and cultural connotations of the paradigm change towards effortless transcendence of time and space continuum is highly imperative. Friedman, T. L. (2000). This remarkable comedy of the unavoidable renaissance of change and the experience of time-space compression warrants the illusion to contemplate how modern scientific communication evolutions substantiate illustrative fundamentals of this change. Friedman, T. L. (2000). Definition of Identity Perceptualzing identity as a socio-psychological out come stretches as back as in the 1970s. However, the back ground of this concept can be read back to Antiquity and Delphi's phrase 'Know Thyself', to get a vivid interpretation of the concept of identity certain schools of thought in the stratums of identity, should be incorporated into this discussion; structural- functionalism, symbolic interactionism, critical theory and feminism. Cronin, B. (1999). According to research it has been construed that persons get to know each other through identities. Persons and groups depict themselves in such a way as to retain a positive sel-evaluation in comparison with other groups. Morgan, P. M. (1999). Structural functionalists believe that a change in underlying social or psychological conditions leads to change in identity. Identity, transforms progressively whilst society develops from conventional to industrial and modern arrangements. Through this process national identity changes to a more general and diverted one. The transformations are exhibited across the entire societies where changes communal identity is prevalent. Taykeyh, R. (2006). In regard to symbolic interactionists identity connotes a reflection of what someone is, through others; this is basically a dynamic identity factor of a person's comprehension of oneself and others. Identity is a product of agreement and disagreement. Without a framework of personal or collective identity, people will be similar and the idea of uniqueness won't crop up. The above distinct notions pay a close attention to the relationship flanked by individuals and collective identity. Scholars such as Mead (1934) and Goffman (1956) established about the self and its role in different social conditions. Symbolic interactianists suppose that all human beings have faltering identities at the beginning of their life which is normally altered to construct new identities through processes of socialization and social interaction, identity is not permanent but it is something that changes over time. Morgan, P. M. (1999). Centered on the structural functionalist point of view, identity is a stable quantity that can changes with time based on the prevailing circumstances. In the same bargain identity is ever changing in regard to symbolic interactionists, hence identity is the sum of meanings and understandings of groups and individuals in dynamic interaction. From this perspective identity evolved and changes through the time and in space; in a renewal cycle. Morgan, P. M. (1999). Self-identity is not something that is just given, as a result of the continuities of the individual's action system, but something that has to be routinely developed and enhanced in the reflexive activities of the individual. Friedman, T. L. (2000). An agent has subjective reasons, based on the individuals interpretation of the actions of others and regularities of social behavior, for each action. The agent's identity forms in this process. It is not something that is given in childhood, but is made and re-made through every day life. Self identity is not a distinctive trait, or even a collection of traits, possessed by the individual. It is the self as reflexively understood by the person in terms of her biography. Morgan, P. M. (1999). Iranian's obliging life is characterized by two continuous attributes; Gnostic individualism and cultural indulgence and interaction. Concretely, Rajaee traces a line from ancient Iran that identifies the kingdom's political, cultural and religious structure before Islam. According to Rajaee, characteristics work themselves through these structures, continuing the discussion to post Islamic Iran. From historical accounts Iran repatriated back to ancient Iran because of the growing belief in a monotheistic God and the equality of all human beings. Friedman, T. L. (2000). Cronin, B. (1999). Owing to Islamic changes in Iran and Iranian notions, the emergence of the Safavid era is the greatest change after Islam. Shiism became the central political and social media of Iranian society. Iranians have innate Gnostic personality and edifying lenience from their primeval inheritance. Monotheism was hence added along with justice and equality in the eyes of the law, from the Islamic era. Cronin, B. (1999). The Literature on Iranian Identity The Iranian identity id construct in ethnic, political and religious movements of the Sasanite dynasty which vanished around 630 AD. During the Islamic era, it thrashed about only to reemerge in Safavid dynasty-907-113 AHL, 1501-1722 AD and its new position in modern Iran. The Iranian identity materializes in three spheres of tradition; Persian, Islamic and modern. Scholars are inclined to the notion that differentiates attributes of these three spheres although there is conformity on the separate implications of each tradition for Iranian identity. There have also emerged a conflicting arguments on what really determines the Iranian identity; the Islamic culture, western culture and the Iranian culture have been conferred as the three most components of the Iranian identity. Rosenau, J. N. (1997). Historical account has indicated that the Iranian identity has been mostly political, since the mid-Qajar period. The Iranian crisis emanates from this point of reference in varied periods of time. The creation of identities has been fruitless in other nations as well. China and Israel are vivid examples. Identity is a cultural matter, a fact that should be considered by state policy makers. Inventing Iranian identity was a policy of the authoritative modernist state of Reza Shah. This brought about instability with other elements of Iranian identity as a source of emergent Islamic movements in Iran. Identity is a multidimensional matter and policy makers ought to consider all dimensions. Rosenau, J. N. (1997). In the symbolic interactinists; identity has been constructed and progressively shaped and re-shaped throughout history. Each element combines with the others over time, In Iran the religious aspect of identity has developed from monotheism to Zoroastrianism to Islam and then Shiite Islam. The political system was supposed to protect these ideologies and then Shiite Islam. The advent of the cultural process enhanced by globalization, modernism and its attributes has accompanied this theme on different nations. Iranians have however, been resilient in trying to conserve their culture, they are however not ready to imitate new and emergent cultures. The philosophy of the Islamic revolution was rooted perceptions like westoxication that was incorporated by Ale Ahmad, a famous writer of the country; Iranian's tendency is to adopt new items for their own culture, and this has been aided through a religious kind of reasoning which has been a central platform upon which any legislation passed has been based. Friedman, T. L. (2000). Different communities and strata live in Iran, with their own distinctive identity they live under the surveillance of Iranian national identity. The positions of various coward globalizations are divergent; a university professor for instance is more interlocked to modern ideas and less reluctant to use global commodities. Morgan, P. M. (1999). Conversely a clergyman is typically Islamic and is more suspicious of foreign cultural imports. A trade imports global commodities, nevertheless, an artisan's professional could be under threat of importing the same commodity, hence the dominant ideology affects the public opinion; despite of any temporal moods that could be developed from time to time. Morgan, P. M. (1999). Transterritorialism or globalization has increased after Islamic Revolution. Religious democracy is one example, from constitutional revolution; it took a century of struggles and between socio-political movements for Iranians to reach a resolution in the Islamic republic as the practical religious democracy. At the same time, Islamic interrelations and conventional collectivism shapes the civil society. The evolution of the Islamic banks has been a relentless effort in adopting the global monetary standards of organization to Islamic values and norms. Morgan, P. M. (1999). The Iranians and Diaspora The 1979 revolution in Iran catapulted to the itinerant exodus of children immigrants, refugees, exiles or asylees that fled to the United States. According to Rosenau, J. N. (1997), nation's politics becomes a child's everyday psychology. The children for instance have not only lived with dislodged consequences of the upheaval and their immigration, but also to the political chafing between the two countries (Iran and USA). The oblivious resurgence and the aftermath have adversely impacted on the Iranian's ability in constructing an identity in a multifaceted environment of the 1980s and 1990s in the United States of America. Rosenau, J. N. (1997). It is true that Iranians and more so children are developing up in an intertwined multicultural and multi-ethnic backdrop, which dictates that they have to transform and evolve with the demands of these intricate and diverse cultures, roles and establish identities that bamboozle and put their parents in a dilemma. The generational conflict of the constructed identity has therefore become central battle ground dynamism of adult battles. Rosenau, J. N. (1997). This paper is concern with the multi-facetted identity forged by young Iranians in the United States, and more specifically in northern California. I am also interested in the parents and other adults with whom these children grow up and interact with. To a large degree, it is their expectations and needs that form the "warp and woof" of the tapestry of Iranian and emerging Iranian-American identity. Taykeyh, R. (2006). Existing ethnographic evidence indicates that persons with diverse experience as males or females, the time of arrival in the United States, familiarity with the English language, and belonging to different ethnic, religious, linguistic, and class background are communicating surprising well with one another about their experiences and identity construction in this country. Many complicated concerns and discourses are handled with a high level of meaningful interchange by such individuals. Taykeyh, R. (2006). My intention as a participant observer anthropologist has been to attempt to describe this ethnographic reality so that the complexity and the nuances of cultural and identity reformulation by young Iranians can be brought to the foreground, and to provided a better understanding of the dynamics and processes that new immigrants and people in a transnational context experience. It is important that this discourse among immigrants and transnationals be made accessible to scholars, educators, social workers, and people in mass media whose jobs requires that they have a better understanding of the people they teach, work with or portray. Taykeyh, R. (2006). Children of the Revolution Children who grew up around the time of the Islamic revolution have been subjected to enormous forces of history, politics and global currents. Specifically, by the children of revolution I have in mind those individuals who were in K-12 in Iran, or here in the United States or somewhere in between when the Islamic revolution took place in 1979. Zakaria, F. (1997). Since that time, these school children have grown up in the midst of an unusually high level of turmoil emanating from the politics of Iran, the revolution, the hostage crisis, the Iraqi attack on Iran, and the continued turbulent relationship of the United States and Iran as exemplified by the Iran gate or Iran-Contra affair and the position of Iran in the international community as an isolated, renegade, rogue country or state. Taking hostage of the American embassy personnel in Tehran in November of 1979, and the intensive media coverage of this event, precipitated many types of reactions toward Iranians in this country. Some of this reaction was directed against Iranians in grades k-12. Zakaria, F. (1997). Based on recorded accounts from students at the University of California, Los Angeles (UCLA), San Francisco State University and many more institutions; the issue of diversity and multiculturalism has been received with mixed reactions. In is evident that most Iranian children were harassed and even beaten up by the 11th grade students in reaction to how the media used to portray the scenario in Iran. At the same time some other students used to defend Iranians on their ways home which was rather an extraordinary exception. Zakaria, F. (1997). The terrific issues in the image portrayed above are the fact that such experiences affected their sense of self and identity as children and as Iranians in ways that they could not forget. Taykeyh, R. (2006). The anti-Iranian feeling creped in at most social amenities. In all the relentless efforts to fight the effects of Tran nationalism, the worst worrying feelings and compliments of parents and other older Iranian immigrants, including teachers of Persian language towards young Iranians. Their inability to speak Persian especially on the accent; the American mannerism, and their interests and disinterest were typical. However, they had been outstanding in the academic circles, and their performances were very impressive in schools all through to university level. They have been pragmatic and hardworking in becoming professionals in this multi-faceted environment. Taykeyh, R. (2006). The children of revolution went through a grueling ordeal, through states of dislodgment, fragmented, fusionism, in appropriated, feelings of being a halfe that needs to be investigated and tackled. In this framework of the theory of transnational identity, offers some interesting analytical possibilities into the lives of the Iranian on the global perspective. Rosenau, J. N. (1997), while gathering information from video tapes recorded, all the participants, stating from kids parents and the public at large created an aura that indicated extra-ordinary conditions and situations in elementary, junior and high school and in myriad social center. At the same time children's sharing of experiences wit their guardians was rather a complex issue since it was rather personal, intertwined with their social life and status. Maarten Mourik (1992). Transnational Identity The expansion of Iranians on the global dimensions geared towards establishing a transnational identity, Iranians have sort to thwart and garner solutions towards resolving the immediate of national identity. Maarten Mourik (1992). The Network of Iranian Professionals of Orange County NIPOC began its endeavors in the mid 80s as an informal congregation that amalgamated allies, mostly in the professional docket with a central objective to constructing the fundamentals of the Iranian Community in the area in order to help out their fellow Iranians in the course of their endeavoring. This organization grew exponentially into a broad idea. Appadurai, A. (1996). Wilson and E. Estellie (1995), by mid 90 the organization had assumed full machination and it was able to organize large-scale cultural activities such as Mehregan (Persian Autumn festival, the celebrations of sizdah bedar which normally occur on the 13th day of New Year, with communal picnic out doors, and the Persian New Year that happens on 21st of every march. Appadurai, A. (1996). Through this mouth piece the Iranians have been able to conserve their cultural heritage and also they have been on the forefront to construct a global identity by cohesively blending with the American society. NIPOC employs cultural identity as the fundamental conduit for identity politics. Appadurai, A. (1996). Implicitly Iranians inclination towards identity politics has been a bargaining ground that has been used within the new society. The NIPOC platform has been employed in perpetuating a multicultural identity that interlocks Iranians historical background with their American present. The organization has been enhancing recognition and improving of opportunities for Iranian professionals in the US Wilson and E. Estellie (1995). The officials of the city support our activities very much. In the beginning they did not know who we were. For example, during the Iranian New Year celebration they heard from the Americans living around the Irvine Park that thousands of people went to the park and picnicked. They were afraid of fights. Later when they found out about our activities, they started to respect us for being able to organize such a big event. They told us that they had not seen 30,000 people gather in a park without a fight before. They now send us congratulations and support us in any way they can. For NIPOC, the way to connect with American society certainly has to do with the image of the organization. Ole Waever, et.al (1993). NIPOC is an icon for prosperity; it is professionally organized, and puts more emphasis on the idea of success through education. With the ability to mobilize to host large crowds, makes it rather a strong and reliable organization. Appadurai, A. (1996), this organization convenes on a yearly basis with meetings being held in prestigious hotels; the Iranians that attend are rather decently dressed up. During these meetings, NIPOC does its best to keep up with the image of success, be it through the place that the meetings are held in, or the ways Iranians are dressed or through the famous Iranians who are invited. Ole Waever, et.al (1993). NIPOC the icon of success have also been intertwined in the context of pride and peace held normally during the celebration of Mehregan. NIPOC has been the central initiator of this celebration with some other minute entities in this region. Ole Waever, et.al (1993). Harvest festival Mehregan terminologies like invention of tradition or imaginary communities are applied by most learned friends to put more emphasis in the construction of the nature of many cultural practices within new contexts. Mehregan for instance is one of the make-believe culture; an old time Persian festival, which is believed in Mitra (Mehr), the god of light, love, knowledge, and commitment. This season normally begins on the 7th month and it makes the commencement of autumn. Mehregan is used to acknowledge the Mehr, as well as the harvest festival, where preparation for winter meals was a reality of life. Ole Waever, et.al (1993). Imagining Culture, Imagining Home Most Iranians construct a sense of belonging through the imagined culture that is depicted through the space where California is referred to as home. Most Iranians have acknowledged their present situations and they have labeled themselves as Iranian Americans. During ceremonies, culture has and its practice has been so integral, hence constructing a complex Iranian-American multicultural, hybrid, global presence in the event of their festival celebrations where their imaginary homeland Irangels is created. And hence connecting with the American public.Rosenau, J. N. (1997). Mehregan festivals have transcendent beyond the re-creation of the Iranian culture for Iranians in the Diaspora. The festivals are attributable to constructing more emphasis on oneness, and in erecting up certain borders. Rosenau, J. N. (1997), territories in this case are created towards the American culture where emphasis is maintained amongst the Iranians and consequently, the Islamic festivity. Championing cultural instinctive identity has been the precursor of the Iranian achievements in oneness. The incorporation of fall ceremonies on their calendars just as equally as the Americans has created the imaginary space in America for Iranians, an imaginary home that portents an inclusive context for the Iranians and not American. Rosenau, J. N. (1997). Interconnections flanked by history and the contemporary are realized by means through which the past in created and recreated in the light of the present. This connection between the past and the present has made the interlocks between time and space achievable. Research has shown that through these festivals Iranians have always been faithful to their cultures although the American thing could be felt respectively. Rosenau, J. N. (1997). The illusion created though the imaginary home creates the scenario where differentiation and resemblance is concurrently achieved. The NIPOC organization has been so integral in facilitating the interrelations between state and individuals in enhancing of the communal activities and also working as a link between immigrants and their new societies. Morgan, P. M. (1999). After September 11 The Iranians American were sympathetic with the American during this period when the terrorist struck the world trade center. They had to add a two paged editorial on the New York Times; in conjunction with the Iranian organizations they promulgated their concern by publishing their organizations in support of the Americans. Morgan, P. M. (1999). This was mainly to construct an image that could create differences between the Iranian Americans and the Iranian government. So before the terrorist move in September 11th, the focus was centered on the sameness by constructing a diverse disparity with the Americans, but since Iranians with their Islamic background could be linked with terrorism and become the target of hatred and isolation. This period in the history of America, was a potential juncture for the creation of a political identity. Morgan, P. M. (1999), this shifted more concern on the cultural activities and more emphasis on the closeness of Iranian Diasporas with Americans. The closeness has been viewed as the basis for strengthening the underlying existing boundaries with regard to the Iranian Islamic regime and concurrently constructing new boundaries exhibited through Islamic communities in the US. NIPOC's in conjunction with other organization like the Khayam educational centre, Iranian Cultural Center of Orange County (ICCOC) and University students took a relentless move by canceling out all festivals and instead promulgating the advertisement was meant to solidify their prosperity and oneness and sympathy to the Americans. Friedman, T. L. (2000). During this time the NIPOC had to alter its name from Network of Iranian Professionals of Orange County to Network of Iranian-American Professionals of Orange County. This political hybrid was meant to cultivate an atmosphere of oneness, and also in emphasizing on an existing sense of being in the right place called home that was being under attack. Since most of the Iranian Friedman, T. L. (2000), Americans fled from the repressive regime in their mother country, the memoirs of their historical past was live and horrifying, this gave them a standing point to gang up against the terrorist move that was evident on September 11th that saw the Twin Tower and the pentagon under attack. The attack on these cardinal monuments in the US rekindled fresh memories of the repressive fundamentalist regime of Iran of which many Iranian flee away from home. Cronin, B. (1999). The response by NIPOC and the American Iranians after the unexpected September 11th is in line with the festive ceremonies of the Mehregan, this is emphasized by the aspect of togetherness. This constructs a vivid margin between the Iranian's in the Diaspora and the Iranian Islamic hegemony and fundamentalism. The undertakings by the NIPOC have been so enormous, in constructing a sense of belonging, and re-emphasizing it even in times of crisis. Cronin, B. (1999). Conclusion The move by conglomerating Iranians together through activities of NIPOC has constructed a transnational identity to the Iranians on the global landscape. Through big and organized cultural events, and hosting influential personalities in their gatherings the NIPCO has been successful in portraying a vibrant image of the American Iranians. Appadurai, A. (1996). The positioning as Iranian-Americans is not only hybrid, it is also transnational because it is the result of a process in which cultural identity is de-territorialized from the physical boundaries of 'the country of origin' and goes through the process of hybridization. Even stronger, constructing this specific kind of Iranian national identity is mainly possible because of the newly created space: an imaginary space that is located in the US. Thus, a new space is created to host the multiplicity of both Iranianness and Americanness. Appadurai, A. (1996). This positioning is certainly not about a duality of cultures but about the feeling of being different but the same: it is about being American but differently American. Through this hybrid positioning, no duality is created, but instead a potential duality is solved. In this way, the constructed national identity is detached from its presumed link to the nation state or 'the country of origin' and placed within a newly created imaginary space of a nation within a nation. Cronin, B. (1999). The experiences after September 11th show that Iranians in America remain active participants in reclaiming their hybrid identity against the background of an imaginary space called home, even in a time of crisis. Appadurai, A. (1996). The contribution of transnational organizations such as NIPOC is essential in this process. They contribute to the creation of a sense of belonging through practicing culture in an imaginary fashion, something that is only possible outside the borders of the original homeland. An imaginary past is created based on the interaction and negotiations within the new context. This imaginary past serves as a point of empowerment in order to safeguard the newly created space called home: a home away from the 'original home'. California would not be the same for Iranian diasporas if it were not for these cultural celebrations of the past. Cronin, B. (1999). These celebrations would not be the same if they were not practised in California. It is this interconnectedness of the culture with the new space that makes a celebration such as Mehregan hybrid and transnational. It is these kinds of celebrations and activities that make it possible for Iranians to claim the new space as theirs: a claim that cannot easily be undone during times of crisis or unexpected events. Cronin, B. (1999). References: Appadurai, A. (1996). Modernity at Large: Cultural Dimensions of Globalization. University of Minnesota Press. Cronin, B. (1999). Community under Anarchy: Transnational Identity and the Evolution of Cooperation. New York: Columbia University Press. Friedman, T. L. (2000). The Lexus and the Olive Tree: Understanding Globalization. New York: Anchor Books. Morgan, P. M. (1999). "Review of Community under Anarchy: Transnational Identity and Evolution of Cooperation". American Political Science Review; vol. 94, no. 4: pg. 987. Rosenau, J. N. (1997). Along the Domestic- Foreign Frontier: Exploring governance in a Turbulent World. United Kingdom: Cambridge University Press. Taykeyh, R. (2006). Hidden Iran: Paradox and Power in the Islamic Republic. New York: Henry Holt & Company, Incorporated. Zakaria, F. (1997). "The Rise of Illiberal Democracy". Foreign Affairs Journal; vol. 76, issue 6: pg. 22-43. Maarten Mourik (1992). 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