32
today there is a common understanding in Iran that every
Western discourse or development is of imperialist nature
and it is against Iran’s favor.
The Birth of Intelligentsia in Iran
Western influence had corroded the fragile bond
between Qajar Dynasty and Iranian society in the second
part of the 19
th
century in two ways. Firstly, there was
economic infiltration by the West, which had negative
impact on Iranian economy. The second one gave birth to a
new professional middle class called intelligentsia as well as
a new outlook, new observation, new art through modern
education and broadcasting channels of the West.
33
Influenced by infiltration of western ideologies
communicated through modern educational institutions,
intelligentsia advocated nationalism, liberalism and even
socialism against political conservatism and despotism and
began to emphasize equality, freedom and unity. It was
during this period that many modern western words entered
Iranian dictionary. Despot, feudal, parliament, social
democrat, aristocrat were some of them. Many old words, on
the other hand, came to mean modern concepts. For
example, istibdat evolved into “despotic monarchy” from
“monarchy”, millet to secular “nation” from religious
community while “merdom” came to mean “people”
although it was not a political term meaning “human
being”.
34
These new radical ideas were held by the educated
and they helped constitutional reform to take place in 1906
after they were supported by traditional middle classes’
Shiite ideals beyond governance.
Iranian intelligentsia regarded three main things as
necessary to implement in order to establish a strong and
developed Iran: Constitution, secularism and nationalism.
35
Many Iranian intellectuals were in favor of a state with a
constitution, parliament and Western-type organization.
Improving relations with Europe, sending students
abroad (first students to study abroad were sent in 1811)
36
,
33
Bayat, age., p. 34-44.
34
Abrahamian, age., p.50-51.
35
Aynı Eser, p. 62.
36
Farmayan, ibid., 121-126.
33
having western specialists and teachers in Iran, opening
missionary schools in major cities of Iran and migration of
masses concerned with their safety and economic status to
Caucasia, India and Ottoman states led to influx of new
ideas and traditions into Iran. Besides that, Qajar shahs
implemented some of the new applications that they had
observed during their occasional trips to other countries
which involved large delegations. Two of these visits
involved the Ottoman State. The visit of 1889 was very
comprehensive and it started in Iran, reached to Europe over
Istanbul and ended in Iran after crossing Erzurum. Despite
the fact that they were not a religion-based group, Iranian
intelligentsia started significant debates over Bábist ideas
such as equality between men and women, opposition
against polygamy, exempting the poor from tax, equality by
law and secular state affairs.
Amir Kabir, Müşüriddeyle and Nasireddin Shah
played significant roles in attempts for modernization that
started under Abbas Mirza.
37
Newspapers, magazines, books
published and courses and applications offered by
intellectuals
38
who were both executives and thinkers
educated in England, France, Russia, India and Ottoman
schools such as Hacı Baba, Mirza Cafer, Mirza Salih,
Husrev Mirza, Mustapha Khan Afshar, Seyfülmülk, Rıza
Kuli Mirza, Ferhat Mirza, Aga Khan Kirmani shaped Iran’s
intellectual memory. A positivist intellectual and executive
of the era, Malkam Khan had significant impact on Iranian
intelligentsia.
39
Malkam Khan had the opportunity to study
Ottoman Constitutional Reform closely and he based his
ideas on “accord, justice and progress” while advocating a
parliamentary government system found on rule of law.
40
Jamāl al-Dīn al-Afghānī
41
who was another influential
37
Ibid, s. 126- 132; Bayat, ibid., p.35-40; Algar, ibid, p.82-102 ve 184-
204.
38
Mehmed Emin Resulzade, İran Türkleri, İstanbul, 1993, p.71-78.
39
Algar, ibid., p. 185-193; Edward G. Browne, The Persian Revolution of
1905-1909, London, 1966, p. 35- 42; Farmayan, ibid, p.136-139;
Resulzade, ibid, p. 74-75.
40
Rissaleha-yı Mirza Malkum Han Nizam üd-Devle, Tahran, 1381, p. 23-
59. For a review of Malkum Khan’s ideas see Celal Metin, Emperyalist
Çağda Modernleşme (Türk Modernleşmesi ve İran/1800-1941), Ankara,
2011, pp.137-147.
41
For al-Afghānī see Nikki Keddie, Cemaleddin Efgani –Siyasi Hayat-,
İstanbul, 1997; Metin, pp.48-51.
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