The Iranian Revolution of 1979

Often, it is a fear of what the foreigner believes the transition to be that colors perceptions so that the revolution is characterized as anti-secular, though the true picture may be more complex. The West tends to see the revolution in its beginnings as a populist private road with come in realizing that this means imposing westerly ideas close to populism on a population that views the process of accounting in a different way. Kaveh L. Afrasiabi emphasizes this when he writes that "the Islamic revolution is a threat to the ideologists of progress inasmuch as it threatens their belief in the expose of history and in clip-honored distinctions such as forward/reactionary and racial/conservative" (1). The Iranian revolution manifold a unique blending of religion with modern bureaucracy, a fact which has not been adequately recognized by most theoretical or descriptive discussions of the Iranian Revolution or its aftermath. This failure can be found in Western democratic analyses and in Marxist views alike, and any effort to complete with the perceived problems brought about by this revolution must of necessity recognize the reality of that revolution and the nature of the forces it has unleashed.

In the absence of genuine political parties, nonparasitic labor unions and professional associations, and freedom of speech and assembly, religion became the besides rallying express around which a mass movement could be built. (7)

s an experienced reporter of the Iranian sight and won the 1989 National Magazine Award for articles on Iran that appeared in The New Yorker. She wrote another book on Iran about the move of militant Islam entitled In the Name of God, a history of the Islamic Revolution and its aftermath, covering the outcome of rule by the Ayatollah Khomeini, from 1979 until his death in 1989.

In this book, she also addresses the larger principal of the rise of Islam as a political force and the directions it has taken during this key cristal, as well as pointing to possible shifts in the future, and the perspective she offers is more understanding and perceptive than most. From the Western point of view, the revolution meant the loss of an ally and the acquisition of an enemy. Wright correctly points out that understanding Iran has never been easy for the West. Iran has been valuable to the West because of its placement as a supply route and because of the need for petroleum after World War II. The value of the entire spirit East increased because of the need for oil and because of the desire on the part of the superpowers for increased world influence. Iran had many assets at the time of the Islamic Revolution, and these helped the Khomeini regime survive through its first decade in three uneven stages. The item of survival was from 1979 to 1982, and during this period the revolution defied those who said it would have an early demise. From 1983 to the end of 1986 the revolution undertook a period of expansion as the imam and his adjutants change Iran and changed the entire region. The third stage is characterized as a period of retreat from 1986 to mid-1988 as the country suffered from the costs of the government's arrogance and isolationism. Ov
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