| چکیده انگلیسی مقاله |
Introduction What is the rotation of eras? What is the relationship between the rotation and Iranian identity? What elements have become the main components of Iranian identity during the revolutions? How does the resulting instability and identity crisis end after each cyclical turn? This article tries to explain the process and mechanisms of replacement and fundamental changes in the main components of Iranian identity - especially the introduction of Islam and modernity - based on a series of concepts and ideas, including the concept of " "Cyclical Turn" and reveal the secret of instability and the current crisis of Iranian identity. This is the work that has not been done so far, and it is the difference between this research and previous research. Methodology It should be noted that the method of such a study is not micro-history or detailed approaches (historian), but macro-historical approaches/historical sociology. Identity is a historical matter and a situational phenomenon, in any historical period, elements of it may be replaced by other elements. Therefore, it is not easy to deeply understand the historical identity of Iranians due to the complexities and historical ups and downs of this land. Because it requires an understanding of the cycles of time, historical ruptures, and civilizational evolution (trying to build a new civilization). Erasing is the process of historical transition of a society/civilization from one stage to another (or from one historical era to another). The cyclical rotation includes several stages: 1- the occurrence of the cyclical event; 2- historical break; 3- the Occurrence of a period of chaos, instability, and crisis; 4- Identity transformation is a civilization that continues until reaching the stage of relative peace and stability. The historical era is bigger than historical periods. Each period consists of several periods. Cyclic rotations begin after a big and epoch-making event. Of course, era-making events are among the destructive events in history, but they are not necessarily the most destructive. For example, the Mongols' attack on Iran was far more destructive than Russia's wars with Iran. However, the invasion of the Mongols cannot be considered an era-making event, while the Russian wars are an era-making event for Iranians. In addition to the destruction and failure, epoch-making events are long-term historical processes that leave huge civilizational and social consequences. Era-making events are usually associated with wars and revolutions and lead to the defeat of established power, not necessarily its destruction. It is after this failure that the historical rupture, civilizational transformation, and identity change begin. Because this failure occurs in a situation, where the established civilization has lost its vitality, productivity, and reliability and has failed against powerful invaders. Result and Discussion In the process of cyclical rotation, an important part of the identity elements of defeated peoples/nations are marginalized and even gradually destroyed. But another part of them are saved from destruction due to the various connections and relationships they establish with other parts of the victorious civilization and are reproduced according to the new requirements As a result, new norms, values, attitudes, concepts, knowledge, technologies and orders emerge, which are formed from the dialectic of the past with the new. In addition, at the level of material life, structures, systems, institutions, knowledge, and technologies, proportional and corresponding changes also occur. This complex process is associated with identity transformation, which leads to a new definition of identity. After that, an identity crisis occurs, which continues until reaching the stage of stability. Therefore, an identity crisis means living in fear, despair, and ambiguity. In this situation, a person is left alone, neither has a guide, nor does he know his situation, because one of the consequences is the phenomenon of selflessness and alienation. In such a situation, the previous answers to the questions of who and what we are are no longer effective, and the new answers have not yet been widely accepted. The second epochal turn began with the invasion of the Muslim Arabs and the overthrow of the Sassanid government and continued until the emergence of the renaissance period of Iranian civilization during the Samanid period. Since the long wars with Russia, Iranians have faced a new civilizational challenge known as modernity, the effects of which were horrifying and far more extensive than the Arab invasion. As the country experienced two revolutions (constitutional and Islamic revolution), the collapse of two governments (Qajar and Pahlavi), the emergence of numerous political movements, the emergence of various intellectual currents, land reforms, the settlement of nomads, the emergence of a new middle class, and the eight-year war. Great turns in politics and foreign relations and the like were faced, all of which were part of our activism in facing the turbulent atmosphere of modernity to find identity. Thus, Iran was in two completely different situations in the second and third revolutions. Conclusions If we want to plan the complex process of turning in the history of Iran in a way that can explain the fundamental changes in Iranian identity, we can suggest the following chain: Cyclic rotation: initial stability - occurrence of epoch-making event - failure of established political system - beginning of historical rupture - instability/crisis - transition from crisis - return of stability. The period of instability begins after an era-making event, which is the failure or weakening of the established political system. This time is the beginning of a process that leads to a historical rupture. After that, a critical situation emerges, during which all elements of identity are disorganized, incoherent, and uncoordinated. Because the direction of movement of a society/civilization, the basis of knowledge and understanding, as well as the basis of its social relations, changes. The critical situation continues with intensity and weakness until the full realization of the rotation and reaching stability. This was experienced both with the arrival of Islam and with the arrival of modernity in Iran. Achieving stability is a time-consuming and stressful process. For this reason, some Iranian thinkers have called the crisis period a transition period. The three components of Iranian identity, i.e., Iran, Islam, and modernity, are living, effervescent, and flowing elements, and due to their dynamics, they constantly influence and moderate each other. |