Hamid Dabashi

Books

Image: Cover scan of the book "Theology of Discontent"

Theology of Discontent: The Ideological Foundatation of the Islamic Revolution in Iran

By Hamid Dabashi
With a new introduction by the author
Transaction Publishers, 2005

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Jalal Al-e Ahmad (1923-1969)
Jalal Al-e Ahmad (1923-1969)

More than a decade has passed since the initial publication of my Theology of Discontent. Much has happened in world history that warrants a reconsideration of my argument and the evidence I put forward in some considerable detail in this book.

I started working on Theology of Discontent soon after the events of the mid-1970s, leading to the Islamic Revolution of 1979 in Iran, had made it globally evident that we were witnessing a critical event in world history. The ideological preparation for this massive social revolution had been articulated for almost a century, from the immediate foregrounding and then the aftermath of yet another revolution, the Constitutional Revolution of 1906-1911. I began reading the works of the most prominent ideologues of the revolution, those alive then—Khomeini, Motahhari, Taleqani, Bazargan, Tabataba’i, and Bani-Sadr—and those already departed—Al-e Ahmad and Shari’ati. At the writing of this new introduction all of these prominent harbingers of the Islamic Revolution are dead except Abu al-Hasan Bani Sadr. But the events before and after what has now assumed the iconic atemporality invested in the sign and signature of “9/11” (no longer even in the need of adding 2001) have made what I had to say and argue then far more critically significant now. Given the rapidity of events in world history, books of this sort ordinarily lose their timeliness—Theology of Discontent, however, seems to have assumed a new, entirely unanticipated, significance. Given the dangerous disposition of the world in which we live today, I am not quite sure if I can say that I am pleased that my book has found this renewed significance. In fact, I am positively certain I wish it had not.

I wrote Theology of Discontent in the heat of a monumental event in the contemporary history of my homeland. There is a spontaneity of narrative, an urgency of registering something quintessential about a sweeping social event about Theology of Discontent that now, a mere decade later and yet a whole different world in our discursive imagination requires framing of a different sort. I am grateful for the opportunity to take the picture I began drawing about a quarter of a century ago and frame it in what I believe to be a more enduring perspective—perhaps a permanently changed worldview.

What I learned in the thicket of more than a decade of reading and reflecting on the ideological preparations for the Islamic revolution in Iran was the gradual mutation of what Max Weber typologized as a “world religion” into a singular site of ideological resistance to colonial and imperial adventures in and about the Islamic world. But what I did not see at the time, lost as I was in the details of what I was trying to figure out in its immediate Iranian context, was the more global implication of the historic event I was busy documenting—global, that is, both in terms of its historical sweep and pertinence to its geographical domain. In this new introduction, I wish to reflect on those wider implications, re-articulate my initial thoughts, first put forward in hairsplitting detail in this book, in conversation with much that has happened since its initial publication, and also in dialogue with more recent scholars who, excited by the spectacular events of 9/11, have been quite cavalier in their thoughts and very much in a hurry to make grandiloquent remarks about “Islam and the West,” irrespective of the historical provenance of this categorical invention. I disagree with these scholars, find their hurried enthusiasm wanting in detail, see things quite differently than they do, and wish, with all due respect, to state my case here in some analytical detail. The advantage of Theology of Discontent is that it was researched and written decades before the events of 9/11. I hope to remedy its historical limitations by expanding on its thematic and theoretical propositions here.  (From the new introduction to Theology of Discontent.)

Theology of Discontent, original cover

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"Hamid Dabashi lovingly writes about the history of Iran that teaches us how to understand a people overshadowed by the grand narratives of political (mis)representation." Gayatri Spivak
Columbia University
"You are with a humanist who deeply loves his country, and invites you to feel very much at home." Susan Buck-Morss
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"Hamid Dabashi, is one of the most significant intellectual voices outside of Iran since the Islamic revolution." Shirin Neshat "A leading light in Iranian studies." The Chronicle of Higher Education "Cuts through the myths, past and present, that Americans have been told about Iran... presenting Iran's history through the lens of its literary cosmopolitanism." Susan Buck-Morss
Cornell University
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Columbia University
"Exemplary of a new Leftist discourse that is undogmatic and non-sectarian... open and intimate." Susan Buck-Morss
Cornell University
"Hamid Dabashi beautifully lays out the alluring dynamic between Iranian art and politics." Shirin Neshat "A rare cultural critic." Mohsen Makhmalbaf "Dabashi's passion and extraordinary vision, gives us the knowledge and commitment to stand against war and build the possibilities for peace and global justice." Zillah Eisenstein
Ithaca College, NY
"Hamid Dabashi's piercing revelations have been as instrumental in fashioning my own films as have Scorsese, Rossellini and Bresson." Ramin Bahrani "Superb and brilliant." Bruce Lawrence
Duke University
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University of Leeds, UK
"Learned... sparkles with verve and a sometimes punishing wit. Hamid Dabashi is the perfect guide." Edward W. Said "There are few better places to begin than with Dabashi's subtle and vividly presented wealth on Iran." Said Amir Arjomand
SUNY, New York
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Baruch College, New York
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Liverpool John Moores University, UK
"Original, creative and insightful." John L. Esposito
Georgetown University
"Extraordinary." Daniel Brumberg
Georgetown University
"Dabashi has an astonishing ability to range over some of the most complex issues of modern intellectual life." Sudipta Kaviraj
Columbia University
"If anyone can lay claim to Nima Yushij's statement that this world is his home, it is Hamid Dabashi. I want a very broad readership to know the quality of his writing and thinking, of his immense epistemic and historical scholarship." Gayatri Chakravorty Spivak
Columbia University
"Dabashi is learned, poetic, ranging from philosophy to film, every word written with a commitment to the possibility of a just world. I have worked with him in the past and will work with him again in the future." Gayatri Chakravorty Spivak
Columbia University
"Hamid Dabashi is one of the foremost exponent today of postcolonial critical theory, whose work deserves to be called post-colonial with all the multivalence of this description." Sudipta Kaviraj
Columbia University
"Hamid Dabashi's writings on Iranian culture and politics brilliantly re-imagine the rich heritage of a shared past and a conflicted present. His reflections on revolution and nationhood, poetry and cinema, philosophy and the sacred, are urgent, provocative, complex, and highly original." Timothy Mitchell
Columbia University
"Equally fluent in philosophical reasoning, literary interpretation, visual hermeneutics and writing with a rare combination of penetration and lyricism, Dabashi's work continues values of both modern critical theory and the highly sophisticated and subtle intellectual traditions of Iranian... reflection -- for both of which he is an wonderfully sympathetic reader." Sudipta Kaviraj
Columbia University
"Hamid Dabashi belongs to a marvelous tradition of poetic thinkers, whose deep insights are crafted in magnificent poetic prose." Gilbert Achcar
University of London
"Dabashi provides his readers with the wine of literary pleasure along with rich food for thought." Gilbert Achcar
University of London
"In Dabashi's work, post-coloniality does not mean a denial or denunciation of the modern European tradition of philosophy and social theory, but their effortless absorption into a larger, more complex reflection." Sudipta Kaviraj
Columbia University
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