Does a curriculum shape society or does it merely anticipate or reflect changes already underway? The past decade in Iran points to the surprising and sometimes fraught relationship of textbook lessons to the world outside of the classroom.
1/SM #Day6
Here I focus on the ongoing struggle for #democracy in #Iran, reaching back well over a century, and its relationship to schooling. How might the IRI become more democratic in spite of itself? Does ed help or hinder?
2/SM
It's become increasingly clear that the tragic events of November '19 marked a turning point in the political development of Iran, as I discuss here for @RStatecraft...
3/SM
@RStatecraft@LobeLog@tparsi ...a retreat from, if not outright abandonment of, what had been in recent years the fitful but incremental consolidation of democracy.
4/SM
@RStatecraft@LobeLog@tparsi@abuaardvark Reports that officials are growing worried about turnout for the 2020 parliamentary elections are reflective of the endless dilemma of the IRI, a political system whose leaders crave constantly high turnout as "evidence" of the people’s love of the revolution...
5/SM
@RStatecraft@LobeLog@tparsi@abuaardvark@Swarthy_Bastard@TheAtlantic Central to the Iranian state’s ideology is an animating belief in Islamic democracy not as a mere version of Western democracy or even its alternative, but the thing itself, democracy as it ought to be. If Islamic democracy offers salvation, then elections are its sacrament.
7/SM
@RStatecraft@LobeLog@tparsi@abuaardvark@Swarthy_Bastard@TheAtlantic The expectation that children will someday participate in elections as an extension of their religious belief constitutes one of the few uninterrupted storylines in a curriculum subject to the constant tumult of “fundamental change.”
8/SM
@RStatecraft@LobeLog@tparsi@abuaardvark@Swarthy_Bastard@TheAtlantic Formal instruction in democracy starts as early as the 1st & 2nd Grades, where young pupils learn that the sacrifices of those who died during the revolutionary struggle were quickly consecrated at the ballot box, with the referendum to make Iran an Islamic republic.
9/SM
@RStatecraft@LobeLog@tparsi@abuaardvark@Swarthy_Bastard@TheAtlantic Training in the "how-to" of democratic practice centers on the 3rd Grade lesson, “Class Representative,” which made its first appearance during the 1979-1980 school year and would remain unchanged for more than two decades.
10/SM
@RStatecraft@LobeLog@tparsi@abuaardvark@Swarthy_Bastard@TheAtlantic The students of Ibn Sina Elementary prepare to cast their ballots for classroom representative. Their teacher asks them to list the virtues that a leader must possess: Just and honest. Studious and serious. Resourceful and well qualified.
11/SM
@RStatecraft@LobeLog@tparsi@abuaardvark@Swarthy_Bastard@TheAtlantic The lesson presents a straightforward and untroubled view of democracy, one in which voters are eager to participate in a process that necessarily leads to the election of a righteous and moral leader.
12/SM
(Photos taken June 2009)
@RStatecraft@LobeLog@tparsi@abuaardvark@Swarthy_Bastard@TheAtlantic Revisions made to the curriculum in the early 2000s suggest a more troubled process of democratic selection. Occasionally leaders slip through who lack the necessary virtues and qualifications to be in positions of authority.
13/SM
@RStatecraft@LobeLog@tparsi@abuaardvark@Swarthy_Bastard@TheAtlantic Malice appears in the figure of Amin, who self-righteously unleashes a torrent of sanctions on his unsuspecting classmates (making matters worse, Amin couples his petty cruelty with a super-annoying fastidiousness…).
14/SM
@RStatecraft@LobeLog@tparsi@abuaardvark@Swarthy_Bastard@TheAtlantic The earlier version of “Class Representative” assumed a tidy overlap between democracy and virtue; the current iteration recognizes that democracy very often comes up short, a reality that Iranians know all too well...
15/SM
@RStatecraft@LobeLog@tparsi@abuaardvark@Swarthy_Bastard@TheAtlantic@ForeignAffairs@lausec Recognizing the teachable moment before him, the teacher engages in a process of consultation with his students. He breaks them up into groups of three, reversing the top-down pedagogy of the earlier version of the lesson. Working together, they reach a consensus that...
17/SM
@RStatecraft@LobeLog@tparsi@abuaardvark@Swarthy_Bastard@TheAtlantic@ForeignAffairs@lausec We think of textbook stories as being instantly consequential when it comes to political & social outcomes in an openly ideological school system such as Iran's. We would be better off abandoning cause & effect analysis for *possibilities,* a shared grammar (photo by me)
19/SM
@RStatecraft@LobeLog@tparsi@abuaardvark@Swarthy_Bastard@TheAtlantic@ForeignAffairs@lausec Thus we might be better served if we take the materials found in Iran's national curriculum to be a starting point for analysis, as the repositories of recognizable if not fully shared moral guidelines by which a system might perhaps someday surpass its own limitations.
23/SM
As promised, tonight I'll talk about religious storytelling or Pardeh Dari with a focus on Pardeh paintings. This is Golnar Touski, tweeting from Historians of Iran./1 @GolnarNemat
While reenactment and recitation of Shi’a tragedies were established by Safavid rulers (1501-1736) the practice gained popularity in Qajar Persia where Tekieyeh (تکیه) was a place of congregation for religious ceremonies. Here's a painting of one by Kamal al-Molk./2 @GolnarNemat
The stories were taken from existing Safavid literature of martyrology such as Rowzat-Al-Shohada or Toufan al-Boka. In Qajar Persia these were reproduced as lithographed books. In fact, emergence of printing was partly responsible for Pardeh./3 @GolnarNemat
If you ever watched a Morshed (storyteller) performing from scenes of battles,heroes,infernal serpents and paradise birds, you know the absolute joy of Naqali,the art of storytelling. This is Morshed Mirza Ali whose family have been storytellers for generations. 1/17 @GolnarNemat
These days brilliant women storytellers are part of this traditionally male-exclusive profession. This is Sara Abbaspour; one of Morshed women today. The staff stick is a crucial part of performing, used to dramatize and to point to the painted scenes. 2/17 @GolnarNemat
In 19th century Persia forms of storytelling ranged from literature and oral anecdotes to themes of romance, chivalry and history of Shi'a Islam. Today we know Naqali mainly as reciting the epic of Shahnameh (Book of Kings) by 10-11th c. poet, Ferdowsi. 3/17 @GolnarNemat
Thank you all for your support this week. It's been a blast! If you missed anything, here's a "thread of threads" of everything I talked about this week.
Please follow me at @IranChinaGuy for more posts like this! Also please check out my other project, @iranstudiesUS
1/ How far back can ties between ancient China and early Iranian societies in Central Asia be traced?
1/ In 1965, a leftist Iranian student movement in Europe declared its support for Mao Zedong's theories. The Revolutionary Organization of the Tudeh Party (Sāzmān-e Enghelābi-ye Ḥezb-e Tūdeh) would become a major faction of the student opposition.
2/ The ROTPI claimed “Comrade Mao has evolved Marxism, [and] we must solve issues from the point of view of Mao Zedong Thought." They began circulating translations of the works of Mao Zedong and other militant texts among Iranian students abroad. In pamphlets and periodicals...
3/ they extolled the virtues of andishe-ye māu se dūn (Mao Zedong Thought). They were an offshoot of the Tudeh, and bitterly opposed to its leadership. To them, the Tudeh were ineffective, disconnected from the situation in Iran, and excessively under Soviet influence.
2/ During the Yuan, China and Persia were linked by Mongol rule, and Persian was one of the official administrative languages. A few Persians held important status as members of the semuren (色目人), an administrative class made up of non-Mongol, non-Chinese subjects.
3/ For example, Sayyid Ajall Shams al-Din Omar al-Bukhari, a Persian Muslim from Bukhara, was appointed by Kublai as governor of Yunnan in 1274, a fact mentioned by Marco Polo. Chinese sources record him as Sàidiǎnchì Zhānsīdīng (赛典赤·赡思丁).
1/ Religion was another important link between #China and #Iran in both ancient and medieval times. This thread will briefly explore the Sino-#Iranian connection in the spread of three religions in China: #Buddhism, #Zoroastrianism, and #Islam.
2/ (Disclaimer: Each of these could be an entire topic, but as I am do this in my limited free time, I simply can't cover all three as well as I'd like. Please forgive anything left out, simplified, or overlooked. Follow me @IranChinaGuy and I will post more on each next week!)
3/ We have already discussed the Parthian origins of Buddhism in China via An Shigao. In general, Buddhism entered China via Central Asian contacts with Parthia, Kushan, and other Indian and Iranian cultures. Many of the early translators came from these areas, although...