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Bibliography of Works by Nikki R. Keddie

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Bibliography of Works by Nikki R. Keddie Notes and References I. Introduction 1. N azih N. Ayubi, Political Islam: Religion and Politics in the Arab World (London and New York: Routledge, 1991), Chaps 1-2. 2. Can Revolutions be Predicted: Can their Causes be Understood? Earlier versions of this paper were given as a George Antonius lecture at M.I.T. and for the Center for Comparative History and Social Theory, U.C.L.A. Thanks for the comments of participants, especially Ali Banuazizi and Philip Khoury, and for those of Perry Anderson. I. James A. Bill, The Eagle and the Lion: The Tragedy of American­ Iranian Relations (New Haven and London: Yale University Press, 1988). 2. Anthony Parsons, The Pride and the Fall: Iran, 1974-79 (London: Jonathan Cape, 1984), pp. 134--37. 3. This point is made as part of the comparative study by Henry Munson, Jr., Islam and Revolution in the Middle East (New Haven and London: Yale University Press, 1988), pp. 111-12. 4. James Gleick, Chaos: Making a New Science (New York: Penguin Books, 1987), p. 8. 5. Gleick, Chaos, Ch. 9 'The Butterfly Effect," pp. 9-32. 6. Stephen Jay Gould, Wonderful Life: The Burgess Shale and the Nature of History (New York and London: W. W. Norton & Company, 1989), p. 15. 7. See Leopold H. Haimson, "The Problem of Social Stability in Urban Russia, 1905-1917," in Michael Cherniavsky, ed., The Structure of Russian History: Interpretive Essays (New York: Random House, 1970), pp. 341-80, and Hans Rogger, "The Question Remains Open," in Robert H. McNeal, ed., Russia in Transition, 1905-I914: Evolution or Revolution? (New York: Rinehart and Winston, 1970), pp. 102-09. 8. Farideh Farhi, States and Urban-Based Revolutions (Urbana: University of Illinois Press, 1990); Mohsen M. Milani, The Making of Iran's Islamic Revolution: From Monarchy to Islamic Republic (Boulder, Colorado: Westview Press, 1988). Earlier books on the revolution include Shaul Bakhash, The Reign of the Ayatollahs: Iran and the Islamic Revolution (New York: Basic Books, 1984); Hossein Bashiriyeh, The State and Revolution in Iran (New York: St. Martin's Press, 1984); Nikki R. Keddie, Roots of Revolution (New Haven: Yale University Press, 1981); and Gary Sick, All Fall Down: America's Tragic Encounter with Iran (New York: Random House, 1985). On the revolution's background see Ervand Abrahamian, Iran: Between 257 258 Notes and References to pp. 24-33 Two Revolutions (Princeton: Princeton University Press, 1982; and Fred Halliday, Iran: Dictatorship and Development (New York: Penguin, 1979). There is a vast participant and scholarly literature on the revolution, some of which is cited below. 9. On the political evolution of the Iranian clergy, see Nikki, R. Keddie, ed., Religion and Politics in Iran (New Haven and London: Yale University Press, 1983); Juan R. I. Cole and Nikki R. Keddie, eds., Shi'ism and Social Protest (New Haven and London: Yale University Press, 1986); Said Amir Arjomand, The Shadow of God and the Hidden Imam: Religion, Political Order, and Societal Change in Shi'ite Iran from the Beginning to 1890 (Chicago: University of Chicago Press, 1984); Shahrough Akhavi, Religion and Politics in Contemporary Iran: Clergy-State Relations in the Pahlavi Period (Albany: State University of New York Press, 1980); Michael Fischer, Iran: From Religious Dispute to Revolution (Cambridge: Harvard University Press, 1980); and Hamid Algar, "The Oppositional Role of the Ulama in Twentieth-Century Iran," in Nikki R. Keddie, ed., Scholars, Saints, and Sufis: Muslim Religious Institutions in the Middle East since 1500 (Berkeley: University of California Press, 1972), pp. 231-256. 10. Sami Zubaida, Islam, the People and the State: Essays on Political Ideas and Movements in the Middle East (London and New York: Routledge, 1989). II. Said Amir Arjomand, The Turban for the Crown: The Islamic Revolution in fran (New York and Oxford: Oxford University Press, 1988), p. 120. 12. Marvin Zonis, Majestic Failure: The Fall of the Shah (Chicago: University of Chicago Press, 1991). 13. Amir Farman Farma, "A Comparative Study of Counter­ Revolutionary Mass Movements during the French, Mexican, and Russian Revolutions with Contemporary Application," (D. Phil diss: Politics, Oxford University, Oxford, 1990), chap. vi. I have not seen this dissertation but have heard its analysis of Iran as a conference paper at Harvard's Middle East Center, 1989. 14. Mark J. Gasiorowski, U.S. Foreign Policy and the Shah (Ithaca: Cornell University Press, 1991), p. 187. 15. I have not tried here to evaluate the numerous theories of revolution­ ary causation, though I have been influenced by some of them. For criticism of Davies's "J Curve" and other "volcanic" theories of revolu­ tion see Rod Aya, Rethinking Revolutions and Collective Violence: Studies on Concept, Theory, and Method (Amsterdam: Het Spinhuis, 1990). Other recent works relevant to my argument include Mehran Kamrava, Revolution in Iran: The Roots of Turmoil (London: Routledge, 1990); Misagh Parsa, Social Origins of the Iranian Revolution (New Brunswick: Rutgers University Press, 1989); Jack A. Goldstone, "Revolutions and Superpowers," in Jonathan R. Adelman, ed., Superpowers and Revolution (New York: Praeger, 1986); idem, "Theories of Revolution: The Third Generation," World Politics 32 (April, 1980), 425-443; Theda Skocpol, States and Social Revolutions: Notes and References to pp. 33-6 259 A Comparative Analysis of France, Russia, and China (Cambridge: Cambridge University Press, 1979); idem, "Rentier State and Shi'a Islam in the Iranian Revolution," Theory and Society II (May 1982), pp. 265-304; and responses in that same issue by Nikki R. Keddie, Walter Goldfrank, and Eqbal Ahmad; and J. Gugler, The Urban Character of Contemporary Revolutions," Comparative International Development, xvii, 2(Summer 1982), 60-73. The most original recent comparative book is Jack Goldstone, Revolution and Rebellion in the Early Modern World (Berkeley: University of California Press, 1991), which is relevant to contemporary revolutions. The Iranian works above give less importance to ideology and the clergy than I. I agree with the primary stress of many works on states and socioeconomic conditions and think there is something to Goldstone's largely demo­ graphic argument. His view that early modern Ottoman and Chinese movements were less "revolutionary" than Western ones because only the West had a linear and millenarian view of history is, however, wrong. Sunni Islam early on incorporated a messianic mahdi. Numerous Sunni messianic revolts looking to a millennia) outcome oc­ curred down to modern times. The cyclical Ibn Khaldun was atypical. 16. The October 1991 hearings on Robert Gates, George Bush's nominee to head the Central Intelligence Agency, remind me to stress that I do not believe that everyone's predictions are equally mistaken. Wrong, ideological analysis results in wrong predictions of even non­ revolutionary trends that could have been foreseen. Most scholars of Iran knew the shah faced widespread discontent and that his type of rule could not outlive him, while the CIA focussed on a grossly exag­ gerated Soviet menace and at the shah's request renounced contact with the opposition, whom they considered unimportant. 3. The Revolt of Islam 1700-1993: Comparative Considerations and Relations to Imperialism I. See, for example, Nizam ai-Mulk, The Book of Government or Rules jiJr Kings (London: Routledge and Kegan Paul, 2nd Ed., 1978), 190-238, stressing heretical movements and revolts. 2. Ira M. Lapidus, "The Separation of State and Religion in the Devel­ opment of Early Islamic Society," International Journal of Middle Eastern Studies, 6(4)(1975): 364, Sami Zubaida, Islam, the People and the State (London: Routlege, 1989), 41-2; Nazih N. Ayubi, Political Islam: Religion and Politics in the Arab World (London: Routledge, I 991 ); Emmanuel Sivan, Radical Islam: Medieval Theology and Modern Politics (New Haven: Yale University Press, 1985), p. I 75, with citations to two articles by M. Arkoun. I quote and discuss this point and its literature at greater length in Chapter 13. 3. Any kind of continuity not caused by immediate factors could be char­ acterized as essentialist, even though few people carry their thoughts to this logical extreme. The views that do carry anti-essentialism to its logical conclusion are primarily those called "occasionalism" in the 260 Notes and References to pp. 36-42 early modern West, which were put forth earlier by a school of conser­ vative Ash'arite theologians in Islam who said that there are no sec­ ondary causes and that God recreates the world every moment. These Ash'arites said that apparent worldly causation and order are due only to God's mercy to humanity, and that God could equally create a com­ pletely new world, or none at all, each moment. This is a theory de­ signed to combat all natural law and, some say, to mirror arbitrary rule; and it is in some ways ironic that the strongest anti-essentialists of our day are mostly on the left, although they have either not thought of the implications of a totally anti-essentialist position or would re­ nounce such totality. The anti-essentialists are right that most writing is too essentialist, but they rarely consider continuities. 4. W. Montgomery Watt, The Formative Period of Islamic Thought (Edinburgh: Edinburgh University Press, 1973); idem, "The Significance of the Early Stages of lmami Shi'ism," in Religion and Politics in Iran, ed. Nikki R. Keddie, 21-32; and Nikki R. Keddie and Juan R. Cole. "Introduction" to Shi'ism and Social Protest, ed. Cole and Keddie (New Haven: Yale University Press, 1986). 5. Interview with Mansour Ehsan, based on his University of Oregon Ph.D dissertation. 6. Some of these movements are discussed comparatively in the follow­ ing works, which I have used with profit: John Obert Voll, Islam: Continuity and Change in the Modern World (Boulder, CO: Westview Press, 1982); Nehemia Levtzion and John Voll, Eighteenth Century Renewal and Reform in Islam (Syracuse: Syracuse University Press, 1987) especially relevant articles by Levtzion, Voll and L.
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