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110 lat konstytucji irańskiej

100%
Krasowolska A.
Przegląd Orientalistyczny
|
2017
|
issue 3-4 (263-264)
291-303
EN
This article explores the phenomenon of the Iranian ‘Constitutional Revolu-tion’ of 1906, focusing on its historical context and, more specifically, on the changes in Iranian social consciousness that it triggered. Some important issues regarding the constitutional debate, concerning human and civil rights, are presented. In this author’s opinion, the second Iranian constitution, that of the Islamic Republic of Iran (1979), is an Islamized continuation of the previous one.
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Zaratusztrianie i Asyryjczycy w okresie rewolucji konstytucyjnej w Iranie(1905–1911)

88%
Rzepka M., Niechciał P.
Przegląd Orientalistyczny
|
2017
|
issue 3-4 (263-264)
305-321
EN
The article is based on the assumption that the historical meaning of the Constitutional Revolution of Iran should be investigated not only considering the con-stitution itself, but also the process of socio-political and cultural changes preceding it, as well as the debate over the constitution. Filling the gaps in the research on the minorities of that period, the article discusses the Zoroastrian and Assyrian commu-nities from a comparative perspective. It covers the different situations of the mino-rities at the threshold of the Revolution, as well as the ways they participated in the Constitutional Movement. Comparing two different minority communities contributes to a deep understanding of the social changes taking place in Iran along with the accompanying tensions.
3
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Kadżarskie źródła myśli Ahmada Kasrawiego?

75%
Jaśkowski S. A.
Przegląd Orientalistyczny
|
2017
|
issue 3-4 (263-264)
263-276
EN
Although Ahmad Kasravi presented himself as the creator of an entirely ori-ginal movement encompassing religion, society and politics, called Pakdini, one finds influences of other intellectual movements in his works. He was especially heavily influenced by various thinkers from the Qajar period, particularly Mirza Agha Khan Kermani. This paper aims to present some of these influences, focusing mostly on the impact of the above-mentioned intellectuals. This is achieved by comparing elements of Kasravi’s thought with those of the thinkers that had preceded him. At the same time, some attention is given to Kasravi’s argument that—as he differed from them in various aspects—one cannot consider these influences to be direct loans from previous intel-lectuals, which is an argument that cannot be ignored. As it seems, Kasravi created an original system, yet he borrowed many ideas from his predecessors. At the same time it may be difficult to pin-point the exact source of these influences.
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