الهام کدخدایی

Research on the special relationship between the United States and Israel has usually been focused on strategic aspects, whilst fewer scholars have focused on non-material dimensions of the relationship. In addition, the existing research is mostly confined to the political and decision-making realms, with very few excursions into the academic arena. The current article aims to fill this lacuna through the study of pro-Israel academic discourse in America, focusing on the specific case of the field of terrorism studies. Critical discourse analysis of pro-Israel academic texts in this field is carried out to reveal the discourse, themes and arguments used to build this ideational pillar of the special relationship and move towards a common identity between the US and Israel. The common ingroup identity model (CIIM) is used to describe the process through which a common identity is constructed. The article concludes that defining the Self, defining the Other, and defining the norms are the three main strategies employed in the studied texts to achieve this goal.

Since the Islamic Revolution of 1979 and the deposition of the pro-American Pahlavi regime in Iran, an interest in the country as a mythical, complex, and conflict-ridden place has magnified among the American public. Exilic Iranian memoirs began to emerge after the 1979 Iranian Revolution and surged after September 11, 2001, claiming to provide an authentic depiction and explanation of the  Iranian society and politics and the ways in which it relates to the West and Western interests. The present article aims to analyze the ways in which post-Revolutionary Iran has been framed through memoirs written by Iranian-Americans. Through a framing analysis of fifteen selected memoirs on Iran,  the article identifies and presents six main frames in the analyzed texts based on Edward Said’s Orientalism. The paper concludes that instead of providing a more or less objective depiction that acknowledges the diversity and heterogeneity of the Iranian society and politics, the selected texts reflect the existence of an industry of memoirists that produce content depicting Iran in an orientalist way. Such an approach further inhibits any meaningful understanding and rectification of the existing misconceptions.

Given the history of conflict between Iran-Iraq (1980-1988), the present paper investigates whether interpersonal contact between Iranians and Iraqis, through religious tourism, has assisted in changing the perception of the Iranians toward the Iraqis. To this aim, the researcher chooses the Arbaeen Pilgrimage—the world’s largest annual gathering in Karbala—and the interaction of the Iranians with Iraqis as its case study. To observe the cultural contact of foot pilgrims to Karbala, the researcher traveled to Iraq in 2019 for five days to participate in a 78 km. walk from Najaf to Karbala. The paper uses semi-structured face-to-face interview as research method.  To account for diverse demographic characteristics of pilgrims, potential participants were approached randomly. Overall, 24 interviews with 14 female and 10 male Iranian pilgrims were conducted. Participants comprised Iranian people aged 14 to 57. Each interview lasted from 20-35 minutes. The paper uses integrated threat theory and Contact Theory to analyze the data. It will be argued that under Gordon Allport four optimal conditions-- i.e., a.) equal status; b.) common goals; c.) intergroup cooperation, and d.) support of social and institutional authorities-- intergroup contact between Iranians and Iraqis has helped in reducing prejudice, while diminishing old hostilities.