Sattarism
Sattarism Seven Principles سرمایه Sattardaree هفتاصول Haft-osul | |
|---|---|
| Ideology | Pan-Zorasanism Anti-imperialism Zorasani socialism Authoritarianism Revanchism Republicanism Political Irfan |
| Political position | Left-wing (economic) Right-wing (social) |
Sattarism (Pardarian: سرمایه; Sattardaree), officially known as Seven Principles (Pardarian: هفتاصول; Haft-osul) is a Zorasani political ideology that has been prescribed as the state ideology of Zorasan since 1949. Primarily formulated by Mahrdad Ali Sattari and drawing on long-existing Pan-Zorasanism and anti-imperialism, it is an ideology that calls for a unified state encompassing the countries of the Zorasan region of Coius, a strong authoritarian government dedicated to modernisation, national liberty, sovereignty and equality. In particular, the Seven Principles demands a union of states, constructed through commonalities in language, culture, religion and united under a strong central state that uses non-revolutionary socialism to build economic prosperity, equality and security. It condemns liberalism, individualism, ethnic nationalism and private property, while promoting statism, collectivism and Zorasani nationalism.
Sattarism was officially followed by Zorasani governments between the Arduous Revolution in 1949 to 1979, with the formation of the Union of Zorasani Irfanic Republics. Since then a divergent form, known as Irfanic Sattarism has taken hold, with the adoption of Political Irfan, support for private property and the adoption of state capitalism and Neomercantilism.
History
The Seven Principles was formulated as a reaction and rejection of the failings of the Pardarian imperial government under Ardashir Reza Shah. The political instability, economic collapse and cultural nihilism that defined the early post-colonial period produced numerous competing ideologies, though the collapse of the monarchy in 1948 saw further evolution of the Seven Principles as a rejection to the quasi-aristocratic republic that replaced the Shah.
In face of the new republic's rising corruption, elitism and failings, many Pardarian intellectuals rejected the western ideals that formed the cornerstone of its existence. The most prominent, Ashkan Baranzadeh, saw western ideals such as liberalism, democracy and capitalism as both colonial imports and the causes of Zorasan's demise into colonial possessions of the Euclean powers. Baranzadeh would also argue that only through unification of Zorasan would imperialism be forever expelled from the region, while the necessity of a strong central government and a unique form of socialism, to unite the populace through economic development would be paramount in the defence against renewed foreign exploitation.
When Baranzadeh addressed the Revolutionary Command Cadre, a group of revolutionary officers led by Mahrdad Ali Sattari, they agreed to adopt many of Baranzadeh's positions, while Sattari argued for a greater focus on Pan-Zorasanism, anti-imperialism and what he called Zorasani Socialism. Another prominent influence for the RCC was National Principlism, which had been the state ideology of neighboring Xiaodong since 1934. The RCC formally adopted the ideology in 1946 and sought to use it as the antithesis to the Republic, while exporting it across Zorasan through radio and personal ties to former fellow guerillas from the Solarian War in neighboring states.
Seven Principles
Pan-Zorasanism
One principle of Sattarism is Pan-Zorasanism (احدیت, a-Hadiyyat), which translates simply as Unity. A-Hadiyyat had existed as a separate ideology throughout the early 20th century as the pro-independence movements of the Zorasani states coalesced during the Great War and Solarian War into a semi-unified transnational resistance movement. Numerous intellectuals in the Zorasan region had argued for a single federation to emerge post-independence, to avoid and resist any attempts by the imperial powers to restore colonial control or to exploit the peoples of Zorasan.
In 1945, Ashkan Baranzadeh said in a speech, "either the peoples of Zorasan arise from the grave of foreign domination as one united nation, or alone the peoples shall be consumed once more by the beast of exploitation and enslavement. His argument was shared by other prominent Arab intellectuals in Khazestan and Riyadha, Hussein Afshari wrote in 1946, that a unified Zorasani state would be the only means for Irfanic peoples to remain free from colonialism and argued that unity had been established in the "bloodletting of the two wars for independence."
Ali Sattari in a speech encapsulated the Seven Principle's position by arguing that the Pardarian, Arab, Samrinian and Turkic held commonalities in language, religion, culture, history and colonial suffering. Through unification, foreign exploitation would end and no imperial power would have the means to return, while unification would also provide the new "union state", the foundations to construct a modern, religious and industrial future, which was referred to as a renaissance or rebirth. This renaissance could only be reached by uniting the Zorasani state and it would transform the Irfanic world politically, economically, intellectually and morally.
Nationalism
The second principle is nationalism (اعتبار; E'tebar), which translates as Confidence. E'tebar is viewed as a natural partner or product of Unity, in that through Zorasani nationalism, strength in unity and community will be guaranteed, as well as fuelling the Pan-Zorasani pillar of its emotional basis. Ali Sattari wrote, A-Hadiyyat is the foundation of our great house, E'tebar is the bricks and mortar. Together, they hold up our great house."
In practice, what E'tebar would constitute is the veneration of the nation and state, the pursuit of national interests over all. E'tebar forms the basis for the anti-colonial, anti-imperialist struggle and the resistance to foreign influence or domination over Zorasan. Sattarism defines the "Zorasani Nation" (Mellat Zorasani) as a nation of Zorasani People who always love and seek to exalt their family, country and nation, who know their duties and responsibilities.