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Bringing rightist movement studies into the Iranian context, this study advances a generalizable understanding of the ideological, moral, and cultural activism of Islamist movements and their rightist counterparts. While numerous studies have discussed the economic explanation of rightist movements, I integrate Islamist movements in the Muslim world and rightist movements in the West to develop a generalizable cultural and moral explanation of rightist movements. Value and ideological conflicts, as well as moral outrage, drive this integrated understanding of rightist movements. The rise of innovative and contentious forms of millennialism in Iran—especially the increasing salience of the Jamkaran mosque, the rise of new media outlets and millennial discourses, and pertinent policies—provide evidence for proposing this generalizable understanding. I argue that the rise of performative contentions surrounding millennialism, known as Mahdaviat, within the pro-regime revolutionary rightist movement in Iran was Islamists' ideological response to liberal threat perceptions. These threat perceptions were activated before the liberal Reform era (1997–2005). After the ascent of Ahmadinejad to power in 2005, ideological millennialism became the dominant discursive field in Iran's state politics. Drawing on narratives of prominent Islamist figures and media personalities in Iran and events surrounding Mahdaviat, this paper advances a generalizable argument of the moral and cultural explanation of rightist movements. [ABSTRACT FROM AUTHOR]

This paper explores archetypes of femininity associated with Fāṭimah al-Zahrāʾ in Twelver Shi'i hagiography through consideration of a broad range of archetypes found in the study of narrative and mythology. Many archetypes associated with goddesses of antiquity recur in portrayals of Fāṭimah al-Zahrāʾ, suggesting either cultural influence or universal archetypes. For instance, Fāṭimah embodies a youthful, innocent, virginal goddess; Jung's light and dark mother figure; and the lamenting goddess. Similar archetypes are projected onto other sacred women in Shi'ism, such as Zaynab bint ʿAlī and Fāṭimah al-Maʿṣūmah. However, other feminine archetypes are absent, some are sublimated onto male figures, and some are banalized through translating the esoteric into the exoteric. This leaves gaps in the narrative models available to faithful women. Furthermore, embodying archetypes like lamenting and suffering may be undesirable. While reformist portrayals of Fāṭimah have attempted to present her as a model for female activism, historical and hagiographical archetypes of Fāṭimah inherently clash and are difficult to disentangle. Nonetheless, considering how hagiography differs from history can help understand how the mythic does not always translate well to the mundane. [ABSTRACT FROM AUTHOR]