Azadaramki: Curbing the extremists can help restore public trust / The unwritten agreement between the government and the people on the hijab / Doctors don't make the people happy

Taghi Azadaramaki seeks the root of people's resistance against "foreign attacks, currency shocks, heavy sanctions" not in a passive submission, but in a kind of "biological maturity" and "hidden reconciliation between the government and the nation".

"The resilience of the Iranian society is high." These are the phrases that are heard many times these days both by Iranian analysts and experts and by foreign political experts. At a time when successive waves of political and economic crises, regional tensions and increasing external threats have put the stability of Iran's social structures to the test, the question of the mechanism of "continuing" the Iranian society has become important.

According to Etamad, the key question is how does a society that has experienced periods of inflammatory foreign attacks, currency shocks, heavy sanctions and the shadow of military confrontations maintain its cohesion and resist collapse? Taghi Azadaramaki, professor of sociology at Tehran University, looks for the root of this resistance not in a passive submission, but in a kind of "biological maturity" and "hidden reconciliation between the government and the nation".

*In critical situations, regardless of whether the origin and root of these problems is domestic or international, this question is formed in the minds of the public and scientific circles that how different social classes endure living in conditions of suffering and leave it behind? Basically, what is the reason why sociologists and analysts believe that the resilience of Iranian society is very high, and what components have shaped this stability?

One of the most important factors that I think is very important and is usually neglected in daily analysis is "staying away from direct trouble against society and people". During the last one-two years, the society has come to the realization that the government, the government and the political structure no longer intend to interfere and respect his lifestyle. This change of space has automatically created a kind of "hidden reconciliation" between the society and the government; An unwritten agreement that injects relative calm into everyday relationships.

For example, in a costly dispute such as the hijab issue, today's society says to itself that the political system has accepted to a large extent that it should not deal negatively, protect the privacy and dignity of me, my daughter and my son, and distance itself from the confrontational behavior of the past. When the citizen receives such a signal from above, his counter-approach is to say: "Then I also see no reason to go further, show destructive behavior and bring the situation to the point of explosion." As a result, the society enters the stage of recognition, readjustment of the hijab issue and its intra-family management.

This approach is completely different from the situation we saw in the past; A period when extremist groups had organized pressure on society, which eventually produced a continuous and destructive cycle of violence. Today, the society spends its energy instead of destroying, strengthening and reorganizing life in the crisis.

* How did the political system come to the conclusion that the process of reforming and organizing relations should happen from the bottom up, not with mechanical and commanding impositions from the top down?

This evolution is a very important turn that must be genealogically identified and explained. Perhaps, at first glance, some observers will analyze that the political system, due to its focus on the dimensions of military confrontations and regional conflicts, basically has no room to deal with the cultural and social margins and has stopped intervening. This statement may be part of the truth, but I believe the main and more important reason lies elsewhere. With the establishment of the government of doctors and the political developments after that, we have faced a situation in which the railway has moved towards hidden reform changes.

It is interesting that the command and agency of this issue is largely the responsibility of the Islamic Republic itself. The system, perhaps even unintentionally, has reached this strategic decision to leave a large part of the process of realizing rights, social balance and solving biological equations to the society itself; not to interfere and, above all, stop radicalism and extremism within the front. A clear and tangible example of this approach is the recent case of the conviction of some extremist figures.

I am fundamentally opposed to any threat to freedom of expression and prison sentences for intellectual and political activists; But the very basic point from the point of view of the psychology of society is here that for the first time the public opinion observed that radical figures and extreme factions are also accountable to the law. Previously, huge street demonstrations and huge social costs had to be paid for the system to accept to restrain an extremist, but today the government has taken the initiative to prove to the society that it does not have a double-dealing and safe margin for extremists against the national interests. This is a very powerful message in rebuilding worn out trust.

* In addition to dealing with radicals, how effective was the role of the executive structure and presidential discourse in this change of procedure?

It has a central role. Today we are facing a president who does not constantly walk on the mind, nerves and psyche of the society; He doesn't insult people and doesn't talk to citizens with contempt and mockery. Mr. Mezikian tries as much as possible to speak for the people and be the real voice of the bottom of the society. Today, the gap between the words and literature of the president and the real and everyday demands of the people has become much smaller than in previous periods. In addition to the government, this relative rationality has been extended to other institutions as well.

Of course, I do not mean that there is no defect; never Our administrative and governance system is full of defects and great inefficiencies, but the structure is on the path of self-correction. Some may complain that this speed is too slow; I also agree that the speed is slow, but I emphasize that the governance train is on the right track, which is a positive development. The society has felt this change of behavior very well. In response to this rationality, people also take a logical stance and say: "Now that the system keeps my dignity, I will also resist the pressures of foreigners and promote my national resilience." This resilience is the result of a mutual and respectful biological transaction.

* People who in the recent past reacted quickly to the limited increase in gasoline prices or currency shocks, how did they understand today that the root of currency crises and economic pressures is influenced by the foreign enemy and his plans?

The reason is that the Iranian society has a rich historical memory and geopolitical rationality. You look today; Donald Trump and Benjamin Netanyahu are both total symbols of radicalism, populism and violence in the world arena. Our people have clearly understood that the fight of these people is not about human rights or democracy; Their main problem is to attack Iran's identity, history, civilization and geography. In their internal analysis, people say: "You martyred the leaders and military commanders of the country; You conducted military operations; So why don't you stop? Why are you looking for the complete collapse of the structures of this land?"

The society has understood that Trump and the extremists in the region want to make Iran have no talent for positive activism, economic modernization and progress. They intend to block any breathing hole and forward movement on the society. Iranian society is very aware of this plan. The citizen who protests and even deeply criticizes the way of governance knows very well that if he engages in destructive behavior, the way for the entry of the enemy will be paved. The same complete collapse that Trump and Netanyahu wish for.

The society is not ready to lose Iran; Because he knows that after the intervention of the enemy, not only will the situation not improve, but there will be no country left to live in. Our friends call this smart behavior "resilience," which is quite an accurate description.

* How is this material and mental resilience reproduced in the society? What tools do people use to resist these difficult conditions (expensive currency, reduced purchasing power and poverty, etc.)?

Part of this answer lies in the nature and social history of Iran's ecosystem. Iranian society had long ago prepared itself to live in unfavorable and emergency conditions. This preparation is rooted in the culture of "cautionary reserves"; Iranian families traditionally store significant amounts of gold, currency, basic necessities and food in their homes. Our people anticipate and store at least the necessary food for a few months. On the other hand, the executive policies of the government also prevented famine and did not allow a fundamental shortage of raw materials to emerge in the country despite heavy international pressure.

Culturally, we Iranians have always had a space called "pesto" or home storage; A secret and safe place where we used to hide vital items for historical events so that it wouldn't reach us during the day. This is the tradition of family cooperation that was able to protect the society both during the Corona crisis and during the recent escalation of conflicts and conflicts (from 12-day to 40-day tensions and periodic 13-day conflicts).

More important than material savings is the "symbolic capital of the family". Successive crises and continuous inflammations caused the society to return to the heart of the family. The new generations realized how much they had neglected this original institution; They realized that the paternal and maternal family, kinship relations, friendship networks and ambassadors of Arjans are a strong social support network and psychological support. In addition, the Iranian society has survived the fear of the shadow of war. Of course, people are worried about the future, but the nature of this concern is not so paralyzing and destructive that it produces blind anger and leads the citizen to destroy the foundations of the political system and social structure.

*Meanwhile, how do you see the state of the official media, especially the Broadcasting Organization? Has this media been able to move along with this hidden reconciliation and changing social patterns?

Unfortunately, no; Broadcasting is completely in a different orbit and does not pay attention to these deep social transformations. In a situation where the government has used all its power to be the real echo of the people's voice, Sedavasima has acted exactly in the opposite direction and is constantly filtering and censoring the real demands of the society. The biggest strategic error of Sedav-Sima is that the "middle class" basically has no place in it. This class is the main carriers of rationality, development and culture of this country, but they have been boycotted in the national media. The historical role played by the middle class in curbing radicalism is irreplaceable.

you look; Today, you will not find a single reformed journalist, committed writer, poet or eminent university professor who will lead the society towards destruction, blind rebellion and destruction of civilization. The middle class is the owner of Iran's cultural capital, and for this reason, it does not allow superficial emotions to dominate the country's destiny.

*Recently, Marco Rubio, the US Secretary of State, referring to the history of the Achaemenid period, claimed that the Iranians have attacked Western civilization since the distant past, and the current battle is a continuation of the same old confrontation. Are we facing the double reproduction of the "War of Civilizations" against the "Dialogue of Civilizations"?

The statements of people like Rubio are a historical misrepresentation and a biased distortion to justify modern Western aggression. For many years, western racist commentators have needed to create a dangerous "other" in order to give themselves an identity. The West once depicted this "other" in the form of the Soviet Union, China, and Japan, and today it has come back to Iran's civilization. I have discussed in detail in my book titled "Herodotus" how westerners have turned Iranian history and culture upside down to form their identity. The historical reality is exactly the opposite of Rubio's superficial claims.

In the ancient times, if there was a conflict or conflict between Iran and the Hellenic domain, it was within the framework of a human ecosystem, not with the intention of destroying human civilization. Iran's historical relations with Greece and Rome show that we have always given them more than we have borrowed from Western civilization. Philosophers and reliable thinkers of the world admit that huge parts of the philosophical system, ethical standards and administrative concepts have flowed from Iranian wisdom to those lands. As a superficial and radical political agent, Rubio spills the bottom of the ideological and racist meetings of the West to legitimize his aggression and oppressive pressures against the Iranian nation.

In addition, there is an obvious sociological sign: the Iranian diaspora is present all over the world; including in the United States. Iranians abroad have always been a symbol of elite, constructive, balancing and law-abiding, not destruction and violence. If the essence of Iranian identity was based on civilized militancy, these immigrants would have disrupted the Western order decades ago; While they have become the architects of health, education and technology of the same societies. The civil world and the independent thinkers of the world are not fooled by these extremists' claims. America is not willing to recognize Iran's contribution to civilization in peace and negotiation; Because the continuation of his project is defined in the continuation of the war machine.

* If you want to make specific suggestions to the political system and the statesmen to preserve and strengthen this tremendous capacity of the people and resilient capital, what recommendations do you have?

If I want to put a finger on three fundamental priorities, these are: First, we need a "joint horizon opening and a coherent voice about the future of Iran". People feel that they are moving in a steep uphill, tired, thirsty and under the heaviest pressures, and the view on the other side of the peak is not clear for them. The government should invite genuine experts to draw a map for tomorrow's Iran based on real data; Iran where there is no trace of violence and exclusion and the fundamental rights of citizens are guaranteed.

This arrangement can only be done by the middle class. Second, the military and security departments should hand over the necessary powers to politicians, reformers and civil activists. Bone-crushing gentlemen and community activists should be allowed to be active in the arena of a multi-vocal society. In international equations, when prominent politicians and diplomats take initiative in the field, with the support of defense authority, the shadow of war can be removed and it can be transformed into a lasting peace. The third strategy is the courage to "officially announce past mistakes" at the macro-national level. We must courageously recount the shortcomings and historical mistakes and turn the effort to overcome them into a "messianic spirit" and comprehensive national reconciliation so that the cracks in the body of the society can be healed.

*In recent months, positive actions and pulses have been observed by the government and the institutions of the system to facilitate the return of artists, cultural figures and immigrants to the country. What is your assessment of this trend?

This is a wonderful and brilliant idea. A person who decides to return to his motherland in the current difficult situation and despite all the labels and accusations, deserves to be honored. Iran is the common property of all Iranians and does not belong to any exclusive class or class. I hope this opening is not only limited to artists and people of literature, but also extends to the fields of technocrats, prominent managers, investors, and finally political figures and national reformers. If this comprehensive process is followed seriously within the next few months, social capital and public trust will be promoted in such a way that a homogeneous platform will be provided for the sustainable realization of development and democracy in the country; A capital that no foreign force will be able to defeat.