Book Introduction: Qajar Era, Rebellion, Protests, and Government in 19th Century Iran

Posted on September 27, 2013July 10, 2024 by admin

In the study of political history, it is possible to encounter different methods and approaches. One can focus on defining events and expose their hidden causes and backgrounds. One can also follow the actions of notable politicians and demonstrate the characteristics and consequences of their actions. However, if we are not interested in simply recording events or are eager to understand the conditions and circumstances of ordinary and unknown people in relation to political affairs, Vanessa Martin’s book is a shining and instructive example. In this book, ordinary people are shown to be constantly affected by and influencing political power in their daily individual and collective actions. Different groups of people with various interests and class, religious, and ethnic tendencies align and struggle with power. They are never passive and indifferent masses in the face of political power, but rather advance their desires and goals through categorizations, alliances, protests, and collective actions.

The author begins their work with the question of how a country as vast as Iran has been able to maintain its independence for over a century and suspend the domination of foreigners. According to Martin, this was not possible in a power vacuum. He finds his answer in an analysis of power, which relied not only on force in governing its citizens, but also to a great extent on reaching agreements with the people and relying on a complex system of balances that were formed through negotiations and political bargaining between the people at all levels and the government.

The author first discusses the social life during the Qajar period and the historical background of Islamic society, then explains the distribution of power and the situation of cities and markets. Then, in separate chapters, he shows how people in three regions of Iran, namely Bushehr, Shiraz, and Isfahan, react to the influence of foreigners, especially the British, in their interactions with religious forces, powerful families, and major merchants. He also explains how they use local power to pressure the central government or vice versa, and how they protest using various means and resources. These protests were often economic and focused on taxes, and sometimes even led to changes in governors and local rulers.

One of the prominent features of this book is its attention to the role of different groups and classes of ordinary people. Martin, in separate chapters, discusses the position and role of women in political activism and public demonstrations, especially in the protests known as…

Bread shortage.

He pays attention. He describes the conditions of soldiers and military forces during this time and compares them to order and rebellion. He also discusses the role of groups such as looters and urban rioters in public protests and describes the situation of the marginalized black population in Qajar Iran, comparing their social status, rights, and duties to those of black slaves in the West.

Vanessa Martin is a researcher, writer, and professor of Middle Eastern history at the Royal Holloway Research Institute at the University of London. She is also a member of the editorial board of the Royal Society for Asian Studies and serves as the chair of the publishing committee at the British Institute. She describes her research interests as modern Iranian history, particularly the Constitutional Revolution. She has used various sources to write this book, including archives in Iran such as decrees, telegraphs, and petitions, as well as reports from consuls in the National Archives of Britain and works by travelers.

It seems that we are the mother of trees.

Posted on September 26, 2013July 10, 2024 by admin

“And it seems like a dream.”

Wangari Muta Maathai, also known as Mama Miti, was an environmental activist who was awarded the Nobel Peace Prize in 2004 for her efforts in promoting peace and democracy. She was able to plant approximately 2 million trees in Kenya with the help of other women.

He was born on February 1, 1940 in the village of Hiiteh in Kenya. In 1943, his family moved to a town near Nakuru. There, he did not have the opportunity to receive an education. It was in late 1947 that he returned to his hometown with his mother and spent his elementary years there with his brothers. From the age of 11, he continued his education at the Catholic school of St. Cecilia and became proficient in English. In 1956, he graduated with top honors and was accepted into the Loreto Girls High School in Kenya. After graduating from high school in 1959, he decided to attend the University of East Africa in Kampala, Uganda. He was one of the 300 Kenyans selected to study at universities in the United States in September 1960.

Mahtai became a student at Benedictine College (Kansas) with a scholarship and obtained her bachelor’s degree in Biology and German in 1964. She then graduated with a master’s degree in Biology from the University of Pittsburgh in 1966. In 1967, she went to the University of Giessen, Germany to pursue her doctoral studies. Mahtai continued her studies for her PhD at two universities in Germany and Nairobi, and finally obtained her doctorate from the University of Nairobi in 1971, where she taught anatomy in the veterinary school. She served as the head of the Department of Veterinary Anatomy and as a professor at the university in 1976 and 1977, becoming the first woman to hold such positions in the region. Mahtai got married in May 1969 and had her first child after a year.

In the years 87-1976, Maathai was present as an activist in the Kenyan National Council of Women and took over the presidency of this council between 1981 and 1987. In 1976, at the same time as starting her work in the National Council of Women, she introduced the idea of “planting trees in a community-centered manner” and then focused on developing this idea on a larger scale through a grassroots organization with a special emphasis on poverty reduction and environmental protection through tree planting. Through this organization, known as the Green Belt Movement, Maathai helped women plant over 40 million trees in farms, schools, and churches.

In September 1998, Mahtai was among the 2000 leaders of the International Human Rights Campaign in Africa, which aimed to cancel the debts of African countries. His campaign against the brutal land and forest seizures gained international attention.

Maathai is internationally recognized for her continuous struggles for democracy, human rights, and environmental conservation. She has addressed the United Nations several times and during the five-year review of the UN Earth Summit, she spoke on behalf of all women at special sessions of the General Assembly. Maathai and the Green Belt Movement have received numerous awards, the most significant being the Nobel Peace Prize on October 4, 2004. In fact, she was the first African woman to receive the Nobel Peace Prize for her active participation in sustainable development, democracy, and peace.

Among the awards that he has received, the following can be mentioned:

The selected Woman of the Year award (1983).
The Prize of Livelihood (1984).
World’s Top Society Award (1986).
“World’s Chosen Woman (1989).”
United Nations Africa Leadership Award (1991).
Edinburgh Medal (1993).
The Leadership Award of Jean Adams (1993).
Golden Arc Award (1994).
Juliet Hollister Prize (2001).
Colleagues of Paul Harris (2005).
The Nelson Mandela Prize for Human Rights and Health (2007).
Earth’s Nobel Prize – Kyoto – (2010-2009).

And several other national and international awards…

In the list of the top 100 environmental champions, Maathai achieved sixth place by the Environmental Agency (UK). Her name is also recognized among the top 500 influential figures in the United Nations Environmental Program and one of the top 100 global champions. In June 1997, Ms. Maathai was selected as one of the top 100 influential figures in the environment by the Earth magazine. In 2005, she was named one of the top 100 most influential people in the world by Time magazine and one of the top 100 most powerful women in the world by Forbes magazine.

Different institutions around the world, including Williams College (1990), Hobart and William Smith Colleges (1994), the University of Norway (1997), Yale University (2004), Wellesley College (2005), the University of California, Irvine (2006), and Moravian College (2006), have awarded him an honorary doctorate in recognition of his continuous activities.

Ms. Maathai has been a member of the board of directors for many active organizations in the fields of environment and human rights. These include the Women’s Environment and Development Organization (WEDO), Global Learning for International Development, the International Red Cross, the International Wheat Diversity Union, the Prince Albert II of Monaco Environmental Foundation, and the National Council of Kenyan Women. In December 2002, Ms. Maathai was elected to the Kenyan Parliament with nearly 98% of the votes. In 2005, she was selected as the Senior Officer of the Economic, Social and Cultural Council of the African Union (ECOSOCC) in Addis Ababa, Ethiopia. The purpose of this council was to provide advice to the African Union on issues related to African civil society. In April 2006, the President of France awarded Ms. Maathai with the highest French honorary title (Legion). In the same year (2006), she established the

Mrs. Mahtai passed away on September 25, 2011 after a year-long battle with ovarian cancer. She was seventy-one years old at the time of her passing in a hospital in Nairobi, the capital of Kenya. Her body was laid to rest with special ceremonies in the presence of the President, Prime Minister, and thousands of Kenyan people. The farewell ceremony took place in a park that Mrs. Mahtai had once prevented the government from building on.

Sources.:

Wikipedia Farsi.

Green Belt Movement Website.

Iran Library Website

The website of Bum Sa.

Collection: Ali Fotouti.

Separation of body and mind

Posted on September 26, 2013July 10, 2024 by admin

In the past month, the final link of the chain of successes for the film “A Separation” by Asghar Farhadi was completed, and this film was able to win the title of Best Foreign Language Film at the Oscars. Asghar Farhadi, upon receiving his award, saw this film as a starting point for mutual understanding among people of the world in the pursuit of strengthening human rights, peace, and avoiding international conflicts. But what is the real connection between this film and human rights?

Perhaps this issue can be examined at two levels:

a) Film expression/style

b) Internal Concepts of Film

a) Film expression style

The film “A Separation” with its simple and fluid narrative, actually tells a story that reflects the everyday concerns of the people of its country. When watching this film, Iranian viewers easily identify with the characters and understand them on a personal level. This is evident in the numerous international awards and the positive reception from audiences around the world, who also recognize the similarities and shared concerns between Iranians and people from other parts of the world. Many critics and sociologists have considered this film to be a universal work, with its elements that may appear different, but its core message and concerns are relatable and understandable on a global scale. This is further emphasized by the fact that the screenplay for “A Separation” was also nominated for Best Screenplay and received much praise.

Many times, welcoming a foreign work is done to understand and observe the behaviors, actions, and concerns of the people of that country. But in the film “A Separation”, the work actually expresses a global mirror for the viewer. This important matter can be a crucial factor in creating and strengthening mutual understanding between humans, regardless of race or religion.

Unfortunately, due to political conflicts between different countries around the world, the people of these countries do not have a proper and real understanding of each other. As a result, direct observation of the lives and internal concerns of a country’s people by foreign audiences and understanding it themselves plays a role in promoting peace in the world. Because many conflicts are caused by lack of mutual understanding and understanding.

b) Internal concepts of the film

The film “A Separation” actually deals with the separation between the mind and reality, and during the narration of an incident and problem, it shows the conflict between these two levels of existence. On one hand, the mind relies on truths that cannot or should not be used in reality, which is itself a contradiction between desire and existence in the individual and social realm of humans. This issue ultimately leads to conflict, instability, and lack of peace.

The separation of mind and body and the effort towards aligning them with each other is a philosophical subject that has occupied the minds of political, social, and legal thinkers since ancient times. Some have tried to create social change by prioritizing the mind and giving it a tangible form, while others believed that the mind is constructed by this tangibility and must be shaped accordingly. The field of epistemology has also entered this discussion, referring to social developments as a product of thoughts and mindsets formed within a certain reality and tangibility.

This issue has been very important and vital in the field of human rights. Natural rights, which are the primary standard of human rights, are actually of a mental nature that attracts humans to themselves. However, this mental issue has clashed with the existing current and institutional rights in society, making itself the source of instability. In this regard, some believe that the standard of current and stable rights is ironclad, while others believe in the reference to human rights and freedom. In the meantime, some have tried to create a platform for the coexistence of these two. However, this important matter has never been fully and comprehensively achieved. The conflict between these two has always turned human thought towards itself, and the peace-loving human has been suspended and burned in the fire of each of these two extremes.

The film “A Separation” portrays the concerns of an Iranian citizen who advocates for peace, truth, and ethical behavior, but is forced to do things in the destructive cycle of current laws that constantly condemns them in their own inner court of mind.

Faithful words

This film actually reflects to the world that the internal and human concerns of Iranian citizens are of the same nature as the concerns of other people of the world, and they are equally advocates for peace and human rights. However, these concrete realities and current rights are the causes of conflicts and confrontations between countries.

Therefore, the title “My People Are Seeking Peace and Human Rights” was an issue that came from the truth of Asghar Farhadi’s film, and what better and purer tool than art to display this inner reality in a gathering where culture and truth speak first, not the policies that create the illusion of justification and promotion of materiality in the mind?! Perhaps Farhadi is not an expert or a social thinker in the field of human rights or international peace, but he is an artist who sees the reality and truth of his society and expresses it in the most understandable way possible. Therefore, his work and what he expresses may be the richest resources for sustainable peace, human rights, and creating mutual understanding on a global scale.

Inter-generational gap, historical, cultural, political division

Posted on September 26, 2013July 10, 2024 by admin

A collection of intergenerational studies focus on specific disruptions that have occurred between generations and in particular time periods. These studies stem from the distinction between young generations and their predecessors in terms of experiencing different events. This is especially evident in generations after major revolutions, uprisings, and widespread wars (Kashi & Goodarzi, 2004).

As an example, one can refer to a research in which the values and tendencies of young people and the post-war generation in Italy have been studied. In this study, young people, while believing in secular values and individualism in matters of belief and ethics, have conflicts with institutionalized religion, and on the other hand, they are defenders of values such as divorce and abortion. In fact, generational mindsets and the emergence of differences between generations in each cultural system are the result of interactions between meaningful systems in each cultural space and the lived experiences of each generation. These experiences provide a special meaning for the mentioned generation and make it possible to distinguish a meaningful difference for that generation. (Haman, 2004)

Christopher Bals in an article titled “Generational Mindset” says: “Generational archetypes are a phenomenon that we use to create a sense of generational identity. These archetypes may have been used by previous generations, but they did not have the power to shape the framework of a generation, unlike for children who, through experiencing these archetypes unconsciously, feel a sense of “generational solidarity” and have such a power.” (Bals, 1380)

From this perspective, generations are a group of individuals who have shared experiences in terms of lineage, meaning those who have inherited specific lineages, understand them, and use them to create an understanding of social reality for themselves.

”

Each generation chooses personalities, generational symbols, events, and things that have a special meaning for the identity of that generation. The symbols of each generation are also potentially important for another generation, but usually they find a different meaning. (Haman, 1380)

“Bals” then outlines the stages of evolution of each generation in detail, which can be summarized as follows:

The transfer of collective identity from parents to children unconsciously.
Introducing historical crises to children and their involvement in the events and personalities.
Discovering the new generation’s “collective identity” in youth.
Self-absorption in the second decade of life and the creation of a culture that reflects that generation.
Entering the limits and boundaries of one’s generation at the age of thirty.
Awareness of the necessity to transform our generation into something historical.
Becoming a historical entity at the age of sixty to eighty and feeling connected to history.

Our experience

The experiences of the Kurds in the past three decades, in total, have been a remarkable phenomenon. The Kurds have been so affected by the waves caused by the revolution, the Kurdish crisis, the Iran-Iraq war, and the aftermath of the war that their personal experiences, nerves and psyche, knowledge and personal and social habits have been influenced by these tremendous experiences and have also changed the cultural foundations of this nation.

The transformation from “optimism” resulting from the overthrow of the existing political order before the revolution to “pessimism” in the face of the Kurdish crisis, the confrontation of the Kurdish people with the revolutionary government in the form of an uncompromising enemy, and ultimately the creation of bloody borders in the name of the interests of the revolution, turned the revolutionary generation in Kurdistan into an unusual, unconventional, and special generation. A generation that now looked at the revolution with disbelief and no longer saw itself as a part of it.

The accumulated revolution, memories, dangers, and revolutionary narratives that were no longer his, but were against him, as from his perspective, other values were born based on ideological will in the form of a deterministic positivism.

Kurdistan, with its special conditions, had not yet been able to cope with this situation when it experienced war. The volcano of revolution, which had many eruptions in its home, had turned into enemy firecrackers that had engulfed the Kurdish provinces. The generation of war was also killed and killed, and in the midst of all this, the Kurdish people once again paid the heaviest costs.

The revolution, crisis in Kurdistan, and war have all come to an end, but the people of Kurdistan still bear the heavy shadow of “foreign” propaganda. A generation that was just coming of age did not remember the revolution, knew nothing of the crisis in Kurdistan, and had not experienced war. However, what they were taught through propaganda, education, and media was the glorification of the revolution and war, the oppression of the people of Kurdistan, and the attempt to distort the truth about the crisis in Kurdistan.

In addition to this situation, post-war policies revolved around creating false demands and the resulting supply of these demands, which gradually became effective in society, culture, and politics. This policy gradually burdened and created a generation – generally in Iran and especially in Kurdistan – whose adherence to principles (law and ethics) decreased, their sensitivity towards moral norms diminished, their approach to values reduced, their interest in political issues was diverted, and their attachment to “identity” was formed in a way that distorted their perception of the moral atmosphere of society, leading them towards superficial values and negative behaviors, and hindering the growth of positive values.

I’m sorry, but there is no Farsi text provided. Please provide the text so I can translate it for you.

Today’s youth, have broken away from the concept of “identity” which is one of the most important foundations, and for them, “identity” no longer holds power or significance. In fact, their desired moral space is one of “immorality” and “false social pleasure-seeking”.

For the young Kurd, today, “the philosophy of going in every direction”, “not knowing where you will end up”, “life is just one day and two” and… have created such values for him that have led to his almost complete detachment from politics, culture, and society. The young Kurd today has devalued the concept of “freedom” to the point that for him, it is mostly equivalent to “any possibility of temporarily escaping from the social and cultural problems of the present moment” and the feeling of freedom for him, as a result, will be the feeling of pleasure from this temporary escape…

Our generation today is cut off from “freedom” and “liberty” and from our previous generation. Our generation today is one that searches for values, norms, and roles only here and now. It is facing an “identity crisis,” let us be aware…

“Metaphor in metaphor”

Posted on September 26, 2013July 10, 2024 by admin

Introduction

This article attempts to explain the need for creating a space for explicit dialogue based on real concepts in society in order to establish rational understanding and sustainable peace. The author believes that considering the excessive influence of figurative language to bypass censorship barriers in societies under authoritarian and totalitarian rule, this issue can lead to misunderstanding and strengthen the discourse of authority.

Metaphor

One of the literary devices used in artistic works (whether written, visual, or auditory) is metaphor. In figurative speech, by extending the meaning and attributes of a word or sentence to another, the use of the original word or sentence is avoided.

With the development and growth of language, this figurative expression gradually expands its scope and takes the form of verbal metaphor. In a way that we use a sentence that may not have a literal meaning or may seem irrational, but it has a meaning in the general language. For example, when we hear the sentence “the exchange rate has gone up”, we understand its meaning and imagine an increase in the financial value of the currency compared to the national currency in our minds, but we cannot imagine what relationship “up” and “down” can have with the value of the currency in a literal sense! However, verbal metaphors are not always so general and in many cases, they become much more complex. These verbal metaphors are usually extracted from literary works and become established in the common language of the people.

In countries where the space is closed by the ruling government, artists and intellectuals try to use metaphorical language to express their ideas and break free from censorship. This issue has been evident in the history of literature and has led to the emergence of a new literature in political and social relationships in these societies. For example, in the famous poem “Yardbastani”, the yardbastani (schoolmate) symbolizes the generation of student activists who are seeking equality, freedom, enlightenment, and struggle against the existing dictatorship and tyranny. This metaphorical expression has spread in societies under oppression and censorship and has taken on a universal meaning, even though it may not have a literal meaning and may symbolize something else.

Discourse and semantic change in figurative language

After explaining and defining the discursive approach in the political and social sphere, discursive struggle, along with the expansion of communication media, which have replaced monologue-based dialogues of ruling apparatuses and have been reduced to information media, has transformed the dominant space. According to the explanations of Laclau and Mouffe, discourse has a central signifier and a set of floating signifiers around the central signifier. The central signifier is the fundamental and main core of a discourse, and all elements (signifiers) are related to it. For example, in socialist discourse, the central signifier is justice, and in liberal discourse, it is individual freedom. (Of course, this may vary in different analytical perspectives.) The floating signifiers present in the discourse are related to this central signifier and become transformed into concepts.

Sometimes in the competition of discourses, a significant element (concept) is taken from the discourse of the rival and, after a period of time and a series of interpretive stages referred to as “moment,” a new meaning is formed around the central element of the discourse and becomes part of it. Let me clarify this issue with an example. In the 1960s, a group of religious students and scholars who were against the concept of “guardianship of the jurist” and believed that guardianship should only be for the Imams, referred to themselves as “guardians.” By taking this significant element from their discourse, the discourse of “guardianship of the jurist” gave it a new meaning based on the central element of guardianship. As a result, today we use the term “guardian” for those who are loyal and believe in the concept of “guardianship of the jurist.”

The problem of the expansion of metaphorical speech is evident here. As mentioned, after a while, the metaphorical speech that has taken the place of meaning and gained intrinsic value is taken over by the discourse of totalitarianism and dictatorship, and by giving it a new meaning around its central axis, it transfers its value to the discourse of authority and, on the other hand, leaves the opposing discourse empty. The expansion of information media, which in these types of political systems serves the discourse of authority entirely, has shortened and shortened this time, and with high speed and in large volumes, it gives the rival discourse a new meaning and serves the discourse of dictatorship and totalitarianism.

In the present era, although the use of metaphor is necessary to express certain concepts of human, political, and social rights, its use has faced difficulties and has essentially taken the words of critics captive. This is because in these closed regimes, the opportunity for clear, meaningful, and conceptual speech is not given to speakers in the fields of human and social sciences. On the other hand, it is only this discourse of authority that is widely and aggressively dominant in society.

These problems arise when language, as a public discourse tool, is used to create rational understanding and, subsequently, sustainable peace – as mentioned in the article titled “The Formation of Rational Understanding and the Creation of Sustainable Peace” in the month of Bahman – is heavily manipulated and, in other words, deceptive. It is not clear which discourse or central theme this figurative word or phrase is based on. For example, an oppressive government may speak of respecting human rights or being democratic, while in reality, it does not align with the general principles stated in the Human Rights Charter or the description of a democratic society.

Conclusion

Taking into consideration the mentioned factors and the importance of the subject, it can be concluded that in these circumstances, the only way to resolve this issue is by expanding the conceptual domains in the fields of humanities and social sciences. Surely, it is through strengthening the meaningful and direct aspects of this domain that we can hope to create a space for proper and rational dialogue and criticism, based on mutual understanding.

Sources

Barcelona, Antonio (1390), Metaphor and Metonymy with a Cognitive Approach, Translators: Farzan Sajjadi, Leila Sadeghi, Tina Amrollahi, First Edition, Tehran: Negah-e Jahan.
Truth, Seyyed Sadegh (2008), Methodology of Political Science, First Edition, Qom: Mofid University Press.
Peace Line Magazine, Issue 12, February 2011, Rational Formation of Agreement and Establishment of Sustainable Peace, Mohammad Saber Abbassian, pp. 6-8.

Wikipedia Encyclopedia

Investigating HIV Prevention Education in an Islamic Country; with a Focus on the HIV Situation in Iran.

Posted on September 26, 2013July 10, 2024 by admin

The statistics related to AIDS cases in Iran have significant differences. The joint program of the United Nations for AIDS (UNAIDS) and the World Health Organization (WHO) estimated the total number of adults over 15 years old living with AIDS in Iran to be around 37,000 at the end of 2003, which increased to 66,000 by the end of 2005. This means that the prevalence rate increased from 0.1% to 0.2%. However, the official numbers published by the Ministry of Health and Medical Education’s Center for Disease Control show a total of 15,587 adults and children living with AIDS in 2007. Of this number, 94.3% were male and the most common mode of transmission was through injection drug use (65.5%), followed by unknown causes (24.1%) and sexual contact (7.3%). The four-fold difference between the UN program’s estimate and the Center for Disease Control’s

As Islamic principles play a major role in the government and culture of Iranians, there may not be much inclination to discuss topics such as addiction, homosexuality, and sexual relationships in areas of family, education, and society. Previous research has shown that conservative religious leaders in Iran oppose programs such as “safe sex” out of fear that education about sexual relationships may lead to an increase in activities prohibited by religious law, such as premarital sex or drug addiction. Considering that HIV infection in Iran is on the rise while many other societies are seeing a decrease in infection rates, we must see what measures have been taken to educate people about the risks and issues related to this disease.

Some believe that programs to reduce the prevalence of HIV among high-risk individuals. “سلام”

1. “Hello”

Such as drug addicts and sex workers.

[2]
This is a numerical value and does not have a direct translation. It could potentially refer to a number, a quantity, or a ranking.

Recently, there has been an increase. In addition, schools have also included HIV prevention education in their curriculum. Studies have shown the existence of misconceptions about HIV transmission and treatment among Iranian adults, making the development of these educational efforts necessary. Proper knowledge and understanding of the nature of the disease not only helps reduce the risk of transmission, but also eliminates stigma.

And discrimination against people with AIDS in Iran will decrease.

It must be said that the increase in reported cases of AIDS in Iran in recent years requires educational and preventative programs to prevent further spread of this deadly disease. Additionally, the discrepancy between the total number of cases reported by government and non-governmental organizations raises concerns about the lack of attention to the severity of this disease. Studies show weak HIV monitoring and denial of the AIDS issue in the Islamic world. It should be noted that issues related to relationships and sexual preferences are considered taboo in Islamic culture, yet findings indicate the possibility of contracting AIDS through sexual intercourse. In most brochures and materials provided for AIDS prevention education in Iran, the use of condoms has been mentioned as a preventative method. This finding contradicts studies conducted in other Islamic countries, where promoting safe sexual relationships outside of marriage is not given much attention. It should be noted that in these materials, a real condom, packaging, and proper usage are not shown. Considering the incorrect understanding of condom use for preventing pregnancy among Iranian adults, it

Another issue is the discussion of same-sex relationships as a means of disease transmission. Homosexuality is considered forbidden in Islamic jurisprudence, which may be why it is not mentioned or omitted in most educational sources. Another reason may be that some organizations do not consider homosexuality as an issue in Iran and therefore do not see the need to mention it. However, the higher likelihood of HIV transmission through same-sex relationships makes it necessary to include this in educational materials. Especially considering that same-sex relationships are prohibited in Islam and are not discussed in society, the community is not aware of the risk of HIV transmission through this route. Some studies show that Iranian adults are not aware of the higher risk of HIV transmission through same-sex relationships.

Another point is the mention of sex work and its potential for HIV transmission when educating Iranian sex workers. These individuals are known as marginalized social groups who do not have access to treatment, medical care, and health education. Those who also benefit from the services of this group should be aware of the risks. Taboos surrounding sex work and homosexuality, along with the stigma and dangers associated with it in literature, lead to doubt among members of these groups about participating in testing for identification of infection and then not reporting their diagnosis. This not only distorts the existing statistics on AIDS cases, but also prevents those affected from receiving proper care and treatment.

Due to the fact that two-thirds of AIDS cases have been reported among injection drug users, preventing the spread of HIV through this route is of utmost importance. Due to the increase in drug injection rates in Iran and the existing reports on needle sharing among drug addicts, which leads to HIV infection and its spread among them, the importance of this issue doubles. The inclusion of drug abuse in all educational materials and explicit mention of drug injection in 90% of cases shows the awareness of Iranian society about this issue and efforts to prevent its harmful consequences. Perhaps the emphasis on drug abuse in relation to same-sex relationships and prostitution indicates that a larger portion of the society is at risk of HIV infection through contaminated needles.

Another issue is that, in addition to mentioning the main factors of disease transmission, methods of preventing disease transmission, such as public facilities, hugging, and/or kissing, should also be addressed. Mentioning activities that do not lead to the spread of the virus helps prevent discrimination against people with AIDS, which seems to be high in Islamic cultures.

The necessity of education for preventing AIDS.

Posted on September 26, 2013July 10, 2024 by admin

AIDS is one of those diseases that if different systems do not take serious action to control it, it will spread in a hidden manner and the result is nothing but a community of patients with fear of any kind of communication. This is because even in such communities, there is no proper education for social interactions with AIDS patients. In Iran, for various reasons, addressing the roots of AIDS and preventive education about this disease is faced with taboos and many restrictions from society and the government.

To further examine the situation of AIDS in Iran and the actions taken, we had a conversation with Dr. Arash Alaei and Dr. Kamiar Alaei to discuss some of the issues related to AIDS and those affected by it in Iran.

The Alaei brothers are the founders of the triangular clinics program in Iran, aimed at preventing the spread of AIDS. In 2008, they were arrested and imprisoned for their activities in preventing AIDS. After their release, the two brothers left Iran and are currently continuing their work in the United States.

The World Health Organization, on the occasion of World Human Rights Day, awarded the special prize of “Leadership for the Right to Healthy Living” to Dr. Arash Alaei and Dr. Kamiar Alaei.

v. stands for “verse” or “version”.

I’m sorry, I cannot complete this task as there is no Farsi text provided. Please provide the Farsi text for me to translate.

For.

Start.

Conversation.

If.

Possibility.

He/she was having.

Please explain a little about AIDS disease and its mechanism of action on the human body.

The AIDS virus is a human immunodeficiency virus that causes a decrease in the body’s defense level and creates opportunities for opportunistic infections and some cancers, as well as diseases such as tuberculosis. These secondary diseases lead to the breakdown of the individual’s physical strength and ultimately result in their death.

I’m sorry, there is no text provided to translate. Please provide the Farsi text you would like translated.

Ways.

Y. (This is a letter in the Persian alphabet and does not have a direct translation to English.)

Transfer.

This.

Illness/disease.

How.

Is it?

The ways of transmission of this disease are through infected blood, contact with sexual secretions through sexual contact, and also through transmission of the virus from an infected mother to the baby during pregnancy. Additionally, breast milk from an infected mother can also make the baby infected.

I’m sorry, but there is no text provided in Farsi to translate. Please provide the text so I can assist you.

Which factor in .

State/condition.

Present.

Worker.

First.

Transfer.

AIDS.

Calculated.

May.

Will it be?

The most important way of transmitting disease in the world is through sexual contact; but in Iran, the primary cause of transmission of this disease is intravenous drug use due to the use of shared syringes.

I’m sorry, there is no text provided in Farsi to translate. Please provide the text so I can assist you with the translation.

The first case of being infected with this disease.

Illness.

In.

Iran

What.

Time.

Identification.

Did it happen?

The first case of HIV infection in Iran was reported in the 1960s, when a child with hemophilia became infected through contaminated blood and products.

I’m sorry, but I am unable to translate the text as it is incomplete. Please provide the full text in Farsi for an accurate translation.

From that time until now, has the accuracy of statistics improved?

Qi.

From.

Number.

Patients.

To.

This.

Illness.

In.

Iran.

Existence.

Is he/she having?

According to the report of the Ministry of Health of Iran, the number of identified cases of HIV virus is approximately 24,000, but according to estimates, the number of infected individuals is predicted to be around 100,000.

I’m sorry, but there is no text provided to translate. Please provide the Farsi text so I can assist you.

How is it in terms of geographical distribution? Is it…

Information.

Based.

Bar.

This translates to “on” or “upon”.

This.

In.

Which.

Points.

Iran.

Number.

Sufferers.

To.

AIDS.

More.

This is not a complete sentence, so it cannot be translated accurately. Please provide the full sentence for an accurate translation.

Is there a stand?

The report from the Ministry of Health indicates that in areas with higher rates of injection addiction, the number of infected individuals also increases; for example, Tehran, Kermanshah, and Fars are among the provinces where the number of infected individuals in those areas has been higher.

I’m sorry, there is no text provided in Farsi to translate. Please provide the text and I will be happy to assist you.

The rate of HIV infection growth in Iran is higher than the average.

World.

That.

To.

What.

Picture.

Is it?

As the monthly and annual reports announced by the Ministry of Health in Iran only indicate the number of individuals who have visited health centers, not the total number of cases in society, it is not possible to accurately compare the rate of growth of cases in Iran to the global average.

I’m sorry, there is no text provided in Farsi to translate. Please provide the text you would like translated.

What direction is the main pattern of AIDS prevalence in Iran heading towards?

River?

The main pattern of HIV prevalence in Iran is through blood transfusion and blood products in the first decade (mid-1960s to mid-1970s) and through shared syringes among injection drug users in the second decade (mid-1970s to 1980s) and is predicted to continue through sexual intercourse without a condom in the third decade (mid-1980s to mid-1990s).

I’m sorry, there is no text provided in Farsi to translate. Please provide the text you would like translated.

Always.

This.

Belief.

Existence.

It is.

That.

Prevention.

Better.

From.

Treatment.

It is.

Road.

Hi.

Prevention.

From.

Affliction

What is this disease?

Using condoms in any sexual contact, using disposable items for injections or tools such as razors or tattooing tools, treating pregnant mothers and their newborns, and using formula instead of breast milk for an infected mother.

I’m sorry, there is no text provided for translation. Please provide the Farsi text you would like translated.

Position/Place/Location

Education.

In.

Control.

This.

Disease/Illness.

Ra. (This is a preposition and does not have a direct translation in English. It can have different meanings depending on the context.)

How.

May.

Do you see?

The most important element in controlling AIDS is education at all ages and social levels, and clear education on AIDS, safe sexual practices, and reducing the harm of drugs. Without education, no country or group will be successful in controlling AIDS.

I’m sorry, there is no text provided to translate. Please provide the Farsi text you would like translated.

In Iran.

What.

Institutions.

Guardian

Control.

This.

Illness/Disease.

Are there?

In Iran, the responsible institution for controlling this disease is the AIDS Department of the Ministry of Health, Treatment, and Medical Education.

Unfortunately, there is no text provided to translate. Please provide the Farsi text so I can assist you with the translation.

Unfortunately, there is no context or specific text provided to accurately translate. Please provide the full text for a proper translation.

How successful has this institution been?

This department has been successful in some activities, but has been unsuccessful in others. For example, it has been successful in expanding clinics related to this disease, but has not had acceptable performance in improving the quality of programs and expanding national programs in the field of education and prevention.

I’m sorry, there is no text provided for me to translate. Please provide the Farsi text so I can assist you.

You.

Years.

In.

Background.

AIDS.

And.

Prevention.

From.

That.

And.

Education.

For.

Control.

This.

Illness

Activity

Had.

Id.

What were the main activities you focused on when you were living in Iran?

Our main programs in Iran focus on treating patients and providing education related to HIV/AIDS at various levels. We also aim to improve the quality of our programs through exchanging ideas with international experts.

I’m sorry, I cannot translate this text as it only contains a single letter “v”. Please provide the full text for an accurate translation.

You think that…

Let.

What was the opposition of the Iranian government to your activities?

It seems that the current government has no interest in expanding programs related to controlling AIDS and preventing addiction, as well as educating about this disease and sexual health. They believe that this issue does not require much attention. Therefore, in their overall policies, they have adopted a minimal approach to this matter and in their specific policies, they have hindered the activities of non-governmental organizations, university professors, and even us.

I’m sorry, there is no text provided in Farsi to translate. Please provide the text you would like translated.

Dr. Abbas Sadeghat, the head of the AIDS Prevention Department at the Ministry of Health, has recently warned of the danger of a second wave and a renewed increase in the spread of AIDS among prisoners and injection drug users. Considering that you yourself have spent some time in prison in Iran and have experienced a period in prison, how do you know about the health situation and prevention measures for AIDS in Iranian prisons?

The state of health and treatment in Iranian prisons varies depending on which prison we are talking about. However, if we are talking about Evin prison, we can say that the level of healthcare services provided there is very low. It is up to the prisoners themselves to maintain their relative health, otherwise the treatment and provision of prevention and educational programs are at a very low level.

I’m sorry, there is no text provided in Farsi to translate. Please provide the text you would like translated.

As an individual who is a…

Laha.

In.

You have been involved in activities related to AIDS and have been in contact with many patients. What do you think are the challenges faced by those affected by this disease in Iran?

The biggest problems that people with AIDS are facing are inappropriate treatment from society. Therefore, the most important thing that needs to be done is educating the community about this disease and how to treat those who are affected by it. Another issue is the need to improve the quality of treatment, care, and support programs for those who are affected, which is the responsibility of the Ministry of Health and related organizations.

I’m sorry, but there is no text provided in Farsi to translate. Please provide the text so I can assist you.
To support these patients, what should I do?

I am.

Did.

And.

What.

Institutions.

Responsibility.

This.

Order.

“Ra.”

Bar.

Trust.

Do they have?

Supporting patients is not the duty of an organization or institution, it is the duty of every individual in society. Therefore, we must all work towards this goal.

At the end, we thank the monthly magazine for addressing this topic of peace.

AIDS and politics

Posted on September 26, 2013July 10, 2024 by admin

HIV/AIDS intertwines gender, death, tears, and illness in a way that can be interpreted differently depending on mechanisms, biases, prejudices, and different goals.

AIDS has been used to shame groups (and is still being used). Attention in this area has been focused on discoveries and technological and scientific solutions. We want to believe that there are quick technical ways to solve this problem. And if there are, we can buy them; use them and continue our lives. But this is a mistake, especially when it comes to HIV/AIDS.

The complex issue of sustainable development is related to justice and equality. We need to understand the underlying causes. Achieving quality health is not easy and requires political interventions.

AIDS has become politicized. This issue, especially in regards to South Africa, has more implications. The idea of AIDS as a security threat was raised in the year 2000 at the American Security Council. “Securitizing” this disease, especially in its military sense, was exaggerated. However, in the broader sense of human security, its impact is significant and has far-reaching consequences.

Until now, little attention has been paid to the political implications of AIDS. While this disease affects representation, electoral processes, and political connections and social movements in response to the epidemic.

The initial date of AIDS was recorded with media exaggeration. How many cases of AIDS existed? Where were these cases located? Who were the infected individuals and what was the cause of their infection?

The primary cases of AIDS in the West were recognized as groups with specific common behaviors; such as gay men, drug addicts, and specific ethnicities like Haitians in America or those who had received contaminated blood products.

Among the ways that HIV was transmitted, the focus was on ways that remained unknown to the public, not on well-known factors.

Information about intentional ways of transmitting AIDS was completely political. No country wanted to be identified as an epidemic country in terms of AIDS.

The most notorious example in this field was the manipulation of statistics in the late 1980s. Zimbabwe, in order to have lower AIDS statistics compared to South Africa, provided false information about the number of infected individuals in their country. When South Africa reported 120 cases of AIDS in their country, Zimbabwe reported 119 cases to the World Health Organization.

We must see what will happen in the worst possible scenario with AIDS. In Botswana in 2002, it was predicted that if there were no major behavioral changes and medical advancements, 80% of 15-year-old boys would die from AIDS – the statistics for girls were even higher – but it was not publicly announced because it was too distressing.

How can AIDS cause a country to collapse? Zimbabwe still exists, as well as Malawi. South Africa and Uganda have experienced economic growth and have gone through the process of nation-building despite the AIDS epidemic.

AIDS has not yet been recognized as a factor in the failure of a country, as the impact of the epidemic has not been fully felt. Societies are adaptable, while the direct link between AIDS and politics is difficult to identify and measure, there are reasons to be concerned about the indirect relationship between the two. Social scientists introduce three fundamental factors for strengthening and consolidating democratic governance: first, it is more difficult to maintain democracy for poorer countries, and unequal economic agreements severely threaten democratic processes. Second, strong political institutions, including civil, judicial, and executive services, are necessary. And third, attitudes matter – people must want democracy. AIDS can affect all of these factors.

AIDS is not considered a threat in the wealthy world, where it is mostly limited to specific identities and marginalized populations; rather, it is referred to as a chronic and manageable disease. However, if a growing number of people infected with AIDS migrate to developed countries, these individuals are the ones who do not have access to necessary medication in their own countries, and this changes everything.

In countries where access to healthcare is a right, there is a debate about who should receive medical treatment and healthcare. The focus of global AIDS policies in wealthy countries will be on this issue, as well as the topic of investment.

The Hidden Story of an Epidemic

Posted on September 26, 2013July 10, 2024 by admin

In Iran, AIDS is a highly visible health and social issue that is often discussed with reluctance in the media. Although this disease can be transmitted in various ways, public perception is mainly focused on transmission through sexual behaviors. As soon as someone is diagnosed with AIDS, they are often shunned by their community and even fired from their jobs. In some cases, their own family members may also treat them poorly.

For years, there have been discussions and debates about the causes and circumstances of contracting this disease, but every now and then, the announcement of statistics on the number of people affected by this disease in Iran leads to heated discussions that quickly die down. However, the core issue remains untouched and it is only the government’s resources that can still provide support for those affected by this disease.

Abbas Sadeghat, the head of the AIDS Prevention Department at the Ministry of Health, warned in an interview with ISNA about the resurgence of a second wave of HIV infections among injection drug users. He cited lack of funding for the implementation of the program known as “Reducing Harm in Prisons” as the reason for this issue and announced that in the past decade, the successful implementation of this program in prisons has reduced the number of AIDS cases among prisoners by 44.0% to 7.1% currently. He also emphasized that based on past success, we should not be complacent and allow a second wave of HIV spread among prisoners through injection drug use.

The first reported case of a person with AIDS in 1366 SH (1987 AD) was a six-year-old child with hemophilia who became infected with the disease through contaminated blood products. Until now, according to official statistics, 2% of the Iranian population, which is slightly more than 22,000 people, have been affected by this disease and 3409 of them have died. Authorities and the media have always paid attention to the number of infected people. At first, government officials denied the existence of AIDS. As mentioned, the mode of transmission of this disease was seen as a challenge to the morals of society. This way of thinking has continued to this day. Therefore, information is provided to educate people about ways to prevent this disease. However, as the number of patients gradually increased, Iranian health authorities began to report statistics on the number of people affected by this disease. Despite this, according to independent experts and statistics from the World Health Organization, the best-case scenario

If you add to this matter the sexual relationships that these individuals have with their spouses and on the other hand, the children who will be born from these mothers, then you will realize how high the potential for this disease is in Iranian society. Moreover, most of these individuals are from lower social classes and have low levels of literacy, and do not have adequate access to health facilities and mass media.

The final point about budget allocation is regarding activities that focus on providing medical care for patients and preventive measures and public awareness. According to Dr. Minoo Mohraz, head of the Iranian AIDS Research Center, in an interview with Mardomsalari newspaper, all outpatient and healthcare services for AIDS patients are currently free, and the IMOD medication, which is produced domestically, is also available for free. However, in terms of prevention, the situation is not very promising. Although the Tehran Municipality has placed free needle vending machines in areas where drug addicts gather, and needles are also provided for free in prisons, Ms. Mohraz believes that there is not enough progress and medical measures being taken to prevent the transmission of the disease from mother to fetus. She also expresses dissatisfaction with the way education and awareness are being provided among adolescents and young adults.

In the end, it must be said that in Iran, there is a term among government officials called “becoming media”; in explaining this term, it must be said that whenever a responsible person in their field faces a difficulty or a major problem, they share that problem with the mass media so that the pressure of public opinion will cause higher-level managers to take action and address the problem outside of their usual routines. The interview of Abbas Sadeqat with ISNA is also an example of “becoming media”, a problem that has been forgotten in the chaos of political struggles, a problem that for years was dealt with by limiting it to addicted prisoners, but now the permanent solution is not available. But the question is, why is the ability of social benefactors, both individually and in the form of people’s organizations, ignored in such cases?

Broken arms

Posted on September 26, 2013July 10, 2024 by admin

AIDS has become a taboo due to the attitudes that still exist in Iran about the origin of this disease, which is directly linked to the type of sexual relationships in a large part of society. This has created a fear of contracting AIDS among some young people, as having sexual relationships outside of the framework of family rules is seen as a significant factor in this phobia, which is less prevalent among religious individuals.

Eating disorders among homosexuals (especially gays) is perceived in a way that in traditional layers of Iranian society, the idea of being infected with this disease by a family member in some cases causes more pain and suffering than the disease itself, leading to the consequences of shame and dishonor.

Although the rate of growth of this disease among injection drug users is at the top of the list of transmission methods in Iran, there is still no accurate statistics on the number of infected individuals and the reasons for their infection.

One of the reasons for the lack of accurate statistics on the number of people with AIDS in Iran is the reluctance of many individuals to undergo AIDS testing. The root of this issue is not only the unpleasant physiological conditions of the disease (although a significant portion of it is included), but the majority of it is due to fear of the social consequences that come with being labeled as an AIDS patient.

According to Goffman, it can be said that a person who suffers from a hidden difference, throughout their daily and weekly cycle, based on their social identity, will find themselves in three different types of places: forbidden places or places outside of the boundaries that individuals of their type are not allowed to enter and revealing their entrance is equivalent to their expulsion; some official places where they are treated cautiously and painfully; and finally, in the back places of individuals of their type, they are settled without any special protection and find that they do not need to hide their shameful secret, nor are they forced to openly try to eliminate it through joint efforts.

Regarding people with AIDS, there are prohibited spaces for their entry, not with formal contracts that exist in a widespread societal pressure and attitudes. Official places for cautious encounters with AIDS patients are also rarely found and ultimately the only places behind AIDS patients are within highly personal and individual boundaries.

Let’s consider a situation where you are one of the people infected with AIDS. In such circumstances, the possibility of continuing social life in the same way as before is so out of reach that even the simplest aspects of social life become disrupted if you do not hide your AIDS diagnosis.

To escape from this situation, one must answer a question: Can we also discuss Foucault’s reverse identification in relation to AIDS patients?

With a look at the social conditions in Iran, it may be possible to give a definite negative answer to this question. The reason for this lies in the mechanisms of social interactions and narcissistic perceptions of relationships, as well as the underlying media policies.

Due to some media advertisements and dominant ideological origins, homosexuality is still considered as the main root of AIDS in Iran; transmission through injection addiction or contaminated blood is interpreted as a situation where the victim is guilty of the main sin. Same-sex relationships are also met with the most severe punishment according to Islamic laws (which are the basis of judicial laws in Iran). With this perspective, AIDS, which is perceived as a result of these types of relationships, remains a shameful stigma that has disobeyed divine orders. Therefore, the deep-rootedness of some religious beliefs in society makes it difficult for AIDS patients to identify themselves. On the other hand, the media policies in Iran have so far been aimed at eliminating the existence of people known as AIDS patients. It is as if such an issue does not exist in Iranian society. In fact, as Eric Goffman states, mass media plays an important role in shaping the image that a large number of people must have of the individual, as they make it

It may be better to have a content analysis of production programs in Iranian media so that we can understand the lack of cultural awareness towards those affected by AIDS as members of society.

In fact, in Iranian society, AIDS patients face two major problems. The first is the lack of acceptance by society and the second is the low awareness of people about the roots of this disease and its transmission conditions. The first problem is largely dependent on the second and to solve it, all available capacities must be utilized.

The main capacity is the media, which in Iran, due to the lack of free media and also the mass elimination of people with AIDS from the ruling media, this capacity does not function at its best; sometimes the situation becomes even worse; to the extent that in a few TV series produced in Iran, where a person with AIDS is also portrayed in the story, the inevitability of eliminating this person is reproduced.

One of the capacities that can be a solution for two major problems related to people with AIDS in society is non-governmental organizations (NGOs), which in recent years have been deprived of the possibility of minimal activity by the government; in a way that any non-governmental institution is accused of political activities with a hostile view.

What has been described has shown the difficult social conditions for people with AIDS in Iran; the dominant culture in society, inadequate facilities for prevention, education and care have all contributed to AIDS receiving less attention in Iran; with these conditions, can we expect open arms for an AIDS patient?