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?