In Iran, there are minorities that have significant differences compared to the official and recognized minorities, such as the black community in southern Iran, the Khavari people in Khorasan, the Maraghi people in Almut, the nomadic Koli people, and other groups that may not have been studied or researched yet. These minorities do not have a strong presence in the media, and even before facing discriminatory structures and laws, they face cultural discrimination from the majority and dominant culture.

In this regard, we turned to Dr. Ahmad Bakharai, a sociology professor and director of the “Social Issues and Problems” and “Philosophy of Social Sciences” groups at the Iranian Sociological Association and a member of the British Sociological Association. We had a conversation with him focusing on these communities, which have preserved their cultural and historical identity. Professor Bakharai approached the issue in a broader sense and emphasized the importance of the political system’s view towards social minorities. He sees the

The explanation of the conversation follows:

What is your definition of the term “social minority”?

It is important for us to understand the definition of minority. This concept is specifically interpreted as a social minority in a society. It finds four different meanings and it is important for us to know which one of these four aspects is more important when we are examining our society and talking about social minorities and critically looking at the political system. There is a time that has a historical aspect, meaning that we look from the past to the present and in the past, there have been actions and reactions, for example migrations; in a certain time, migrations have happened and people have moved and new people have been placed in a certain place and they are considered a minority based on their past and origin. There is a time that is based on appearance; meaning that we have a superficial view, for example in a city, you see that a religious minority lives there, like Majidiyeh in Tehran where they say Armenians live. There is a second perspective that includes the present time and it is a formal

Regarding the integration of these societies, one of the concerns is the children and future generations. For example, nomads have a lifestyle that may not meet the necessary standards for a child’s life in today’s world. Should action be taken in this regard and plans be made by the government or relevant institutions?

Why, after approximately 100 years of modernization in Iran, have these societies not been attracted or, in other words, “assimilated”?

In contemporary Iranian history, two phenomena have occurred: the Constitutional Revolution and the departure from our pre-modern Qajar world and the reign of Reza Shah. One of these is the discussion of the formation of a national government at that time, and the other is the discussion of the 1957 revolution. In these two movements, the definition of minority also changed. When the definition of minority changes, the way of looking at minorities also changes, and policies also change. During Reza Shah’s reign, the discussion was about nation-building, and when the government wants a unified nation, a unified language is created, followed by key concepts such as central government. With the pursuit of a policy of a unified nation and language, naturally the power of minorities decreases. It is desirable for minorities not to be too outspoken. From this perspective, I may also be a defender of this policy, a defender of the suppression of minorities. In that framework, if we look at the story of minorities and

As a sociologist, how and at what level can the cultural contradictions between the majority society and the dominant culture (which can result in discrimination against marginalized minorities) be resolved, so that their human and cultural rights are preserved?

I see this distinction in the discussions of anthropology and sociology. From an anthropological perspective, every nation, group, and lineage has a root and cannot be separated from its cultural roots. We should not turn our backs on them and ignore them because they are a part of reality. We cannot close our eyes and say it is night when it is actually day. From a human perspective, these groups are worth studying because they have their own culture and behavioral patterns. As a minority, they have a presence that allows them to attract and interact with each other. From a sociological perspective, what defines and connects these groups is important. You and I are speaking a common language. If, for example, I spoke Turkish and you spoke Farsi, we would not be able to communicate. They say that language is the most important factor in bringing people together. It is our Farsi language that makes us feel like we are alike, in our sense of empathy, our friendships, the food we eat

Has there been any official and academic research on the biology of these societies (in a way, forgotten societies!), their social construction and cultural potentials in Iran? In fact, to what extent are the people and the government aware or sensitive to their existence?

Each question can be answered at three levels. In other words, I must say that every phenomenon that needs to be analyzed is analyzable at three levels; the micro level, the meso level, and the macro level. The micro level, with the unit of analysis being the individual, the meso level with the unit of analysis being organizations, institutions, and societies, and the macro level with the unit of analysis being structures. When we say that minorities are discriminated against at the micro level, our minds immediately go to the fact that people should respect each other, and if I see a black person, I should not look down on them or insult them with my language. A relationship is formed between two people in which they look at each other with respect and attention, and this is at the micro level. At the meso level, you mentioned organizations that conduct such studies. These organizations are scientific associations, and scientific associations are subcategories of the institution of science and universities.

Thank you for the time you have given to the peace line.