Dr. Asghar Mahajeri, born in 1345, received his doctorate from the Department of Science and Research at the University of Tehran. He is currently an assistant professor at the Faculty of Social Sciences, Communications and Media at the Central Tehran Branch. In his background, he has also served as the head of the Sociology Department at the Islamic Azad University, Zahedan Branch, the president of the Islamic Azad University, East Tehran Branch, and the deputy for research at the Islamic Azad University, Varamin Branch. He is known for his studies on superstition and false beliefs in various areas of social life.

You can read the detailed conversation about the peace agreement with this sociologist and university professor in the following.

Mr. Doctor, to begin with, let’s start with the role of superstitions and false beliefs in the social life of Iranians (before and after Islam); even religious beliefs that are infused with superstitions. We want to know why the Iranian society and the Islamic-Iranian society are still somehow dependent on these remaining issues?

We must distinguish between the two words “superstition” and “belief”; the first has a negative connotation and the second has a positive connotation. Putting these two together may not yield desirable results unless false beliefs are close to superstition, as belief negates superstition. When a person reaches a belief, it means they have reached a stage of complete acceptance and faith; in such a state, it is no longer possible to use “superstition” alongside “belief”.

Let me introduce myself; maybe we can come to an understanding together and this introduction will answer your question. In order for behavior to occur, we need a standard and normative system. This normative system, which originates from a culture and is subject to it, includes various values. If I want to see more technical and precise details, this system includes laws, traditions, customs, manners, ethics, etc. All of these together form a culture that establishes our standard and normative system, and then that society behaves according to its own standard and normative system. To be more precise, from a sociological and psychological perspective, an individual acts. In some cases, this normative system faces challenges and problems. These problems can be related to each other; meaning that some of these norms and some of the components of the standard system may not be in harmony and may contradict each other. For example, there may be a contradiction between the tradition system and the legal system, or between customs

A dynamic normative system is one that is in line and coordinated with social realities and social discourse, and responds to social needs. The more deviation this normative system has – whether in the form of law or in the form of tradition and customs – from the realities and needs of society, the likelihood of it being considered as a superstition or society perceiving it as a superstition increases. Sometimes this normative system, which does not respond to current needs, connects itself to metaphysics and even in some cases to religion in order to continue its existence, which also falls into the category of superstitions.

In my opinion as a sociologist, myths or false beliefs are a part of culture and beliefs that, if placed within a normative system, are unable to meet the needs of society and do not align with the discourse of society. They can be labeled differently from different perspectives, one of which can be “myth”. In fact, myths – some of which gradually turn into delusions – are fed by a source that has no connection to the realities of society, do not meet the needs of society, and do not align with the official discourse of society. These beliefs are outdated, but we, through metaphysics, myth-making, delusion, and even dressing them in religious clothing, want to keep them alive in order to secure the interests of their owners. If I were to answer with a more modern sociological literature, myths are sets of normative systems and guidelines that have become ideological. This ideological transformation – or what we call crooked and twisted thinking – tries to justify the

I hope that now we have become closer to each other in terms of understanding. I would also like to add one point: this issue is always true; meaning that whenever you are within the framework of the criteria of that time and consider the social discourse or realities and needs of that period, there are certain normative systems in various forms that do not align with their time. At the same time, they can be labeled – according to the prevailing literature of that society – with terms such as “deviation”, “superstition”, or any other term that is compatible with the language of that period.

Does that mean it should be examined in different formats?

In my opinion, all of these fall into an ideological framework. I would like to emphasize again that I define ideology as a twisted and convoluted thinking that justifies the interests of its owners.

You mentioned in part of your speech that realities can justify false beliefs. How is this possible?

I did not say such a thing. Realities are not justifiable. I defined ideology as follows: a biased thinking that justifies realities. But why? To secure the interests of its owners. But reality is separate from it. Because ideology justifies it instead of expressing, describing, or explaining it, it is deviant and falls into the category of superstitions. Now it can happen in different fields. If it is in the political sphere, it appears as political superstitions; in sports, as sports superstitions; in religion, as religious superstitions; and in other fields, it also takes the form of superstitions specific to that field. In any case, the degree of deviation from reality and the discourse of society can determine the level of superstition of that normative system. However, superstitions usually wear a metaphysical cloak (which in colloquial language is called “hocus pocus”) or wear a religious cloak. But in my opinion, all of these

For this reason, I emphasize once again that the ideology of twisted and crooked thinking serves the interests of its owners.

About the term “Qanasaar thinking”, if possible, could you provide more explanation?

Do you mean the agricultural fields that use irrigation canals to flow water and irrigate their lands? We say that it creates boundaries and, in technical terms, it creates channels to benefit itself, without it being a reality. That thinking, that movement, and that standard is selfish in order to secure the owner’s interests. We have many of these ideological thoughts in the political sphere. Political rulers try to have more ideological thoughts. This phenomenon is also seen in the religious sphere and in other areas as well.

For this reason, I said that nowadays the word “superstition” is one of the words that has become more ancient. We live in a world where this word does not hold much meaning, but rather it is more prevalent in traditional, underdeveloped, and primitive societies where superstitions still have meaning and function. However, in modern society, these beliefs have changed their appearance and become even more dangerous; because they are presented in the form of pseudoscience. For example, in the field of medicine, under attractive titles such as “traditional medicine” and “religious medicine,” they have entered the field using sacred names of imams, but they are not truly scientific and rational thoughts. These are superstitious and misguided ideas that only serve the interests of their owners. As they say nowadays, if you have media literacy and look behind these titles, you will realize that these are both superstitions and pseudoscience, tools for the benefit of a particular group. But in order

Even in sports and sports sociology – which is also the subject of my research – the presence of superstitions is very strong. Superstitions separate you from reality and take you to metaphysics or, as we call it, the supernatural. These beliefs are connected to something that you do not have access to, but certain groups claim to have control over it. We consider these to be unscientific or pseudoscientific. Ultimately, the goal of these thoughts is to convince you to accept a set of standards and guidelines that they issue. Implementing these guidelines benefits these groups and ultimately, the profits of these beliefs – whether they are superstitions, pseudoscience, or in a more attractive form, called ideology – end up in the pockets of their owners.

Over the years, many people have tried to combat superstitions and false beliefs, providing guidance and defining processes. However, these actions have not been effective and, as you say, superstitions have simply changed color and remained in society in a different form. In your opinion, what should be done to make people aware that superstitions and false beliefs can pose fundamental challenges to their lives and, as they say, be destructive?

I have two points to make. One is that your question is one of the most beneficial questions that should be asked and requires a courageous and transparent answer. This question is very important. The second point, which complements this section of my remarks, is that Iran is currently facing tension and crisis in this area. We are in a transitional phase. Therefore, our society is still clinging to the ropes of this pseudo-science or superstitions, and does not know or does not want to accept solutions. But there is only one clear solution to break free from this bondage – a path that is not a duality of “if” and “but” or seeking guidance from superstitions. This bondage is what we are struggling with in our own country. That path is to move towards clear, direct, and transparent knowledge.

I say “knowledge”; I do not say “wisdom” or “ignorance”. I say “science”. In other words, I believe there is a difference between these two words. We have four types of knowledge in the world. In our country, we also have ideological knowledge, which includes religious knowledge, philosophical knowledge, mystical knowledge, and scientific knowledge (which I mean by knowledge in Persian and “science” in English). Recently, these superstitions have taken on various forms and have become somewhat ideological. To progress, we must only follow knowledge. That is, scientific knowledge. Knowledge of science. We even have a religious commandment that I have recently seen many leaders of our country using, which says: “knowledge is power”. But I mean “science”, not knowledge in its broader sense.

Nowadays, the world in all fields, including physics, biology, geology, psychology, sociology, sports, and many others, has only progressed and overcome problems through scientific instructions. Just as in medicine, scientific instructions are the solution and strategy that lead us out of difficulties, they are equally capable in social areas. Therefore, we must create instructions and a standard system based on knowledge – which is the product of moment-to-moment research and based on reality – that can, so to speak, save us from these difficulties. This means that there is an interactive, dynamic, and organic relationship between common knowledge and pure knowledge. Society lives with common knowledge and in it, questions and issues arise. These questions must be answered by pure knowledge through a scientific process and ultimately, these answers must return to common knowledge to be implemented as practical instructions for life. If we can establish such relationships, we will find the right solution. Unfortunately, we constantly talk about science, but in practice, as H

This is the same situation that is heavily prevalent in our country today. Even during the pandemic, we were caught up in these superstitions and pseudo-sciences. Many were lost in this duality, not knowing what to do or which path to choose. This problem is not limited to social crises, but we are also faced with the same confusion and disorientation in matters related to traditions and ethics. What is the solution? It is upon us to seek knowledge and understanding.

In other words, to solve this problem, there is a need for a strong government to intervene, as it seems that a part of the government is resistant to this knowledge and epistemology, and prevents its transfer to the people.

Your statement is completely correct, especially in our country and generally in the Eastern world, which has structural differences from the Western world. Political management, governance, government – or whatever name we give it – and generally anyone who holds the power system, is one of the key factors in the development of society, including the development of knowledge, which is considered the main solution here. In many cases, the lack of cooperation and support from the political system is more evident than any other factor. We are facing a serious problem in this regard, as there are many different authorities in society and each one pursues their own interests. While this issue should be within the framework of the official and normative system of society, namely the law, and this is where the government should stand behind it. Why? Because behind this normative system – which is the law itself – lies authority. In other words, force and power are in the hands of political authority and the political system. Therefore, without the powerful

But let us remember that there are two important points about Iranian society. The first point is that new powers have emerged from social activists and are becoming a culture. They want to replace the culture of knowledge, strengthen cultural acceptance and social acceptance, and this process is taking shape. Although this movement will be slow and limited without government support, it is still in control. Sometimes the political system also supports it. For example, during the crisis of COVID-19, even the highest political figure – who is also a religious figure – took on a leadership role and implemented medical and scientific guidelines. This was in contrast to some religious leaders who continued to beat the drum of the ideological and traditional system and, in my opinion, had a superstitious view of medicine. But some religious and political figures, especially the highest political figure in the country, showed in official media that they follow medical guidelines, such as social distancing, and get vaccinated. In any case, the public culture also helps this movement and

In fact, it means that in a region, we have multiple powers, and each power, or as it is called, the owner of that tribe, pursues their own special interests. To protect these interests, each one tries to establish their own normative system.

It seems that until the monarchy system of tribalism is resolved, it will not achieve success.

Solving this problem can only be achieved by seeking refuge in the culture of knowledge and promoting the culture of knowledge that I mentioned. The political institution can contribute to this cultural promotion. However, even if the institution of power provides less assistance or its help is only partial, this culture will develop due to the dominance of media.

Now, one of the important discussions in the power, security, and prediction of possible future worlds is that the power of the future will not belong to political powers. The future will belong to cultural powers, including media systems, which will play the role of rulers. Seminars (people’s organizations) and social groups will replace political power. The event that Alexis de Tocqueville predicted in his studies about America is now happening. He warned that political power in the world, and even in the United States, is declining and will be replaced by social powers. This event has become much stronger today and is practically happening. Media and seminars are prominent examples of this. They are reshaping the culture of knowledge. Even official media, which operates at the level of political power, is retreating and failing in the face of interactive and virtual media systems. This trend can also be seen in our own country. Therefore, it cannot be said that only political power should shape the culture of knowledge.

Thank you. If there are any remaining points, please let me know..

I don’t have any special offer. I just hope that one day the system of our norms will be replaced by a system of knowledge and we will be involved in the process of development, so that society can achieve an acceptable quality of life.

Notes:

1- A barren land is referred to as a land that is not used for agriculture, construction, or similar purposes, as long as it is privately owned (otherwise, it is not considered a barren land). In fact, a barren land is a white land (meaning empty land) and is applied to land that is devoid of buildings and trees.

2- Anomie is a state in society where moral values, standards, or behavioral guidelines are lost or collapsed. This concept also refers to the absence of norms or deviance, indicating a disconnect between the individual and society that can lead to the weakening of social cohesion and fragmentation.