According to the Jam Jam newspaper reporter, at the beginning of this meeting, Mahmoud Jafari Dehaghi, a linguist and researcher, pointed out that our country has always faced various challenges and the need for Iranology is essential. Therefore, Iran today needs to redefine and strengthen this field more than ever. The identity crisis is considered one of the most important issues of our society in the current situation, especially since this damage is more visible in academic circles and cyberspace today. Naturally, the identity crisis, which is always accompanied by the distortion of the national identity, leads to social-cultural discontinuities, and the desire of modern propaganda is to alienate the youth from their cultural background. While the knowledge of Iran and the topic of Iranology can play a big role in preserving the historical memory of a nation.
The former director of the Department of Culture and Ancient Languages and Iranology of Tehran University’s Faculty of Literature added: provided that the knowledge we do about Iran is useful for today’s society, regardless of the museum perspective, so that it can be conveyed to the young generation in a tangible language. We have two powerful tools in this direction. First is Iran itself, which is considered a land with rich ethnic and linguistic diversity. In the meantime, the Persian language, as a valuable heritage, has become the connecting point of different ethnic groups. Another is the Persian language, which cannot achieve the necessary efficiency without knowing Iran.
In the continuation of this meeting, Nasrullah Pourjavadi, a philosopher and university lecturer, presented a lengthy article on Iranology and the Safa Brotherhood. Also, Bahman Namurtalaq, the head of the Association of Comparative Arts and Literature, said: Despite the various events that have happened to our country throughout history, and it has been occupied by foreigners many times, but in all circumstances, Iran has remained. Alexander destroyed Iran; It is said in the traditions that he was killed because he considered himself an Iranian, while the reality is that when Alexander discovered Iran, he stayed in this land until he was killed.
This full professor of Shahid Beheshti University continued by stating that Iranology is more than a discipline: Western Iranian studies are different from Iranians. Foreigners look at it as a string, while we live in the context of Iran. This is why I believe that we can have a more comprehensive view of this category, especially that Iranology, with its vast potential, includes all disciplines. As a result, our view towards this category should be inclusive. On the other hand, Iranians have a complete mythology system that provides the cultural body. Myths are the foundation of a society and are of special importance, just like mothers’ lullabies that are repeated over time for different generations. Myths have shown themselves in three forms: cognitive, expressive and behavioral. The myths of Ghazli, such as Weiss and Ramin, Khosrow and Shirin, or even in Al-Tir, the mystical book of Sheikh Farid al-Din Attar, are borrowed from Simorgh, which is one of Iranian myths. From the point of view of expression, myths are models that can be used in critical situations of society. For example, Arash is a symbol of resilience. I want to say that Iranology needs mythology, but both cannot be reduced to each other, but can lead to evolution.
Seyyed Mohammad Beheshti, a researcher in the field of history, also said in a speech: Iranology is actually defined as the completion of Orientalism. This discipline was formed after the colonialism in European countries. It is worth considering that the countries that have a longer history in the field of Iranology were more successful in colonizing other countries. At the same time, the question is raised, why until today no foundations have been formed to recognize the countries of England, Holland, Austria, etc.? Don’t they consider it necessary to know their country?! I believe that Iranology does not exist and we do not know Iran, because if we knew it, the regulations would not have been written like this. About 10,000 years of succession has been identified in Iran. We discovered that the best way should have three properties, meaning that
Be short, smooth and safe. In these years, the roads we built were all based on historical routes. The fact is that we need Iranian studies to solve our problems. with the difference that Iranology from the European point of view cannot solve our problems, because they do not understand us. We need Iranology to solve our problems. We often don’t know Iran, or maybe we feel we don’t need to. Regarding the issue of water, we did not expose it to the sun from the Achaemenid era until 1335. We planted trees on the banks of the rivers to shade the water. Therefore, it is a feeling of exclusion from knowing Iran and getting to know it, and in a way mixing in the Iranian nationality. Iranian Iranology is to respond to Iran’s needs. The existence of ancient names of cities and regions in Iran is a biological mystery, and each name, such as Lot or Dana Mountain, is given for a specific reason. Therefore, it is necessary to consider and include the super-discipline of Iranology in all disciplines.
In the continuation of this meeting, Ali Shahidi, the former director of the Department of Iranology and Ancient Culture and Languages of the University of Tehran, pointing out that Pordawood’s Iranology should be called in the symbolic form of Iranian Iranology, said: Ibrahim Pordawood was the first contemporary Iranian scientist in the field of ancient culture and languages, who, before the establishment of the field and group with this name, at the beginning of the establishment of Tehran University taught the Avestan language, ancient Persian language, ancient Iranian culture, ancient Iranian law, etc. for the first time in the education system. An Iranian academic defined and taught.
This university lecturer also pointed out that with the establishment of Iranian studies in Tehran University, he has tried to convey new theories in this field to students in the form of one semester and to attract the opinion of the young generation towards these concepts so that they are encouraged to study more widely about it.
Saeed Firouzabadi, a long-time translator, also said: In my view, Iranology is all the sciences that lead to Iranian knowledge. At the same time, Persian language is considered as the factor of our national unity. Therefore, our view of this heritage should be big, because it is by knowing cultural Iran and cultural epics that we can provide common resources, common literature and common feelings in a very large region.
Mohammad Ali Ezzatzadeh, the secretary of the Iranian Studies Association, was also one of the other speakers who, in a short speech, considered the Iranian Studies Association a think tank that can be a good source for Iran lovers. He mentioned the recognition of Iran and the distance and synergy of human sciences as the first steps in this direction and he mentioned Iranology as a transdisciplinary category.
In the continuation of this meeting, Mohammad Reza Sahab, a cartographer and geographer, and Zahreh Zarshanas (video message) also spoke on the topic of Iranology. At the end of the ceremony, the first issue of “Iran and Iranology” magazine was unveiled and exposed to the audience.
