Pathology of the Functions of the Arbaeen March
Subject Areas : Research on Iranian social issuesGholam Ali NEYESTANI 1 , Mohammed Hussain Puriani 2 , Hosain Azhdari Zadeh 3
1 - PhD Student in Political Sociology, Naragh Branch, Islamic Azad University, Naragh, Iran.
2 - Assistant Professor, Department of Sociology, Naragh Branch, Islamic Azad University, Naragh, Iran.
3 - Assistant Professor, Department of Sociology, Naragh Branch, Islamic Azad University
Keywords: Sectarianism, disorder and chaos, vulgarity and entertainment, mistrust: extravagance and waste,
Abstract :
Pathology of the Functions of the Arbaeen March
Gholamali Neystani *
Mohammad Hossein Pouryani **
Hossein Azhdarizadeh***
In recent years, the Arbaeen march has emerged as a strategic phenomenon with significant civilizational capacities. However, it remains vulnerable to various forms of dysfunction. This study investigates the disparity between the current behavioral practices and the ideal normative state, alongside deviations from established social and religious norms. The primary objective is to standardize and sociologically analyze the challenges and dysfunctions threatening the Arbaeen march, identifying their root causes to address deficiencies and enhance the quality of this significant ritual. Employing a qualitative methodology, the research draws on in-depth interviews with forty scholars from seminary and academic institutions, supplemented by observation, document analysis, including travelogues, official reports, and public narratives. The findings are organized into seven key domains: executive management challenges, cultural and social issues, health and environmental concerns, religious and theological tensions, political and international dynamics, economic and market-related disruptions, and the risk of ritual secularization. These are examined through two primary frameworks: The imperative for governmental focus on infrastructure development, and the preservation of social capital and the promotion of positive civilizational representations, while mitigating carnival-like and non-value-oriented tendencies. Ultimately, the pathology of the Arbaeen phenomenon highlights deficiencies in its executive structure, underscoring the need to return to the intrinsic religious essence of the Karbala pilgrimage to prevent its transformation into a mere touristic spectacle.
Keywords: Arbaeen march, Superstition, Deviant Sects, Ritual Secularization, Social Harms
Introduction
The study of social harms is a central concern in the humanities, as behaviors that deviate from societal norms can undermine individual and collective trust. From a sociological pathology perspective, certain symbols, mentalities, and religious interpretations can disrupt societal functions, creating challenges in the practice of religious life (Bayat & Mirkhalili, 2018: 24). Renowned sociological theorists, including Auguste Comte, Émile Durkheim, and Max Weber, have consistently highlighted the diversity of individual behaviors within religious systems. Scholars note that in developing countries, religion and religiosity are pivotal social variables undergoing profound transformations (Berger & Luckmann, 1996: 85). Society plays a critical role in shaping the religious perceptions of its members, who, in turn, internalize and normalize societal expectations (Jalali Moghaddam, 2000: 10).
The central research question is: What are the dimensions of harm and dysfunction in the Arbaeen march? The findings suggest that the ceremony demands cognitive management and strategic oversight to effectively convey its significance to pilgrims and volunteers. The study concludes that reforming current practices, deepening religious understanding, and enhancing awareness of Hosseini teachings are essential for the Arbaeen march’s sustainability. Robertson Smith, an anthropologist predating Durkheim, emphasized the primacy of religious rituals and behaviors over doctrinal beliefs. Similarly, Bronislaw Malinowski argued that understanding religion necessitates a focus on its ritualistic practices (Hamilton, 2009: 199). Durkheim, in his sociological approach, prioritized the study of social realities, analyzing social facts in relation to their role within the division of labor. For Durkheim, the differentiation and cohesion of structural elements were critical, as societal cohesion sustains normalcy but can also engender social harms and deviations (Tanhaei, 2010: 164). Durkheim further posited that religious rituals serve both individual and collective purposes, fostering emotional bonds, cohesion, and unity among participants. These rituals cultivate solidarity through shared values and emotions (Jamshidiha & Ghobadi, 2007: 67). Georg Simmel argued that social life is grounded in the reciprocal interactions of its internal elements, which manifest in stable forms such as religious ceremonies, legal frameworks, property systems, and mass communication (Simmel, 2014: 32–33). Sociological studies of religion explore its interactions with other social phenomena, which can sometimes disrupt religious functions, leading to misconceptions that diminish religion’s societal role. Such disruptions may precipitate social crises, increased deviant behaviors, and weakened religious institutions (Bayat & Mirabbasi, 2018: 24).
Robert Merton distinguished between “manifest functions” (intended and explicit) and “latent functions” (unintended and implicit) (Tavasoli, 2011: 227). His theory of social agreement suggests that individuals in a society often converge on shared methods to achieve common goals (Ritzer, 2008: 149). In Arbaeen Walk: Sociological Reflections (2018), Hesam Mazaheri examines the exponential growth of Iranian participation in the Arbaeen march and its negative consequences. He identifies shifts in religious cultural patterns, transformations in religious organization, political sensitization, intra-Shiite discursive conflicts, the deepening of the Shiite-Sunni divide, and the “Iranianization” of the Arbaeen phenomenon. Gharsian, in Arbaeen March: Capacities and Damages (2017: 10), critiques the Iranian government and the Islamic Republic of Iran Broadcasting (IRIB) for their involvement in organizing the Arbaeen march as well as the Iraqi government’s inadequate planning, which prioritizes minor issues over critical infrastructure, thereby exacerbating harms.
Tajbakhsh’s article in title “Damages of the Arbaeen Walk” (2022: 22) frames the Arbaeen march as a transnational, historical, multi-dimensional, and interfaith phenomenon. He argues that such a large-scale ritual inevitably encounters numerous challenges. Through a qualitative study employing observation and semi-structured interviews, Tajbakhsh identifies issues including the secularization of pilgrimage, wastefulness, environmental pollution, neglect of religious duties (notably prayers), sectarianism, Shiite-Sunni conflicts, propaganda by deviant groups, and the ostentatious display of Iranian luxury rest stations (Mawkibs) compared to simpler Iraqi ones.
The Iranian Students polling Agency (ISPA) conducted a survey at the Mehran and Shalamcheh border terminals, assessing pilgrims’ satisfaction and identifying weaknesses and shortcomings in the Arbaeen march from the perspective of Iranian participants (ISPA, 2016). The main object in present study is to identify the pathology of the functions of the Arbaeen march.
Methodology
This study adopts a qualitative approach, utilizing semi-structured interviews with forty academic and seminary professors from national research institutions, as well as in field interviews with pilgrimage, Iranian and Iraq’s processions and service stuffs. The research aimed to identify dysfunctions in the Arbaeen march through purposive sampling and data collection techniques, considering Iraq’s geographical context and aligning with civil society indicators in culture and development.
Findings
Data analysis reveals that the primary issues pertain to cultural and social dimensions, including the formation of pilgrims’ mental perceptions, the influence of media promoters, and collective leadership. The shift away from the intrinsic religious meaning of the pilgrimage towards carnivalization poses significant harm. The emphasis on humanistic and hedonistic tendencies contributes to the “commodification of culture.” Effective damage analysis requires a comprehensive examination of the current state. From a religious-internal perspective, pilgrimage etiquette conflicts with certain behavioral patterns. Key reform principles include humility, simplicity, public participation, contentment with minimal facilities, avoidance of recreational activities, and the prevention of wastefulness.
Discussion and Conclusion
The proposed solutions aim to articulate an ideal vision for the
Arbaeen march. The identified harms stem from two primary sources: governmental executive roles and societal factors, particularly among pilgrims and event organizers. Consequently, tailored corrective measures are suggested for each identified issue. The most critical solution involves the government prioritizing intrinsic and executive responsibilities under organizational control, refraining from interfering in grassroots initiatives, managing community-based organizations, enhancing pilgrim transportation systems, developing content-driven educational programs, promoting religious-internal customs, and fostering sincerity and simplicity in hospitality practices.
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* PhD Student in Political Sociology, Naragh Branch, Islamic Azad University, Naragh, Iran.
** Corresponding Author: Assistant Professor, Department of Sociology, Naragh Branch, Islamic Azad University, Naragh, Iran.
*** Assistant Professor, Department of Sociology, Naragh Branch, Islamic Azad University.
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