Factors Responsible for the Culture of Evasion of Responsibility at Rural Councils in Iran: A Case study of Balochestan
26 February 2015. TECODH
Eido Rigi Fard [1], Ali Akbar Amini [2], Farshad Farbod [3]
Culture is a component of life, a legacy from the past. It goes from generation to generation with deep-rooted traditions which cannot be reformed in short span of time. From the last 2500 years till the Islamic Revolution of 1979, many kings have ruled in Iran with personal mastery. Although under the Islamic Republic the process of democracy began and elections turned up to be less formal, the old authoritarian political culture has not faded away completely. It can be still sensed in the fabric of the society. “Evasion of civic responsibility” is a major problem which has been resulted from this particular culture. In this article, however, we will focus on rural councils in the Islamic Republic of Iran. Thus, several major factors are responsible for the evasion of responsibility at rural councils. These are briefly discussed in the following way.
Political Authority
With the victory of Islamic Revolution in 1979 political structure of the country changed remarkably. The centuries of authoritarian rule were replaced by an Islamic form of governance with more political freedom. Although it was a move forward, the new system needs reforms. The culture of authoritarianism somewhat can be still felt in the country. Such culture exists both in the society and the state. In any case, the existing signs of primitive political culture can be regarded as a setback in the progress of the rural councils in Iran.
Right of Electors
Dispute over the role and nature of the councils among the religious and political authorities is evident in the proceedings of the final assessment for the constitution. There is a view which does not tolerate the right of electors in the elections. This view believes, there is no role for the people in Islam and that instead of an Islamic Republic we need an Islamic State. Such a view is presented more by the right-wing extremists. But, some religious and political authorities believe the otherwise. Imam Khomeini, for instance, believes “In order to protect the interests of the Islamic Republic and remain within the charismatic legitimacy, we should provide rational legitimacy too. The sources of rational legitimacy are the people.” [4] Although the founder of the Islamic Revolution and many other top figures have considered the role of people vital, the authoritarian views of some other figures whom mostly do not accept the notion of public participation is equally influential.
Absence of Real Parties
The foundation of the today’s parties in Iran are rooted in the Mashrootiaat.[5] However, due to the failure in implementation of the constitutional ideals we cannot claim that parties are really established in the true sense of the term. The parliamentary elections and elections of city councils or local councils are not conducted through the parties. Parties do not have popular base nor do they have the actual shape of the parties. What happened in the past or the present does not really show the actual status of the parties.
Ethnic and Religious Differences
Until the reign of Reza Shah Iran was a decentralized and traditional country. In general, tribal chiefs were loyal to the central government; they would collect tax and provided central government with military forces, for example. But, with the coming of Reza Shah in 1900s, a modern and centralized system replaced the traditional one; tribal chiefs were pushed back. The main purpose of centralization of the power in Iran was to prevent the unrests and perhaps more importantly to preserve the integrity of the country. However, since then, the issue of ethnic and religious diversity has often been a concern for the central government. It has been regarded as a potential threat for the integrity of the country. As a result, it can be claimed that one of the major reasons behind centralization of power and lack of councils’ empowerment is the fear of separatism.
People’s Unawareness
In many cases, the people and members of the councils are not aware about the rules and regulations of the councils. This lack of understanding, in a way, increases the expectations of the people from the councils. At times, this leads to dispute between the people and the councils. Such disputes would continue to exist unless being solved by local authorities or councils themselves. In cases, disputes not only being solved but would cause further conflicts between the villagers and members of the councils.
Academicians’ Indifference
In most parts of the country, academicians have been indifferent toward the councils. Although no official study is available to prove this claim, according to a brief comparative review of different periods it can be concluded that intellectuals and scholars have lost their interest in the councils. For example, in the first round of the councils in Zahedan few professors were elected as members of the council, but before the end of their periods, a few of these figures resigned from their positions. In the second and third rounds, some members who contested the elections were among the academicians too. But, in the fourth round, members turned up [mostly] to be from other sections of the society. In a way, this can show the declining role of the academicians in council politics.
Absence of Women
Patriarchy is a major obstacle for women’s participation. Lack of presence of women in councils is obvious. Legally speaking, councils do not focus only on construction and civil development, rather social and cultural developments are equally important. These are the issues which also require the role of women in the development of the society. Despite the favorable educational policies of central government, women have not been able to play effective role in sociopolitical affairs. The number of women involved in council politics is much less than the number of men. According to some reports released by the city and rural councils, the first and second rounds indicate that the overwhelming majority of candidates have been male. Around 98 percent of the contesters were male and less than 2 percent were female. The same is the case with the third round without much difference.[6]
Nepotism and Favoritism
In cases, members of one particular family, for example, have remained in the councils for long and continuous periods. This has had negative impact on the quality of the councils. It should be the responsibility of local elites and of course the concerned authorities to preach or teach the culture of meritocracy and provide opportunities to individuals on the basis of qualification rather than, e.g. wealth, seniority or social status.
Gerontocracy
Elders are chosen as members of the councils because there is trust in them. However, recently due to the presence of educational centers, social and political awareness has increased to an acceptable level among the youth. The presence of the qualified youth is very important in the politics of councils. Today, the youth are equipped with far more qualities than the traditional elders. Motivation, higher education, interaction with government agencies and awareness about the rules, are among the qualities of the qualified youth. Yet, villagers and traditional people do not take seriously the youth’s capabilities. It is mainly because in such societies common mentality believes that older people are more effective in solving social problems. Actually, a lot of conflicts at villages are settled down by the elders and the qualified youth find it difficult to find a role in negotiating process. This, however, does not stand for reason that the role of the qualified youth be ignored.
Lack of Team-Work
The culture of “no team work” is deeply rooted in the Iranian society. It is almost evident everywhere. The father of the family wants to decide individually. The preacher at the mosque wants to be the only speaker. In sports we have the same scenario. The Iranian athletes are far better in “individual-sports” such as wrestling and weightlifting than in “group-sports” like football and basketball. We have to reform this culture by working on our educational system to move toward collectivism. Perhaps one reason which makes intellectuals distancing themselves from the council politics is the belief that why should they place themselves under the instructions of a council leader.
Conclusion
Thus, the existing signs of primitive political culture, lack of effective public participation, ineffectiveness of the parties, ethnic and religious diversity, people’s unawareness, academicians’ indifference, women’s absence in sociopolitical affairs, nepotism or favoritism, gerontocracy and lack of team-work, are some major obstacles that have led to evasion of responsibility at the rural councils in Balochestan [Iran]. To challenge these problems both local elites and government authorities have to work closely together. To upgrade such culture, they have to focus on two general issues: proper education and culture.
[1] Former Head of Zahedan City Council and Political Expert in Iran’s City Councils.
[2] Chairman of the Department of Political Science, Islamic Azad University (Zahedan), Assistant Professor in Political Science, Islamic Azad University, Tehran (Ph.D).
[3] MA Political Science, Islamic Azad University of Zahedan, farshad_rf5@yahoo.com
[4] Asr-e Azadegan Newspaper (28/9/1378). No. 60: 5, 2000.
[5] The Persian Constitutional Revolution also known as the Constitutional Revolution of Iran took place between 1905 and 1907. The revolution led to the establishment of a parliament in Iran. The old order, which Nasser-al-Din Shah Qajar had struggled for so long to sustain, finally died, to be replaced by new institutions, new forms of expression, and a new social and political order.
[6] Amir Vahidian, Aasibshenasi-e Moshkelat va Masaael-e Shoraye Islami Roosta (Daftar-e Motaaleaat-e Siasi Markaz-e Pajohesh-haay Majlis-e Shoraye Islami, 1389).