Decoding Iran's meme culture and implications in journalism / Декодирование иранской культуры мемов и ее применение в журналистике

Табатабаи Сара ORCID: 0009-0003-6165-6978 аспирант, кафедра массовых коммуникаций, Российский университет дружбы народов им. П. Лумумбы 117198, Россия, г. Москва, ул. Миклухо-Маклая, 6 Tabatabai Sara Postgraduate student, Department of Mass Communications, RUDN University named after Patrice Lumumba 6 Miklukho-Maklaya str., Moscow, 117198, Russia saratabatabayee@gmail.com Другие публикации этого автора     Булгарова Белла Ахмедовна ORCID: 0000-0001-6005-2505 кандидат филологических наук доцент, кафедра массовых коммуникаций, Российский университет дружбы народов им. П. Лумумбы 117198, Россия, г. Москва, ул. Миклухо-Маклая, 6 Bulgarova Bella Akhmedovna PhD in Philology Associate professor of the Department of Mass Communications, RUDN University named after Patrice Lumumba 117198, Russia, Moscow, Miklukho-Maklaya str.6. bulgarova-ba@rudn.ru Другие публикации этого автора     Котеча Кетан ORCID: 0000-0003-2653-3780 кандидат технических наук Профессор компьютерных наук и инженерии. Руководитель Центра прикладного искусственного интеллекта Symbiosis (SCAAI), декан инженерного факультета Международного университета Симбиоз, директор Технологического института Симбиоз 412115, Индия, Лавале область, г. Пуна, Лавале, 1, оф. 1 Kotecha Ketan PhD in Technical Science Professor of Computer Science & Engineering, Head of the Symbiosis Centre for Applied Artificial Intelligence (SCAAI); Dean, Faculty of Engineering, Symbiosis International, Director of the Symbiosis Institute of Technology 412115, India, Lavale region, Pune, Lavale, 1, office 1 director@sitpune.edu.in

Патил Шрути ORCID: 0000-0002-4903-1540 кандидат технических наук Профессор кафедры искусственного интеллекта и машинного обучения Центра прикладного искусственного интеллекта Symbiosis (SCAAI), Технологический институт Symbiosis, Международный университет Symbiosis (SIU) 412115, Индия, Лавале область, г. Пуна, ул. Лавале, 1, оф. 1 Patil Shruti PhD in Technical Science Professor, Artificial Intelligence & Machine Learning Department, Symbiosis Institute of Technology 412115, India, Lavale region, Pune, Lavale str., 1, office 1 shruti.patil@sitpune.edu.in

Given the rising consumption and prominence of memes, particularly among digitally native individuals, coupled with the scarcity of scholarly attention and research on this subject matter in Iran, it becomes increasingly evident that examining digital humor and meme culture as a multifaceted and intricate phenomenon is of utmost importance ^[1]. Over the last few years, studies focusing on humor, specifically digital humor and jokes, have demonstrated the evolution and transformation of humor and memes among the Iranian populace. This shift is inherently linked to the progression of technology and social media platforms, as well as the intricate socio-political landscape of Iran, which encompasses power structures and gender norms, emphasizing the necessity for alternative modes of expression. Consequently, this underscores the significance of meme culture as a complex and multidimensional phenomenon, necessitating further in-depth exploration.

The most noticeable transformation is related to the reduction of ethnic humor, which was prevalent in the past, and its replacement with digital gender-based jokes and memes ^{[2] [3][4]}; Online humor has facilitated the involvement of various ethnic groups and genders to be a part of this humor creation, many of whom did not agree with this style or even started fighting with it. Consequently, ethnic humor has vanished from the Iranian digital sphere, and there has been a surge in gender-based jokes as well as anti-feminist and anti-male sexist jokes ^[5].

It is noteworthy to highlight that, through our analysis of Persian memes, a developing Farsi "manosphere" appears to be emerging in Iran ^[5]. The manosphere, which encompasses a variety of online communities advocating for misogyny, anti-feminism, and anti-queer mobilizations, seems to be gaining traction, which could be a cause for concern. The manosphere, in general, is known for promoting regressive ideas and attitudes that can negatively impact gender equality and social harmony. However, it is essential to approach the topic with caution and consider various factors that might be contributing to this phenomenon, such as political, economic, and cultural aspects. For instance, the conservative nature of Iranian society and its traditional gender roles might play a more significant role in the prevalence of misogynistic and anti-queer sentiments online than the popularity of memes alone. Furthermore, it is plausible that the increasing popularity of memes has led to a reliance on traditional power structures and gender norms in order to maintain their appeal and significant cultural relevance.

Gender is widely recognized as a prominent theme in Iranian humor and memes, encompassing two primary subcategories: those centered around females and those centered around males ^[6]. The basis for the creation of these jokes and memes stems from the examination and portrayal of gender-specific characteristics and identifiers ^[2]. This suggests that the humor is deeply rooted in societal perceptions and expectations of gender roles. In Iran, gender-based internet humor and memes, whether in the form of text messages or multimedia content, consistently serves as a source of amusement and social critique. These jokes have either criticized or validated various social phenomena. The anonymity within Iranian online life has significantly contributed to this, as the intent, audience, and speaker involved in these jokes often remain obscure ^[7].

The gender-related humor within Iranian mobile applications in 2016 has illustrated a detrimental and subordinate portrayal of females as compared to males ^[2]. The observed content of sexist jokes specific to women has a higher frequency than those targeting men. In this context, men attempt to show differences in power and position by attributing various characteristics and titles. Among the most prevalent content related to women are characteristics such as stupidity and ignorance, while in men's gender jokes, characteristics such as infidelity, lack of identity, and mocking of men's appearance are more frequently observed ^[6].

These traits are not exclusively gender-specific and ascribable to women, but rather appear to be culturally ingrained labels deeply rooted in Iranian values and popular culture. The attributes assigned to women within these humoristic contexts suggest that men are portrayed as being in a position of power and enjoying a sense of security. Iranian gender-based humor concerning women can be perceived as a form of societal aggression against them, aimed at upholding traditional values and serving as a means to control women, thereby discouraging them from diverging from the norms upheld by a particular segment of society ^[8]. This aligns with the gender discrimination in Iran that permeates almost all facets of legislation and practice, where Iranian women are often regarded as second-class citizens (UnitedNations, 2021).

It has been observed through research on gender-specific humor and memes in Iran that a higher prevalence of jokes targeting women exists, thereby enabling the male gender to establish itself through distinctive traits, assert dominance, and create hierarchical distinctions with the female gender. The narrative portrayed in these memes, which depict women as inferior and negatively, can be traced back to the perpetuation of patriarchal discourse, ultimately reinforcing and legitimizing this societal structure ^[5]. These memes exemplify the enduring cultural influence of traditional gender norms and power structures, relying on these foundations for their popularity and impact. This underscores the nature of memes as cultural artifacts and their influence on gender dynamics, emphasizing the importance of examining these effects in the context of social change.

Historically, Iranian culture has been characterized by a patriarchal structure, with the father or husband serving as the head of the family and household. This deeply rooted patriarchal institution has permeated Iranian society since ancient times, influencing religious, legal, and cultural practices. The topic is extensively addressed in Persian literature, encompassing metaphors, cultural constructs, moral frameworks, as well as both religious and secular explanatory systems.

The patriarchal system, which entails the control of both wife and offspring by the husband or father, as well as other male relatives in their absence, has been a prevalent aspect of Iranian family dynamics. However, some scholars, such as Qanei Rad ^[10] and Ezazi ^[11], argue that this system has evolved and given way to filial piety or alternative forms of family administration. This shift has led to a more democratized family structure, with the reduction of the father's authority. Nonetheless, these observances are optional and do not encompass legal provisions ensuring a balanced distribution of power between couples and their offspring. Notwithstanding the recent alterations, the Iranian judicial system maintains a predominantly male-centric framework, affording the male head of the household a superior legal standing in contrast to his spouse and offspring. This upholds the patriarchal system that persistently impacts numerous families within Iran.

Furthermore, the Iranian digital landscape showcases this ongoing issue of familial dynamics, through humor. Memes and jokes serve as a medium that center around the intricate dynamics between fathers and their family members. These comedic expressions emphasize themes such as conflict, ridicule, bullying, assigning blame, evasion of paternal responsibilities, and financial disputes ^{[7] [12]}. These online expressions of patriarchal intricacies function as a tool for Iranian digital natives to scrutinize and challenge deeply entrenched cultural and societal norms surrounding patriarchy in the country.

However, Iranian memes addressing child-parent dynamics primarily focus on the mother-child relationship, rather than fathers. The primary themes observed in these memes predominantly encompass the mother-child relationship, including aspects such as the mother's irresponsibility, excessive surveillance, limited understanding of contemporary technology, high expectations from her children, physical discipline, and the use of insults and profanity ^[12].

In essence, Iranian digital natives perceive memes addressing child-parent dynamics as a means to illustrate the existing power imbalance and their relative positions within these relationships. This often leads to a wide range of predominantly negative emotions experienced by them. It can be posited that this power disparity extends not only to real-world contexts but also to the digital sphere, influencing meme content. As suggested by Kemper's theory, humor may serve as a potential remedy to counterbalance these inequalities ^[13]. Consequently, Iranian digital natives utilize memes to critique these familial connections and challenge the deeply ingrained cultural and social norms surrounding patriarchy and power dynamics within their society.

This Iranian meme culture typology serves as a carnival setting, wherein various proscribed and restricted behaviors in real-life familial dynamics, such as humorously addressing parents' vulnerabilities, are permitted through the medium of memes. In accordance with Eckert's (2003) assertions, Iranian digital natives employ these memes to fulfill their need for group affiliation through discourse, leveraging the tool of internet memes ^[14]. By recounting certain aspects of their relationships with their parents in a humorous light, they foster camaraderie among friends who share comparable experiences. It is crucial to acknowledge the potential influence of relatability on the popularity of these memes, which may consequently lead to the formation of a distinct sub-discourse and novel stereotypes in the realm of parent-child relationships, challenging established norms.

Iranian Meme culture overview:

This comprehensive analysis delves into the replication of gender conventions and power hierarchies in Iran via internet memes. Consequently, Iranian meme culture can be regarded as a form of digital discourse, reflecting and contesting existing power dynamics, patriarchal systems, and cultural norms within Iranian society. The primary theme of Iranian meme culture, predominantly focused on gender, mirrors and reinforces deeply ingrained societal perceptions and cultural values, exacerbating gender disparities and contributing to the broader issue of gender inequality in Iran. Additionally, Iranian meme culture serves as a platform for digital natives to articulate their perspectives, emotions, and critiques on familial relationships and societal norms. By employing humor and shared experiences, this culture fosters a shift in societal discourse, ultimately challenging traditional power dynamics and patriarchal structures in Iran.

Upon analyzing Iranian online humor, jokes, and memes, it becomes apparent that within Iranian digital humor and meme culture, various forms of Bakhtin's carnival and grotesque humor are observed. While the online space functions as a public domain, providing equal opportunities for individuals to engage in laughter, these humorous expressions often target serious matters and, at times, criticize the gravity of official culture through laughter. In essence, the humor published in the Iranian online space as carnival culture represents a liberating action from existing ideologies. It dismantles hierarchies and established orders, as individuals within this public domain are equal. As a result, the seriousness of Iranian official culture is negated by these humorous expressions, momentarily weakening the system and creating a temporary liberation ^[15].

The analysis results of Iranian digital humor and memes reveal that the meme culture function as a medium to contest power and status disparities ^{[6] [12]}. The scarcity of venues for criticism and discussion has, in turn, sparked a cultural trend of generating and sharing humorous content in the form of jokes and memes ^[16]. Additionally, Bakhtin's concept of 'chronotope' (1981) has been utilized in the multimodal analysis of memes shared among Iranian immigrants. This examination demonstrated how they consistently recontextualize their immigrant experiences, thereby authenticating and further refining their hybrid identities as transnational Iranians. This process unfolds through the evocation of diverse time-space configurations within the meme's framework.

Conclusion:

The article emphasizes the significance of comprehending digital humor and meme culture in Iran due to its intricate and multifaceted characteristics. It underscores the influence of technology, social media platforms, and socio-political factors on shaping this phenomenon. The research demonstrates the transition from ethnic humor to digital gender-based jokes and memes, as well as the impact of patriarchal structures on Iranian humor and memes. By employing memes to critique familial ties and challenge established norms, Iranian digital natives contribute to the development of this cultural phenomenon. To attain a thorough understanding of the implications and potential consequences of digital humor and meme culture in Iran, more in-depth analysis is essential. In the realm of future research, it is crucial to address the prominence of relationship-centered memes within the Iranian digital native population, which has not been explicitly discussed in previous studies focusing on Iranian memes. This highlights a substantial gap in existing research that necessitates further examination.

This study offers valuable contributions to the fields of journalism and media studies by shedding light on the role, impact, and potential of meme culture in contemporary society. It has the potential to significantly influence journalism in various ways. Firstly, it emphasizes the importance of humor, specifically Bakhtin's carnival and grotesque humor, within digital and meme culture in Iran. This insight can assist journalists in understanding the role humor plays in shaping public opinion and engaging audiences.

Secondly, the research underscores the potential for social critique and liberation within Iranian meme culture. By comprehending this, journalists can explore the use of memes as a tool for challenging established norms and questioning prevailing ideologies, contributing to a more inclusive and diverse journalism landscape.

The study also highlights the significance of discursive power within meme culture, which can aid journalists in analyzing the power dynamics at play in online spaces and how memes can be used to disrupt or reshape these dynamics. Lastly, the findings encourage journalists to delve deeper into the interplay between culture, technology, and meme culture, potentially leading to innovative storytelling techniques and engaging content that resonates with diverse audiences.

In summary, this research has the potential to enhance journalism by providing a more profound understanding of the role, impact, and potential of meme culture in contemporary society.

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