Literary Interdisciplinary Research

Galtung's "Positive Peace" versus "Dual Worlds"; A Reflection on the Iranian Idea of ​​"World Peace" in Ferdowsi's Shahnameh

Document Type : Original Article

Authors

Nayere Dalir 1
fateme baratloo 2

1 Associate Professor of Iranian History, Institute for Humanities and Cultural Studies

2 ssociate Professor of Cultural Policy Management, Institute for Humanities and Cultural Studies

10.30465/lir.2025.51047.1975
Abstract
Introduction
From the perspective of contemporary thinkers such as Johann Galtung, "positive peace" principles are based on accepting cultural differences, the absence of structural violence, the realization of social justice, and inner peace. Accordingly, and with a comparative approach between Shahnameh's view on "global reconciliation" and the theory of "positive peace," it is possible to explore the harmonious angles and conflicts of the idea of ​​reconciliation and lasting peace in Shahnameh. A deep understanding of these conflicts not only helps to understand better the concepts of peace and compromise in classical Iranian texts but can also be a basis for a critical analysis of Persian literary works such as Ferdowsi's Shahnameh, as well as a rethinking of the intellectual heritage of Iranians in the face of new concepts of global peace. What the present study attempts to show is the reflection of the "ideal discourse" that Shahnameh proposes of "global reconciliation," and its levels and dimensions can be examined with the theory of "positive peace." This comparison shows the efforts and struggles of the "Iranian world" in discursively building "global reconciliation."

Materials & Methods
Galtung's theory of positive and negative peace: Galtung divides peace into two categories: negative peace, which is simply the absence of physical violence, and positive peace, which refers to the creation of justice-oriented social structures, the acceptance of cultural differences, and the absence of structural violence. Galtung also analyzes structural and cultural violence. Structural violence refers to the inequalities inherent in social and economic structures that create injustice and deepen disputes. On the other hand, cultural violence is the ideologies and values ​​that justify structural violence and are institutionalized in social institutions. Eliminating this violence requires profound changes in social structures to achieve positive peace. Referring to basic human needs, including survival, economic well-being, freedom, and identity, he emphasizes that these needs may be threatened by different types of violence: direct violence, structural violence resulting from economic inequality, structural violence resulting from political and social constraints, and cultural violence that emerges in the form of prejudices and ideological justifications. In this way, structural violence refers to the harms inflicted on individuals through socio-political structures and decisions, depriving them of access to the basic needs necessary for the full realization of human potential. Cultural violence also refers to the cultural justifications of direct and structural violence; true peace can only be achieved by eliminating all forms of violence, both overt and covert. A society in which there is no war; but is full of inequalities and injustices, has not yet achieved true peace. For Galtung, true peace is a state in which direct violence (war) has ended and structural and cultural violence has been eliminated or reduced. In the framework of positive peace, cooperation, cultural coexistence, and social justice are considered essential pillars of peace. This theory emphasizes social bonds, a sense of belonging, and the acceptance of cultural and individual differences as a way to achieve lasting peace and security.

Discussion & Result
Despite being epic, Ferdowsi's Shahnameh talks about the idea that this research has formulated "Global reconciliation". Ferdowsi's Shahnameh emphasizes "duality" and somehow reinforces the opposition between "Iranian" and "non-Iranian". The creation of a space of dual mythical worlds: "conflicts" and "contradictions" ultimately leads to "refusal of peace conditions". Ferdowsi is aware of the intratextual conflicts of "world reconciliation" in the Shahnameh. To comparatively examine the idea of ​​"world reconciliation", the conflicts between the dualities arising from that worldview, and Johan Galtung's theory of "positive peace", it is necessary to analyze the intellectual systems carefully. The idea of ​​"world peace" in Ferdowsi's Shahnameh is somewhat contradictory; while it has similarities with Galtung's theory of "positive peace," it also has important differences. Both views emphasize the creation of a social and global order that is achieved through harmony and respect for differences. However, the two theories also have differences.
Conclusion
• Ferdowsi’s Shahnameh praises reason, but it is based on the duality of good and evil it faces a kind of othering and inherent opposition that can lead to contradiction and conflict. The Iranian/Anirani and, below that, Iranian/Turanian dualities create a kind of “othering” that makes the realization of lasting peace difficult and sometimes impossible. At the same time, the most popular characters in the Shahnameh have a dual relation to the Iranian-Anirani worlds. Such as Siavash, Kaykhosro, and Rostam.
The difference between peace and reconciliation is that peace means the end of war, but it does not mean the end of hostilities; reconciliation means the end of hostilities. Positive peace is closer to reconciliation. Reconciliation is a wisdom that supports peace, not a peace to suppress.
These differences show that although both systems of thought seek global peace and reconciliation in some way, the path to achieving this peace is different. In Ferdowsi's view, war and confrontation are necessary to achieve truth, but in Galtung's view, understanding and coexistence precede any confrontation. On the one hand, the construction and emphasis of polar dichotomies, such as "Iran" and "Turan" from the Gahani perspective and "Iran" and "Aniran" with the Zoroastrian reading of the Sassanid era, dominate this intellectual system and are essentially one of the contradictions and conflicts of the idea of ​​"world peace" in Iranian culture. Galtung seeks to create peace that reduces this type of confrontation by proposing an understanding approach and eliminating structural violence.

Keywords

Ferdowsi
Shahnameh
Peace
Psitive
Galtung
Subjects
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