A look at Iranian resilience and solidarity: Pars Today's interview with Associate Professor Manijeh Firouzi

Pars Today – Iran is a land of perseverance; a land where life is always in motion. Dr. “Manijeh Firouzi,” a health psychologist and professor at the University of Tehran, believes that Iranians, by relying on culture, literature, empathy, and hope, have been able to build one of the most resilient societies in the region— a society that, despite certain challenges, continues to look toward the future, creates life, and does not stop moving forward.

In an interview with Pars Today, Dr. Firouzi discusses the meaning of suffering, death, resilience, and the characteristics that, in her view, have always kept Iranians standing strong. Below is an excerpt from the interview:

Please introduce yourself.

“My name is Manijeh Firouzi. I hold a PhD in Health Psychology and a fellowship in Psycho-Oncology from the University of Tehran. I am currently an Associate Professor at the Faculty of Psychology and Educational Sciences, University of Tehran. I also hold a UNESCO virtual chair in my field of specialization.”

What is health psychology and why did you choose this field?

Health psychology is essentially a field that studies the psychological aspects of human emotions, thoughts, and behaviors. Based on my specialization, I work alongside patients who live with chronic illnesses, particularly cancer, and I try to help them and their families go through the course of the illness with greater ease and peace of mind.

I chose this field because in today’s world, due to changes in lifestyle, climate change, air pollution, and many other factors, chronic diseases are on the rise, and patients more than ever need support, education, and companionship. I lost my brother to cancer, and after that, I became even more determined to use my expertise to help patients.

If you were to define life in a single perspective, what definition would you give?

I think life is the continuation of a large human stream—a flow that began millions of years ago and has continued generation after generation until it has reached us today. We are the extension of the dreams, sufferings, love, and experiences of the generations that lived before us, and after us as well, something of us will remain in the world.

In fact, we do not belong only to the present moment; we are tied to the past and connected to the future. Human beings continue through memory, experience, love, and the impact they leave behind. Perhaps this continuity and “ongoingness” is the meaning of life—that none of us are born without meaning.

In your view, what responsibility does a human being have toward life?

We are born to use our abilities and inner capacities, to grow, and to experience life more deeply. In my view, a human being has a responsibility toward life—to know themselves better, to live better, and to add something to the world.

These days, “resilience” is widely discussed. How do you explain this concept?

Resilience means that a person is able to endure and continue living despite suffering, hardships, and the complexities of life. Human history is a history of continuation; our ancestors survived despite all difficulties and passed life on to the next generations. We also have this capacity within us to pass through crises and rise again.

Life is not meant to always be easy or aligned with our desires, but it is meant to be lived, continued, and given meaning—even if its end is death.

What does death mean in your worldview?

In my view, the meaning of death should be sought within the meaning of life itself. A person who has been able to experience life deeply, consciously, and with full presence can also give meaning to death. This perspective has deep roots in our literature and mysticism.

In Iranian culture, death is not merely the end of life; it is a kind of arrival, transformation, and union with a greater truth. Attar, in The Conference of the Birds, beautifully narrates this journey, where the birds, after a long and difficult journey, ultimately reach the Simurgh. Human beings, too, at the end of the journey of life, come closer to a deeper and more eternal truth.

What characteristics do you think have made Iranian society strong in times of crisis?

I believe Iranian society has assets that prevent it from falling apart in difficult times. The most important of these is the bond between people. In moments of crisis, Iranians tend to move closer to one another, and a sense of empathy and solidarity becomes more prominent in society.

The more difficult the conditions, the more Iranians care for each other, stand together, and are willing to sacrifice their own comfort so that others suffer less. I believe this human and collective spirit is one of the most important reasons for the resilience of Iranian society.

Where do you see the roots of empathy and solidarity in Iranian society?

I think the roots of this empathy are largely connected to our history and collective experience. This land has, over centuries, repeatedly experienced war, crisis, and difficult times, and this has shaped a spirit of survival and togetherness in our culture.

We have learned that despite all differences, we must stand together in times of danger and crisis, because in our collective unconscious we know that our continuation depends on this solidarity. Perhaps this is why the more difficult the conditions become, the more acts of compassion, empathy, and care for one another emerge in Iranian society.

What cultural and historical assets have helped Iranians overcome crises?

In our Iranian-Islamic culture, the view of life and suffering is not merely material or transient; rather, it is rooted in meaning, wisdom, and the belief in a purposeful existence. This deep worldview is one of our most important assets in facing crises.

We possess a very rich literary tradition—literature that has been able to give meaning and depth to both individual and collective suffering. This act of giving meaning to suffering directly contributes to increasing resilience in society.

In the cultural and religious outlook of Iranians, life is not meaningless, and death is not seen as a purely empty end. Even death, if it is accompanied by dignity and meaning, can be placed within the continuation of a meaningful life and add value to it. This perspective, in difficult historical moments, has helped shape a sense of identity, dignity, and even collective pride.

On the other hand, Persian literature is not merely a collection of poetry and narratives; it is a kind of psychological and mental refuge for the Iranian people. In this literature, we are constantly confronted with concepts such as hope, suffering, love, and perseverance. This continuity of meaning prevents individuals from falling into a sense of emptiness during crises and helps them maintain the strength to continue.

How is hope understood in Iranian society?

Hope exists in Iran. The Iranian narrative is not one of helplessness; it is a narrative of life and continuation. We see this in people’s everyday lives. Even in difficult days, life continues to flow in society. For instance, during the Ramadan war, we repeatedly witnessed that after every attack and painful incident, life resumed in the city: shops reopened, people returned to the streets, and society once again came back to activity and movement. This act of continuing is itself a sign of hope.

You have previously referred to the role of human narratives in overcoming difficulties. In your view, what is the Iranian narrative of life, and how does it differ from a narrative of despair and helplessness?

In my view, the Iranian narrative of life is, above all, a narrative of continuation and keeping the flow of life alive. Unlike perspectives based on helplessness and stagnation, it emphasizes the capacity for movement and persistence, and this in turn strengthens a sense of empowerment in society.

Signs of this outlook can be seen in people’s daily lives, where even in difficult conditions and moments of crisis, life does not stop. This continuity shows that at the core of this narrative there is a belief in life and in the ability to go on—a belief that does not allow society to fall into stagnation or surrender in the face of hardship.

If you had to name three prominent characteristics of Iranians, what would they be?

First, Iranians are inherently cheerful people. Especially when levels of anxiety and psychological pressure decrease, Iranians tend to become happier and more lively. Part of this trait is related to our climate; we are a country with abundant sunlight, and sunlight has a physiological effect on happiness.

The second characteristic is intelligence. I have worked with students for many years, and I truly believe Iranians are very intelligent. Many young Iranians, despite difficulties, continue to strive, learn, and create new ideas.

The third is perseverance. Iranians are hardworking people who pursue their goals persistently and do not easily give up.

What are the most important moral traits of Iranians in your view?

Kindness, humanism, and patience. I believe Iranian society still has a strong capacity for empathy and mutual care, which is a very valuable trait.

What does “homeland” mean to you?

For me, homeland means “home,” and home means everything—a place where I live, where I feel happiness and sorrow, where I find peace, love, and effort. Home gives a person identity and meaning.

What is your wish for Iran?

Greater prosperity and flourishing. Of course, we have enemies, but Iran has found—and will continue to find—its own path. I believe that Iran, by relying on its human, cultural, and social capacities, can build a brighter and more peaceful future.