همنوایی مذهبی ناهمنوایان اجتماعی در ایران: مطالعه خرده فرهنگ لات ها

Introduction
Pluralistic cultural patterns within any society invariably create conditions that, on the surface, distinguish certain individuals from others. In the context of collective life, it must be considered that just as every society possesses specific values and norms, certain groups also maintain accepted standards that they impose upon their members, thereby giving rise to variable cultural patterns. Since these cultures exist within the broader, distinct framework of the general society, they are identified as "subcultures."
These marginal cultures may align with the mainstream culture or, conversely, stand in opposition to it, to the extent that they may even be labeled as "deviant subcultures"—groups that disrupt the conventional social order by promoting a particular lifestyle. Although these individuals appear distinct from the general public, they are, in fact, definable only in relation to that very society. Through subtle commonalities with the dominant culture, they maintain a link and interaction with mainstream life. This "conformity within non-conformity" can manifest in various forms, each of which, however minute, prevents the total isolation of these groups from the broader public.
Focusing on a specific subcultural group that has emerged from the heart of conventional society yet ostensibly falls into the category of social non-conformists, the present study seeks to identify moments where, despite their non-conformity, they achieve a sense of alignment. The "Lats", who have had a significant presence in Iran’s social history, are the subject of this research. There are moments when this non-conformist group aligns with the desirable values of conventional culture and engages in rituals accepted by society. This very phenomenon constitutes the primary question of this research: How do social non-conformists exhibit conformist behavior during specific moments, which at times coincide with religious occasions?
 
Method
In the present study, Mayring’s qualitative content analysis was adopted to guide the research process. Data collection was conducted through observational techniques, semi-structured in-depth interviews with 11 "Lats" and their close associates, and a content analysis of 15 highest follower counts Instagram profiles belonging to prominent figures within this subculture.
Due to the challenges of accessing this specific population, purposive sampling methods—specifically snowball sampling and convenience sampling—were employed. Access to the subjects and the achievement of an optimal sample size were facilitated through intermediary links, including previous researchers, social media platforms, and, most crucially, the elders (influential figures) of these groups.
Furthermore, for the digital content analysis component, the Instagram pages of 15 individuals with the highest follower counts were selected and examined. The follower bases of these accounts range from 100,000 to 5 million, with the established dates of these profiles spanning from 2014 to 2019.
 
Findings
This subcultural group emerges from within the broader society; consequently, its cultural beliefs are traceable to the society's fundamental cultural roots. However, in adopting these cultural beliefs, it appears that certain transformations occur. This group maintains its own distinct value system, even if its origins align with the overarching value system of society. Precisely for this reason, individuals from different religious backgrounds who join this group adopt its specific beliefs and rituals. An illustrative case is a Sunni member of the Lat subculture who, by his own account, practiced Qama-zani (self-flagellation with a blade) for several years out of devotion to Imam Hussain. Consequently, we observe a form of "micro-religious conformity" among members of this group. Yet, the question remains: which version of religion? It appears that the Lat subculture approaches religion through its own unique lens, engaging in a process of selection. Religion manifests as a specific form of Shiite rituals and beliefs, glazed with the principles of chivalry and Looti-gari (traditional gallantry), particularly during specific periods of the year such as the months of Muharram and Safar.
This specific form of "selective religiosity" encountered among the Lats establishes a degree of normative and evaluative linkage between them and conventional society. In the case of this subcultural group, while a bond between the individual and society may be maintained, non-conformist behavior does not necessarily cease. In fact, although we witness conformity and social bonding, this conformity occurs simultaneously with non-conformity.
This situation can be explained by the shift in the position of religious matters among the Lats due to two functional dimensions; whereby the sacred and purely cultural aspects of religion are superseded by its functional utility. It appears that religious rituals have been transformed into an arena for the manifestation of Lat subcultural behaviors. These rituals, which find their social expression primarily in Heiats (religious organizations) and mourning processions, serve first as a "hangout" (Patogh) for members to congregate. Secondly, they play a crucial role in determining the hierarchical status within the group. For instance, the Gonde-lats (top-tier toughs) demonstrate their prominence and maintain their leadership status by organizing and leading these processions and religious circles.
 
Conclusion
Broadly speaking, the mechanism of this conformity is such that, on the surface, conformist religious behavior is observed. However, what transpires beneath the surface is a functional dimension that has become increasingly prominent among the Lats. In effect, religion is transformed into a conventional "playing field" utilized for unconventional objectives. The fundamental point is that this micro-conformity, which facilitates a bond between the subcultural group and the core of society, does not necessarily terminate non-conformist behavior. For various reasons, while the outward manifestation remains conformist, non-conformist behaviors are increasingly exhibited in a more overt manner behind the scenes. This phenomenon represents the precise moment of "conformity within non-conformity."