By Dr Seyed G Safavi, London Academy of Iranian Studies, UK

Iranian identity seminar at SOAS – LONDON, January 2004

In this paper, there will be a brief approach to Iranian identity. Primarily 3 approaches to Iranian identity studies will be explained, along with the origin of Iran. Finally 12 main elements of Iranian identity comprising of Iranian race, Iranian language, spirituality, patriotism, loyalty to national’s leaders, national characters as social reference characters, joyfulness, love to Nature, Ethical, Tolerance, Iranian Theosophy (Khosrowani’s wisdom), Iranian Art, will be described.

The national and religious identity is one of the most important issues for young generation and theorists, in the globalization time, especially for Iranians who have one of the most influential cultures and civilizations of the world.

There are three major approaches to Iranian identity:

1-Nationat approach

2-Religious approach

3-Synoptically approach

Those following the national approach, are of the opinion that the golden ages of Iran is history of pre Islam, and that the fall of Sasanian system was a result of Arab attack against Iran.

They believe the Arab culture destroyed their national Iranian culture. These individuals think the main elements of Iranian identity have drawn of pre Islam history, culture and civilization of Iran history.

In the national approach, the main heroes and social characters are Kaveh, Fereidon, Rostam, Kowrosh, Darush, Barbad, Anoshirawan. But there is no place for the post-Islam Iranian characters such as Farabi, Ibn-I Sina, Sohrewardi, Zakaria Razi, Khaorazmi, Mawlawi Rumi, Mulla Sadra, Mulla Hadi Sabzewari.

In contrast, the followers of religious approach believe that Iran’s pre Islam history is period of social injustice, ignorance and it was during the post Islam age, especially in Safavi period, that Iran achieved the golden time.

They dismiss the Iranian characters from pre-Islam period from Fereidon to Anoshirwan and only emphasise on Iranian Muslim characters from Farabi to Imam Khomeini.

They believe that the Iranian identity is based on Islamic culture and civilization, only.However the synoptically approach presents a wither perspective of the Iranian identity. This identity is a combination of national and Islamic honours. This is a result of cultural, social, and political dynamic of Iranian society.

In this view, the different layers of Iranian identity are taken into considerations. Here, the Iranian identity is a reflection of national as well as religious, political as well as cultural beliefs and history.

Thus all Iranian characters from pre Islam to today are Iranian heroes and worthy social figures from Nakisa and Barbod to Abolhasan Saba and Shajarian, Bozorgmehr to Sadredin Shirazi, Anoshirwan to Mosadeq, Korosh to Shah Abbas and Imam Khomini, Mani to Farshchian, Zoroaster to Prophet Mohammad, Kaweh to Satar Khan and Baqer Khan… .

This paper explains some Iranian identity elements, based on the (Islamic-national) synoptically approach.

However, it is useful to explain Iran’s name, before hand. The word “Iran” is derived from Ariana and means Arian’s land. The word “aria” has been used in Avesta, ancient Persian, and Sanscrit languages. The original meaning of this word is Azadeh/free.

In works done during the Sasanian period, Iranians called their land Iran. During the medieval ages, the westerners called the Iranian’s land Persia, which is derived from the Greek word “persis”, which the name is given to the Fars province of Iran.

Main Iranian identity elements:

1- Arian Race: according to works done in the Pahlawi language, the Arians began to come to Iran around ten thousand years ago, the Kiomorth time.

Iranian immigrants combined from various Clans such as Mad, Pars, Part, Soghd, however it seems that none of these clans were of pure race. They were a mixture of North and South’s race characteristics so that some were tall and light haired and eye and some were short and dark haired and eye.

There is no doubt that there were various languages and accents in ancient time, which is an indication that different races mixed together from beginning of history.

Although during the path of history some foreign sects or races such as Greek, Semitic (Arab- the Jews) Turk and Mogul came to Iran, but the main characteristics of Iranians did not change.

2- Iranian language:  From the age in which Arians migrated to Iran, Iranian language became the main common language of people living in Iran. This language has been used in various period in different region of Iran, from Qafqaz mountain and Caspian Sea in North of Iran; Persian Gulf in South; parts of Pamir, Afghanistan in East to The Indus River and in West from Mesopotamia/Beinol Nahrein to Armenia.

Modern linguistics believes that Iranian language can be divided into 3 periods.

A- Ancient Farsi, which is a branch of Avesta language and is close to Sanskrit language.

B- Middle Farsi, which are Ashkani, Pahlawi and Sasani Pahlawi.

C- New Farsi, which is Dari Farsi and has been used after Islam.

Farsi language is one of the richest of world languages. Many of the works done in Farsi are well known in the world, such as Ferdosi’s Shahnameh, Avicenna’s works, Saadi’s Boustan and Golestan, Diwan-e Hafez, Rumi’s Mathnawi.

Ferdosi and Sohrewadi have had very important role in Iranian culture. Through their works, Shahnameh and Illumination wisdom, they revived the Iranian culture at very important historical time.

3- People of Religion and spirituality: Iranians always have been religious. Religion is the foundation  and the most important part of Iranian identity, culture and civilization.

Before Islam, Zoroastrianism was the main national Iranian religion. Zoroaster is the prophet of this religion, who was born 6500 B.C. (according to ten well known historians like Oldenburg) in Iran. Avesta is main religious holy book of this religion. Avesta has been written in Iranian language (ancient Farsi). Zoroaster invited people to “Monotheism”, “Truth” and “Honesty”.  Some Iranians are Zoroastrian even today.

Other religions in ancient Iran were Zarwani, Mitraei, Manawi, Mazdaki, Jewish, Christianity, and Sabeein. King Yazd Gerd the first of Iran ordered freedom of Christianity in 409 A.C. in Iran. There were 66 Bishop Dome regions in 424 A.C. in ancient Iran.

Iranians converted to Islam freely at the very beginning of appearance of Islam in the 7th Christian century. Acceptance of Islam was very natural for Iranians who always were followers and seekers of “Truth” and owner of the biggest religious and spiritual cultural and civilization of the ancient world.

Iranians accepted Islam because it matched their nature and needs.

The message of Islam was that of “Monotheism”, “Spiritualism”, “Love”, “Equality” and “Social Justice”.

These truly appealed to Iranians, especially that the Iranian king at that time was a cruel and unjust man and there was no equality between different groups of people and various social levels and classes were present in Iran.

Since beginning of Islam, Iranians have been the key players of Islamic culture and civilization and socio-political movements such as Salman Farsi to Imam Khomeini.

4- Iranian Theosophy: there has been very rich theosophy School in Iran since beginning of Iranian culture up to the present time, based on “intuition”, “intelligence” and “lights doctrine” from pre-Zoroaster, Fahlawion School to post-Islam Mulla Sadra School.

Works done by Fahlawion, Zarwany, Mitraei and Zoroastrian schools are the sources of Iranian theosophy in the pre Islam period. In these, works they present various discussions on themes like: “Soul”, “Ideal world”, “Unity of Being”, “Intuition”, “Future life”, “After this world”, “Government”, “Utopian City”, “Creation”, “Perfect Man”, “Spirituality” and “Spiritual journey”.

The sources of Iranian theosophy in the post Islam period are Shahnameh of Ferdosi, Sohrewardi (Safir-e Simorgh, Aql-e Sorkh),Qotb al Din Shirazi, Nizami Ganjawi, Rumi, Hafez, Khawjeh Afsal al Din Kashani, Mulla Sadra and Mulla Hadi Sabzewari works.

Here I present some verses of Nezami Ganjawi on Lights Doctrine as common concept in Iranian theosophy pre and post Islam: DAR AN KHALWAT KEH HASTI BI NESHAN BOD,  BEH KONJE NISTI ALAM NEHAN BOD….P92. Ferdosi, Shahab al din Sohrewardi and Mulla Sadra are the greatest architects of Iranian theosophy in post Islam Iran history.

5- Iranian Arts: include Poetry, Music, Singing, Dance, calligraphy, handcrafts, Architecture, painting, Miniature, Film industry, and Theatre. Iranian arts are another symbol of Iranian identity that present different aspects of Iranian Sense, Imagination, Understanding, Illumination, Faith, Love, Pain, Life, Spiritual Experience, and History.

I believe Iranian arts are the best indicators of Iranian identity. Some of most important Iranian artists figures from modern to ancient time are: Shahriar, Nima, Saadi, Hafez, Rumi, Ferdosi (in poetry), Farhad Fakhrodini, Mohammad Reza Shajarian, Banan,  Abdolvahab Shahidi,Abolhasan Saba, Barbod, and Nakisa  (in Music & Singing), Mir Khani, , Farshchian, Kamal al-Molk, Behzad, Mani (in Calligraphy and Painting), Mohsen Makhmalbaf, Abbas Kia Rostami, Ali Hatami and Dariush Mehrjuei (in Film).

Finally, I would like to say that the Iranian Identity is a rich identity distinguished from other identities and is a source of pride and honour. And now, at the globalisation era, Iranians can have dialogues with other civilisations and cultures with the assurance and guarantee that they shall not lose their unique great identity.

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