Kindly note that the pictures shown below did not appear in the original article.

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I’m sure most of you have heard of the typical Iranian jokes that are exchanged at family gatherings, between friends and neighbors. Have you ever paid attention to the content of these jokes? Who are they referring to? To us, Iranians. But they are always targeting a certain ethnic minority. These jokes usually entail stories of how Turks/Azeris are dumb, Gilaks have no honor, Lurs are stupid, and so on.

Sattar Khan’s fighters in Tabriz, Azarbaijan with the flag of Iran during the Constitutional Revolution. These played a major role in not only protecting the cause of democracy in Iran.   

What most people don’t realize when they share such jokes is how brutally they are hurting the identity of their brothers and sisters from all across Iran. No, Turks/Azeris are not dumb. Have you ever heard of a man named Sattar Khan? He was Azeri and one of the key players in the Iranian Constitutional Revolution in early twentieth century, who with the help of Bagher Khan became the leader of the Constitutional rebels in Tabriz and later on in most of Iran.

You think Gilaks have no “honor”? Well, let me introduce you to Mirza Kuchik Khan, who was another leader during the Constitutional Revolution and who fought for quite a few years against the outside forces (Russian and British) who were controlling the capital at the time. Let’s not forget about Karim Khan Zand, a Lur, who in the 18th century, saved Iran from the chaos of the civil war. The list doesn’t end there. It goes on and on, giving us reasons to be respectful towards minorities within Iran and celebrate these minorities and what each of us bring to the table.

Sattar Khan remains one of the most honored figures of Iran due to his role in the Constitutional revolution of the early 20th century.

Today, there is much talk about racism against Iranians across the globe. However, when I sit at an Iranian gathering, whether it’s with family or friends, and I hear such offensive jokes, whether it’s targeting my own ethnicity or my friend’s ethnicity as a Turk, a Gilak, a Lur, or any other minority, I’m suddenly less worried about racism against Iranians from the outside world and much more concerned about racism within our own Iranian community.

Mirza Kuchik Khan fought bittelry against the Imperial Russians as well as the British. 

Most people never really think about the impact of these jokes when they share them. To them, it’s “just a joke, and no one should take it personally.” But think about what we’re asking others when we say such a thing and make ethnic jokes. We are directly humiliating them and part of their identity. How do we expect others not to be offended when we deliberately hurt them and part of who they are?

In order to fight against racism against Iranians across the world, we must first look to ourselves and our community and see what kind of a message we’re sending to outsiders. When we can’t even respect human beings with diverse ethnic backgrounds within our own community, how do we, as Iranians, expect other nationalities to respect us?

When I was growing up, I was always the source of jokes in my family. It almost became a tradition in our family, where every time we had a family gathering everyone would be asking me for the “newest jokes in the market.” And I was always ready to give them the funniest and newest ethnic jokes I had heard. It wasn’t until about a year ago that I began to realize the true impact of these jokes. The ethnic stereotypes mentioned above had been repeated in my head so many times that my brain was starting to believe them. When I had that awakening about the impact of these jokes, I began thinking about why such jokes are so popular in our culture. Dr. Kaveh Farrokh, a history professor at the University of British Columbia’s Continuing Studies Division, says the following regarding the origin of ethnic jokes in the early twentieth century in Iran (Part IIb-8):

“The Russians (and British) were very concerned with a cultural dynamic in Iran that could lead to the rise of a modern and progressive state. The Russians and English were especially concerned with the leadership role that northern Iranians (e.g. Azeris, Rashtis, etc.) had played in Iran’s democratic movement of the early 1900s. It would appear that the united nature of the constitutional movement in which Azeri, Bakhtiari, Mazandarnai, Mashahdi, etc. fought side by side in the name of a democratic, progressive and modern Iran was not palatable to the distinguished policy makers in Moscow and London. A means had to be found to divide the Iranians and dissolve their historical bonds.

 It was in here where the Russian secret police had the distinction of inventing the first anti-Iranian cultural weapons. They even outdid the British, who themselves had been working to undermine Iran’s unity since the 19th century“.

The cultural weapons are the so-called venomous “jokes” targeted against Iran’s Azeri population and the north in general (esp. Rasht). This is not surprising as it was always these regions that would put up the first fight against any Russian invasion. The Bakhtiaris and Lurs were also targeted, partly due to fears of their martial abilities.”

We must understand the origin of these jokes in order to fully realize their true purpose and impact. We have such a diverse community in Iran and that’s what makes our culture beautiful. Every ethnicity within Iran is an essential organ in the body of the Iranian culture and we shouldn’t have any reason to damage it.

In an article that was recently published by Beeta Baghoolizadeh, “The Afro-Iranian Community: Beyond Haji Firuz Blackface, the Slave Trade, & Bandari Music,” she brings up a similar topic. Her article is about the Afro-Iranian community of southern Iran, one of the many ethnic minorities within Iran. Baghoolizadeh discusses the status of Afro-Iranians in Iran, and the fact that to many Iranians “they simply do not exist.” Baghoolizadeh states:

“When talking about the diversity of Iran, most people will recall the various ethno-linguistic groups that are equally native to the Iranian plateau, like Persians, Azeris, Gilakis, Baluchis, and others who have migrated to the region through the centuries. In these discussions, however, Afro-Iranians and those of African descent are often ignored. Perhaps this stems from their limited exposure in mainstream Iranian culture. Or maybe it is because the legacy of African slavery in Iran contradicts the ever-so-pervasive Aryan myth of perfection and civilization. Regardless, most Iranians forget the Afro-Iranians and their rich traditions, despite their prominent cultural influence that persists today.”

The issue of harming ethnic minorities within Iran does not only come from ethnic jokes. This issue must be looked at from a much broader point of view. We must find all the ways through which we are damaging ethnic minorities in Iran, such as ethnic jokes, ignorance, etc. and work together to eliminate these disrespectful practices.

Reliefs at Persepolis showing delegates of different regions of Persia coming to Persepolis during Norouz celebrations.

We, as Iranians, have always been proud of our past and brag on a regular basis about the great Persian Empire that we believe promoted freedom of speech and religion, whether it actually was the case or not. By looking at the stone carvings at Persepolis in Iran, we can see how delegates of various races from different parts of the Persian Empire would gather together in peace during Norouz celebrations at Persepolis. While it is great for us to be proud of our past and what we believe our ancestors have accomplished, it unfortunately sometimes prevents us from seeing the problems that we face today. Are we as inclusive today as we can and should be? Are we able to gather in harmony with friends and family members from other ethnic backgrounds without making part of their identity the subject of ridicule? We must learn to move on from, but not forget, our past and focus on a brighter future. Ask yourself, aren’t you as a human being offended when someone’s topic of laughter is your ethnicity, sexuality, culture, or other parts of your identity? Are you doing anything to stop discrimination within our Iranian community? Please, take a moment and think about the extremely negative impact of these jokes. For as long as we continue making these ethnically offensive jokes, we are making it harder for ourselves to come together in unity with our brothers and sisters from various parts of Iran. Instead of sharing these disrespectful jokes against ethnic minorities in Iran, let’s encourage ourselves and others to celebrate this diversity within Iran’s borders and learn about how we can enrich our culture and society by doing so.

References

Farrokh, Kaveh. “Introduction: Pan-Turanianism Takes Aim At Azerbaijan; A Geopolitical Agenda” Introdcution: Pan-Turanianism Takes Aim At Azerbaijan; A Geopolitical Agenda . The Circle of Ancient Iranian Studies, 2005. Web. 02 Aug. 2012. See review by Reza Saberi in Iranboom site: -معرفی کتاب پان‌تورانیسم آذربایجان را هدف می‌گیرد-

Baghoolizadeh, Beeta. “The Afro-Iranian Community: Beyond Haji Firuz Blackface, the Slave Trade, & Bandari Music.” Ajam Media Collective. Ajam Media Collective, 20 June 2012. Web. 25 July 2012.

The article below on the origins of the Parthians is authored by the late Professor Shapur Shahbazi and was originally posted in the Encyclopedia Iranica). Readers are also referred to Professor Shahbazi’s article on the Parthian army (kindly click the picture below):

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Our sources on the ancestry of the eponymous founder of the dynasty, Arsaces, vary irreconcilably. He is introduced as a bandit who seized Parthia by attacking and killing its satrap, Andragoras (Justin 41.4; Ammianus Marcellinus 23.6.2); as a Bactrian who found the rise of Diodotus unbearable, moved to Parthia, and securing the leadership of the province, rose against the Seleucids (Strabo 11.9.3); or as a Parni chief of the Dahae Sacians, who conquered Parthia shortly before Diodotus’ revolt (ibid., 11.9.2).

[Click to Enlarge] Map of the Parthian Empire in 44 BCE to 138 CE (Picture source: Farrokh, page 155, Shadows in the Desert: Ancient Persia at War-Персы: Армия великих царей-سایه‌های صحرا-). 

A fourth account alleges that “the Persian” Andragoras whom Alexander left as satrap of Parthia was the ancestor of the subsequent kings of Parthia (Justin 12.4.12). A fifth version had been provided by Arrian in his Parthica, now lost, which was epitomized on this point by Photius (Bibliotheca 58) and the twelfth-century Syncellus (Corpus scriptorum historiae Byzantinae XIII, ed. W. Dindorf, Bonn, 1829, p. 539). Photius’ epitome runs as follows: “Arsaces and Tiridates were brothers, descendants of Phriapites, the son of Arsaces [Syncellus: the brothers “were allegedly descendants of the Persian Artaxerxes”]. Pherecles [Syncellus: Agathocles], who had been made satrap of their country by Antiochus Theus, offered a gross insult to one of them, whereupon … they took five men into counsel, and with their aid slew the insolent one. They then induced their nation to revolt from the Macedonians and set up a government of their own.” Finally, the Iranian national history traced Arsaces’ lineage to Kay Qobād (Ferdowsī, Šāh-nāma VII, p. 116; Ṭabarī, I, p. 710), or to his son Kay Āraš (Ṯaʿālebī, p. 457), or to Dārā the son of Homāy (Ṭabarī, I, p. 704; Bīrūnī, The Chronology, p. 118), or even to the famous archer, Āraš (Šāh-nāma VII, p. 115; anonymous “authorities” apud Bīrūnī, op. cit., p. 119).

A reconstruction of the face on the statue of a Parthian nobleman housed at Tehran’s Iran Bastan Museum (Picture Source: Parthian Empire).

These reports reflect developments in political ideologies. Humble origin and robbery are folkstories told also of Cyrus, Sāsān, and other dynastic heroes. The association with Āraš the archer was occasioned by similarity in names and the fact that Arsaces is figured on Parthian coins as a bowman (cf. A. v. Gutschmid in ZDMG 34, 1880, p. 743), although the bow was always regarded as a royal symbol. “The Persian Artaxerxes” in Syncellus has generally been taken to mean Artaxerxes II because Ctesias said (apud Plutarch, Artoxares 2) that he was called Arsaces prior to his coronation (A. v. Gutschmid, Geschichte Irans und seiner Nachbarländer, Tübingen, 1888, p. 30, and others). But this ignores the fact that Artaxerxes I also was called Aršak/Arsaces, Babylonian Aršu (A. Sachs, “Achaemenid Royal Names in Babylonian Astronomical Texts,” American Journal of Ancient History 4, 1979, pp. 131ff.).

Parthian Horse Archer (Picture Source: Civilization fanatics)

The tradition that Arsaces was a Parni chief is supported, as R. N. Frye has noticed (The History of Ancient Iran, Munich, 1983, p. 206), by a statement in Bundahišn (35.43f.) according to which Dastān (= Zāl), “Prince of the Sacas” and Aparnak, Lord of Aparšahr (later Nīšāpūr) were descendants of Sām: “Aparšahr is thus named because it is the land of the Aparnak” (corrected translation in Frye, loc. cit., with n. 3). By the middle of the third century B.C., the Parni appear to have been assimilated to the Iranian Parthians: They adopted the latter’s name, bore purely Iranian—even Zoroastrian—names (Lassen, Indische Altertumskunde II, Bonn, 1847, p. 285 n. 3, could connect the name of Arsaces’ father, Phriapites, with an Avestan *Friya pitā “father-lover” = Greek Philopatros). On his coins, Arsaces wears Sacian dress but sits on a stool (later ampholas) with a bow in hand, as Achaemenid satraps, such as Datames, had done before. He deliberately diverges from Seleucid coins to emphasize his nationalistic and royal aspirations, and he calls himself Kārny/Karny (Greek Autocratos), a title already borne by Achaemenid supreme generals, such as Cyrus the Younger (see for details M. T. Abgarians and D. G. Sellwood, “A Hoard of Early Parthian Drachms,” NC, 1971, pp. 103ff.).

[Click to Enlarge] Partho-Sassanian belt buckle dated to the 2nd or 3rd century CE (Picture source: Farrokh, page 143, Shadows in the Desert: Ancient Persia at War-Персы: Армия великих царей-سایه‌های صحرا-). 

Later Parthian kings assumed Achaemenid descent, revived Achaemenid protocols (J. Neusner, “Parthian Political Ideology,” Iranica Antiqua 3, 1963, pp. 45ff.), and Artabanus III, who named one of his sons Darius (Dio Cassius 59.27), laid claim to Cyrus’ heritage (Tacitus, Annals 4.31). On the whole, then, onomastic, numismatic, and epigraphic considerations point to the conclusion that the Parthian dynasty was “local, Iranian by origin;” on this ground “the Zoroastrian character of all the names of the Parthian kings, and the fact that some of these names . . . belong to the “heroic background” of the Avesta,” afford logical explanation (G. V. Lukonin in Camb. Hist. Iran III/2, 1983, p. 687).

The article below on the Arsacid Dynasty of Armenia is authored by Professor C. Toumanoff and was originally posted in the Encyclopedia Iranica). Kindly note that apart from the map and table of kings which have been posted on Encyclopedia Iranica and CAIS, all other pictures are unique to this posting.

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Third dynasty of Armenia (in Armenian, Aršakuni), from the first to the mid-fifth century. The preceding dynasty of the Artaxiads became extinct about A.D. 12, amid a secessionist chaos caused by the perennial struggle of Iran and Rome over Armenia—the second throne, after Media, in the Iranian scheme of vassal kingdoms. It was then that the ex great king of Iran, Vonones I became king of Armenia. After him, seven Arsacid princes from Parthia came at different times to occupy the Armenian throne, interchangeably with six others, candidates of Rome. A compromise was finally attempted in 63 (Treaty of Rhandeia).

[Click to Enlarge] Map of Armenia under the Arsacid House (Picture Source: CAIS).

An Arsacid, Tiridates I, was recognized by both empires as king of Armenia. Roman “friendship” was imposed upon him—and in 66 he journeyed to Rome to be crowned by Nero—and, at the same time, as a Parthian prince, he was bound to accept the family ascendancy of the head of the Arsacids, the great king. The balance thus established between political and dynastic allegiance proved, however, precarious. Dynastic allegiance often became political as well, and Armenia continued to oscillate between the two rivals. None of the first eight Arsacids who reigned in Armenia founded a line of kings; it was left to the ninth, Vologases (Vałarš) II (180-191), to achieve this: his posterity of thirteen kings formed the Armenian Arsacid dynasty (see table below).

[Click to Enlarge] Arsacid Royal Lineage of Armenia (Picture Source: CAIS).

The Armenian historical tradition (found chiefly in Ps.-Movsês Xorenac’i) represented the earlier, national Artaxiads as also a branch of the Iranian Arsacids, and the Armenian Arsacids as their direct continuation, creating thus an imbroglio from the effects of which Armenian historiography has only recently succeeded in freeing itself.

Arsacid rule brought about an intensification of the political and cultural influence of Iran in Armenia. Whatever the sporadic suzerainty of Rome, the country was now a part-together with Iberia (East Georgia) and (Caucasian) Albania, where other Arsacid branched reigned-of a pan-Arsacid family federation. Culturally, the predominance of Hellenism, as under the Artaxiads, was now followed by a predominance of “Iranianism,” and, symptomatically, instead of Greek, as before, Parthian became the language of the educated. However. since the Iranian Arsacids themselves took pride in being philhellene, Armenian Hellenism was not destroyed.

A portrait of Armenian King Varazdat (r. 374-378 CE) who was a descendant of the Parthian nobles of Armenia, known as the Arshakuni.

After a while, however, the Armeno-Iranian symbiosis came to an end. Early in the third century. the Arsacids of Iran were overthrown by the Sasanians; the family federation existed no longer; instead, a family feud separated the Armenian Arsacids from the “usurping” new rulers of Iran. Next, in 314, under King Tiridates (Trdat) the Great and through the apostolate of ‘St. Gregory the Illuminator, Armenia, nearly simultaneously with the Roman empire. officially accepted Christianity, a turning point in its history. An unbridgeable gulf between the militant Mazdaism of Sasanian Iran and Armenia’s no less uncompromising Christianity, now replaced the unity of the easy syncretistic paganism of the Armeno-Iranian symbiosis. Politically, religiously, and culturally, this was a victory of the Roman empire and Hellenism. But this, the “neo-Achaemenianism” of the Sasanians could not tolerate. So the struggle of empires went on, more intensely than before, until, finally, the Roman empire, occupied elsewhere, was obliged to come to terms with Iran and to agree to the partitioning between them of the apple of discord, especially as, quite conveniently, the latter had just itself effected its division.

 [CLICK TO ENLARGE] PHOTO INSERT & COMMENTARY BY Kaveh Farrokh: Sassanian metalwork at right depicting  Khosrow I Anoushiravan and four Sassanian knights (possibly the Sassanian empire’s primary generals). Note the stance of one of the knights from the plate highlighted for reference. Note the figure highlighted  on the Surp Neshan Basilica – the parallels of this form (despite the wear of weather over the centuries) with its Sassanian counterparts are virtually exact.

Parallel to the tension of imperial rivalries outside, there was also a tension at home, one between the crown and the great nobility. Armenia was a highly aristocratic society, its peculiar feature being the presence, above the lesser, azat nobility, of a group of dynastic princes, descendants and successors of prehistoric tribal chiefs, who regarded themselves as minor kings and the king of Armenia as a primus utter pares. The crown endeavored to enhance its ascendancy over the princes. In an attempt to replace the purely political subordination of sovereign princes to a more powerful sovereign, the king, feudalism was introduced, reaching its fullest development in the Arsacid period, with its fundamental conception of the derivation of all authority from the king. The princes, on their part, strove to preserve the older conception, their traditional dynastic position. Hence both conceptions coexisted, in a typically Armenian- and Caucasian- blend. Hence, also, the inner tension. So, while the crown was drawn towards the autocratic and bureaucratic empire. the princes, albeit Christians, gravitated towards the comparatively more aristocratic Iranian monarchy. During one of the internal crises, the kingdom was divided in 384 between the pro-Roman Arsaces (Arsak) III and the pro-Iranian Chosroes (Xosrov) IV. With this fait accompli before them, the Emperor Theodosius I and the Great King Shapur III hastened to ratify in 387 the existence of two Armenian kingdoms, one, western, a Roman, and the other, eastern and vastly larger, an Iranian vassal. Arsaces I11 died in 390 and the western kingdom became a part of the Roman empire; but the eastern kingdom (Persarmenia) continued to exist. The crown, however, was fatally weakened; and, finally, the princes, weary of all immediate authority over them, deposed with Iranian connivance the last king, Artaxias (Artâshês) IV in 428 and brought about the abolition of the monarchy. Thereafter Armenia was a part of the Iranian empire, with the princes as its sovereign oligarchs, vassals of the distant great king, whose suzerainty expressed itself in the presence of his viceroy (marzpan) and in the obligation of fealty and military aid imposed on them.

Armenian depiction of Goddess Anahit – Armenian equivalent of the Goddess Anahita (Picture Source: News.Am).

An event of importance in the Arsacid period was the invention on the threshold of the fifth century, of the Armenian alphabet by St. Mashtoc’ (Mesrop). With this Armenian became the language of the educated; it was introduced into the liturgy; and national literature was born (under Hellenistic and Syrian influences). Armenia’s identity and individuality were thus saved and an absorption by either Byzantine or Iranian civilization was precluded.

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IN THE SIXTH CENTURY BC, CYRUS THE GREAT OF PERSIA conquered the Middle East and a large part of Asia. Upon his entry into Babylon, he freed the many captive peoples found there. His magnanimous gesture liberated the Jewish nation and entitled her people to return to Jerusalem with their Temple treasures and begin rebuilding Solomon’s Temple destroyed by Nebuchadnezzar. The Prophet Isaiah referred to Cyrus as “anointed by the Lord.”

[Click to Enlarge] The Cyrus Cylinder housed at the British Museum (Picture Source:  Angelina Perri Birney).

Cyrus’ legacy as a humanitarian monarch continues to this day. Xenophon, a student of Socrates, wrote The Cyropaedia, a biography of Cyrus which extolled his virtues. Alexander the Great and Julius Caesar carried copies with them. America was directly founded under the benevolent monarch model offered by Cyrus’ example. Thomas Jefferson read the Cyropaedia frequently.

Thomas Jefferson’s copy of the Cyropaedia (Picture Source:  Angelina Perri Birney). Like many of the founding fathers and those who wrote the US Constitution, President Jefferson regularly consulted the Cyropedia – an encyclopedia written by the ancient Greeks about Cyrus the Great. The two personal copies of Thomas Jefferson’s Cyropaedia are in the US Library of Congress in Washington DC. Thomas Jefferson’s initials “TJ” are seen clearly engraved at the bottom of each page.

In 1879 a clay record of Cyrus’ decree was unearthed in the ruins of the ancient city of Babylon in Iraq. Known today as the Cyrus Cylinder this priceless account has been referred to as “the first Bill of Rights.” Our very concept of religious tolerance and personal freedom dates to the mind of the Great Persian King. To liberate slaves of a conquered nation and restore their birthright was an extraordinary concept.

Cyrus’ empire, which we now call the Middle East, was a far-reaching ménage of different cultures and faiths. The Cyrus Cylinder decreed a paradigm for coexistence — a blueprint which established an enlightened order.

Disregard and contempt for Human Rights have resulted in barbarous acts which have outraged the conscience of mankind, and the advent of a world in which human beings shall enjoy freedom of speech and belief and freedom from fear and want has been proclaimed as the highest aspiration of the common people… All human beings are born free and equal in dignity and rights. (UDHR-Picture Source:  Angelina Perri Birney).

Now, in a historic tour sponsored by IHF America, the original Cyrus Cylinder is on loan to the United States from the British Museum. Beginning at the Smithsonian in Washington, DC, the Cylinder will be on display in Houston, New York, and San Francisco, concluding its visit in Los Angeles in early December 2013. This historic effort is the culmination of almost twenty years of work by the Iran Heritage Foundation.

In addition to the influence of the Cyropaedia on the US founding fathers, its core principles resonate with those of the United Nations. The high-minded concepts fathered by Cyrus in Persia thousands of years ago have found expression in the Universal Declaration of Human Rights. Brought to life by John Peters Humphrey and the UN Commission on Human Rights chaired by Eleanor Roosevelt, the Declaration was adopted by the United Nations on December 10, 1948.

Harry S. Truman (1884-1972) who was President of the United States in 1945-1953. Not only did he acknowledge the legacy of Cyrus the Great in liberating the Jews from their Babylonian captivity, he also stood up against Soviet dictator Joseph Stalin, who tried to absorb Iran’s Azarbaijan province into the Soviet Union. For more Click here…

In the aftermath of WWII, the United Nations created a Partition Plan for Palestine which called for an International Trusteeship for the city of Jerusalem. This plan was never given the chance to be implemented. In essence, the blueprint to create two states, with Jerusalem under UN auspices as a religious center for all faiths, was thwarted before it could be realized. Unfortunately for both Arabs and Jews, as well as the world at large, we have all lived with the tragic result.

Originally opposed to the creation of Israel, Eleanor Roosevelt reversed her position when faced with the sad realization that the world community was refusing to allow immigration for the victims of Hitler’s nightmare. The United States itself refused sanctuary after the war just as it had before the conflict. Eleanor supported the Partition Plan and was appalled when the Arab states refused to accept the two state solution.

The West Wall in Jerusalem. After his conquest of Babylon, Cyrus allowed the Jewish captives to return to Israel and rebuild the Hebrew temple. It is believed that approximately 40,000 did permanently return to Israel. President Truman in his support for the Jews in the twentieth century, evoked the name of Cyrus.

As the clock ticked down toward the expiration of the British Mandate in Palestine in May of 1948, and under pressure to finalize the Universal Declaration of Human Rights, Eleanor reached a tipping point when George C. Marshall’s State Department reversed its policy at the final moment and chose to appease the oil-producing states and oppose partition of Palestine. Eleanor then decided to resign from the US delegation to the UN. She famously stated in her letter to President Truman, “I cannot believe that war is the best solution. No one won the last war, and no one will win the next war.” Truman did not accept her resignation. But Eleanor realized, ahead of her time, that the United States’ refusal to back the Partition, which included international status for Jerusalem, would critically weaken the credibility of the UN and place the region itself in an untenable situation with regard to long-term stability.

The current Middle East fiasco should defer us once once again to Cyrus the Great for a history lesson. Cyrus’ vision of leadership was a forerunner to the UN 1947 resolution for the future of Palestine. Neil MacGregor, Director of the British Museum stated, “Cyrus set up a model of how you run a great multinational, multifaith, multicultural society . . . It left a dream of the Middle East as a unit, and a unit where people of different faiths could live together.”

The Tomb of Cyrus the Great at Pasargadae  where Alexander paid his respects. The tomb is a UNESCO World Heritage site.

Today we must revive that dream or, as history has already chronicled, face disastrous results. Just as a strain of music creates a distinct melody through repetition, we now hear clearly — yet again — the strains of war in the Middle East. It is time for a new refrain, in vision and deed.

Building upon Cyrus’ model, creating a social order which allows the expression of individual cultures and faiths is the avenue to peaceful co-existence and governance. Our present-day Middle East drama calls for us to recognize that we already have the seed for fostering that co-existence. Creating an international peace zone within the Old City of Jerusalem is the key. Those in the United Nations who originally conceived this idea were expressing the wisdom of governance by recognizing that a leap was necessary to actualize peace in the region. They were well aware that the area was of monumental importance to three world religions and that stabilizing Jerusalem was essential to maintaining peace.

Jerusalem, sacred to the three great monotheistic religions, stands for something higher and more sublime than nationalism. It stands for the ideal which lies behind the very creation of the United Nations itself. Any attempt to oppose by force the internationalization of Jerusalem would be an affront to civilized men everywhere.” — From a letter sent by Reverend Charles T. Bridgeman, former Canon of St. George’s Cathedral in Jerusalem, to the President of the UN Trusteeship Council in January 1950

When History goes beyond Politics: Koresh or Cyrus street in Jerusalem. There is currently no street named Cyrus or Koroush in Tehran, the capital of Iran today. There is also an “Iran” street in Israel.

In his book, The Temple at Jerusalem: a Revelation, John Michell recognized the Old City of Jerusalem itself as the Temple. He saw it as the convergence point for all peoples of all cultures and faiths — Jewish, Muslim, Christian, as well as other spiritual traditions — to unite in peace, a United Nations for all religions.

That very concept, expounded by political and religious leaders throughout the world as well as by writers such as John Michell, has found expression through the arts. PURE VISION: The Magdalene Revelation is a novel based on a return to this noble ideal. With the Universal Declaration of Human Rights and the creation of an international peace zone within Jerusalem as foundational elements, Pure Vision sparks a transformative dialogue. The aim is simple. Once openly discussed, powerful ideas reshape reality.

As Neil MacGregor, Director of the British museum asks:

“What story of the Middle East, what story of the world, do you want to see reflecting what is said, what is expressed in this cylinder?”

That question resounds with a fundamental answer — human rights for all. The dramatic tale of the Middle East can change radically, as it has in the past. A region of trauma can once again be transformed into a land where religious freedom and individual dignity is honored. Then Jerusalem can finally become what it is meant to be: The City of Peace.

The USC lecture has been made possible by the organizational and coordination efforts of the Persian Academic and Cultural Student Association (PACSA – see Facebook) and support of the Persian American Society (PAS).

[Click to Enlarge] The lecture will focus on the overview of the cultural and historical links between Iran and the Caucasus from antiquity to the signing of the Golestan and Turkmenchai treaties in the early 19th century. Examples of topics include influences in linguistics, arts, architecture and culture over the centuries in the regions of ancient Albania (modern Republic of Azerbaijan), Armenia and Georgia (ancient Iberia and Colchis). In addition to influences from Iran proper, the role of North-Iranian speakers in Eastern Europe and their impact on the Caucasus is also examined. The lecture will conclude with the Iranian legacy in the Caucasus after the Russian conquests of 1828.

The lecture at the University of Southern California on Iran and the Caucasus: A Long-Lasting Legacy of Historical & Cultural Ties will be held at:

Location: USC-Waite Phillips Hall (Room WPH B27) – 3470 Trousdale Parkway Los Angeles, CA 90089

Time: 6:30 pm

The PSU lecture is part of larger series of talks on Persian Women organized by the Persian program at PSU and  presented with funding from PARSA Community Foundation (see Facebook) and co-sponsored by the Middle East Studies Center and the Department of World Languages & Literatures at Portland State University.

[Click to Enlarge] Kaveh Farrokh’s lecture begins with the role of women on the Iranian plateau from the Bronze Age both before and after the Indo-European arrivals. The prime importance of women in Iranian speaking tribes in the Caucasus, Eastern Europe and Central Asia (i.e. Scythians, Sarmatians, etc.), and the Iranian plateau are detailed, notably the Achaemenid and the ensuing Partho-Sassanian eras. (Time permitting) the discussion then draws on select highlights of the post Islamic era: notably the Karim Khan Zand era and the Constitutional Revolution.

Note that the lectures at Portland State University (April 20-21, 2013) also feature a highly impressive array of Iranologist scholars:

• Dr. Nayareh Tohidi of California State University: Women as Agents of Change in Modern Iran
• Dr. Dick Davis of Ohio State University: Women in Persian Literature
• Dr. Shahla Haeri of Boston University: Women and Political Leadership in Iran

The lecture at Portland State University on “Women in Ancient Iran” will be held at:

Location: PSU-Smith Memorial Student Union, room 238, on Broadway St

Time: 3:00 pm

[Click to Enlarge] Map of Tehran dated to 1826.

This photo is from (circa) 1871, during the Nasser e Din Shah era – it is the oldest known photo of Tehran. The name of the street today is Mirdamad. -نام کنونی این محل بلوار میرداماد میباشد-طهران در دوران حکومت ناصرالدين شاه قاجار-سال ۱۲۵۰ خورشیدی-

[Click to Enlarge] Map of Tehran dated to 1848.

One of Tehran’s gates during the Qajar era -یکی از دروازه های قدیمی تهران زمان قاجار-

[Click to Enlarge] Map of Tehran dated to 1858 [NOTE: this is very high resolution image which may take a little time to load].

[Click to Enlarge] A Tea and Coffee house in Tehran in the late Qajar era-قهوه خانه در بازار تهران -

-میدان مشق در تهران زمان قاجار- Tehran’s Meydan Mashq during the Qajar era; note the paintings on the structure.

[Click to Enlarge] Tehran Bazaar in the late Qajar era -بازار تهران-

[Click to Enlarge] Interesting map of Tehran in 1890 – note legend markers.

[Click to Enlarge]Bread bakery (Sangak bread) in late qajar era -نانوائی اواخر دوره قاجار-

[Click to Enlarge]Map of Tehran dated to 1900.

Reconstruction of female Elamite dress (circa 3rd millennium BC) by Iranian researchers in the 1970s (for more click here…)

One of the topics presented was prominent Iranologist Professor Yuri Stoyanov (member of the Department of the Near and Middle East, Faculty of Languages and Cultures in the School of Oriental and African Studies (SOAS) in the University of London):

Elam and Media in some contemporary Kurdish and Yezidi historiographical construct

Readers interested in  topics on ancient Elam, the Medes and other domains of  pre-Achaemenid Iran may wish to consult the following links: Pre-Achaemenid Iran.

Ravenna is also host to one of the Roman depictions of Iranians and their costumes during the Sassanian era:

Roman depiction of Iranian (Partho-Sassanian) costume as worn by the three wise men in the Basilica of Sant’pollinare Nuovo in Ravenna, Italy. Traditional Partho-Sassanian dress was to be joined by newer forms of dress bearing elements of Central Asian influence by the late 6th and early 7th centuries CE, as seen in Tagh-e Bostan in Kermanshah, Western Iran (Picture source: Faith, Fiction, Friends Blogspot). 

The Cyrus Cylinder now housed in The British Museum. The policies advocated by Cyrus in this Cylinder are corroborated by independent Greek and Biblical sources as well as by a number of other archaeological findings in Mesopotamia (modern Iraq), Egypt and western Anatolia (in Modern Turkey).

The Exhibition is being supported by the British museum and sponsored by members of the Iranian diaspora — especially the Iran Heritage Foundation.

Cohen’s article also discusses political lobbies opposed to the legacy of the Cyrus Cylinder, especially Eurocentrists and Pan-Islamists:

“Outside Iran, the regime has also hired a number of foreigners to attack Cyrus the Great’ historical figure – some of which claim Cyrus was not even a Persian. It is alleged, that a well known among them is a pseudo-historian who calls himself Jona Lendering, and runs a blog that provides the most biased and inaccurate information about pre-Islamic Iran. It is believed that the majority of the Wikipedia articles concerning the Achaemenid history, particularly those referenced to Cyrus the Great, has been edited by Lendering. To back his propaganda, he references all the entries – majority back to his blog ‘Livius.org’, or other likeminded blogs and websites. It was also alleged a few years ago that the Islamic republic has opened an office for him in Central Tehran and put him on their pay list for his supererogatory services. To promote himself as a ‘historian’, one of his friends even created a page in Wikipedia. He also began a hate campaign against those Iranian academics not favoured by the Islamic Republic, who are living outside Iran and are expert in Pre-Islamic Iranian history, in particular Dr Kaveh Farrokh. Lendering also succeeded to influence two prominent European newspapers; Der Spiegel and the Daily Telegraph which have fallen for his propaganda and began a hate campaign against Cyrus the Great and ancient Persia.

A Persian Rabbi in 2008 accused Der Spiegel of inciting anti-Semitism and called for a legal action against the editor. Rabbi Yohanna Hamadani described the article as a “dark coalition of anti-Semitic-Neo-Nazis, [Muslim] fundamentalists and Eurocentrics embodied in an article.”

Cohen has aptly summarized how historical icons can become politicized.

Before attacking Kaveh Farrokh, Jona Lendering first sold his pictures for Farrokh’s text Shadows in the Desert (2007) to Osprey Publishing. Mr. Lendering received money for his pictures published in pages 23, 53, 54, 89, 116, 128, 179, 180, 181, 183, 189, 195, 225, and 288 – After receiving payment Mr. Lendering launched ad hominem attacks against Kaveh Farrokh on Wikipedia, the internet (in Dutch and English) with the support of Dr. Wouter Henkelman, Dr. Amelie Kuhrt, Dr. Pierre Briant and Dr. Matt Stolper and their backers in the internet and Wikipedia (many based in Iran, Bosnia and Russia and posing as westerners).  NOTE: Farrokh had never written against any of these individuals or Mr. Lendering (or Livius.org).

Cohen’s article has identified the reason for these attacks: Farrokh was being “punished” for daring to contradict the post-1979 (revisionist) narratives against Cyrus the Great.

Jona “Tehran” Lendering (left) and one of his defamatory-attack victims, Iranian historian Shapour Suren-Pahlav (right) who is also host of the Circle of Ancient Iranian Studies (CAIS) in London which provides resources for learning about ancient Iran. Lendering used his Wikipedia supporters and administrators to forcefully eject CAIS postings regarding Cyrus the Great out of the Wikipedia in 2007-2009. The reason:  Mr. Lendering’s perspective that the Human Rights legacy of Cyrus the Great  is “Shah propaganda”. Even more bizarre are Lendering’s attacks against Shapour-Suren Pahlav for raising alarm bells regarding the destruction of historical sites (including UNESCO sites) in Iran. Lendering has even attempted to whitewash reports that the Sivand Dam is harmful to Cyrus’ tomb at Pasargad by labelling this as ”anti-Iranian propaganda“! Dr. Wouter Henkelman (who now bears a strong influence on Iranian Studies programs inside Iran) and Dr. Matt Stolper support Jona Lendering’s narratives.

For Persian readers, an article on the Professor’s interview has been reproduced which was originally posted on the Ahura News website.

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History Professor Ilber Ortayli of Galatasaray University in Istanbul Turkey. For the full BBC Persian interview and report on Professor Ortayli’s interview, kindly click on the above picture.

Below are some excerpts from that interview:

“The influence of Iran upon the Turks is like the influence of ancient Greece upon the entirety of Europe”

This is a very astute observation, one that has been long overdue in academia. The Turkic and Iranian peoples share a profound, rich, complex and long-standing cultural tradition known as the Turco-Iranian or Persianate civilization. The professor then expands on the above observation by expostulating that:

“We [the Turks] adopted much of our bureaucratic and governance methods from the Iranians during the Ottoman dynasty. We have been influenced by Iranian civilization since ancient pre-Islamic times. The only difference between us [the Turks] and them [the Iranians] is in our language groups…Persian is an Aryan language.”

Professor Ortayli is cognizant of an important fact: the members of Persianate civilization are distinct from (and pre-date) the Islamic era.  To this family may be added the cultures and civilizations of the Caucasus (Arran or modern Republic of Azerbaijan, Armenia, the Lezgians, Georgia, etc.) as well as Central Asia.

The Yulduz Turdieva Musical Ensemble of Uzbekistan. The above video displays Uzbek singer Yulduz Turdieva singing in Persian accompanied by Uzbek musicians composing Classical Persian music. Western historians and writers often refer to the non-Arabian civilizations of the Near East, Central Asia, Iran, etc. as “Islamic” or “MIddle Eastern” . What is often not acknowledged is that there is a powerful and very unique culture shared by Iranian and Turkic peoples known as the Persianate or Turco-Iranian civilzation.

Professor Ortayli also draws upon the influence of ancient Iran, especially Zoroastrianism upon the Turks:

“Our worship of nature and creed of Shamanism has been heavily influenced by Zoroastrianism. And in the days of Islam, all of our learned men/teachers who taught us were all Iranians. Even our alphabet is derived from the Iranians…because of our history with the Ottomans we continue to share a special bond with the Iranians”.

 The image of Zoroaster at Dura Europus.

The professor also notes of European views of Iranians, past and present:

“When I was a young man, the people of Europe had a different view of the people of Iran, seeing them as gentlemanly and noble…today the Europeans know the Iranians as a people endowed with culture, knowledge and a strong work ethic.”

The professor then made the following observation:

“There are two million Iranians outside of their country and the majority are successful and educated …the fact that they preserve their culture is a miracle…they have made remarkable scientific advances…they work very hard to understand cultures and people’s of the world…”

Professor Orkayli emphasized the importance of the poetry of Molavi (known as Mevlana in Turkey) as the medium in which the Turks can become familiarized with the Persian language.

The tomb of Jalal-e-Din Rumi, known as Mevlana by the Turks. Rumi is a highly respected and revered figure in Turkey. The literary links between the Turks and the Iranians remain strong to this day.

The Turks have in fact done a remarkable job in preserving this site and are also credited for their efforts in preserving ancient Hellenic sites in Western Turkey, one example being ancient Ephesus.

Recognition of links that transcend political borders and “nationalistic” sentiments”, has led the WAALM Academy to a uniquely successful initiative to foster Turkish-Iranian dialogue.

At left is Radio Istanbul with their distinguished guest, the young and rising star, Ersin Faikzade and at right is the legendary Iranian singer Sattar being cited by the Turkish press. Iranian-Turkish cultural ties predate and transcend the oft-used term “Middle East”, a construct of 20th century Western origin.

 Cultural ties between the Iranian and Turkic peoples remain profound and deep-rooted.

Iranian actors Homayoun and Morteza Aghili depicting street-toughs known in Persian as “Jahel” in the movie “Topoli” (the Chubby one). Interestingly, the almost exact type of street-toughs can be seen in Turkey – similar attire (hat, shirt, jacket, shoes), gestures, conversing, codes of conduct and even the minutiae of drinking tea, coffee or alcohol are strikingly parallel! 

The parallels in culture can be seen in recent history when Reza Shah visited Mustafa Kemal Attaturk in Turkey. Below is the first video in which Reza Shah of Iran converses in Turkish with Mustafa Kamal Ataturk of Turkey. The clip below was filmed in 1934 and was discovered by accident in a fruit shop in Istanbul after 76 years . The full story of this is found in Persian on the www.khandaniha.com website.

 Reza Shah of Iran conversing in Turkish with Turkey’s Mustafa Kemal Attaturk. This historic meeting serves as yet another highlight of the long-term historical relations between the Iranians and the Turks which has resulted in the phenomenon known as the Turco-Persian or Persianate civilization.

There appears to be a resurgence of interest in the Persian language in Turkey, as seen in the video below:

Teaching Persian in Turkey – Turkish instructor teaching Persian grammar to students.  Note the enthusiasm of the instructor and the students.  Iranians and Turks in fact share many common traits, notably in culture, music, foods, etc. While considerably downplayed by Western writers and “nationalists” on all sides, the reality is that Iranians and Turks are (at the very least) cultural cousins.