PREFACE

During the last two decades massive emigration of Iranians into the North American Continent has added a new force into the already mixed and rich ethnic makeup of the continent. Over a million and a half live in the United States alone and they are amongst the best educated and wealthiest of all the emigrant groups. Most have emigrated with their families and as such form coherent social units which in turn increases their chances of achieving a healthy and prosperous life.

Like most exiled groups hit by turmoil and violence in their homeland they came with the expectation to go back when things are settled. The hope of going back and the fear of loosing the rich and ancient heritage has created a dynamic preservation movement amongst the Iranians. As a whole the community has not lost touch with its cultural heritage and massive efforts are made to enhance and preserve the treasured heritage. Ten’s of magazines, weekly papers, book stores, publishing houses are set up with local TV and radio stations in every corner of the continent. Hundreds of Web sites introduce Iranians and all to every aspect of Iranian history, politics, culture cuisine and arts. Local artists, singers and actors have achieved super stardom status in their communities.

The Iranian National holidays and celebrations are observed with zest and fervor. Thousand participate in New Year and other festivals while religiously following all the rituals with passion and dedication. Persian cookbooks are selling in thousands and the second generation has created a great demand for knowing all there is about the ancient heritage. Attempts are made to define and consolidate a coherent notion of Iranian identity that is able to survive in the alien new culture.

Most educated and middle class Iranians have had a double vision of their country decisively divided between the powerful pre-Islamic ancient Persia and the fragmented Islamic period from the 7^th century. In Iran itself in the first half of the 20^th century there was a redefinition of the idea of Iran in the sense of creating a ‘supra-historical continuity of the Iranian spirit and the Iranian identity’. The concepts of a powerful centralized state as existed in the pre-Islamic period and the continuity of the royalty were used by the last royal dynasty to create a national identity.

The part to naturalize the bond between the royalty and the public failed, but in the process serious attempts were made to promote early Iranian studies. Extensive archaeological projects and availability of new translations and analysis of the ancient and forgotten texts made it clear that there indeed has been a continuity in Iranian cultural traditions and rituals that go back to the pre Islamic period. Many areas of Iranian culture and social life especially National festivals and many rituals cannot be understood without their pre-Islamic roots.

For the new émigré as with their forefathers back at home earlier in the century, the realization of historical and cultural continuities is not only a matter of preserving the past, but also creating an Iranian Identity. This amongst others can explain the nostalgic attempt by the Iranians outside the country to rediscover and preserve all that is Iranian.

The object of this site is to provide a brief and accurate portrayal of Iranian culture. I have attempted to trace the origins and symbolism of the major Iranian celebrations, ceremonies and rituals in addition to the present forms. Major current issues such as gender conflict sexuality and women’s rights are also discussed plus codes of behavior. The site is intended for the general public interested in Iranian culture and the second generation Iranians growing up outside the country who are familiar with, but know very little about the history, origins and even philosophies of these traditions. Generalizations are made and festivals and rituals discussed are the most common practiced by the majority.

Iran is a vast country with a population of around sixty five million with a number of ethnic groups, languages and religions. Even Muslims are divided into Shiite and Sunni. Located in southwestern Asia Iran has boundaries with Pakistan, Afghanistan, Turkey, Iraq, Persian Gulf and former Russian Republics, Azerbaijan, Armenia and Turkmenistan. Many rituals have been and are affected by interaction with the neighboring countries. For example Baluchi celebrating a festival might have more in common with the Baluchi in Pakistan than other Iranians living in Tehran.

Persians make up 51 per cent of the population. Azerbaijanis, who reside mainly in northwest Iran, account for 24 per cent. Eight per cent of the population consists of Gilaki and Mazandarani groups from the north and Caspian Sea area. Kurds (seven per cent), who are mostly Sunni and speak Kurdish, are found mainly in the Zagros mountain range. While Arabs (three per cent) are concentrated near the Persian Gulf close to the border with Iraq with Arabic as their preferred language. Ethnic Lurs, who live in the south of the country, make up two per cent of the population, as do Baluchis and Turkomans. Various other ethnic groups make up the remaining one per cent.

Persian (Farsi) is the official language and is spoken by about 58 per cent of the population. Other languages include several Turkish dialects (26 per cent), other Indo- Iranian languages such as Kurdish (nine per cent), Luri (two per cent) and Baluchi (one per cent) as well as Arabic (one per cent). Islam of the Jafari twelve Imamat sect (Shiite) is the state religion. The country is called Islamic Republic. The constitution of 1979 recognizes other Islamic sects plus Jews, Christians and Zoroastrians as legitimate religions. Bahai with approximately 300,000 followers are not recognized and are banned from practicing their faith.

The majority of Persians and Azerbaijanis are Shi`a Muslims (89 per cent), while other ethnic groups are largely Sunni (ten per cent) Christians, Jews and Zoroastrians make up one per cent of the population. It is beyond this site to represent all these ethnic groups and religions separately and to simplify the task generalizations are made.

Attempts are made to avoid categorizing on the basis of religious priority, however the very religious nature of the Iranian society, over the last 1400 years makes this very difficult. Almost all the festivals and rituals are rooted in the religions of Iran, past and present. Zoroastrianism, the religion of the country before Islamic conquest of the 7^th century is vital for understanding the festivals and rituals. At the same time powerful and dominant doctrines of Islam has introduced new elements that can not be ignored.

The ethnic make up of the country is also divided based on religion, i.e. Muslims, Jews, Christians, Zoroastrians, Bahai etc. Non Muslims despite centuries of segregation are as Iranian as any one else in the country and are proud of their Iranian heritage. The emphasis here is on common ceremonies and major festivals celebrated by all Iranians, like the New Year plus the most important Muslim feasts and rituals such as Ramadan.

No doubt studying and comparison of the festivals and rituals by all ethnic and religious groups will shed more light on the forgotten aspects of many of these traditions, however this is a task beyond the scope of the present book.

The Zoroastrian cosmology utilized and mentioned is based on the works by Professor Mary Boyce. She is the most distinguished authority in the field of Zoroastrian studies. Her vast knowledge of the ancient languages and extensive fieldwork in Iran has made her work invincible. It must be mentioned that the Zoroastrian texts do not form a homogenous bundle. They were complied at different times and sometimes centuries apart. Some of the latter texts written in Sassanian period contradict the earlier texts such as the Gathas, the most ancient writings. Most references here are made to the later texts popular during the Sassanian era, since most of the festivals and rituals we have now are inherited from this period.

There is also a division between the academics and the Zoroastrian community. Most academics label this religion as dualistic since the origins of good and evil are completely separate and therefore there are two creators. The Zoroastrian community regards itself monotheistic and very rightly so, since they only worship Ahura Mazda the good god, regard the other one as evil and do not worship this entity.

The celebrations and rituals are described in detail and an anthropological approach is used to link the rituals to the core of the belief system to make their comprehension easier. Islamic festivities and rituals are also discussed with their history and rites.

Major events such as marriage and death rituals are mentioned in detail with their history and how they are performed today.

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