Domestic Tribulations and International Repercussions: The State and the Transformation of Non-Muslims in Iran
2007; Columbia University; Volume: 60; Issue: 2 Linguagem: Inglês
ISSN
0022-197X
Autores Tópico(s)Islamic Studies and History
ResumoThe international human rights community was still puzzled by the situation of the non-Muslims under President Mohammed Khatami when it was confronted with further intensification of systematic persecution of segments of these communities with President Mahmoud Ahmadinejad's rise to power. The escalation was reminiscent of the early years of the revolution and shed light on concerns and problematic issues still lingering from an imposing past. By focusing on the role of the state, this study looks at patterns and trends in the treatment of non-Muslim communities in the post-2000 era. The timing corresponds to the second term of President Khatami (2001 to 2005) and the current President Ahmadinejad's administration (2005 to present). Using extensive and varied sources, this study evaluates the domestic scene, the international reaction and the outcome for religious minorities and the country. In the process, the investigation briefly identifies various ethnic and religious groups, analyzes the meaning of the responses of religious minorities to state authorities and presents a specific case study of the legal issue of blood money. In conclusion, the study evaluates the exact nature of the transformation of the non-Muslim population and its consequences for the country. RELIGIOUS DIVERSITY The ethnic and religious composition of Iran is heterogeneous and unusually diverse. There are two overall distinguishing features, neither explaining the exact nature of the polity. Religiously, the overwhelming majority are Shia, some 9 percent are Sunni and the rest are Bahai, Christian, Jewish, Zoroastrian and a very small little-known group of the Mandean. (1) Historically, the Sunni population has been concentrated in the geographic areas of Kordestan, Sistan and Baluchestan, and Khuzestan. Although the majority of the population in Iran is Shia, not all are ethnic Persians. Ethnic division among Muslims reveals a greater diversity. The dominant groups are: Arab (Sunni and Shia), Azeri (Shia), Bakhtiari (Shia), Baluch (Sunni), Kurd (Sunni, small Shia), Lur (Shia), Qashqai (Shia), Shahsevan (Shia) and Turkmen (Sunni). (2) Since the focus of this study is the non-Muslim population, a brief introduction here would suffice. In contrast to other religions, Bahaism was born in the 19th century. Having risen from amongst Shia Muslims as a post-Islamic religion, it has been seen in the Islamic world as violating the Islamic belief that Prophet Mohammad is the last of the prophets. Bahaism has never been recognized as a religion in Iran. Furthermore, although consisting of both Muslim and non-Muslim converts, the Bahais did not belong to any ethnic group and could not be identified by their names or specific geographical location. (3) The composition of the Christian population is made up of the ethnic Armenians (mostly Apostolic, with smaller groups of Protestant and Catholic), Assyrians and Chaldeans. All three ethnic groups have long cultural and historical ties with ancient Persia and had deputies in parliament throughout the 20th century. There are also non-ethnic Christians in Iran (other than Armenians, Assyrians and Chaldeans); Protestant missionary work has a long history in the country. Although their original targets were other Christian communities, many of their adherents today are Muslim converts. (4) Islam does not allow conversions, and those who violate this rule are considered apostates; and, if they refuse to recant, their penalty is death. The Jews and Zoroastrians are among the oldest non-Muslim communities in Iran. The presence of the Jews in Persia predates the Christians; Jews have lived in Iran since at least 539 BC. (5) Their culture has always been a synthesis of Persian and Jewish practices, and Persian--not Hebrew--is their main tongue. Zoroastrianism was the ancient religion of the Persian Empire before the invasion of Arabs and the spread of Islam. Modern Iranian nationalism of the 20th century revolved around a particular take on the Zoroastrian past and its religious symbols. …
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