CHPTER VII (7)

Condnsion andTindmgs 289 CHPTER VII (7) Conclusion and Findings

VII. A.

Iran has been a multiethnic and multi-cultural nation. It has retained its distinct national identity and national integrity through its march of history of more than five thousand years. The details are already stated of how 's distinct identity and unity in diversity has been preserved through the span of 550 BC to 1979 and onwards in the rule of the Islamic Republic of Iran. The 20"^ Century world view is characterized by the affirmation of the principles of liberty, equality and fraternity and the same principles have dominated the political scenario in Iran. The national unity and the national integration are the goals that need to be attained by an independent country like Iran. The setting of the twin attainments of national unity and integrity is an activity of vital significance for all the nations of the world and in particular a country like Iran. Iran in prehistoric times during the periods of Cyrus the great and Dams the great and also in the days of the rule of the Sassanian and Safavid dynasties was one of the largest empires of the world. Though shrunken in size, Iran has a remarkable ethnic diversity of about twenty four major and minor ethnic groups. There are eleven major and seven minor Muslim ethnic groups and six Non-Muslim groups. In addition to Shiite Muslims in a large majority of more than 91% of its population, the country has a considerable percentage of the Sunni population of about 8% and Zoroastrians, Armenian Christians, Assyrian Christians, Jews, Baha'i's and others make the tally of the remaining less than 1% of the population of Iran. These facts have been enumerated in the present research study a number of times and the statements are repeated here so as offer those as the findings of 290 the study as the supporting evidence of the validation of the first hypothesis of the study.

The first hypothesis of the study: There are multi-ethnic and multi-cultural diversities in Iran but the fundamental factors that have common ties in the history, culture, literature, religion state and territory bind them together in the cause of national integration and demonstrate Iran's concept of unity in diversity is re-stated here in order to validate the same on the basis of the evidence that supports its validity and that is contained in the list of the findings already enumerated here and at other appropriate portions of the research study. Iran with seventy million population having thirty provinces with multi-ethnic and multi-cultural diversities and has retained its national identity and has existed as a political entity for more than fifty centuries. The first hypothesis is thus stated, and validated.

VII. B. In investigating, whether Iranian ethnicities have strong tendency to keep Iran's unity that remain as a Unity in Diversity, the research show, a strong tendency exists between all Iranian ethnicities toward national unity. Research find that Majority of Shiite Muslim ethnicities, who share with common origins, history and other identity markers, haven't any separatist movement or disintegrative tendency in their history and always they have strong integrative trends toward national unity. Meanwhile some limited disintegrative trends have been demonstrated by certain ethnic groups in Iran. Five Iranian ethnicities witnessed some disintegrative trends in their region from time to time. These were two important Shiite ethnicities Azeris and Arabs, and all three important Sunni ethnicities include , Balochis and Turkmen. In spite of, some unrests and disintegrative trends, the majority of the people of these five groups, also, have

/ 291 strong integrative trends toward nation unity. In short there exist some reasons that indicate integrative trends of these five ethnicities towards national unity as follows:

VII. B. 1: Azeris: a significantly large portion of the population of Azeris dwells in which has its capital in . The frontiers are shared by Turkey, the Republic of Azerbaijan. Neighboring of previous Soviet, then Republic of Azerbaijan, and previous then Turkey, makes some ethnic unrests and troubles in Iranian Azerbaijan for central governments in Iran. In the twentieth centuiy after the First World War, there have been three major revolts such as Khiyabani revolt in the 1920s, the second led by JaTar Pishevari in 1945 - 46 and the third after the Islamic Revolution of 1979. Among those three, just one of them was a separatist movement. The separatist disintegrative trends were emboldened by the Soviet support to form an autonomous Azerbaijan government under the leadership of Pishevari in 1945 - 46. The chief disintegrative factor in the Azerbaijan crisis appears to be the language factor. The ethno-linguistic differences lead to the demand of greater autonomy and larger share of local participation. Pan- or Turkish nationalism and ethnic trends between the people of two Azerbaijan have regarded as two threatening items to prevent Azeris integration in Iranian society. Furthermore, after the emergence of the independent post-Soviet Azerbaijan Republic, the calls for a greater Azerbaijan and unity of the people of two Azerbaijan, who share a common language, are occasionally heard. The research concluded that above mentioned events were not Azeri separatist trends. There was no majority support for separatism and secessionism among Azeris. Khiabani revolt was not a separatist movement, but an uprising against pro- Britain governments in Iran and seeking a fair distribution of executive powers between the central government and local authorities throughout Iran. Although 292

Pishevari revolt was a separatist movement and Pishevari and his communist party claimed that Iranian are a separate nation and can form an independent state, but in fact this movement was created and led by who were planning, eventually, to annex the Iranian Azerbaijan to their territories. On other hand the revolt never was supported by majority of Azerbaijanis of Iran. After withdrew of Soviet Union support, because of the lack of support by people failed the power. However, the successful suppression of both Khiyabani's and Pishevari's revolts can be taken as a sign of the widespread vigor and legitimacy enjoyed by a "traditional current" in the reformist that has upheld the idea of a strong, centralized government in Iran and public opinion of Azeris to keep national integrity of Iran. In unrests after Islamic Revolution of 1979, protesters never claim any separatist or even autonomy demands. In year 1979 the main objection raised by some centered on the adoption of the some principles of the constitution of 1979 and their share in power and in few weeks declined. The research, also, fmd that no threats exist from the neighboring countries to prevent Azeris assimilation to the rest of Iran's society. Pan-Turanism, now, is not a threat for Azerbaijan and Azeris, never accepted Turkey's Turks. The idea of "united Azerbaijanis" now is a dream and practically impossible. Iranian Azeris are Sh'ia, while most of Azeris in Azerbaijan Republic are Sunni Muslims. This religious differences and differences in political culture because of a long historical separation between to Azerbaijan are important divisive factors. Even if this unity, at present time, happens, in the form of bigger Azerbaijan inside Iran will be happen. Even Azeri language could not separate Azeris from Iran and in contrast in the Iran history Azeris, themselves, were Iranian nationalist.Furthermore, the Iranian historians, among them many Azeri scholars, have argued that the inhabitants of Azerbaijan were of Iranian stock. And in Iranian Azerbaijan, Azeri intellectuals and even most of the masses use Persian better than Azeri language. Indeed, the Azari's identity is not contrast with an "Iranian" identity; none of them is being 293 contradictory to the other. There are many factors which explain the Azaris' loyalty to the Iranian state. However Opposed to such supposed disintegrative trends are the integrative trends in the Iranian Azerbaijan and these trends have actively strengthened the common ties that bind together the ethnic and cultural diversities to preserve the national identity, unity and integrity. Azeris have common history and culture with other Iranian ethnicities. Shi'a religion, Iranian culture, common history, opportunities for high positions, migration to the capital and development of communications, education and mass media are the integrative factors on account of which the Azeris in the Iranian Azerbaijan are being assimilated into the main stream and have been traditionally well-integrated in the multi-ethnic Iranian state and are proud of their Iranian identity. The only factor that separates the Azeris from the majority is their Azeri language which differs from Persian as it is a Turkish dialect. In spite of the linguistic differences, the average Azeris have considered themselves as part and parcel of one community, that of a Shi'a Iran. Their participation in the Islamic Revolution of 1978 - 79, and war with , during eight years Iran-Iraq war, asserts their group identification and ethnic, linguistic and national loyalty. The Iranian political policy is one of pan- based on a common Islamic religion of which diverse ethnic groups are a part. The Azeris, also, have common integrative trends and strong ties with the majority of Iranian ethnicities. The integrative trends are common history, common culture and common religion and share in political and economic power, majority in Islamic schools and clergy and high interests in the Islamic republic which have prompted Iranian Azeris to establish unity in diversity and the same is demonstrated in the pan-Islamic ideology and Islamic unity plan of the Islamic Republic of Iran. The constitutional guarantee of the fundamental rights given by the constitution of 1979 have further geared up the strength of the integrative trends. The disintegrative and integrative trends of the Iranian Azeris bring out the 294 fact that the principle of unity in diversity is an acceptable factor to promote the national integrity in Iran in the contemporary times.

VII. B .2. The second ethnic group in Iran that, in some cases, has demonstrated disintegrative trends, is the . Their population has its concentration in Khuzestan province which has strategic importance and moreover a region of vast oil-fields, located in the southwestern part of Iran. The separatist activities have occurred headed by an Arab Shiekh or groups during the beginning as well as the closing years of the . The first occurrence of such an uprising was headed by 'Sheikh Khaz'al Khan', who was appointed by the "Qajar " as the provincial governor-general of the west Khuzestan. With the support of the 'British', Khaz'al became a semi-independence governor, and then claimed that the Arabs in Khuzestan had no ties with the people of Iran and decided to separate the province of Khuzestan from Iran. This attempt ended in a failure as the British withdrew their support. The second occurrence of the separatist moves was during the last decade of the Pahlavi regime by groups like 'Khuzestan Arab Union' and 'Khuzestan Federation Front'. By the victory of Islamic revolution, then Iraq war of 1980-88 against Iran, Iraqi leaders tried to use the ethnic card and expected an uprising of the Arab population, although this did not materialize. There are, now, some small political groups of Iranian Arabs which are supported by foreign powers, by using ethnic cards and some economic and political discontentment in the region to engage themselves in certain anti-central government activities. There are some other Iranian Arab groups that seek regional autonomy within federal Iran. Though the separatist groups continue their activities, most of the Iranian Arabs seek integrity for Iran. The Khuzestan Arabs being Shiite considered their religion to be more important than Arabism. Shi'a Arabs have a severe faith to the Shiite Imams, so they are satisfy, that can, like other Shiite in Iran, do their religious exercises. They haven't any grievances toward their religion and are completely satisfied in 295 this regard. The main difference between Arabs and other Iranian ethnicities is that Arabs use their Khuzestani Arabic, which is a Mesopotamian dialect. The Unguistic claims of the Arabic language are met by the Article 16 of the Constitution of the Islamic Republic of 1979 which states the Arabic must be taught after elementary level in all classes of secondary schools. The assimilation and bringing the Iranian Arabs to the mainstream of is being pursued through the drive of modernization, development programs, and improvement in education, communication and mass media. The Arabs are separated by their language from the rest of the Iranian population, but being Shiite they are pulled to the mainstream. The disintegrative trends are linguistical, but the integrative trends are religious. Furthermore, most Iranian Arabs in Khuzestan Province are bilingual, speaking Arabic as their mother tongue, and Persian as their official and country's language. The research show that ,in spite of some Local grievances, and some political, cultural, social and economical problems in the province, most Iranian Arabs don't follow the separatist groups and seek Iran integrity with following the central government policy. Therefore, Separatism has no support among Arabs people in Iran. Arabs shows their loyalty to Islamic Government through participating in all elections, cooperating in the political, economical, cultural educational, military fields in the Islamic republic government.For instance Iranian Arabs defended Iran during the Iran-Iraq War. Arabs' grievances are very similar to those of other Iranian minorities, such as Baluch, Kurds and Turkmen. Most Iranian Arabs seek their constitutionally guaranteed rights and do not have a separatist agenda, while it may be true that some Arab activists are separatists, most other Arabs see themselves as Iranians first and declare their commitment to the state's territorial integrity. Most Iranian Arabs seek their constitutionally guaranteed rights and do not have a separatist agenda. Separatism has always been instigated by foreign governments to weaken Iran in order to control the country's natural resources and extend their influence over the Middle East. However the 296

Arab small political group, mostly leading or supporting by foreign countries and misusing of socio-economy and political problems of the province started some anti-central government in the region.

VII. B. 3. The third ethnic group in Iran that has demonstrated disintegrative trends on some occasions is that of the Kurds. The Kurdish population is mostly concentrated in the three countries of Turkey, Iraq and Iran and the Kurds are predominantly Sunnis. There have been uprisings in 1880 against led by 'Shaikh Ubaidulah' and by 'Ismail Agha Simko', between 1918 till his death in 1930. In 1941, 'Mohammad Hama Rashid' attempted to establish his own authority, and 'Qazi Muhammad' announced the formation of the 'Republic of Mahabad' on January 1946, that in about eleven months Mahabad republic came to an end as the Soviet troops withdrew their support. During the year 1978, and after victory of Revolution of 1979, 'Democratic Party of ' (KDP'I) ,renewed its strength to press the claims for greater autonomy. This group and other Kurdish militant group 'Komala', have some insurgencies and activities against central government in 1979-1982. By assassination of the leaders of KDPI, 'Abdul Rahman Ghassemlou' in 1989 and 'Sadeq Sharafkandi' in 1992 this group disappeared in the field of military activities. The insurgency was continued by Komala, then a newborn militant Kurdish group 'Partiya Jiyana Azad' or 'PJAK', that have been active till recent times. In spite of relatively many cases insurgency and unrests in Iranian Kurdistan, the majorities of Kurds did not support separatist activities and always, had shown strong integrative trends towards Iranians national unity. It is insisted that all Kurds, not only those in Iran, are really Iranians being a branch of the Iranian race. The Kurds see themselves as the decedents of the ancient '', who served the ruling dynasties in Iran. In many respects, then the Kurds consider themselves to be closer to Iran than to Turkey or Iraq. The majority of the Kurds continuously were not on the side of the separatist groups. 297 and therefore all the attempts of revolt failed due to lack of public support. In Iran's history many Kurds were pro-Iranian nationalism. Many of intellectual Kurds living in Iran have chosen Iranian over Kurdish nationalism.When the Iranian nationalist movement, National Front,-led by Mossadeq- was in power, several of its most prominent leaders, were Kurds. This indicates the possibility of attracting the Kurdish intellectuals into an advocacy of Iranian rather than Kurdish nationalism. In the Islamic Republic, also some Kurds attained high positions in political and economical arenas. If religion somewhat separates Kurds from the rest of Iranians, the common history, race, culture and territory attracts them to Iranian society. Furthermore there is a religious diversity in Iranian Kurdistan, Which makes a certain amount of tolerance necessary and prevents the Kurds from establishing a solid anti-Iranian front on religious ground. A vast minority of Kurds is Shiite and another minority is Christian. However the majority of show their integrative trends in various occasions. The majority of Kurds continually were in side of central governments in Iran, not the side of separatist groups. No revolt and insurgency in Kurdistan could attract majority of Kurds. The reason that all revolts and insurgencies failed in Kurdistan, was the lack of support of majority of Kurds to them. In the case of the Mahabad Republic, that was based on Soviets' supports, by decline the Soviets' supports, the Kurdish republic could not stand. In case of insurgencies after Islamic revolution in Kurdistan, the majority of Kurds were the side of revolution. They effectively participated in elections, and opposed to Iraq invasion and participated in war against Iraq. The Kurds in a better position due to the promotion of agriculture and small-scale technology and improvement in their economical situation and in a better economic position will demonstrate the best integrative trends.

VII. B. 4. The fourth ethnic group that in some cases has shown the disintegrative trends in Iran is that of the Baluchs. Originally and historically, Baluchs are an 298

Iranian ethnicity but they dwell in the countries of Iran, Pakistan and . Their language is a dialect of mixed with other languages. The Baluchs are Sunnis and that differentiates them from the Shiite majority in Iran. The Iranian Balochs comprised between 2 to 2.5 percent of the Iran's population live in the most backward regions of the country and lead just a marginal life in relation to the rest of the Iranian politico-economic structures. The Baluchs are different from other ethnic groups in Iran in respect of the use of their language and their religions affiliations to Sunni faith and their life-style being pastoral and nomadic. The disintegrative elements are strengthened due to the Pakistani Baluchistan insurgency right from 1948 for more than six decades. The instances of insurgency in Iranian Baluchistan are due to the impact of the revolts and continued insurgency in Pakistani Baluchistan. At all, the insurgency in Iranian Baluchistan was due o the external elements and foreign countries, and the majority of Iranian Balochs had not supported separatist activities in Iran. For instance, "Bahram Khan Baloch" revolts, in the starts of 20th century ,supporting by British Empire, "Mir Dost Muhammad Khan Baluch" revolt from 1920-28 to separate Iranian Baluchistan failed result of Iran's central government policies and lack of support by other Baluchis. The Iranian branch of 'Baluchistan Liberation Front' formed by 'Mir Abdul Khan Sardarziei' and 'Mir Mawla Daad Sahah', by Iraq's support in 1960s lasted in a short time. After the Islamic revolution occasionally unrest and insurgency was shown by some small Balochs groups, almost were supported by foreign countries. During Iraq-Iran War, (1980 to 1988), by support of Iraq Bath regime some Baluchi separatists groups, like "Baluch united front"( in 1980) , "Balochistan Liberation Front" and "Peoples Front for Baloch freedom" (1990) ,again were created in Balochistan, all against the Islamic republic of Iran, but non of them could attract all Iranian Baluchs. In contrast Sunni Mavlavis- Sunni clergies- founded Islamic groups in support of the Islamic revolution and opposed to separatist groups. The newborn Iranian Baluchi separatist group "Jundallah", which had some antigovemment activities from 2006 299 until now, is believed that is covertly backing by Pakistan and more the United States, to destabilize Iran in retaliation for Iran's influences in Iraq. In spite of those anti-central activities, there exist some strong ties that attract Baluchis into Iranian society, and the majority of Baluchs shown their integrative trends towards national unity. The strong ties with Iran's history, culture, geography and state have prompted Baloch to be on the side of Iran than other countries, and therefore in Iran, the efforts are made to stress the significance of the brotherhood of Shi'a and Sunni. It is a delicate issue that needs to maintain a balance between disintegrative and integrative elements. Furthermore, today some effective elements of motivation of Baloch ethnonationalism in Iran disappeared. At present with the demise of Iraq and the Soviet Union and a more moderate foreign policy in Iran, the separatists Baluchis of Iran cannot depend on the Arab support. Even the United States which due to the Gulf War became the uncontested superpower with a visible presence in the area, especially Afghanistan and Iraq, can not continually support a Baloch nationalist uprising against Iran. The strong ties with Iran's history, culture, geography and state caused Baloch be the side of Iran than other countries or join to a supposed independence Balochistan that is demand of Pakistani Balouchis nationalist groups. Iran's government must continue to solve the economic problems of the region, then, the Baloch will be continue their loyalty better than every times.

VII B. 5. The fifth ethnic group that in few cases has displayed disintegrative trends in Iran is that of the Turkmen, an isolated ethnic group inhabiting the region along the northern border of Iran close to . They are Hanafi Sunni Muslims, and their language too differs from Persian as well as other Turkish dialects. They have distinct life-style of the nomads and distinctive costumes and horse holding and inter-marriage are their ethnic markers. 300

Turkmen being Sunnis were dissatisfied with Shiite rulers and dynasties from the days of and through the rules of Zand (1750 - 1794), Qajar (1781- 1925) and Pahlavi (1925 - 1979). After the 1979 Revolution there was a series of unrest in 'Turkman Sahara' and some other Turkmen cities. Regarding ethnic grievances or conflict Turkmen in their history, in compare to Kurds and Baluches even Azeris and Arabs, witnessed less conflict with Iranian central governments in their region, and no serious separatist movement can mention among them. Even the unrests after the victory of Islamic revolution, actually, were led more by non-Turkmen groups, Pro-Marxist-Leninist and anti-Islamic government groups, and those were not pure Turkmen unrests. The Turkmen in Iran do not possess any opposition organizations, demanding separatism or autonomy. The Turkmen are changing some of ethnic markers toward assimilation in mainstream, but some of their criteria and ethnic markers, like religion remain unchangeable. In the last decades Modernization, changed the mode of life of many Turkmen and their language and mode of clothing is, also, somewhat changing. The younger generation of ethnic Turkmen is increasingly adopting Persian ways, even discarding their own language in favor of Persian. Now Turkmen grievances is limited to some ordinary demands, like having more representatives in Iran's Assembly (Majliss) or more share in political power, more religious freedom, and social justice. In sum the research shows that no serious disintegrative trends are seen between Turkmen toward national unity. The Turkmen love to have relation with their co-ethnic in Turkmenistan, though some dissatisfactions have, but they have not displayed separatist trends. The disintegrative trends are due to the fact that the five ethnic groups of Azeris, Arabs, Kurds, Balochs and Turkmen have their co-ethnic counterparts in Azerbaijan, Iraq, Turkey, Pakistan, Afghanistan and Turkmenistan. The co-ethnics across the borders are bound to have lei kinship ethnic affiliations. Secondly super power, foreign and neighboring countries' interferences, played important role in 301 separatist trend among the groups of these five ethnicities; thirdly, the linguistic differences act as disintegrative trends as in the case of all the five ethnicities. Fourthly, the religious affiliations promote the disintegrative trends as in the case of Sunnis such as the Kurds, Balochs and Turkmen. Fifthly, the life-style differences encourage the disintegrative trends. Sixthly, less representation in the political arena causes disintegrative trends. The socio-economic factors like poverty lack of employment opportunities and other contribute to the disintegrative trends. In addition to those five ethnicities, Iran, also, has witnessed some ethnic grievances from its Non-Muslim ethnicities, especially in last century. Non-Muslim in Iran, include 'Zoroastrians' 'Christians', 'Jews', 'Mandaeans' (Sabians) and 'Bah'ai's', who only comprise about half a one percent (. /5%) of Iran's population and are spread in all over the country, also, show their integrative trends ot Iran's unity. Small population of each of them their lack of having a specific geographical location and their mostly Iranian origin, push them to solidarity with other Iranian ethnicities and national unity than to separatist demands. In the Islamic Republic of Iran, also, the religious minorities' rights are guaranteed by the constitution and government. The research shows that all Non-Muslims in Iran, like other Iranian ethnicities, have well integrative trends. The integrative forces do matter and the development planning, modernization, facilities of education and health-care, modernization, facilities of education and health-care, channels of communication and mass-media have brought about a change in the approaches of the various ethnic groups. The 1979 constitution of the Islamic Republic of Iran has extended a guarantee of fundamental rights to all ethnic groups in the country. The Theocratic Federalism the democratic institutions and the brotherhood of Shi'a and Sunni have made a significant contribution to the integrative dements growing constantly. The , the , the Bakhtiaris Mazandaranis, Laks Guilaks, Qashquais and Taleshis the minor ethnicities like Hazaras, Ismails, Yarsan, Yazidis, Brahui, 302

Qorbati and Qawliya as well as the six non-Muslim ethnic groups of Zoroastrians, Armenian Christians, Assyrian Christian, Jews Baha'is and Mandeans are the ethnicities which have demonstrated integrative trends in Iran. The integrative trends are due to the fact that the 91% of the Iranian population is Shiite and nearly 70% of the population is of the Persians or ethnicities that are very close to Persian, who are and their languages are dialects of Persian.

VII. C. India: Unity in Diversity

India is a model country to showcase the principle of the unity in diversity. Incredible India is a colossal pendent shaped sub-continent full of breath-taking contrasts. This country of staggering topographical variations is endowed with incredibly diverse cultural heritage which has been shaped by 5000 years of history. It is home to about one fifth of humanity - more than one billion and hundred million people, 1652 distinct dialects, 190 religions and faiths, 3452 castes and so on. The unity in this diverse multitude of culture-religion is amazing, as nowhere else in the world such example can be sighted. The rich and diverse cultural heritage truly sets India apart from other countries of the world. Here the ancient and the cotemporary exist side by side. The civilization of India is one of the oldest in the world, spanning more than 5000 years. It has witnessed the rise and falls of several empires and is a unique assimilation of several cultures and heritage. The patronage extended towards arts and crafts by benevolent rulers for over five millennia is very well reflected in the heart-warming creations like the 'Taj Mahal', 'EUora Caves' and many other art creations. The colourful mosaic of Indian festivals and fairs also provides an insight into the vigour and life-style of its people. There are celebrations for every religious or historical occasion, change of season and for every harvest. Normally celebrations centers around the religious 303 function and worship, seeking blessing, exchanging goodwill and gifts, decorating houses, wearing new clothes, music, dance and feasting. This secular nation is also one of the most spiritual lands in the world. India's sheer size and dazzling diversity has something for everyone and even something beyond the expected. The composite culture of India cannot be compared either with the melting pot American society or multinational state exemplified by the now defunct Soviet Union. India's socio-cultural, mosaic is the true picture of unity in diversity like a bouquet of flowers or vegetables in a salad bowl, where every component, while retaining its specific identity is a part of a larger whole language and religion or race and creed, caste, and colour do not put any barriers on the fundamental rights of the Indian citizens guaranteed by the Indian constitution. This amazing land of extra-ordinary contradictions is after all bound by the delicately strong strands of unity and integrity. The bonds of unity in diversity embrace the diversities that prevail in the country in which almost all the religions of the world co-exist in peaceful harmony in which more than 24 languages are officially recognized and English proves to be the common link for administrative, legal, financial and communicative purposes. Mongoloids in the Northeast, Nordic Aryans in the North, Mediterranean or Dravidian in the South, Negritos in the Andaman, Nicobar Islands, Proto-Australoids and Brachycephals are the major racial settlers in the country and there are 461 tribal communities that speak 750 dialects. Hindus (80%), Muslims (14%), Christians and Sikhs, all together, constitute 98% of the Indian population that consists of the largest group of Bahais in the world of more than 2 millions as is the case with the Zoroastrians and Jews in India. The diversities are there but what does bring in the bonds of unity. The spirit of tolerance and the practical implication of the principle of live and let live in peaceful co-existence which is chanted in the words like let us live together. Let us work together and let us eat together, to lead each one from darkness to light, from ignorance to enlightenment and from mortality to eternity. 304

The history of 5000 years has moulded the Indian spirit to accept one and all into the fold rejecting none. The cultural bonds have strengthened the Indians in such a manner that majority of Indians celebrate Holi and Diwali, Ramzan and Christmas together forgetting their religious affiliation. The bonds have become stronger on account of the fact that the classics of Indian literature in particular the outlines of the Ramayana and the Mahabharat have entered all the households irrespective of caste or creed. The Indian National movement for independence was led by leaders like Mahatma Gandhi, Jawaharlal Nehru, Maulana Azad, Subhash Chandra Bose with the combined strength of Hindus and Muslims together which ultimately brought independence to the partitioned countries of India and Pakistan. The Indian culture, the Indian spirituality, the long 5000 year old Indian history, the vast Indian literature, the cementing forces of Indian freedom struggle and the linking bond of the English language have promoted assimilation, integration and prepared the members of the constituent assembly to draft the constitution of the people, for the people and by the people. The Indian constitution dedicated to the people of India on 26"" January 1950 formed the Indian Democratic Republic. The underlying principles are liberty, equality and social justice. The principles of secularism and federalism are enshrined in the very framework of the constitution. Every citizen of India, above 18 years old, enjoys the right to vote to elect representatives for the Parliament, the state assembly and the local bodies. There are instances of the changes brought through the ballot, in particular the mention can be made of 1977, 1980, 1989m 1991, 1998 and 2004 elections of the Parliament. There is a multi-party system, though in addition to Indian National Congress and Bhartiya Janata Party, there are several parties which have their pockets of vote banks to make their presence in the political spheres felt. The addition of secularism to the nature of republic guarantees equality to all the citizens irrespective of caste, race, religion, sex and other factors. The Quasi- federalism of the Indian Republic has strengthened the 305

central government though the centre-state relations are governed by a set of different constraints. The integrative trends are marked by Indian history, Indian culture, Indian literature, Indian nationalism, Indian constitution, the socialists. Secular and Federal Republic of India and the disintegrative trends are demonstrated by the different religious differences, the linguistic riots and the regional pressures. During the last sixty years, many times the moments of crisis came but have been avoiding mainly due to the sensible common sense wisdom of the Indians as a whole who surrendered their religious, regional and linguistic affiliations to the altar of national unity and integrity to maintain the unique Indian unity in diversity.

VII. D. Cohesive Basis of Iran's Unity in Diversity

The grounds of disintegrative and integrative trends for the promotion of unity in diversity in respect of the Islamic Republic of Iran need to be established. It is necessary to find out the cohesive basis for national unity and unity in diversity in Iran. Common decent, common language, common culture, and common religion are some of the important characteristics of the national identity. Historical heritage, Iranian culture, Persian language, state religion, Iranian origin and territory are the main elements of Iranian identity and the basis of Iranian national unity and unity in diversity. Iran has a great history and culture. The role of Iranian culture in the creation of the national unity has been unique and crucial. The Festivals like 'NoRooz', 'Charshantbeh Suri', 'Sizdah bedar' and 'Shabe- Yalda' create a sense of cultural solidarity, language, like culture and history, is a powerful symbol for constructing national identity. Firdowsi, the national epic of Iran, wrote Shahname -Chronicle of the Kings-, which marked the revival of the Persian language and a strong restoration of Iranian national identity. The works of 'Hafez', 'Khayyam', 'Saadi', 'Rumi', and other outstanding poets of Iran are 306 not only known all over Iran but also all over the world. The Persian language and literature plays the pivotal role within the discourse of Iranian cultural heritage and is one of the elements of Iranian identity and unifying factor for Iranian people. The Iranian political heritage and the institutions of state have played an important role in maintaining Iranian independence and bringing together its different religious, linguistic and ethnic groups under one political entity. Though, the state of Iran was interrupted, first by Alexander, then by Arabs and Mongols, the idea of the state survived and the Iranian people's awareness of and tremendous pride in Iran's great history serve as strong cohesive forces. The Iranian nation can be seen in its tme perspective in the account of its imperial greatness under the Achaemenid, Sassanid and Safavid dynasties and under 'Nadir Shah'. The whole content of Firdowsi's epic Shahname is the history of Iranian states and monarchs from semi-mythical ancient times to the tenth century. The Iranian state and the monarchy have not been dominated by only one specific ethnic or local group. The rulers could be of any ethnic origins or from any dynasty provided that they promoted Iran's culture, teiritorial integrity and formal religion. Thus from the airival of Islam, the Iranian state and monarchy have been in the hands of Arabs, Sistanis(Persian), Saffarids(Persian), Turks ( and Seljuks) Turcoman (Afshars) Lurs (Zand), Mongols (Il-Khanids), Taymurids, Azeris (Safavids to Qajars), and Pahlavi dynasty (Persian). However all rulers contributed to the promotion of Iran's culture, territorial integrity and its formal religion and patronised , art and architecture. Islam is the religion of more than 99% of the Iranians, and is a key element of Iranian identity. The model that Islam introduces for unity in diversity is based on belief and faith. Islam says that all the Muslims in the world are members of the same body and all Muslims belong to one society. All Muslims worship One God and have one prophet and one Qura'n and common ideas and celebrations. So Islam is an important factor of Unity for all Iranian Muslims. 307

Ethnic diversity in Iran is not the result of new migrations from other countries to Iran. Iran is the fatherland of almost all Iranian ethnicities. Even the Non-Muslims in Iran are residents of and mostly they are original and genuine, Iranians. The mosaic of peoples living in Iran today reflects the central geographical situation of the country which is described as a crossroads of Eurasia. The Iranian arts from another element of Iranian identity, and, these arts include Poetry, Music, Singing, Dance, Calligraphy, Architecture, Painting, Handicrafts, Films and Theatre. The of 1978-79 was a massive revolutionary upheaval which put an end to 2,500 years of monarchy. The constitution of Islamic Republic of Iran, through guarantee equal rights for all Iranians (Articles, 19, 20, 23 and 26), and granting recognized religious minorities their religious rights (Article 13), attempted to keep Iran's unity in diversity. The founder of the Islamic Republic Imam, Khomeini called for Islamic unity between all ethnicities and minorities in Iran on one hand and between all Muslims in the world on the other hand. In Iran-Iraq war, all Iranians irrespective of their religions and ethnic groups defended the country. The efforts of homogenizing the Iranian society are being made through education, mass media, religious rituals and jobs in the army and the administration. In sum the fundamental basis of Iranian unity in diversity lies in the complex of characteristics like historical consciousness, Iranian culture, Persian language and literature, state, religion Iranian origin and territory and the constitution of the Islamic Republic of Iran. These indicate the integrative trends for Iranian identity, national unity and unity in diversity.

VII. E. Iran and India- A Comparative view

The two countries Iran and India are the model nations of the world as far as the unity in diversity phenomenon is concerned. The three similarities as the 308 elements contributory to the unity in diversity are the geography, the history and the culture of both the countries. Iran is the bridge between east and west. Iran is on the crossroads of Eurasia. Iran is the "melting pot" of diverse ethnicities. So is India occupying a significant geopolitical location in the Indian Ocean, South of Himalayas, the plains and the Peninsula. India has the capacity to become the "rice-bowl" the "grain-container" of the world. The Indian sub-content's population wise is bigger than some of the continents. It is the "land of the spices" from old times, which led to the discovery of the continents of America. The geographical positions of these have given them the distinction of becoming home of the diverse ethnicities. Iran is the fatherland to almost all its ethnicities while in India's case; the migrants have endlessly come to this country. The historical continuity and consciousness is the second similarity between the two "unity in diversity" countries like Iran and India. The 5000 year long is the chronicle of the dynasties and monarchs from the pre­ historic times to 1979, the history of India dates back to the 'Indus Valley civilization' and the vedic times. The rule of the British of about 200 years moulded the "mind and heart of India" by introducing the English language in the system, which led to the cultivation of the Indian nationalism. The "Greater India" and the, "Greater Iran" passed through various phases to attain the status of nationhood and are proud of their historical heritage. The sense of the glorious historical past makes both the Iranians as well as Indians "proud" to be what they are. The third similarity is the peculiar cultural flavor of both the nations. The Iranian culture witnessed great changes with entrance of Islam and Arabs and the changing of . Indian culture has survived the waves of the cultures of the invaders but assimilated all those into its comprehensive fold. The Indian culture has absorbed much from the cultures that were introduced later in its 309 fabric. The similarities between Iran and India in the "unity in diversity" aspect need to be stressed as integrative trends for the same. The dissimilarities are the size of territory, the demographic profile, the classification of ethnicities, the political systems, the state religion - secularism, the official language, race and origin. The size and area of territory shows, that the Indian Territory is 3,287,550 km, while the Iranian territory is 1,684,195 km, which indicates that Indian Territory is approximately two times more than the Iranian territory. In area, India occupies f^ position and Iran 18"' position in the world. The demographic profile presents the figures as One billion and One hundred and thirty two million Indians and seventy million Iranians, which roughly means that the Indian population is approximately sixteen times more than the Iranian population. Population wise, India occupies the T'^ position and Iran, the 1?"' position in the world. The classification of ethnicifies of Iranian ethnicities is possible on the basis of both kinship and religion. It is difficult to do so in the case of the classification of ethnicities of Indian ethnicities and in this case the criterion of religion may be applied. The political systems differ in both the unity in diversity countries of Iran and India. Democracy in India is not characterized by some other factor like religion. In Iran, the democratic institutions are of religious democratic nature. Iran's system is a religious democracy while India pursues the secular democratic model, pure and simple. The political system in Iran is called 'the Islamic Republic of Iran' and in India it is the Sovereign, Socialist, and Secular Republic of India. Islam is the ideology of the government in Iran and all rules are derived from Islamic instructions. In India the constitution is supreme. The fifth dissimilarity is that of religious attachment to the state institutions. More than 99% of the Iranians are Muslims of which about 91% are Shiite and 8% are Sunnis. So the state religion is Islam, the Twelver JTari school of Shi'ite faith. 310

In India, Hindus are 80% and about 14% are Muslims and other ethnicities - Christians Sikhs and others-all together comprises 6% of the population. The sixth dissimilarity is in respect of the official language. In Iran, the Persian language and its close dialects is spoken by nearly 70% of the population and the of Iran is the Persian language and official recognition is given to the Arabic, to be taught in secondary schools. In India, Hindi which regarding speakers is the first among Indian official languages , only is Spoken by 40% Indians and English is recognized officially and used in administration, law, trade, commerce and communications. It is the common link language that makes the communication possible between the citizens from Kerala and Arunachal Pradesh. The seventh dissimilarity is that of race and origin. The Iranians are mainly of the race. The Indian are more non-Aryans as five major racial origins are traced among Indians in addition to the . There is more and more of assimilation and acculturation of races in India. The unity in diversity depends much on the supremacy of the constitution of a nation. The supremacy of the constitution of the secular, federal and socialist Republic of India has been time and again established during the post- Independence period. The supremacy of the constitution of the Islamic Republic Iran needs to be established as thirty years are about to be completed after its establishment. The unity in diversity depends much on the supremacy of the constitution of a nation. The supremacy of the constitution of the secular, federal and socialist Republic of India has been time and again established during the post- Independence period. The supremacy of the constitution of the Islamic Republic Iran needs to be established as thirty years are about to be completed after its establishment. The similarities and dissimilarities in the Iranian and Indian situations in respect of the unity in diversity make it clear that there are three similarities and 311 seven dissimilarities which are pointed out in the foregoing discussion. The disintegrative and integrative trends in both the cases have already been indicated. These findings are compiled in order to present the supportive evidence for the validation of the second hypothesis. The second hypothesis -, There is a concept "Unity in Diversity" with Iran and India but there is a difference between these two Icinds is thus stated, and confirmed. The conclusions of the present research study are the two Hypotheses of the study which have been validated and confirmed after the presentation of the findings, their interpretation and analysis.

Suggestions To keep unity in diversity, the researcher suggestions are: 1) The equality of all citizens from all ethnic groups and the political and legal rights asserted by the Constitution should be guaranteed, as well as the rights of all groups to maintain and develop their own cultural traditions. Share in political power according to the constitution must be guaranteed and social and economical justice and distribufion of political power according to the population of ethnicities and specifying an important portion of income of every region to development affairs of that region must be done to satisfy all ethnicities and people in all the country's states.

2) No ethnic group should be forced into assimilating another's culture. Clearly, Good governance in multiracial societies generally ensures the confluence of each ethnic group's culture to create national unity. 3) The members of all ethnic groups should respect the common social norms; and each group should respect, even appreciate, the cultures of other groups. 312

4) and Finally, to be tolerant, to be honest in the pursuit of the noblest doctrines of the religions of the world, to follow the tenets of peaceful co­ existence in the 'federation of man' and the commonwealth of peace, non­ violence and goodwill and to remember and practice always the words of one of the greatest poets of Iran - Sa'di "If that has no sympathy for the troubles of others, Then art unworthy to be called by the name of a man".