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 Iran'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 Kurds, 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 Azerbaijan which has its capital in Tabriz. The frontiers are shared by Turkey, the Republic of Azerbaijan. Neighboring of previous Soviet, then Republic of Azerbaijan, and previous Ottoman Empire 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-Turanism 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 Azerbaijanis are a separate nation and can form an independent state, but in fact this movement was created and led by Russians 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 politics of Iran 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 Iraq, during eight years Iran-Iraq war, asserts their group identification and ethnic, linguistic and national loyalty. The Iranian political policy is one of pan- Islamism 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.