WAALM: General Assembly Recognizes 21 March as International Day of Nowruz

 

Posted Originally on Fri, February 26, 2010  in the WAALM School of Cultural Diplomacy – Diplomatic Journal

WAALM is affiliated with the  Academic Council On The United Nations System (ACUNS) and The International Peace Bureau.

The General Assembly this afternoon recognized the International Day of Nowruz, a spring festival of Persian origin, and moved back the dates of the next high-level dialogue on Financing for Development, as it continued its sixty-fourth session.

Kindly read the UN Assembly Document below posted in the UN Website):

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23 February 2010

General Assembly GA/10916


Department of Public Information • News and Media Division • New York

Sixty-fourth General Assembly

Plenary

71st Meeting (PM)
General Assembly Recognizes 21 March as International Day of Nowruz,

Also Changes to 23-24 March Dialogue on Financing for Development

The General Assembly this afternoon recognized the International Day of Nowruz, a spring festival of Persian origin, and moved back the dates of the next high-level dialogue on Financing for Development, as it continued its sixty-fourth session.

According to the preamble of the resolution on the International Day (document A/64/L.30/Rev.2), Nowruz, which means new day, is celebrated on 21 March, the day of the vernal equinox, by more than 300 million people worldwide as the beginning of the new year.  It has been celebrated for over 3,000 years in the Balkans, the Black Sea Basin, the Caucasus, Central Asia, the Middle East and other regions. 

The Assembly called on Member States that celebrate the festival to study its history and traditions with a view to disseminating that knowledge among the international community and organizing annual commemoration events.

Welcoming the inclusion of Nowruz into the Representative List of the Intangible Cultural Heritage of Humanity by the United Nations Educational, Scientific and Cultural Organization (UNESCO) on 30 September 2009, the text notes the festival’s “affirmation of life in harmony with nature, the awareness of the inseparable link between constructive labour and natural cycles of renewal and the solicitous and respectful attitude towards natural sources of life”.

The text was introduced by Azerbaijan’s representative, who said that, as a holiday celebrated in many parts of the world with themes important to all humanity, Nowruz encouraged intercultural dialogue and understanding.  Speaking after the Assembly took action on the draft, the representative of Iran marked its adoption by quoting lines of the Persian poet Jalaluddin Rumi that expressed the holiday’s theme of rebirth “on our planet and in our souls”.

In its decision on the follow-up to the outcome of the 2002 International Conference on Financing for Development and the 2008 Review Conference (as contained in document A/64/L.47), the Assembly changed the dates of the fourth high-level dialogue, which was to be held on 16 and 17 March 2010 at United Nations Headquarters, to 23 and 24 March 2010, in the same venue.  The original dates were set by resolution 64/194 of 21 December 2009.

Also this afternoon, the Assembly took note of the payment of dues by Kyrgyzstan, Paraguay, Saint Vincent and the Grenadines, Swaziland and Timor-Leste, through which they reduced their arrears below the amount specified in the United Nations Charter to be able to participate in votes and other Member State privileges.

Consideration of extending the terms of ad litem judges in the United Nations internal justice system, originally planned for this meeting, was postponed to a date to be announced.

The General Assembly will meet again at a time and place to be announced.

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BBC Story on Azarbaijan

 

The BBC provided a television report on Sunday February 14, 2010 entitled “Azerbaijan-Iran tensions increasing” and posted a story on Iranian Azarbaijan on Tuesday, 16 February 2010 entitled “Azeris Feel iranian Pressure“.

There reports perpetuate a number of misconceptions with respect to Iranian Azarbaijan, the Republic of Azarbaijan (which did not historically exist until 1918) and the “language” issue in Iran.

Historically speaking, there was no “Azarbaijan” north of the Araxes River as these were a collection of Khanates subject the authority of Iran with the real historical Azarbaijan being a province in Iran’s northwest since antiquity.

Professor Mark Whittow’s map of Oxford University clearly shows the historically attested distinction between ancient Arran/Albania (modern Republic of Azarbaijan) and the original Azerbaijan in Iran (see below):

 

Note how the Araxes River separates Arran/Albania (modern Republic of Azarbaijan) from the historical Azerbaijan in Iran. For more information consult Whittow, Mark, The Making of Byzantium: 600-1025, Berkley: University of California Press.

Russia invaded Iran and forced her to relinquish much of her Caucasian territories in the early 19th century.

Map of Iran in 1805 before the invasions of Czarist Russia. Note the Caucasus, north of Iran and along the eastern Caspian littoral, which was Iranian territory. There was no independent kingdom named “Azerbaijan”  which was supposedly “divided” between iran and Russia. Russia invaded Iran and forced her to cede the Caucasus.   iran also lost important eastern territories such as Herat  which broke away with British support, Picture source from CAIS.

Note a British 1909 Map which again notes how the real historical Azarbaijan existed only in Iran’s northwest:

Map of Iran, the eastern marches of the former Ottoman Empire and the Caucasus. Note that the term “Azarbaijan” applies to Iran’s northwest province known as “Azarbaijan”. No such  name is used to designate those territories to the north of the Araxes River.

Ottoman maps of 1912 (just before World War One) also make clear that the historical Azarbaijan existed only in Iran’s northwest (below the Araxes River): 

Map of the Ottoman Empire, western and northwestern Iran and the Caucasus drafted in 1912 by the Ottoman Turks in 1912. Note that the term “Azarbaijan” is only applied to Iran’s northwest, which is a province with that name. The name was not applied to the territories to the north of the Araxes River.

The BBC report was responded to by Shervin Majlesi who sent the protest below to the news outlet:

Dear Sir/Madam,
 
Your story entitled “Azeris feel Iranian pressure” wrongly states “[m]ore than 20 million Azeris live [in Iran] and have done since the territory was annexed under the Shah after a settlement with the Russian and, subsequently, Soviet leaders.”
 
To state that Iranian part of Azerbaijan was annexed to Iran under the Shah is factually wrong and, at best, reflects a perplexing level of ignorance of history. It was in fact the Russian Empire which annexed parts of Azerbaijan and Caucasus after the Russo-Persian Wars of the 18th Century. And the Soviet Union, after WWII, used the opportunity of its military presence (occupation) in the Iranian Azerbaijan to create an autonomous, Soviet-supported state in 1946 which was dissolved during the same year.
 
To give only a few instances of Azerbaijan’s particular integration and vital role in Iranian cultural and political life I can point out to examples in more recent times: the Safavid Dynasty (15th to 17th centuries A.D.) rose to power in Azerbaijan and Tabriz was, for a number of years, the capital of Iran (Persia) under that dynasty; heir apparents under Qajar Dynasty were based in Tabriz (Azerbaijan) until they ascended to the throne and were often fluent in Azeri; and throughout Iranian history (before, during and after the Shah) major political figures, including several Prime Ministers, were Azeris.
 
When writing about sensitive subjects related to ethnic tensions in an already volatile region a much higher level of professional journalism is expected from BBC. While treatment of minorities (especially under the current Iranian regime) is an extremely important issue which deserves public scrutiny and debate, a poorly researched article, which omits very important facts and misrepresents others, can only lead to misleading conclusions and will call into question BBC’s impartiality.
 
I sincerely hope that you will take appropriate action to apologize to your readers and inform them of the factual inaccuracy of this article.
 
Best regards,
Shervin Majlessi

Kaveh Farrokh had raised concerns as far back as 2005, regarding intentions by certain groups to create a false issue with respect to Iranian Azarbaijan – below is his on-line book against pan-Turanism:

Pan-Turkism Takes at Azarbaijan: A Geopolitical Agenda

See especially the role of western powers in Chapter Six:

Geopolitical Interests & Petroleum Diplomacy

There is also a large link posted against pan-Turkism:

Pan-Turkism or Pan-Altaism

 

 It is also important to cite the observations made by Dr. Terry Graham, a sage researcher of Iranian Studies for decades. Here are his observations:

1) Azerbaijan is in many ways the quintessential Iran. It was the birth region of Zoroaster, the Prophet of the Mazdean religion, the native religion of Iran. He was born either in Tabriz or Urumiyeh, as the records indicate.

2) Azerbaijan is Turkish on in language and not even totally from that point of view. Up to the 15th century only the Azeri dialect of Persian was spoken there. The Turkification of the language took place over the course of the 15th century. The process went hand to hand with the Shi’ification of the region. Up to then Azerbaijan was 100 percent Sunni and mostly Sufi. Sheikh Safiyod-Din Ardabili was a Sunni of the Shafi’ite school. When the Shi’ite Turks fled Anatolia because of the Ottoman policy of declaring itself the Third Caliphate and therefore being more ‘Catholic than the Pope’ (kâse dâghtar az âsh), a mass persecution of Shi’ites took place, causing them to flee in large numbers to Azerbaijan.

3) Ethnically the region, whether north of the Aras or south, is mixed. It is not 100 percent Turkic-speaking. There is a substantial Tati population in the south and even more in the north. In the south the Tats in inhabit the Dasht-e Moghân and the villages around Khalkhâl. In addition, although it was attached to Gilan for administrative reasons under the Pahlavis, the Talesh region not only continues to speak ‘Tati’, which is the old Guyesh-e Azari, the old Azeri dialect, but the Talesh people continue to wear the traditional Azeri costume.

4) The Tats, or original Azeris, are all Shafi’ite Sunni, like the Kurds, and, also like the Kurds, continue the pre-Shi’ite or pre-Safavid tradition of adhering to one of the two major Sufi orders: the Qaderi or the Naqshbandi. (In pre-Safavid times the Khalvati was also important, though now extinct in Azerbaijan.)

5) The Tats in northern Azerbaijan, the ex-Soviet Republic, are lobbying to separate themselves from their Turkic-speaking neighbors and join Iran!

6) Pan-Turkism is a completely irrelevant and ludicrous movement. The Azeris are no more Turks than the rest of the Iranians. They just happen to speak a very Persianised dialect of Turkic. Every Iranian, apart from minorities like the Lors and the Bakhtiari and the Baluchis, etc., has a mixture of Persian, Turkish and Arabic blood. Iranians are a mixed race, an irony given the pre-Islamic, Sasanian Aryan racism (!), and the Tabrizis are no different from the Mashhadis (temperamentally more ‘Tork’ than the Tabrizis some say!) or the Esfahanis (whose own dialect is ‘Turkified’, as the palatal ‘k’ and ‘g’ indicate, or the Shirazis with their Qashqai Turkic-speaking element or the Kermanis with their Afshar-Bottaghchi Turkic-speaking element, or Iranians anywhere else.

7) Northern Azerbaijan was part of Iran, like Uzbekistan, Turkmenistan and Tajikistan, until the Treaties of Torkeman-chai and Golestan in the early 19th century. Fath Ali Shah is directly responsible for the loss of half of Iran because of his lascivious ways. His son, the crown prince, Abbâs Mirzâ, the greatest of all the Qajars, died of apoplexy when his failed to send the cannonry and other weaponry called for by AM, who was leading the Iranian troops against the Russians.

8) None of the great names of pre-modern Iran were Turkic-speakers except the poet Nasimi, who was an ideologue of the Horufi movement and, like Shahriyar today, composed both Persian and Turkish divans. All the others were purely Persian-speakers, living before the Turkification of the language. Poets like Mahasti (Mahsati some say), Qotrân Tabrizi, Nezami Ganjavi and Khaqani all spoke only Persian and wrote only in Persian. The same holds for all the Sufi masters and poets from the region. As poets, Maghrebi, Shabestari and Shah Qasem Anvar, and Maghrebi and Shah Qasem (who was Shah Ne’matollah’s ‘Mr. Niktab’ in Herat, the Iranian capital at the time) even wrote some poems in the local Azeri Persian dialect of the time, a dialect close to Gilaki. (In fact, in the Safvat-e safâ, the biography of Sheykh Safi Ardabili, conversations between him and his master Sheykh Zahed Gilani, are quoted in their mutual dialect (âmyâne-ye azari-gilaki).)

9) As for Sufi masters – all of whom were Shafi’ite Sunni – we have Shams Tabrizi, Sheykh Safi himself, Kamal Khojandi (who migrated to Tabriz from Khojand in what is now Tajikistan) and many lesser known figures, such as Akhi Faraj Zanjani and Sejasi, one of Shams’s masters, from the village of Sejas near Zanjan.

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Recent stories on the Azarbaijan topic by the BBC:

BBC interview with Iraqi Kurd and Azari man from Iran (March 31, 2010)

Dr Dariush Akbarzadeh defends Cyrus the Great against Parviz Rajabi and Historical Revisionists

Historians and laypersons are greatly indebted to Dr Dariush Akbarzadeh for defending the legacy of ancient Iran and Cyrus the Great against the historical revisionists such as Dr. Parviz Rajabi.

 

Dr. Parviz Rajabi has insulted the Zoroastrian community, defends Spiegel Magazine’s attacks against Cyrus the Great, criticizes Iranians for defending their heritage against the movie 300, claims that no dangers exist against ancient Iranian sites such as Pasargardae, and attacks those Iranian historians in the west who seek to defend ancient Iran’s heritage. He also claims that only Europeans are qualified to write about ancient Iranian history as it was they who started to translate the old Persian, Avestan, and Middle Persian texts. Dr. Rajabi also denigrates the legacy of the Sassanians. Dr. Rajabi’s comments are often conveyed in the Etemad newspaper.

Dr Dariush Akbarzadeh is the Head of the academic group of ‘Ancient Linguistics and Cultures’ in Azad University of Abhar, a member of the scientific board of the Cultural Heritage Organization and senior expert of the National Iranian Museum, the Chief Editor of the research periodical “The Archeologist’s Message”, an expert of the international program “Yadman” (memorial) in the international channel of Iran TV, the author of books in ancient linguistics: “Kartir Inscriptions”, Mobedan Mobed”, “Pahlavi Scripts”, “Central Asia’s Persian Scripts”, “Parthian Pahlavi Scripts” and many other works.

Dr Dariush Akbarzadeh is a graduate in Ancient Cultures and Linguistics from Tehran Azad University.  In his student years and later, in his professional work as a scholar, he has had close cooperation with the famous professor in Ancient Iranian Linguistics, Dr Katayun Mazdapoor.

Dr Akbarzadeh received Farid Shoulizadeh in the experts’ office of the National Iranian Museum.  In part of this interview, we had a discussion about the events of the past three months and interview of ‘Etemad’ newspaper with Parviz Rajabi (November 09 and January 10). Below is the interview originally posted in the Amordad News Agency of the Zoroastrian Community.

Dr. Dariush Akbarzadeh in his study. He is among a growing number of researchers in iranian Studies who are concerned with the growing tide of histoprical revisionism.

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Q:  In the past few months we have noted denial of clear historic evidences in Etemad newspaper.  Historic facts about the life and heritage of Kourosh the Great, particularly the text of the Human Rights charter of this just king, has been questioned by certain people who have themselves commended these historic documents in their writings.  How do you interpret the denial of the historic evidences?

A:  I can only consider these words of our friends as unfair and strange.  There is one important point that is not given proper attention in cultural meetings.  Our country lacks experts in Assyriaology.  This absence has been one of the most fatal blows that we have suffered from in the past 70 years of the academic life of our country.  Under the sub-group of experts in Assyriaology, we have expertise in fields like ‘Ancient Babylonian Scripts’, ‘Middle Age Babylonia’ and ‘Neo-Babylonia’, also knowledge of Elamite scripts, Sumer scripts, especially Sumerian language, and . . . all under this group!  Though Iran posseses a large collection of ancient scripts and archeological effects in the field of Assyriaology in the National Iranian Museum, also in Khuzestan province and Fars Province, and . ., but we do not have even one specialist in this field.  Automatically, comments of those who have graduated in Assyriaology will lose its color.

The Cyrus Cylinder
(The British Museum)

But, specifically, the Human Rights Commandments of Kourosh the Great was selected by the UN, in the 70s, as the first symbol of peace, equality and co-existence in the history of mankind.  A duplication was made and is kept in the UN.  We should know that it was not without reason that the world society came to this result, and therefore, denial of the historic truth of this charter is an insult to the reasoning and wisdom power of mankind.  If we refer to the text of this clay cylinder we will face undeniable facts.  In the charter it is clearly stated that the people are free to perform their religious rites.  Kourosh clearly states that he has let the people go back to their homelands and place their idols, which had been captured, back in their original places, and rebuilt the temples that had been destroyed.  This is despite the fact that Kourosh did not believe in those idols and temples and had a different religion from those people.  What
else can we name the commandments of Kourosh the Great, which is full of magnanimity, liberal mindedness, equality and respect to all people and beliefs, if not ‘Human Rights’?
 

Q:  When an across-country newspaper, like Etemad, transmits such baseless and alleged information and gives wrong information to the common reader who has no knowledge of details of historic researches, what should be done?

A:  Nowhere in the world do we see such differences, tensity and disquiet in professional and scientific debates that you have seen in the past few months.  But, in a country like Iran it is normal!  When in Iran we do not have a specialist in the field of Assyriaology non-experts allow themselves to comment on matters that are beyond their knowledge and expertise.  One of our big problems is that we do not do professional research.  Everywhere in the world experts in linguistics, for example, Neo-Babylonia or Ancient Babylonia or Pahlavi, etc., work professionally and with expertise and do not go out of their field.  It is not so in Iran.  As you have been witnessing yourself, people allow themselves to comment in a vast area.

Q:  We know that a long term solution for this problem is no doubt training of specialized manpower and this refers to our universities which have to train professional scholars.  But, what is the short term solution?

A:  A short term solution can be you (Amordad biweekly) and other cultural centers and lovers of Iran.  You, as a specialized newspaper in the field of Iranology, can transmit transparent information among the people.  Your transmission of accurate, transparent and continuous information can, to a large extent, prevent such ill intentions in a short term.  We, in the National Iranian Museum, hold lectures every Tuesday afternoon, in the field of Iranian history and culture.

Q:  Since your board of specialty is in the field of ancient Iranian linguistics and culture and you teach this field in the universities of Iran, how do you evaluate the statements of Mr Parviz Rajabi about Gathas and his questioning genuineness of this divine book?  Should we doubt the genuineness of Gathas of Zarathushtra?

A:  This subject is absolutely clear and obvious, even for those who have little knowledge of Avesta.  I should clearly state that I take this as a joke that someone denies one of the most ancient and honorable heritages of mankind.
In Gathats Zarathushtra calls himself, several times, as first person and third person.  The same way as Darius the Great talks as first person in his inscription and names his ancestors.  Now, imagine that someone tries to deny such a clear document and says that this inscription does not belong to Darius and there has never been such a person!!  I, as a person who deals with the Avesta language daily, announce that Gathas is the oldest part of Avesta and there is not the least doubt that it was written by Zarathushtra.  The name of Zarathushtra is repeatedly mentioned in Gathas and naturally no one else by the name of Zarathushtra or at a later era someone else could have written it.  If Gathas or part of it would have been written in the name of Zarathushtra or at a later era someone else wrote it, he would have undoubtedly had difficulty with its language.  The manifestation and ancientness of this language is a proof to dismiss this groundless
allegation.

Q:  Is it possible that in the recent centuries someone could have composed such hymns or added verses to them?

A:  This is impossible in the field of ancient linguistics.  It was impossible even thousands of years back, in the period of Avesta  I will give an example so that you understand this matter easily.  In the museum and cultural heritage sector, we come across duplicates which have been forged or copied skillfully.  But, since in this field and knowledge these days we have access to advanced technology, distinguishing them is very easy.  Especially in the field of Avestology this is impossible.  The structure of the language of Gathas and Avesta is amazingly original and pure.  Giving out such statements by persons who have some knowledge in research in Iranology will only make their academic and scientific credit questionable.

Translation of “The Scythians” into Persian by Yusef Amiri

 

Yusef Amiri has recently translated the book, “The Scythians 700-300 BC” by E.V. Cerneko, published originally in 1983 by Osprey Publishing’s Men at Arms Series (137). The Persian translation will be availbale from the summer of 2010. There is a description of this in Persian at the Asvaran Blog…

 

The Persian translation also examines the ‘Scythian period’ in the history of Eastern Europe which spanned four centuries. The Scythians spoke an the Old Iranian language which was akin to the Old Persian spoken by the Medes and Persians of ancient Iran.

The Scythians left a lasting impression of their horsemanship upon the history of their times, resonating a thousand years after they had ceased to exist as a sovereign people. Thier ancient homeland (Ukraine and southern Russia) and the territories which they dominated far beyond it continued to be known as ‘greater Scythia’. Amiri’s translation of Cernenko’s book is also highly illustrated with details on Scythian costume, weapons and the way these peoples waged war.

Below is a description of Amiri’s translation in Persian.

سکاهای باختری

۱ بهمن ماه ۱۳۸۸۱- معرفی کتاب

 

تازه‌ترین کتابی که ترجمه‌ی آن را در ماه گذشته و ویرایش آن را در این ماه به پایان رساندم کتاب «سکاهای باختری» نوشته‌ی ای.وی. چرننکو (E.V. Cernenko)، خاروشناس برجسته‌ی روس، است که در سال ۱۹۸۳ م./ ۱۳۶۲ خ. به دست انتشارات اسپری منتشر شده است. امیدوارم این ترجمه در تابستان ۱۳۸۹ کتاب منتشر شود.

۲- محتوای کتابسکاها یکی از بزرگترین گروه‌های قومی ایرانی هستند. این همبستگی (confederation) خود از قوم‌های فراوانی تشکیل می‌شد. سکاها نخست در آسیای میانه زندگی می‌کردند اما به تدریج گروهی از آنان به سوی غرب کوچیدند و در شرق اروپا ساکن شدند. به خاطر پراکندگی جغرافیایی سکاها را به دو گروه بزرگ تقسیم می‌کنند: سکاهای خاوری یا آسیایی و سکاهای باختری یا اروپایی. گروه دوم را در یونانی اسکوت (جایگاه: Skyth) می‌خواندند که در فرانسه اسکیث و در انگلیسی سیتی‌ان (Scythian) خوانده می‌شوند. اصل این نامه به نوشته‌ی اسوالد شِمِرنی (Oswald Szemerényi)، زبان‌شناس برجسته‌ی معاصر، «اسکودر» است که با واژه‌های shoot به معنای شلیک و پرتاب همریشه است. می‌دانیم که واژه‌ی سکا نیز به معنای تیر و پرتاب است. و این نام به خاطر سرعت و چیرگی آنان در سواری و شلیک به آنان داده شده بود. در پیشگفتار مترجم، به تفصیل درباره‌ی این موضوع نوشته‌ام.اما محتوای کتاب: در ابتدا به زره و ابزارهای پدافندی (دفاعی) و سپس به سلاح‌های آفندی سکاهای باختری پرداخته شده است. پس از آن به ساختار ارتش سکاها می‌رسیم و داستان جنگ داریوش بزرگ هخامنشی با سکاهای باختری بررسی می‌شود. در پایان نیز به دوران افول سکاهای باختری و جایگزین شدن آنان با سرمت‌ها می‌رسیم. کتاب پر است از عکس‌ها و تصویرهایی از آثار باستانی به جا مانده از سکاهای باختری که پر از شور زندگی و جنبش و تحرک است.کتاب بعدی که در دست ترجمه دارم کتابی است درباره‌ی سرمت‌ها.