Throughout our history, Iranian immigrants have played a significant role in continuing the secular culture and national heritage, especially Iran’s “intangible cultural heritage.”
Unlike many immigrant groups who flee war, natural disasters, or deadly diseases, Iranian immigrants have largely been forced to migrate en masse due to fear of the destruction of their secular culture and national heritage. In doing so, they have carried their culture and history with them across the world.
For this reason, it can be confidently asserted that were it not for Iranian immigrants, we would see little sign of our magnificent and beautiful Iranian culture, apart from historical damaged monuments (which have been ignored and some greatly damaged throughout history).
Reasons for the massive migration of Iranians
Global statistics show that the reasons for mass migration and seeking refuge that forced people from their homeland have varied throughout history, including fleeing drought, natural disasters, slavery, war, deadly diseases, and the imposition of new religions.
However, historical writings suggest that most Iranian migration, or diaspora, has historically been driven by cultural or religious pressures, rather than war or natural disasters. Our Aryan ancestors themselves were diasporas who settled the Iranian plateau, peacefully integrating with the Elamites and other indigenous populations. They blended their cultures, traditions and languages, resulting in the formation of a unified human unit—today, a nation.
This region was adopted as their homeland, and there is little evidence of subsequent mass migrations or seeking refuge until the end of the Sassanid period. Although during that long period, we had both internal and external wars, droughts, natural disasters and diseases.
On the contrary, and based on written texts, including the charter of Cyrus the Great, it can be said that our Iran was a refuge or host to immigrants from some parts of the world at that time who, for various reasons ranging from poverty and hunger to religious persecution, sought refuge in the security, freedom and comfort of Persia (Iran) (by the standards of that time).
Even during the brief period of Greek domination, there is no evidence of mass migrations of Iranians. The Greek occupiers quickly demonstrated a profound detachment from Iranian culture, religion, and beliefs. Far from imposing their own religion or ideology, Alexander and his military were reportedly fascinated by our culture, customs, and traditions, often adopting and imitating them before ultimately returning some of these elements to Greece.
The first Iranian immigrants in Iranian history
The first time that historical documents show that Iranians fled Iran in groups and sought refuge in other countries was during the late Sassanid era (7th century AD) and the defeat of the Iranians by the neo-Muslim Arabs. It was at that time that not only was our land destroyed and the people were persecuted, but our religions, traditions, and culture were also severely threatened by the neo-Muslim invaders.
Thus, the countless groups that were forced to leave their homeland at that time were, by the definition of immigration, the first immigrants who fled Iran and sought refuge in other countries. Interestingly, the newly Muslim Arabs at the same time (or centuries later when they wrote the history of that period) had a word for Iranian immigrants called “askara” [i].
The most important thing that these Iranian immigrants took with them from their homeland was the intangible and cultural heritage of Iran, which had also angered the occupiers (who wanted to destroy them).
Centuries later, descendants of these immigrants can still be found in India, China, and likely other regions, having successfully preserved the cultural traditions and religious practices tracing back to the Sasanian era.
Migration or fleeing of some Iranians during the Mongol era
Although historical accounts describe massive massacres and widespread destruction, there is no evidence of a mass migration or exodus of Iranians from their homeland during this period.
Professor Harold Lamb, a renowned American historian and orientalist who did extensive research on the Mongol era, wrote specifically about the reasons why Iranians chose not to leave their homeland during the Mongol invasion.
“After the great Mongol massacre, the Khwarazmshahi Turks who lived around the Caspian Sea fled Iran and went to Egypt and other areas, the Seljuk Turks also fled and took refuge in the highlands. The great city of Baghdad was destroyed, but the Iranians remained and did not abandon their land. They remained and the powerful civilization of the glorious Sassanid era remained intact. It was with the help of Iranian scientists that large observatories were rebuilt for the court of Hulagu Khan, study and research became popular, buildings were restored and renovated, and new gardens and parks were created on the ruins of Nishapur, Herat and Rey.”[ii]
While Lamb attributes this steadfastness solely to a “love for Iran,” historical documents suggest the motivations were more complex. The evidence indicates that Iranians recognized the cultural and religious incompatibility with the Mongol invaders. The documents also show that the Mongols, once settled, eventually engaged with Iranian culture, attempting to restore destroyed buildings and construct new cultural monuments with Iranian assistance.
The Iranians demonstrated patience and resilience, perceiving the Mongol presence as manageable. Ultimately, Iranian culture had a significant impact on the Mongol rulers. The Mongols adopted Persian as the official language of the court and permitted freedom for existing religions and allowed Iranian traditions, arts, architecture, and various sciences to flourish, often reintroducing them in a manner reminiscent of the Sassanid era. During this time the Iranian national festivals were revived, and the Mongols showed respect for these celebrations. To this day, the enduring nature of this cultural exchange is evident, as the people of Mongolia (and other countries in the region) continue to celebrate Nowruz, the Iranian festival marking the beginning of spring, every year.
Iranian Migration in Two Periods of History
We can identify two periods in Iranian history that saw extensive migration of Iranians, distinct from the occupations by the Greeks and Mongols: the rule of Shah Ismail Safavid and the current Islamic government.
Although both of these governments (have) presented themselves as Iranian and not occupying forces (defined as the presence of foreigners in the homeland), their practical actions—particularly concerning Iran’s national heritage—mirror the operations of an occupying power. They follow a pattern similar to the one established by the early Muslim revolutionaries 1400 years ago: hostility toward any religion or ideology outside of their own, continuous conflict with other faiths, and the suppression of Iran’s national heritage.
Specifically, the rule of Shah Ismail Safavid is recorded as a horrific period in global history, characterized by unimaginable torture and widespread massacres of Sunni Iranians and adherents of other Iranian religions.
With the help of a group of “Shiite scholars” and thousands of their extremist followers who had come to Iran at his invitation from Lebanon, Bahrain, and Iraq, and an “army” of the most ruthless Qizilbash, Shah Ismail succeeded in imposing Twelver Shiism as the official religion on the Iranians [iii].
Some Shiite believers refer to the religious violence of that period as “an attempt to form a strong Iranian state in the face of powerful Sunni neighbors.” However, considering the harmful and irreparable consequences—and especially its continuing effect on Iran to this day—I question whether these actions ultimately justified those historical tragedies.
In any case, the result of those unfortunate events during Shah Ismail’s reign led to the migration of a large population of Iranians to other lands. Most of the countries were ruled by Sunnis or Christians. These immigrants again took not only their religions, but also their national heritage to the host countries.
For example, Persian, which had been used as an official language in Anatolia and the Ottoman Empire by the Seljuk Turks since the 11th century, was revived by the efforts of Iranian immigrants from the 16th century. Persian poetry, literature, and language were recognized as a distinct language and became popular among the people.
Nowruz, one of our most important intangible and spiritual Iranian heritages, the fire jumping, music, rituals and traditions, and even the special foods of Iranian celebrations attracted the attention of the people and then the government, and was gradually accepted as an important and secular celebration, which is still one of the most important celebrations in Turkey today.
The Iranian Diaspora of Today and After the Islamic Republic
The “Islamic Republic of Iran” or Islamic government of Iran, which began in the late 20th century and continues today, is a religious authority whose establishment, has been akin to the ruthless Muslim occupiers of 1400 years ago. Their actions were not a typical coup or overthrow, but an attack characterized by hatred and anger.
With a leader who had “no” feelings for Iran and Iranians, and whose first order was to destroy the glorious and cherished heritage that he called a threat. Furthermore, it was under his command, that the killing of opponents and followers of other religions was considered an obligatory action, alongside the destruction of Iran’s historical and cultural sites.
Following the 1979 (1357) revolution, within one year, during a time of fearful silence, astonishment and remorse, thousands were imprisoned or killed by the occupiers. However, the same people, even those who foolishly or unknowingly still accepted the revolution, when the government bulldozers set out to destroy one of the most brilliant parts of our cultural heritage, lay down on the ground and shouted: “Don’t walk over our corpses.” The occupiers retreated, realizing that they could not compete with the love of Iranians for their history and culture.
This forced public retreat led the new government to adopt indirect methods to undermine and replace Iranian national culture with restrictive, violent, and regressive culture. They targeted national celebrations—such as Nowruz and Charshanbesh Suri—replacing these secular, joyous, and inclusive events with medieval holidays and religious mourning ceremonies, which were then presented as national rituals to both the Iranian populace and the global community.
This period of cultural repression and political upheaval resulted in the formation of one of the most significant diasporas of our time: the Iranian diaspora.
The diaspora consists of educated, cultured, kind, and happy individuals who deeply value their history and culture. They are fleeing a government that has no connection to their national heritage and culture, and is completely out of touch with progressive global culture.
Unlike the diasporas from countries like Syria, Iraq, Pakistan, and Bangladesh—who often seek refuge in Western countries due to poverty, hunger, war, or homelessness—this diaspora has fled specifically to escape a government that not only physically oppresses its people but also systematically destroys their cultural, historical, and natural monuments.
These Western host countries have generously allowed the diaspora to maintain their culture, history, and traditions, and to pass them on to their children.
It is remarkable how consciously and beautifully this is being accomplished. Today, our celebrations, such as Nowruz and other national holidays, are often celebrated more frequently and openly in Western countries than in our homeland.
While certain Middle Eastern diasporas may engage in public displays that include aggressive rhetoric—sometimes causing concern among host communities—the Iranian diaspora approaches public life differently. We prioritize showing love and kindness, intelligently respecting the laws and civilized culture of our host countries.
Specifically, we invite our hosts to share in our joys and celebrations, like the Nowruz parades. Our aim is to demonstrate that Iranians are a civilized people who stand apart from the oppressive and regressive actions of their current government.
This approach is evident in the positive response from local communities. During Nowruz celebrations, not only do local people join in, but police officers often participate alongside the Iranian diaspora, singing and enjoying the enduring light of our traditions [iv].
October 18, 2025
Shahrivar Quarterly Issue
https://shahrivar.org/1404/08/21/the-iranian-diaspora-the-tireless-guardians-of-irans-national-heritage/
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[i] “Biruni” says in “Al-Athār al-Baqīyah”: It is narrated that on Nowruz they brought a silver bowl full of halva as a gift to the Prophet (PBUH). The Prophet (PBUH) asked: “What is this?” They said: “Today is Nowruz day.” He asked: “What is Nowruz?” They said: “It is the great festival of the Iranians.” He said: “Yes, it was on this day that God revived the army.” They asked: “What is Askara?” He said: “Askara were thousands of people who left their homes for fear of death and went to the desert, and God said to them: “Die,” so they died. So He brought them back to life and commanded the clouds to rain on them. That is why the tradition of sprinkling water [on Nowruz] has become widespread.” Then he ate some halva and divided the cup among his companions and said: “I wish every day was Nowruz for us.”
[ii] Quoted verbatim from a conversation in Kayhan newspaper, year 2, issue 298, September 1, 1322.
[iii] Taken from the book Qizilbash in Iran by Amir Hossein Khanji; “The Qizilbash of Shah Ismail’s army were a paramilitary group and devoted followers of Shia.
