The Historical Diaspora and Identity of Afro-Iranians

Now it’s one thing to recognize the ‘fight for truth’ within media and journalistic narratives in today’s world, with bias and propaganda picking and pecking at which stories and perspectives of said stories to highlight and which to sweep under the rug of it ‘not being our problem.’ But if information can be misconstrued to such an extent today, imagine what it was like before.

You only knew what you experienced or what someone says happened, and even then there are events and things that you don’t even know are taking place. Iran, and or Persia is one of the oldest civilizations in the world, with human habitation dating back to 100,000 years to the Paleolithic Age with semi-permanent settlements established before 10,000 BCE. With that being said, present-day Iran houses 51 ethnicities with Persians being the predominant one of the country. Iranians’ culture, accredited inventions, luxuries and empirical history is already diminished and cast aside as it is thanks to the political silencing of Iranian voices and influence by the West and half the Middle-east. For a start, let’s take a look at the history, diaspora and identity of a group of Iranians that even all Iranians themselves are not well informed of - Afro-iranians and or Black Iranians.

Slavery was abolished by the Pahlavi royal family as recent as of 1929. There isn’t much attention given to the black history in Iran and the rest of the Middle East, with Persian ethnocentrism playing a part in marginalizing the history of minorities in Iran. In Asia by Africa, a magazine dedicated to Asian and African stories, quotes that ‘the historiography of every nation serves ulterior purposes, and the omission of slavery in Iran in turn serves narratives that the Muslim world did not engage in the slave trade. Specifically, the image of the slave trade as a purely Western abomination serves the historical narrative which Tehran and other Middle Eastern regimes seek to cultivate.’ Millions of Africans were exported by Arab slavers from the east coast of Africa to the Middle East and Indian between 1500 and 1900.

The earliest record of African Slaves in Iran dates back to the 17th century, where they helped the Portuguese during an Angelo-Persian attack on Hormuz and after the Portuguese left, some African slaves stayed and became citizens of Iran. Most Afro-Iranians came about in Iran through the Indian Ocean slave trade, which included a trade route between East Africa and the Middle East. Slavery in Iran wasn’t limited to Africans however, as other minorities such as Georgians, Circassians, and even native Persians themselves were enslaved as a result of Iran losing access to the trade (1826) from the Russian borderlands as a result of the Russian Military victory- hence increasing demand for Africans. This was following the Treaty of Turkmanchy in the wake of the Russo-Persian War (1826-1828).

2,000 to 3,000 Africans entered the country every year from 1850-1873 with an estimated total of 718,000 Africans shipped from East Africa during the 19th century. The domestic slave population grew alongside these imports to present day Afro-Iranians in Iran. Populations of Afro-Iranians vary, with large numbers occupying south of Iran, where the history of slaves for agriculture and fishing were located. African male slaves were employed as soldiers in Persian’s imperial armies farm-hands, wood-cutters, stone-breakers and bodyguards. While the women were employed as nannies, wet-nurses and concubines - children of which became part of the slave owner’s family.

Now that you are informed on the history and migration of African slaves to Iran, you must be thinking, how and what led to the abolishment of slavery in Iran? Well during the Safavid (1501-1736), Afsharid (1736-1796) and Qajar (1796-1925) dynasties, some African slaves and ex-slaves rose to important and higher ranking positions such as governors and bodyguards to the highest members of Persian society. For example, Ya’qub Sultan became governor of Bandar Abbas in 1717 and the primary port serving central and southern Iran; and Ali Akbar Khan who was raised to the position of commander of the prince of Shiraz’s personal guard in 1821. A prominent story includes that of an African slave named Haji Mubarak, a slave that is gifted to a wealthy Iranian merchant in Shiraz (mid 19th century), Sayyid Ali Muhammad Shirazi, more known as the Báb, who was the founder of the Baháʼí faith. The story of their bond regardless of their differing station is what makes the story special, with Haji being entrusted to handle the Báb’s affairs while he was away, a task that showed his confidence in him. Mubarak’s loyalty goes on to aid the Báb’s correspondences with his disciples and even assisting the Báb’s family with maintaining the appearance of him still being alive and away on business in India after his death. Praise to him is written by the Ban himself in the Book of Thirty prayers (Kitáb-i sí du’á).

Afro-Iranians are not distinguished along religious or linguistic lines. Most were already muslim when they arrived in Iran while the rest converted to avoid additional prejudice. Afro-Iranian communities in Sistan-Baluchistan speak the local language Baluchi, as do those living in Hormozgan, who speak Bandari. Populations of Afro-Iranians can be primarily found in Hormozgan, Sistan and Baluchestan and Khuzestan. Some Afro-Iranian communities sport have long histories of intermarriage with other Iranians while some follow strict caste systems, such as that of the Afro-Iranian community in Sistan-Baluchistan, where this intra-community is partially because of the lasting impact of slavery on the names of Afro-Iranians. These communities forbid marriage between the Durzadeh (higher caste due to their history of having arrived in Iran as freemen, unlike the other two castes, and the word for pearl - dor - also being the root of the caste’s name which points to their historical occupation as skilled pearl drivers hired in Iran), Ghulam (‘ghulam’ also being the singular word of gilman- a term used to refer to enslaved soldiers in imperial Iran and the arabic word for servant) and Nukar castes.

Location-specific surnames are often used to hint at the black history and occupation in certain areas of Iran. For example, the descendants of slaves bought by Omani traders from Zanzibar are often referred to as Zanzibari as a result. The word Zanzibar itself is a mix of two words in the Iranian language, Farsi - ‘zang’ meaning black people, and ‘bar’ meaning coast. In Islamic literature, Ethiopia is known as al-habasha, hence the descendants of slaves from Ethiopia being referred to as Habashi. The names of areas and cities tell us of the political, social and cultural history and population within it - where the south of Iran - in which most Afro-Iranians occupy - make up for 10-15% of Iran’s population. Another example of this would be Afro-Iranians in Hormuz predominantly being able to trace their origins to slaves imported from Madagascar.

There are multiple streams of Afro-Iranian influence on Iranian football chants, clothing, dance and music. One of the traditions passed down is the belief in the Zār, the belief in various winds and spirits that must be appeased - inclusive of exorcism when a malignant spirit inhabits a person. Certain spirits are referred to as Pepe or Mature, which is derived from the Swahili Pepo and Matari. And Cinyase, derived from the Nyasa language of southern Malawi respectively. This originated in East Africa before spreading to Iran in the 19th century. To better understand this, think about how West African spiritual practices (such as Voodoo) influenced communities in the Americas. Just like how colonial powers in the west relied on slaves from West Africa, the Middle East relied on that of East Africa, leading to the proliferation of Zār practitioners across the region. Alongside this was the belief in gowati, the belief that dancing has healing power, (this mostly happens in Qeshm Island) which in turn formed the roots of the region’s famous Bandari dancing and music.

One of the most famous symbols of the Persian New Year, Nowruz, that ties to Afro-Iranians is the character of Haji Firooz. Some link the character to ancient Mesopotamian mythical figures while others argue that it is a recent addition to the festival. An interesting side-note to this would be the fact that the Qajar monarch, Naser-al-Din Qajar (1848-1896) had a trusted slave called Haji Firouz, and is pictured with him in 1895 during Nowruz celebrations. The character of Haji Firooz wears brightly colored clothes and a felt hat, singing with a tambourine and often portrayed by individuals with darkened faces singing and cheering people up, wishing them good fortune for the new year. His songs directly mention his status as a black man and they often centre around invocations for his master to cheer up and be merry. Beeta Baghoolizadeh, a Phd candidate at the University of Pennsylvania (2012) explains further : “The nonsensical rhyme and direct reference to his status as a slave reaffirm his role as a minstrel in Iranian society—a role that, despite the end of slavery in Iran, still persists in Nowruz celebrations today. Although many Iranians do not consider Haji Firooz beyond his brief jingle every New Year, his character represents one aspect of Iran’s long history of slavery. Haji Firooz, in fact, hails from the Afro-Iranian community in southern Iran.”

In conclusion, a long history of East African slaves in Iran occupying varying jobs and now 10-15% of the Iranian population, has led to an establishment of an Afro-Iranian population that has influenced the realms of Iranian music, dance, beliefs, religion and societal structure. According to German-Iranian photographer Mahdi Ehsaei (who has spent three years documenting Afro-Iranian communities), when interviewed by The Quartz in 2015 about the most surprising thing he learned, he quoted that “Many Iranians I spoke to didn’t even know that black Iranians have lived in our country for centuries. It was very difficult for me to find any books or information about this community and there was also no visual documentation of this minority. The most interesting fact for me is that Afro-Iranians have influenced the culture of a whole region. If you go to southern Iran you see people with colorful and vivid clothes and you will also notice a difference in the music, rhythms and dance style of these people in comparison with other parts of Iran.” And according to Asia by Africa, most Iranians are not even aware that slavery was practiced in the country as recently as 1929. Afro-Iranians have adopted the language and religion of their former masters; largely integrated into majoritarian Iranian society.

However, with black Iranian collectives on social media, outspoken organizations and an awakening of sharing of stories, history and experiences - Afro-Iranians’ diaspora, history and present day personal stories have been emerging into the spotlight to educate others and celebrate passed-on culture. The world grows more familiar with the presence of Afro-Iranians as Black Iranian celebrities such as Yada Shahidi rise and the Afro-Iranian people celebrate their unique culture through their pride, particularly having some of the most admired musicians and artists in Modern Iran. Especially along the South of Iran, by the Persian Gulf beaches, you can enjoy their concerts and hospitality, with Bushehri Music being particularly popular. Helpful sources, aside from narratives from Afro-Iranians and those with relation and or experience with their community of course, include: @collectiveforblackiranians on instagram, photographer Mahdi Ehsaei’s photographs published in his book, ‘Afro Iran, the Unknown Minority’ , the film ‘Afro-Iranian lives’ by Behnaz Mirzai., and (documentary about the Zār ceremony) Baad e Jan (the Jinn’s wind) directed by Nasser Taghvaie.

Having read all that, think about it for a second - that much of history probably hasn’t been taught to you let alone the possibility of such a mass African presence in Iran crossing your mind, or the influence they have cultivated - this is yet another focal point and example of how just like we squabble over who is telling the truth of what with news stories in the media today, much more erasure and false narrative occupied society in a time where you could not always communicate, prove or share news openly with everyone. This is all but a bit of what we do not know much of as a result of the heavy hand of propaganda, erasure and bias served on a silver instagram-verified platter. So go ahead and trust that formal schooling will not inform you of every aspect of history; and that in reality it’s up to you to choose to get out there, read, experience and study things on your own time - educate yourself.