Perspective, Fall 2014

University of California, Berkeley Fall 2014 | Payeez 1393

Published Since 1995

Perspective

Look Inside

Letter from the Editor; Staff and Writers

Dear Readers,

Table of Contents

by Samira Damavandi Khanandegan e Aziz: It is with great pleasure that we introduce the Fall 2014 edition of Perspective Magazine. We are the student-run, non-profit publication at the University of California, Berkeley. This year we are excited to be working with a new editorial board and very talented and dedicated writers.

Our publication’s goal is to unite the Iranian American diaspora community, specifically in the Bay Area and California. Our articles aim to highlight topics relating to Iranian history, culture, and arts and literature. We hope to provide a unique insight into our Iranian culture and heritage.

I am proud to serve as Editor in Chief for the 2014-2015 year. I have been writing for Perspective since my first year here at UC Berkeley and now as a senior looking back on the past three years, I truly appreciate the experiences and opportunities that I have had because of this publication.

Perspective has been one of the constants in my collegiate experience.

Throughout my time at UC Berkeley, I have seen this publication grow and thrive. This

Courtesy of Keshvad Nayebi

past year, our magazine and staff members have been recognized by the Student Publication and Media Center and we received the Student Media Award for Best Photographer, Designer, or Artist, Best Photo, and received an Honorable Mention for Best Cover. We have also increased the number of places that we are distributed around UC Berkeley and the campus community. This is enabling us to reach a wider audience within Berkeley and the Bay Area. Without the hard work and dedication of all of our writers and staff members, we would not

have been able to come this far.

If you are interested in getting involved with the publication please send an email to info. perspective@berkeley.edu. We accept new applications for writers and staff members each semester and always welcome donations and advertisements for future editions.

Warm regards, Samira Damavandi

Staff & Writers Editor in Chief Samira Damavandi; Assistant Editor in Chief Nikta Daijavad; Sawhel Maali; Chief Editorial Designer Arya Aliabadi; Assistant Editorial Designer Paniz Amirnasiri; Writers Michelle Cera, Heather Dadashi, Shireen Ebrahim, Shayaun Nejad, Ailar Poormoghaddam, Kayla Razavi, Negin Shahiar, Nima Shajarian, Leila Zarifi; Sponsors Persian Center Berkeley, Associated Students at the University of California

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Arts & Literature Hush! Girls Don’t Scream Nikta Daijavad Simin Behbahani Negin Shahiar Feature Evolution of Farsi Heather Dadashi Superstition Leila Zarifi Multiethnic Iran Shayaun Nejad Hookah: Fact from Fiction Sawhel Maali Spotlight C.H.I.L.D Shireen Ebrahim Interview with Melody Moezzi Kayla Razavi Bridge 2014 Nikta Daijavad Omid Foundation Samira Damavandi Opinion Pursuit of Knowledge Paniz Amirnasiri Half Persian Michelle Cera Iranian Insights: Ailar Poormoghaddam Sports The Last Great Warriors Nima Shajarian

Courtesy of Keshvad Nayebi

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them need to be addressed, I question, “What next?” How do we prevent sexual abuse from happening again, other than killing sexual abusers the way Shirin does in the film? The movie makes it seem as if the only tool society has for dealing with pedophiles is the death penalty[SD1] , which is the punishment eventually given to the pedophile from Shirin’s childhood, and it ignores the necessity of rehabilitation and restorative justice for allowing us to reintegrate such criminals into society and also to prevent the repetition of such crimes.

The film also deals with the subject of mental illness in a somewhat unsophisticated way.

Shirin is obviously somebody who has been traumatized by the events of her childhood, somebody who needs mental help. And while the movie does attempt to portray the negative consequences of Shirin’s parents ignoring the signs of their daughter’s mental illness, it does not go far enough. The movie uses the events of Shirin’s childhood as the basis of her legal defense, assuming the audience will understand that the link between those events and her current innocence is that they have created somebody who is mentally unstable. But by never stating that link explicitly, the movie itself falls victim to the same trap as Shirin’s parents and does not do enough to

As a culture that emphasizes aberoo, honor, and reputation, the Iranian culture is one that is notorious for sweeping unpleasant topics under the rug: pedophilia, sexual abuse, and mental illness are just a few of the subjects that are dealt with this way. Hush! Girls Don’t Scream, a film directed by Pouran Derakhshandeh, seeks to bring attention to these issues. The film, which was the winner of the audience award at the Fajr Film Festival and top prize at the London Iranian Film Festival, was screened at UC Berkeley’s Center for Middle Eastern Studies on September 18 as part of the Center’s film series on women in contemporary Iranian cinema. Derakhshandeh attended the screening and answered questions from the audience afterwards.

In the movie, Shirin Naeimi (Tannaz Tabatabayi) is a woman who is arrested on the night of her wedding after killing a man.

The movie reveals that Shirin was sexually abused by one of her mother’s employees as a child, and the effects and trauma of this abuse have followed her throughout her entire life. On the night of her wedding, she hears the screams of a young girl who has been taken

into a garage by a man, and when she realizes what is happening, she intervenes to prevent the girl from suffering the same fate she did; in the struggle that ensues, she ends up letting the girl escape but killing the man in the process.

While the film’s performances are powerful, especially that of Tabatabayi, I was disappointed to see that it approached the complex issues raised by its subject matter in an unsophisticated manner, one that did not fully grasp their nuances. The most obvious example of this was how it portrayed the sexual abusers.

Although I agree, of course, that the crimes of these men and men like

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was made uneasy by how the film dehumanized them, barely giving them any lines and in fact not even showing the man killed by Shirin. By completely “other”-ing these men, the movie made it seem as if they were anomalies, monsters that were inherently evil. It failed to show how these men were the product of societal influences around them and how sexual abuse was a result of not just their innate immorality but also of the misogynistic attitudes that made them feel as if sexual abuse was something they could “get away with,” so to speak.

In the same vein, the movie completely fails to answer the

address and de-stigmatize mental illness.

To be fair, the movie is incredibly successful in starting a dialogue about important issues like pedophilia and the status of women in Iranian society, as was evidenced by the audience’s responses to the Center for Middle Eastern Studies’ screening. Their questions about Derakhshandeh’s research and her experience in creating the film showed the readiness of the Iranian community for a film that addresses

Courtesy of Khovarmehr Films

By Nikta Daijavad

Courtesy of Khovarmehr Films

Hush!

Girls Don’t Scream: A Film Review

Arts & Entertainment Courtesy of Khovarmehr Films

Arts & Entertainment

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sexual abuse in such a direct manner.

The effects of Derakhshandeh’s research are seen most clearly in Tabatabayi’s hauntingly realistic performance. Her constant picking at her nails, for example, is an element that stays with the audience; it was based on Derakhshandeh’s over 700 interviews with victims of sexual abuse, which taught her that women who have suffered in this way tend to pick at their nails as an attempt to “clean something from their past.”

The film also effectively shows the role honor plays in ignoring these problems in Iranian culture, as families are often reluctant to report sexual abuse for fear of the implications it will have for their family’s reputation. And of course, the fact that Shirin is given the death penalty at the end of the film accurately portrays the vast amount of work yet to be done to provide justice to victims of sexual abuse in Iranian society. But although the film is successful in these ways, its overly simple approach to complicated issues makes me hope that it will not be the last to attempt to take these issues on.

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Arts & Entertainment

Arts & Entertainment

Simin Behbahani: the fearless voice of the Iranian people

message to the Iranian people in celebration of the Persian New Year, described Behbahani as “a woman who has been banned from traveling beyond Iran, even though her words have moved the world” and proceeded to quote her 1982 poem, “My Country, I Will Build You Again” [1]:

to reform laws discriminating against women to bring them in line with international human rights standards [9]. Through public speeches, Behbahani has spoken out fiercely against practices such as the stoning of women for committing adultery [11].

Her feminist ideals are also apparent in her poetry, sometimes more implicitly than explicitly.

Notably, while traditionally the

One of Iran’s most celebrated poets, Simin Behbahani, died from natural causes in Tehran on August 19, 2014 at the age of 87. Having written more than 600 poems, compiled in 20 books, she was known as the “lioness of Iran” for courageously using her verse to spark social protest and reform [6].

Thousands of Iranians, including prominent intellectuals, artists, and human rights activists, attended her funeral, many chanting, “Simin Behbahani, the crown of Iran’s women” [4].

Born in Tehran in 1927 to Abbas Khalili Fakhr-e and Ozma Arghun, Behbahani was raised by her mother, who instilled in her a passion for literature, after her parents divorced.

Her first poem was published in an Iranian literary journal when she was 14 [9]. Ten years later, in 1951, Behbahani published her first book of poems, Seh-tar-e Shekasteh, or The Broken Lute [7].

Behbahani’s poetry was unique for her time, as she wrote in the sonnet-like “ghazal” of the classic Persian poets, such as Hafiz and Rumi. Although she mimicked their style, Behbahani shifted the focus of her content. In addition to verses about love and femininity, she wrote about issues facing Iran, particularly poverty and political repression.

“O moaning starving masses, what will you do? O poor anguished nation, what will you do?” she asks

Courtesy of Romissa Mofidi

By Negin Shahiar

in her first published poem [10].

On top of voicing her support for democracy and freedom, Behbahani is known for advocating for better conditions for women in Iran.

She was part of the “One Million Signatures” campaign, which was launched in Iran in 2006 and demanded the Iranian government

ghazal featured a male poet wooing a woman, Behbahani reversed the roles – in her poems, men are the objects of desire [6]. In 2009, Behbahani received the Simone de Beauvoir Prize for Women’s Freedom on behalf of women’s rights campaigners in Iran [10].

Behbahani has been honored with a number of other accolades recognizing her for her human rights work as well as her poetry.

She was awarded the Human Rights Watch-Hellman/Hammet grant in 1998 and, in 1999, the Carl von Ossietzky Medal for her struggle for freedom of expression in Iran. She was twice nominated for the Nobel Prize in Literature [7].

Although beloved by the Iranian people, Behbahani, an outspoken critic of the state, often found herself at odds with the Iranian government. She never lived in an Iran without official censorship, as she came of age during the Shah’s regime and remained in Iran after the 1979 Islamic Revolution [12].

After the rise of the Islamic regime, her work was banned for 10 years, and newspapers and magazines frequently published articles targeting her. In 2006, authorities shut down an opposition newspaper for printing one of her poems. Then, four years later, when she was 82 and nearly blind, they stopped her from boarding a plane to Paris and interrogated her regarding poems she had written about Iran’s 2009 elections and the subsequent “Green

Movement” [11]. But censorship has never stopped Behbahani from writing the truth. She phrased her criticism of the government in figurative language, but it was still direct, and Iran’s rulers could never quite silence her.

“She has been doing this all her life. She has always said, ‘I’m going to write what I see. I’m going to be honest and candid and truthful,” Farzaneh Milani, a University of Virginia professor who translated many of her poems into English, said. “I believe she has never sold her pen or her soul. Simin Behbahani has always written poetry that portrays the reality of life in Iran” [11].

Despite the interrogations and the intimidation, Behbahani never lost her patriotism, insisting until the day she died that she only aimed to make Iran better through her work. She remained loyal to her country, choosing to stay and live there when it would have been safer to leave. Behbahani never doubted that Iranians would one day finally succeed in creating a bright future for their country, and when they did, she hoped to be a part of it [9].

President Obama, in a 2011 video

My country, I will build you again, If need be, with bricks made from my life.

I will build columns to support your roof, If need be, with my bones.

I will inhale again the perfume of flowers Favored by your youth.

I will wash again the blood off your body With torrents of my tears.

Once more, the darkness will leave this house.

I will paint my poems blue with the color of our sky.

The resurrector of “old bones” will grant me in his bounty a mountains splendor in his testing grounds.

Old I may be, but given the chance, I will learn.

I will begin a second youth alongside my progeny.

I will recite the Hadith of love and country With such fervor as to make each word bear life.

There still burns a fire in my breast to keep undiminished the warmth of kinship I feel for my people.

Once more you will grant me strength, though my poems have settled in blood.

Once more I will build you with my life, though it be beyond my means.

[1] Ardalan, Davar. “Poet Known As The ‘Lioness Of Iran’ Dies At 87.” NPR. NPR, 19 Aug. 2014. Web. [2] Behbahani, Simin. “Simin Behbahani - My Country, I Will Build You Again.” My Country, I Shall Build You Again. Tehran: Sokhan, 2009. N. pag. Simin Behbahani - My Country, I Will Build You Again. 2012. [3] Boustany, Nora. “Nora Boustany - A Poet Who ‘Never Sold Her Pen or Soul’”Washington Post. The Washington Post, 10 June 2006. Web. [4] Esfandiari, Golnaz. “Thousands Attend Iranian Poet Behbahani’s Funeral.”RadioFreeEurope/RadioLiberty. Radio Free Europe/Radio Liberty, 22 Aug. 2014. [5] “Iranian Poet and Women’s Rights Advocate Simin Behbahani Dies.” The Guardian. The Guardian, 19 Aug. 2014. Web. [6] Martin, Douglas. “Simin Behbahani, Outspoken Iranian Poet, Dies at 87.” The New York Times. The New York Times, 22 Aug. 2014. Web. [7] “Persian Language & Literature: Simin Behbahani.” Persian Language & Literature: Simin Behbahani. Iranian Chamber Society, 2014. Web. [8] Pierce, Thomas. “Iran’s National Poet Speaks Out.” NPR. NPR, 26 June 2009. Web. [9] “Simin Behbahani: Formidable Iranian Poet and Fearless Activist.” BBC News. BBC News, 19 Aug. 2014. Web. [10] “Simin Behbahani.” The Economist. The Economist Newspaper, 30 Aug. 2014. Web. [11] Shuster, Mike. “Tehran Halts Travel By Poet Called ‘Lioness Of Iran’” NPR. NPR, 19 Mar. 2010. Web. [12] Tobar, Hector. “Simin Behbahani, Poet and ‘Lioness of Iran,’ Dies at 87.” Los Angeles Times. Los Angeles Times, 19 Aug. 2014. Web

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Feature

Feature

By Leila Zarifi

One of the most common gestures today within Iranian culture is to “knock on wood,” or bezan be takhte, to prevent jinxing a statement or the well being of a friend, family member, or even one’s self.

Over centuries, people have relied on such superstitions whether to promote good luck, prevent bad luck, or simply to continue a tradition. What many people do not know, however, is that superstitions vary from culture, ethnicity, and even religion.

From numerous verses and sayings, to burning ashes on the stove, to hanging decorative stained glass eyes in all shapes and sizes around the home, it is undeniable that Iranian culture is predominantly one of superstition.

Regardless of location, a majority of Iranians still exhibit superstitious tendencies as illustrated by their speech and actions. What are some of these superstitious beliefs that Iranians still hold today?

Cheshm: One of the most prevalent superstitions in Persian culture is that of the cheshm, or evil eye. The word cheshm is often associated with jinx, especially when one says cheshm zadan, or being jinxed. Iranians will refer to cheshm at times where they may face misfortune or injury. The handcrafted “talismans” of the evil eyes are hung in many Persian households in order to protect against such evils. In ancient times, the evil eye allowed individuals the power to view and harm objects, people, or animals [1]. It was widely believed that those who were envious of

others were capable of inflicting harm on them simply by wishing them evil. If something unfortunate occurs to someone as a result, it is said to be as a result of the evil eye’s power. Believers of the evil eye are also self-conscious of thrusting evil on themselves through excessive pride or arrogance. There are various remedies

to protect against the evil eye. One of the most common methods includes blue beads called gozmunjughu. These blue or black glass beads with an iris painted on it are typically tied on threads and placed on children’s arms. The larger forms of gozmunjughu are hung in homes or above doors.

Esfand: Esfand, or the plant Peganum Harmala, is another “remedy” used to rid individuals of the evil eye [5]. The act of burning Esfand seeds originated in Iran but has been passed down through generations and become an integral part of Persian cultural superstitions. Esfand seeds are burned until a popping sound is made. At this time, one encircles the burning seeds around one’s head as the smoke arises simultaneously [2]. Burning esfand is said to eliminate all traces of evil in one’s life. Many Iranians burn esfand seeds regularly to protect their loved ones and themselves. From burning esfand seeds on a quiet night at home to burning them at a large family and friend gathering, the power of esfand is one of

the most prevalent superstitions among the Iranian community.

Atel o Batel: Atel o Batel is another form of protection from the evil eye. This tray of seven multicolored herbs and spices is commonly present at Iranian weddings. The herbs and spices include angelica, salt, and green leaves (to remove the evil eye), wild rice, frankincense (to burn the evil spirits), poppy seeds (to break the spells and witchcraft), gunpowder, and nigella [6].

The spices are said to guard against evil spirits and protect the wife and groom.

Mashallah/Ishallah: In addition to physical superstitious precautions many Iranians take to avoid evil, there are also many expressions that are used.

“Mashallah,” meaning “God willed it,” is often used to praise or respect an individual. It is also used in instances where one does not want to jinx another.

One would say “Mashallah” if they were impressed with another’s achievements and wishes he or she only better, rather than worse, for the future. “Ishallah” is often used in response to something good that could possibly occur in the future. Its literal definition is “God Willing,” so it is something that is out of our hands in the present and hopefully will not be jinxed.

Whether superstitions and the methods individuals use to prevent them are legitimate or not, one will never know. At the end of the day, people would rather be safe than sorry, even if it means partaking in certain traditions. The next time my grandmother corners me and circles a pot of burning seeds around my head while simultaneously mumbling phrases in Persian, I will be grateful for her concern for my well being.

[1] “8.3 The Evil Eye - Staving Off Harm - With a Visit to the Open Market - Jean Patterson and Arzu Aghayeva.” 8.3 The Evil Eye - Staving Off Harm - With a Visit to the Open Market- Jean Patterson and Arzu Aghayeva. Web. [2] “Esfand & The Evil Eye.” My Persian Kitchen RSS. Web. [3] “My Persian Corner.” : Iranian Superstitions, Part 1.

Web. [4] “My Persian Corner.” : Iranian Superstitions, Part 2. Web. [5] “Peganum Harmala.” Wikipedia. Wikimedia Foundation, 11 June 2014. Web. [6] “SERENDIP.”: Iranian/Persian Wedding Ceremony! Web.

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Hookah: Fact from Fiction

By Sawhel Maali

“Hookah.” In addition, I noticed a rise in hookah lounges across the country— something I had only seen in previous visits to Iran. With this, I realized that hookah extended way past my Iranian Courtesy of Melody Moezzi

Korafat: Superstitions

Like many of my friends who have had the experience of growing up in an Iranian household, my first exposure to hookah came at a very young age. As early as I can remember, I have had vivid memories of colorful, ornate hookahs beings passed around at a variety of events ranging from extravagant weddings to small mehmoonis, or gatherings, on a casual Saturday night. Hookah, a water pipe used to smoke tobacco, has come to represent what I believe to be an integral aspect of Iranian culture. Although little is known of its roots, hookah is believed to have originated in India nearly five hundred years ago, eventually making its way throughout the Middle East [1]. A more sophisticated version of the hookah first appeared in Iran during the Qajar period and came to be known as the ghelyun. Sometime between then and now, hookah, which has taken many names throughout the years, including shisha, goza, and narghile, has become the preferred medium for socializing with peers as well as the highlight of every Persian party [1].

For most of my adolescence, I believed hookah to be an activity solely engaged in by both my Persian family as well as other Middle Easterners around the world. However, upon entering college, I was surprised to learn that hookah was more widespread than I had originally imagined. I spotted hookah at college parties, heard hookah lounges suggested by friends when deciding what to do on a Friday night, and even learned of its popularity in pop culture—as seen in the new rap song by rapper Tyga creativity titled

heritage and dominated an entirely new demographic altogether: the American youth.

According to the CDC, a recent study found “that among high school seniors in the United States, about 1 in 5 boys (17%) and 1 in 6 girls (15%) had used a hookah in the past year” [4]. Another study focused on college students showed that 2 out of every 5 college students smoke hookah regularly [3]. It is no surprise that both high school and college students have caught on to the new trend, as hookah does offer an interesting alternative to other forms of tobacco. Hookah in itself is social activity, allowing young adults an opportunity to smoke in a group setting. In addition, hookah attracts popularity through its “exotic” nature and enticing tobacco flavors, known as shisha [6]. Most alarmingly though is the equally popular idea that hookah is not only a more enjoyable substitute to other forms of tobacco, but also a healthier one. This reality is exemplified by the statistic that almost “half of students who admitted to experimenting with hookah said they do not smoke cigarettes” [3].

There are many myths surrounding the health risks of hookah, especially

in comparison to cigarettes. One such myth is that because hookah smoke is filtered through water, harmful ingredients are filtered out. In reality, the water fails to filter out the cancercausing chemicals and thus can cause damage the heart and lungs [2].

Another popular myth is that hookah is not addictive or dangerous due to its use of shisha tobacco, which is often herbal or fruity. Yet, shisha is a form of tobacco and whether it is fruity or not, still contains nicotine, tar, and a variety of dangerous carcinogens [2].

Many of these harmful toxins have been associated with lung cancer, respiratory illness, low birth weight, and periodontal disease [2]. In addition, hookah smoking presents some of its own distinct problems as well. For example, the charcoal used to heat tobacco increases health risks by producing smoke that contains high levels of carbon monoxide, metals, and cancer-causing chemicals [2]. The extended smoking session associated with hookah is also problematic. The World Health Organization concluded that the average hookah session typically lasts 45 to 60 minutes, which is equivalent to smoking one hundred cigarettes [3]. That is about an hour of frequent puffing, inhalation of smoke, and longer drags, which increase the intake of toxins and contribute to high levels of secondhand smoke [2].

In recent years, studies on the risk of hookah have becomes abundant while people arguing in favor of hookah’s benefits have failed to offer any substantial evidence. As this type of research becomes more readily available, city officials and community members alike are demanding for an increase in regulation and transparency when it comes to the dangers associated with hookah. In my own college community, I simply urge students to be sensible and informed when engaging in casual “hookah-ing.”

Balance and awareness is key to making healthy and responsible choices.

[1] Glynn, Tom. “Hookahs Are Trendy, But Are They Safe?” Cancer.org. N.p., 29 May 2012. Web. [2] “The Dangers of Hookah Smoking.” Centers for Disease Control and Prevention. Centers for Disease Control and Prevention, 05 Dec. 2013. Web. [3] Ghabra, Omar. “Hookah Poses Significant Public Health Risk for Millennials.” The Huffington Post. TheHuffingtonPost.com, 05 Mar. 2014. Web. [4] “Hookahs.” Centers for Disease Control and Prevention. Centers for Disease Control and Prevention, 17 Dec. 2013. Web. [5] Chan et al. “Up in Smoke: The Fallacy of the Harmless Hookah.” Chest. 2011; 139: 737-738.. [6] Morris, DS, Fiala, SC, Pawlek, R. Opportunities for Policy

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The Parts of the Sum: Multiethnic Iran

Feature Courtesy of Somayeh Marabi

Feature borders Pakistan. Disputes have arisen between these neighboring countries over claims to this land. The area of Baluchistan was Islamized during the reign of the Ottoman Empire, and as a result, a Sunni majority exists in the region; this gives the Baluchi provinces an affinity towards Pakistani rule, as Pakistan is a Sunni-majority nation.

By Shayaun Nejad

Azeris (Turks): Azeris are the most populous ethnic “minority” in Iran, as they come from very similar roots

“These Iranian ‘minorities’ often times comprise the dominant ethnic group of certain regions” as Persians, only differing in the fact that Azeri (a variant of the Turkish language coming from the Turkic language group) was adopted as the group’s predominantly spoken language. Many scholars have defined this ethnic group as one of the most successfully integrated minorities of all time, as Azeris have found themselves

in very influential roles in Iranian politics. For example, Queen Farah Pahlavi, the members of the Qajar dynasty, and Ayatollah Ali Khamenei, the current head leader of Iran, all have Azeri origins. Notably, half of the lands considered “Azerbaijan” are autonomous, while the other half are embedded within Iran; this is due to Russian annexation of the Eastern territory during the Treaty of Gulistan in 1813. The Eastern autonomous half of Azerbaijan lies in the Caucasus, while the Western Iranian-governed half lies within upper Iranian territory.

Recently, Azeris have comprised most of the higher-positioned military rankings in Iran, as they did in the USSR. Furthermore, some of Iran’s most elite athletes, Ali Daei and Hossein Rezazadeh, to name a few, have been of Iranian Azeri background.

Kurds: Kurds, another prominent

ethnic group, have been regarded by Iranian scholars as the most genetically representative of ancient Persians [2]. Similar to Azerbaijan, the lands of Kurdistan are also embedded in Iran, but only partly due to previous Ottoman and Russian annexation.

Kurdistan extends into large areas of both Turkey and Iraq. Recently, Kurds have been pushing for the establishment of an autonomous nation, which is difficult given the reluctance of Turkey and Iraq to relinquish land. This has driven aggressive resistance from these people against Iraqi and Turkish forces, seeking to claim a right to their land.

Baluchis: Baluchis are an ethnic group that resides mostly in the Baluchistan regions, as well as an embedded “ethnic region” that

Courtesy of Mahchehreh Khalili

Many people associate Iran with the people of Fars, better known as the “Persians.” This is what comprises 65% of the population. They speak Persian, which comes from the Indo-European language group. What many people may be unaware of is that other ethnic groups are also prevalent in the country: Azeris and Kurds combined comprise over 24% of the population [3]; to put this into perspective, consider this: there is a higher percentage of Azeris in Iran than the combined percentages of Asian Americans and African Americans in the United States. The proportion of people of Kurdish descent in Iran rivals the proportion of people of Hispanic descent in the United States (12% vs.

16%) [3, 4]. With this in mind, it is easy to see how the multiethnic breakdown of Iran is more pronounced than one might think. These Iranian “minorities” often times comprise the dominant ethnic group of certain regions, which is mostly due to geographic location.

Examples include the Azeris of Iranian Azerbaijan, Baluchis of Baluchistan, Kurds of Kurdistan, etc. The modern Iranian government represents various ethnic minority groups in parliament so that no ethnic polarity arises.

Although high ethnic diversity exists, the religious groups of Iran occur at much lower rates, with 90% of Iranians identifying as Shi’a, 9% as other sects of Islam, and the final 1% representing Zoroastrianism, Judaism, Christianity, and any other smaller, localized beliefs.

This has always been the nature of Iran, previously known as “Persia”, as it has always been a multinational country under the leadership of one state.

Lurs: The Lurs, who are thought to be from a very similar genetic background to the Kurds, are an ethnic group whose members typically inhabit more rural areas [1]. Their language, Luri, is very similar to the other ancient Persian languages of the area, and the maintenance of this language represents this people’s long timeline of residence in Iran.

The lands they inhabit have been occupied by humankind for at least 40,000 years, and because these lands are mountainous and the Lurs are nomadic, their language and culture remained untouched by the Arab, Ottoman, Russian, and Mongol invasions of the Persian Empire.

many Armenians, for example, were granted asylum during the Ottoman genocide of 1915, in addition to being promised religious freedom since the era of the Qajar Dynasty. The Arab and Turkmen populations contribute to the sizable number of nomads living in Iran. There are a significant number of Arabs in Khuzestan pushing for autonomy and representation in government, which has unfortunately been largely ignored by the Shi’a majority. This is due in large part to general tensions between the Iranian government and Arabs, caused partly by the Arab invasions of the Persian Empire and by Saddam Hussein’s failed conquest of Iran in the 1980s. As a result of these tensions, Arabs are sometimes subject to discrimination in Iran.

Iran holds a great deal of ethnic diversity and history that is often overlooked. It is important to understand the cultural heritage of

Other Ethnic Groups in Iran: Outside of the more prominent ethnic groups, there are many smaller groups that inhabit Iran, such as the Armenians, Arabs, Turkmen, and various other groups.

Many of these peoples share a strong historical bond with Iran;

[1] C.S. Coon, “Iran: Demography and Ethnography” in Encyclopaedia of Islam, Volume IV, E.J. Brill, pp 10,8. Excerpt: “The Lurs speak an aberrant form of Archaic Persian.” [2] D. and in Khorasan [Cultural & Civil society of Khorasani Kurds, www.cskk.org]. McDowall, A Modern History of the Kurds, 1996, Chapter 13, “Subjects of the Shi’i Republic,” pp. 261-287. [3] Gheissari, Ali. Contemporary Iran: Economy, Society, Politics, Oxford University Press, 2009, p.300. [4] RACE - Universe: TOTAL POPULATION”. 2008 American Community Survey 1-Year Estimates. United States Census Bureau. Retrieved 2010

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Feature

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I have been fascinated by the eclectically rich nature of the Iranian language throughout my life and exuberantly jumped at the opportunity to research the topic once it was presented to me. My research has revealed to me that Farsi, or Persian, is a part of the Indo-Iranian group of languages, which is a subfamily of the Indo-European languages and a subgroup of West Iranian languages. It is the most widely spoken tongue of the Iranian branch of the Indo-Iranian languages. Other West Iranian languages include Dari, Tajik, the less related languages of Luri, Bakhtiari, and Kumzari, as well as the non-Persian dialects of the Fars Province. Little did I know, there are over thirty million Farsi speakers today, which is about 50% of Iran’s population, over seven million Dari Persian speakers in Afghanistan, which is 25% of Afghanistan’s population, and about two million Dari Persian speakers in Pakistan.

Farsi was originally the language of the Parsa people, who reigned over Iran from 550 to 330 BCE, and it became the language of the Persian Empire.

It was once spoken in eastern India, Russia, the southern shores of the Persian Gulf to Egypt, and the Mediterranean.

Today, it is primarily spoken in Iran and Afghanistan, but Persian speakers can also be found in Uzbekistan, Kyrgyzstan, Tajikistan, Kazakhstan, Bahrain, Yemen, Iraq, Oman,

“There are over thirty million Farsi speakers today, which is about 50% of Iran’s population, over seven million Dari Persian speakers in Afghanistan, which is 25% of Afghanistan’s population, and about two million Dari Persian speakers in Pakistan.” to Cyrus the Great’s conquest of Babylon in the ixth century BCE. It bears an inscription that professes Cyrus’s victory over the last Babylonian ruler, Courtesy of Stewart Thomas

By Heather Dadashi

and the United Arab Emirates.

West and East Iranian comprise the Iranian group of the Indo-Iranian language group.

The language has undergone numerous changes throughout the centuries, and it can be categorized into Old Persian, Middle Persian, Classical Persian, and Modern Persian.

In my interview with Professor Jaleh Pirnazar, she outlined the stages of the language throughout the centuries. The Achaemenid dynasty ruled the land of the Aryans until 330 BCE. The people of this time period spoke Old Persian, which originated in a province in southwest Iran that was once the center of the Persian Empire, Parsa. Old Persian used ancient cuneiform script and was adopted by the Babylonians. The Cyrus Cylinder, one of the most iconic artifacts in world history, was written in this script and can be traced

Nabonidus (“The Cyrus Cylinder and Ancient Persia: A New Beginning,” Smithsonian Institution).

Alexander the Great’s conquest in 330 BCE introduced Middle Persian, or Farsi Melaneh, and divided the Persian Empire between Alexander’s soldiers and heads of state; the language was also divided accordingly between the east and the west. This period of time is referred to as the Sasanian or Pahlavi era, after the Parthians who ruled Persia, and the tablets are written in Khateh Pahlavi (Pahlavi writing).

We possess various writings from that era in the form of religious writings of the pre-Islamic Zoroastrian religion. The alphabet was adopted from Aramaic, a family of languages belonging to the Semitic family.

The Early Modern or Classical form of the Persian language existed from the ninth to the thirteenth centuries and is preserved in the literature of the Persian Empire, particularly poems written by Rudaki, Ferdowsi, and Khayyam. In fact, Ferdowsi claims to have exerted great effort for thirty years to preserve this language because it was under pressure from Arab invaders and was on the verge of being lost.

The seventh century AD marked the invasion of the Arabs

Courtesy of Eshgh

Evolution of Farsi

from the West, the presentation of the Arabic script called PersoArabic, as well as a great influx of Arab vocabulary. This is when the language first began being referred to as “Farsi” from the previous name, “Parsi,” because the Arabic alphabet does not contain the letter “P.” Classical Persian did not experience much change until the nineteenth century, when Tehran was chosen as the capital of Persia by the Qajar dynasty in 1787 and its dialect therefore became prominent. This Modern Persian dialect became the foundation of what is now called Contemporary Standard Persian and happens to consist of many words of non-Iranian origin. Certain modern technical terms have been integrated from English, French and German, and Arabic has completely replaced some original Parsi words, altering a major part of the language.

What Ferdowsi worked so hard to preserve is finally being lost, but

fortunately, we are still able to read the splendid texts of some of the greatest Iranian poets.

It is significant to note that almost all the countries that the Arabs conquered lost their languages, ways of life, and civilizations only to be replaced with the Arabic language and culture, except for Iran. Iran was able to maintain its language and culture, even adopting its own form of Islam: Shiaism. Also, after the Mongols invaded Iran, the Iranians were able to convert the Mongols into representatives of the Iranian culture and language.

The Mongols even made Farsi their court language in India.

Iran’s resilience and might throughout history beautifully portray the Iranian language as one of grace, even through its many transformations. I sincerely believe that it is and always has been the prime centerpiece of the Iranian culture.

[1] “Farsi Language History.” Today Translations. Web. [2] “Persian Language Farsi Originated in Ancient Anatolia.” Stop Fundamentalism. Stop Fundamentalism in Iran, 24 Aug. 2012. Web. [3] Rahnamoon, Fariborz. “History of Persian or Parsi Language.” Iran Chamber. Iran Chamber Society, 1 Jan. 2004. Web. [4] “The Cyrus Cylinder and Ancient Persia: A New Beginning.” The Cyrus Cylinder and Ancient Persia: A New Beginning | Exhibitions | Freer and Sackler Galleries. Smithsonian Institution. Web.

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Spotlight

Spotlight

“Silicon Valley is a culture, not an institution. It’s a culture that’s entirely adaptable to Iran.”

On September 6, 2014, I heard speaker after speaker express this same sentiment at Bridge 2014, a conference centered around

discuss Iran’s future as a hub of technological innovation and economic development in the Middle East. Wheeler Auditorium, which can accommodate over 700 people, was sold out, and an additional 800 people from around the world tuned into the conference using free live streaming.

property lawyers and professors of Engineering. But what they seemed to all have in common was a deep-seated belief that commitment to technological entrepreneurship is the key to Iran’s future. They hoped to use entrepreneurship to help Iran reach its full potential as a player in global economy and a leader in the Middle East, giving the event an undeniably optimistic and forward-thinking atmosphere.

As promised by the conference’s tagline, however, the speakers highlighted not only opportunities but also several challengers to

“High Tech Entrepreneurship in Iran: Opportunities and Challenges.” The conference, held in Wheeler Auditorium and hosted by the Berkeley Program on Entrepreneurship & Development in the Middle East, brought together entrepreneurs from Silicon Valley and Iran to

The conference combined individual speakers with panels that discussed topics like sustainable entrepreneurship and mentorship. The event’s speakers had varied backgrounds, ranging from founders of biotechnology startups and partners of venture capital firms to intellectual

this development, including sanctions from the United States and high levels of brain drain, a phenomenon in which many of Iran’s most educated citizens leave the country to pursue careers in the West.

True to its commitment to innovation and Silicon Valley

Courtesy of Bridge 2014

By Nikta Daijavad

culture, Bridge engaged audience members by using Twitter to collect questions for speakers and by allowing time for networking.

One of the most re-tweeted questions of the conference came during a lecture by Dr. Yahya Tabesh, a professor of mathematical sciences at Sharif University of Technology, entitled “Fostering High Tech Entrepreneurship in Iran.” Tabesh, who is well-known in his field and much-loved by his students, was asked, “Professor Tabesh, why do all of your students love you so much?” During his lecture, Professor Tabesh spoke about one of his most famous students, Maryam Mirzakhani, who became the first woman and the first Iranian honored with the Fields Medal, the most prestigious award in mathematics, in August of 2014.

As a Political Science and Middle Eastern Studies major here at Cal, I will freely admit that my knowledge of technological entrepreneurship is somewhat limited. The aspect of the Bridge conference I appreciated the most, therefore, was the way it organized the Iranian-American community. At the conference, I met up with a family friend who had flown in from Ann Arbor, Michigan, a distant relative (Farhad Rahnema, who sat on the “Ecosystem for Sustainable Entrepreneurship” panel) who had traveled from Isfahan, Iran, and several of my father’s current and former colleagues at IBM who had come from the South Bay Area. At the same time, both of my parents were among the 800 participants live-streaming the conference online. These connections suddenly made the Iranian-American community feel very small, not in the sense of size but rather in the sense

“They seemed to all have in common a deep-seated belief that commitment to technological entrepreneurship is the key to Iran’s future.” of manageability. The fact that Iranians from across the country had traveled to this event made the task of organizing the nearly half a million Iranians living in the United States behind its cause, behind the idea of using technological entrepreneurship to support economic development in Iran, seem surprisingly easy [1]. And the fact that Iranians from Iran were taking part in the conference both in Wheeler Auditorium and online made the task of bridging the gap between the Silicon Valley and Iran seem manageable as well.

Of course, the fact that Bridge 2014 illuminated the possibilities of organizing the Iranian-American community and creating links between Iran and the Silicon

innovative and entrepreneurial leader of the Middle East is somewhat idealistic; it is not something that can be easily done while sanctions persist, institutional safeguards for intellectual property are weak, and Iran’s most educated citizens lack a network that will provide them with mentorship and support. But although I believe that the event’s vision is idealistic, I see its value lies in the fact that it is a realistic idealism.

Bridge 2014 did not ignore the challenges that will inevitably exist in bringing Silicon Valley culture to Iran; in fact, each of its speakers faced these challenges head-on, advocating solutions like accelerators aimed at providing promising Iran entrepreneurs with

Courtesy of Bridge 2014

Bridge 2014: Bridging the Gap Between the Silicon Valley and Iran

Valley does not mean that its goals will be easily accomplished. As many of the event participants I spoke to agreed, making Iran the

mentors, legal reforms that would encourage innovation, and venture capital. The goals of Bridge 2014 may not come to fruition for years,

[1] Hosseini, Hossein. “Iranian-Americans and the 2010 Census: Did We Shrink?” www.payvand.com. Web.

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Spotlight

Omid Foundation: A Story of Hope Courtesy of Samira Damavandi

By Samira Damavandi

This past summer, two Perspective Magazine board members had the opportunity to travel to Tehran, Iran and shadow an organization called the Omid Foundation. The Omid Foundation has two centers in Tehran that help disadvantaged young women improve their lives. The centers are known as Bonyad e Omid e Mehr or Omid E Mehr.

According to their website, they “take some of the most vulnerable, abused and neglected girls and work with them to give them the tools they need to lead happy and productive lives”. Their mission is to “strengthen the social, emotional, and economic opportunities of disadvantaged

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young women in Iran”[1]. The young women who they support are between the ages of 15 to 25 years old, and many of them have suffered from abuse, both physical and sexual, had experiences of neglect, exposures to drugs, violence, and prostitution, or are extremely economically disadvantaged. Many of the young women at the centers that I met were refugees from Afghanistan.

I would describe the centers as rehabilitation and vocational centers that provide mental health support, with psychologists and social workers as well as a school that teaches skills necessary to enter the workplace.

Omid E Mehr seeks to teach these

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women to change the attitudes they approach their lives with, a lesson their students will bring to their families, to their neighborhoods, and eventually, to Iranian society.

This idea of one day impacting Iranian society on a large scale is the organization’s hope; in other words, it is the omid of Omid e Mehr.

The organization was founded ten years ago by Londonbased social psychologist and psychotherapist Marjaneh Halati.

The Omid Foundation consists of the fundraising entities based in the United States and the United Kingdom and the Omid E Mehr Foundation in Iran,

Courtesy of Samira Damavandi

Spotlight

which is the actual operating entity in Tehran. When the centers first opened, they were only able to accommodate 15 girls at the original location, and since then the organization has grown to accommodate over 200 girls at their two locations in downtown Tehran.

My first introduction to the Omid Foundation had come years ago from my friend in the Washington D.C. area. Her family had been and continues to be very involved with the organization and she had always spoken so highly of the great work that they had accomplished. I was able to talk to a previous volunteer from the organization and she described the day to day work that goes on in the centers and I was inspired to learn more about the impact that the organization has made on disadvantaged Iranian women’s lives. In addition, a representative from the Omid Foundation had come to UC Berkeley to screen a documentary that featured the organization. The documentary called The Glass House, was filmed by Hamid Rahmanian and produced by Melissa Hibbard[2]. The film follows four [1] http://www.omid-e-mehr.org/our-management.php [2] http://www.omid-e-mehr.org/screening.php

young women and shares their personal stories of how they came to the center. The film shows a unique perspective, one that I was eager to learn more about and see firsthand.

I shadowed the two centers for two weeks through a program they conduct called the “Omid Angels” program that enables young Iranians from the diaspora to be ambassadors for the organization and spread awareness of their mission. During my time as a volunteer, I was able to interact with the staff and the students. For the majority of their time there, the young women attend educational classes or workshops in subjects such as English, art, writing, self-defense classes, and computer skills. In their last term there, they focus more on vocational skills such as secretarial work, accounting, or IT training.

Despite any preconceived notions I may have had, I met some of the most motivating and positive young women and was so surprised to find out that although we had seemingly had polar opposite lives on paper, there was so much that we could relate on. We bonded over trivial things such as our love for music and Iranian popular culture, but also on our outlooks on life. I attended various workshops that dealt with themes that I had encountered in my UC Berkeley education such as gender and social inequality, representation of women in the media, and self-empowerment. Many of the women advance from the

three-year program to go on to find jobs or attend university. One such woman was a student at the Omid E Mehr center and simultaneously was studying engineering at a local university. Another woman who had completed the program told me that she was working at the Omid E Mehr center as a secretary during the interim period of time that she was looking for full time positions.

It was incredibly uplifting to hear so many of the positive outcomes that emerged directly as a result of the skills and opportunities that they gained from the centers.

This past September in Mountain View, California, the Omid Foundation hosted its first annual Bay Area fundraiser as a celebration of the organization’s tenth anniversary. This was one of many events held this autumn: other fundraising events were held in Washington D.C, Los Angeles, London, and Toronto. The event, called “An Evening of Hope,” raised over $70,000 and all of the proceeds directly go towards sponsoring the women at the Omid E Mehr centers in Tehran. The money raised allows the organization to fund each of the women going through the program, pays for additional expenses, their staff members and therapy, and even provides room and board for many of the least economically privileged women that do not have another home to call their own.

At the event one of the speakers said something that really resonated with the theme of the night. She stated, “I once read that the only thing stronger than fear is hope.

That means that if we succeeded in being hopeful, we have already triumphed”. These young women, in spite of everything they have endured, have persevered and continue to have hope for themselves and their society.

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For more information and ways to get involved please see omid-e-mehr.org

Spotlight

Spotlight

Changing the Conversation on Mental Health: An Interview with Melody Moezzi

By Kayla Razavi bipolar”—and to me I just was not “that chick”, that “chick” people were talking about wasn’t me! I could understand depression, I’d experienced it, but I had never experienced acute mania until I was 29, and that was when I finally got a proper diagnosis. That means that I had finished my undergrad, graduated from law school, got my masters in public health, wrote a book, got it published— all while I was sick. I was originally

Courtesy of Melody Moezzi

Traditionally, mental illness has been surrounded by much misinformation and negative stigma within the Iranian community. Many Iranians may not speak out about their mental health issues or seek therapy because of the misconception that mental illness is a source of shame. Because of this stigma, we are led to think that one would have to be divooneh, or crazy. This is definitely not the case. To give you an idea of just how common mental health issues are, here are some numbers according to the National Alliance on Mental Illness: 16 million adults living in America have some form of depression, and 6 million of those adults are living with bipolar disorder [1].

In her new new book, Haldol and Hyacinths: A Bipolar Life, author Melody Moezzi, talks candidly about living with bipolar disorder as an accomplished Iranian-American writer, activist, and attorney. I had the honor and pleasure of interviewing her about her experiences with mental illness, tips on what to do if you are struggling, and the secret to successfully breaking the stigma.

Q&A K: How and when did you know that your mental health was struggling?

M: Two years before I was diagnosed, at one point my dad turned to me and said “I think you might have bipolar disorder” and in reply, I turned around and said “I think you might have bipolar disorder!” and that was that. I wouldn’t have believed it until I was having hallucinations and just completely out there. I knew nothing about bipolar disorder, other than when it was used as a pejorative--like “that chick is so

misdiagnosed, so the treatments that I was receiving were only making me worse, and when they finally gave me the proper treatment so many people kept telling me that I would have to lower my expectations because I wouldn’t be able to accomplish the things I wanted, and all I could think was “Ok I’ve been sick this whole time and still managed to do these things, and if anything, I should be getting better, but now you’re telling me that I’ll do worse?” It wasn’t something I was willing to accept, and in the end, it couldn’t be further from the truth.

K: Often times people think that those with mental illnesses fulfil a certain look, a certain stereotype, a certain persona. Being so accomplished, how did that translate into your personal life and how did it affect the way that you were treated?

M: While I was looking through hospital records to write the book, I saw from one stay that over and over they’d written “patient has delusions that she is a lawyer and an author.” This just shows how much stigma there still is within even the mental health community— I’m guessing they thought “oh, if she’s an author and lawyer, she couldn’t possibly be this sick, locked in a psychiatric ward.”

Which is simply not true! It happens all the time! People think they need to be so quiet about it. We exist in every profession and no doubt some of our success is attributable to having minds that work differently. We think outside the box. In many ways, we’re gifted.

That’s not just some typical Iranian superiority complex speaking. I just think there are some parts of me that allow me to be creative and take risks in ways that other people wouldn’t.

disabling and account for four out of the top ten leading causes of disability around the world (according to the World Health Organization) has less to do with the nature of the illnesses themselves, but more to do with the stigma surrounding them. If we were to accept the illness and accept that there may be positive parts of them that can help people struggling in some ways, then maybe that would make these illnesses far less disabling. The fear, the silence that surrounding mental illness is what keeps people sick and unhappy. I wrote Haldol and Hyacinths in the hopes that it would help people feel less alone, especially people who already belong to other minority groups, and to know that having a mental illness is nothing to be ashamed of.

K: In a HuffPost Live interview, you mentioned that different aspects of your disorder can be dependent on your culture, how did your Iranian identity affect your disorder?

M: Part of it is disorder, part of it is condition. When your tear someone from their culture and their homeland and they are missing roots, the psyche responds to that. Not to say that exile pushes one into mental illness, but I couldn’t ignore that metaphor, especially not in the book, that I felt that I had constantly belonged to two worlds and was straddling these two identities— trying to resolve that took up a lot of my time and energy without me even realizing it. Then I came to the realization that I will forever belong to two cultures, even if other people tell me that I’m not American enough or Iranian enough. I’m both. And I’m enough.

Done.

K: How was your mental health in college?

M: My mental health in college was bad. I had a pancreatic tumor and with any illness, I think there’s often trauma to the mind. I was in and out of hospitals a lot, so I didn’t have the typical college experience. I took a semester off to go and have surgery and spent a lot of time in the hospital, which really took a number on my mental health.

Ultimately, I graduated with good grades, met my husband, and one of my best friends there— which made it well worth it, but because of my physical illness, I didn’t take my mental health very seriously. I didn’t get the connection.

I didn’t think wow this must be affecting my mind, but it really was— my first hallucinations were in college. It’s just such a high-risk time and can be so hard psychologically even without a mental illness. It was also a fun and liberating , but overall, college was a really tough time for me.

K: What motivated you to write your memoir?

M: What inspired me more than anything was going into the hospital and seeing the way that people with mental illnesses were treated, and obviously my own experience as well. I think part of the reason that mental illnesses are so

K: How do you feel that the Iranian community deals with those who have mental health issues?

M: Very badly. At one point I was trying to find a word for manicdepressive in Farsi and my parents kept telling me words in French, and I was like “mom that’s not Farsi!” and then she

would say “bi-po-LAR” with an accent.

I think if we don’t even have a proper word for it in a language that has so many beautiful and descriptive words, that really speaks volumes.

K: What do we need to do to break the stigma?

M: Until we start being less ashamed and more open and insist on speaking out— regardless of our religious, ethnic, cultural or professional backgrounds— we’re not going to get the care, research or funding we deserve. One in four American adults in a given year experiences a mental illness and over a lifetime 50 percent of us will experience one, so it’s not some tiny minority of people. This is a huge group of people that are just so silent and the discrimination against them is so bad. Our largest mental health facilities in this country are jails and prisons for God’s sake. This won’t change until people living with mental illnesses shed the shame and start speaking out against it. I have too many privileges—a supportive family, education, health insurance, access to quality care and so much more—to remain silent. I can’t anymore. In my case, silence would be cowardice, and I wasn’t raised to be a coward.

Tips for people struggling: • Really regulate your sleep— go to sleep and wake up at the same time everyday.

Oversleeping or under sleeping can really exacerbate depression or mania. t 8PSL XJUI TPNFPOF XIP JTO U TP UJFE down to labels, but with someone who is tied down to you as a human being and what works best for you. t 8IFO ZPV SF TUSVHHMJOH XJUI depression, remember to give yourself credit for the things you are able to accomplish in a day, even if they seem small.

I am hopeful that with figures like Melody Moezzi coming forward and speaking out about their experiences with mental illness, more people will find the courage to speak up and finally break the stigma.

[1] “Mental Illness Facts and Numbers.” National Alliance on Mental Illness. Web.

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Spotlight

Children’s Hope International Literacy and Development (C.H.I.L.D) is a nonprofit organization founded in 2004

by Dr. Yassai and Sudi Shoja in Santa Ana, California. Their mission, as stated by the organization, is “to transform the lives of disadvantaged children globally through donor supported educational programs while delivering critically needed aid and services to meet the physical and emotional needs of the children and their families.” Since its creation, the organization has focused on creating better academic and life opportunities for children through implementing various successful programs.

Haleh Khatami, a dedicated mother, a passionate philanthropist, and an advocate for children’s rights, currently heads C.H.I.L.D as the President. Although the organization is international, its Executive Board as well as its members are primarily Iranian-American. Although C.H.I.L.D is identified by many as an Iranian organization, its reach widely extends past the Iranian community with programs extending from Turkey and Azerbaijan to California. The organization is notable for emphasizing philanthropy while remaining nonpolitical and non-sectarian. It also maintains partnerships with a variety of other organizations such as International Orphan Care, Corazon de Vida, and Women Helping Women.

The first program established by the organization that continues to thrive is “Adopt-A-School” where members can donate a monthly fee to the nonprofit

which is then transferred to a partnered school in Turkey for children in dire need of support. As the program began to develop, C.H.I.L.D was able to establish its own school program in Adana, Turkey teaching English, Turkish, and computer skills. The sponsorship fee for the school is spent on providing the children with transportation, school supplies, and uniforms, as well as offering monetary assistance to the families. Most of the families enrolled in the program are Iranian refugees or asylum seekers who under Turkish law, would not otherwise be allowed to attend public school without knowledge of the Turkish language. The program creates a step for the children to move on to local community college classes or to continue with educational programs in their grade levels at the school. Currently, the program has grown to accommodate over 200 students while maintaining a safe and stable academic environment that both motivates and provides hope to the children and their families.

While the mission of the nonprofit is global, the program remains close to home as well. In 2012, C.H.I.L.D initiated the Adopt-A-Family program based in Orange County with the goal of empowering underprivileged Orange County families and their children to achieve independence. Families who qualify are supported; any needs they declare for their children and family are met, and they are also assisted in job searching and training programs. Many Adopt-A-Family families have relied on the donation center and continue to do so in order to obtain daily necessities and items for their children.

Hoping to not only provide children motivation but also inspire them to become leaders, C.H.I.L.D established a sub-chapter called Youth Ambassadors of Hope (YAH) that is comprised of members between 12 and 25. The mission of YAH is to engage youth to become empowered to be innovative, creative, and more active in community service. The members of YAH have been tremendously inspiring in their fundraising and humanitarian efforts,

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Perspective

which included organizing a talent show that raised over $14,000. The money raised went towards the surgery of a girl named Khalida Kashmeer, who had been living with Neurofibromatosis Type 1 all her life, to remove the tumor from her face. C.H.I.L.D organizes many other individual fundraising programs besides the set monthly programs.

Having recently celebrated their 10th year of establishment this past September, the philanthropic endeavors of Children’s Hope International Literacy and Development only continue to prosper as exemplified by their new scholarship program called Dr. Ismail Yassai’s Scholarship of Hope. They have become a symbol of pride among the Iranian-American community for their efforts in not only empowering Iranian families in Turkey but also families in the United States.

Their accomplishments continue to be recognized as Sudi Shoja, the co-founder of C.H.I.L.D just recently became the first female Hoover medalist, an American engineering award. I was fortunate enough to work with the nonprofit this past summer and experience their impact first hand. The passion and commitment of the Executive Board was truly inspiring; they would meet for hours on end to discuss new initiatives and ways to further improve current programs. Attending those meetings, it was clear to me that their ultimate goal always rested upon providing the best services possible, something that is evident from the letters and videos of gratitude and hope from the students and families in Turkey and elsewhere. Having been selected as a model project by the United Nations in 2009, the organization is on a path that is not widely endured by many Iranians but is inspiring more Iranians to become active in humanitarian and philanthropic efforts. During one fundraising event, it was hard not to take note of the energized and inspired aura that the attendees left with. Ultimately, we all share the same desires for a better future filled with hope and stability for our children, something that is driving

The Two Worlds of a Half-Persian Girl

Courtesy of Sara Rahbar

Children’s Hope International Literacy and Development

Opinion

By Michelle Cera

I’m a Persian mutt. Although I identify as Persian, in reality, I am a combination of both American and Persian culture: my mom’s side of the family is Persian and my dad’s side is American. I grew up with these two starkly different cultures and my personality has been extremely influenced by the contrast.

I have spent almost every summer of my existence in “Tehrangeles” (as some parts of Los Angeles are known) in my grandparents’ Persian-rug covered home. My ten cousins and I have considered this home[1]. The house has a certain vibe to it that is hard to explain, but the aroma of kabobs and ghormeh sabzi always make me feel welcome. And of course there’s naan everywhere. Maybe it’s something in the air, but whenever I am in their home I feel incredibly connected to my cousins and other family members there. That closeness is definitely something I associate with Persian culture. Family is so important in Persian culture and everyone is extremely community-oriented. We make entire nights out of meals; often times we’ll spend five hours around the dinner table sharing stories. The meals are always fresh and home-cooked by my grandmother and my mother. My grandfather cleans up afterwards. Also, it is interesting that my Persian side of the family almost exclusively associates with other Persian family members.

Every weekend is reserved for family gatherings of some sort. My cousins tell me that almost all of their friends are either cousins (however distant they may be) or at least also Persian. There

is never less than ten family members at our dinners, and often times every single family member on my mom’s side is there. Naturally, there is never a quiet, dull moment, especially when my grandma decides to play Googoosh throughout the house. My uncles have no problem telling her to turn it down; no one is shy. Everyone speaks their mind in my family, even at times when it means telling someone that they have gained some weight. Or, “Your cousin got her septum fixed maybe you should try that?” Thanks Grandma. Don’t get me wrong, I believe that the Persians I know are some of the sweetest people in the world. They have a true warmth that is difficult to put into words.

My American side of the family is extremely different. It is almost like I have developed two personas from being around both sides of my family.

I have noticed various differences between the two sides of my family.

For example, I only have one cousin on my dad’s side as opposed to the ten first cousins on my mom’s side. Persian families are often way larger. Family gatherings are often small (or smaller than my Persian family gatherings) and involve lots of take-out food. Cooking, other than hot dogs and hamburgers, doesn’t occur often with my American family. We often spend upwards of 45 minutes discussing where to order our food from because cooking isn’t a social activity like it is on my mom’s

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side. When we eat together, it is mainly about eating and not socializing. It is rare for the entire side of the family to be there; usually it is one grandparent, just my aunt, or just my cousin. Of course we have conversations, but the meal is usually over when people finish their food. A night is not made out of a meal. Music is seldom played.

My grandma, or anyone else for that matter, would never feel comfortable discussing weight or other similar issues. Not that they are shy, but it just isn’t an appropriate thing to discuss for my American family members.

Although I certainly feel close to my dad’s side of the family, the feeling of closeness I feel when around my mom’s side is not paralleled on my dad’s side.

There is definitely a particular vibe I feel around fellow Persians. From my experiences, I believe that Americans value individualism more and are far less family and community-oriented than Persians.

The Persian girl in me is a family member who can cook a mean shirin polo and can talk about Persian rugs with my cousins for an absurd amount of time. The American girl in me is an individual who (unfortunately) orders take-out every night at her dad’s house.

I am the product of two very different worlds. [2] Maybe, one day, my children will have four different worlds to live in.

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Opinion

Pursuit of Knowledge

By Paniz Amirnasiri

Courtesy of Melody Moezzi

Developing countries are sometimes not associated with the idea of higher education and the pursuit of greater knowledge — a reality that is understandable given that academic knowledge is in many ways a luxury. Yet, Iran is home to over one hundred universities with prestigious programs and competitive acceptance rates. In fact, higher education has existed in Iran for thousands of years. The Academy of Gundishapur, one of the most distinguished medical centers and universities of the 6th and 7th centuries (credited for developing the modern hospital system), was established in Persia during the Sassanid Empire.

While the foundation of

modern higher education in Iran is undoubtedly similar to that which we experience here in the United States, there is much that sets college in the states and college in Iran apart.

For starters, the college application process is vastly different.

Students graduate from high school prior to applying for university; following graduation, those who elect to attempt the university route enter the application process. Personal essays, interviews, or any other facets of our system that stress the existence of a “holistic approach” are not the norm in Iran. Instead, admission into the fully government-funded public universities is based solely upon a competitive entrance exam known as the konkur that awards success to only about ten percent of test-takers.

This 4.5 hour long multiplechoice exam, which takes place every June, covers comprehensive knowledge in addition to different subjects based on the academic path that a student hopes to pursue. That is, while a person hoping to major

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in literature would take a more language-arts-heavy exam, one planning on majoring in medicine would take a more science-heavy exam. Each student is notified of his or her overall rank through a letter sent home – a rank that the student uses to select a short list of potential universities. Eventually, national newspapers publish the name of each student along with a code that corresponds to a specific field (major) and university. It is in this way that “application” results are revealed. For the remaining 90 percent of the 1.5 million students who take the exam, a retry is available in another year.

The konkur has undergone numerous changes since its The konkur has undergone numerous changes since its conception. In pre-revolutionary Iran, the test was criticized for advantaging upper and upper-middle class students who were better educated and more thoroughly prepared for the test. These students made up between 70 and 80 percent of those accepted.

These students made up between 70 and 80 percent of those accepted (Kamyab). In reaction, a quota system was implemented in the 1980s as a means of improving the prospects of underprivileged students. In the 1990s, a system of localization was introduced with the purpose of providing priority acceptance for students who elected to study at a university within their own province.

The preparation process for the konkur begins in the equivalent of 12th grade with Pre-University (Pish Daneshgahi). After graduating and receiving high school diplomas in the 11th grade, students can make the decision to enter into Pish Daneshgahi. Pre-University students spend the year engaging with material meant to prepare them for the exam. In addition, students have the option to hire private tutors or take prep courses. This system often lends itself to disparity among students of various income groups, given the costs associated with tutoring. Students select one subject on which to concentrate from an offering of five fields of study: mathematics, science, humanities, art, and Islamic culture. Eligibility for taking the konkur is based on a passing grade of 50 percent or higher in Pre-University.

While the konkur has the advantage of providing the country’s top students with free education, it is limited in that it also denies it to millions of students. To meet this excess in demand, Azad University was created in 1982 as a private institution. The university enrolls nearly 1.4 million students, providing a second option for students wishing to attend college. However, a separate exam unique to the university, but similar to the konkur, is required for acceptance. While acceptance into Azad University is regarded as less competitive, it comes at the price of tuition, making it less accessible to students of lower socio-economic statuses.

Courtesy of Melody Moezzi

Opinion

Of those enrolled in any Iranian university, women have come to represent around 60 percent within the past ten years or so. This is partly the consequence of a special restriction on male participants, who have two chances to take the konkur prior to being required to serve in the military for two years. Following these two years of mandatory service, they are allowed to make another attempt at the konkur.

Associate degrees are also available to Iranian students.

Students can elect to enroll in fiveyear programs that begin in high school or two to three year postsecondary school programs. Students who opt in to the first option start with three years of specialized vocational/technical training in high school, moving on to two years of schooling at a college. Those who select the second option are often required to take an entrance exam separate from the konkur.

The grading system administered in Iran is different from that in the U.S. mainly in that it is purely numerical and scaled to twenty; that is, students receive a score out of twenty rather than a letter grade.

Thus, anything above a twelve would often be considered a passing grade.

Extracurricular activities make up a major portion of the college experience for many students in the

U.S. This sentiment is not paralleled in Iran. For Iranian students, extracurricular activities are not widely available or popular. College is strongly focused on academics.

That said, various sports are represented on campus, with teams that compete against those of other colleges. In addition, academic-based seminars, films, or presentations are available to students.

Higher education in Iran is under the direct control of The Ministry of Culture and Higher Education and the Ministry of Health and Medical Education, although the Ministry of Education is indirectly involved. These organizations are in charge of “planning and developing curricula, preparing textbooks, training teachers, administering examinations, and supervising grading”.

When it comes to attending lectures, taking quizzes, midterms, and finals, and writing essays, college in Iran is not so different from that in the United States.

While several facets set apart the systems of education that prevail in Iran and in the United States, both systems have similar goals: provide ambitious, bright students with the knowledge and degree necessary to enter the job market and the real world.

Perspective

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Opinion

Opinion

By Ailar Poormoghaddam

and wanted to share my insights with you. Though these restaurants differ in the types of atmospheres they surround customers with, they all share one thing in common: the same savory Iranian meals we all enjoy.

Alborz Persian cuisine has three locations within the Bay Area: Walnut Creek, San Francisco, and also right here in Berkeley! Alborz in Farsi translates to “the highest one” or “one of high status.” The Berkeley location is on Center Street, right near Top Dog on the corner of Oxford Street. This restaurant is typically best known for its koobideh beef kabob and chicken kabob dishes, which come with saffron jasmine rice and grilled tomatoes. When I visited this restaurant, I ordered the barg kabob, which is a thinly sliced lamb kabob and is the Iranian style of filet mignon that is served with a side of saffron rice and grilled tomatoes.

I thought that their barg kabob was savory, very tender, and cooked to perfection! You can make reservations by calling the restaurant directly, and

Courtesy of Maykadeh Restaurant

The Iranian culture brings unique flavors and spices in every dish. Each plate is usually decorated with saffron jasmine rice, grilled vegetables, or lavash bread. These delicious flavors have been present in the US for many decades, and I think it is interesting for people to learn about the Iranian culture by experiencing the unique taste of Persian food.

Spanning all throughout the Bay Area, fine Iranian cuisine has attracted customers from all backgrounds for many years. Iranian restaurants all have a different ambiance and bring their own unique Persian flavors to the table. With their unique names, distinct locations, and friendly staff, Iranian restaurants make Persian people feel at home. Not only do Iranians enjoy dining at these restaurants, but Iranian restaurants also capture the interests of and are a favorite of people from various other backgrounds and cultures.

I myself have enjoyed my time at each and every one of the following Bay-Area-located Persian restaurants

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Mondays. This restaurant also offers reservations and take-out for customers. They are best known for their cozy and intimate atmosphere along with their best-known dishes: shishlik kabob, joojeh chicken kabob, and koobideh beef kabob, which are all offered with saffron rice, grilled tomatoes, grilled vegetables, and lavash. When visiting Lavash, I ordered the joojeh kabob, which came with a side of rice, grilled tomatoes, and was served (of course) on a piece of lavash bread! I think the lavash bread in each meal is something unique that this restaurant offers, but the portion size was a little on the larger side for me. Overall, the food was very good and memorable. Lavash hosts private events for customers in their fancy dining area. For more information on Lavash Persian Cuisine, visit lavashsf.com.

Anar is the newest of the Iranian restaurants, located in the

SoMa district of San Francisco.

Anar in Farsi translates to pomegranate. The name Anar was given to this restaurant because the pomegranate is a symbol of love in the Iranian Culture. Compared to the other Persian restaurants, Anar has a more casual ambiance.

The restaurant is covered with beautiful paintings that were done by the owners themselves. When I went to Anar for dinner one night with my family, I ordered the barg kabob with a side of rice and grilled tomatoes. The rice was cooked to perfection with the wonderful smell of saffron, and the barg kabob was very moist and delicious. Reservations are accepted online for this restaurant, and they are open Tuesdays through Sundays for lunch and dinner but are closed on Mondays.

Anar also offers take-out orders for customers, but not delivery. Their specialty dishes include koobideh beef kabob and joojeh chicken kabob served with saffron rice and grilled tomatoes. You can find out more about Anar by searching them on Yelp.com.

After reading my insights into these fine Persian Cuisines, I encourage you to investigate each restaurant for yourself online and then in person. The staff members at each restaurant are always friendly and willing to recommend new dishes for first-timers and to answer any questions you may have. If you are planning on going over the weekend, especially for dinner, I strongly recommend that you make a reservation ahead of time. All four restaurants have about the same price range: $15$30 per person. However, each restaurant has something different to offer and has a different atmosphere for customers. Dining at Iranian restaurants is a fun and unique experience that I think everyone needs to try at least once, and it is most enjoyable with friends and family.

Perspective

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Courtesy of Lavash Restaurant

Iranian Insights: Bay Area Persian Cuisines

they are open for lunch and dinner seven days a week. Alborz also offers take-out for customers who may choose not to eat at the restaurant. I recommend checking out the different Alborz locations within the Bay Area on Yelp.com.

Maykadeh is a Persian cuisine restaurant located in San Francisco that opened in 1982. This Persian restaurant offers customers the option of having their food delivered for free by ordering online or over the phone, picking up their order in the store, or dining in the restaurant. Maykadeh in Farsi translates to a bar or a place where people go to have drinks and have lots of fun. Maykadeh’s specialties include: koobideh beef kabob, kashke bademjan (a grilled eggplant dip with spices), and lamb tongue. I ordered my regular joojeh kabob at this restaurant with a side of vegetables, and I liked the variety in the vegetables they offer for those who choose not to eat rice. I enjoyed my food very much and

finished it all! We even ordered delicious baklavas and black tea for dessert, which I would definitely recommend. Along with their delicious Persian dishes, Maykadeh also offers seafood dishes, such as fish and prawns. This restaurant also accepts reservations and is open seven days a week for lunch and dinner. Maykadeh conveniently provides customers with valet parking. Catering is another specialty of Maykadeh’s that brings the delicious Persian meals right to your home for your private events. To find out more about Maykadeh restaurant, visit maykadehrestaurant.com.

Lavash Persian Cuisine of Inner Sunset is also located in San Francisco. Lavash refers to the Middle Eastern flatbread that is used very commonly in Persian dishes. Unlike the other restaurants, Lavash is open for lunch and dinner Tuesdays through Sundays, and not on

Sports

The Last Great Warriors

By Nima Shajarian

their wrestling would be lost, the Greeks helped create what is now known as Greco-Roman wrestling [5]. The Greeks, however, did not stop there with their advancement of the sport. In 708 BCE, the Greeks introduced wrestling to the ancient Olympic Games, which had been going on for only about seventy years. It was then reintroduced with the first modern Olympic Games in 1896 [6]. In today’s Olympics, Greco-Roman and freestyle wrestling are the two most popular and internationally recognized forms of wrestling.

Iran’s dominance, however, did not come effortlessly. This is mainly due to Iran’s late entry in the Olympic Games.

The country did not participate until the fourteenth summer Olympic Games, held in London, England in 1948. But quickly after entering the Olympics, Iran exhibited its dominance as a wrestling powerhouse. It placed for a total of nine medals over the next two Olympic Games in 1952 and 1956 and showed that it had become a formidable force on the mat. Of the 60 Olympic medals Iran has gathered through the years, an overwhelming 38 of them have come from wrestling; the country has the 10th most number of medals in the history

Courtesy of photos.com

Iran has one of the richest histories of any nation. Dating back to the start of the mighty Persian Empire in 550 BCE, Iran has a long tradition of unique culture and worldly dominance. Even though Iran is not the great empire it once was, the nation is still dominant in the form of one of the world’s oldest known sports: wrestling.

The ancient sport dates back over 15,000 years and can be seen in French cave paintings and even historic texts like The Iliad by Homer. The Greeks advanced and developed the beloved sport as a form of combat against invaders such as the Romans. After the Romans took over Greece, however, they attempted to change the Greek form of wrestling by removing some of the brutality. Fearful that the beauty of

Sports

of Olympic wrestling despite having competed in half the number of games as the majority of its competitors [6].

Many question the success of the Iranians. How could a nation be so dominant against countries that are vastly superior in size and resources?

The answer, in fact, is quite simple.

The dominance of Iranians can be attributed to the history and the culture surrounding the sport. Ancient works of art have revealed that Iranians have actually contributed to the popular style of the Greco-Romans, regardless of what the name may suggest. In the history of Iran, a wrestler, known as a Pahlavan, was heralded as a hero in his village.

These men kept order at all times, were authoritative figures who rid their homes of criminals, and helped the weak [2].

But the uniqueness of Persian wrestling does not stop with the Pahlavan. The sport in Iran, unlike in the West, is not just a sport of aggression.

Persians have traditionally engaged in a traditional sport known as Varzesh-eBastani, or “Ancient Exercise”, for self improvement. This sport incorporates a warm up, an exercise portion that tests a man’s physical strength, and a cool down. It is an exercise that incorporates

weightlifting, tae kwon do, and wrestling in a physically and mentally demanding combination of rituals and customs that focuses on becoming a better warrior and a better person [2].

Varzesh-e-Bastani is one of the elements of Iranian society that has remained intact over centuries of changing dynasties and shifts in political power. The position of Pahlavan, however, has changed.

These esteemed men were once keepers of peace but in the 20th century, the Pahlavan was purely a position of nominal power. They were offered government positions, property, roles in film, and more. The Pahlavan became a luxurious position rather than a position of leadership, for if the wrestlers denied these benefits, there would be occasional consequences at the hands of the government and the secret police known as the SAVAK. Today’s Iran does not see this as much due to the new Islamic regime and the disintegration of SAVAK [7].

This ancient form of selfempowerment, however, did help to bring in an era of dominance. The great Pahlavan warriors used the traditions of Varzesh-e-Bastani and combined it with modern wrestling at the turn of the 20th century. Iranians developed and advanced the ancient art form of wrestling and took the professional stage by storm with the rise of Iran’s World Champion, or “Jahan Pahlavan”,

Gholamreza Takhti. The icon and hero of an entire nation, Takhti’s career of dominance spanned eleven years, beginning with the start of Iranian dominance in 1951, and included four gold medals and six silver medals in

World Championships and Olympic Games [4].

Takhti came from extremely humble beginnings, even experiencing times of homelessness. He had to fight and survive and eventually developed himself in the zoorkhaneh, or “house of strength,” to be a great warrior. He used his position as a Pahlavan to help the poor and weak, just as the position had been held in ancient times. He refused the offers to join the Iranian parliament and to become an icon through forms other than wrestling. Takhti died in 1968 after committing suicide, but many are skeptical of the cause of his death, believing that it was done at the hands of the SAVAK [1]. During his life, Takhti pioneered modern wrestling in Iran as a legitimate and esteemed program among the world ranks. He is known as the hero of the people more for his personal character. His name will

forever be engraved in the history of the nation for dominating the mat and paving the way for others to get a taste of the feats he accomplished, as well as for embodying what it meant to be a hero and a Pahlavan.

In today’s day and age, Iran has proven that it is, in fact, among the top nations in both Greco-Roman and freestyle wrestling. The proud nation not only won the freestyle World Championships in 2013, but Iran also recently beat out Russia for the 2014 Greco-Roman Championship in September. After four decades of mastery by the Courtesy of Iran Fouman Soviet Union in both categories, the tides have been turning over the past 20 years, and it is apparent that Iran is making its presence known as a powerhouse. Today’s Iranian national team is flexing its muscles, with 6-time world champion and 2012 Olympic gold medalist Hamid Sourian leading the way in Greco-Roman wrestling [3].

Olympic victory, however, was almost out of reach for the Iranians when wrestling was removed from the 2020 Olympics. But they did not falter. Iran and other nations such as Russia, Japan, and the United States, nations that cannot see eye to eye on many political topics, stood together to save the sport.

Now, after working together with other wrestling forces around the world to save Olympic wrestling, Iran’s future is promising, to say the least. The great Pahlavan warriors can now bring Iran to even greater heights.

[1] “A Gentle Giant: Gholamreza Takhti, Iran’s Modern Mythological Hero.” Muftah. N.p., n.d. Web. [2] Amirtash, Ali-Mohamad. “Zoorkhaneh and Varzesh-E-Bastani.” www.sid.ir. Web. [3] “Iran Wins 2014 Greco-Roman Wrestling World Championships.” www.presstv.com. Web. [4] Shaeri, Reza. “Iran: Why Are Iranians So Good at Wrestling?” www.quora.com. Web [5] “The Origins of Wrestling - Facts and Information About the Sport.” www.athleticscholarships.net. Web. [6]”Wrestling at the Summer Olympics.” www.wikipedia.com. Web. [7] Yorko, Scott. “Beast with a Burden.” www.fightland.vice.com. Web.

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