Understanding Iran: Beyond the Headlines, Inside the Culture

In this episode of The CultureHug Podcast, we take a heartfelt journey through the complexities of Iranian identity, peeling back layers of culture, cuisine, and global perception.

Imagine walking through modern-day Iran: the aromas of saffron and grilled kebab, the beauty of Persian rugs, the celebration of Nowruz (Persian New Year), and the role of tradition in daily life—without alcohol, but rich in hospitality.

We also confront the shadows: media-fueled Islamophobia, racial bias, and the lasting impact of strained U.S.–Iran relations. How has the West misunderstood Iran? What narratives shape our view—and what’s left out?

This episode invites you to challenge assumptions, respect cultural boundaries, and understand what it truly means to show up with empathy. Whether you're Iranian, Persian, or simply curious, this is a space to connect, unlearn, and bring more CultureHug into your world.


Sources: 

For Iranian Identity, History, and Terminology:
◦
"Call me Iranian - This Magazine": This source offers a personal narrative on navigating Iranian identity in the Western diaspora, especially post-9/11. It delves into the historical reasons behind the preference for "Persian" over "Iranian" (association with the Persian Empire vs. "hostage crisis" or "Axis of Evil") and the author's decision to embrace "Iranian" as a rejection of the "white gaze". It highlights the diversity of ethnic groups within Iran (beyond just Persians, including Azeris, Kurds, Afro-Iranians, Arabs) and the historical impact of the Pahlavi dynasty on nationalizing Persian language and suppressing minority cultures.
◦
"Iranian vs Persian: What's the Difference? - ThoughtCo" and "Name of Iran - Wikipedia": These sources provide a clear, factual breakdown of the terms "Iranian" (nationality) and "Persian" (ethnicity/culture). They detail the historical shift in official nomenclature (Reza Shah Pahlavi's 1935 decree to use "Iran" and Mohammad Reza Pahlavi's later allowance for both). They also touch upon the etymology of both names, connecting "Iran" to "Aryans" and "Persia" to the ancient Greek term for the Parsa region.
◦
"When was Persia renamed “Iran”…and Why? - Far Horizons" and "Why Persia Became Iran: The Story Behind The Name Shift - Surfiran": These sources complement the above by providing further historical context for the 1935 name change as a move towards modernization and cultural sovereignty, and addressing the misconceptions of "Aryan" identity in the Western world.
•
For Iranian Cuisine and Culture:
◦
"Beginner Persian recipes? : r/Cooking - Reddit" and "Iranian Food and Drink in Iran | Persian Touring" and "Persian Food 101: Recipes to Get You Started at Home - Serious Eats": These provide a wealth of information on specific Persian dishes like aash reshteh, fesenjan, ghormeh sabzi, Shirazi salad, tahdig, zereshk polow, kotlet, kuku sabzi, khoresh karafs, dizi (Abgoosht), koobideh kebab, joojeh kebab, sholeh zard (saffron rice pudding), and dolmeh. They also cover staple foods like rice and bread, essential flavors and cooking techniques, and traditional drinks such as doogh, sharbat, and faloodeh. The "Serious Eats" source also explains the "sofreh" concept for family-style meals.
◦
"Understanding Iranian Culture: Traditions And Social Norms - OrientTrips": This source details core Iranian cultural values such as family, hospitality ("A guest is a gift from God"), and respect for elders. It describes key traditions like Nowruz (Persian New Year) and the Haft-Seen table, and Ashura (a significant Shia Muslim mourning ritual). It also touches on Persian arts like poetry (Rumi, Hafez, Omar Khayyam), calligraphy, and miniature painting, and provides insights into social norms and etiquette including greetings, gift-giving, removing shoes, and dress codes.
◦
"Nowruz - Persian New Year, Origins & Traditions - History.com": Offers an in-depth look at Nowruz, its Zoroastrian origins, symbolism of renewal, and specific traditions including the Haft-Sin table items.
◦
"The Weaving History of Persian Carpets | Office for Science and Society - McGill University": This source provides information on Persian carpet weaving, its long history (over 2,500 years), the Pazyryk Carpet, and the intricate process involving materials and dyes.
◦
"Iranian Cinema - MERIP": This source can be used to discuss the resilience and transformation of Iranian cinema after the 1979 revolution, its role in social critique, and how it addresses themes like women and romantic love under strict interpretations of Islamic law.
•
For Geopolitics, Human Rights, and Social Issues:
◦
"Community Memorandum: Recommendations for A Foundational White House Islamophobia Strategy - Squarespace": This is a critical source for discussing Islamophobia in a broad sens

Episode Transcript

Speaker 1 (00:01):
In the Quiet, play wish words on fold like whispers
in the.

Speaker 2 (00:13):
To go, Who we Start?

Speaker 1 (00:20):
Welcome to the Culture Hook podcast, your space to learn
and learn and grow, one hug and one episode at
a time.

Speaker 2 (00:27):
Today we're embarking on a truly vital journey, a deep
dive into Iran for our listener, this isn't just about facts.
It's about moving beyond the headlines and negative connotations that
often dominate the conversation and crucially, how can I connect
with the people and be respectful. It's a mission to
look beyond wars and fears and truly see others as humans.

Speaker 1 (00:48):
It's an absolutely essential deep dive, yeah, one that truly
opens up new perspectives. We're going to unpack the nuances
of identity, dive deep into the daily life and rich
traditions that define Iran, and critically examine the oral processes
that have led to misunderstandings and the profound phenomena of
other ing in the West. Our sources provide an incredibly
rich tapestry of perspectives, ranging from intricate cultural insights to

(01:11):
a clear eyed look at the complex socio political landscape.
This material really compels us to challenge assumptions.

Speaker 2 (01:17):
Right. Our mission here is to extract those vital nuggets
of knowledge, those aha moments, so you can walk away
well informed, equipped with a renewed sense of connection and understanding.
So for you, let's unpack this. Let's really dig into
what makes Iran and its people so uniquely compelling, unpacking
identity Iranian or Persian? Okay. So, one of the very

(01:39):
first questions we need to tackle, and it's a core
one for our listener, is about identity. Should we say
Persian or Iranian? Is there a distinction? And why does
it matter so much in how we understand the people?

Speaker 1 (01:48):
This is a crucial distinction. Yeah, And what's particularly eliminating
here is how deeply personal and politically charged these terms
can be, especially for those navigating identity across cultures. Fundamentally,
Irani refers to nationality, meaning anyone who is a citizen
of the country of Irani.

Speaker 2 (02:04):
Okay, So citizenship, got it right.

Speaker 1 (02:07):
However, Persian refers specifically to a particular ethnic group within Iran.
So it's entirely possible and indeed common, for a person
to be Iranian without being ethnically Persian. This is the
point that Auction gets blurred in Western understanding. You know,
it leads to this kind of monolithic view that misses
the rich diversity within the nation.

Speaker 2 (02:27):
Ah, I see. So it's not interchangeable, not at all,
and the history is fascinating.

Speaker 1 (02:31):
To give you some context for these names, Persia was
the official name predominantly used in the West prior to
nineteen thirty five. This name was derived from the ancient
kingdom of Parsa, the heartland of what became the vast
and influential Persian Empire. That empire renowned for its vast territories,
sophisticated administration, cultural flourishing. It certainly laid a foundational layer

(02:52):
for Persian identity and left an indelible mark on history.

Speaker 2 (02:56):
Sure everyone's heard of the Persian Empire.

Speaker 1 (02:58):
Exactly, yet what many don't realizes that within the country itself,
the people had long referred to their land as Iran,
often spelt Iran in older texts. This internal term carried
a deeper, more enduring sense of self identity, rooted in
ancient Indo Iranian languages and signifying land of the Arians. Then,
in nineteen thirty five, a significant shift occurred when Reza

(03:21):
Sha Pulavi formally requested that the international community refer to
the country by its indigenous name, Iran, solidifying this internal
designation globally.

Speaker 2 (03:31):
So they always called it Iran, but the West called
it Persia until thirty five.

Speaker 1 (03:35):
Pretty much yeah. Following the nineteen seventy nine revolution, the
country became known as the Islamic Republic of Iran, with
the geographical and political boundaries that exist today. And to
illustrate the point clearly and memorably, one of our sources
suggests that calling modern day Iran Persia is a little
like referring to Italy as the Roman Empire or to
Italians as Romans.

Speaker 2 (03:55):
Wow, Okay, that really clarifies it. You wouldn't call modern
Italy the Roman Empire precisely.

Speaker 1 (04:00):
It's a historical analogy that truly highlights the difference between
a historical empire and a modern nation state and helps
us understand why the distinction is so important. And this
leads us to the truly remarkable ethnic diversity within Iran.
While ethnically Persian people do constitute the largest demographic, making
up over fifty percent of the population, around sixty one

(04:20):
percent according to twenty fifteen CIA World Factbook data Iran
is an incredibly diverse nation. Far from being ethnically homogeneous,
it is home to many different ethno linguistic groups that
have called Iran home for centuries, each with their own
distinct cultures, languages, and traditions.

Speaker 2 (04:36):
So who else is there besides Persians?

Speaker 1 (04:39):
Oh? Significant groups include Azeri, who make up a substantial
sixteen percent of the population, predominantly the northwest, Kurds at
ten percent primarily in the west, Lure at six percent,
Blocan Arab each at two percent in southeast and southwest, respectively,
and Turkmen and Turkey tribes also at two percent in
the northeast. About one percent identifies other.

Speaker 2 (04:58):
That's a lot more diverse than I realized.

Speaker 1 (05:00):
It really is. This rich mosaic of identities isn't static.
New immigrant communities are also arriving all the time, adding
even more layers to this vibrant cultural landscape. Understanding this
profound internal diversity is absolutely key to moving beyond simplistic,
monolithic views of Iranians and truly appreciating the complex human
tapestry of the country. It's really the first step in

(05:22):
avoiding harmful generalizations.

Speaker 2 (05:24):
That's a crucial clarification So what does this all mean
for someone navigating their identity, especially for individuals living abroad
in what we call the Western diaspora. How does this
choice of Persian or Iranian play out in their daily
lives and sense of self.

Speaker 1 (05:39):
It means that the choice of identification, particularly for those
in the Western diaspora, can be quite complex, deeply personal,
and often fraught with historical and political implications. We've seen
a notable shift, particularly after watershed moments like nine to eleven.
For many Iranian Americans, identifying as Persian became a very conscious,
often strategic way to distance themselves from negative associations that

(06:01):
became prevalent in the aftermath of events like the hostage
crisis or the Axis of Evil rhetoric.

Speaker 2 (06:06):
Ah So Persian felt less loaded exactly.

Speaker 1 (06:10):
Persian often evoked warmer, more exotic, and less politically charged
reactions associated with the glorious ancient Persian Empire, historical figures
like Alexander the Great, even if inaccurately depicted, or cinematic
epics like the movie three hundred. It was a way
to bypass the immediate, often hostile, modern political connotations. For some,
this choice was influenced by a desire to view their

(06:31):
identity through what one source calls a white gaze. This
led to subtle but significant changes in how they presented themselves,
perhaps pronouncing their names differently to sound more Western, or
actively discouraging Farsi from being spoken at home, or even
explicitly self declaring as basically white on forms or in conversations,
hoping to fit into a perceived mainstream.

Speaker 2 (06:51):
That's really complex, it is, and what's truly interesting.

Speaker 1 (06:55):
It adds. Another layer of complexity to this chosen identity
is that the direct translation of Persian as a distinct
ethnic term doesn't actually exist in the Farsi language itself.
The term Farsi refers to the language, and Irani refers
to someone from Iran. This further underscores the external rather
than internal origin of the Persian identifier in this context.

Speaker 2 (07:17):
So Persian is almost like an external label in that sense.

Speaker 1 (07:20):
In some ways for this modern context. Yes, however, there's
a growing and powerful movement towards reclaiming Iranian identity, especially
among younger generations and those who critically reflect on their heritage.
The author of one of our sources, Nedda Sarshar, shares
a deeply personal journey from reflexively calling herself Persian to
consciously reclaiming Iranian. She realized that by identifying solely as Persian,

(07:43):
she inadvertently dismissed and erased a significant part of her
own family history, specifically her maternal grandfather's Azeri identity.

Speaker 2 (07:51):
Oh Wow, because he wasn't ethnically Persian exactly.

Speaker 1 (07:54):
Her grandfather, a proud as ZII, grew up speaking Azari
at home and Farsi at school, and he never referred
to himself as Persian. His identity was Iranian, but specifically
Azeri within that broader framework. This personal anecdote powerfully highlights
that being an Iranian in a Western diaspora is a
complicated identity to navigate, and every Iranian of every generation

(08:16):
has their own relationship with their roots. Choosing to identify
as Iranian affirms the full, diverse reality of the country
and his people, moving beyond politically charged Western perceptions and
embracing a more inclusive and accurate representation of oneself and
one's heritage. This shift allows for a more authentic connection
to the multifaceted identity of Iran, and it's a vital
step towards fostering true respect.

Speaker 2 (08:38):
That understanding of identity truly lays the groundwork for appreciating
the daily life and rich culture of Iran. So if
we were to walk through Iran today, what would we experience?
Starting with the senses, Let's dive into the heart of
Iranian culture, and what better place to begin than with food.
What's truly captivating here is how vibrant and diverse the
cuisine is often so different from what people might imagine,

(09:01):
extending far beyond the typical few dishes.

Speaker 1 (09:04):
Some might know, You're absolutely right. Food is such a
fundamental way to connect with a culture and its people,
truly serving as a window into daily life, family, and traditions.
Uranian cuisine is incredibly rich and varied, offering a symphony
of flavors and textures far beyond what might typically come
to mind in the West. It's a sensory journey that
speaks volumes about the warmth and profound hospitality or maymondari

(09:27):
that is central to Iranian culture. Every dish tells a story.

Speaker 2 (09:30):
Okay, late on us, what are the must try dishes?

Speaker 1 (09:33):
Well, when it comes to staple dishes and unique flavors,
two quintessential Persian staples that often come to mind are
Feessanjohn and gormsabzi. Phesanjohn is a unique pomegranate walnut stew,
typically made with chicken or duck, offering a deeply savory,
subtly sweet, and tangy flavor. Its richness comes from finely
ground walnuts that thicken the sauce, beautifully balanced by the

(09:56):
tartness of pomegranate molasses. It's a dish often served for
special locations, demonstrating the cook's skill and generosity.

Speaker 2 (10:03):
Pomegranate and walnut stew that sounds unusual, but intriguing.

Speaker 1 (10:06):
It really is. And Gormasabsi is another national favorite, an
aromatic stewed herb dish traditionally made with lime and tender
lamb or beef. Its distinctive deep green color comes from
a medley of sauteed herbs like parsley, cilantro, and finew Greek,
giving it an incredibly complex, earthy and herbaceous taste. These
aren't just meals, they're culinary institutions, embodying generations of tradition.

Speaker 2 (10:29):
Okay, gorm sobs, I think I've heard of that one,
the green stew, right, that's the.

Speaker 1 (10:33):
One beyond these there's a large variety of polos which
are exquisite, often celubratory rice dishes. These aren't just plain rice,
They are elaborate creations incorporating various ingredients like vegetables, meats,
or fruits, making each one a full flavorful meal in itself.
Think of bigali polo fragrant with dill and fava beans,

(10:54):
or Atis polo with lentils and dates.

Speaker 2 (10:56):
Sounds delicious.

Speaker 1 (10:57):
A particular skill in Persian cooking, and indeed a source
of immense youfork pride for cooks is mastering totting. This
is the crispy, golden layer of rice that forms at
the bottom of the pot. Achieve through careful simmering and steaming.

Speaker 2 (11:12):
Oh the crispy rice. Yes, I've had. That's the best part.

Speaker 1 (11:14):
It absolutely is. It's the coveted part of the meal,
often fought over, good naturedly. Truly a delicacy that showcases
the chef's meticulous attention to detail.

Speaker 2 (11:23):
So for someone new to Persian food, maybe a bit intimidated,
where should they start?

Speaker 1 (11:27):
Good question. For those new to Persian food and perhaps
a bit daunted by some of the unique flavors, game
is highly recommended. As a more familiar and accessible starting point.
It's a hearty stew, typically with bee for lamb chunks
in a vibrant tomato sauce, yellow split peas, and often
topped with crispy potatoes or fries. Always served over fluffy,

(11:47):
fragrant rice. While Persian dried limes are traditional and add
a unique tang in aroma, lemon juice can be substituted
if you can't find them, making it more accessible to
prepare in your own kitchen.

Speaker 2 (12:00):
Sounds like a good entry point, definitely.

Speaker 1 (12:02):
Other approachable dishes include dolma, which are stuffed grape leaves
with rice, meat and familiar flavors that many might recognize
from other Mediterranean or Middle Eastern cuisines. Similarly, kadu dolma
are delicious stuffed peppers, offering a comforting and wholesome experience
for those who want to try something that feels both
authentic and surprisingly easy to make at home. Jujikobob chicken

(12:24):
kebabs are another popular and approachable choice, often marinated in
a saffron yogurt blend. Perfection. Cubobs are always good right
and for something truly simple yet satisfying, cuckoo Sabsi, an
herb forward for tata or Kishe can be made incredibly
straightforwardly using a blend of fresh or even canned herbs,
making it convenient for a quick and flavorful meal. Salad Olidi,

(12:49):
a Persian chicken egg potato salad, often served as an
appetizer or light meal, is also very easy to prepare,
though it does involve some chopping.

Speaker 2 (12:56):
Wow, lots of options. What about things that are maybe
a bit more more adventurous.

Speaker 1 (13:00):
Absolutely, the culinary exploration goes well beyond these familiar options,
inviting you to delve deeper into Uran's regional specialties. You
should definitely explore dishes like dizzy, also known as abgousht,
a hardy mutton or lamb stew with potato and chickpeas,
traditionally served in a stone pot and eaten in a
distinctive two stage process.

Speaker 2 (13:20):
Two stages. How does that work?

Speaker 1 (13:21):
Yeah? First, the broth is poured over torn bread tiled,
and then the remaining solids are mashed and eaten. It
offers a comforting and robust flavor profile that speaks to
rural traditions. There are also josh bara and parashki, which
are types of delicious dumplings often filled with meat or vegetables,
reflecting influences from Central Asian cuisines.

Speaker 2 (13:40):
Dumplings okay i'm in Beya.

Speaker 1 (13:42):
The refreshing shrazi salad, a finely diced mix of cucumbers, tomatoes,
and red onions with a simple lime in mint tressing,
offers a vibrant contrast to rich stews. Different kebabs, especially
those with pomegranate marinades, are very popular and offer a
delightful sweet sour balance that's incredibly unique. To add a
tangy kick to your meal, definitely try tarashi pickles, which

(14:04):
are pickled vegetables, or for a sweet treat, Bamy Donuts
deep fried dough soaked in rose water syrup similar to.

Speaker 2 (14:12):
Truro Bamy Donuts Wow.

Speaker 1 (14:14):
And for a truly melt in your mouth experience, Korsh
Betem John, a stewed eggplant dish often simmered with tomatoes
and meat, is highly recommended for its tender texture and
rich flavor. For those who brave the art of making
Persian rice, which involves washing, soaking, and parboiling before steaming
to achieve perfect fluffy grains. Zoreshkpolo, a flavorful rice dish

(14:34):
with tart barberies, crunchy pistachios, and tendered chicken, is another
highlight that showcases the mastery and aesthetic beauty of Persian cooking.
It's a feast for the eyes as well as the palate.

Speaker 2 (14:44):
That's a truly evocative description, making me want to explore
a Persian restaurant right now? And what about the beverages
and desserts? What unique SIPs and sweets should we know
about to round out this culinary journey.

Speaker 1 (14:57):
Absolutely, no deep dive into culture is comple fat without
its beverages and sweets, which are often integral to social gatherings.
For drinks, dew is a very popular savory yogurt based beverage.

Speaker 2 (15:09):
Savory yogurt like salty, yeah, exactly.

Speaker 1 (15:12):
It's sometimes carbonated and seasoned with mint, offering a unique
refreshing taste that can be surprising to those used to
sweet yogurts. It's an ancient Persian drink similar to the
Turkish heran and can even include diced cucumbers for texture.
It's often served alongside meals to cut through richness.

Speaker 2 (15:28):
Interesting, Okay, what else.

Speaker 1 (15:29):
Another delightful option is charbot, also known as sherbet in
some contexts. These are sweet, chilled drinks made from fruit
or flour petals like fravrant, rose water, earthy sandalwood, bright lemon,
or tropical mango. Charbot has a fascinating history. It was
popularized in the Indian subcontinent by bob Or, the founder
of the Mogul Empire, who used to import ice from

(15:51):
the Himalayas to make it, showcasing its long history and
widespread appeal across ancient trade routes.

Speaker 2 (15:56):
Wow, importing ice from the Himalayas.

Speaker 1 (15:58):
I know, right, You'll also find damnuche, which are various
herbal infusions made from flowers, leaves, or roots, often consumed
for their medicinal properties or simply for comfort. And of course,
chai or black tea is a central part of Iranian
social life. It serves strong and hot, often with sugar
cubes or dates, and is offered as a gesture of
hospitality in homes and businesses throughout the day. It's important

(16:22):
to note for visitors that, due to religious laws, only
alcohol free drinks are available in Iran.

Speaker 2 (16:27):
Right okay? Good to know? And dessert you mentioned ice cream.

Speaker 1 (16:30):
Yes, for desserts, you absolutely must not miss Pistani sonati,
the unique Persian ice cream. It's famously flavored with aromatic
saffron and delicate rose water, and features delightful frozen chunks
of clotted cream called sarshure and crunchy pistachious.

Speaker 2 (16:46):
Frozen cream chunks in the ice cream.

Speaker 1 (16:49):
It provides a truly distinctive texture and rich flavor that
sets it apart from typical ice creams. It's a delightful
ending to any meal or a treat on a hot day.
When it comes to dining experiences. In practicality, Iranian cuisine
offers a wide price range, making it accessible to many.
You can find a quick, delicious dinner for as little
as fifty cents from street vendors, or indulge in a
more luxurious multi course meal costing it to one hundred

(17:11):
and eighty dollars at high end restaurants.

Speaker 2 (17:13):
Quite a range.

Speaker 1 (17:14):
Yeah, A normal restaurant meal for a popular Iranian dish
like kabab typically costs around ten to twenty dollars, offering
great value for a satisfying experience. For more casual options,
pizzas are usually five ten dollars, and hamburgers range from
one to five molars, often with distinct local twists. While
you won't find major Western fast food chains like McDonald's

(17:35):
or KFC due to sanctions, local Iranian fast foods are
often described by those who've tried them as so much
better than their international counterparts, offering a unique local flavor.
So exploring the food is truly a sensory journey that
allows you to experience the warmth and profound hospitality of
the culture firsthand. It's a fundamental part of understanding and
connecting with the people. A bridge built with flavor and

(17:57):
shared meals.

Speaker 2 (17:58):
That's a comprehensive and mouthwater tour of Iranian cuisine. Beyond
the plate, what other traditions really define Iranian culture? What
truly gives it its unique flavor, historical depth, and provides
another avenue for a listener to connect with the people.

Speaker 1 (18:10):
A deep dive wouldn't be complete without highlighting some of
the broader traditions that truly weave through Iranian life, particularly Naurus,
the Persian New Year, and the iconic, globally renowned Persian carpets.
These traditions are deeply embedded in the cultural fabric and
offer profound insights into Iranian identity, artistry, and a people's

(18:31):
enduring connection to nature and history.

Speaker 2 (18:33):
Okay, let's start with Naurus the New Year.

Speaker 1 (18:35):
Right, exactly, Let's start with Naurus the Persian New Year.
This isn't just a single day. It's a vibrant, thirteen
day festival marking the Persian New Year and the first
day of spring, with origins stretching back over three thousand years.
Its roots are deeply intertwined with Zoroastrianism, an ancient monotheistic
religion that profoundly shaped Persian civilization. Naurrus begins at the

(18:58):
exact moment of the northern hemispheres of vernal equinox, which
typically falls between March nineteen and twenty two. It's a
precise astronomical event symbolizing the triumph of light over darkness
and the renewal of life.

Speaker 2 (19:09):
So it's tied exactly to the start of.

Speaker 1 (19:10):
Spring, precisely. Now, Rus is not just a national holiday.
It's recognized by UNESCO as a masterpiece of the oral
and intangible heritage of humanity, and the United Nations has
even designated March twenty one as the International Day of Naurus,
emphasizing its role in promoting dialogue, good neighborliness, and reconciliation
across cultures. As you and Secretary General Antonio Guteriz stated,

(19:34):
in these times of great challenge, Nawrus promotes dialogue, good neighborliness,
and reconciliation, highlighting its universal message of peace and unity.

Speaker 2 (19:41):
That's wonderful. What are some of the traditions?

Speaker 1 (19:44):
Well, the traditions associated with Nahrus are rich with symbolism
around renewal and purification. Common rituals leading up to and
during the festival include Kana Takhani, which is a thorough
spring cleaning of homes, signifying a fresh start and sweeping
away the old. There are lively gift exs, changes, large
family gatherings where relatives visit each other, and the joyful
custom of buying and wearing new clothes symbolizing a new beginning.

(20:08):
A common prefestival ritual on Sharshaan Besori, the last Wednesday
eve before naar rows, involves people leaping over small bonfires.

Speaker 2 (20:15):
And streams leaping over fire.

Speaker 1 (20:17):
Yeah, it isn't just for fun. It's a symbolic act
to cleanse negativity from the past year and embrace good
health and fortune for the new one.

Speaker 2 (20:24):
Okay, that makes sense, and you mentioned a table display.

Speaker 1 (20:27):
Yes, A central and beautiful element to the celebration is
the halft Sin table, a meticulously arranged display of seven
specific items, all beginning with the Persian letter Sin, each
chosen for its special symbolism and connection to spring and prosperity.
For example, seed apples represent beauty and health. Sear garlic
for good health and warding off evil, suk vinegar for

(20:50):
patience and wisdom, Son bowl hyacin flower for the coming
of spring and new life. Samanu a sweet wheat pudding
for fertility and abundance, sabsa wheat, barley or lentil sprouts
grown in a dish for rebirth and renewal. And ck
coins for wealth and prosperity.

Speaker 2 (21:06):
Seven s items. That's lovely symbolism, it really is.

Speaker 1 (21:10):
These items together form a beautiful tableau representing hopes and
wishes for the new year. On the thirteenth day of
no Ruz Cisdi Betar is observed a custom of picnicking
outdoors in nature. It's believed that staying indoors on this
day invites bad luck, so families flock to parks and
natural spaces. During this outing, the sabza from the hoft
sin table is traditionally thrown into running water, symbolizing the

(21:34):
letting go of misfortune and the embrace of a fresh start,
carrying away all the bad juju from the past year.
This festival truly encapsulates the Iranian spirit of resilience, hope,
and deep connection to nature's cycles.

Speaker 2 (21:46):
That sounds like an incredibly rich and meaningful celebration, truly
a communal experience of renewal and Nurrus is just one
example of the depth of Iranian culture. You mentioned Persian carpets.
What makes them such an enduring and iconic art form.

Speaker 1 (21:58):
Right moving to another found cultural expression, we have the
enduring art of Persian carpets. These are far more than
just floor coverings. There are a profound expression of history, philosophy,
and artistry, blaming complex designs with scientific precision in their creation.
The tradition of carpet weaving dates back over twenty five
hundred years, with the oldest known surviving carpet, the Paysuric carpet,

(22:21):
discovered from the fifth century BC in Siberia, a testament
to the ancient roots of this craft.

Speaker 2 (22:26):
Twenty five hundred years wow.

Speaker 1 (22:29):
This historical depth underscores their significance not just as decorative items,
but as historical documents, often depicting scenes from life, nature,
and mythology. The creation of a single high quality Persian
carpet is a meticulously detailed and incredibly labor intensive process,
taking anywhere from months to several years, depending on its
size and complexity. It requires the skilled work of multiple artisans,

(22:51):
each specializing in a particular stage, from the careful selection
and preparation of raw materials by spinners and dyers, to
the intricate layout of patterns by designers, and finally the
painstaking nodding by weavers, so it's.

Speaker 2 (23:02):
A real team effort over a long time.

Speaker 1 (23:05):
Absolutely. The quality of a carpet is often judged by
its not density, measured in knots per square inch or meter.
Higher densities allow for more intricate and detailed designs, making
the carpet softer and more durable, often appearing almost like
a painting rather than a textile, and.

Speaker 2 (23:21):
The materials wool, silk exactly the materials used are chosen
with great care, contributing to the carpet's beauty.

Speaker 1 (23:29):
Durability and texture. Wool, especially soft cork wool from the
sheep's neck, is the most common valued for its durability, resilience,
and exceptional ability to absorb dye, resulting in vibrant, lasting colors.
Silk is also used, particularly in higher value, more delicate carpets,
adding a lustrous sheen and enabling much finer knodding for

(23:49):
incredibly elaborate designs, although it is generally less durable than wool.
Cotton is commonly used for warp and weft threads, forming
the structural foundation and helping the carpet maintain its shape instability.

Speaker 2 (23:59):
What about the colors? Are they still using traditional dyes?

Speaker 1 (24:02):
That's a great question. Traditionally, dyeing use natural dyes derived
from a vast palette of sources, spices like saffron, plants
like indigo and mattter root, and even insets like cocaneil.
This traditional process led to unique color variations known as
a brash subtle shifts in color within a single byede
batch due to variations in the wools absorption.

Speaker 2 (24:23):
A brush like subtle stripes or shading.

Speaker 1 (24:26):
Exactly, It gives each carpet a distinctive organic character. And
antique appeal. While synthetic dyes are more common today for
consistency and cost effectiveness, traditional weavers and collectors still deeply
value natural dyes for their unique qualities, richness, and subtle
nuances that deepen with age. This raises an important question.
How many rich cultural traditions like naurus and Persian carpet weaving,

(24:49):
with their profound, historical and artistic depth, remain largely unknown
or superficially understood in the West. They are often overshadowed
by geopolitical narratives, yet they offer such deep, vibrant insights
into a pea people's history, values, and enduring spirit of beauty. Three.
Confronting misconceptions, othering and fear.

Speaker 2 (25:06):
That's a powerful point. It's clear there's so much to
discover beyond the headlines. Our listeners specifically asked how to
learn about Iran without being racist and how to understand
why some Americans might have a fear of Iranians. This
takes us into a more sensitive but incredibly important part
of our deep dive, the concept of othering and its
profound impact. This is where we directly confront the perceptions

(25:29):
that have shaped so much of the negative narrative.

Speaker 1 (25:32):
Indeed, addressing these fears requires us to look unflinchingly at
the historical context and the persistent, often damaging narratives that
has shaped perceptions. Othering is a pervasive process where one
group defines another as fundamentally different and often inferior, leading
to prejudice, discrimination, and even dehumanization. It's a psychological and

(25:52):
sociological mechanism that has been used against various groups throughout
human history to justify exclusion or even violence.

Speaker 2 (25:59):
So how did this specif happened with Iranians in the
US context?

Speaker 1 (26:02):
Well, when we look at the historical roots of other
Iranians in the US, it's surprising and crucial to learn
that the US and Iran once shared a period of
genuine mutual admiration in a positive history, particularly during the
early twentieth century. The US was initially viewed by many
Iranians as a revolutionary state, a democratic counterpoint to the
European colonial powers, and one that crucially did not interfere

(26:27):
in Iranian internal affairs.

Speaker 2 (26:29):
Really, that's not the impression you get now, not at all.

Speaker 1 (26:32):
This perception dramatically changed with the nineteen fifty three US
British coup where Washington directly intervened in Iran's internal affairs,
orchestrating the overthrow of its democratically elected Prime Minister, Mohammad Mosiday.
This was a textbook move, using tactics straight from an
old imperialist handbook. It planted deep seeds of distrust and
resentment among many Iranians, fostering a sense of betrayal.

Speaker 2 (26:54):
The nineteen fifty three coup I've heard of it, but
maybe didn't realize the long term impact.

Speaker 1 (26:59):
It was huge decades later. When Iranian students seized the
US embassy in nineteen seventy nine, holding American diplomat's hostage,
most Americans were totally unaware of the ghosts of nineteen
fifty three. They saw an unprovoked act of aggression, detached
from any historical context. This hostage crisis profoundly shaped US views,

(27:20):
becoming deeply embedded in the American psyche as a symbol
of Iranian anti Americanism. This powerful negative image has since
been weaponized and used by politicians for decades to express
animosity and justify antagonistic policies.

Speaker 2 (27:35):
So the lack of historical contexts on the US side
was key.

Speaker 1 (27:38):
Absolutely For example, As recently as January twenty twenty, then
President Trump explicitly threatened to attack fifty two cultural sites
in Iran, directly evoking the memory of the crisis. This
historical amnies on one side and the enduring trauma and
impact on the other truly highlight the profound imbalance and
shared understanding which fuels the othering process.

Speaker 2 (27:57):
That's a truly disturbing cycle. And it's not just historical events.
The role of media and political rhetoric and perpetuating this
othering feels incredibly powerful. How have these forces shaped perceptions
in a way that contributes to fear and misunderstanding.

Speaker 1 (28:10):
The role of media and political rhetoric cannot be overstated,
and it's been particularly insidious. Starting in the nineteen eighties,
film and television began replaying and cementing Orientalist stereotypes of
Iran and Iranians, often reducing them to a caricature of villainy.
This wasn't subtle or nuanced. It was overtly dehumanizing. Olly,
what kind of examples think about cartoonishly racist Saturday Night

(28:33):
Live skits from that era, where actors spoke gibberish meant
to imitate Persian speakers, portraying them as unintelligent and alien.
Or consider films like Not Without My Daughter, which, despite
its narrative, ultimately portrayed Iraq and Islam as inherently backwards
and fanatic, painting an entire nation with one broad negative brush.
These depictions became commonplace, shaping public perception in a deeply

(28:56):
damaging way, embedding fear and contempt.

Speaker 2 (29:00):
That's right, those kinds of portrayals really stick in your mind.

Speaker 1 (29:02):
They do. Later Hollywood productions like the TV series Homeland
or the twenty fourteen RoboCop film continued to mirror and
reinforce hawkish US political rhetoric, further dehumanizing Iranians by reducing
them to generic enemy targets for entertainment. This constant bombardment
normalizes the idea of Iranians as adversaries. Politicians have actively

(29:23):
and consistently contributed to this demonization as well. We've seen
examples like Senator John McCain singing a parody about bombing Iran,
Senator Lindsay Graham joking about Iranian genes, and then Under
Secretary Wendy Sherman testifying in a congressional hearing that deception
is part of Iranian DNA.

Speaker 2 (29:38):
Wow, part of their DNA. That's incredibly offensive.

Speaker 1 (29:41):
It is, and these aren't just offhand comments. They are
highly influential figures using dehumanizing language that can have devastating
real world consequences. Mainstream media, meanwhile, has often parroted official
talking points depicting Iran as a central existential threat, often
without critical examination, despite past lessons from wars founded on

(30:02):
false pretenses. What's particularly chilling here is the research showing
a positive correlation between racial resentment, which is often subtly
tied to these othering narratives, and support for military action
against Iran.

Speaker 2 (30:15):
So the dehumanization literally fuels support.

Speaker 1 (30:18):
For war, the research suggests a strong link. Yeah. It
powerfully illustrates how the dehumanization of a group directly leads
to policies that can devastate millions of innocent people. This
cycle of rhetoric and policy has severe and far reaching
real world consequences, not just for people in the Iran
but for Iranian Americans right here at home.

Speaker 2 (30:36):
That's a stark and vital connection to make. It's clear
that othering isn't just about abstract perceptions. It profoundly impacts
daily lived experiences. What have been the specific tangible consequences
for Iranian Americans here in the United States.

Speaker 1 (30:51):
Absolutely, the consequences are incredibly tangible and deeply painful. While
Iranians in Iran have borne the brunt of unjust policies
like saying, Iranian Americans have also faced a pervasive atmosphere
of hostility and discriminatory policies right here at home. They
describe experiencing widespread prejudice in workplaces, in schools, and significantly

(31:13):
at airports and ports of entry. Many have recounted deeply
unsettling instances of their bank accounts being closed or frozen
without explanation, no reason given, often no or payment app
transactions being frozen simply for using words like Iran or
Persian in message fields, highlighting the profound financial impact and
constant scrutiny they face.

Speaker 2 (31:32):
That's unbelievable just for using the word Iran.

Speaker 1 (31:35):
Yeah, there's also a labyrinth of sanctions and regulations that
make simple everyday tasks like mailing something to or sending
money to family abroad for support or medical expenses, prohibitively difficult,
time consuming, and expensive. This creates immense stress and separation
Iranian Americans have routinely faced accusations of dual loyalty simply

(31:55):
for their heritage, and endured discriminatory questions when entering the
United States, says a US citizen, despite their constitutional rights
being singled out.

Speaker 2 (32:03):
For their background even as citizens.

Speaker 1 (32:05):
Even as citizens, immigration policies have actively separated families, often
for years, causing deep emotional tolls. Following a drone strike
in January twenty twenty that escalated tensions, Iranian Americans experienced
a renewed wave of anxiety and discrimination, with numerous reports
of Iranian students being detained, questioned for hours, and even

(32:26):
sent back to Iran upon arrival at US airports despite
having valid visas. This constant scrutiny, suspicion, and discrimination create
a profound sense of being othered that impacts every aspect
of their lives, from their professional careers to their personal
sense of belonging. Furthermore, the other ring of Iranian Americans
is not an isolated phenomenon. It's part of a much larger,

(32:47):
insidious pattern of othering various minority groups in the US,
a concept that has deep, uncomfortable roots in American history.
We've seen this historically, with groups like the Irish, Germans
and Italians were sometimes viewed as others upon the Chinese
Exclusion Act, Japanese American internment during WWII.

Speaker 2 (33:05):
Right a long and troubling history.

Speaker 1 (33:07):
Exactly post nine eleven, Muslim Americans faced increased government surveillance,
racial profiling, and public suspicion, and of course, for Black Americans,
the horrifying legacy of chattel slavery continues to manifest in
systemic issues Native Americans. The pattern is there in each
of these historical examples, Government policies, prevailing public sentiment, and

(33:28):
media narratives conspired to define particular ethnic or racial communities
as inherently other, alien, or threatening. More recently, activists note
that this problem has intensified with the election cycle of
twenty sixteen described as having opened up a Pandora's box
of racism and bigotry that had been dormant. This general
climate of suspicion means that for minorities in the US

(33:49):
being viewed with suspicion as something that can happen at
any time in a number of ways.

Speaker 2 (33:52):
So it connects to broader issues of racism in Islamophobia too.

Speaker 1 (33:56):
Absolutely, the current situation is also critically compounded by structural Islamophobia,
which is defined as the systematic dehumanization and otherization of
Muslim communities, including those perceived as Muslim. It's not just
individual prejudice, it is a profound system of violence constructed
by the state that intentionally portrays Muslims in Islam as

(34:17):
foreign security threats for the express purpose of maintaining and
expanding power, domination, and control. This is explicitly codified in
government laws and policies through both explicit and implicit ways,
permeating state institutions and the dominant social and political culture.
Over time, this violence is normalized and accepted by wider society,

(34:37):
producing systemic and structural barriers from Muslim communities in areas
that fundamentally measure quality of life, such as freedom of movement,
employment and economic justice, and their very sense of dignity
and belonging within society.

Speaker 2 (34:48):
That's a heavy concept, structural Islamophobia.

Speaker 1 (34:51):
It is, and it tragically includes gendered Islamophobia, where the
state uses gendered violence and negative stereotypes to specifically control
Muslim bodies and identities. This often involves portraying Muslim women
as either terrorists or as inherently oppressed, while frequently erasing
the existence of other diverse gender identities within Muslim communities,
entirely reducing complex human beings to simplistic caricatures. The policies

(35:16):
developed in the wake of nine to eleven through the
expanse of War on Terror have specifically exacerbated discrimination and
violence against bammsa black Arab Middle Eastern Muslim in South
Asian and Swana, Southwest Asian and North African communities, highlighting
how broad these impacts are if we connect this to
the bigger picture. Many of these profound issues are rooted

(35:36):
in profound ignorance, compounded by white supremacist ideologies that seek
to establish hierarchies, and then tragedally amplified by the pervasive
reach of social media.

Speaker 2 (35:44):
That paints a powerful and frankly disturbing picture of how
deeply ingrained othering can become. It sounds like the digital
world plays a significant and often damaging role in this.
The very nature of information sharing online seems to accelerate
these harmfulness narratives.

Speaker 1 (36:00):
It does profoundly so, and it's a critical piece of
this puzzle. Social media algorithms, which are designed to maximize
user engagement and keep you scrolling often end up promoting
Islamophobia and other forms of hate, precisely because inflammatory content
tends to generate more clicks and shares. This is directly
fueled by financial incentives. Accounts posting anti Muslim or anti

(36:22):
Palestinian content, for instance, can grow significantly faster and gain
more traction during conflicts or periods of heightened tension, essentially
profiting from the spread of hate.

Speaker 2 (36:31):
Profiting from hate. That's grim it.

Speaker 1 (36:34):
Is despite platform rules and content policies, studies consistently show
an incredibly high failure rate, as high as eighty nine
percent in some analysis, end platforms actually acting on reported
islamophobic posts, including even extremely hateful hashtags. This lack of
enforcement allows the venom to spread unchecked.

Speaker 2 (36:52):
So reporting it often doesn't even work.

Speaker 1 (36:54):
Sadly, often not effectively enough. This online hate has very
real offline consops quences. The constant, relentless bombardment of hateful
content on our screens can normalize hateful attitudes, conspiracy theories,
and lies through what's known as the illusory truth effect.
This is a cognitive bias. We're simply seeing something frequently,
even if it's untrue. Makes people more likely to believe

(37:16):
it is true, blurring the lines between fact and fiction
in their minds. This then translates into real world prejudice
and discrimination.

Speaker 2 (37:23):
Just seeing it over and over makes you believe it
scary it is.

Speaker 1 (37:27):
This climate also sees an alarming increase in anti Palestinian
racism APR, which is distinct from but often intersects with, Islamophobia.
APR specifically targets Palestinians or advocates for Padotinian rights to
suppress criticism of Israel, and crucially, it can exist without
any religion connotation, targeting people based on their ethnic identity

(37:47):
or political stance. Conflating it solely with Islamophobia can sometimes
reduce a geopolitical, historical, and colonial conflict to a simplistic
religious one and lead to misguided policies that fail to
address the core issues.

Speaker 2 (38:00):
DPR is specifically targeting Palestinian identity or advocacy.

Speaker 1 (38:03):
Yes, Pro Palestinian advocates, regardless of their background, often face
severe repercussions, including physical violence, being vilified as terrorist sympathizers,
false accusations of anti Semitism, unjust dismissals from jobs, blacklisting
from opportunities doxing, the public release of private information, and
even death threats. This intense pressure in silencing has led

(38:26):
to what some call the Palestine exception to free speech,
where expressing solidarity with Palestinians can result in severe professional
and personal consequences that would not be tolerated for other advocacy.
The digital realm has regrettably become a powerful and often
unchecked amplifier for these damaging narratives, making it harder for
our listener to break through and see the full human

(38:46):
picture bridging divides, respect connection in common humanity.

Speaker 2 (38:50):
That's a sobering but essential understanding of the challenges so
Given all we've discussed about the nuances of identity, the
richness of Iranian culture, and the profound, often harmful challenges
of othering, how can our listener be truly respectful towards
someone from your own? What is considered disrespectful in this culture?
And most importantly, how can we genuinely connect with people

(39:11):
beyond the negative connotations that are so often perpetuated. This
is the core of our listener's mission.

Speaker 1 (39:17):
The path to respect and genuine connection lies fundamentally and
understanding actively challenging assumptions and profoundly recognizing the shared humanity
that binds us all. It requires a conscious, ongoing effort
to move beyond surface level narratives and engage with depth, curiosity,
and empathy for our listener. This is where the real
work and the real reward begins.

Speaker 2 (39:38):
Okay, so what are the practical steps?

Speaker 1 (39:40):
Well? When practicing respect and actively avoiding disrespect, the first
and most crucial step is to acknowledge and celebrate diversity.
Recognize that Iran is not a monolithic entity. It is
a culturally, ethnically, and ideologically diverse nation home to multiple
ethnic groups, languages, and a wide spectrum of political and
religious views. Avoid making broad generalizations about all Iranians based

(40:04):
on limited information, media portrayals, or the actions of their government,
as this is deeply offensive and inaccurate. Remember, not all
Iranians are Persian, and their individual beliefs and experiences are
incredibly varied, just like any other diverse population.

Speaker 2 (40:18):
So rule one, don't assume everyone's the same exactly.

Speaker 1 (40:21):
Secondly, always respect how individuals choose to identify themselves, whether
as Iranian or Persian. Understand that this choice often has
deep personal, historical, and even political significance for them. Do
not impose an identity on someone or assume their politics
or beliefs based on their national origin, as this is
both presumptuous and profoundly disrespectful. A simple open question like

(40:42):
how do you prefer to identify yourself can go a
long way.

Speaker 2 (40:45):
Let them define themselves makes sense.

Speaker 1 (40:47):
Thirdly, actively challenge stereotypes, especially those pervasive and Western media
and rhetoric. Make a conscious effort to question and reject
the Orientalist stereotypes. The caricatures, villainy, and the dehumanizing language
that has been used. Crazes like deception is part of
Iranian DNA are not just inaccurate, they're deeply offensive and

(41:10):
actively fuel prejudice. Recognize that by perpetuating such stereotypes, we
contribute to the very othering we seek to overcome.

Speaker 2 (41:18):
So call out the stereotypes even in our own thinking.

Speaker 1 (41:21):
Yes. Fourthly, it's absolutely crucial to separate the government from
the people. Understand that criticism of political actions or governmental policies,
no matter how strongly felt, should never be conflated with
anti Muslim bias or racism against an entire group of people.
The Iranian people themselves often live under the policies of
their government, and many are courageous activists fighting for change.

(41:43):
This distinction is vital for fair and accurate understanding and
for fostering a connection based on sheared humanity.

Speaker 2 (41:49):
Government is not the people, got it.

Speaker 1 (41:51):
Fifth, show genuine interest in and respect for Iran's rich
cultural heritage. This means more than just a passing glance.
Engage with its food traditions like Naurrus, its ancient history,
and its artistic expressions such as poetry, music, and of course,
Persian carpets. Learning a few words of Farsi, showing appreciation

(42:11):
for their cuisine or asking about Nauus can open doors
to deeper understanding and connection, fostering a positive exchange that
builds bridges.

Speaker 2 (42:19):
Engage with the culture positively.

Speaker 1 (42:20):
Right. Finally, and perhaps most powerfully, listen and learn. Approach
interactions with curiosity, humility, and a willingness to learn from
individuals lived experiences. Many of the issues we've discussed, including
Islamophobia and other forms of othering, are rooted in ignorance
and a lack of direct human connection. Listening to the
experiences and perspectives of Iranian and Muslim communities directly, without

(42:43):
judgment is the most powerful key to dispelling misconceptions and
truly seeing them as individuals, as human beings.

Speaker 2 (42:50):
That's incredibly practical and compassionate advice. It really underscores that
breaking down these barriers starts with individual action. What about
on a broader scale, how can we as a society
overcome fear and truly foster connection with communities that have
been othered.

Speaker 1 (43:06):
Overcoming deeply ingrained fear and fostering genuine connection requires a
multifaceted approach, both individual and systemic. Education is paramount as
a tool for combating ignorance and dismantling prejudice. This isn't
just about formal schooling. It includes initiatives that teach critical
thinking and digital literacy to help people discern online hate

(43:26):
and misinformation, recognizing how algorithms can manipulate perceptions. But it
also profoundly involves informal learning through compelling storytelling that centers
Muslim and other marginalized voices, allowing their humanity, their joys,
and their struggles to be seen.

Speaker 2 (43:40):
So education and storytelling are key.

Speaker 1 (43:42):
Absolutely. As one expert powerfully mentioned, teaching children to be
empathetic is a lot more impactful than teaching adults to
unlearn the hate and bias that they've been exposed to
all their lives. Highlighting the immense importance of early intervention
and cultivating open minds from a young age.

Speaker 2 (43:59):
Start young with m empathy makes sense.

Speaker 1 (44:01):
Promoting interfaith dialogue is another powerful strategy that has proven effective.
Initiatives that focus on commonality, not on differences, can foster
a profound sense of unity and mutual understanding, reminding us
that we're all part of the same human family. This
approach helps bridge divides by emphasizing shared values, moral principles,
and common experiences rather than focusing on perceived, theological or cultural.

Speaker 2 (44:25):
Divisions, focus on what we share exactly.

Speaker 1 (44:28):
Furthermore, advocating for fair policies is crucial because, as we discussed,
structural Islamophobia is often codified in government laws and policies.
This means recognizing the importance of advocating for the dismantling
of discriminatory policies such as targeted immigration enforcement measures, surveillance programs,
and bias watch lists that disproportionately affect communities based on

(44:50):
their perceived religion or national origin. Supporting efforts to protect
First Amendment rights, including the vital ability to critique foreign
governments without fear of reprisal or false accusations is also
essential for ensuring justice and equity for all citizens.

Speaker 2 (45:04):
So advocating for policy change matters too.

Speaker 1 (45:06):
It does Finally, leadership matters immensely. The importance of strong
leadership from elected officials who firmly and unequivocally denounce Islamophobia
and related forms of discrimination cannot be overstated. When leaders
perpetuate dehumanizing narratives, make discriminatory jokes, or remain silent in
the face of prejudice, it inadvertently grants license or permission

(45:29):
for discrimination and hatred to flourish in society, impacting real people. Conversely,
when leaders actively promote inclusion and challenge stereotypes, their words
and actions have a profound positive impact on public perception
and the lived experiences of communities. This truly emphasizes that
the path to respect begins with acknowledging, understanding and appreciating

(45:49):
the full depth and diversity of cultures like Irans, and
fighting against narratives that seek to obscure it.

Speaker 2 (45:54):
What an incredibly insightful and deeply human journey we've taken
today from navigating the intricate debate over Persian versus Iranian identity,
and truly understanding how nationality and ethnicity weave together. To
exploring the mouth watering flavors of Fessenjohn and the profound
symbolism of the Hafson Table that defines the Persian New Year,
We've peeled back the layers of history, uncovering how the

(46:17):
process of othering has shaped perceptions and policies, and deeply
impacted the lives of Iranians and Iranian Americans right here
at home and abroad. It's clear that these narratives, often
fueled by complex historical events, pervasive media portrayals, and even
the relentless algorithms of social media, have profound real world consequences.

Speaker 1 (46:35):
Indeed, we've seen just how pervasive misconceptions can be, often
rooted in historical grievances and amplified by modern digital platforms.
But crucially, we've also identified practical, actionable steps and profound
approaches to bridge these divides through genuine education, through intentional
active listening, and through a deep, genuine commitment to recognizing

(46:56):
our shared humanity. The sources really show us that the
path forward is one of informed engagement, intentional empathy, and
a willingness to simply see.

Speaker 2 (47:05):
People beyond the geopolitical headlines, beyond the wars and fears.
There's an ancient, rich, incredibly diverse culture and are resilient
people with a profound sense of maimondari of hospitality, and
the path to connection ultimately is paved with understanding and respect.
It's about seeing the individual, the family, the community with
all their complexities and joys, rather than just the simplified,

(47:26):
often negative caricature that's been presented.

Speaker 1 (47:28):
It highlights that truly seeing others as humans means actively
choosing to learn, to question the narratives presented to you,
and to engage with the full spectrum of their experiences
and identity. This process of discoveries not just about them.
It's about enriching our own understanding of the world, expanding
our empathy, and becoming more fully human ourselves.

Speaker 2 (47:48):
So for your next step, consider this, how much rich history,
profound culture, and deeply rewarding human connection might we miss
out on when we allow political narratives or past grievances
to dictate our our entire perception of a nation and
its people. What other others in our world might be
waiting to be truly seen simply by shifting our gaze
and embracing the joy of discovery that comes from curiosity

(48:10):
and genuine respect.

Speaker 1 (48:18):
To go here we start