Zoroastrianism in Kurdistan pdf.pdf - /u/mazdayan

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On The Rebirth of Zoroastrian faith in Kurdistan ašem vohu vahištəm astī uštā astī uštā ahmāi hyat ašāi vahištāi ašem Zoroastrianism, in truth named Mazdayasna, is world's oldest and continuously practised monotheist faith (demasking Atenism as a mere cult lasting the lifetime of just one Pharoh and erased from though after), and the state religion Iran's greatest 3 empires, which at one point ruled as much as 25% of the world's population. For nearly two and a half millennia this religion was the modus operandi of the life of nearly all Iranians, and neighbouring ethnicities, stretching in geography from, and beyond, Anatolia to China. This article is, however, not necessarily about this beautiful religion (Behdin) itself, nor it's genocide at the hands of Arab and Turkic invaders and looters, but rather this article is about the reversion of Iranian ethnicities, specifically Kurds, back into the “true faith of my people”, as well as the current conversion movements around the globe. This article will have links at the bottom for those who wish to learn more and potentially convert to the Faith, or, if you will, revert to the true religion of their ancestors. Where is all Started In 2012, the first Kurdish Zoroastrian temple was inaugurated in Stockholm. According to its founder, Pir Andaz Hawezi, 3,000 Kurds have joined the religion in Sweden. To spread the message of Zarathushtra, he has presented seminars on the Zoroastrian religion in London and other cities. In 2013, the statue of Zarathushtra was unveiled in Afrin, Syrian Kurdistan. In Kurdistan: Rekindling the Flames The Kurdish interest in the Zoroastrian religion is not a new phenomenon (rather the degree of conversions is); A 2016 article in FEZANA journal states that; in a letter written to Tehran Zoroastrian Anjuman in 1962, a Kurdish leader included a map that marked locations of several tribes, requesting that ervads should be dispatched to disseminate the Zoroastrian religion among those tribes. Due to concerns over possible ramifications, the Anjuman did not take action. However, th reversion to Zoroastrianism, en masse, in Iraqi Kurdistan is a relatively recent phenomenon that came into the limelight during the region's darkest hour; at the height of the power of the Islamic State, and it's barbaric foray and devastation into the region. That is not to say there weren't converts (or even Zoroastrian families that survived the islamic genocide) before ISIS took the region by storm. For example; a quick search of “Zoroastrians.net” (https://zoroastrians.net/start-here/) reveals that even before the modern conversion spree, there were underground methods of conversion where indivduals who were interested would contact facilitators via email, who would in turn send them “Sudre and Kusti” or help them translate Avesta into Kurdish to print leaflets. One cannot go far in Kurdistan, both within KRG and the Kurdistan beyond, without coming across signs of Zoroastrianism. Within Kurdistan, there are many shrines and holy places such as in Kermanshah, Sulaymaniyah, Urmia, Erbil, Duhok, Afrin, Koy Sanjaq, Darbandikhan, Khanaqin, Halabja, and many other regions. This paper identifies 3 of these as the most prominent amongst them; The Rock Hewn shrine of Ashkawt-i Qizqapan in Sulaimaniya, Taq-e Bostan in Kermanshah, and temple of Anahita at Jar Sangi Cave . So what enabled the survival and revival of Zoroastrianism in the region? Among the Kurds, it is important to realize, their pride in their national identity and heritage is the crowning point of their ethos. They have survived undivided being ruled unjustly by Arabs and Turks and have come out on top. Kurdish pride in their nationality and the importance of it is reflected in elections within the KRG where islamic parties garner at most only at most 10% to 15% of votes. Despite this low voter base the islamic parties have exercised detrimental power, such as shutting down all attempts at reforms to empower women in the region. Furthermore it is important to realize that islamists and islamic parties have tried, to no avail, downplay the importance of Kurdish nationality by promoting islam with the mantra “Islam should come foremost before one's ethnicity”. Setting the stage to this article is the the invasion of ISIS, and it's threat to the Kurdish identity which only enflamed the nationalistic fervor among the Kurds, especially the youth, who in turn embraced Zoroastrianism, perceiving the "Kurdishness" of the religion. In fact, it can be said that all attempts at imposing islamism in the region has backfired miserably and has only served to strengthen Kurdishness. This merging of Kurdish identity and Zoroastrianism is further promoted by the charismatic intellectual Abdullah Ocalan, founder of Kurdistan Workers' Party (PKK), who has openly thought that Zoroastrianism is morally and intellectually superior to Islam, and by Kurdish politician Karim Sureni who has claimed that Zoroaster is of Kurdish origin. Aside from this marriage of Zoroastrianism and Kurdisn nationalism, other local converts have touched upon the peaceful philosophy of the religion; "Humata, Hukhta, Huvarshta" which translate into "Good Thoughts, Good Words, Good Deeds", pointing out that this philosophy is more in line with their beliefs, versus islam which they consider as having “shown it's true face” with ISIS. Zoroastrianism, called "Zardashti" in Kurdish has a very active and growing community in the Kurdistan Region, and currently the of the foremost leading member of the community is a brave woman by the name of Awat Darya. Born to Iraqi Kurdish Zoroastrian parents (who were practicing their faith in secret during Saddam's tyrannical reign) Awat has set up an NGO called "Yasna" along with her friends to promote Zoroastrianism. This NGO was started in London in 2006 and despite initial setbacks, managed to successfully open a branch in KRG in March of 2015. Awat, who was raised Zoroastrian, has used the Yasna NGO in combination with social media and in- person seminars to find people interested in converting. A number of seminars were held in Sulaimania and the surrounding areas, as well as the cities of Hawler and Kirkuk. A new branch of the Yasna was opened in Dohuk in 2020...which had to be quickly abandoned as the owner of the building, under social pressure, asked the Yasna to evacuate. It is important to hold the landlord to no fault, however, as there were even death threats by extremists. Another place was found discreetly, and currently has no signage. In Duhok, unlike Sulaimania or Erbil, Zoroastrians have faced difficulties, but thankfully have escaped any physical abuse, as threats so far have remained confined within social media, such as messages through Facebook and other social media. Yet, despite hostility and setbacks, today Zoroastrians are present in several areas of the KRG and other areas of Iraq. Zoroastrians are mainly found in Duhok (specifically in Zakho) and in Sulaimaniya (in the Darbandikhan, Ranya, Qalaat Daza and Chamchamal districts). Sulaimaniya is home to not only the Zoroastrian Cultural and Heritage Center, but also an Atashgah, a Fire Temple, where Zoroastrian rituals are being held openly for the first time in modern Iraqi history. As conversion away from Islam is controversial in the region, and punishable by barbaric laws around the world, many have opposed Yasna and members of the organization have received many threats from islamic groups Awat and her NGO, and those who believe in her mission, are determined to continue. “We have received many threats ...We will have to work slowly and cautiously, but we are a peaceful religion and we believe in free will.” Following Awat's hard work, Zoroastrianism has gained official recognition in the Kurdistan region in 2015, and a Zoroastrian temple was opened in Sulaimania in 2016. It is important to note that passed in 2015, the “Law of Protecting the Rights of Components in Kurdistan” provides for freedom of religion and culture and mandates equality for all groups. Currently Awat is the only female representative among all the religions that are officially recognized by the KRG. There are, of course, other leaders within this growing faith in Kurdistan, and perhaps the most infamous of them is the dividing figure of Pir Luqman, who is very outspoken, and has thus very recently been distanced from the Zoroastrian community. It is not clear whether this “distancing”, or “kicking out” as it has been called, was a decision supported by the Zoroastrian community or was a decision taken under duress. The fact remains that Pshtiwan Sadiq (minister of endowment and religious affairs in KRG), and Abdulstar Majid (head of KJG, or islamic Kurdistan Justice Group), have both filed a complaint against Pir Luqman for allegedly speaking against Islam. On the other hand, so far no muslim leader who has spoken out, insulted, or threatened Zoroastrianism has been persecuted. Most pertinently, Mulla Hassib from Sulaimani, a Kurdish Islamic cleric, has declared that the killing of those converting into Zoroastrianism as religiously legitimate. Interviewing with BBC Persian, he has said that those who are leaving Islam, must be given a period of three days to regret their decision or “they must be killed, executed”. Pir Luqman had this to say (abridged); “...We Zoroastrians have show them signs of silent acceptance. This is due to the leadership and the Ministry of Endowments which control 7,000 mosques, 35,000 clerics, Sharia’a University, thousands of religious schools all under the protection of the state constitution, all of whic are against Zoroastrians. That is why our movement is few. Zoroastrian centers in Erbil and Sulaymaniyah were closed, and we did not speak about that for fear. We were unable to appoint our own representative in various governmental organizations and were forced to accept the appointee of the government, despite the person being non-Zoroastrian...” A Demographic picture of Kurdistan Zoroastrians While there exists a Kurdish Zoroastrian organization also in Sweden (as well as a temple), in Kurdistan itself it is hard to get a clear picture of the population of Zoroastrians as converts, and older generations who may have been born into the faith, are loath the disclose their religion in the face of prejudice and discrimination. In 2014 the Yasna organization reported 15,000 people who had registered with the organization, and in 2017, the numbers varied validly according to local media, ranging from 10,000 to 100,000 or more. Furthermore, an associate professor of religious studies at the American University of Iraq who has published research on the post 2014 Zoroastrianism in Iraq, has indicated that conversion in KRG is “happening widely” and that 10,000 as an oft touted number is a “conservative estimate”. United States Commission on International Religious Freedom reports “growing number of converts” “ranged in 2015 between 10,000 to 100,000”. It is not just Kurds who joined this movement, Darya says, but also Arabs and Christians. Darya further claims that there may be as many as 250,000 people when including those declaring their religious identity online, rather than publicly, due to well being concerns. As the usual claims to the official Zoroastrian population around the Globe fluctuate between 120,000 to 200,000, the Zoroastrians of Kurdistan have an immense potential to be kingmakers within the global Zoroastrian identity which is currently led by the Parsis of India. As of the writing of this paper, for example, the leading Zoroastrian Kurdish Facebook page has over nearly 73000 followers (www.facebook.com/Zerdeshty/). It is important to realize that despite converting, converts from islam still remain registered as muslims at the central Iraqi government. It seems clear that the roots of Zoroastrianism, which laid dormant under the islamic tyranny, has taken strong roots in the Region and will play key role in the near future, especially if the region, despite attempts at uprooting. Kurdish Zoroastrianism and traditional Zoroastrianism When studying the rebirth of Zoroastrianism in Kurdistan, it is important to ask how historically Zoroastrian communities, in India and Iran, feel about this recent development. As it is important to realize that most notably, and divisively, Kurdish Zoroastrianism is special in that it does not recreate Zoroastrianism the way it is currently and has been historically practiced in Iran and India. Rather, Kurdish Zoroastrianism is a grassroots movement which has the following characteristics; nationalist in nature, postmodern, and liberal. There have been, admittedly, some mistrust and pushback among the most orthodox of the Zoroastrians, especially the Parsis, who view, not necessarily the conversion, but the changing of practice with culture, with suspicion and view it as a perversion of faith. But why should not culture affect how one practices faith one argues, when Gujarati culture has affected the Parsi, and the Shiism of Iran has affected the Zoroastrians of Yazd? Many Zoroastrians have also come forth in support of Kurdish conversion to Zoroastrianism (and for conversion in general), seeing it as a positive step in the light of declining growth of the Parsi of India as well as the systematic discrimination and slow erasure of Zoroastrianism by the government of Iran. As stated in the FEZANA magazine; “Is it not now time for our enlightened community to stop mixing ethnicity with religion and begin shedding its blinkers as to who is a Zoroastrian or not?” After all, Zarathustra wanted his faith to be universally practiced by anyone choosing to believe in, and practice, it. Miscellaneous; On the Population of Zoroastrians worldwide; Please note than in no-muslim majority nation can anyone freely declare themselves non-muslim without fearing for their lives. Zoroatrian population in 2010 according to ARDA; https://www.thearda.com/QL2010/QuickList_52.asp Another source gives us this much higher estimate; Afghanistan: 1970 -- 000.000 persons -- 0.0%, 2000 -- 304,454 persons --1.3% Iran: 1970 -- 22,500 persons -- 0.1%, 2000 -- 1,903,182 persons 2.8% Tajikistan: 1970 -- 000,000 person -- 0.0%, 2000 -- 7,426 persons -- 0.1% Uzbekistan: 1970 -- 000.000 person -- 0.0%, 2000 -- 3,042 persons -- 0.1% Total for above select countries: 1970 -- 22,500 persons, 2000 -- 2,218,104 persons Source: World Christian Encyclopedia: A Comparative Survey of Churches and Religions in the Modern World, 2nd Ed. 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