اچمنیان/𐭠𐭰𐭬𐭭𐭩𐭠 - Achomis خودمونیا/𐭧𐭥𐭣𐭥𐭬𐭥𐭭𐭩𐭠 - Khodmoonis | |
|---|---|
| Total population | |
| 500,000 ~ 1,000,000 (2024?)[1][2][3][note 1] | |
| Regions with significant populations | |
| Historical homeland:Irahistan region,Larestan region, (Lar,Larestan,Bastak,Khonj,Gerash,Eshkanan,Galehdar...). Notable presence in Shiraz,GCC countries (Bahrain, Kuwait, UAE, Qatar, Oman, Saudi Arabia) | |
 Iran | Around 500,000 (2009)[1][note 2] |
 GCC | Unspecified |
| Languages | |
| Achomi Parsig,Farsi (Iranian),Arabic (Gulf dialects) | |
| Religion | |
| MajoritySunni Islam, minorityShia Islam | |
| Related ethnic groups | |
| OtherIranic Peoples Ajam of Bahrain •Ajam of Kuwait •Ajam Emiratis •Iranians in Qatar | |
Achomi people (Farsi:اَچُمِنیان, Gulf Arabic:اتْشُم/اتْشَم,Inscription Parsig: 𐭠𐭰𐭬𐭭𐭩𐭠),[4][5][6][7] known by their self-designatedpseudonym asKhodmooni (Farsi:خُودمونی),[4][5][6][7][8] commonly known asLaris (Farsi:لاریها),[1][9]Larestanis (Farsi:لآرِستَانِیها),[4][9][5]are aPersian andIranic group said to be descended mainly ofUtians,[7]: 5 and/or of a tribe of Persians known as "Ira" (Farsi:ارا) according to Sasanian sources,[10] who primarily inhabitedsouthern Iran in a region historically known asIrahistan (presentlyLarestan region),[11]: 228 [7][10] some of them migrated to Shiraz,[8] and theArab countries in the Persian Gulf region.[8][12][13][14] They speak theAchomi language which has reported eight dialects and it is unintelligible withNew Persian/Farsi, (Dari,Tajiki, andIranian).[15][16] They are predominantlySunni Muslims,[17][7] with aShia minority.[17][7]
The Achum/Acham people are said to be of Persian/Parsi (پارسی) descent.[7][18]
In theAchemaenidBehistun Inscription ofDarius the Great, a land in Southern Persis called "Vautiya" or "Yautiya" is described. Leading scholars to believe that might they be the same as the homeland of the people Herodotus called "Utians".[19][20][21][22]
Author Mehran Kokherdi suggests that Achomis/Khodmoonis; mainly have their roots inUtians with possible Persian,Parthian, Jewish,Scythian, and Indian/Dravidian influences.[7]: 5
According to laterSassanian sources,Irahistan was inhabited by an ancient Persian tribe known as "Ara" or "Ira" or "Irah" people, which are said to be a large tribe of Persians (Parsis) ofAryan origins.[10][additional citation(s) needed]
Similarly to theHouse of Sasan,[23] the later Lari-ruledMiladian dynasty which ruledLaristan during the Medieval Ages traced their origins toGorgin Milad, a descendant of the cycle of the legendaryKay Khosrow of theKayanian dynasty.[24]
According to local traditions, some Abbasid Khodmoonis claim an ancestral link to Ibn Abbas.[citation needed]
There is an ongoing genetic study project for the Achomi people.[citation needed]
The ancient Persians; not to be confused with present-dayPersian-speaking people (Arabic:فُرس,romanized: Furs, Farsi:فارس,romanized: Fars) who are ofdiverse origins,[28][29] were anancient Iranian people who migrated to the region ofPersis (corresponding to the modern-day Iranian province ofFars) by the 9th century BCE.[30][31] The 1939 survey of ethnic groups in Iran, particularly Southern areas such as Laristan indicates the area is inhabited byPersians (Iranis) who work as farmers, whilst the coastal areas are inhabited by Sunni and Shia Arabs.[11]: 228 This may explain why the term "Ajam" stuck to theAchomis/Khodmoonis in thePersian Gulf area.[8][7][32] Although in the Arab states in the Persian Gulf, this was later used to denote Non-Arabs of a Shia background particularly,[33] similarly to the modern usage of the word "Persian".[34]: 27 This was before thePersian nationalism of the formerPahlavi Dynasty and the concurrentIslamic Republic which have both attempted to eraseethnic diversity in Iran (theKurds,Azeris, andBaluchs being the most affected), with many non-Persian minorities nowadays identifying as "Persian" now.[28][29]
In GCC states surrounding thePersian Gulf, Achum/Achams are referred to as Khodmooni'.[4][8][3] This translates to "of our own kind".[3][35] In the UAE and Qatar they are known asAjam/Ajamis,[36][8] which is the standard name for GCC citizens ofIranian origin. In Bahrain Sunni Achum/Achams are referred to as "Huwala" (not to be confused with theHuwala Arabs),[32] and their language is sometimes referred to as "Holi,"[37] While Shia Achum/Achams are known as Ajam.[7][32] In Kuwait, they fall under the name'Ayam which is what Kuwaitis of Iranian origin are called;[7][32] the Shia Achum/Acham are known as "Tarakma". The most notable Sunni family isAl-Kandari (Arabic:الكندري).
The Achum people speak theAchomi language, sometimes referred to as Lari,[9][38] or Larestani.[3][38] The language has reported eight dialects (Bastaki, Evazi, Gerashi, Khonji, Ashkanani, Lari, ...)[39][12][40] and is mostly unintelligible withmodern Persian (Farsi),[15][16] and is considered an unattested living branch ofMiddle "Pahlavi" Persian,[39][12][40] derived from various unattestedMiddle Persian (Parsig) dialects spoken by theZoroastrian andJewish inhabitants of Fārs province prior to the spread ofNew Persian (Farsi).[41] The UNESCO website indicates that it has around a million speakers, and classifies it as an endangered language,[3] whilst theEthnologue website indicates it has 10k to 1 Million speakers.[2]
They additionally speakFarsi as the official language in Iran. In Gulf GCC countries they speakGulf Arabic (Bahraini,Kuwaiti,Emirati, etc...) along with Achomi,[39][12][40][15][42] some of them also speak English fluently.[43] Some Achomis in Bahrain speak alocal "Bushehri derived" dialect ofFarsi; which was formed by socializing with Bushehris (Lurs/Ajams, and minority Arabs, etc...).[citation needed] Mainly in part due to the fact that the migration fromBushehr,Bander Abbas,Bander Lingah, happened around the same time.[13][44]: 60
TheAchomi language is in decline,[3][2] mainly due to theFarsification process aka dominatingIranian,TehraniNew Persian (Farsi) andIdentity in Iran,[26][45][28][29] which was anationalist ideology invented by thePahlavi regime, influenced byAryanism, which sought to eraseethnic and linguisticdiversity in favour of anexclusivist Persian identity,[28] further affirmed by the Islamic Republic,[29] similarlyArabization (dominating and imposedArab identity andGulf Arabic language) in some of the Arab Gulf states,[44]: 72 [44]: 49 [46][47] which in Bahrain was a gradual process initiated by theBritish protectorate,[47] With no effort being made by either side to preserve this language beside the national language.[citation needed] Despite this, the language is still spoken widely even in the Gulf countries to some extent.[12][40][15][5]
Presently they are now mostly Sunni Muslims,[17][7] with a minority of Shia Muslims,[17][7] and possibly a small number of Jewish (immigrant) survivors,[41] and non-religious ones.[48]: 42
Prior toIslam, the Achum people were on theZoroastrian Religion.[41][additional citation(s) needed]
Later,Lar was likely a Jewish settlement, a group of people from Lar followedJudaism,[49][41] they were described in 1523 as "poor people, native to the same land" by A. Tenreiro,[49] they got wealthier and larger in number in the first half of the 16th century due to the arrival ofSephardic Jews, attracted viaHormuz. With these groups came commercial contacts and this had brought Lar the reputation of a "seat of wealthymerchants." In the course of the 17th century, however, important sections of this community moved to the newSafavid capital,Isfahan.[49]
Lar hosted a prosperous Jewish community as early as the 16th century.[49] The French traveler Jean-Baptiste Thévenot reported that when he visited Larestan in 1687, most of Lar's inhabitants were Jewish silk farmers. Additionally, a Spaniard who visited the town in 1607 met a "messenger from Zion" named Judah. However, like otherJewish communities in Persia (except the Georgian Jewish deportees employed as silk worm farmers in Māzanderān), the Jews of Lar suffered under theSafavid rulers during the 17th and early 18th centuries. According to theJudeo-Persian chronicler Bābāi ibn Luṭf, persecutions began before 1613 during the reign ofShāh Abbās I and originated in Lar, where a local rabbi converted to Islam and took the name Abul-Hasan Lāri. This converted rabbi secured a royal edict (farmān) requiring every Jew in Persia to wear discriminatory badges and headgear, which led to the mass expulsion of hundreds of Jews fromIsfahan due to their perceived "impurity."[41]
The Jews of Lar resided in cities such as Lar, Juyom, Banaruiyeh, and Galehdar but later migrated toShiraz,Tehran, andIsfahan. Many of them also emigrated—primarily toIsrael, and a smaller number to the United States and other Western countries. The Jewish population of Galehdar entirely relocated to Israel at the time of its establishment, while Jews from Juyom, Banaruiyeh, and Lar settled in various locations as mentioned. Some Jewish families in Lar did not emigrate and remain there today. The estimated population ofKhodmooni Jews is around 100 families.[citation needed]
Thehistorical region of Irahistan consisted of several counties in:
Presently, most Laris/Achomis/Khodmoonis inhabit thehistorical Larestan region,[26] which encompasses the areas ofLar,Gerash,Evaz,Khonj,Bastak,Lamerd, and surrounding villages and settlements in southernFars Province and northernHormozgan Province.[citation needed]
However, since the 1940s, due to the combination of harsh natural conditions and political factors has compelled the Garmsiris (Laris/Achomis/Khodmoonis) to emigrate, to earn a better living,[13] avoid the harsh nature,[8] and to avoid the Iranian central government imposed new import and export taxes.[4][8][13][14] often moving northward toShiraz,[8] but more commonly heading south toward the coast,[8] and further to India and theArab countries in the Persian Gulf (UAE,Kuwait,Bahrain,Qatar, and otherArab states of the Persian Gulf).[8][14][13][12][40][37] In 1955, the Larestani scholar Ahmad Iqtidari (Persian:احمد اقتداری) eloquently captured the plight of his homeland in his bookAncient Larestan (Persian:لارِستان کُهَن), to which he dedicated his work:[8]
To those people of the towns, villages, and ports ofLarestan who have stayed in the land of their ancestors, with its glorious past and its desolate present. And to those who have endured the hardship of migration to earn a living on the islands of thePersian Gulf and theIndian Ocean and in the towns ofIndia,Arabia and other places. They remember with joy their belovedbirthplace and still grieve for its ruin.
— Ahmad Eghtedari, Ancient Larestan (1955)
The mainKhodmooni branches are as follows:
Some ethnic groups are considered to be sub-groups or related to Achomis/Khodmoonis:
TheIrahistan/Laristan region was nearly always an obscure region, never becoming involved in the politics and conflicts of mainstream Persia.[9] This was due to independent rule during theSafavid times, but that has failed due to the British Empire "Anti Piracy Company" and continued to decline due toReza Shah's centric policies and theAyatollah policies.[8]
TheAchaemenid royalBehistun Inscription ofDarius the Great mentions a land in the southern Persia (Persis) known as "Vautiya" or "Yautiya" which scholars believe is one and the same as the people Herodotus called "Utians",[19][20][21][22] who are believed to be the primary ancestors of the Achomis/Khodmoonis.[7]: 5
In "Kar-Namag i Ardashir i Pabagan," a book written inMiddle Persian (Parsig), the name ofIrahistan is mentioned in the section describing the second war betweenArdeshir andHaftvad:[55]
The army wanted to go to the court and rushed to the campaign of Kerman with a large army. And when he approached the fortress, the army of Kerman all sat inside the fortress and Ardashir surrounded the fortress. Haftan Bakhtar had seven sons. He had assigned each of them to a city with a thousand men, and at this time one of them, who was inIrahistan, came to Kerman with a large army of greyhounds and Omanis across the sea and fought against Ardashir.
The first Lari prince to convert to Islam wasJalal al-Din Iradj, who converted around 100 A.H, (718–19).[56]
From the early 12th century,Laristan was being ruled by the localMiladian dynasty.
In the thirteenth century,Lar briefly became a centre of trade and commerce in southern Persia.[9]
Ibn Battuta entered the city ofKhonj in 733 AH and wrote about the piety and asceticism of the people and his meeting with the religious hermitage at the time. He travelled through theDhofar region (modern Oman) and arrived at the island ofHormuz, entering theLaristan area. He passed through the cities ofMinab,Rudan, Kuhoristan,Kookherd, Laro, andKhonj. Here is an excerpt from his travelogue:[57]
I came toLar via India, and together with Abu Zayd Abdulrahman ibn Abu Dolaf Hanfi, we enteredKhonj in 733 AH. I heard that there was another hermitage in Khonj (likely referring to Sheikh Abdul Salam's hermitage). It was inhabited by righteous people and worshipers. I visited them at night. There was a noble man whose devotion was visible on his face. They had yellowish complexions, frail bodies, and tear-filled eyes. When I entered the hermitage, they brought food. He called out to the elders of the community to call my son, Mohammad (referring to Sheikh Haji Mohammad, the son of Sheikh Abdul Salam), to come. Mohammad, sitting in a corner, rose, appearing so frail from his devotion that it seemed as if he had risen from the grave. He greeted me and sat down. The elder said, 'Son! Join us in the meal so that you may share in their blessings.' Mohammad, who was fasting, joined us and broke his fast with us. This group was all Shafi'i in their beliefs. After the meal, prayers were performed, and we returned to our place.
Marco Polo described theHormuz Plain and theMinab River as a lush, fruitful region, diverse in its offerings. Hormuz, an ancient area, was a place of trade between thePersian Gulf merchants andKish. Marco Polo noted the significance of the port of Hormuz and its trade with Indian merchants, with large ships carryingspices andpearls. This region was popularly known as "Daqyanus City" among the locals, and its ruins are believed to be located in the northern part ofJiroft today. Marco Polo also commented on the shipbuilding industry in Iran at the time, criticizing the lack oftar on the ships, which he believed led to many of them sinking. Another interesting detail he mentioned was the intense, often deadly seasonal winds in the area, known asTeshbada.[58]
According to an anecdotal account shared on a blog (Sons of Sunnah), when theSafavid dynasty underIsmail I initiated efforts toconvert Iran's population to Shia Islam in 1501, someSunni Persians allegedly fled to theZagros Mountains to escape persecution. Following theBattle of Chaldiran, these Sunni Persians reportedly descended to settle in a region they named 'Bastak,' said to signify a 'barrier' against Shia Safavid influences.[59]
The region ofIrahistan was ruled by local lords until they were removed by theSafavids in 1610.[60]Shah Abbas I ruled fromtil 1629 CE (1038 AH).[citation needed]
After the fall ofIsfahan to Mahmud Khan of Afghanistan in1722 CE (1135 AH), the Afghan rule lasted until the rise ofNader Shah, who re-established Persian control in1736 CE (1149 AH). During this time,Bastak became the center of the region.[citation needed]
Jangiriyeh under Sheikh Ahmad Madani: The Afghan period and the early years of Nader Shah's reign, likely between 1720s to 1740s CE.[citation needed]
Hassan Khan Delar ruled during the mid-18th century, particularly after Nader Shah's death in 1747 CE (1160 AH).[citation needed]
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The Bani Abbas family ruled the region during the late18th century and early19th century, likely under the Zand dynasty (from the late1700s until theearly 1800s). The rule of the Bani Abbas continued until theland reform era inearly 20th century.[citation needed]
In the second half of the 13th century AH (late 19th century CE), the governance of Larestan was entrusted to the Dehbashi family, one of the prominent families ofGerash. This family ruledLarestan for approximately a century, beginning in 1262 AH (1846 CE) under Karbala'i Alireza Dehbashi. During the tenure of his son, Fath Ali Khan Biglarbeigi, Larestan experienced its most prosperous period in both military and economic aspects.[61]: 343–344 Fath Ali Khan established strong ties with the influentialQavam family inShiraz and maintained favourable relations with theQajar dynasty inTehran, which helped him expand and solidify his authority.[62]
The political and security stability achieved duringFath Ali Khan Gerashi's rule brought significant advancements in the scientific and literary domains. Early in his reign, Shaykh 'Ali Rashti, a mujtahid from Najaf, was sent to Gerash byMirza Shirazi to establish a seminary. This period saw cultural enrichment, including the production of religious and mystical writings by Haj Asadullah, the brother of Fath Ali Khan, and Shaykh 'Ali Rashti. Additionally,Rostam Khan Gerashi, the son of Fath Ali Khan and father ofMohammad Jafar Khan (Sheyda Gerashi), compiled a poetic collection titledBaghestan. Mohammad Jafar Khan later contributed his own collection of poetry, further cementing the literary heritage of the period.[61]: 59–60
Muhammad Ja'far Khan (Sheyda Gerashi) ruled the whole of Larestan and the ports of the Persian Gulf in two periods: first after his father,Rostam Khan, and from 1327 to 1329 AH (1909–1912 CE), after which he was angered byHabibullah Khan Qavam al-Mulk, the ruler of Fars, and lived in exile inNarenjestan Qavam ofShiraz. During this period of his reign, his cousin, Hasan Quli Khan, was his viceroy in Gerash.[63]: 172–177 After the death of Habibullah Khan in 1334/1935 and the accession of his sonIbrahim Khan to the government ofFars province, Muhammad Ja'far Khan was released and returned toGerash. However, the beginning of his second reign has been mentioned in various books from 1332 or 1333 AH.[61]: 346 [63]: 172 In this period, which lasted until the end of his life in 1338/1939, he was in charge of the Gerash andits castle as well as the endowments left over fromFath Ali Khan Gerashi after his father, Rostam Khan.[61]: 371 [64]: 9 After him, and during the period between the two periods of Muhammad Ja'far Khan's rule, the government of Larestan was in the hands of Ali Muhammad Khan Iqtadar al-Sultan.[61]: 346
Mohammad Jafar Khan, as the ruler of Gerash, traveled to theSahra-ye Bagh district at the request of Ebrahim Khan Qavam-al-Molk, the governor of Fars, to mediate conflicts between the Shia Lor-e-Nafar tribes and the Sunni residents of the region.[64] On 12 Rajab 1338 AH (April 19, 1920 CE), near thevillage of Dideban, he was shot and wounded by Yousef Beyg Nafar, a leader of the Lor-e-Nafar tribe.[63]: 173–174 He survived for two days but ultimately died on Sunday, 14 Rajab 1338 AH (April 21, 1920 CE), before reaching the age of 42. As per his will, his body was transported to Gerash and placed indokhmeh.[63]: 175
Thirty-eight years later, his remains were moved toKarbala by a man named Seyed Kazem and buried behind the shrine of Imam Hussein. According to one account, his body was still intact when it was exhumed, to the extent that even the color of the henna from his second marriage ceremony—held just days before his death—was still visible on his hand.[63]: 175 During a visit to his grandfather's (Sheyda Gerashi) tomb in 1346 SH (1967 CE),Ahmad Eghtedari described the grave marker as illegible.[65]: 132
After the establishment of theIranian Constitutional Revolution (early 20th century CE), the Dehbashi family retained their hold on Larestan, navigating alliances with constitutionalists to maintain their rule. However, the dynasty's governance came to an end in 1929 CE (1348 AH) whenReza Shah's armyattacked Gerash Castle, marking the conclusion of their reign.[61]: 61
Mohammad Taqi Khan, son of Mostafa Khan, known as "Solat al-Molk," (born in 1272 AH; 1855 CE) inBastak served as the ruler of Bastak and Jahangiriyeh for 41 years (1305 AH; 1887 CE – 1346 AH; 1927 CE).[66][67] Mohammad Taqi Khan died at the age of 74 in 1346 AH (1927 CE), coinciding with the second year of the reign of Reza Shah Pahlavi, in his personal garden inMakhdan Bastak and was buried in Bastak Cemetery.[66] He was succeeded by his sonMohammed Reza-Khan Bastaki (known as "Satout Al-Malik").[66]
Since the 1940s, due to the combination of harsh natural conditions and political factors has compelled the Garmsiris (Achomis/Khodmoonis) to emigrate, often moving northward toShiraz,[8] but more commonly heading south toward the coast,[8] and further to India and theArab countries in the Persian Gulf (UAE,Kuwait,Bahrain,Qatar, and otherArab states of the Persian Gulf).[4][14][13][8]
Between the 19th and 20th centuries, many Achumimerchants have migrated toGCC Countries, to earn a better living,[13] avoid the harsh nature,[8] and to avoid the Iranian central government imposed new import and export taxes.[4][8][13][14] The introduction of taxes was an effort to reinforce the authority of the Iranian state and draw revenue from affluent peripheral areas likeBandar Lingeh andBushehr, which were key economic hubs in the Persian Gulf during the late 19th and early 20th centuries.[13][8] Migrants, familiar with the region, circumvented these restrictions by choosing alternative routes.[13] To escape the heavy taxation, many merchants simply relocated to the other side, a practice that had been common for centuries due to the familiarity of the region,[14] prompting the migration of tens of thousands of people fromsouthern Iran to the opposite shores.[14] Bahrain,[13][12][40] and UAE,[8][12][40] Qatar,[12][40] Oman,[12][40] and Kuwait,[12][40] became a primary destination for these migrants,[13] leading to a significant increase in their Iranian population.[13] This period also saw heightened British involvement in Bahrain.[14][13]
For centuries, transnational Sunni Arab families, as well as Sunni and Shia Persians, have migrated fromsouthern Iran to the Arab coast of the Persian Gulf.[4] Coastal Iranian groups have historically been more closely connected to the United Arab Emirates (UAE) than to Iranian communities further inland (Potter, 2009).[4] These communities have maintained a "dual existence," often owning homes in multiple countries and speaking several languages (Nadjmabadi, 2010).[4] This transnational lifestyle has historically provided economic benefits to both Iran and the UAE, though it has been affected by recent political unrest in the region.[4]
Many Iranians and Emirati citizens of Iranian origin residing in Dubai and other UAE cities trace their roots to towns in the Larestan region (shahrestân) and the Hormozgân province of Iran.[4]
The shipping expertise of the Larestani/Achumi people, combined with their access to the lucrative markets of Africa and Asia, significantly influenced the development of Dubai's economy (Davidson, 2008). By the early 1900s, Dubai had established itself as the region's most attractive business hub, drawing skilled migrant entrepreneurs from the unstable Persian coast. This tradition of fostering entrepreneurship in the UAE predates the nation's oil exports (Davidson, 2008). During this period, approximately 30 of the most adaptable immigrant Iranian family businesses in Dubai gradually evolved into global conglomerates (Jaidah, 2008).[4]
When the Bastakis migrated south to Lengeh, they brought the architectural innovation of wind towers with them. Upon settling in Dubai, they carried this technology forward, constructing coral rock homes adorned with these elegant structures. In tribute to their homeland in Iran, they named their district in DubaiBastakiya.[8]
However, there was a challenge: while wind towers are highly effective in dry, hot regions like Yazd, Kashan, and Bastak (and theoretically in places like Arizona) due to the rapid evaporation that facilitates cooling, they are less functional in the humid summer climates of both coasts of the Persian Gulf. While visually striking, the wind towers in such conditions are more decorative than practical.[8]
Beyond architecture, the Bastakis also introducedmahiyawa, a highly pungent sauce made from fermented fish and spices. It is typically enjoyed with fresh Bastaki bread. Though considered a delicacy by many, particularly amongkhodmooni families in Dubai, mahiyawa is very much an acquired taste. Achomis/Khodmoonis from Dubai often send bottles of it, emphasizing its cultural significance.[8]
In Dubai, theAl-Maktoum rulers welcomed newcomers for their wealth and trading expertise. Many thrived, with some engaging in Dubai's burgeoning "gold trade." Their success was further bolstered during the 1960s and 1970s by Sheikh Rashid's open-door commercial policies, which avoided favoritism toward Arabs and encouraged economic inclusivity.[8]
The Larestani/Achumi people have generally contributed greatly to the economy of Dubai, and are as such very well respected.[4]
However, not all interactions were positive. In 1904, anti-Persian rioting broke out in the markets ofManama, marking the first recorded instance of local resistance against migrants in Bahrain.[13] The British labeled the incident as "anti-Persian" and subsequently took control over the affairs of Iranian migrants in Bahrain.[13] In response, the Iranian central government requested British assistance to ensure justice for its citizens in Bahrain.[13] According to Lindsay Stephenson, speaker for Ajam Media Collective, this request was a temporary measure rather than an attempt to permanently cede jurisdiction, reflecting the historically fluid and overlapping borders in the Persian Gulf region.[13]
In 1928, violence erupted in Dubai against Iranian-origin merchants after the British intercepted a boat in the Persian Gulf carrying kidnapped women and children from Dubai to Iran. Suspicion fell on the British agent of Iraqi origin for inciting this unrest, necessitating British intervention to restore order. Additional challenges arose during the 1950s and 1960s with tensions fueled byArab nationalist movements.[8]
In the 1950s theBritish protectorate started the gradual process of Arabizing the Persian locals.[47] The imposedArab identity,[44]: 49–72 [46][47] much like the imposedFars identity in Iran,[26][45] did not help in preservingthe language in which is in decline,[3][2] but by any means, there still exists a minority of them that are bilingual and sometimes even trilingual Achomis who excel in Achomi,[37][15] Persian, Arabic,[42] and sometimes even English.[43] Those who do not speak it still held on to theirkhodmooni culture in the form of music and foods.[8]
Many Emiratis express discomfort not only with the significant number of foreign residents but also with the diversity within their own population.[8] They often assert, "We are all Arabs," while overlooking the influence of cultural and social currents from Iran and other regions that have shaped their society.[8] However, some, like writer Sultan Saud al-Qasimi, have embraced this diversity.[8] Al-Qasimi advocates for acknowledging the rich cultural tapestry of the UAE, stating, "It is high time that we recognize the contributions of the mosaic that forms this young nation. The Emiratis of Asian, Baluch, Zanzibari, Arab, and Persian origin make this country what it is today."[8]
In 2001, al-Qasimi underscored this appreciation of cultural heritage by naming his Dubai brokerage firmBarjeel (wind tower), a nod to the uniquelyIranian architectural feature that has become a distinctive part of the UAE's landscape.[8]
In Bahrain, they were all known as "Ajam."[46] Today, they are separated by religion. Sunni Achamis have abandoned the term "Ajam" and more commonly use the term "Huwala,"[68][69] based on the belief that "Ajam" refers to those with Shia roots,[33] which is generally a term denotes "non-Arab" and encompasses a broad range of meanings, Musa Al-Ansari states that this term originally referred to non-Arabs of a Persian-speaking (or derivative; i.e.Achumi) background as they were the only non-Arabic speakers in Bahrain, but due to the increase of other non-Arab/non-Arabic speaking ethnicities and people (such as Asians) he claims to have "reservations" to it due to its wide meaning.[34]: 27 Sunnis among them are said to not face any discrimination.[68][69] "Huwala" is a term used in some Gulf countries to describe people with Sunni ancestry from southern Iran, and it includes a significant population of such individuals.[68] These groups are descendants of Persians and Africans who migrated to the Arab countries of the Persian Gulf in the 19th century.[68] For someone to be recognized as Huwala, they do not need to officially follow the Sunni religion, but must have Sunni background from southern Iran, as their ancestors who migrated to the Gulf Arab countries were Sunni.[68] A person who is Sunni but has Shia ancestry from southern Iran is still recognized as "Ajam."[68] Some Arabs consider this a new identity fabrication for Sunni Persians, as they did not speak Arabic when they first arrived.[70]
Many of thekhodemooni express pride in their heritage but noted feeling little connection with "northern" Iranians.[8] This disconnect was not solely due to religious differences.[8] One Dubai merchant explained:[8]: 15
We can operate as far north asShiraz. That is familiar territory. Above Shiraz is alien to us. When we do business there we inevitably get cheated. The mentality and the manners of the people there are likePersian carpets – too complicated. We have more in common with the Arabs, whom we know. Like us, they are straightforward people, without the complexes and complexities ofTehranis andIsfahanis.
— Iranian and Arab in the Gulf: Endangered Language, Windtowers, and Fish Sauce, Page 15
The Achumi calendar is an agricultural calendar; although its oral version has no specific starting point and is primarily used for agricultural purposes, it aligns with the solar calendar.[71] The new year begins in mid-February, and its first month is "Naybahar," with the final month being "Borobar."
The people of Irahistan are known for their famoushandkerchief dance,known as (Dastmal Bazi), also known as "Se Pah" (Persian:سِه پا,lit. 'three foot') where mostly the men dance,[72][73][74][75][7]: 177 the Bastaki variation being the most common,[76] even in Dubai,[77][78] and is similar to Bakhtiari dance, however,Lamerdi women have their own dance.[79] In an addition to that, the stick dance (Tarka bazi orChob Bazi) is also common.[7]: 177 These dances are also popular among theTurks andLurs inwestern Iran, though each ethnic group has its unique way of performing them.[7]: 177 Additionally, certain musical instruments are renowned in the region, such as the reed (Nay),bagpipe (Haban), tambourine (Daf), and lute (Oud). TheDaf holds a special role in ceremonies celebrating births or weddings.[7]: 177
The Achomis/Khodmoonis have many localfolkloric songs which have been sung by Yousif Hadi Bastaki, theBahraini-Iranian band "Sultanies", andArvin Bastaki, among other bands. Some of their iconic ethnic and folkloric songs include:
Kashk o Bademjan, Miyeh, Meheh Roghan, Khoresh Gousht, Damikht, Polow Barj, Kideh, Reshk, Omeh, Awpiya, Ilim, Kleh Sar, Khak, Bi Pakh, Cheshgadeh, Doogh, Dowlat, Khazak Bad, Lchavo, Jarjat, Ardeh, Pashmak.[7]: 25
Mofalek, Kelmbarankineh Bantoolech, Doogh, Mast Haosorakh, Miyaveh May Brashtahkuli Khaskpoduni Ba Kuli, Poduni Ba Pao Rahoduni Bakashkh, Kashkh Khaskh, Mandah, Sorjosh Dadeh, Nan Tamshinan Dasti, Nan Liheh, Nan Khomeri, Nan Rakhteh, Nan Krosi, Nan Shekri (Setayari), Chinkal, Halva Narkil, Halva Turk, Halvashooli Berenj Dishobereng Sheleh, Hard Berenj.[7]
Other foods are similar tonational Iranian cuisine, which are shared among the majority ofethnic groups in Iran, suchChello Kabab (Persian:چلوکباب),Ash Reshteh (also known as Sholleh), desserts likeFaloodeh (Persian:فالوده),Bastani (Iranian Ice cream), and even Afghan dishes likeShabat Pollow.
TheKhoodmoonis have a varied range of traditional clothes; the higher class men have their own outfits,[7]: 173 and the regular class outfit (presented in Shmd Lawry; شمد لاوری film).[98][7]: 173–174 [99]
The outfits are similar to Arab and Indian outfits in the Bandars (ports),[7]: 175 with southern variants identical toZoroastrian outfits.[7]: 176
Women have what is known as "Rakht Goshad" in Evaz[100] with Bastaki,[101] Khonji, Lamerdi, Galedarie and Bandari variants.[100][7]: 174–177 [99]
TheKhodmoonis are mostly devout people, and they celebrate the two Islamic Eids—Eid al-Fitr andEid al-Adha.[7]: 6 This sets them somewhat apart fromother peoples in Iran, who celebrate theancient Persian festivals due to the emergence of the national movement in Iran after Islam as a natural reaction toArabization policies.[7]: 6 However, the Achomis/Khodmoonis were not significantly influenced by this movement and remained adherent toIslamic traditions. Yet, they cherishPersian heritage and itsfestivals, such asNowruz, in their poetry, though they only celebrate it within a limited scope.[7]: 6 The Achomis/Khodmoonis have a rich tradition of poetry and songs related to spring season (Persian:موسم بهار,romanized: mawsem-e-bahar) – Nowruz,[102][103][104] which includes music too.[105][106][107]
From the poetry of Seyed Mohammad Seyed Ibrahim Dehtali, who died in 1344 AH, found in the bookBet va Deirashna (Persian:بت وديرآشنا), edited by Seyed Kamel:[7]
شِوُی درفصل نیسان .... کَمُی هُنسون ز باران
زمین دِن سبز وخرم .... زگلهای بهاران
دمامدم بوی شَبَمبو .... آهُند از دشت وهامون
گهی دِن ماه پیدا .... گهی در ابر وپنهان
On one of the spring nights... a light rain fell,
And the green lands... rejoiced with the flowers of spring.
The fragrances of wildflowers spread... coming fromDasht (the wilderness) and Hamon (desert).
At times, the moon appeared bright... and at times, it hid behind the clouds.
— Seyed Kamel, Seyed Mohammad Seyed Ibrahim Dehtali, Bet va Deirashna (Persian:بت وديرآشنا)
The tobacco-only hookah made of pottery, known as Qalyoon in Persian, and referred to asGiddu or Ga-do (inGulf Arabic dialects), both terms used simultaneously in the Arab Gulf states depending on the language being spoken, is an inseparable part of classic Persian and Iranian women's identity which has found its way to the Arab Gulf states among Achomi/Khodmooni women, and men.[citation needed]
In the popular Achomi song "Dokht Qatari" (Qatari Girl) the song references buying achador from Bander Abbas,[108] likely referring to Achomi people of Bander Abbas and Hormozgan in Qatar, the Achomi people of Bandar Abbas use "Khash" instead of "Khoob" (Persian);[109] meaning "good" and "Dokht" instead of "Dokhtar" (Persian) meaning "Girl" as well as "Chuk" (or "Pus") instead of "Pesar" (boy in Persian) as inSahar's Bander Abbasi song.[110]
Emirati actress Huda Al-Khatib who herself is of Achomi ancestry has appeared in the Kuwaiti TV comedy drama serial "Al-Da'la" (الدعلة) where she speaks broken Arabic, and mixes it withPersian/Achomi, she brings up "bringing hergiddu (گِدو; old traditional Iranianhookah) to fix her mood she is shown raging out in Achomi and Persian,[111][112] the show has a full scene in the 24th Episode in which the character she plays is shown learning the Arabic language and sings the Laristani/Achomi/Khudmuni/Bastaki song of Yousif Hadi Bastaki "Ghalyon ma teshn, ghori ma chai, yar nazanin, jaye to khali" (My hookah has no fire, my teapot has no tea, my beloved, your place is empty),[113] likely referencing the Achomi migrants' cultural identity and their challenges in adapting to Arabic-speaking environments, while also highlighting their efforts to preserve their linguistic and musical heritage despite assimilation pressures.
| Name | Photograph | Period | Date of registration | Registration number | Location | Notes |
|---|---|---|---|---|---|---|
| Castle of Gerash (Homayoun Doj) | _in_Kalaat.JPG) | Pre-Islamic | 25-10-2003 | 10502 | Gerash, Fars province, Iran | |
| Tangab Dam (Gerash) |  | 224–651 CE –Sassanid period | 2001 | Gerash, Fars province, Iran | ||
| Doulab Castle | 224–651 CE –Sassanid period | Bastak County | ||||
| Tamb Talar | 224–651 CE –Sassanid period | Bastak County | ||||
| Tamb Pergan | 224–651 CE –Sassanid period | Bastak County | ||||
| Gachvayeh Bridge | 224–651 CE –Sassanid period | Bastak County | ||||
| Ashgaft Muneh Castle | 224–651 CE –Sassanid period | Bastak County | ||||
| Dahmeh Cemetery | 224–651 CE –Sassanid period | Bastak County | ||||
| Bandu Dam | 224–651 CE –Sassanid period | Asaluyeh County | ||||
| Castle of Siba (Persian:قلعه سیبه) | 224–651 CE –Sassanid period | Kukherd District,Bastak County,Hormozgan province in southIran | ||||
| Castle of Aamaj (Persian:قلعه آماج) | 224–651 CE –Sassanid period | Kukherd District,Bastak County,Hormozgan province in southIran | ||||
| Castle of Tawseelah (Persian:قلعه توصیله) | 224–651 CE –Sassanid period | Kukherd District,Bastak County,Hormozgan province in southIran | ||||
| Azhdeha Peykar Castle (Persian:قلعه اژدهاپیکر) |  | 224–651 CE –Sassanid period | Larestan County, in southIran | |||
| Parvizeh Evaz Castle (Persian:قلعه پرویزه اِوَز) | 224–651 CE –Sassanid period | Evaz County, in southIran | ||||
| Shah Neshin Castle (Persian:قلعه شاهنشین) | 224–651 CE –Sassanid period | Larestan County, in southIran. | ||||
| Grave of Sh. Abdulsalam Abbas (known as Abdulsalam Khonji)[note 3] |  | Abbasid Caliphate | Khonj, Fars province, Iran | He was the reason for manyZoroastrians andJews of Lar region to convert to Islam.[citation needed] | ||
| Al-Fath Khan Caravanserai | Safavid-Qajar | 27-11-2013 | 10926 | Central part, 15 km northeast of Bastak, Bastak road, Lar, Fatuyeh village | ||
| Caravanserai Pond | Safavid-Qajar | 24-12-2014 | 15366 | Bastak city, Moalem Square, east side of Caravansara Street, west of Caravansara | ||
| Tomb of Sayyid Taj al-Din Mansur | Safavid | 03-17-2015 | 15392 | Bastak city, Mashouri, Imam Khomeini St., behind Melli Bank Central Branch | ||
| Kazem Gavchah |  | Safavid-Pahlavi | 24-12-2014 | 15365 | Bastak city, Caravansara Street, below the Caravansara, next to Sheikh Yusuf pond | |
| The grave of Sheikh Abdul Qadir Bastaki |  | Zand dynasty | Gachoyeh village of Bastak city, Iran Tomb of Sheikh Abdul Qader Bastaki | |||
| Agha Ahmad Bastak Pond (Ab anbar) |  | Zand to Pahlavi | 24-12-2014 | 15363 | Bastak city, Mostafavieh St., at the end of Khawanin neighborhood, next to Bibi Latifa Mosque | |
| Bastak Bazaar | Qajar | 1379-08-16 | 2828 | Inside the city of Bastak, Imam St | ||
| Bestak Jame Mosque | Qajar | 07-07-2013 | 6107 | Bastak, Masjid Jame St | ||
| Khan Bastak Castle |  | Qajar | 07-07-2013 | 6110 | Bastak, east side of Defence Square, next to Mostafavieh school | |
| Sheikh Bastak Pond (Ab anbar) |  | Qajar | 24-12-2014 | 15360 | Bastak city, Moalem Square, south side of Moalem Square, end of Caravansara Street | |
| Shaykh Muhammad Shaykh Abdul Hadi Pond | Qajar | 24-12-2014 | 15370 | Bastak city, Belt Street, University Street, in front of Shoaib Aluminum Factory | ||
| Sheikh Yusuf pond | Qajar | 24-12-2014 | 15371 | Bastak city, southeast side of Moalem Square, east side of Caravansara St., south of Caravansara | ||
| Sheikh Mohammad Khan pond | Qajar | 24-12-2014 | 15372 | Bastak, Mustafa Street, behind the gas station, behind the old post office | ||
| Kazem Bastak's House |  | Qajar | 03-17-2015 | 15400 | Bastak city, east side of Imam Khomeini St., Uziha neighborhood, in front of the elementary school and middle school for girls of Nebubot | |
| Hamam Khan Bastak (Bastak House Bath) |  | Qajar | 22-02-1999 | 2211 | Bastak city in front of Mustafavieh primary school 27.19788°N 54.37141°E | |
| Bastak Caravanserai |  | Qajar | 23-03-1999 | 2233 | Northeast of Bastak near the city | |
| Mustafaviyeh School |  | Qajar – Early Pahlavi | 07-07-2013 | 6108 | Bastak, the intersection of Imam Khomeini St. and Mostafavieh St | |
| The Keriki Water Mill |  | Qajar – Early Pahlavi | 24-12-2014 | 15357 | ||
| Kariki Bastak Pond (Ab anbar) |  | Qajar – Pahlavi | 24-12-2014 | 15358 | Central part, 3 km west of Bastak, Kiriki district, next to Kiriki bungalow | |
| Haji Mohammad Rashid Pond (Ab anbar) |  | Qajar – Pahlavi | 24-12-2014 | 15367 | Bastak city, Moalem Square, behind the Agricultural Jihad office | |
| Bungalow Kariki (Kariki Mansion) |  | Qajar – Early Pahlavi | 03-17-2015 | 15391 | Bastak city, near the main road from Bestak to Lange, Karaki region, about 3 kilometers west of Bestak | |
| Badgir in Khonj |  | Khonj, Fars province, Iran | ||||
| Gate of Khonj |  | Khonj, Fars province, Iran | ||||
| Bathhouse of Khonj |  | Qajar | Khonj, Fars province, Iran | |||
| Dasht Khonj Pond (Ab anbar) |  | Dasht,Khonj, Fars province, Iran | ||||
| Pond of Kal (Ganj al-Bahr) |  | Qajar | 15-03-2001 | 3292 | Gerash, Fars province, Iran | |
| Dehbashi Bath | 2012 | 30910 | Gerash, Fars province, Iran[115] | |||
| Haj Asadollah Pond (Kashkool Pond) |  | 2001 | Gerash, Fars province, Iran | |||
| The Seven Ponds of Gerash (Haft Berkeh Gerash) |  | 26-12-1976 | 1327 | Gerash, Fars province, Iran | ||
| Minaret of Daniel Khonji |  | 975 | Khonj, Fars province, Iran | |||
| Dome of Kokherd |  | 10924 | Kukherd | |||
| Seyyed Muzafar Kokhard's tomb |  | 10925 | Kukherd |
The Shrine of Sheikh Afifuddin, The Lighthouse of Daniyal, The Grand Mosque of Kofeh Lake, The Shrine of Haj Sheikh Mohammad Abunajm, The Tomb of Kaka Raldin, Kohpayeh Park, Medina Park, Jahreh Cemetery Hill, Qara Aqaj Canal and the Seljuq era Ibrahim Dam, Nark Strait, Bar Bara o Bala, Al-Miyah Ahara (Alchaksama), Awnar, Bikhuyah Strait, Charkho Khonj, Bar Chel Gazi, Khan Baghi between Kaz Youz and Baghan, Rocks and Historic Khonj Troops from Different Eras, Koluqi Castle, Magellan Castle, Khelvat Castle, Shahnashin Castle, Senk Farsh Road from the Final Era, Talah Tavangran from the Sassanian Era, Mahmal Castle, Chireh Ghar, Bikhuyah Sadeh, Maz Qanats, Adkhama Nal Kuri Talah Shahmakh in the village of Jenkio (Mako Road to Khonj), The Big Talah near the village of Baghan and Haftwan Road.[7]: 25
Naderi Castle, Portuguese Castle, Water Reservoirs, Dome-shaped Dome, Historical Cemetery dating back to over a thousand years, Hormuz Castle, Old Laft, Koyal Khan or Hall for Hospitality, Church.[7]
Ancient Pre-Islamic Sites:
Mithraic Rock Remains (Izadmehr Anahita), Water Reservoirs of Laft from Pre-Islamic Eras, Laft Port and Harbor, Khorbas Water Reservoirs, Khorbas Ruins, Adkhamah Khorbas, Souq, Talah Kolgan, Sadda Tal Balaw Pipasht.[7]
TheBadgir (wind-catcher): A style of traditional old architecture, which is found in most regions of Iran in various forms, such as in Kerman, Fars, Mazandaran, and Khorasan.[7]: 178 The Achomis/Khodmoonis are said to have brought the wind-catchers (badgirs), to theGCC Countries.[13][116][8]
{{cite journal}}:Cite journal requires|journal= (help)The Achomi, also known as the Khodmooni, is a Persian subgroup that primarily inhabits southern provinces in Iran. They are mainly Sunni Muslims, with a small Shia population. Many Achomi people have relocated to Kuwait, Bahrain, Qatar, the United Arab Emirates, and other Persian Gulf Arab states. Khodmooni, which literally translates to "part of ourselves," is how Achomi people identify themselves.
{{cite web}}: CS1 maint: bot: original URL status unknown (link)همچنین گفته میشود که این نام از قبیلهای بزرگ از قوم پارس به نام «اِرا» یا «ایرا» یا «ایراه» اقتباس شده است. از این مطلب میتوان نتیجه گرفت که ساکنان اولیه منطقه ایراهستان (لار) ازنژاد اصیل آریایی بودهاند.[It is also said that the name was derived from a large tribe of the Persian people called "Ara" or "Ira" or "Irah". From this article, it can be concluded that the early inhabitants of the Irahistan (Lar) region were of the original Aryan race.]
Achomi or Khodmooni (Larestani) is a southwestern Iranian language spoken in southern Fars province and the Ajam (non-arab) population in Persian Gulf countries such as UAE, Bahrain, and Kuwait. It is a descendant of Middle Persian (Parsig) and has several dialects including Lari, Evazi, Khoni, Bastaki, and more.
Lar/Laristan: the name denotes an important town and region of Fars, Iran, and an island and an islet in the Persian Gulf. The inhabitants of Lari-stan are mainly Sunnis and members of Sunni dervish orders, the Twelver Shi'a being only implanted to a partial extent.
مردم اچُمی، لارستانی و یا خودمونی قوميتی پارسی ساکن بخشهای جنوبی استان فارس و غرب استان هرمزگان هستند. گروههای قابل توجهی از این قوم به کشورهای جنوب خلیج فارس از جمله کویت، بحرین، قطر و امارات متحدۀ عربی مهاجرت کردهاند. این مردم عمدتاً خود را خودمونی یا اچمی معرفی میکنند. هرچند در بحرین و قطر و امارات متحدۀ عربی و کویت این مردمان به هوله مشهورند. منطقهٔ لارستان در گذشته شامل شهرهای جنوبی استان فارس همچون لارستان، خنج، گراش، اوز لامرد و شهرستان مهرو بخشی از استان هرمزگان همچون بستک، بندر لنگه و گاوبندی و کیش میشده است. «خودمونی»، همان «خودمانی» در زبان فارسی است و معنای «بخشی از خودمان» را دارد. همچنین، از عناوین «لاری» و «اچمی» نیز برای اشاره به این قوم استفاده میشود. مردم اچمی به زبان اچمی سخن میگویند. نسب اين مردمان پارسی است و با نژاد بعضی از مردم شهر لار که دارای اصلیت یهودی بوده و اکنون در سرزمینهای اشغالی هستند متفاوت است. اکثریت این مردم اهل سنتاند و دارای اقلیتی شیعه مذهب نیز میباشند. در سدۀ ۱۳ خورشیدی، لار به عنوان یکی از مراکز تجارت فعال در جنوب ایران شناختهشده بودهاست. در گذشته، منطقهٔ لارستان تقریباً منطقهای مبهم بوده و هیچگاه درگیر سیاستها و کشمکشهای دولت مرکزی نبودهاست.[The people of Achomi, Larestan, or Persian ethnic group live in the southern parts of Fars province and the western part of Hormozgan province. Significant groups of this people have migrated to countries south of the Persian Gulf, including Kuwait, Bahrain, Qatar and the United Arab Emirates. These people mainly identify themselves as self-righteous. Although in Bahrain, Qatar, the United Arab Emirates and Kuwait, these people are known as Hola. In the past, Larestan region included the southern cities of Fars province, such as Larestan, Khanj, Gerash, Oz Lamard, and Mehro city, a part of Hormozgan province, such as Bastak, Bandar Lange, Gaubandi, and Kish. "Khodmuni" is the same as "Khodmani" in Persian and means "a part of ourselves". Also, the titles "Lari" and "Achemi" are also used to refer to this tribe. Achmi people speak Achmi language. The lineage of these people is Persian, and it is different from the race of some people of Lar city, who had Jewish origins and are now in the occupied territories. The majority of these people are Sunni and there is also a minority of Shia religion. In the 13th century, Lar was known as one of the active trade centers in the south of Iran. In the past, the region of Larestan was almost an obscure region and was never involved in the policies and conflicts of the central government.]
اچم: خودآفریده، بی علت[Echm: self-created, without cause]
The name of Fārs is undoubtedly attested in Assyrian sources since the third millennium B.C.E. under the form Parahše. Originally, it was the "land of horses" of the Sumerians (Herzfeld, pp. 181–82, 184–86). The name was adopted by Iranian tribes which established themselves there in the 9th century B.C.E. in the west and southwest of Urmia lake. The Parsua (Pārsa) are mentioned there for the first time in 843 B.C.E., during the reign of Salmanassar III, and then, after they migrated to the southeast (Boehmer, pp. 193–97), the name was transferred, between 690 and 640, to a region previously called Anšan (q.v.) in Elamite sources (Herzfeld, pp. 169–71, 178–79, 186). From that moment the name acquired the connotation of an ethnic region, the land of the Persians, and the Persians soon thereafter founded the vast Achaemenid empire. A never-ending confusion thus set in between a narrow, limited, geographical usage of the term—Persia in the sense of the land where the aforesaid Persian tribes had shaped the core of their power—and a broader, more general usage of the term to designate the much larger area affected by the political and cultural radiance of the Achaemenids. The confusion between the two senses of the word was continuous, fueled by the Greeks who used the name Persai to designate the entire empire.
سكان جنوب محافظة فارس، أي غرب «هرمز كان» في غالبيتهم من «اللاريين»، وكلمة «كندري» تستخدم للتعبير عن أي سنّي مهاجر من بلاد فارس بشكل عام، كما تستخدم لفظ «عجم» أو «عيم»، وفي الوقت الحاضر اسم عرب «الهولة» هو المستخدم في الخليج العربي للمهاجرين من ساحل إيران الجنوبي ومن أشهر القبائل العربية هناك «العباسية»، السادة الأنصار.[The inhabitants of the south of Fars province, that is, west of Hormuz, were mostly "Laris," and the word "Kandari" is used to refer to any Sunni immigrant from Persia in general, as well as the word "Ajam" or "Ayam," and at present the name "Al-Hawla" is used in the Arabian Gulf for immigrants from the southern coast of Iran. Among the most famous Arab tribes there are "Al-Abbasiya" and "Al-Sadat Al-Ansar."]
{{cite journal}}: CS1 maint: bot: original URL status unknown (link)This descriptive-analytical research examines sense relations between the lexemes of the Lari language, the continuation of theMiddle Persian and one of the endangered Iranian languages spoken in Lar, Fars province
Lari is of the SW branch of Middle Iranian languages, Pahlavi, in the Middle period of Persian Language Evolution and consists of nine dialects, which are prominently different in pronunciation (Geravand, 2010). Being a branch of Pahlavi language, Lari has several common features with it as its mother language. The ergative structure (the difference between the conjugation of transitive and intransitive verbs) existing in Lari can be mentioned as such an example. The speech community of this language includes Fars province, Hormozgan province and some of the Arabic-speaking countries like the United Arab Emirates, Qatar, Bahrain, Kuwait, and Oman (Khonji, 2010, p. 15).
In this research, the influence on Iranian civilization in terms of land, language, and religion have been investigated in five ethnic groups, including Persian, Azeri, Kurd, Arab, and Baloch, given different aspects of Islamic and Western governments. The consideration of the Persian ethnic identity as the exclusive component of Iranian national identity has reduced ancient Iranian identity and brought about claims for identity in other ethnic groups.
Hawala were also called 'Ajam, especially in the early days of their migration, because of their strong cultural and linguistic connection to Iran, but over time, many of them were able to appeal to their Sunni faith and Arab heritage to facilitate their acceptance into the dominant group.
{{cite book}}: CS1 maint: bot: original URL status unknown (link)در کتاب کارنامه اردشیر بابکان که به زبان پارسی میانه نوشته شده در بخش شرح جنگ دوم اردشیر و هفتواد نام ایراهستان ذکر شدهاست: «... سپاه بدرگاه خواست و خویشتن با لشکری بسیار به کارزار کرمان شتافت. و چون به دژ نزدیک شد سپاه کرمان همگی درون دژ نشسته و اردشیر پیرامون دژ فرا گرفت. هفتانبخت را هفت پسر بود. که هر یکی را با هزار مرد به شهری گمارده بود و در این هنگام یکی از ایشان که به ایراهستان بود با سپاهی انبوه از تازیان و عمانیان از دریا گذشته به کرمان آمد و با اردشیر بجنگ ایستاد.»[In the book Karnameh Ardeshir Babakan, which is written in Middle Persian, in the section describing the second war between Ardeshir and Haftvad, the name of Irahistan is mentioned: "... The army wanted to go to the court and rushed to the campaign of Kerman with a large army. And when he approached the fortress, the army of Kerman all sat inside the fortress and Ardashir surrounded the fortress. Haftan Bakhtar had seven sons. He had assigned each of them to a city with a thousand men, and at this time one of them, who was in Iristan, came to Kerman with a large army of greyhounds and Omanis across the sea and fought against Ardashir.]
هذا التزامن يثير علامة ريبة وشك ليس في إمكانية تشكيل متخيل هوية الهوله الجديدة فقط، بل إمكانية التوظيف السياسي للعرقية الفارسية والتنكر للأصول بحثًا عن أصول جديدة.[This coincidence raises a question of doubt and suspicion, not only regarding the possibility of forming a new identity imaginary for the Hawalah, but also the potential political exploitation of Persian ethnicity and the denial of origins in search of new ones.]
{{cite web}}: CS1 maint: bot: original URL status unknown (link){{cite AV media}}: CS1 maint: numeric names: authors list (link){{cite book}}: CS1 maint: location missing publisher (link){{cite journal}}: CS1 maint: bot: original URL status unknown (link)