Cultural-Civilizational Relations Between Iran And Africa

Tarbiat Modarres University - IRAN

African Studies Center
(A.S.C)

Article Abstracts

The First Seminar On The Cultural-Civilizational Relations Between Iran And Africa

May 1 and 2, 2001

1. Civilizational Dialogue Among Iran & the West, Iran & Africa

Dr. Mojtahed Zadeh. Pirouz London University

The idea of Dialogue among Civilizations was put forward by the President of the Islamic Republic of Iran in 1998 at the height of the changing of the global order and globalization of the american idea of New World Order with the hope that by increased cultural discourse and exchange, mankind could realise a more human world. Though the united nations has adopted this suggestion, its implementation in the changing geopolitical world requires a philosophical impute and a geographical body so that it could assume the dialectic needed for funtioning in the world of geopolitics. From the philosophical point of view, the idea of dialogue among civilizations must be seen in the context of the process of globalizations and for the purpose of smoothening its sharp edges. 

Globalization and with it, Americanization of the current world of politics are driving the world of politics towards new situations in which new structural relationships among political powers take shape. Globalizations are destined to turn the political world into rough economic competitions in which "profit" will overshadow cultur life.Hence, Dialogue among Civilizations can expand understanding among people instead of the promised bloody clashes among them. It is clear that such an idea needs a geographical dialectic to influence the world order. The idea will become functional when separate civilizations are defined with geographical description, which will facilitate interaction among them. On the other hand, considering the misunderstanding between Islam and the West, and considering that africa's position as the poorest and weakest link in the family of man hampers progress towards harmony and welfare for all mankind, a country like Iran must channel its efforts for materialization of the dialogue among civiliztions in the two main directions of dialogue with the West and with Africa.

2. Roots and Origins of Unique Properties In Culture and Civilization of Iran and Africa

Mr. Charles S. Makary Zimbabwe- Africa

A close look at the similarities of cultur and civilization of the continents of Asia and Africa forces us to believe in the drifting theory where geographers suggest that the two continents were, once upon a time, one large continent. This paper will address itself to the roots and origins of the unique properties of the culture and civilization of the two continents but with special focus to lran and zimbabwe. Both contries experienced the foreign cultural invasion which were imported from the west through their educational system, as a result, once rich cultures were intensely diluted of attemps to wipe them out completely. It should be pointed out that foreigners often find dificulties in comprehending the values, authenticity and beliefs of the African and, to some extent, of the Iranian cultural life and, as a result,

they often conclude that the African is premitive, uncivilized, barbaric, un-religious and so on. yet, when one closely examins the African, Asian or any other countries of these two continents' way of life, one finds its culture (in our case Zimbabwe and Iran) full of values, even richer than modern world, view which purports to be superior to the traditional world view. This paper will examine some african concepts of echosystem resulting from the interaction of their communities and environment. We will touch on the similarities of the cultures and civilization experienced by both Zimbabwe and Iran, the article will highlight the African modes of transmission of knowledge in the traditional context of culture, education and ecology from the generation to generation with special emphasis to the Zimbabwean content. Our discussion will relate more of the "Shona" the tribe which has the largest population in "Zimbabwe."

3. Afro-Iranian Cultural Interaction and Influence (the Necessity to Revive African Studies)

Dr. Kazem Djadjarmi . Surbonne University, Paris Ph.D Courses , of the French Anthropology Center, Faculty Member of Ph.D Courses of Azad Islamic Univetsity.

Based on the sources the French National Library and the experience aquired in African study centers of several countries, this paper discusses the following fundamental, and crucial points: 
1) Emphasis on the fact that the discussion on Afro-Iranian relations is not only a conceptual or an academic debate, but also an effort to clarify the unkown aspects of the interaction between Iranian and African cultures. 
2) The literature compiled by Europeans regarding other nations' cultural relations primarily follows the European states' expediency. According to this Literature, African and Asian people have always been accused to be careless and, even uncivilized communities. 
3) Based on the writer's researeh and regarding the political and economical importance of Africa and Iran along with cultural backgrounds and various motives, has made them do sincere effort to boost their relations and grow their economic framework of cooperation. In this regard, cultural initiatives, as well as holding seminars and confrences will be of constructive service to enhance the mutual relations.
  4) Africa has been one of the most important research topics for the researchers in the fields of archaeology, mineral resources, cultural thinking and geographical status. Iranian researchers can certainly conduct invaluble research in these fields. 
5) Since it is universally accepted that the cooperation and friendship among the nations of the south countries plays a significant role, research on Afro-Iranian interaction is so important that denial of such an importance will be no more than a fallacy. Colonial aliens' efforts to separate Iran from African countries, from Egypt to South Africa, proves the significance of such an interaction. The active interaction governing the cultural entities is enhanced through the international give-and-take communications and economical relations. It also brings about various outcomes which is quickly transfered from one country to the other. This process is accelerated by the information exchanged and transmitted through conferences and mass media. It is obvious that such situation requires comprehensive planning, sincere cooperation and having great aims in mind. It is obvious the author, as a researcher, does his best to present some ideals expected in such conferences. 

This paper has also had a look at UNESCO 2000 cultural report and does not only deal exclusively with the Afro-Iranian cultural situation, but also, it presents suggestions to develop Afro-Iranian cooperation and friendship considering to the diversity of cultures. The acceptance of cultural diversity is the core of this study, which in turn means granting the right of diversity to the cultural groups in a public framework that requires recognition a degree of political autonomy. In other words, the right of having the advantage of cultural heritage in today's world, requires the establishment of sound political and economical relations and strategies in balance with the freedom of cultural groups.

4. A Historical Background to The Linkages Between The Iranian Civilization and the Civilization of The East African Coast

Dr. Vincent G. Simyu Department of History, University of Nairobi, Kenya

Since the advent over a millenium ago of the Shirazi of the Persian Gulf onto the East African Coast, the political, social, cultural and commercial relations have not stopped to develop further. Commercial linkages have enhanced the socio-political and cultural relationships such that today, traits of iranian ciuilization are quite visible in the Swahili and other coastal cultures of East Africa.

  Iranian civilization came to East Africa in an Islamic package and got implanted as such. This aspect merits a historical study per se. However, it is also important to point out that moslems conquered persia only in the 7th century AD, thus super imposing a new religion, culture and political system over the earlier and more ancient Zoroastrian philosophy, religion, culture and the political empire. Some of the cultural values of tolerance of other religions, fair play, humanness and equality for all that characterised Zoroastrianism may have found its way into the civilization of the East Coast of Africa, especially in the Swahili culture. This aspect of the Iranian civilization needs a historical research to find out common themes between the two civilizations. The creation of the new city states on the eastern coast of Africa by the Shirazi and their general impact over the centuries especially in the 19th and 20th centuries are the main focus of this paper. Through an understanding of this historical background, we shall be able to know better how civilizations have interacted and how these two civilizations have done so and could enhance their mutual development.

5. Roots of Common Elements in Iranian and African Cultures and Civilizations

Dr. Nasrin Aliakbari, Faculty Member at Kordestan University, Ph.D student of Farsi Literature at Ferdowsi Unirersity.

Contemplation in the mythology leads the researcher into where The God and man relation starts; the beginnig moment of the human existence. where I dont know, was it the moment when human was born out of a rhubarb? and was connected to Kiyoomars? or was he a descendant of a cow-pre creation or of Jamshid, or was he created by a piece of mud taken from the Earth by Gabriel following the order of God, and when created, out of shyness of His presence came back and setteled down on the Earth, and now again due to the being secluded from the Love, trying to climb up to be

at His presence again? Mythological characters talk of a time when we were all Adam's offspring, intoxicated by a heavenly proclamation, busy to explore ourselves on the Earth. But when the proclamation of knowledge arrived, we born out of a pair of parents, were divided into various tribes and branches to know each other, the differences between the dialects, methods and manners began and formed. Cultural human entities have taken difrerent faces within different social contexts. The outcomes of mankind's thoughts and ideas has been raised with a different name in every place and appeared in a specific shape. But when the complicated layers of any entity is removed and its mythological essence is reached at, one understands that the so-called different human experiences is no more than the manifestation of one single fact, begins all a harmony designed to regain the fact of existence and its connection to the

source of existence. One of the regions whose common cultural features with Iran can be frequently refered to, is Egypt. Egypt on one side of Mesopotamia and the Iranian Plateau on the other side, have in one way or another benefitted from each other's Mesopotamian heritage and Egypt has been blocked somehow by the Nile's basin and its geographical barriers, while Iran, with a difference that its strategic situation has undergone a constant cultural motion and transformation. On the other hand, the expansion of the Iranian realm of statehood to every part of Egypt during Achaemenid era has tightened this connection. The above-mentioned relations, encouraged the author to consider the common mythological elements in Iran and Egypt and write the outcomes as the main content of this paper.

6. Mutual Social, Ethnic and Racial Influences and Relations in Different Historical Perriods up to Now: Case of The Persian Words or Shirazis in the East African Coast.

Dr. Sinda Hussain Sinda Institude of Development Studies, University of Dar-Es-Salam, TANZANIA

Islamic Republic of Iran president Khatami's proposal for "Dialogue Among Civilizations" has come at the right time when all our nations need a dynamic approach towards understanding and sharing of the elements of the world civilizations on an equitable and compromising basis. History indicates that all civilizations from Oriental through Classical to Modern have generated potential interests including labour (agriculture, industry transport & trade), government (security, family, law & state), morality (customs, conscience & charity), religion (Islam & Christianity),

science (medicine & technology), philosophy (wisdom, truth, virtue & justice), letters (writing, language, drama & poetry), art ( drawings, sculpture & songs). Effective use of these achievements for the benefit of all mankind and the love for human beings are the substantial message in the president's agenda for our cultural and material sustainable development.

7. SA`DI of Shiraz in Morocco and Ibn-e-Batouteh of Tanjeh in Iran

Dr. Hassan El-Mazoni Maghreb University-MOROCCO

The researcher of Morocco and IRAN history has found that despite geographical distance and language difference between two countries, there are still different relationships which have gathered these poeple together. This distance has not prevented people to visit these countries. In this way, SA`DI in Morocco and his objectives from this travel to Moslem African country has been considered whether it was religious or cultural because Moroccan scientists were leaving their friends and families to go on pilgrimage to visit Mohammad prophet holly shrine (peace be upon him) and to visit eastern scientists. Since the visits of Ibne-Batouteh Tanji is written in the books , so we have been acquainted with Asian and eastern countries and we have got close to their civilizations,

specially persian land, there is no book from SA`DI Shirazi about his visits from Morocco. In this paper, We discuss the places they have visited and the scientists whom they have visited. Ibne-Batouteh and SA`DI visiting respectively IRAN And Morocco is placed in a framework that the prasident of the Islamic Republic of IRAN mentions it as dialogue through civilizations. so, this dialogue is completed by passing among cultural passage.

8. Similarities in Culture and Civilization along with Relations in the Islamic Era

Mulenga Abraham Chibamba Zambia.

The paper deals with the period from 1979 to 1994 or the period from the Iranian Islamic Revolution to the liberation of South Africa from the yeke apartheid and racial tyranny, which marked the end of colonialism in Africa. It discusses similarities between political economic and social development in Iran and Africa during this period, which is better known to people in Southern Africa, regarding Iran , than any other period. Also the Iranian Islamic Revolution has had such tremendous impact on the politics of Africa following the attainments of independence by most African countries.

  Iran is like Africa in many ways. She is, like all of Africa a Third World nation. She is related to many parts of Africa by religion [Islam], by history, by ethnicity andby culture. the Iranian people , like people in many african countries, suffered oppression , colonialism, racial tyranny, as in South Africa [apartheid] and dictatorship at the hands of one of themselves, the Shah. They , like the africans , fought against these evils and won . the Iranian people overthrew the dictatorship of the Shah , while the people of Africa overcame colonialism , foreign domination, and local dictatorship. Both the Iraninans and Africans succeeded in their fight against colinialism, dictatorship and foreign domination, because their fight was morally defensible. It was a fight between good and evil. Good always overcomes Evil, even if this is well armed with weapons of modern warfare. God is always on the side of people who suffer oppression and injustice. That is why they always emerge victors. The people of Iran said No to dictatorship, corruption and foreign domination, so did the people of Africa to colonialism, racial tyranny and local dictatorship. They both took steps to end this. Iran became the first third world country in known history to resist dictatorshipand foreign, armed with religion [islam]. Iran taught the third world that Evil must be resisted at all times, no matter who supports it. In defence of their freedom and independence, the people of Iran have remained steadfast against all odds. this is a lesson and challenge to Africa. Democracy in Iran or Africa need not be a carbon copy of any other type and as long as a system of government is not forced or induced on any people, but freely accepted by them, that government is democratic. Both Iran and Africa have had great centers of learning [persepolis, Alexandria, etc.], have produced great leaders and warriors [Darius the great, Xerxes , Tehaka, Noshoeshoe. 

Both Iran and Africa continue to resist pressures from outside that endanger their freedom and independence.

9. Archaeological Studies of A'L-AZHAR University and its Influence on Cultural Relations Between IRAN and EGYPT

Ali Sadraee Cultural Heritage Organization

One of the oldest centers of human civilization is The Middle East. In this region the civilization of two countries seem more outstanding: Iran and Ancient Egypt. 

There has always been cultural and civilizational relationships in the structure of both countries from the old periods, especially during Islamic and ancient eras, being refered to both by scientists and technologists. However, the common aspects in cultural and civilized relationship emerges from two aspects in Islamic era: first, the school of thought, and second, the material issues, which are called civilization. Iranian and Egyptian societies in Islamic period are not only common and have relationship in the way of thinking,

becoming more apparent during Fatemi Kholafa's period, but also in the islamic art and architecture. One of the notable examples in this regard is "JAMA'L AZHAR" located in Egypt. This JAMA` (Community) is considered as a perfect collection of evolution and diversity of Islamic art and architecture being located in Africa, but having an Iranian and Asian root and pattern.

  The author of this article reviews this community from the archaeological point of view in which the mosques are considered as one of the important centers that can influence and be influenced by civilization. This starts with a brief review of Egypt history during Islamic era and its take over by Islamic forces. Then, a brief explanation will be given about the chronology of Egypt history, the condition of Cairo, the first building of this city and the basis of its denomination. Then the "JAMA'L-AZHAR" will be reviewed from the archaeological and architectural point of view during different periods of the Egypt history, and the development of these structures and spaces during"Fatemi", "Ottoman", "Ayobi", and "Mamalic" era will be studied. Then there will be a conclusion about the condition of the "JAMA'L-AZHAR". At the end, it is necessary to mention that the broad coverage of the issues in this field and the inaccessibility to this community or the limitations of this study should not be regarded as the JAMA'L-AZHAR shortages or limitations.

10. Cultural Influence in the Domain of Islamic Art

Dr. Faisal Mohammed Mousa, Associated Professor of History Elneelian University, Khartoum.

This Paper cast light upon the role played by the Islamic scholars of Art who were of a Persian origin, they inaugurated explaining special media of explaining the meaning of the Arabic data in the Arabic manuscripts by using the pictures underneath the writing. It was a certain way of teaching established by a Persian Artist to broaden the encompass of the Islamic knowledge to those whose mother tongue is not Arabic in a time famous for the Arabic eloquency and poetry. This type of Art is not found in any other Islamic societies and here are many masterpieces of fine art still found in Iran museums.

  This type of art had affected upon other societies who were similar to Persian like India, Turkey, and each of these countries added some methodology to the Iran type which was more clear and gave consideration to the Islamic thought as for the picture without shadow. I refered to some schools of this type and their works. I think there are a lot of work to be done specially what is found in Iran museums, namely Al-Firdowsi works, and this can be an issue for cooperation between the African universities and Iran.

11. From "Nairuzi" to "Mwaka": The Swahilization of an Iranian Festival in Zanzibar

Dr. Farouk Topan, Department of Africa, School of Oriental & African Studies, University of London.

The effects of the historical connection between Iran and the east coast of Africa may be seen in different aspects of the linguistic and cultural life of the people, these include the occurrence of persian loan words in Swahili, inscriptions on mosques, and most significantly, in the perception of a particular group of people as having been descended from migrants from the Iranian city of Shiraz. The "Shirazi" issue, debated for decades by scholars, also finds support and expression in an annual festival in Zanzibar known as nairuzi or mwaka. The paper will explor features of this festival, and the way its ceremonies have been Swahilized over time through interface with African culture. The paper will also examine the current status of the festival as a focus of national celebration of ethnic diversity and rural support.

12. Isotropy of Jazmoorian Native Habitats and Africa.

Dr. Hamideh Choobak Tarbiat Modarres University

The uniformity charactristics of enviroment in diffrent parts, far from each other, creates similar cultures. Therefore, it is noted that sometimes in order to meet his needs, mankind has used similar ways in different places, without any relation and geographical neighborhood. On the other hand, sometimes these uniformities indicate a kind of relationship and transfering of cultural phenomenon, being created by various ways of dialogue and relationships. In this research it has been tried that the factors and circumstances leading to the uniform creation of Jazmoorian habitats in the southeast of Iran together with that of the native habitats in diffrent parts of Africa is inspected and the relation between these two cultural areas is proved and determind during the past history and distinguished.

13. An Analysis of Persian Words in Kiswahili

Dr. Paul Musau Department of Kiswahili, Kenyatta Univarsity, Nairobi, Kenya

The East African Coast was for a long time the centre of commerce for diferent races with varied religions, cultures and languages. Commerce was facilitated by the monsoons whicn blow from the northeast from November or December until April and from the southwest from May or June onward, with a period of calm or rain in between (Chittick 1975:1). It is these monsoons which brought the persians to the East African Coast. Chittick (1975:38) claims that a Shiraz dynasty was established at the end of the 12th century in Kilwa and that the immigrants came not directly from the Persian Gulf but from the Benadir coast, from Mogadishu to Shungwaya, where some of their ancestors from Shiraz or the eastern side of the Gulf had settled much earlier.

The Persians therefore came to the East African Coast and settled there many centuries ago, probably botween the 10th and the 12th century. Their presence in the East African coast is attested by the numerous persian words that are to be found in Kiswahili, an African language of Bantu origin which is the lingue franca of East and Central Africa. These words have not, to our knowledge, been subjected to a scholarly analysis. It will be the aim of this paper to analyze these persian words which are found in the Kiswahili language. The paper will try to answer the following questions among others. Which are the Persian words in kiswahili?

a) In what ways can the Persian words in Kiswahili be?

b) categorized or classified? 

c) How have the Persisn words in Kiswahili beenc linguistically adopted?

14. Do Iranians and Africans Share a Common Ancestor?

Dr. Niknami, Kamal, A. Tehran University

This paper deals with the question of human dispersal out of Africa. Some hypotheses concerning dispersal are represented. According to current beliefs, Africa is the "Cradle of Mankind". The anatomical, genetics, and archaeological evidence tend to provide indications that the earliest hominids firstly evolved in Africa and then moved to the other parts of the world by around 1.5 my ago. The evidence also suggests that modern human morphology evolved in Africa between 150 and 50 ky ago. The earliest modern or near-modern Africans were behaviourally indistinguishable from those archaic hominids, and it was only around 50-40 ky ago that a major behavioural difference developed. In archaeological literature this behavioural section is termed as the Middle/Upper Palaeolithic transition. The novel behavioural complex appeared in the Upper Palaeolithic would signal the emergence of fully modern cognitive abilities and the emergence of the modern capacity for culture. In the Upper Palaeolithic, tools as well as art provide evidence for the emergence of symbolic behaviour, because a much greater degree of cognitive form (standardised forms, style function) is found in artifacts. What is clear is that the Middle Palaeolithic cultural record lacks firm evidence of tool form and function as well as symbolism. The competitive advantage of this capacity is obvious, and preliminary date suggests that it appeared in Africa about 50 ky ago and then in Western and Central Asia and Europe, in keeping with an African origin. The development of this capacity in turn explains how modern humans were able to expand from Africa to replace the Neanderthals and other archaic peoples whose cultural potential were more limited.

  Keywords: Human Origins; Anatomically Modern Humans; Middle/Upper Palaeolithic Transition; Out of Africa and Multiregional Evolution.

15. The Influence of Cultural-Religious Movements of Egypt in Iran's Cultural Revolution

Dr. Jahan-Bakhsh Savaqeb Shiraz University.

Egypt is one of the African countries bordering with Mediterranean sea on the North, Red Sea on the East, Libya on the West and Sudan on the south. In fact this country includes the Lower Nile territories in the North-East of Africa and Sina Peninsula in the north of Red sea. 

Egyptians have been one of the oldest civilized nations in the world. They have pioneered farming, building the monuments, cloth-weaving, writing and establishing a united government. Iranians have been in contact with this land from the Achaemenian era when Egypt was taken over by Kambudjyeh and became one of the Iran's colonies for some years. During Islamic era there has also been ups and downs relations between the two countries in cultural, religious and political aspects depending on the both countries changes. One of the important aspects of the relationships between the two countries which needs to be studied is the effect of religious political, intellectual and cultural movements of Egypt on Iran. From a historical point of view, apart from political relationship, the following issues could be presented: 

The effect of Egyptian's Fatimis' movement and the Ismaelis' thought on Iran starts from Ismael's follower movement in Iran from Sassanid period, the migration of some of the Iranian characters like Hassan Sabbah and Nasser Khosro to Egypt and the establishment of the Ishmaeli sect in Iran. Even in contemporary period the Aghakhan Mahallati rebellion was religiously connected to this movement. In this period too, Egypt was one of the focus countries where its evolutions influenced Iran by its evolutions. The reformist and fundamentalist movement in Egypt and the appearance of some characters like Mohammad Abdo, Sayyed Qotb and others, especially the presence of Seyyed Jamal od-Din Asad-Abadi in this country, the formation of the Moslem Brotherhood (�) movement and other political-religious, parties, the expansion of Journalistic, cultural, and intellectual movements, the tendency toward the west, revivalism (in Egypt), the effect of the ideas and programs of these movements on Iran's events, the presence of some of Iranian journalists in Egypt, the thought of the religious unity and the existence of the House of Islamic Closeness (Dar oT-TAQRIB) both in Egypt and Iran are all examples that can be studied in this field. The purpose of this article is to review the effects and outcomes of cultural and religious movements formed in Egypt and their influence on Iran, from which some examples mentioned above.

16. Social Relations Between Iran and Morocco in the XIV Century According to the Travel Book of Ibn-e-Batouteh

Dr. IBrahim Al-Kadiri Mola Ismael University Morocco

The background of social relations between IRAN and Africa goes back to the old centuries. These relations was reinforced with North Africa after emergance of Islam and after second Islamic calender century, Iranian travelled to north Africa for the sake of their scientific, commercial and political Purposes. This matter led to bosom of Shiite school and to establishment of an union by famous Iranian, Abdolrahman Ibn-e-Rostam.

The Shiite school surrounded Large part of the west with cooperation of scientists and Shiite propagators. Iranian traders who travelled to the west to sell their Merchandise, actually accelerated the relations between Iran and North Afirca. Any way, a very clear picture which reflects the relations between two countries, is appeared by some African passenger's travel to Iran. In the existing paper, Moroccan Ibn-e-Batoteh's travel in the eighth century of Islamic calendar or the fourteenth christian century is selected as the case study, which confirms the social proportion between Iranians and Moroccans. Because In the existing itinerary, Ibn-e-Batoteh confirms the matter by explaining the history of Iranian scientist whom was entertained by him in a school in Shiraz. on the other hand, it is an alive Picture which shows the strong relations between Iranian and Moroccans. 

According to the information and datas in itinerary Ibn-e-Bbatoteh (Tohfa-tol-Anvar) The present study is divided into two sections. The first section deals with the conditions of Ibn-e-Batoteh's travel to Iran. We have tried to discover the thoughts and psychology meanings which determine the reasons of his travel and to realize his fine judgments against Shiite society while he was Sunni. The second section is dealt with analysis of Ibn-e-Batoteh's declarations and concepts with respect to his travels in Iran towns specially Isfahan, Shiraz, Tabriz and other regions in Iran.

  According to the data and informations from itinerany, Ibn-e-Batoteh's we have classified this text in 3 sections

  1- Description of Iranian customs, including religious behaviours, believing in religious people and holly prophets (P.B.U.H) braveness, hospitability, generosity, together with Iranian clothings and foods.

  2- Description of social lands such as bazars, schools, mosques, charity foundations, together with architectural heritages and great gates of some Iranian towns. 

3- Description of social classes: Ibn-e-Batoteh explains the soverien class in every town of Iran also he describes many people's classes including great scientists who met them. And also he has spoken about Isfahan women, their dignity, courtesy, dressing and their contribution in scientific courses.

This study finally evaluates Ibn-e-Batoteh's travel and the influence of continious relations between Iran and North Africa.

17. Role of Economic Trade in the Development of Cultural Relations Between I.R. of Iran & Africa

Dr. Kazem Yavary (Tarbiat Modarres University) Ali Hagi Nejad (Tarbiat Modarres University)

Development of cultural relations between Iran and Africa requires an extensive effort from both sides to increase their bilateral economic activities in general and bilateral economic trade in particular. The view that Africa is a poverty-striken continent and does not pocess sufficient economic potentials to build economic relations with, is a misleading view. Africa is undoutedly rich in economic resources and its most countries have a great deal of economic potentials. As a necessary step toward development of cultural relations Islamic Republic of Iran and African countries need to recognize their mutual benefits in increasing their bilateral economic trade. This paper will illuminate the above fact, indicating directly or indirectly that there exit enormous economic potentials for both Iran and Africa to develop their economic relations. The paper consists of four sections. In section I we will compare the economic position of Iran with that of the rest of the world in Africa. In section II, we briefly present Iran's current economic activities in Africa. In section III, we evaluate possible economic policies which can facilitate development of cultural relations. Finally in section IV, we bring our conclusions.

18. Influence of the Iranian Culture & Civilization Among African Societies

Mr. Mohammed Ghorbanzadeh Ahangari Islamic Culture & Relations Organization

Historical behaviour, political and cultural fate of any society is based on his past experiences. In the new era that we want to do cultural reform, we faced with cultural invasion of the western advertisement. So it is necessary to become familiar with other human beings in other cultures. In order to acheive this aim the writer has reviewed role of Iranian in African development in five phases: 

1 - Before Rising of Islam; 
2 - Post Islamic Period; 
3 - Lordship of Colonialism Period;
4 - Post world war I; 
5 - After the Islamic Revolution in Iran and so on. 

He has evaluate the Seyyed Jamal od-Din Assad-Abadi Reforming Movement, Dr. Shariati's role in enlightment of Egypt and North African nations. As a result recognizing role of Iranian in forming African culture and history will establish a background for more mutual relation and cooperation.

19. The Dimentions of the Cultural and Civilizational Co_Operation Between Iran and Africa

Dr. Sadigh Babakr, A. Department of History, University of Emderman Sudan

 1- Historical Background of Relations Between Iran & Africa;
 2- The Stablishment of "Kilwah" in East Africa;
  3- Propagation of Islam in East Africa and the Role of "Shirazis"(Persians) in Alienating the Message of      Persian Art and literature to East Africa;
  4- Islam, a Factor of Solidarity among Nations.(A unifing factor among nations), 
  5- Authority of the Islamic Republic of Iran and its Role on the Strenthening of Islam in East and Central Africa.
  6- Cultural Exchange Between the Islamic Republic of Iran and East and Central African Nations and its Role on the Strenthening their Relations;

7- Expected Role For Iranian Experts and their Technical Assistance on Religious and Cultural Aspects.

20. Strategical Development and Cultural-Civilizational Ties Between Iran and Africa Based on Archaeology and Art.

Dr. Elyas Saffaran, Tarbiat Modarres University

Rapid and wonderful changes in cultural-civlizational, scientific, technological, political, economical, information and communications fields, in recent decades, has made it strongly required for all countries in the world to revise and change their attitude and viewing angle toward their surroundings. These changes have also conditionalized lasting cultural, political and economical presence of countries in international scene to dynamic search of organizational structures and current adjustment of inter-systematic relations. 

Africa, a name taken from "F.R.C" a pheniqian word meaning "isolated from Mediterranean sea", or a name taken from the name of a barbarian tribe called as "Avrig", "Afaric", "Afri" or "Afer" is the second largest continent of the world after Asia. Various historical, cultural, artistic, economical, political, natural and geographical situation of this continent (which will be described later) has attracted colonists' attention. This attraction and importance has made the dominant powers of the world organize full-scale attacks to this large gold bearing continent for several hundred years since 15th century. 

Since by Iranian innovation next century is regarded as the century of understanding and dialog among civilizations or the century of turning back to culture and spirituality, serious challenges in Africa is not anymore continued military conflicts in central and western region. 

The challenge is now the determination of its fate in the 21th century and new definition for its international situation in rapid process of globalization and today's domination of new and changing atmosphere. Naturally, the best capital and lever or tool in these fields, such as development of Afro-Iranian cultural-civilizational ties, is to use archaeological and artistic elements. Because these are the true manifestation of every nation's cultural specifications.

Prosperity of any civilzation finds its reflection in art in one point of view. Therefore, considering that after the Islamic revolution victory Africa found a special position in Iranian foreign policy and many efforts were done for the promotion and development of relations between Iran and African countries. Other important grounds and effective strategies that can play a wide and durable role in developing multilateral Afro-Iranian cultural-civilizational relations, are to use archaeological and artistic elements that will be dealt with it in this article from various dimentions.

21. Historical, Economic and Cultural Relations Between Iran and the East African Coast, With Special Reference to Kenyan/Iranian Relations.

Prof. Mohammed H. Abdulaziz University of Nairobi

There are Muslim Communities along the East African Coast from the Somali coastal Seulements to the Shores of Northern Mozambique and the Northern tip of Madagaskar who claim that their original ancestors came from Shiraz in Persia. Archaeological and Historical sources present strong arguments for the existence of relations belween the East Coast of Africa and Iran even before the advent of Christianity and Islam. 

It was, however, during the early Islamic period that such cultural, economic and religious interaction gained momentum, culminating in the formation of chy-states. During the period of Omani Arab hegemony the Iranian presence was greatly reduced although there were still the monsoon trade links. Also large Shiite communities, particularly of the Ithnesharl and Bohra sects, who contributed in the development of Swahili cultural paritcularly in the area of architecture, cuisine and smithery. 

Also Iranian and Swahili languages and cultures share a great deal of the common Islamic cultural heritage particularly in the fold of Islamic Sheri�a, literature and general life style.

 The advent of the lslamic Revolution in Iran led by Imam Ayatolla Khomeini created a great new phase in Kenyan/Iranian relations. Firstly the Islamic Revolution had an immediate impact on Muslim communities on the East Coast of Africa especially in the areas of religion and culture. Unlike other revolutions in the twentieth century the Iranian revolution was bascd on spiritual fundamentals and moral foundations as opposed to economic class struggle and materialistic ideologies, which interproved untenable and utopian, as they failed to bring about the promiscd socio-economic well-bering of humanity that would result in universal harmony between peoples everywhere. 

On the economic and cultural interaction Iran and Kenya has had increasingly mutually beneficial relations. Trade between the two South-South nations is increasing all the time. A number of trade exhibitions have been held by Iran in Kenyan cities of Nairobi and Mombasa. Also there has been cooperation in the field of sports, education and health. This paper will survey the historical connections between Iran and the East Coast, then deal with the significant new economic and culutural links that have emerged between Iran and Kenya since the Islamic Revolution. Areas of mutual interest like, rural electrification and universal provision of water, health and education facilities will be discussed.

22. Cultural Interactions between Iran and Egypt in Achaemanids Era

Morad Kaviani Rad Tarbiat Modarres University

Culture is foundation of civilization formation and civilization is means of cultural self-sufficiency. Also they never reach the completeness without internal and external interactions. All cultures have two similar points. First, consistency of cultures depends on internal connections among them. Secondly, external level of cultural communications is based on the cultu-friendly give-and-take of the elements coming from other cultural backgrounds. The social elements are by themselves culturally spread.

  A great part of nations' historical expriences, apeared in the framework of culture and civilization, have been affected by their geographical situation and territories. Many cultural and civilizational elements and particulars of nations have been spread in different ways and have affected other cultural and civilizational areas. Today's culture and civilization of the world is the heritage of all nations. 

Because of its geographical location, Iran has been crossroads and passage of various storms and also a center for mental-cultural interactions of different tribes.

  Coming to the power of Achaemenids is one of the important incidents in ancient history. The Expansion of Achamenian sovereignty from the river Oxus in the east to Egypt in the west and administration of this large expansion is one of the miracles in the ancient world. This was not a large empire, but a federation of ethnic groups, cultures and civilizations. Interactions among them, growth and progress of many branches of sciences, Achamenian governance method facing this diversity and abundance can be taken as a practical example for many countries nowadays. 

Egypt as the gateway to Africa and one of the cultural-civilizational focuses in those days, had a very improtant position in Achamenian federation. For this reason, Kambudjiye, after occupying Egypt, considered legal unity with Egyptians and based on their customary ways held his coronation celebration and imitated their calendar and chose the title of Egyptian Kings for himself.

  One of the reasons for unchangeability in Egyptian culture during various times is location and changes of the "Nile" in Egyptians culture, civilization and belief. Egyptian art is a national and native one whose spirit is based on the death-and-life philosophy affected by Nile's overflows and water shortages. Nowhere, we can find such an obvious rapid spread of the art and culture as that of Iran and Egypt. Many particular Egyptian culture and civilization can be clearly seen in Takht-e-Jamshid (Persepolis), Naqsh-e-Rostam, Kakh-e-Shoosh and Pasargad. From the period of Achamenian domination on Egypt which has been named the first domination over Egypt, many historical works such as stone boards, tables, statues and writings on Papyrus in Egyptian script have been remained. In this article, five stone boards which had been engraved by the order of Daryush commemorating the construction of the Nile Channel have been regarded as one of the signs of the Iranian civilizational influence on Egypt.

  In this paper, we try to deal with some aspects of cultural-civilizational interactions between Iran and Egypt during Achamenid era.

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