The story of immigration and acculturation of Iranian Jews to the United States is not an original and in many ways resembles the experiences of other ethnic Jewish communities. However, for the descendents of Queen Esther, the move to the United States was something beyond imagination, and was almost like traveling to the moon. In fact, for some Iranians, it was like being transported virtually overnight a hundred years into the future.
Historically, Jews settled in Iran and other areas later considered a part of the Iranian Empire, at four significant times: first after the Fall of Israel in 722 BCE, as a part of the Lost Ten Tribes; second, after the edict of Cyrus at 538 BCE when Jews were set free and had the option to stay in Babylonia; third, after the destruction of the Second Temple during the Talmudic period; and finally in the Middle Ages, after the Spanish expulsion, mainly through the Ottoman Empire. Ethnically, Iranian Jews, at present, consider themselves Mizrahi, those who combine the Sephardic halakhic rules of Shulkhan Arukh and ancient Iranian-Judaic traditions.
Iranian Jews were humiliated for centuries as a minority in an Islamic country. Thus, their pride in Judaism was all but extinguished. However, the 20th century brought about the Jewish enlightenment, beginning with the Iranian constitution of 1906, which provided a national identity in place of religious identity for Iranian citizens. Educational opportunities were provided for the Jews mainly by European Jewish organizations, such as the Alliance Israelite Universelle or other secular or Christian missionary schools. These opportunities, especially in Tehran, allowed for a better life outside of the historical Jewish ghettoes. As the century progressed, the Pahlavi dynasty brought additional changes to the Jews as a non-religious attitude prevailed. This new way of thinking allowed for the acculturation and in some cases assimilation of Iranian Jews in the greater Iranian community.
As Iranian Jews were experiencing this rebirth of pride and identity in their religion, Jews
worldwide were experiencing the birth of Zionism. The Balfour Declaration of 1917 and the Independence of Israel in 1948 gave Iranians the opportunity to express their Zionist passion and love of Jewish culture through the establishment of local Zionist organizations and publications.
However, after the Second World War, either for Zionist ideologies, economical reasons or personal ambitions, Iranian Jews immigrated primarily to Israel and a smaller segment to Western European countries. Among those immigrants to Israel were the families of the present Israeli President Moshe Katsav fromYazd, Minister of Defense General Shaul Mofaz, from Isfahan.
As early as the 1930’s, those who began to migrate to far away lands such as the United States were mostly professionals and businessmen, choosing New York as their first residence. With a few exceptions, it was not until the late 1940's that some Iranian Jews of a higher or upper middle socio-economic background moved to California, mainly Los Angeles. As students, some of these immigrants attended USC or UCLA, and as professionals they were physicians and traders of antiques and carpets. They lived mostly in Los Feliz, Noth Hollywood, Hollywood Hills and Pico-Robertson area, attending local temples. It was not until 1958 that the very first Iranian Jewish family settled in Beverly Hills.
The small, closely knit Iranian community of the fifties found it easier to acculturate by adopting a more American life-style. With such a small Iranian community, Iranian Jews primarily married Ashkenazi American and European Jews. Had it not been for the second and third waves of Iranian immigrants coming to Los Angeles in the early 1970's and post 1979, the first group would have been completely assimilated into American Jewish society by now.
In 1968, the infamous World Soccer Cup Asian Games in Tehran, became a turning point in the modern history of Iranian Jews. The competition of the two soccer finalist teams of the Israeli Maccabees and their Iranian counterparts gave rise to the expression of a hidden anti-Semitic feeling on the streets of Tehran. This incident, personally experienced by many Jews, served as a warning, and, coupled with other political, social and economic elements, were incentives to move or to at least have investments outside of Iran in case of an emergency. Many intellectuals and affluent Jews, including the professionals and owners of large industries and trades, decided either to leave the country or liquidate their assets. Large sums of capital were sent or invested abroad in cities like Los Angeles. While the investors started to have two homes, one in Los Angeles and one in Tehran, they still tried to enjoy the so-called economic benefits of the “Golden Jewish Era” of the Pahlavi Dynasty. 1976 saw the purchase of the Harold Lloyd Estate in Beverly Hills, by Iranian investors, and the establishment of a boutique on Rodeo Dr., showcasing the work of Muslim designer Bijan. A few years later many other examples of Iranian investments could be seen including the building of The Rodeo-Collection and Penninsula Hotel.
After September 1978, just at the threshold of the Revolution those Iranian families, both Jewish and non Jewish, who could afford the expense, were landing daily in Los Angeles Airport. They were staying with friends and relatives or renting furnished apartments for what they believed to be a temporary stay. As time went on, the dream of returning to Iran had to be abandoned. Even for those who could have returned, the fear of anti-Zionist threats and the absence of the rule of law did not allow those dreams to materialize.
From a sociological point of view, immigration of Iranian Jews after the Islamic Revolution in 1979, first started with the more culturally sophisticated and affluent members of the community. However, by the early 1980’s members of the middle and lower socio-economic class moved to Los Angeles. Mainly due to economic reasons, many Iranian Jewish families were forced to seek housing outside of Beverly Hills despite their desire to send their children to the city’s prestigious public school system.
In addition to the geographic divide, post Revolution immigrants took on a wider variety of professions including rabbis, Shohets, bakers, butchers, educators and academics. These wandering Jews, filled with fear and anxiety of an unknown future, were in need of sharing their experiences with each other. On Friday nights during late 1978 and early 1979 many temples in Los Angeles and the San Fernando Valley hosted new immigrants who mainly came to socialize and see familiar faces. It was at this point that, upon the complaint of some of his temple members for allowing so many non-members to disturb their Shabbat Services, Rabbi Zip Dershowitz of Sinai Temple gave a particularly memorable sermon. He reminded his congregation of the role and responsibility of the “synagogue” towards fellow Jews who needed a place to worship and gather in times of crisis. Many of these temples are now the beneficiaries of both financial support and leadership from their Iranian congregants.
Once the difficulties of re-settlement were dealt with, the even more difficult process of acculturation began. The challenges of adapting to a new life in a new place varied depending on the age and socio-economic background of the individual. Those immigrants who came after the age of 65 had the most difficult acculturation experience. A great number of them could not speak English and were unable to pursue a new profession or business. Such obstacles seemed overwhelming, and rather than trying to adapt, they devoted their time and energy trying to recreate their Iranian life and facilities. Thus, they imported the Iranian Jewish traditions and characteristics, with all its advantages and disadvantages that perhaps some of the prior immigrants had tried to leave behind. They started setting up their own temples to read prayers with their own rituals and tones. Furthermore, they developed community and academic centers, restaurants, catering services, supermarkets, bookstores, yellow pages and media to preserve their cultural identity. Today, most everyone in the elderly Persian community can conduct their daily lives, with almost no need to speak English.
It fell upon the generation of 40 to 65 year olds to carry the burden of dual identity in the process of acculturation. Whether professionals or tradesmen, this group tried to remain loyal to the traditions and values of Iran while adjusting themselves to fit into the American lifestyle. It is within this generation that women of middle class, who had come to this country without any professional or language skills, played a significant role both at home and at work. They stood by their husbands, who did not know any more about life in L.A. than they did. Among such couples today we find many professionals and self-employed businesspersons. In the same generation, there is another category of women who mostly devoted their spare time to setting up charitable and philanthropic organizations. Today, there is hardly any American Jewish or Israeli charitable organization that does not have one or two active and supportive Iranian chapters.
The third and the youngest generation of immigrants, those who came here between the ages of 15-40 are the ones who have fully blossomed, with the sky as their limit. It is this generation that has benefited most from the Islamic Revolution that provided them with the incentive to realize the American Dream. The limited educational opportunity in Iranian universities could not have given them the vast level of higher education available in this country. This is evident in the large, ever growing number of Iranian graduates and professionals in the community. In fact it is the academic achievements of the younger generation of Iranian immigrants, both Jews and non-Jews that has earned respect for Iranians from their fellow Americans.
At present, after over a quarter of a century, most Iranians of any ethnic or religious background, now as U.S. citizens have adjusted and excelled within their new homeland. The older generation now, if eligible, enjoys the medical and social benefits that the state and federal government provides. The then middle age generation of 40-65, has established itself comfortably in a wide range of small self-employed lines of work as well as wide growing industries such as textile, clothing, marble and furniture, doing business with Mexico, Latin America, Italy and the Far East. They own industrial corporations, hotels and shopping center developments throughout California and the rest of the country. In professional settings, we find them as prominent lawyers, physicians and hospital shareholders as well as owners of medical centers. They have excelled as scholars, professors, directors of university departments and divisions, researchers in nuclear medicine and space technology, at national and international levels.
A new dimension to the acculturation of Iranian Jews has been in the political arena. This is an area that they did not have the opportunity to join in Iran. Their political involvement began through contacts with the federal government regarding issues of immigration, political asylum and social and medical benefits for their ethnic group. The imprisonment of thirteen Iranian Jews in Shiraz in the year 1999, drew Iranian-Americans further into politics. However, a conflict arose over how to approach this issue, reflecting an ongoing lack of political and communal cohesiveness. For the last 7-8 years, AIPAC and bi-partisan activities have drawn a lot of Iranian Jewish involvement in political forums. At present, we find Iranian Jews holding appointed positions at the State and elected positions at the city level. Unlike the American Jewish communities, which are traditionally Democratic, the Iranian Jewish community is mostly split between Democrats and Republicans depending on the level of financial background, social and political views as well as the current policies of each party towards the state of Israel. As an example, one of the past presidential Republican campaign managers for the State of California was an Iranian Jew. Iranian Jews have also won appointed positions at the state level and elected positions at the city level.
In addition to their contribution to American politics, Iranian Jews have supported academic programs as well. Examples of Iranian funded programs at UCLA alone include: The Habib Levy Distinguished Visiting Professorship in Judeo-Persian, The Musa Sabi Chair in Iranian Studies, The Soraya and Younes Nazarian gift for The Nazarian Visiting Scholar Program at UCLA Israel Studies, and the naming of the Students Lounge at Yitzhak Rabin Hillel Center, in honor of the Iranian Jewish Women’s Organization, for their financial support towards the construction of the new building.
While some Iranians, as a part of Los Angeles community, actively support and participate in the areas of art, music, sports, entertainment, theatrical and motion picture production, there are others whose only access to the outside world is through Iranian radio and satellite television programs. Their entertainment include news on the Iranian National Soccer Team as well as going to Persian restaurants, theatrical plays or concerts of their favorite Persian musicians.
Having lived in an Islamic country, the average Iranians’ level of religious observance and knowledge of Judaism, except for a small margin of religious leaders and scholars, has been very traditional and somewhat shallow. Nevertheless, considering their history of misery and the impact of both forced and volunteer conversions, the mere fact that they remained Jewish is highly commendable.
In addition, the wide range of Jewish life in the United States has given Iranian Jews a chance to re-assess their religious attachments and level of observance. The historic limitations to publicly celebrate their Jewish identity combined with their affluence in Los Angeles has created a tendency towards extravagance. For some people, the pretentious celebration of solemn and joyous rituals has become a means to fulfill their past limitations.
Like all immigrant populations, Iranian Jews have had both accomplishments and challenges during the process of their acculturation. However, there are some issues that have presented unique differences to this group. The migration of Iranian Jews to L.A. after 1979 coincided with a worldwide swing towards right wing religiosity. Iranian Jews, in the new country, dealt both with this new trend as well as the cultural and generational gap that was occurring within the community. As a Jewish community steeped in tradition rather than religious knowledge, they were poorly equipped to deal with the variety of opportunities for Jewish practice. While the older generation kept to the traditions brought in from Iran, some of the middle aged were fascinated by the glory, adaptability and the choir’s melodies in American conservative and reform temples. Thus, some of them, without really even understanding the language, attended the non-orthodox American temples, while sending their children to orthodox Jewish schools, unaware of the differences or consequences. Many of the children, not accepting their parents’ level of observance, started to question the religious dedication of their families, thus widening generation and cultural gap. As family gaps have become wider, some parents and members of the community have shown resentment and anger towards the orthodox religious mentors and leaders. In addition, other halakhic and gender issues divide the community between Iranian traditional synagogues and those who have tried to model conservative American, Sephardic or Ashkenazi houses of worship. While some of the Iranian temples still have debates over the use of a microphone or having a mixed congregation, the community of Iranian Jewish women, still has to fight for an aliya or demand the refutation of Aguna and men’s right of a get.
What is praiseworthy about the Iranians of Los Angeles, Jews or non-Jews, is the national unity embedded in their historical and cultural attachments. Such ties have been well demonstrated among Iranians of different faiths in the past two decades both on joyous and critical occasions. Whether or not the future generation of Iranian Jews, born here, will someday melt into the majority of American society is not easy to predict. Fortunately, unlike the past, the growth of appreciation for a multi-cultural society, allows people of different backgrounds to be a part of American life while they still maintain their individuality and ethnic background. As members of one big Jewish family, Iranian Jews eventually will acculturate into the American society. However, it seems more difficult to envision them giving up their Iranian identity, something they have been acculturated to for more than 27 centuries.
*This is article was originally published in the Iranian Jewish Chronicle |
