Baha'i researcher's findings

Baha'i researcher interviews Iranian Baha'is

I believe that, most importantly, my insider status facilitated trust building with the respondents. Living in Iran was associated with constant risk of exposure and persecution. Metaphors describing living in Iran as “living as sheep among wolves in sheep’s clothing” was a common sentiment among the interviewees. Many Baha’ís in Iran were socially isolated and only socialized with other Baha’ís. Individuals and families became connected through informal social networks within the Baha’í communities. These social networks were considered to be safe and trustworthy. As soon as potential interviewees learned that I was also a Baha’í, they trusted that it was safe to speak with me. As with interviews in general, I often found that this trust grew throughout the interview process as the respondents became more and more comfortable sharing their stories and they realized that I fully believed them. My membership in their community, even if through distant networks, meant I was “safe” and did not have a hidden agenda. My intentions as a researcher and my commitment to keeping their involvement in the research confidential was trusted based on my being a Baha’í and therefore being someone who understands the risks involved.

Some Baha'is converted to Islam

One potential limitation of this research is that it does not capture the voices of those who permanently left the Baha’í faith in response to their suffering.

Some Muslims helped the Baha'is

The interviews contained some examples of Muslims who secretly helped Baha’ís in difficult situations. For example, a few respondents recalled a neighbor who allowed them to hide in their home when the revolutionary guard came to look for them in their residence. However, the interviewees reported that most Muslims did not demonstrate such public support for the Baha’ís because of the risk to their own lives and livelihood.

Dissimulation & Conversion to Islam

In response to their stigmatization and the associated dangers within Iranian society, some Baha’ís chose to pass as Muslims. Kanuha (1999) defines passing as a social interaction strategy in which a person represents themselves as different from their true identity, in order to manage social stigma. This strategy is not unique to Baha’ís, but rather has been used by many groups throughout the past when they faced discrimination and oppression, including Christians living in Islamic countries such as Egypt, Christians living in India, and Jews living in Europe (Brown, 1991; Deluca, 2006; Hodge, 2006; Jacobs, 2002; Kurien, 2014; Sanchez & Schlossberg, 2001; Schirrmacher, 2009; Zeidan, 1999).

...some Baha’ís in Iran converted to Islam during the height of the revolution, in order to avoid loss of employment and other types of persecution. There are many second and third hand accounts of people converting, who lost their support from the Baha’í community but who did not attain real membership in the Muslim community because they were suspected to be Baha’í spies.

The data show that the most commonly reported cause of conversion to Islam was family. Baha’í women who were married to Muslim men before the revolution or whose husbands converted during the revolution were often faced with the probable loss of their children and family if they did not also appear to convert to their husband’s religion.

One Baha'i converted to Islam, then re-declared as a Baha'i

...one respondent in my sample who stated that he himself left the Baha’í faith in response to the dangers he experienced in the time immediately following the revolution, although he later re-declared as a Baha’í after fleeing the country.

Teaching openly even at a high risk of persecution

Shahab is one example of the men who felt pride and had confidence in their ability to navigate the Iranian system. Despite the risk to and persecution of Baha’ís, he often continued to teach his faith to others. Baha’ís see their religion as a gift to be shared with others. The following excerpt is from my interview with Fariba, who is now in her eighties and whose husband was executed in Iran. She states that it is important not to hide one’s Baha’í identity: ‘I don’t tell them [my children] if there’s danger don’t say I’m Baha’í or whatever, no. No. Because we believe the Baha’í faith is a solution and cure for this sick world. And right now you can see the people that—the leaders—they don’t know what to do, because economy is going to be worse. And the only solution Bahá’u’lláh (the prophet of their faith) brought and then nobody listen. And my husband gave his life and he said, I give my life…why should I be Muslim? They ask him to become Muslim we let you go. And he says why I be Muslim…why should I become Muslim? I’m Baha’í and I believe to Bahá’u’lláh as something that helps to rescue this sick world. Why should I be Muslim? And I’m thinking if I follow Baha’í faith, at least is one step helping to rescue this world… and healing this world.’ When a person believes so deeply that they hold a remedy to the social injustices and suffering that exist in the country, it becomes understandable that they would continue to teach their faith openly even at a high risk of persecution.

Schools tolerated Baha'i students

According to the data, before and after the revolution, schools often tolerated Baha’í students as long as they did not speak about their religion. Many of the interviewees learned from their parents to remain quiet and pass as a Muslim student unless they were specifically asked about their religious membership. If they were asked, parents expected their children to state that they were Baha’ís.

As a result of this socialization, most of the respondents described continuing this pattern of remaining silent unless asked throughout adulthood. After the revolution, due to the increased scrutiny, the interviewees explained that Baha’í communities began holding meetings in secret and only in small groups, in order not to draw attention to any one family that was hosting or attending the gathering. At the same time, children’s classes as well as the Baha’í Institute for Higher Education (an underground university founded by Baha’ís who were professors and professionals) were created in order to provide education and spiritual deepening to the members of the community. These were not allowed under the law but were vital to the survival of the Baha’í community.

“living as a Baha’í in Iran is truly like living as a sheep among wolves in sheep clothing.” 

As described by almost all of the participants in this study and often captured with the phrase “living as a Baha’í in Iran is truly like living as a sheep among wolves in sheep clothing.” These human beings could never fully trust their neighbors or community members, constantly living with the underlying fear of someone exposing them or finding out their true identity.

-Naghme Naseri Morlock, Religious Persecution & Oppression: A Study of Iranian Baha’ís’ Strategies of Survival, Gonzaga University, US