“He’s a Turk, After All”: When an Apology Loses Sight of Its Recipient!

Avshar Abbasi - August 26, 2026

Sometimes a word is more than just a word; it can mark a boundary between naming someone and judging them. Sometimes a word passes judgement on a person before they are even known.

When the deputy head for conservation and land affairs at the country’s Natural Resources and Watershed Management Organisation uses the expression “He’s a Turk, after all” during a webinar, it is difficult to dismiss it as a mere slip of the tongue or a harmless joke. The issue is not simply the phrase itself; it is the stereotype on which the expression relies, a stereotype that has been repeated for years in jokes about Turks and has gradually become part of everyday language.

In this context, “He’s a Turk, after all” does more than name an ethnic identity; before a person can be seen as an individual in their own right, it places them within a collective, preconceived image. This is precisely where stereotyping begins: when presumed attributes of a group replace knowledge of a particular person.

Exile, Books, and an Unfinished Dream

Sharifeh Jafari - 17 May 2026 

Sharifeh Jafari, Director, Pinar Publishing

Today in Berlin, with the coordination of Gardoon Publishing, founded by the late Abbas Maroufi, several publishers had gathered to organize a book fair parallel to the Tehran International Book Fair. Although I knew that visiting this exhibition and Hedayat Café would revive memories of the vibrant days when I attended the Tehran Book Fair as a publisher—and would reopen old wounds—I decided, after years of living in Berlin, to visit the bookstore and the exhibition held alongside it.

Who Is the True Ruler of Iran? A Century of Manufactured Legitimacy

From Pahlavi to the Islamic Republic: State-Building and Iran’s Persistent Crisis of Authority

Ali Rıza Kuluncu

Feb 14, 2026

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In 1932, a New York court faced an unexpected question: Who was the “true ruler of Persia?” What began as a dispute over an inheritance soon turned into an international puzzle, exposing a deeper crisis of legitimacy at the heart of Iran’s monarchy.

The unusual case was reported that June in The Oregon Statesman newspaper. At the center of the dispute was the will of Ahmed Shah Qajar, the last ruler of Iran’s Turkish Qajar dynasty. Ahmed Shah had died in exile in France in 1930, leaving behind assets in the United States worth about 1.2 million dollars, a very large sum at the time. His will was brought before the New York Surrogate’s Court, drawing unexpected international attention.

Injecting Shame: The Politics of Silencing the Margins

 Ruzbeh Saadati – December 21, 2025

Critical race theories expose and contest how dominant cultural discourse pathologizes marginalized protest—branding it as impolite, angry, or irrational—as a mechanism of stigma and silencing that preserves racialized power relations.

What we are witnessing these days under the name of football is neither simply football nor ordinary fan rivalry. What operates through football and its so-called controversies is a politics of shame: a mechanism that is activated whenever the margins begin to make noise, in order to push that noise back, neutralize it, and return it to silence. What happened in the recent Tractor–Persepolis match—from the Tractor captain’s reaction to the eruption of anger in the stands—did not occur in a vacuum. It emerged on a bed of accumulated humiliation: years of racist chants, years of the stereotype of the “Turk donkey,” and the normalization of insult under the guise of banter. For years, the central media have been willfully blind, and even Turk coaches and players on central teams have not once spoken out in protest. This silence is not neutrality; it is a form of participation that stabilizes humiliation and grants it legitimacy. In such a context, the anger in Tractor’s stands is not a deviation, but a delayed response to systematic violence.

The Price of Being Unrecognized: Epistemic Exclusion and the Burden of Speaking as an Azerbaijani Turk Woman in Academia

 By Sevil Suleymani - October 15, 2025

Across post-colonial and Global South scholarship, a growing body of work has shed light on how colonial legacies and global hierarchies shape knowledge production. Yet, even within these critical frameworks, voices from within the Global South, especially women from marginalized communities, are often excluded or misrecognized. Scholars such as Gayatri Spivak, Chandra Mohanty, and Lila Abu-Lughod have long argued that women in the Global South are not merely subjects of oppression but thinkers whose epistemic contributions are routinely devalued. They face layered forms of marginalization within both national contexts and transnational academic spaces, with epistemic injustice emerging as one of the most pervasive mechanisms of exclusion. Miranda Fricker’s work on epistemic injustice has been particularly influential in exposing how people are wronged in their capacity as knowers, primarily through testimonial and hermeneutical deficits. In the case of marginalized women in the Global South, these injustices occur when they speak and/or begin long before that, in the very frameworks that determine who gets to speak and whose words are heard.

Bilingualism: A Great Deception

Ruzbeh Saadati – September 7, 2025

How does the suppression of minoritized languages in childhood shape one’s sense of belonging, memory, and identity?

In a few days, the first of Mehr (September 23) will arrive—a day that for most simply marks the start of classes. But for us, it recalls a bitter memory. On that day, our mother tongue was ruthlessly taken from us, left behind at the classroom doors and in the schoolyard. Not only did our childhood fall under the dominance of a foreign language, but our accent became a tool for humiliation, mockery, and delegitimization. From our very first steps, we learned that in this land, our language and accent made us guilty or suspicious in the eyes of others.

Pishevari: A Reflection on the Fragility of a Charisma

 Ruzbeh Saadati – September 4, 2025

Sayyed Ja'far Pishevari was an Iranian/South Azerbaijani politician best known for founding and leading the Azerbaijani Democratic Party, which established and governed the short-lived Azerbaijan People's Government from November 1945 to December 1946.

The historical memory of the twentieth century is replete with charismatic leaders who emerged amid social crises. Nelson Mandela, in apartheid-era South Africa—a society divided between Black people fighting for equality and whites concerned with maintaining security and privileges—became a symbol of unity and hope. Similarly, Martin Luther King Jr. emerged in racially segregated America, where African Americans demanded civil rights and white populations feared social instability. Through his inspiring leadership, King united millions around his charismatic vision.

While these figures are not directly comparable to Mir Jafar Pishevari, their examples offer a clearer understanding of the mechanics of charisma through minimal theoretical lenses.

A Narrative of Suffering for the Sake of Alternative Possibilities

Ruzbeh Saadati – September 1, 2025

At its core, this story is of an ethnic Turkish Sunni activist from Iranian/South Azerbaijan navigating intersecting oppressions of ethnicity, religion, class, and other minoritized identities within a state structured by Persian, Shi’a, male, and other exclusionary forces.   

Ruzbeh Saadati

I am a child of a village. Our people are Shafi’i Muslims and Turkish. We have lived through layers of discrimination and humiliation—starting with the absence of basic infrastructure like roads, gas, and schools in our village, and extending to the everyday insults we endure in the cities. Even in the interrogation rooms of Tabriz, the guards found ways to demean us. I remember one waking me at two or three in the morning, saying, “Don’t sleep like Omar”—a sentence that made sleep impossible, replacing rest with unease.

In 2013, while imprisoned in Ahar, a small city in Iran’s East Azerbaijan Province, I refused to take part in the mandatory group prayer. The ward officer responded by sending me to the prison yard and threatening, “İndi səni şiə elərəm”—“Now I will make you a Shiite.” He stormed toward me, face red with fury. It was the Turkish activists who stepped between us, bearing the weight of responsibility. Apparently, the officer was determined to grant me paradise—by force if necessary. An hour later, I was called into the guardroom. There, in the prison director’s office, handcuffed, I was beaten by the duty officer and a soldier. The scar left by the handcuffs—an imprint of defiance—still sits between my eyebrows.

The Skin of the Camel and Mash Hassan’s Cow

Ruzbeh Saadati – August 31, 2025

The mourners of Bayal depicts a society where poverty and frugality, superstition and compromise, alienation and estrangement bring it ever closer to collapse and decay. Sa’edi portrays the society of his time through the lens of a village whose roofless houses are shorter than the stature of its dwarf-like inhabitants. A village that is the very ground of death—a living cemetery where every corner holds a tragedy. Its people—whose faces the narrator avoids describing—are all faceless. A face is a mark of individuality, and in Bayal, individuality is an unforgivable sin. Loneliness is the unwritten law of the story, and anyone who strays from this isolation is expelled from the narrative. A boy dependent on his mother, a young man who befriends a dog from a neighboring village, a girl whose love drips like a festering wound from her knees, a couple whose love leads to an untimely departure from the village, and a man who is in love with his cow—all are doomed to perish.

The Obedient Bodand the Forbidden Tongue; The Domain of a Politics

 Ruzbeh Saadati – August 30, 2025

Foucault begins Discipline and Punish with the account of a horrific scene: in 1757, in front of the Paris church, Damien—accused of attempting to assassinate the king—has his chest, arms, thighs, and calves torn open with red-hot pincers, molten lead and wax poured into his wounds, and finally his body is quartered. The chronicler writes that although Damien was foul-mouthed, he uttered no insult. From time to time, he lifted his head and looked at his blood-soaked body, and in the height of torture told the priests: “Kiss me.”

It is truly tragic. A man who has been mutilated can no longer exercise his will over his body. He searches for a light with which to reclaim his flesh—even if this reclamation occurs through a part of the torturer’s own body. Here, the politics of the body appears in its barest and most brutal form: the torture of the flesh as a means to seize the soul.

A Memoryless House, a Storyless City; A Brief Reflection on Today’s Zanjan

Ruzbeh Saadati – August 21, 2025

Historical Bazaar of Zanjan

In Barcelona, Gaudí’s architecture and its spectacular buildings are not merely visual attractions; they carry the narratives of Catalan collective identity. The Sagrada Família, with its forms drawn from nature and the visual language of Catalan modernism, is a living symbol of people’s belonging to a city whose history is tied not to surrender, but to resistance. Heroes such as Rafael Casanova and national poets like Jacint Verdaguer are enshrined in literature and public memory; the former as a figure evoking sacrifice and the struggle for freedom, and the latter by contributing to cultural revival and the rebirth of the Catalan language in epic poems and stories, reinforcing the bond between language and identity. Even Catalonia’s defeat in 1714 and the loss of its local autonomy, rather than leading to collapse, transformed into a narrative of resistance; a narrative that was reproduced through poetry and literature, remained alive in language and collective memory, and was embodied by urban sites and symbols, turning into a tangible experience for later generations. This defeat, by passing through time and being named Catalonia’s National Day, became a symbol of Catalan endurance and collective identity. In this city, symbols, monuments, language, heroes, and historical events each shape part of the collective memory, enabling its continual reproduction and allowing people to recognize themselves and their city’s history in their narratives.

The Politics of Queues: Scarcity, Rationing, and Drip Distribution

Ruzbeh Saadati – August 16, 2025

Queues turn scarcity into a tool of power, privilege, and control, training people to wait, hope, and obey.

Twelve years ago, I spent some time in the “Triple” ward of Tabriz Prison—a section with five warehouse-like rooms housing over seven hundred prisoners. About half of the inmates slept on triple-decker beds, while the rest slept on the floor. When a prisoner was released, their empty bed would go to a floor-sleeper who had been waiting for months.

Life in the ward revolved, from the very beginning, around queues. Of the ten toilets available, four were broken, leaving six for seven hundred people—each with constantly dripping pipes. The bathrooms were similarly inadequate; of eight baths, two were reserved for the ward’s lawyer and his aides, while six were left for the remaining prisoners, becoming sites of constant struggle and waiting. Ten public telephones had a daily ten-minute allowance, forcing inmates into lines that lasted several hours.

The Seven-Year Pothole of Zanjan

Ruzbeh Saadati – August 6, 2025

Through the story of a seven-year-old pothole in Zanjan, this text reflects how neglected urban spaces become living metaphors for systemic marginalization, forgotten promises, and the everyday experience of life on the periphery.

On the street leading to Gavazang in Zanjan, beneath a streetlight that is always off, there exists a seven-year-old pothole. I have passed by it countless times, and every time a car has fallen into it, I’ve told myself I will remember it this time. But just as much as I forget it, the pothole seems unwilling to forget me. Like something that is neither erased nor resolved, it has carved out a place for itself between remaining and vanishing; like a fragment of reality that, every time you pass by, insists on reminding you of its presence—uninvited and unannounced. Potholes like this exist all over the city.

At first, I thought, like all potholes, one day it would be filled. Perhaps on a rainy day when it’s full of water, or because an official happens to pass by, and asphalt will be laid over it. But years went by, and the pothole remained. Until I came to realize that this pothole is not just a pothole; it is a metaphor. A metaphor for something deeper: a wound in a city that has forgotten how to heal, a sign of a way of life where forgetting has become institutionalized. The city’s seven-year-old pothole is not a simple defect in the asphalt; it is a cavity in the system of priorities, in the budget lines, in the memory of power—and above all, a fissure in our hope.

Rethinking Politics Beyond the Constitutional Framework: A Reflection

Ruzbeh Saadati – Aug 5, 2025

First wave of executions of revolutionaries and citizens of Tabriz by Russian forces during their occupation of the city (30 April 1909 – 28 February 1918).

On the anniversary of the Constitutional Revolution, perhaps it is better to listen not to the official narratives but to the traces buried in everyday life; from the time when the idea of constitutionalism and the notions of law, justice, freedom, and rights first found their way into people’s speech, to today—when women, minorities, environmental defenders, and others have entered the arena with new languages—something has been in the making: emerging subjects who, in the midst of closures, have given birth to new meanings of politics in tune with their own times.

The Memory Destruction and Reconstruction Games within the Scope of Persianization Politics in Iran

 Aug 05, 2025

Dr. Artum Dinç

The article, titled “The Memory Destruction and Reconstruction Games within the Scope of Persianization Politics in Iran” by Dr. Artum Dinç, published in the Journal of Nationalism, Memory & Language Politics, explores how the Iranian state’s Persianization policies since 1925 have deliberately manipulated collective memory to marginalize Turkish ethno-national identity. Focusing on cultural symbols, historical artifacts, names, and language, the study reveals the systematic erasure and rewriting of Turkish heritage within Iran’s nation-building efforts. It also highlights the active resistance of Turks through various cultural and political means to preserve their identity and memory in the face of official efforts to forget and assimilate non-Persian communities.

Read the full article from here. 

Pezeshkian Brought Hope to Iranian Azerbaijanis — But What Next?

  BBC Azerbaijan – July 29, 2025

From left to right, Azerbaijani President Ilham Aliyev, Iranian President Masoud Pezeshkian and Turkish President Recep Tayyip Erdoğan arrive at the 17th Summit of the Economic Cooperation Organization (ECO) in the city of Khankendi, Azerbaijan, on Friday, July 4, 2025.

“I have said this unequivocally: I am a Turk. My father is a Turk, and so is my mother. I am proud to be a Turk.” These words from Iranian President Masoud Pezeshkian have been among the rare moments that have emboldened Iranian Azerbaijanis, who have been gradually pushed out of the political sphere over the past 40 years.

Journalist Alirza Quluncu says, “We can see the protest vote of Turks—who have been sidelined from centers of power since the Pahlavi era, and whose region, Azerbaijan, has been weakened and fragmented—in the support given to Pezeshkian.”

July 30 marks one year since Masoud Pezeshkian assumed the presidency in Iran.

However, his failure to fulfill the promises made during his campaign has not sat well with many Azerbaijanis.

Father of the Nation: The Nostalgia for Obedience and Domination

Ruzbeh Saadati – July 28, 2025

Monarchy nostalgia turns politics into obedience over freedom.

Monarchy, whether in its symbolic or absolute form, is the decayed remnant of a primitive age—an era when power drew its legitimacy from blood, lineage, and myth. Today’s monarchism is less a political stance than a kind of disorder: a nostalgic yearning for obedience and kneeling down, a regressive impulse that surrenders reason to the illusion of inheritance and pedigree. In a world where politics means participation, responsibility, and collective maturity, monarchism is a craving to return to an order in which unquestioning obedience is a virtue—a reduction of politics to a childish farce starring the “Father of the Nation” and supporters who still cannot distinguish between a citizen and a subject.

Lake Urmia: The Promises Are Still in Place!

Ruzbeh Saadati – July 25, 2025

Lake Urmia is just one of many cases where decades of empty promises have slowly eroded public hope.

A dear friend, whose mind always seems to be lingering in some corner of an ongoing novel, when the conversation turned to Bartleby, spoke with a tone as layered as the narrative itself. He was captivated by it. Naturally so—someone like him, who dwells on the text while reading, knows exactly when to pause and stare at it. Bartleby, the silent and defiant clerk in Melville’s story, appears to say nothing except for the repeated simple line: “I would prefer not to.” Yet this simple repetition gradually erodes the order around him. While Bartleby seems entirely withdrawn on the surface of the narrative, his refusal disrupts the dominant structure, wearing it down—though it does not entirely collapse. Revisiting Bartleby in that friendly conversation sparked a short piece that you now have before you: a brief reflection on refusal.

The following note describes the state of refusal, not a recommendation for passivity. Sometimes, the mechanisms of power compel society—or parts of it—to withdraw. In such circumstances, refusal is a forced consequence rather than a choice. Therefore, advising someone to adopt a compulsory act, rather than a possible one, is not only impractical but also absurd.

Lake Urmia "Could Completely Evaporate Within a Week"

 BBC News Azerbaijan – July 24, 2025

The northern part of Lake Urmia could completely evaporate within a week.

This warning was issued by Hojjat Jabbari, the head of the Environmental Protection Department of West Azerbaijan Province.

He stated that if current water management practices, as well as the policies of the Ministries of Agriculture and Energy, continue, the restoration of the lake will not be possible.

Faces of Injustice: Afghan Migrants and the Politics of Exclusion in Iran

Ruzbeh Saadati – July 7, 2025

Workers waiting for work

“The face is the ultimate vulnerability of the Other. Peace with the face of the Other is the beginning of justice.” – Emmanuel Levinas

This note begins with an image on a winter morning; when I saw migrant workers gathered at a street intersection in the bone-chilling cold. With cracked hands and sleepless eyes, I remember one of them who, when the turn for work passed to another, neither grew angry nor resentful—he simply disappeared! That scene stayed in my memory because it displayed something of imposed suffering and the very image of injustice. They are only seen when they work, and they only count when they are silent. As if being useful is the price of visibility, while speaking marks the boundary of erasure. These days, however, that innocent image blends in my mind with newer ones—images that show how merely being Afghan suffices for some people to imagine you as an enemy. It was precisely this combination of suffering and suspicion, this rift between being and being accepted, that became the pretext for writing these lines.