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| Clashes Between the People and the Authorities in the 29th of Bahman 1356 (February 18, 1978) Uprising in Tabriz |
On February 11, 1979, various interpretations of the revolutionary movement emerged. The political actions promoted by the official institutions of the Islamic government consistently refer to the causes of the February Revolution, linking them to the student protests on February 8, 1978. On the other hand, non-religious forces associate this victory with different events. For instance, left-wing groups connect the triumph to the incidents of the summer of 1978, viewing the early actions of the revolution, such as the protests against the municipal administration's suppression of workers, as part of the broader movement. Meanwhile, some writers from the summer of 1978, who had participated in the 10-day gatherings, see the February Revolution as the culmination of those events. These individuals, without acknowledging the role of religious forces, interpret the revolution in the context of human rights and associate it with the actions of U.S. President Jimmy Carter.
However, none of these interpretations can be disregarded. When examined closely, it becomes clear that none of these movements acted outside their class circles, and their voices were not heard. The central movement was the one that involved the participation of ordinary people, which shook the foundations of the regime. There is no doubt that the uprising in Tabriz was an essential part of the revolution. This uprising became an integral part of Azerbaijan's contemporary history on the 18th of February.
On that day, in Tabriz, based on the announcement made by the religious authority, Sayyid Kazim Shariatmadari, a funeral procession was organized for the students who had been shot. This event led to the closure of the market and a simple funeral ceremony. The final outcome of this was the confrontation that took place at 9 AM in the mosque, where a clash erupted between the regime's forces and the protesters. A police officer opened fire, killing one person. The people, enraged by this, took action to bring justice and called for the end of the regime. The regime’s security apparatus, including the police stations, banks, and government buildings, were set on fire. People poured into the streets in large groups, and the entire city became a battleground for the uprising. The youth, from every neighborhood, filled the streets in large groups, beginning their protests in various ways.
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| Dozens of people were targeted by the regime's bullets during this protest and were killed |
The closure of the market and the funeral procession, initiated by Sayyid Kazim Shariatmadari's announcement, were the start of a larger movement. While he had only protested the killing of a few students, the nature of the movement spread quickly, and the protests evolved into a widespread uprising against the Shah's regime.
After noon, the revolutionary forces took control of the entire city. The police forces, unable to stand up to the rebellion, were helpless in the face of the people's uprising. The sounds of gunfire echoed from all directions. Large fires, fueled by burning tires or old vehicles, began to spread across the city. A large amount of gasoline was used to fuel the flames. In retaliation, people set fire to the banks with their money. In every neighborhood, workers, carpet weavers, farmers, knitters, and other laborers actively participated in the uprising. The students of Tabriz University and other schools were also visible in the streets and squares, actively engaged in the protests. A group from the northern part of the university headed toward the Tabriz radio station. Other groups began to attack important locations across the city, including police stations.
The head of the regime's security forces, Governor Shafaqat, upon seeing the situation, negotiated with Tehran and decided to send armed forces from surrounding areas into Tabriz. He also decided to increase the repression against the people. By evening, after an intense attack by the armed forces, the situation changed. The participants of the uprising temporarily withdrew.
The movement that started on the 18th of February with its nature of resistance against the tyranny, spread throughout the entire province, becoming a battleground in every part of Iran. This protest, initially in the form of sporadic demonstrations, evolved into a systematic form of resistance. The nature of the protests was similar to the events of the February 15th (26th of Bahman) gaining momentum. The tactics of the uprising and the slogans raised by the protesters echoed throughout various cities, with similar images appearing across the country. A year later, the movement evolved into a national struggle, and the events of February 18, 1978, in Tabriz eventually led to the success of the revolution on February 11, 1979.
After the fall of the Pahlavi regime, the propaganda agents of the Islamic government made concerted efforts to link the February 1978 uprising in Tabriz to Khomeini's supporters. They sought to obscure the fact that the people's opposition to the Shah’s regime was primarily driven by deep-seated hatred. They failed to acknowledge the final phase of Azerbaijan's 31-year struggle as the turning point of the 18th February uprising, dismissing past movements as nonexistent. Furthermore, they attempted to impose the same oppressive policies as the Shah's regime, continuing to suppress the national rights of the people of Azerbaijan.
In this context, it is important to note that even support for and loyalty to religious leaders in Azerbaijan were influenced by nationalistic sentiments. During the February 1978 movement, few Azerbaijanis were familiar with Ruhollah Khomeini. Instead, the prominent religious authorities for many were Sayyid Kazim Shariatmadari and, to some extent, Abu al-Qasim al-Khoei, who resided in Najaf and opposed the Pahlavi regime. It was clear, however, that there was no doubt among Azerbaijanis that both of these religious figures shared a similar stance and a more moderate approach toward the Shah's regime.
It can be explained that in Azerbaijan, the transformation of uprisings and protests into a revolutionary goal and resistance against the regime was not the result of religious beliefs or fatwas from religious leaders. The collapse of the foundations of the dictatorial regime was made possible only through the deep-seated resentment of the Azerbaijani people towards the tyranny of the Pahlavi regime. For years, the people had been oppressed by outdated chauvinistic policies, deprived of their cultural, linguistic, and national values, and their very existence as a people was denied. This led to a widespread uprising. Although the initial protests were driven by conservative bazaar traders, what ultimately shifted the nature of the struggle towards a revolutionary change was the emergence of national and regional aspirations—long suppressed and repressed—that fueled a powerful uprising.
The Pahlavi regime attempted to associate the Tabriz uprising with external elements. The first news from Tehran about the situation in Azerbaijan indicated that people from the northern parts of Azerbaijan were crossing into the city, setting fire to the banks and government buildings before returning. In response, the workers of the Tabriz tractor factory, led by the poet Zulfiqar Kamali, replied as follows:
Zulfəli ilə, Orooj Əli
Hardan oldu xaricəli?
Təbrizli özüydi - özü
Bəhmənın 29-u
Zulf Ali and Orooj Ali,
How did they become foreigners?
The people of Tabriz were themselves – themselves,
On the 29th of Bahman.
Original Text in Turkish (Arabic Script).