Iran’s pages of history is full of tribal movements which are indicative of their loyalty to Iran. Undoubtedly, if we study the history of each of these tribes, we are informed of their stories of sacrifices for their motherland, and this indicates that nomadic life is merely a different method of life...

Seyyed Mostafa Taghavi
 
Iran’s pages of history is full of tribal movements which are indicative of their loyalty to Iran. Undoubtedly, if we study the history of each of these tribes, we are informed of their stories of sacrifices for their motherland, and this indicates that nomadic life is merely a different method of life in which climatic conditions and environmental demands of a region lead its population to adopt this special way to provide living. This system of mobile life had never had them neglect their national interests and their concentration and determination to save their motherland.
 
One of the items that show obvious link of nomadic life with Iranian national identity is the deep influence of Iranian culture and literature on the tribes. It is evident that language and literature, as important elements of a society’s culture, constitute the contents of an identity, and literary texts are symbols of literature and culture. In the old style schools, tribal mullahs would taught Gulistan and Bustan of Saadi and the Shahnameh of Ferdowsi to their nomad pupils. Among these nomads Shahnameh enjoyed a special position. The tribe researcher and scholar, Dr. Javad Safi-Nezhad, in his valuable work, presents a detailed account of the inner link of the Boyerahmad, Bakhtiari, Qashqai, and Lorestan tribes with Ferdowsi’s Shahnameh and has offered many instances he has witnessed himself. He remarks:
 In July 1983, I spent some time with Qaed Givi tribe in Sefidar area. In Mali, a young man cited lines from Shahnameh on some occasion. I joined him in reading Shahnameh. All of us participated in the citation of Shahnameh. The young reader left the gathering suddenly, entered into another tent, put a Bornu rifle on his shoulder, changed into war uniform, returned and sat in front of us. He held the rifle vertically with one hand, and put the other hand over his ear and began to r cite from Shahnameh with a loud and sad voice so much so that all those who were present were touched by his citation.
 
Sir Austin Henry Layard, a British diplomat, who had been to Iran in 1839-1842, participated in one of these poem citation gatherings in Bakhtiari tribe and was influenced by aura of the session. He has narrated his observations in this way:
 I had attended these ceremonies at MohammadTaghi Khan’s headquarters Repeatedly. And I realized that reading of these poems and epics had profound impact on these mountain people of Bakhtiari. They would gather around MohammadTaghi Khan sitting on a rug near to the flames of fire and would listen to Shafi Khan citing Shahnameh, Khosrow and Shirin, and the other Iranian Poets’ including Hafiz and Saadi’s. MohammadTaghi Khan would be affected like others by these verses.
I can remember that one night, when one of his favorite stories was read, he wept as a child. When I expressed my surprise that he had fought in many wars and perished many enemies, how came that he was touched by a few verses of poetry. He answered: Sahib, I cannot fight back my tears, these lyrics  burn my heart.
 
The link with the Iranian identity bonds the tribes with Iran, and to save its integrity, they either constitute government or help the central government whenever necessary. Based on such a unity between tribes and the central government, Hakim Elahi reminds Mirza Ali Khan Aminoddowleh, Mozafaraddin Shah’s Chancellor in April 10th 1897 that history had taught us that the best defenders of Iran in all periods had been the nomadic tribes.
 
From Medes to the conquest of Alexander and the Safavids, Iranian nomads had been strong, sincere, and loyal force for the country, and they always could be counted upon. In the past, kings were always looking for tactics to have the tribes take interest in the fate of the country. They often created close bonds through marriage with daughters of tribe chieftains and strengthen their solidarity and unity with tribe heads. Thereby, the Shahs could enjoy their help and support in times of trouble. In the past, during the wars, the kings exploited the same helps. The Achaemenid kept their throne using this power for six centuries. Darius the Great had registered heads of tribes among his specific guard. The Imperial Guard was regarded as a submissive and unbeatable group. The tribe chieftains showed great courage and honor so much so that most kings tried to keep close relationship with nomads, and often lost no opportunity to establish direct alliance with them, as the tribes were important army to defend the country. Thanks to the cooperation of the tribes that Safavids took power in their hands. Karim Khan Zand belonged to Zand tribe, and he sought the help of other tribes to establish his administration. Agha Mohammad Khan Qajar, the founder of Qajar dynasty, was of Turkish tribes who always tried to unite all Iranian tribes with each other. It should not be forgotten that Iran acts as an organism, the skeleton of which is formed by all tribes, a skeleton which saves flesh and heart.