دانشگاه شهید بهشتی مجله تاریخ ایران 2008-7357 16 2 2023 08 23 The Migration of Iranian Baluchis to East Africa: A Successful Paradigm for the Persistence of Identity and Cultural Interaction مهاجرت بلوچ های ایرانی به شرق آفریقا: پارادایمی موفق از حفظ هویت و تاثیر و تاثر متقابل فرهنگی 159 182 104207 10.48308/irhj.2023.232484.1253 FA امیربهرام عرب احمدی دانشیار گروه مطالعات غرب اسیا و افریقا، دانشکده مطالعات جهان، دانشگاه تهران، تهران، ایران. Journal Article 2023 07 24 Abstract The aim of this article is to draw an overall picture of the past and present situation of Iranian Baluchis in East Africa and the way they adapt to the new environment, based on an examination of various aspects of the reasons and ways of migration. Identifying the reasons for Baluch migration to East Africa and the impact of their presence on the indigenous population (and vice versa) are the main objectives of this article. The hypothesis of the article is that the indigenous population of East Africa welcomed the immigrants and established an amicable relationship with them. The theoretical framework of this article is based on the “interactive theory of acculturation and integration index in acculturation model” by Richard Bourhis. The author has attempted to examine the cultural interaction between Baluch immigrants and East African natives through qualitative content analysis, analysis of historical sources and field research as well as personal observations. The bilateral socio-cultural consequences of Baluch immigration to East Africa are considered as independent variables. Introduction One of the essential migrations in the history of Iran, which, despite its relatively significant implications, has not yet received the attention of many researchers, is the migration of a group of Iranian Baluchis to the countries of the East African region through the Persian Gulf and the Indian Ocean, which began in the middle of the 17th century. The relatively significant and cohesive Baloch minority in East and Southeast Africa, which now includes a population of about 25,000 people, were initially soldiers and warriors of the Omani sultans who ruled Zanzibar and later became successful entrepreneurs. Currently, Balochs of Iranian origin have a relatively high income compared to the native community, and despite their extended stay in this region, they have maintained their ethnic and racial characteristics. Based on the author's available sources, field studies, and personal observations, this article seeks to identify and investigate the reasons for Baloch migration to East Africa, and how they interacted with the natives. The article also attempt to answer the questions of what factors cause Baloch migration to East Africa. Moreover, how did their presence affect the region's natives and vice versa? In addition, the author has tried to prove the hypothesis that "the Baloch established friendly relations with the native population of East African countries and were accepted as a part of the native community of this region" in a suitable and substantiated way. The political and cultural results of the residence of Iranian-origin Balochs in the current countries of Kenya, Uganda, Tanzania (and some other countries) are also considered independent variables. The theoretical framework of this research is based on the theory of "interactive acculturation model and integration index in the acculturation model" by Professor Richard Borghes, a professor of social psychology at the University of Quebec, Canada. According to the theory of Dr. Borges, the strategy of integration is an adaptive approach whereby the citizens of the host society believe that immigrants have the right to preserve their cultural heritage simultaneously and, at the same time, accept the characteristics of the national culture of the host society. Materials And Methods In this article, based on the qualitative content analysis method and by collecting, categorizing, and systematically analyzing the available information and documents and the extracted materials, the author tries to scientifically interpret the authenticity of the collected data and prove the objectivity of the obtained results. In parallel, it collects and analyzes part of the required qualitative data using the field research method in Kenya and Tanzania. Regarding the research literature, it is worth mentioning that despite the population of approximately 25,000 Baloch people in East African countries, this issue has yet to be investigated independently in the scientific circles inside the country. In Persian sources, only Arab Ahmadi, a faculty member of Tehran University, has written valuable articles about the Baloch. In English sources, there is not much information about the Baloch immigrants to East Africa, and only some books and articles contain information about this Iranian-origin minority. Please note the book 'Nasim Garam Baluchistan and East Africa.'" written by Jafar Kado, and the articles "Notes on the presence of Asians along the Swahili coast during the 19th century" and "Makran, Oman, and Zanzibar: the cultural corridor of the three ends." In the Western Indian Ocean" by Professor Nicolini, a Professor at the Catholic University of Rome, and "The East African Baloch: Dynamics of Assimilation and Integration" written by Professor Abdul Aziz Luzi, a Professor at the University of Uppsala, Sweden. Therefore, the author has tried in this article by identifying and collecting reliable sources, part of which is the result of the author's field studies in Tanzania and interviews with some Baloch of Iranian descent living in this country, to present the available information about this dynamic and coherent Iranian minority. Organize and edit comprehensively. The innovative aspect of this article is the use of the topic of Baluchis of Iranian origin living in Tanzania, Kenya, and Uganda, who have preserved their Iranian-Baluchi customs and culture for several centuries. Results And discussion, 500 In the ancient history of the land of Sistan and Baluchistan, the Baloch people have been forced to migrate to nearby countries and even distant climates, mainly due to poverty and general famine, the incompatible nature of the province, and other reasons, including the occurrence of some natural disasters. An important reason that has always forced the Baloch to migrate to different countries is the climate and the dry nature of Sistan and Baluchistan province, which has always created problems for the natives. In addition, the existence of limited opportunities for the development of agricultural activities, lack of water, occasional famines, and intermittent droughts that have led to the gradual loss of pastures for herds and farming lands are among the other main reasons for Baloch migration to countries such as India, Turkmenistan, Oman, and East Africa are considered in different historical periods. The Qajar dynasty's harsh treatment of the Baloch, which included heavy taxation and suppression, was another significant factor that intensified the migration of Baloch people to other countries. In the early years of the victory of the Islamic Revolution of Iran, a new round of migration began abroad. Following the spread of insecurity in different areas of Sistan and Baluchistan province, some Baloch clans were the target of attacks by drug traffickers, criminal gangs, and terrorist groups. Inevitably, they went to other countries in search of a safe environment. Since the 17th century, Oman has been a significant destination for Baloch migration. Many Balochs immigrated to Oman in the first decades of this century, serving in various roles such as guards, soldiers, and war mercenaries to the kings of the Yaroubi and Busaidi dynasties. In their efforts to achieve their developmental goals in East Africa, the Sultans of Oman gradually sent these Balochs to their possessions in East Africa due to their bravery and fighting spirit. The Baloch, sent to Zanzibar, other islands, and coastal areas of East Africa, quickly adapted to the new environment. Their experience in using hot and cold weapons and their spirit of honesty, courage, and bravery enabled them to be promoted to special guards of the Omani sultans of Zanzibar. The number of Baluchis living in East Africa is about twenty-five thousand people; most of them live in Kenya and Tanzania. Balochs have formed independent minorities in these countries. The Kenyan Balochi comprise three groups, including Balochi, the survivors of the first generation of mercenary soldiers who migrated to these areas from Oman in the 18th century. In Tanzania, the Baloch are divided into two main groups. The Kaole Baloch are one of the oldest minorities in the country. Balochs in Tanzania are also engaged in agriculture and irrigation and have set up advanced irrigation systems. Uganda is a country that has gradually accommodated Balochs of Iranian descent since the 19th century. These ethnic groups have migrated to the East African region and settled in Uganda, especially Soroti and Arewa. In addition to Uganda, Baluchis of Iranian origin live in Somalia and the Democratic Congo. Since long ago, the Baloch people have recognized and depended on their national identity through the tribes and communities In East Africa, Balochs are divided into two main groups, "Omani" and "Nangarani." The Balochs, known as Omanis from Orientalism, traveled to East Africa from the 17th to the 19th century and they are now known as Omani Balochs. This group of Balochs are of Iranian origin and migrated from Sistan and Baluchistan to Oman. They were sent to East Africa as Omani soldiers and later they joined the British. Nangarani Baloch also migrated to East Africa and worked in agriculture and military service. The natives' culture has influenced the life of the Baloch in East Africa, and this cultural exchange has created cordial relations between the two communities. Gradually, the Iranian Baloch accepted the influence of African culture, the influence of the Swahili language, and its popularity. Balochs, who needed interaction with Africans, learned the Swahili language and joined the community of East African Swahili speakers. Many speak a mixture of Swahili and Balochi at home and with their families. The teaching of the Swahili language began in the 18th and 19th centuries and continued until the middle of the 19th century when the Baloch completely mastered this local language. Conclusion This article has investigated the cultural expectations of the African native community, as the host community, and the cultural orientation of the Baloch immigrants, according to the theory of 'integration index in acculturation model' by Professor Borges. This model, which measures the degree of cultural integration of immigrants into a host society, suggests that the Iranian Baloch immigrants established a close relationship with the native people, thereby succeeding in introducing themselves as a part of the East African society. In fact, in accordance with Borges' model of acculturation, Balochs of Iranian origin who immigrated to East Africa have succeeded in intelligently and indirectly, in addition to preserving their cultural heritage, some characteristics of Iranian culture and also Baloch subculture among the Swahili speakers of East Africa. They introduce and at the same time incorporate parts of the national culture of the destination communities. In addition, during their long stay in East African countries, Baloch immigrants have gradually increased their scientific and cultural achievements and played a role as influential elements in the host societies step by step. In parallel, the Baloch have always strengthened their friendly relations with the natives and during their centuries of stay in Tanzania, Kenya and Uganda, they have never had any tension or conflict with their hosts, which shows their respect for the culture and customs of the destination countries and their efforts to the continuation of effective interaction with the people of East Africa. Although the first Baloch immigrants to East Africa were not literate and were only known as professional warriors, today Balochs of Iranian origin are among the educated minorities in Kenya, Uganda and Tanzania, and a large number of them have a significant economic status. They are not only engaged in economic activities but have also made significant contributions in the political arena. Some have achieved high political responsibilities, such as Rostam Aziz, a very influential businessman and former member of the Parliament of Tanzania; Harun Mullah Pir Muhammad, the current member of the Parliament of Tanzania; Sheikh Muhammad Dori Muhammad Yaqub, the former ambassador of Kenya in Oman, and Buri Muhammad Hamza, the former Minister of State of the Prime Minister's Office for Environmental Affairs of the Federal Republic of Somalia. The Baloch also manages several factories and large commercial companies in East Africa. Some Baloch who have studied in European and American universities have achieved important medical, judicial, academic, and real estate jobs, displaying their significant contributions to East African societies. Interestingly, the Baloch communities of East Africa still consider the Persian language as a symbol of their national identity, and at the same time, they use the Swahili and Baloch languages in their daily communication. Many Baloch families in Uganda, Tanzania and Kenya, despite their long stay in these countries, have maintained their relative mastery of Persian and Balochi languages and passed it on to their children. In recent decades, some Baloch cultural figures in East African countries have been trying to teach Persian and Balochi languages to young generations by establishing the “Cultural Association of Baloch Iranians” and holding Persian and Balochi language classes and keeping Iranian traditions and customs alive. Elders of Baloch communities in Uganda, Tanzania and Kenya regularly travel to Iran with the aim of preserving their Iranian roots and have great interest in strengthening their ties in the Baluchistan region of Sistan and Baluchistan province. These efforts highlight the strong commitment of Baloch communities in East Africa to preserve their cultural identity and heritage. این مقاله با بررسی چندوجهی دلایل و چگونگی مهاجرت تاریخی بلوچهای ایرانی به شرق آفریقا، درصدد است تصویری کلی از وضعیت گذشته و حال ایرانیان مهاجر به شرق آفریقا و نحوۀ تطبیق آنها با محیط جدید ترسیم نماید. سؤالات اصلی مقاله عبارتاند از: چه عواملی موجب مهاجرت بلوچها به منطقۀ شرق آفریقا شد؟ و حضور آنها چه تأثیری بر بومیان این منطقه داشت و بالعکس؟ فرضیۀ مقاله این است که جمعیت بومی شرق آفریقا از بلوچها به گرمی استقبال و با آنها روابط دوستانهای برقرار کردند. چارچوب نظری مقاله براساس نظریۀ «الگوی فرهنگپذیری تعاملی و شاخص یکپارچگی در مدل فرهنگ‌پذیری» پروفسور ریچارد بورهیس، استاد رشتۀ روانشناسی اجتماعی دانشگاه کبک کانادا، است. نویسنده با بهرهگیری از روش تحلیل محتوای کیفی همراه با تحلیل منابع تاریخی و مطالعات میدانی (و مشاهدات عینی)، تأثیر و تأثرات متقابل فرهنگی مهاجران بلوچ و بومیان شرق آفریقا را بررسی میکند. در عین حال، نتایج متقابل فرهنگی و اجتماعی حاصل از اقامت بلوچ‌ها در شرق آفریقا بهعنوان متغیرهای مستقل در نظر گرفته شده است.

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