The Hazara nation, settled in Afghanistan and Pakistan, has a turbulent history in the region.
Residents of Afghanistan’s central mountain and Balochistan province of Pakistan, who have preserved their identity for centuries despite many unpleasant incidents.
He is a Persian speaker whose footprints can be seen from the cold plains of Bamiyan to the palaces of Mashad and Tehran.
Hazara Race and Historical Background
The beginning of Hazara Nation is one of the subjects that have always been disagreeing among researchers and have been presented various ideas.
Thomas Barfield, an American historian and humanist, consider Hazara as descendants of Mongol soldiers in his book ‘Cultural and Political History of Afghanistan’.
He believes that soldiers entered Khorson and Central Afghanistan during the 13th century Genghis Khan attacks.
After settling in these areas, he gradually created a separate ethnic identity.
Famous historian of Kajar era and author of ‘Siraj al -Tower’ Faiz Mohammad Kateb also appears near Barfield. He considers Hazara a descendant of Mongol Genghis Khan.
On the other hand, Afghan researcher and author of the book of ‘Hazara of Afghanistan’ Syed Askar Mausvi believes that Hazara is one of the oldest inhabitants in the Afghan plateau and has its roots in the Central Asian or Tibetan tribes.
According to him, these tribes, who believed in Buddhism, had gone into the northern and southern slopes of the Hindu Kush mountain range from centuries BC, and over time they were influenced by Persian culture, Islam and Mongols.
Some studies in the field of physical humanity have also referred to the similarity between Hazara and East Asians, especially Mongols, facial structure, eyes and other physical properties.
Genetic data also confirms the beliefs of Mongolide generation.
A comprehensive study of a genetic heritage published in the International Journal of Forensic Science International Genetics in 2019 and a genetic study called Hazara’s Mongolide disunte in Afghanistan and Pakistan, 468 samples of local Hazara population and about 57.8 percent of the Mongolide breed.
With these ideas, William Milli, an Australian scholar and Afghan expert, presented a hybrid theory.
According to him, a thousand is the result of a historical compound of many different ethnic groups, including Mongol, Turkey, Tajik, Uzbek and Iranians, which have been mixed with each other in Central Afghanistan for centuries.
Hazra language
Hazar speaks mainly Persian, but he has a special and specific dialect called ‘Hazari’.
The Hazara dialect is a branch of the Persian dialect spoken in Afghanistan, but has its own specific linguistic features.
This dialect is different not only in sound and literal structure but also in some grammatical properties.
In the online version of Encyclopaedia Iranica, under the title ‘Hazara and Hazara dialect’, it was said that ‘Hazara dialects have many borrowed words and Mongol language number.
“This dialect has also preserved some grammatical characteristics of Dari language in the fourth and fifth centuries.”
This feature indicates that the Hazara dialect has historically affected by attacking languages such as Türkiye and Mongol and maintained the layers of old Persian.
Ethnic qualities and tribal structure
Hazars have tribal and multilateral structures, which is an important feature of their ethnic identity.
The structure has contributed to the formation of intra -organization relations and the regional and cultural identity of Hazara.
Hazara writer Faiz Mohammed has registered the large tribes of Hazara in his writing, including Dai Kandi, Dai Jangi, Dai Mir Kasha, Dai Chopan, Dai Mir Dad and Dai Sardi.
Former ‘Dai’, which is found in most of these tribes, and coincidentally, many researchers believe that it is taken from Mongol language, the tribal structure between ‘tribe’ and Hazara in Hazara language indicates ancient.
In addition to bloody relationships, each of them has specific cultural features, livelihoods, local costumes, and sub -delicts that collectively reflect the internal diversity of the Hazara people.
The tribal structure between Hazara has played an important role in relations, in addition to the social organization, the solution of struggle and their economic and military partnerships.
Despite the weakening of the structure in recent years, tribal and ethnic relations have been playing a central role in rural areas and some immigrants.
According to historical documents, a large part of the Hazara community was converted into a Shia religion, especially in the central regions of Afghanistan, a historical process that took place in the Middle Ages and was influenced by Khorson and political, cultural and religious progress in Iran.
Hussain Ali Yazdani in her book ‘History of Hazara’ says that this process was probably in three different historical stages.
According to the first theory, Hazara’s trend towards Shia religion is from the period of Mongol al -Karja, especially since the era of Mohammad Dutand Olizato, when large parts of the present Afghanistan were part of the Iranian earth.
The second principle presented by Yazdani emphasizes the belief that the era of the Safavi era, especially Shah Abbas I, was a significant turn in the rise of Shia in Hazara.
According to the third principle, the roots of Shia religion between thousands for the first centuries.
Population and division
Due to the ongoing wars, comprehensive migration, geographical spread and lack of reliable national census, it has always been difficult to properly assess the population of the Hazara nation.
However, international documents and field research have provided an estimated image of ethnic group volume.
According to UN data at the Bon conference in 2001, BBC Persian said, “Hazara population estimated between 20 and 25 percent of the total population of Afghanistan.”
Most of Shia Hazara Hazara live in the population, including Bamiyan and Dai Kandi province and surrounding geography.
The Sunni Hazara community lives in Badgis, Ghor, Kunduj, Baghlan and other Northeast Afghan provinces.
Ismaili also lives in Hazara Parwan, Baghlan and Bamiyan provinces. Some of them are also settled in Kabul, Mazar -Sarif and Herat.
Thousands of them have also moved to countries like Iran, Pakistan, Türkiye, Uzbekistan and Tajikistan. Many of these European countries also exist in the United States and Australia.
After the Taliban came to power in 2021, the Afghan refugees, most of them increased rapidly.
Thousands of people in Iran
Large -scale migration, lack of transparent census and lack of contradictions between government and non -government sources, it is difficult to properly estimate the number of thousand refugees in Iran.
However, available data provides relatively relatively relatively images of the population of these migrants.
Based on all available data, Hazara is an important part of Afghan migrants living in Iran as they have transferred more Iran than other Afghan caste groups due to Shia religion, linguistic and high spirit of historical equality and security in Iran.
The fact is that Hazara became a loyal and controlled force of the Islamic government due to the association with Shia religion.
Iran had previously followed this approach, which is a military group to employ Hazars in the Fatimon Brigade, which included Afghan Shia, who played an important role in Iran’s regional policies, especially during the Syrian Civil War.
Most of these forces were admitted to thousands of migrants, who did not have residential documents in Iran.
Those who joined the army in exchange for legal housing, monthly salary and Iranian citizenship promises for their own or their families.
After the fight in Syria, some Fatimon fighters returned to Iran.
Some of them were able to integrate in the Iranian society through special residential schemes, including obtaining national identity cards, the possibility of government work, educating their children and living in suburbs of cities like Mashhad, QOM, Karz and Tehran.
The issue of membership in Fetimon Brigade has become a sensitive issue in Iran’s immigration policy in recent years.
Some religious and political circles have supported the members of Fatimun to give rights and documents and even proposed to give them Iranian citizenship.
The scene, which was initially justified with religious and ‘nation -based language’ language, gradually withdrawn because public dissatisfaction, pressure on resources and social stress increased, which eventually forced the government to a return policy.
Afghanistan Return
In early June, the Iranian government announced that all Afghan refugees who do not have legal residential documents, leave Iran by July 15, which would affect at least four of the six Afghan refugees in Iran.
The deadline has been given after the recent military crisis between Iran and Israel. In a few weeks of the announcement of the decision, some media claimed that Mossad was using Afghan refugees for security and destructive purposes within Iran.
These reports further enhanced the media and political environment of the country, which makes it feel that the exile of the refugees has been intensified.
However, the social cause of the move has led to the careless and unpopular entry of Afghan immigrants in recent years, changing the population of some cities, as well as increasing unemployment rate, pressure on infrastructure and social losses.
This problem gradually became a public demand for immigration control, especially in the border provinces Khorasan Rizvi, Sista and Balochistan, Tehran and QOM.
It is said that the unauthorized entry of Afghan refugees in Iran is also a result of the policies of the Iranian government and the responsibility cannot be blamed only on the refugees.