“The framework Pourdavoud offered—and one we can follow—highlights the importance of prioritizing identity studies with a focus on Iran. To succeed, we must understand both the ancient world and the modern era. Failing to grasp either will inevitably lead to defeat. This is why I consider Pourdavoud a role model for us—but the real Pourdavoud, not a romanticized version.”
These words were part of Hamidreza Dalvand’s remarks during the seminar “Professor Ebrahim Pourdavoud and the Discourse of National Identity in Iran.” Dalvand, a historian and faculty member at the linguistic research center of the Institute for Humanities and Cultural Studies, was joined by speakers Mehrdad Malekzadeh and Alireza Hassanzadeh.
Dalvand further explained, “Pourdavoud’s life teaches us that in critical moments of history, when Iranian identity and national sovereignty were under threat, figures emerged who had a profound understanding of both Iran’s ancient heritage and their contemporary era. These individuals—including Professor Pourdavoud—modernized our ancient identity and legacy to address the needs of their time, much like Ferdowsi did in earlier centuries.”
Modernity Remains a Challenge for Iranian Society
Reflecting on the modern era, Dalvand noted: “Since the Constitutional Revolution, as we became acquainted with the modern world, some intellectuals sought to understand and either revive, transform, or modernize tradition. Remarkably, the movement that began during that time persists, as modernity continues to challenge Iranian society.”
He added: “Today, we are in a post-Constitutional period, approaching the era of Pourdavoud. In those times, figures emerged who understood Iran’s historical stature and moved beyond romantic nationalism to develop a deeper awareness. They created innovative approaches aligned with their era’s needs, contributing significantly. Heritage sciences like history, archaeology, linguistics, and anthropology were pivotal to them. Without a similar understanding of our historical identity, we risk historical decline.”
Dalvand also highlighted the exemplary contributions of past Iranologists: “Figures like Professor Pourdavoud, Allameh Dehkhoda—who founded the monumental Dehkhoda Dictionary amidst political and social challenges—and Taghi Zadeh, who excelled in both political and scholarly spheres, played vital roles in shaping our historical discourse. They rescued our history and brought it to the present, fostering a conscious and informed nationalism rather than an extreme or chauvinistic one.”
Pourdavoud: From Nationalistic Passion to Intellectual Iranology
Dalvand highlighted a significant shift in Pourdavoud’s life: “During World War I, Pourdavoud was initially swept up in political fervor, driven by patriotism, which reflected in his nationalist poetry—many of which he later discarded. However, after the war, his focus shifted to intellectual Iranology, influenced by his time with Iranologist Joseph Markwart and his study of ancient Iranian texts like the Avesta.”
Dalvand further explained that Pourdavoud’s journey continued with his move to India in 1925, where he met Dinshah Irani.
“Dinshah, passionate about Iranian heritage, promoted the idea of Parsis settling in Khuzestan to revitalize the region, though his untimely death prevented this. Along with Pourdavood and Abdol Hossein Sepanta, he founded the Peyk-e Mazde-yasni magazine.”
Dalvand added: “Dinshah’s influence on Iranian nationalism was significant, and Pourdavoud’s collaborations with figures like Allameh Ghazvini and Hassan Taghizadeh further advanced intellectual Iranology, based on a deep understanding of Iran’s traditions.”
In conclusion, Dalvand remarked: “Pourdavoud lived through a turbulent era when Iran was at risk of fragmentation. Despite his early nationalistic passion, he became a leading figure in intellectual Iranology, combining passion with reason to safeguard Iranian identity.”
Pourdavood, a key figure in founding Iranian studies
Mehrdad Malekzadeh, archaeologist and faculty member at the Research Institute for Cultural Heritage and Tourism, was the next speaker at the event. He began by paying tribute to Pourdavoud as a foundational figure in modern Iranian studies. He stated, “As an archaeologist, I want to honor someone who played a pivotal role in the development of academic and contemporary Iranian studies—Professor Ibrahim Pourdavoud.”
Malekzadeh reflected on Pourdavoud’s impactful life, saying, “He lived 82 years, which may seem short for someone of his caliber, but he lived a full and meaningful life.”
He also emphasized the importance of contextualizing Pourdavoud’s life in both Iranian and Western timeframes: “I’ve made an effort to present Pourdavoud’s birth and death dates in both the Iranian calendar (from 20th Bahman 1264 to 26th Aban 1347) and the Gregorian calendar, as this is particularly significant in the context of this event’s theme, ‘Iranian and National Identity.’”
Malekzadeh continued by discussing the historical context during Pourdavoud’s life: “Pourdavoud was born on February 9, 1886, and passed away on November 17, 1968, in a period of major global change. When he was born, Europe was peaceful, though it was on the brink of monumental shifts that would impact the world and Iranian thinkers alike. By the time of his passing, the world had reached the extraordinary achievement of sending the first human to the Moon. His 82 years encompassed a remarkable period of transformation.”
He also touched on Pourdavoud’s intellectual journey: “Like other intellectuals such as Kasravi and Taghizadeh, Pourdavoud had a strong religious background but gradually distanced himself from it. He traveled to France, learned French, and formed valuable connections, including with Mohammad Ali Jamalzadeh, which significantly shaped his intellectual development.”
Pourdavoud’s Restless Spirit and His Unwavering Loyalty to Iran
Malekzadeh discussed Pourdavoud’s frequent travels between Europe and Iran, stating, “Pourdavoud’s life during those years is truly remarkable. He made numerous trips between Europe and Iran, and his restless spirit never allowed him to remain in Europe for long. He returned to Iran whenever possible, maintaining a deep and loyal connection to his homeland.”
He also emphasized that in Paris, Pourdavoud met one of Iran’s foremost intellectuals, Allameh Mohammad Qazvini, who played a significant role in the resurgence of literary research in modern Iran. Their friendship greatly influenced Pourdavoud’s intellectual growth.
Malekzadeh further discussed the impact of the World Wars on Iranian intellectuals: “The two World Wars dramatically altered the world. Europe was deeply affected, and this led to the creation of the European Union, which aimed to prevent future wars. However, this peace came at a high cost. Iranian intellectuals, too, were not unaffected by global turmoil. The final years of the Qajar dynasty and the unrest after the Constitutional Revolution limited opportunities for serious intellectual work. With social hardships and famines, many intellectuals sought brief periods of refuge in the West. It was during World War I that a group of Iranian thinkers, possibly led by Taghizadeh, formed the ‘Committee of Iranian Nationals,’ with Pourdavoud among them.”
The Appeal of Nazi-Socialist Ideas to Iranians
Malekzadeh continued, stating, “During World War I, nationalist socialist ideas gained significant traction in German intellectual circles, eventually leading to the rise of Hitler and the outbreak of World War II. However, because the Nazis placed great importance on the Indo-European race, Iranians became intrigued by these ideas. At a time when Iran’s sovereignty was under the control of Russia and Britain, and its dignity had been undermined, many hoped they could rely on other European powers to free themselves from this pressure. Initially, they turned to France, but France failed to fulfill its historical role. In contrast, Germany offered support to Iranian nationalists and patriots.”
Malekzadeh went on: “During this period, Pourdavoud worked closely with Taghizadeh, who was publishing the ‘Kaveh’ magazine in Berlin. This publication offered a new vision to Iranian intellectuals.” He further explained that after Germany’s defeat in World War I, many Iranians were disillusioned, having placed too much hope in Germany’s victory. “This disillusionment led to a loss of interest in collaborating with Nazi Germany after the atrocities committed during World War II.”
Finally, Malekzadeh highlighted Pourdavoud’s scholarly achievements: “Between 1926 and 1936, Pourdavoud embarked on and completed his monumental project of translating the Avesta and various ancient Iranian religious texts, a truly extraordinary accomplishment.”
Malekzadeh, commenting on Pourdavoud’s translation of parts of the Avesta, said, “Pourdavoud continued his work on the Avesta translation with great commitment, seeking to translate numerous sections of ancient Iranian religious texts and make them available to the new generation of Persian speaking Iranians in contemporary Iran.”
He added, “Even with the establishment of the linguistics department at Tehran University, we have still not managed, or perhaps even attempted, to produce a new translation of the Avesta. Despite the presence of so many graduates in ancient culture, linguistics, and languages, the academic community in Iran has not been able to complete a new translation. This highlights the remarkable achievement of Pourdavoud, who was proficient in French, German, Arabic, and had mastered Avestan, Old Persian, and Pahlavi. It was with this linguistic expertise and vast knowledge that he undertook the monumental task of translating the Avesta. His translation was not simply mechanical; each section was accompanied by thorough research.”
Concluding his speech, Malekzadeh remarked, “We must remember that during World War I, while residing in Germany and France, Pourdavoud gathered books for his research, which he brought back to Iran, books that were incredibly difficult to access at the time.” He then recited a poem from Pourdavoud’s ‘Pourandokht-nama’ and referenced the intellectuals who, with their thoughtless remarks at the end of his life, caused Pourdavoud significant distress.
Our Neglect of Pourdavoud
Dr. Alireza Hassan-Zadeh, the final speaker of the session and Head of the Anthropology Research Institute at the Research Institute for Cultural Heritage and Tourism, spoke about the neglect of Pourdavood’s tomb. He said “Pourdavood’s tomb in Sabzeh-meydan, Rasht, has been neglected. A figure with this caliber deserves a museum dedicated to ancient Iranian culture and linguistics.
Unfortunately, since his death in 1968, the tomb has been forgotten, despite his significant contribution to introducing Iranians to their culture.”
Hassan-Zadeh stressed the need for a renewed perspective on Pourdavoud, focusing on the anthropological and sociological aspects of his work. He continued, “The constitutional era, was like the 4th century (1,000 AD), marking a period of “return to one’s true identity”. After colonial pressures from Russia and Britain, and the shameful Turkemen Chai and Golestan agreements, Iranians suffered severe humiliation in the world society. From then onwards we can see a trend in Iran which can be called “the return to our true identity”. And, in this process many changes took place.
He added, “Iranian identity is rooted in our connection to our past, land, history, religion, and traditions.” Hassan-Zadeh also critiqued Shahrokh Maskoob’s view in ‘The Persian Language and Iranian Identity’, where he claimed Iranian identity is largely verbal. Hassan-Zadeh corrected this, saying, “Our identity is narrative, deeply tied to the stories carried in the Persian language, reaching their peak in the Shahnameh.”
Pourdavoud’s Avesta Translations as a Cultural Encyclopedia
Hassan-Zadeh highlighted the significance of Pourdavoud’s Avesta translations, stating, “Pourdavoud’s work is pivotal; his translations serve as an encyclopedia of Iranian culture. Through them, readers can explore Iran’s historical, mythological, and identity-based heritage. Pourdavoud’s goal was not just to translate the Avesta, but to help Iranians reconnect with their past.”
He continued, “Identity has always been the ‘science of the nation.’ In both Iran and Turkey, after historical setbacks, there was a return to cultural roots. While Turkish nationalism centered on archaeology, in Iran, anthropology, culture, and ancient languages played a more prominent role.”
Hassan-Zadeh argued, “Pourdavoud should be seen in the context of the Constitutional Revolution. Although influenced by Allameh Qazvini, Pourdavoud was a significant figure in his own right. Often, it was Qazvini who was influenced by Pourdavoud.”
He also pointed out that “Pourdavoud’s life was eventful. Through his newspaper Iran-shahr and his wartime publication Rastkhiz, he expressed his views on Iranian identity. He lived through the Constitutional Revolution, World War I, and World War II, with the issue of national identity central to intellectual discourse.”
Comparing Pourdavoud with Kasravi, Hassan-Zadeh concluded, “Kasravi approached national identity through science, moving to ideology. Pourdavoud, however, began as a nationalist intellectual and became a prominent scholar, eventually earning a professorship at the University of Tehran in 1316 (1937).”
Pourdavoud’s Role in Iranian Mythology and National Identity
Ali-Reza Hassan-Zadeh discussed two major schools of Iranian mythology: the Aryan school, represented by Pourdavoud, and the pre-Aryan school, represented by Mehrdad Bahar. He pointed out, “Pourdavoud’s work is unparalleled. His contributions focus on strengthening Iranian identity, emphasizing the importance of Iran’s land, culture, and history, while Bahar’s approach lacks this nationalistic perspective, often attributing the origin of myths to Mesopotamia.”
Pourdavoud’s Lifelong Dedication to Iranian Culture
Moderator Zahra Zarei spoke about the challenges to national identity today, such as migration and nationalism, and the importance of these issues for Iran. She praised Pourdavoud’s lifelong commitment to reviving Iran’s ancient language and culture, quoting him, “If asked about my faith, I am a Persian who worships Iran.”
Zarei concluded, “Pourdavoud’s legacy continues to provide us with a rich historical and cultural identity.”
The session “Professor Ibrahim Pourdavoud and the Discourse of National Identity in Iran” was the first in a series organized by the Research Institute for Cultural Heritage and Tourism and took place on Sunday, Dey 30, 1403 (January 20, 2025).
