The "Khavankar" ritual is the most significant religious event and the central symbol of collective identity for the followers of the Yarsan faith (Yari/Ahl-e Haq). This celebration is rooted in an 8th-century AH historical narrative regarding the three-day siege of "Sultan Sahak" and his companions in the "Pardivar" cave, which is commemorated through three days of fasting, playing the sacred tanbur instrument, reciting Kalam scriptures, and sharing the communal "Niaz" table in "Jamkhanehs." This ritual is not merely an annual tradition, but a vital lifeline for preserving social cohesion and the identity of this multi-million community in the Zagros region.

On the other side of this ritual identity lies a decades-long history of systematic suppression and double oppression against the Yarsanis in Iran; a community that, due to denial and lack of legal recognition in the Constitution, faces comprehensive educational, employment, and civil discrimination, the destruction of holy sites, dangerous jurisprodential labeling such as being deemed Mahdur al-Damm (those whose blood may be shed with impunity), as well as assassination, enforced disappearance, and execution of its protesters. Nevertheless, relying on the self-governing structure of the "Jam," oral traditions, the deep connection of identity with musical arts, and continuous civil resistance, the Yarsan community has managed to preserve its existence and human dignity against identity-erasure policies.

What is the Khavankar Celebration?

"Khavankar" (or Khavandkar, meaning Lord/Master of Grace) is the most important religious holiday and symbol of identity in the Yarsan faith, formed based on the sacred text Saranjam:

●       According to Yarsani beliefs, in the 8th century AH, Sultan Sahak (the founder of the Yarsan faith) along with his close companions (Benyamin, Pir Musi, and Davoud) were besieged by opponents without food or water for three days and three nights in the "Naveh" cave in the Pardivar region due to threats from adversaries.

●       Following the lifting of the siege on the fourth day and their survival, Khatoon Razbar (Sultan Sahak's mother) hosted them with a simple meal consisting of rooster meat and rice; a blessed event in memory of which followers of Yarsan fast for three days every year and celebrate the fourth day as the Khavankar Feast.

Key Components of the Khavankar Rituals:

Khavankar is not merely an annual tradition, but a vital lifeline for renewing the ritualistic and social bonds of this community:

●       "Night of Intent" and Fasting: With the start of the specific Yarsani calendar (usually starting in or on the eve of the solar month of Aban [late October/early November]), followers enter these days with the intention of three days of fasting.

●       The Tradition of "Niaz" and the Shared Table: On the day of the feast, families prepare sacrifices (mostly rooster) and offerings such as pomegranates and special breads (Girdeh and Kolireh), which, after prayers by the Pir and Dalil, are distributed among all individuals in Jamkhanehs under the title of "Niaz."

●       Kalam Recitation and Tanbur Playing: The Jamkhaneh is the center of gravity of this celebration; a place where followers recreate spiritual and collective states by playing the ancient tanbur instrument (the sacred instrument of Yarsan) and reciting Kurdish-Horami Kalams (sacred hymns).

●       Rebuilding Bonds and Solidarity: Khavankar is an opportunity for reconciliation, setting aside grudges, strengthening ritualistic-cultural solidarity, and collectively overcoming crises.

How Has the Yarsan Community Preserved Its Identity Against Decades of Repression?

The Yarsan community has continuously been subjected to double and systematic suppression: in Iran, this community has faced decades of systematic and double discrimination and repression by the government—on one hand as a Kurdish/Lak/Lor minority, and on the other hand due to denial and non-recognition in the Constitution and severe religious discrimination by central governments. Nevertheless, the preservation of their identity and continuity rests upon several structural and cultural components:

  1. The "Jamkhaneh" Structure and the Oral/Chest-to-Chest System: Yarsan ceremonies and beliefs do not rely on centralized or state-affiliated institutions. The "Jam" institution (the circle of worship and decision-making) is self-governed in all villages and towns, and religious teachings, philosophy, and sacred verses (Kalam) have been transmitted orally from generation to generation.
  2. Deep Connection of Religious Identity with Art and Music (Tanbur): The tanbur is not merely a musical instrument, but the "speaking Kalam" and the identity card of Yarsan. This instrument and its associated hymns have integrated religious and cultural struggle into everyday culture, family, and art, making its destruction impossible for repressive systems.
  3. Protective Ethics and Intra-Group Self-Reliance: Due to severe exclusion from state employment and formal opportunities, the Yarsan community has relied on internal economic and social support networks. The tradition of "Niaz" and public-benefit tables symbolize the equitable distribution of resources and solace to vulnerable segments within the community.
  4. Civil Resistance and Sacrifice to Preserve Symbols: Yarsan resistance has not been merely passive; over past decades, through civil protests, sit-ins, and even symbolic acts of protest (such as severe reactions to the forced shaving of the sacred Yarsani mustache in prisons), they have shown they are willing to pay heavy human costs to preserve their dignity and identity.

Manifestations and Instances of Systematic Repression Against the Yarsan Community:

Instances of repression, systematic discrimination, and state violence against the Yarsan community in recent decades include the following:

●       Denial of Identity and Lack of Legal Recognition: The Islamic Republic does not recognize the Yarsan faith as an independent religion and identity (Article 13 of the Constitution recognizes only Zoroastrianism, Judaism, and Christianity), and this legal vacuum has provided the framework for the comprehensive marginalization of this community.

●       Employment Discrimination and Administrative Vetting (Gozinesh): Yarsani citizens are rejected in vetting interviews and barred from employment in government offices and key posts due to their religious beliefs and wearing a mustache (as a ritual sign).

●       Educational and Cultural Exclusion: Textbooks from elementary school to university are tailored exclusively to Shia Islam, with no tolerance taught toward other religions; furthermore, the publication of resources about Yarsan faces severe censorship, and the establishment of schools teaching Yarsani principles is prohibited.

●       Humiliation and Pressure on Yarsani Conscripts: Yarsani members in military centers are repeatedly humiliated for having a mustache and forced by commanders to shave it; pressure that has led to soldier suicides in several instances.

●       Urban and Political Marginalization: Yarsan-inhabited regions are deprived of budget allocations and essential facilities (such as schools and clinics), local and administrative officials are appointed from non-Yarsan individuals, and this community has no representative in the Islamic Consultative Assembly (Parliament).

●       Destruction of Jamkhanehs and Ban on Rituals: Yarsanis are not permitted to construct "Jamkhanehs" (their primary places of worship), and many of their holy sites and Jamkhanehs have been attacked by security and Basij forces.

●       Civil and Legal Deprivations: Followers of this faith are not permitted to register marriages, receive blood money (Diyah), inheritance, or business licenses based on their teachings, and their religious texts and Kurdish language instruction are not officially recognized.

●       Restrictions on Burial Rites: Yarsanis are deprived of having separate cemeteries, and their deceased are buried in public cemeteries through Islamic rituals accompanied by humiliation.

●       Jurisprudential Labeling and the Risk of Being Mahdur al-Damm: Based on jurisprudential interpretations (such as Article 310 of the Islamic Penal Code), followers of this faith are labeled infidels (Kafir) or impure (Najis), and if killed by a Muslim, the killer is not subjected to retribution (Qisas) or blood money as the victim is deemed Mahdur al-Damm.

●       Suppression of Public Gatherings and Protests: Yarsani protests against repression and insults have been met with violence; including 1980s protests against the exhumation of the grave of "Noor-Ali Elahi Jeyhoonabadi" (a prominent Yarsan figure) in Hashtgerd which led to the killing of several citizens, and the 2004 clashes in Miandoab over the forced shaving of a soldier's mustache, leading to the killing of 9 individuals and the issuance of death sentences and heavy prison terms.

●       War Disasters and the Chemical Bombardment of Zardeh: The Yarsan-inhabited village of "Zardeh" was targeted by Iraqi chemical bombardment on July 22, 1988, during which 275 people were killed and 1,146 were poisoned; years later, state officials have taken no action to treat the lingering effects (congenital deformities, respiratory, and neurological problems).

●       State-Sanctioned and Extra-Territorial Assassinations: Assassination and physical elimination of religious figures and Yarsan activists inside and outside the country, including the assassination of "Seyed Khalil Alinezhad" in Sweden (2001), "Hossein Ahmadi Jeyhoonabadi" in Iraq (2011), and the assassination of two Yarsani brothers (Roshan and Farshad Rostami) in Sweden (2016).

●       Enforced Disappearances and Murders of Activists in Prison: The death or execution of Yarsani activists and citizens such as Ghorbani Hosseini (1982), Kianoush Asa (killed in the 2009 protests and the disappearance of his body), Mohsen Moradi (killed under torture in Qezel Hesar Prison in 2018), and Ramin Hosseini Masheshei in Hamedan Prison.

●       Bloody Suppression in the 2022 Uprising and Executions: Prominent participation of Yarsanis in the 2022 protests (including in Sahneh and Kermanshah), which resulted in the killing of citizens such as Sina Naderi, Armin Sayyadi, and Minoo Majidi by direct gunfire from security forces. Additionally, the arrest of dozens of individuals during the anniversary ceremony of Seyed Khalil Alinezhad in Sahneh and the execution of Yarsani protesters, including "Reza Rasaei" in August 2024.

●       Protest Self-Immolations and Suicides: Forced shaving of prisoners' mustaches (such as Kyoumars Tamtak in Hamedan Prison in 2013), which triggered a wave of protest self-immolations and the deaths of citizens like Hassan Razavi, Nikmard Taheri, and Mohammad Ghanbari, or the suicide of youths like Hekmat Safari and Shaler Ahmadi due to security pressures and interrogations.

Statement of Kurdpa Human Rights Organization:

Kurdpa Human Rights Organization considers the holding of the "Khavankar" ritual and the continuation of the collective efforts of the Yarsan community to preserve their traditions, rituals, and cultural-religious identity to be among the fundamental and inalienable rights of this community based on all international human rights standards. While honoring the civil and cultural resilience of the followers of the Yari faith in safeguarding their collective identity, Kurdpa strongly condemns all structural, security, and systematic government policies regarding the denial, erasure, and suppression of this community, considering them a clear, overt, and systematic manifestation of the violation of the fundamental rights of religious minorities.

Kurdpa emphasizes that despite enduring decades of double oppression, structural violence, and continuous suppression, the Yarsan community must not once again experience a layer of "denial, silence, and neglect" in public opinion, the media, and international human rights mechanisms. Documenting the suppressed existence of this community and exposing the vast dimensions of human rights violations against them is a "human rights obligation"—an obligation to break the wall of silence, reflect the resistance and legitimate demands of the Yarsanis, hold the repressive regime accountable, and serve as an essential step toward the full and unconditional realization of equal rights for them.

Prepared by: Awin Mostafazadeh