In modern Iranian history, the concept of territorial integrity has long been treated as a sacred and inviolable principle—repeated across official state rhetoric, centralist intellectual discourse, and even by segments of the opposition. But beneath its seemingly noble surface of national sovereignty and border protection, this principle has often functioned as a political tool to suppress the non-Persian nations within Iran, rooted in a century-long project of forced nation-building and assimilation.
Since the rise of Reza Shah in the early 20th century, Iran’s official state policy has aimed at cultural, linguistic, and political homogenization. This top-down nation-building project—often labeled as modernization—sought to mold Iran into a monolithic identity defined by one nation, one language (Persian), one flag, and one leader. The existence of multiple nations within Iran, including Kurds, Turks (Azeris), Arabs, Baluchis, and Turkmens, was systematically denied.
Non-Persian languages were banned from public education, cultural production in minority languages was censored or criminalized, and derogatory stereotypes became common in state media and educational curricula. Kurds were mocked as “mountain people,” Turks as “donkeys,” Arabs as “lizard-eaters,” and Baluchis as “smugglers.” These dehumanizing narratives embedded in literature, film, and folklore eroded the self-esteem and sense of identity of generations of non-Persian children.
The inequality extended far beyond culture. Despite being rich in natural resources, non-Persian regions have suffered chronic underdevelopment and economic marginalization. The oil, gas, minerals, and water resources of Kurdistan, Ahvaz, Baluchistan, and other peripheral regions have disproportionately benefitted the Persian heartland. Even large-scale water transfer projects have devastated the environment and agriculture of minority regions in favor of central provinces.
Whenever non-Persian nations have demanded equal rights, local autonomy, or education in their mother tongues, the state has swiftly labeled such movements as “separatist threats.” This label, widely echoed by both the Islamic Republic and segments of the so-called Iranist opposition, has served to legitimize repression, executions, political assassinations, and military occupation of minority regions.
This weaponization of national unity has concealed a deeper structure of hidden fascism, where the state imposes one identity on all, under the guise of legal order and national security.
In international law, the principle of territorial integrity—enshrined in Article 2(4) of the UN Charter—prohibits the use of force against the territorial borders of sovereign states. However, this principle primarily governs interstate relations and does not authorize states to violate the fundamental rights of the peoples within their borders.
Conversely, international law also upholds the right of all peoples to self-determination, as stated in Article 1 of both the International Covenant on Civil and Political Rights and the International Covenant on Economic, Social and Cultural Rights. This right allows peoples to “freely determine their political status and freely pursue their economic, social, and cultural development.”
When a state systematically denies these rights—especially through ethnic, cultural, or linguistic discrimination—peoples may exercise more advanced forms of self-determination, including autonomy or even independence, as seen in the cases of South Sudan, East Timor, or the former Yugoslavia.
If Iran seeks long-term unity and stability, it must redefine its notion of national unity and territorial integrity. True unity cannot be achieved through assimilation, cultural erasure, or centralized authoritarianism. It must be built on mutual recognition, equality, and voluntary cooperation between the diverse nations that inhabit Iran.
Until Persian and non-Persian nations enjoy equal rights—in education, political representation, language, and cultural expression—calls for territorial integrity will continue to ring hollow.
Territorial integrity only has moral and legal legitimacy when all its components—Kurds, Persians, Turks, Arabs, Baluchis, Turkmens, and Gilaks—are equal in their individual, social, linguistic, cultural, and political rights.
Otherwise, it becomes nothing more than a veil for hidden fascism, justifying domination of the center over the periphery and perpetuating colonial patterns of internal subjugation.
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