Antisemitism and anti-Zionism in Iran: the effects of identity, threat, and political trust

Antisemitism and anti-Zionism constitute two important ideological building blocks of the Islamic Republic of Iran. This article is the first to present quantitative empirical survey data elucidating attitudes towards Jews and Israel among an opportunity sample of Iranians. This study examines the correlates of antisemitism and anti-Zionism in Iran with particular attention to the effects of identity, threat, and political trust. Consistent with emerging research into antisemitism and anti-Zionism, there was a positive association between both forms of prejudice, suggesting social psychological overlap between the constructs. Given the pervasiveness of antisemitic and anti-Zionist representations in Iran, there were no significant differences in levels of anti-Zionism or antisemitism on the basis of gender and educational orientations. Political conservatives did manifest greater antisemitism and anti-Zionism than political reformists, although both groups scored high on these scales. There was a significant interaction effect of Iranian national identity and political trust on anti-Zionism, and a significant interaction effect of Muslim religious identity and political trust on antisemitism. Political trust was by far the most powerful predictor of both forms of prejudice, followed by the perception of identity threat. These observations are considered through the lenses of Social Identity Theory and Identity Process Theory from social psychology

“God’s Favored Nation”: The New Religious Nationalism in Iran

A new religious nationalism has evolved in the Islamic Republic of Iran as a means to reconcile the contestation between the Persian ethnic (Iraniyat) and the Islamic (Islamiyat) elements, which has marked Iranian nationalism since its inception. The new synthesis identifies Shiʿism with Iran and associates Sunni Islam with Arab tribalism. It commends Iran’s pre-Islamic cultural attributes and highlights its contribution to Islam. Concurrently, it presents Shiʿism as key factor in the endurance of Iranian nationalism and the preservation of Iran’s independence. It culminates with the claim that the Iranians are “God’s favorite nation,” destined to lead the Muslim world