ABSTRACT
Religious nationalism has been the most dominant view of the nature of Iran's nationalism particularly based on evidence of post-1979 Iran. Utilizing autobiographies have been most common among historians, in particular women's history. After examining theoretical developments in acceptance of autobiographical accounts in the field of history, Jeremy Popkin concludes that the field is more tolerant than others but not ideal. Despite mounting evidence, academics have chosen to ignore the relationship between language, identity and oppression in their abstract diatribe on nationalism. Testimonials by Kurdish Sunni arrestees clearly demonstrate that the triple factors of ethnicity, language and religion have been layers of identity defining the activists and instrumental in their harsh treatment by authorities. The authentic and real debate and discussion with humanist concern and dynamic inclusion of gender in its midst must come from inside the country. Authenticity can only come from those who reside in Iran and directly deal with old and new concerns on an ongoing basis.
