Iran Zameen Tv

[Billi Mayhue]

Pasargadour second program started airing in 1995, as a thirty-minute program also on OMNI 2. Pasargad programming has a broader audience than Iran Zameen; this audience is not only Iranians in Toronto but other Farsi speaking audiences across Ontario.

In terms of our reputation, we are known as being one of the oldest television programs on Omni TV. We have now been on air for more than seventeen years. When we launched our program seventeen years ago there was only one other Iranian television program on air in Toronto.

We also have some English language segments, such as interviews with politicians. In 1993 we got a call from the Canadian armed forces in Ottawa requesting tapes of the show to use as aids in their Farsi language classes for members of the military.

Our contributors include professionals such as lawyers, doctors, politicians, and historians from both Iranian and non-Iranian communities. For example, in the past we featured segments with the York Region Chief of Police.

۳. In your opinion what are the roles and responsibilities of ethnic media? How does ethnic media represent immigrant communities? How does ethnic media represent certain nationalities (i.e. the people of Iran)?

Ethnic media has an important role in Canadian society, our role is to try to make life more comfortable so new immigrants can integrate into Canadian society more easily. I believe our goal should be to promote integration into Canadian society.

For example, I would not air some of the programs that are produced in Los Angeles or some of the ones produced in Iran for that matter, as they showcase the extremes in the Iranian community and culture. Similarly, I would not put a religious program on air.

۴. What if any is the relationship between ethnic media and mainstream Canadian society? Does ethnic media relate to mainstream media? Does ethnic media have a relationship with the municipal, provincial and federal governments?

Ethnic media is often looked down upon because of the low production quality of the programming. Now because of the change in technology and increased accessibility to technology the production quality of ethnic programming has improved drastically and mainstream culture is paying more attention.

Ethnic media societies are also becoming a place where we are seeing the interest from mainstream Canadian culture towards our media outlets, we are being approached more by businesses and politicians.

On a provincial level the Liberals were always active in ethnic media. During the Harris era ethnic media was ignored but now the Conservatives have also discovered the importance of ethnic media and they are actively pursuing us.

When the Italians were coming here in droves there were many Italian media outlets, but as the influx of Italian immigration slowed down and the second generation lost touch with their language the need for Italian language media decreased.

I think the Iranian community is facing a similar future. If the influx of immigration from Iran stops and the first generation ages and the second generation adopts English as their primary language the need for Farsi language programs will decrease.

The survival of ethnic media depends on immigration trends and the importance of language preservation on the community. If members of our community continue to send their children to Farsi language classes and insist on the preservation of the language then we will continue to have an audience.

ba salam khedmate doostan , man vaghean az barnamehaye iran zameen va pasargad tv lezat mibaram. man taghriban hamishe rooye facebook hastam va agar shoma ham yek page dar facebook begzarid man va doostan dar iran ham mitavanand az barnamehaye shoma lezat borde va agaahi yaband. lotfan agar ke facebook page baraye pasargad tv darid be man etelah dahid ke ozv besham.

The name "Iran", meaning "land of the Aryans", is the New Persian continuation of the old genitive plural aryānām (proto-Iranian, meaning "of the Aryans"), first attested in the Avesta as airyānąm (the text of which is composed in Avestan, an old Iranian language spoken in northeastern Greater Iran, or in what are now Afghanistan, Uzbekistan, Turkmenistan and Tajikistan).[16][17][18][19] The proto-Iranian term aryānām is present in the term Airyana Vaēǰah, the homeland of Zoroaster and Zoroastrianism, near the provinces of Sogdiana, Margiana, Bactria, etc., listed in the first chapter of the Vidēvdād.[20][21] The Avestan evidence is confirmed by Greek sources: Arianē is spoken of as being between Persia and the Indian subcontinent.[22] However, this is a Greek pronunciation of the name Haroyum/Haraiva (Herat), which the Greeks called 'Aria'[23] (a land listed separately from the homeland of the Aryans).[24][25]

While up until the end of the Parthian period in the 3rd century CE, the idea of "Irān" had an ethnic, linguistic, and religious value, it did not yet have a political import. The idea of an "Iranian" empire or kingdom in a political sense is a purely Sasanian one. It was the result of a convergence of interests between the new dynasty and the Zoroastrian clergy, as we can deduce from the available evidence. This convergence gave rise to the idea of an Ērān-šahr "Kingdom of the Iranians", which was "ēr" (Middle Persian equivalent of Old Persian "ariya" and Avestan "airya").[22]

Richard Nelson Frye defines Greater Iran as including "much of the Caucasus, Iraq, Afghanistan, Pakistan and Central Asia, with cultural influences extending to China and western India." According to him, "Iran means all lands and peoples where Iranian languages were and are spoken, and where in the past, multi-faceted Iranian cultures existed."[26]

According to J. P. Mallory and Douglas Q. Adams most of Western greater Iran spoke Southwestern Iranian languages in the Achaemenid era while the Eastern territory spoke Eastern Iranian languages related to Avestan.[29]

George Lane also states that after the dissolution of the Mongol Empire, the Ilkhanids became rulers of greater Iran[30] and Uljaytu, according to Judith G. Kolbas, was the ruler of this expanse between 1304 and 1317 A.D.[31]

The Cambridge History of Iran takes a geographical approach in referring to the "historical and cultural" entity of "Greater Iran" as "areas of Iran, parts of Afghanistan, and Chinese and Soviet Central Asia".[33]

With Imperial Russia continuously advancing south in the course of two wars against Persia, and the treaties of Turkmenchay and Gulistan in the western frontiers, plus the unexpected death of Abbas Mirza in 1833, and the murdering of Persia's Grand Vizier (Mirza AbolQasem Qa'im Maqām), many Central Asian khanates began losing hope for any support from Persia against the Tsarist armies.[36] The Russian armies occupied the Aral coast in 1849, Tashkent in 1864, Bukhara in 1867, Samarkand in 1868, and Khiva and Amudarya in 1873.

In the 8th century, Iran was conquered by the Abbassids who ruled from Baghdad. The territory of Iran at that time was composed of two portions: Persian Iraq (western portion) and Khorasan (eastern portion). The dividing region was mostly the cities of Gurgan and Damaghan. The Ghaznavids, Seljuqs and Timurids divided their empires into Iraqi and Khorasani regions. This point can be observed in many books such as Abul Fazl Bayhqi's "Tārīkhi Bahaqī", Al-Ghazali's Faza'ilul al-anam min rasa'ili hujjat al-Islam and other books. Transoxiana and Chorasmia were mostly included in the Khorasanian region.

Dagestan remains the bastion of Persian culture in the North Caucasus with fine examples of Iranian architecture like the Sassanid citadel in Derbent, the strong influence of Persian cuisine, and common Persian names amongst the ethnic peoples of Dagestan. The ethnic Persian population of the North Caucasus, the Tats, remain, despite strong assimilation over the years, still visible in several North Caucasian cities. Even today, after decades of partition, some of these regions retain Iranian influences, as seen in their old beliefs, traditions and customs (e.g. Norouz).[40]

According to Tadeusz Swietochowski, the territories of Iran and the republic of Azerbaijan usually shared the same history from the time of ancient Media (ninth to seventh centuries b.c.) and the Persian Empire (sixth to fourth centuries b.c.).[41][page needed]

Many localities in this region bear Persian names or names derived from Iranian languages and Azerbaijan remains by far Iran's closest cultural, religious, ethnic, and historical neighbor. Azerbaijanis are by far the second-largest ethnicity in Iran, and comprise the largest community of ethnic Azerbaijanis in the world, vastly outnumbering the number in the Republic of Azerbaijan. Both nations are the only officially Shia majority in the world, with adherents of the religion comprising an absolute majority in both nations. The people of nowadays Iran and Azerbaijan were converted to Shiism during exactly the same time in history. Furthermore, the name of "Azerbaijan" is derived through the name of the Persian satrap which ruled the contemporary region of Iranian Azerbaijan and minor parts of the Republic of Azerbaijan in ancient times.[48][49]

Khwarazm is one of the regions of Iran-zameen, and is the home of the ancient Iranians, Airyanem Vaejah, according to the ancient book of the Avesta. Modern scholars believe Khwarazm to be what ancient Avestic texts refer to as "Ariyaneh Waeje" or Iran vij. Iranovich These sources claim that Urgandj, which was the capital of ancient Khwarazm for many years, was actually "Ourva": the eighth land of Ahura Mazda mentioned in the Pahlavi text of Vendidad. Others such as University of Hawaii historian Elton L. Daniel believe Khwarazm to be the "most likely locale" corresponding to the original home of the Avestan people,[51][verification needed] while Dehkhoda calls Khwarazm "the cradle of the Aryan people" (مهد قوم آریا). Today Khwarazm is split between several central Asian republics.

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