1

TheFifthQuestion:

WhyisthisPassoverdifferent?
RESEARCHPROPOSAL

ShirinRaban
ANTH562:Fall2013
ProfessorLutkehaus

I.INTRODUCTION
Thispastyear,Ihavehadtheopportunitytoworkonathirtyminuteethnographic
documentaryformymastersthesisattheUniversityofSouthernCaliforniaCenterforVisual
Anthropology.UnderthementorshipofProfessorsAndreiSimic,NancyLutkehaus,Janet
Hoskins,JenniferCool,AlexanderMoore,BarbaraDrucker,andincollaborationwithMilka
Broukhimandmycohorts,IamworkingwithIranianAmericancommunitymembersinLos
Angeles,toinvestigatetheintergenerationalcontinuityofthisgroup,withinthecontextof
Passover.IamintriguedtofindouthowthetraditionalPersianwaysofcelebratingPassover
haveevolvedduetotheinfluencesofthecontemporaryLosAngelescultures.Myhopeisto
createdialogbetweengenerationsinregardstothechangeofcontextintheirritualpractices.
PassoverisaninternationalreligiousritualtocommemoratetheexodusofJewsfrom
Egypt.TheritualofPassoverisinitiatedbytheSeder,afamilygatheringforamealwherefoods
repletewithsymbolismareconsumed,andspecialprayersarerecitedfromtheHaggadah,the
bookofPassover.DuringtheeightdaysofPassovereatingbreadisforbidden.Instead,Jewseat
Matza,atypeofunleavenedbreadtoremembertheirrushedescapefromEgypt,whentherewas
notimeforthebreaddoughtorise.
AftertheIslamicrevolutionin1979,IranianJewsexperiencedtheirownexodus.My
familyandIescapedthroughthemountainsanddesertsofEasternIranintoPakistan,andwe
ultimatelyflewtoLosAngeles.IgrewupinIran,celebratingPassoverintertwinedwiththe
flavorofNowruz,thePersianNewYearfestivalofrebirthandrenewal.Wewouldbuynew
clothesandshoes,cleanthehome,bakeconfectioneries,roastnuts,visitfamily,andplacefish,

3
eggs,coins,vinegar,grownsproutsandothersymbolicfoodsanditemsonthetable.Attheend
ofPassover,wewouldgoouttotheparktocelebratethecomingofspring.Today,Ifindmyself
inaliminalspace.Iamconnectedtothememoriesofmyancestorsandamwitnessingthe
evolvingculturalidentityofmyownchildren,raisedasIranianAmericanJewsinLosAngeles.
CelebratingPassoverinLosAngeles,IranianAmericanJewsareineffect
commemoratinganExoduswithinanotherExodus.AswrittenintheTorah,Moseshad
demandedPharaohtolethispeoplego.Moseshadtolethisownpeoplegotoo,asheandthe
oldergenerationwerenotallowedtoenterthePromisedLand.Unliketheircounterpartswho
leftEgypt,theoldergenerationofIranianJewswhoimmigratedtoLosAngeles,havean
everpresentinfluenceinthelivesoftheirAmericangrandchildren.Myresearchfocuseson
thisintergenerationalrelationshipinordertoexploretheevolvingPersianPassoverritual
inLosAngeles.
MyinterviewsubjectsareparentsandgrandparentsbornandraisedinIran,andcollege
ageyouthbornandraisedinLosAngeles.Iwillbeobservingandinterviewingcommunity
memberswhoresideinWestLosAngeles,SanFernandoValley,andOrangeCounty(some
universitystudentsmayresideoutsideofLosAngelesCounty.)Mytopicsofexplorationwill
includepreparingsymbolicfoods,participatinginprayers,performingotherrituals,and
recitingmemories.
LosAngelesisalargemetropolitancity,withahugeimmigrantpopulation,highdegrees
oftoleranceforimmigrants,andforpeoplefromdifferentreligiousbackgrounds.PersianJews
liveamongmanydifferentethnicgroups,includingJewsfrompredominentlyEuropeandescent
(Ashkenazis),andPersiansfromreligionsotherthanJudaism.Iwouldliketofindoutwhich

4
predominantlyPersianelementsofthetraditionremainstronginsuchaculurallyintertwined
environment?Howcloselyarecommunitymembersconnecting,participatingandcollaborating
inrelationtothePersianPassovertradition?WhichelementsofPassoveraremostflexible?How
havetheyevolved?WhichAshkenaziPassovertraditionshavebeenadopted?

II.BACKGROUNDTOETHNOGRAPHICISSUES(THELOCALSCENE)
AsapackagedesignerforvalueaddedethnicfoodsinLosAngeles,Ihavelearnedthat
authenticethnicfoodandAmericanizedversionsofthesamefoodaredifferentinatleasttwo
ways.First,theoriginalfoodisalteredtopleasethepalateofAngelinos.Second,thedesignof
thepackagingneedstofollowanAmericanmodularsystem.Amodifiedethnicidentityisthen
appliedtothatmodularundertonetogivetheAmericanbrandanethnicflavor.Ifindthis
concepttobequitesimilartothehyphenatedidentitiesofsecondgenerationAmericans.Inthe
samevein,thePersianPassoverbeingcelebratedinLosAngelesseemstobefollowingthe
similartrendofacquiringanAmericanflavor,asitsstrongauthenticPersianflavorbecomes
lesspotent.
Inthebook,LightandShadows,EngelbergBaram(2012:1719)statesthattheJewish
communityisoneoftheoldestminoritiesinIran,havinglivedtherefor2,700years.Thisisa
communitywithastrongoraltradition.Thatmeansreligiousrulesandritualsaretakenvery
seriouslyandfollowedverycloselyfromgenerationtogeneration.Inthebook,FromtheShahs
toLosAngeles,SabaSoomekh(2012:127,167189)presentstherelationshipsofthree
generationsofIranianJewishwomenwhosecommunitystartedtoliveinLosAngelesafterthe
1979IranianRevolution.AverysignificantaspectinSoomekhsresearchthatsetsthePersian

5
JewishcommunityinLosAngelesapartfromothertransnationalgroupsinotherresearchIhave
lookedintoisthefactthattheIranianJewshavealwayshadahybrididentity,appropriatingand
reinterpretingaspectsofdominantsocietyintotheirIranianJewishWorld.Sheexaminesthe
influencesofZoroastrianandShiismonPersianaspectsofJewishritualsingreatdetail.
MovingtoLosAngeleshasbeenadramaticshiftincontextfortheIranianJewish
community.Languagesandalphabetshavechanged.Thecontemporarytechnologysavvy,
individualistic,egalitarianandconsumerbasedAmericanculturediffersdrasticallyfromthe
traditionalcommunityorientedandauthoritarianPersianculture.Myresearchinvestigatesthese
changesofcontextwithinthePassoverritual,themostprominentandcomplicatedtraditionfor
PersianJews,tofurtherunderstandthecontinuityaswellasthedivergencesbetweenthe
differentgenerationsofthiscommunity.
InhisarticleonSerbianArmericans,UnderstandingHyphenatedEthnicity,AndreiSimic
(2007:3754)examinesfourdefiningvariablesinthecomplexityofhyphenatedethnicity:
geneticdescent,selfidentification,affiliationandcontextuality.Simicsstudyishelpfulin
providingamodelformyresearchasitdescribesanothercommunityestablishedintheUnited
Statesforoveracentury.IfindtheIranianAmericanJewishcommunityinLosAngelesquite
similartotheSerbianAmericansinbeingaffiliatedwithacentraltraditionalreligiouspresence,
fosteringtheintergenerationalcontinuityoftransnationalandreligiousaspectsoftheirancestral
traditionswithinanAmericancontext.Simicstates:

Inaveryrealsensethen,SerbianAmericanshaveenjoyedthebestoftwoworlds,that
is,theadvantagesoffullparticipationinAmericansocietywhileeitherengaging

6
activelyinethniclifeorsimplymaintaininglatenttiestoSerbiancultureandtraditions
asaresourceavailabletobedrawnupononthebasisofpersonaldiscretion.Thus,in
Americaitwaspossible,eveninevitable,thatoverseveralgenerationstherewasa
transformationfromimmigrantforeignerstohyphenatedAmericans.

InhisresearchSimicexaminesthecontextualaspectsofSerbianAmericanculture,such
asmusicensembles,foodtraditions,linguisticborrowing,andholidaycustoms.Healsotalks
abouttheintenseloyaltyofSerbianAmericanstotheirparentsandgrandparentsratherthan
necessarily,adeepculturalunderstandingoftheSerbianculture.Iwouldliketoobservethe
interactionsandthecommunicationthattakesplacebetweenIranianAmericanJewishparents
andgrandparentswiththeyoungergenerationborninLosAngeleswithinthecontextof
preparationsforPassover.Ishallincludeobservationandparticipationinthereadingandprayer
rituals,andpreparationofthehomeandsymbolicfoods.IhavechosentofocusonPassover,
becauseitisthemostprominentandcomplexJewishritual.Thisisveryimportant,becausenot
onlydoesitprovideacontextforthisstudy,italsoshowsrelationshipsaswellasdifferences
betweenthePersianandAmericancultures.Itcanalsodemonstratethedegreeofloyaltytothe
previousgenerationsandtheirways.
Moststudiesofethnicityfocusonaverynarrowgroup,suchasaparticularagegroup,
gender,etc.IfindUnderstandingHyphenatedEthnicityveryrelevanttomystudyasittakes
intoaccountabroadspectrumofindividualswithvariousintensitiesofreligiousandethnic
beliefsandaffiliations.ThisbreadthallowsanindepthunderstandingofthevariousSerbian

7
AmericanculturalandsocietalaspectsthathelpshapewhatSimicidentifiesasthesurprising
tenacityandcontinuityofSerbianAmericans.
BarbaraMeyerhoffsarticle,ASymbolPerfectedinDeath,(1978:163206)inthebook,
LifesCareerAging,isanindepthcasestudyoftheceremonialdeathofJacob,amemberofthe
AliyahSeniorCitizensCommunityCenterinVeniceBeach,California.Hebelongstoa
communityof4,000EasternEuropeanJewsbetweentheagesof8595,livingwithin6milesof
thecenter,with300ofthembeingmembers.Jacobisamanwhowillshimselftodieonhis
ninetyfifthbirthday,thereforefulfillingsocial,cultural,personallifehistoricalandspiritual
continuityasthefundamentalnecessityforhumanlife,collectivelyandindividually.
(Meyerhoff,1978:164).ThroughexaminingtheindividualandcommunityaspectsofJacobs
lifeandhisindividualandcommunityritualsofwriting,celebrationandactivismMyerhoff
explainsthesignificanceofcontinuityinthelivesofelderly.Meyerhoffasserts:

Ritualisaprominentelementinareasofuncertainty,anxiety,impotence,anddisorder.
Byitsrepetitivecharacter,ritualprovidesamessageofpatternandpredictability.
Ritualisanassertionofcontinuity.Evenwhendealingwithchange,ritualconnects
neweventsandelementswithprecedingones,incorporatingthemintoastreamof
precedentssothattheyarerecognizedasgrowingoutoftraditionandexperience.
Ritualstatesenduringandeventimelesspatterns,thusconnectspast,present,and
futuresabrogatinghistory,timeanddisruption.Socially,rituallinksimmediatefellow
participantsbutoftengoesbeyondthistoconnectagroupofcelebrantstowider
collectivitiesabsentmembers,theancestors,andthoseasyetunborn.Religiousrituals

8
gostillfarther,connectingmankindtotheforcesofnatureandpurposesofthedeities.
Andritualslinkthecelebranttohis/herveryself,makingindividualhistoryintoa
unifiedphenomenologicalflow.

MyresearchonPersianPassoverinLosAngelesisinfluencedbytheconceptof
continuityandviewsonritual,presentedinMyerhoffsresearchandhersubsequentfilmabout
thesametopiccalled,NumberOurDays.Shelooksintolifeandreligioussymbolismand
metaphorsasshetalksaboutJacobsssimilaritiestoMosesinhisbirthanddeathhappeningon
thesameHebrewdateandduringthesamemonthofMarch.ItseemstomethattheAliya
CommunityCentermembersarealsosimilartoMoses,instandingontopofMountSinai
watchingovertheyoungergenerationmovingontoIsrael,astheythemselvesresignanddont
moveforwardwiththem.MyresearchtopicdiffersfromtheaboveinthatIwillbeexamining
therelationshipsofanintergenerationalgroupofPersianJewsinLosAngelestobetter
understandthecontinuityofthelifecycleoftheentirecommunityasalargemetaphorical
familyunit.
Soomekh(2012:127,167189)looksintoanthropologicalandethnographicresearch
aboutritualandkinship.Sheunderstandsthesacrednessofdailylifeoftheoldergenerationof
womeninactivitiessuchaspreparationoffoodandmanaginghouseholdresponsibilities.
LookingattheyoungergenerationofIranianAmericanwomeninLosAngeles,Soomekh
investigatestheissueofidentityandhowtheseyoungwomenestablishandjuggletheir
multipleidentitiesintheirnativeland.

9
Forthefirsttime,JewishIraniangirlshaveequalstatuswithboysinregardsto
religion.BecausemanyIraniansinLosAngelesattendReformandConservative
synagogues,IraniangirlsarereceivingaJewisheducationonparwithboys.Theyread
fromtheTorah,getcalledupforaliya,recitetheblessingsbeforeandaftermealsand
duringholidays,andmanyaretakingleadershippositionswithinthesynagogue(i.e.as
cantorsorastemplepresident).

Soomekhscomprehensiveresearchprovidesastrongbasisformyresearchonthe
intergenerationalcontinuityofPersianJewishcommunityinLosAngeles.Myresearch
concentratesononeritualtradition,neverthelessacomplexaspectofthisculture,Persian
PassoverinLosAngeles.Inthiscontext,Iwillbefocusingontheactivitiesandprocessesshared
acrossgenerationsandgenders.Ishalllookintonewculturallyaffectedrelationshipsand
participationinthePassoverrituals.
The information presented in Soomekhs book is quite comprehensive
in regards to the attitudes of different generations of Iranian-American Jewish
women toward rituals. However, the scholarly nature of this book limits the
exposure of the information to a very academic audience. My intention is to
create conversation between generations. To this end, I believe the format of
an ethnographic film makes the information readily accessible to multiple
generations of the community.
In the book Forest of Symbols, Victor Turner (1967: 1-58) points out the
breakdown of ancient African religious ideas that stress the value of kinship
ties, respect for elders and tribal unity because of the contact of Zambians

10
with the white peoples ways. Turner focuses on symbols as the building units
of ritual in Ndembu culture and examines them within the context of the
specific ritual. Turner writes, Symbols instigate social action. I find many of
analogies applicable to ancient Jewish rituals as well as ancient rituals being
confronted with modern disruptions. Turner compares the situation of an
Ndembu woman who suffers from excessive menstruation, who is therefore
viewed by her people as wasting her menstrual blood and in failing to bear
children, and is actively renouncing her expected role as a mature married
female, to the ancient Jewish Code of Qaro: Every man is bound to marry a
wife in order to beget children, and he who fails of this duty is as one who
sheds blood. This book is a great model to use to investigate the traditional
aspects of the Iranian Passover ritual within the contemporary cultural
context of Los Angeles.
The book, Diasporas: Concepts, Intersections, Identities by Kim Knott,
and Sen McLoughlin (2010) includes a number of interdisciplinary essays
that examine major concepts and theories, including migration, ethnicity and
Post Colonialism. Examples address migrations of a variety of religious and
ethnic groups including Africans, Greek Orthodox, Jews, and Iranians. The
concepts of Diaspora and Exile, as well as Home and Memory, Hybridity and
Diasporic Identity are explored in detail. In regards to exile Bauman (2010)
states:

11
Incontemporarydiscourse,exileandDiasporaareoftentakentorefertovarious
national,cultural,religiousandpoliticalgroupsandpeoples.Earlierstudies,however,
identifiedtheJewishexperienceastheparadigmforbothexileandDiaspora.Sucha
focusonJewishcommunitiesfounditsrationaleintheircapacitytopreservethelaw
outsidetheHolyLand,tolivealifeaccordingtothecommandsoftheTorahdespite
strongassimilativepressuresfromthehostsociety.(2010:1923)
BaumangoesontoexplainthehistoryofJewishDiasporastartingwithBabylonian
captivityanditsinterpretationbyJewsasDiaspora(livingoutsidetheHolyLand)beinga
punishmentfornotupholdingthelawoftheTorah,andforthemainaspirationtobetheirfinal
divinegatheringinJerusalem.ThisisaveryimportantconceptintheritualpracticesofIranian
JewsbecausetheycarriedtheirreligiouslawsintoPersiaandpracticedthemfor2700years,
takingonPersiancharacteristics.Stock(2010)assertsthatmigrantsdevelopasenseoflonging
andnostalgiafortheirhomeland,whichsubsequentgenerationsdonotforget.Inturn,they
becomeheirstoDiasporicmemoriesthataretoldandretold(2010:2428)
MigratingtoLosAngeleswithsuchadeeplyrootedPersianculturalidentity,Iranian
Jewsareconfrontedwithyetanotherhostculture.Hutnyk(2010)explainsthemixingofcultures
andtheirinteractions,andpresentstheconceptofHybridityasaprocessandasacodefor
creativityandfortranslation.(2010:5962)MulticulturalismisanotheraspectthatModood
(2010)relatestoethnicassertiveness,aspartofidentitypoliticsfirstinitiatedinthe1960sas
partofBlackpower,feministandgaypridemovements,whichchallengedtheideaofgroupsto
asserttheirdifferencesandnottohavetoconformtodominantculturalnorms.(2010:5054)
AlltheseconceptsareveryhelpfulininvestigatingthehyphenatedidentityofIranianAmerican
JewsinLosAngelesinregardstotheirPassoverritualpractices.

12
MycontributiontothistopicwillbecomparisonofthetraditionalIranianand
contemporaryAmericanculturesastheyrelatetotheritualofPassoverwithintheformatof
anethnographicfilm.Thisformatallowsforcreationofaforumaccessiblebypeopleofvarious
generationsandeducationalbackgrounds.Byexploringthechangeswithintheritualof
PassoverIwillbehighlightingtheprocessofintergenerationalcontinuityofIranianAmerican
Jewishcommunity.

III.KEYTHEORETICALISSUESOFRESEARCH(THEBIGPICTURE)
IninterviewingDr.ShirzadAbrams,anIranianJewishphysicianwhoresidesinEncino,
California,IidentifiedanumberofpotentiallysignificantculturalthemesrelatedtothePersian
PassovertraditionaspracticedinthesmallmountainoustownofKhonsar.Ihaveusedthese
themestosetasolidhistoricalbackgroundagainstwhichtocomparethecontemporary
LosAngelesscene.Thesearedetailsrelatedtothethemesofimmigration,diasporaandkinship.
Connectiontonatureversusmetropolitancitylife:Themostimportantaspectin
understandingthedifferencesbetweentraditionalPersianPassoverpracticesandtheir
AmericanizedversionhereinLosAngeles,manifestthemselvesintheabundanceand
availabilityofnaturalresourcestothecommunityinKhonsarandlackthereofinLosAngeles.
TheoriginalPersianritualsdirectlycorrespondedtothenaturalnecessitiesoflife,ratherthan
artificialideologiesandbeliefsystems.Forexample,theabundanceofwater,existenceofwild
herbsandflowers,mountainsandchangeofseasons,madeiteasytoutilizenaturalresources

13
readilyavailabletothem.Otheractivitiesincludedfetchingwaterinaclayurntouseinthe
watermillandtomixwiththeflourtobakematzos,thePassoverunleavenedbread,andfor
otherlifenecessities.InLosAngeles,almosteverythingisstoreboughtanddependson
KosherforPassovernutritionallabels.
PassovertraditionswithaPersianflavorversusAngelinoflavor:Anumberof
PersianPassoverritualsarequitedifferentfromWesternorEuropeanPassovercustomsthatare
stillbeingcelebratedamongPersianJewshereinLosAngeles.Forexample,inIranricewas
consumedduetogeographicalnecessities,butitisforbiddentoAshkenaziJewsduringPassover.
IranianJewishfamiliesinLosAngelescontinuetoconsumericeduringPassover.Another
PersianPassovertraditionisDayenu.ThisisthesectionoftheHaggadah,whereJewsuttertheir
gratitudeandcontentmenttoGodforbringingthemoutofEgypt.ThewordDayenumeansit
wouldhavebeenenoughforus.Sederleaderandparticipantsrecitethefollowing(Kolaatch,
1987:32)

Participants:

ForallThyactsofkindness,
Wearemostgratefulandcontent.

Leader:

IfThyonlyactofkindness
WastodeliverusfromthebondageofEgypt,

Participants:

Wewouldhavebeengratefulandcontent.

Leader:

IfThyonlyactofdeliverance
Wasthebringingoftheplagues,

Participants:

Wewouldhavebeengratefulandcontent

14

DuringPersianSedertherecitingofDayenuhasbeentraditionallyaccompaniedby
peoplegettingofftheirseats,runningaroundtheroom,andtryingtohitorspankeachother
usingscallionsorlongstem,greenonions(inLosAngeleslargeleeksarebeingusedtoo).The
historicalorreligiousoriginofthisritualisnotquiteclear.Somebelievethatincommemoration
ofJewsbeingwhippedbyEgyptians,theysayDayenu,meaningenoughforus!
RenewalandRebirthinSpring/Nowruz:Springisaseasonofrenewalallaroundthe
world.Allreligionsandnationscelebratethisrebirthoflifeinsomeway,shapeorform.Oneof
theaspectscommontoJewish,MuslimandChristiantraditionsofspringistheeggasasymbol
offertility.InIran,NowruzisthePersianNewYear,theritualofrebirthofspring.Nowruzisa
veryprominentfestivity,whichhasinfluencedPersianPassovertraditions,duetoproximityin
time:thespringseason.TheSaturdayaftertheendofPassover,Jewswouldgoouttothe
countrysideandwouldpicnic.ThisisprobablymimickingtheSizdahBedartraditionofgoing
outdoorsonthe13thdayofNowruz.IraniansofallreligiousbackgroundscelebrateNowruzand
dothecleaningandrefreshingritualsthatmaybeslightlydifferentfromthoseofPassover.
Nevertheless,theconceptissimilar.PassoveriswhatDr.Abramsalsoreferstoinhisinterview
astherebirthofthepeople.InIranNowruzandPassoverwerethetraditionaltimesthatpeople
madeapointofhavingnewclothesmadeforthem.InKhonsarpeoplewouldrepaintthewallsof
theirhomes,andlowincomehouseholdswoulduseclayforafreshcolorandsmell.Alltheclay
urnshadtobebrokenandnewurnshadtobecreated.Otherthanforcarryingwater,urnswere
usedtomakeandtostorewine.UrnsinPersianPoetry(especiallyOmarKhayyam)are
synonymouswiththeconceptofrebirthandreincarnation.OldMesopotamianurnsare

15
synonymouswiththewombandfertility.IfindtheconceptofhybrididentityinLosAngelesa
rebirthofthePassovertraditioninitsownright.
ConnectiontothecommunityversusIndividuality:Thedetailspresentedinthis
interviewareagreatresourceforunderstandingtheoriginsofkinship,familyclosenessand
obligationinthePersianJewishcommunity.Thedifficultiesofsurvivalinatraditionalsmall
mountainoustownpresentedthemselvesinlifecycleritualsasawaytosustainlivelihoodandto
bringmeaningintohardworkandcommunitycollaboration.Forexample,youngmenwouldgo
andrentawatermillandcarryheavyequipmentandsubjectthemselvestothedifficultiesof
creatingflourfromwheatgrains.Menfromdifferentfamilieswouldgettogethertoslaughter
cattleinpreparationforPassover,whenmostoftheJewishcommunityhadlefttownto
immigratetoIsraelandtherewerenobutchersornotenoughofthemtodothejob.In
recognitionoftheirhardwork,theywouldfeasttheeveningbeforePassover,toeatthepartsof
themeat,suchastongue,thatareforbiddenduringPassover.Thiswasatimeforfamily
memberstocometogethertohelpeachotherworkhardandplayhard.InLosAngeles,
Passovercoincideswiththespringbreakwheresomepeopleareinterestedtogoonvacationand
togetawayfromhome.Forsomecareerwomenwhohaveverylittletimetodealwithritual
nuances,Passoverbecomesjustanothertasktodealwith.Ritualsaresimplifiedandvalueadded
KosherfoodsarepurchasedfromtheKoshermarketsorsupermarkets.
Authoritarianandrigidversusegalitarianandflexible:InthesmalltownofKhonsar
thelawsoflifeandreligionwereabsoluteandsevere.Peopleweresociallyhomogeneousand
ritualsweretheultimatepurposeofthecommunity,contributingtoastrongandviableoral
tradition.InKhonsar,thewomencleanedthegraintwicetomakesuretherewasnosingle

16
impurityinit.Thegrainhadtocomefromasinglefieldandthusitwasconsideredcompletely
pure.Inthesameway,peoplewouldnotmixeachothersgrains.Theywouldthrowawaythe
flour,ifitwerenotmixedwiththecorrectamountofwater.InLosAngeles,womenormen
simplypurchaseindustriallycleanedricetouseforPassoverdishes.AngelinoPersianJewshave
beeninfluencedbytheMetropolitandiversityofthoughtsandchoicesaswellasegalitarian
federalandreligiouslaws.Thisdiversityisevidentintherainbowofreligiouspracticesofthe
community.Forexample,manyyounggirlsareactivelyparticipatinginleadingreligiousrituals
oftheSeder.Insomefamilies,certainindividualspracticeOrthodoxJudaismandmorestrict
rules,whereothersmaynotpracticealtogether.
Purityandintentionalseclusionfromotherreligiousgroupsversusassimilation:
BeingpurewasquiteimportantinthereligiousviewsofthepeopleinKhonsar.Itmayhave
reflectedtheomnipotenceoftheoneandonlyGodAlmighty.Thispuritymanifesteditselfin
separationofcropsaswellasseparationofhouseholditemsandultimatelyseparationofJews
fromotherreligions.Forexample,theymadeeverythingathomefromscratch;Jewslived
togetherinthecenteroftheJewishghettoarea;pansanddisheshadtogothroughrigorous
cleaningrituals.InLosAngeles,secularismandreligiositycanbequiteatoddsdependingon
whichsubgroupspeoplejoin.Peoplearemoreintermingledwithfriendsthanwithfamily.
Dishesarecleanedinthedishwasherandtherearelotsofvariationsofcommerciallybaked
Passovergoodsavailableforsale.

IV.AUDIENCEANDDISTRIBUTION

17
IhavereceivedmuchinterestincreatingafilmaboutthetopicofPersianPassoverin
LosAngelesfromavarietyofacademicsaswellasprofessionalsinthehumanities,suchas
visualcommunication,anthropology,andJudeoPersianandMiddleEasternstudiesfields.
PersianandAshkenaziJewshaveindicatedinterest,aswellasotherswhoareinterestedin
differentcultures.Mygoalistocreateafilmwiththisbroadaudienceinmind.
Iaspiretocreateafilmthatisatthelevelofbeingacademicallyarchivedforeducational
purposesandtobebroadcastinsuchinstitutionsasuniversities,colleges,schools,librariesand
temples.Tothisend,thefilmwillactasacompaniontothebroaderresearchitwillbebasedon
topresentdetailedandreliableinformationaboutashiftingimmigrantculture,aswellasspecific
informationonPersian,JewishorPassovertopics.Anthropology,JewishStudies,Middle
EasternStudies,ReligiousStudies,AmericanStudiesandFilmStudiesarepossiblevenuesfor
theacademicpresentationofthisfilm.Culturalmuseumsandorganizations,religiousinstitutions
andonlineculturalmediasuchasPBS,NPRandtheFarhangFoundationarevenuesthatcould
usethisfilmaspartofparticularevents.
IimaginethePersianJewishcommunityinLosAngeles,theUnitedStates,Iran,Israel,
Europeandothercountriesarethemostdirectaudienceforthisfilm.Interestinpreservingand
sharinginsightintotheiruniquePersianJewishtraditionsandmemoriesandthefactthatthis
informationispresentedwithinamediumthatallgenerationscaneasilywatchtogethermakesit
moreattractive.ThereareanumberofPersiantelevisionstationswherethefilmcanbe
presented,aswellasonlinechannelssuchasYoutubeandVimeo.
Onamoremassscale,peopleinLosAngeleswhoarefamiliarwithPersianJewsandare
curioustofindamoreindepthunderstandingoftheircultureandwaysoflife,couldbea

18
receptiveaudienceforthisfilm.InconversationwithaGermanfilmmakerwholivesinLos
AngelesandtravelstoGermanyquiteoften,IfoundthatWestGermansareveryinterestedand
curioustowatchethnographicdocumentariesaboutJews,aspartoftheextensiveeducationthey
havereceivedinfavoroftoleranceafterWWII.Therefore,audiencesbeyondthosewhoare
actuallyfamiliarwiththispopulationcouldbeinterestedinthefilmforthereasonsofcuriosity
abouttheunknown.

V.RESEARCHDESIGNANDSTRATEGIES
Ishallbeconductinganethnographicstudythroughtheeyesofthreegenerationsofthe
IranianAmericanJewishcommunityinLosAngeles.Allthreegenerationswillbeaskedto
reflectontheirpersonalconnectiontothePersianPassovertradition,throughquestions
exploringprocessesoffoodpreparation,prayerrituals,degreesofparticipationandcommunity
collaboration,andchildhoodmemoriesthatwouldberelatedtotheabovetopics.Ishallexamine
theanswerstothesequestionstofindoverlappingpatternsofinterestandconflictbetweenthe
generations,tofindinsightintohowtheculturalidentityoftheyouthisbeingformedandwhere
theyseethemselvesinrelationtotheIranianAmericanJewishcommunity.
ThegeographicalareaislimitedtoresidentsfromthreeareasinLosAngelesCounty:
WestLosAngeles,SanFernandoValley,andOrangeCounty.IwillbetalkingtocertainpeopleI
alreadyknowandwillaskforreferralsthroughanemailcampaignandphonecalls.Some
questionsarethesameacrossgenerations.Otherquestionsarespecifictotheactivitiesthe
subjectswillbeparticipatinginordemonstrating,suchaspreparingfood.

19
Aspartofmyresearch,IamgoingtoexplorecontrastsintraditionalPersianNewYear
celebrationsandcontemporarytechnologydependentlifestylesinLosAngeles,including
variationsinthebookofPassoverorHaggadahanditslanguagesthatconnectthegenerationsof
thispopulationtoeachother.Ishallseekfinearts,poetry,novelsandfilms,createdabout
ExodusorPassover.
ThereareavarietyofsitesthatIshallexploreasIinteractwithmysubjects.Thekitchen,
thediningroom,themarketplace,thesynagogue,theretirementcenter,thereligiousschooland
theuniversityJewishstudentcenteraregoodenvironmentsforparticipantobservation,exploring
processes,anddiscussinginsightsandmemories.
RecountingPassovermemoriesbythedifferentgenerationsopensawindowinto
understandinghistoricalandcontemporaryissuesandreasonsbehindcertainritualsandtheir
evolvingnatureforvariouspointsofview.Theprocessesofpreparationandritualparticipation
seamlesslyshowintergenerationalinteractionandthecommunicationoftraditions.Pictures,
artifactsandillustrationsarewonderfulcontextualinformation,whichspeakvolumesin
identifyingcertainthemeswithouthavingtousetoomanywordsorotherexplanations.For
example,showingfurniture,homearchitecture,wallartandreligiousdecorations,isagreatway
topresentpeoplescultureandthoughtprocess.
Iwouldliketousequantitativeresearchtoexaminecertainaspectsofcelebrating
Passoverinperformingpreparationandparticipationrituals,fromvariouspointsofviewfor
comparisonpurposes.Ibelieveaskingthesamequestionsfromdifferentgenerationsresultsina
goodcomparativepoolofinformationtocreatethecollectiveimageoftheIranianAmerican
JewishcommunityinLosAngeles.Mostethnographicfilmsexamineafewdistinctfamiliesfor

20
purposesofcontinuity.Formyresearch,Iamconsideringfilminganumberofindividualsas
theyrelatetocertainfamilymemberstocreateacommunalcollageofmultiplereligious
practices,ratherthanindepthexaminationsofallmembersofparticularfamilies.Inotherwords,
Iaminterestedinshowingcontrastanddiversitythatsignifiesthestateofaffairsinahyphenated
LosAngelesculture,ratherthanconsistencyalone.

VI.INSIGHTSGAINEDBYPRELIMINARYRESEARCH
TheinformationIgatheredintheinterviewwithDr.Abramscreatesacolorfulcontextor
backstoryforunderstandingtheoriginsandreasonsbehindcertainculturalcontrastsofPassover
fromIranwithcontemporaryLosAngelesrituals.Obviously,notalltheinformationinthis
interviewisgoingtobeportrayedinmyfilm.However,Ifindthistobeawonderfulstarting
pointandwaytounderstandfutureparticipantobservationsaswellasinterviewsofthisand
othersubjects.Iwouldliketointerviewmultiplemembersofafamilyinavarietyofsettings
relatedtoPassover,soastofindintergenerationalconnectionsbetweenthem.
Inthebook,TheEthnographicInterview,Spradley(1979:7891)explainsdescriptive
questionsindetail.HerearesomeresearchquestionsIwouldliketoposetohelpbringtolight
thevarietyinPassoverpracticesandtheirrelationtotheintergenerationalcontinuityofIranian
AmericanJewishcommunityinLosAngeles:Typicalgrandtourquestion:Couldyoudescribe
atypicalSeder?CanyoudescribeatypicalPersianPassover?Canyoudescribehowyouprepare
yourhomeforPassover?CanyoudescribewhathappensthedaybeforePassover?Specific
grandtourquestion:CanyoudescribewhathappensattheSederfrombeginningtoend?
Guidedgrandtourquestion:CanyoushowmetheSederandexplainwhateachsymbol

21
means?Taskrelatedgrandtourquestion:CanyoushowmehowtoprepareCharosetforthe
Seder?Minitourquestion:CanyoudescribetheorderandsignificanceofSederrituals?Can
youdescribethepreparationbeforePassoverbegins?Canyoudescribehowyoucelebratethe
endofPassover?CanyoudescribewhichaspectsofNowruzareusedinPassoverandinwhat
capacity?Examplequestion:CanyougivemeanexampleofaPassoverritual?Experience
question:ShareachildhoodPassovermemory.Directlanguagequestion:Howwouldyou
refertothebookofPassover?WhatarethespecificfoodsthatyoupreparefortheSeder?What
languageHaggadahdoyouuseatyourSeder?Howdoyourefertothetypeoftempleyou
attend?QuestionssuchasthesewillgiveinsightintoageneralunderstandingofPassoverandits
relatedrituals.Onadeeperlevel,findinginsightintohowthetraditionalPersianPassoverritual
hastakenoncontemporaryLosAngelescultures,helpsbetterunderstandthelinkbetween
IranianAmericansgenerations.

VII.DESCRIPTIONOFYOURSPECIFICQUALIFICATIONSTO
CARRYOUTTHEPROPOSEDRESEARCH
AsamemberoftheIranianAmericanJewishcommunity,Ihaveliterallyconducted
participantobservationofthePassoverritualinTehranandLosAngelesmyentirelife.Iwas
raisedinTehran.Twentysixyearsago,whichwouldbesevenyearsaftertheIslamicRevolution
ImovedtoLosAngeleswithmyparents.IhavebeenlivinginLosAngeleswithmyhusband
andtwosons,oneofwhomisincollegeandtheotherinhighschool.Thisputsmeintheunique
positionofobservingandunderstandingdetailednuancesabouttraditionalvalues,practicesand

22
expectationsaswellastheculturalevolutionhappeninginmyIranianAmericanJewish
communityinLosAngeles.
LastyearIwrotearesearchpaperontheMirroringofPersianandHebrewTypography
andtheRefabulationofCulture,whenIwasattendingtheMyth,MagicandMindgraduate
courseatUCLA.InthispaperIexploredthehistoryoftheIranianJewsandthealphabetthat
theyusedintheireverydaycorrespondenceandcommunicationaswellasinliteratureand
poetry.IlearnedabouthistoricaldiscriminationsthatledtoPersianspeakingJewsusingHebrew
alphabetforwritingPersianlanguage,calledFarsihud.Ialsolearnedhowachangeinalphabet
usagehadaffectedthecultureofthiscommunityintoacreativelyintrovertedreflectionofthe
largerPersianculture.
Ihaveamultifacetededucationthatmakesmetherightpersonforconductingthis
research.AtthemomentIamanMAstudentintheVisualAnthropologyprogramatthe
UniversityofSouthernCalifornia,learningaboutthepracticesofethnographyandfilmmaking.I
amalsoagraphicdesignerandeducatoratCaliforniaStateUniversityNorthridgeandUCLA
Extension,teachingcoursesinvisualcommunicationandbranding,anddesigningnational
brands(KorbelChampagne),aswellasethnicbrands(SadafMediterraneanFoods,Okami
AsianFoods).Ifindethnographyandgraphicdesigntobeverysimilarinthattheethnographer
andthedesignerarebothagentsintellingstoriesoftheirsubjects.Itisallaboutvisualand
verbalcommunication.
IcompletedhighschoolinIranandamproficientinspokenandwrittenPersian
language,includingliteratureandpoetry.Ihaveanindepthunderstandingandamwellreadand

23
informedabouthistoricalandcurrentIraniansociopoliticalissues.Icanalsoreadandwritein
HebrewandArabic.
Thisresearchtopicisclosetomyheart.I,too,experiencedexodusfromIran,asI
escapedwithmyparentsandagroupofmultigenerationalJewsthroughmountainsanddesertsof
EasternIranintoPakistanandultimatelyflewtoLosAngeles.Watchingourgroupnavigating
throughthedesertastheyfollowedthenativeBaluchiguides,IrememberedthestoryofMoses
leadingJewsoutofEgypt.MosesandtheelderswerenotallowedintothePromisedLand,but
PersianJewsmovedtoLosAngeleswiththeirentirefamilies.Ifindmyselftobeabridge
betweenthegenerationsinbeingconnectedtothememoriesofmyancestorsinIranand
witnessingtheevolvingculturalidentityofmyownchildrenhereinLosAngeles.
Iwasraisedinanacademicfamily,whereIlearnedtolookatissuesimpartially.Atthe
sametime,Igrewupamongafamilywithavarietyofsocioeconomic,religiosityand
educationalbackgrounds.Ispentmuchtimewithgrandparents,sewing,cooking,travellingand
listeningtotheirancientstories.Allthistaughtmethatthereismorethanonewayandthereis
morethanonesidetoeverything.
HavinghighproficiencyinbothPersianandEnglishlanguagesfluentlyand
understandingbothculturesindepthmakesiteasyformetobefluidinmycommunicationand
personalconnectiontocommunityindividuals.Beingbothauniversityinstructorandastudent
simultaneouslyfacilitatesmycommunicationwiththeyoungergeneration.Artistically,my
backgroundinvisualcommunicationandgraphicdesignisagreatassettomyeffortsincine
ethnography.Itallowsformetovisualizemytopicathandnotonlyintermsofconceptsand
words,butalsoinavisualrealm.

24
IbelieveIamtherightpersontoconductthisresearch,becauseIamavisual
ethnographer,haveexperiencedthetopicasaninsidecommunitymember,understandthe
culturalnuances,andamatanagetobetheconduitbetweenthegenerations.Ihaveexcellent
communicationandrapportbuildingskillsduetobeingmultilingual,abranddesignerand
educator,agranddaughter,daughterandmother.

VIII.TIMELINEFORCARRYINGOUTRESEARCH
IstartedcollectinginformationandcreatingrapportwiththeIranianAmerican
communityregardingthisfilm,afewmonthsbeforeIenteredtheUSCVisualAnthropology
M.A.Program.IcollectedPassoverSederfootagefromthecommunitymembers,althoughIam
planningtocollectmoreandreshoottheSeder.Duringfallof2013Iinterviewedandfilmed
communitymembers,askingthemabouttheirPassovermemoriesandparticipationintheritual.
IalsofilmedbakingprocessesforPassovergoods.
BytheendofAprilIamplanningtocompletetheresearch,interviewswithcommunity
members,filmingofPassoverSedersindifferenthomesandreligiousschools,filmingother
sites,andbasiceditingofallthefootageforthisfilm.Myresearchwillincludeliteraturereview,
collectingofPassoverrelatedartifactsandpictures,Haggadotindifferentlanguages,and
quantitativeinformation.Detailededitingwilltakeplaceduringsummerof2014.
FilmingtheSederceremoniesathomesandsynagogueswilltakeplaceintheeveningsof
April14andApril15.Sincethereareonlytwonightstoshootthisevent,Ishallbecollaborating
withmycohortsandothervisualanthropologystudentstoshootanumberofhomes.Thisallows
forcoveringthediversityinthecommunity,aswellashavingenoughfootagetoaddressa

25
numberofresearchquestions.Therepetitionwillalsohelpresolveunexpectedtechnicalissues
thatmayarise.FilmingofmorningoreveningmodelSedersandprayersatsynagoguesand
religiousschoolswilltakeplacewithintheweekpriortotheactualSeder,basedontheevent
schedulingofthoseinstitutions.

IX.BIBLIOGRAPHY
Bauman,Martin
2010

Exile.InKnott,KimandMcLoughlin,Sen(eds.)Diasporas:Concepts,
Intersections,Identities.London:ZenBooks.Pp.1923

Hutnyk,John
2010

Hybridity.InKnott,KimandMcLoughlin,Sen(eds.)Diasporas:Concepts,
Intersections,Identities.London:ZenBooks.Pp.5962

Kolatch,RabbiAlfredJ.
1987

TheConciseFamilySeder.NewYork:JonathanDavidPublishers,Inc.P.32.

Modood,Tariq
2010

MulticulturalismandCitizenship.InKnott,KimandMcLoughlin,Sen(eds.)
Diasporas:Concepts,Intersections,Identities.London:ZenBooks.Pp.5054

Simic,Andrei
2007UnderstandingHyphenatedEthnicity:TheSerbianAmericanCase.
JournaloftheNorthAmericanSocietyforSerbianStudies.Vol.21,
No.1.Pp.3754(Article)

26
Simic,AndreiandMyerhoff,Barbara
1978

ASymbolPerfectedinDeath.InMyerhoff,BarbaraandAndreiSimic(eds.),
LifesCareerAging:CulturalVariationsonGrowingOld.BeverlyHills;Sage
Publications.Pp.163206

Soomekh,Saba
2012

FromtheShahstoLosAngeles:ThreeGenerationsofIranianJewish
WomenBetweenReligionandCulture.Albany:StateUniversityofNewYork
Press.Pp.127,167189

Spradley,James
1979

TheEthnographicInterview.Orlando:Holt,RinehartandWinston.Pp.7891

Stock,Femke
2010

HomeandMemory.InKnott,KimandMcLoughlin,Sen(eds.)Diasporas:
Concepts,Intersections,Identities.London:ZenBooks.
Pp.2428

Turner,Victor
1967

ForestofSymbols:AspectsofNdembuRitual.NewYork:
CornellUniversityPress.Pp.158

EngelbergBaram,Orit
2012

RevealingtheFaceofIranianJewry.InYeroushalmi,David(ed.)Lightand
Shadows:TheStoryofIranianJews.HongKong:GreatWallPrintingCompany.
Pp.1719

27