فارسی
Being Iran’s oldest capital, Hamedan has seen many events and incidents unfold throughout its history due to its geographical location in western Iran. This is also true for the Jews who have lived there for over 2,700 years.
Striving for Progress
In the Islamic era, there was always a particular sensitivity concerning the relations between Jews and Muslims. Historians note that Jews made notable social, economic, and educational progress during the late Qajar period, significantly improving their social and cultural status, through the establishment of Alliance schools.
Since the Constitutional Revolution, the Jews of Hamedan have worked tirelessly to improve their social status in the city. Their educational endeavors have been intentional and persistently pursued, reflecting their dedication to this cause.
Endurance in Education
The 19th century was a time of significant change in Iran, one of which happened in the realm of education.
After Iran’s defeat by Russia, European influence grew, especially bringing new ideas and methods for teaching. Through their support of religious missionaries, powerful European countries played a major role in promoting education among minorities.
Looking at Jewish history, up until the Pahlavi era, the story of Iranian Jews is marked by hardships and struggles. They faced constant discrimination, humiliation, and exploitation, alongside periodic attacks, massacres, and forced conversions to Islam, which took a heavy toll on their community. Despite these immense challenges, Iranian Jews consistently prioritized formal education for their children.
Traditional Education
In the 19th century, Jewish communities across Iran, from small to big, had special places for Jewish education. These centers, called “Maktab-Khane” or “House of Mullah”, were similar to the “Yeshivas” found in the Western world.
Literacy in the community
In Hamedan, most Jews couldn’t read or write Persian; they only knew Hebrew. To overcome this challenge, they developed a unique way of writing Persian using Hebrew letters, known as “Farsiyahud” (Persian in Hebrew script).
Curriculum
Most students in these centers were boys between the ages of four and thirteen. Classes were typically held in the Rabbi’s house or in the synagogue. Children usually sat on the floor, huddled together to keep warm in the bitter cold. This traditional education environment was often noisy, crowded, and lacked proper conditions for effective teaching.
The teacher, referred to as the ‘Mullah’ or ‘Rabbi’, earned his income from the fees paid by the students’ parents. The curriculum in the Maktab-Khanes focused heavily on religious duties and rituals. Most lessons centered on studying the Holy Scriptures and prayers. Commentaries by Rashi and occasionally translations by Onkelos were studied in Persian. Nearly all students studied Halakha (Jewish religious laws), and the more talented students were given the opportunity to study the Mishnah, Psalms, and the book “Kehilat Yaakov”.
Teaching style
Students were categorized based on their proficiency: Beginners, Intermediate, and Advanced. Discipline was strict, and punishments were common. Notable Maktabs were run by respected figures such as “Mullah Elaza”, “Mullah Shmuel”, “Mullah Yosef Kashi”, “Mullah Agha Baba Nuri”, “Mullah Abraham Pikel”, and “Mullah Rabbi Shimon”.
The teaching style in these Maktabs primarily involved memorizing texts. While this traditional system left little room for intellectual discussion and rational debate, the Mullahs were dedicated to one unwavering goal: the education and promotion of Judaism.
Modern Education (Alliance Schools)
The changes in Jewish education in Iran, especially in Hamedan, began before the start of the 20th century. In the late 19th century, efforts were made to modernize some aspects of state affairs in Iran. Two Western organizations provided opportunities for the advancement of Jews: Christian missionary institutions and the Alliance Israélite Universelle.
Christian missionaries from various denominations had been active in Iran for several years. Their goal was to convert Iranians to Christianity, targeting both Muslims and religious minorities. John Elder, in his book on missionary services, states that “the services of Christian missionaries in Iran and other countries of the world were not from their governments but were entirely initiated and managed by the churches.” The growing popularity of foreign and missionary schools was a result of the increasing demand for European cultural education in Iran among a broadening spectrum of socio-economic and religious groups. The missionaries attempted to attract children to their schools through educational programs. Initially, they sought to attract Christian children but also made efforts to enroll Jewish and Muslim children. The schools established by missionaries in Hamedan were often criticized for their colonial nature and attempts to promote European culture, civilization, and religion. Among the schools founded by missionaries in Hamedan were:
1. School of Hovhannes: One of the first Christian missionary schools in Hamedan, established in the 1870s.
2. School of Hawks: Mr. Hawks, an American missionary, faced many challenges when he opened a school in Hamedan in 1880. Six years later, it joined forces with a school run by “Mullah Shmuel”, and together, they had 60 students. Initially, most of the students came from minority families. However, over time, Muslim families started enrolling their children as well.
3. School of Montgomery: Established by Miss Montgomery, it was initially a school for girls, although boys also attended in the first year. “Ain al-Saltaneh”, who closely observed this school, noted that it had over 150 students, including more than 80 boys. He writes, “We went there with Tolui Khan at 7:30 [in the morning]. All the girls stood with their backs to the people and sang a long song for our arrival. Then they were tested [for us]. They were very well-behaved. It was a pity they were not Muslims. They knew English, Armenian, Hebrew, Persian, reading and writing. They understood arithmetic, geography, and history and had learned good crafts.” This school was closed by the government in 1943.
The number of Jewish children studying in missionary schools was relatively small, with fewer than 500 students. Most Jews preferred to send their children to Jewish Maktabs.
Alliance Institute
History and formation
Following efforts to rescue a Jewish officer from a criminal accusation, a new movement emerged, particularly among French Jews, to protect Jews worldwide from similar fates. After twenty years of relentless effort, notable Jewish leaders in France decided to establish a union called the “World Jewish Union” to assist Jews around the world who were subjected to persecution, humiliation, injustice, imprisonment, and torture.
Goal
The goal of the Alliance was to rely on the educational and cultural growth of Jewish communities. The Alliance organization, in addition to formal education, sought to implement modern European social laws, hygiene principles, free relationships, and democracy, which were the non-religious achievements of the French Revolution.
The old Jewish quarter in Hamedan
Architecture
In its early days, the Alliance School didn’t have a dedicated building. Zahir al-Dowleh recalls in his memoirs, “On Friday, two hours before noon, we were invited to the Alliance School. I went there. This school does not have a dedicated place for itself; they have rented two or three small houses and connected them.” Eventually, they established a proper school building with unique architecture. Moshafegh Hamedani, a former student, vividly describes the distinctive style and design of the Alliance School in Hamedan in his memoirs.
“… Throughout my childhood, I had never seen such a grand building. A large two-story building with numerous classrooms and large French-style windows stood before my eyes. The courtyard was covered with uniform, very flat stones, and the beautiful black railings with various flower and artistic designs on the bars separated the courtyard from the delightful gardens… and a bit further away were the sports grounds with various swings, gymnastics equipment, wooden horses, volleyball courts, and various other exercise tools.
The beautiful windows of the classrooms, with numerous frames in the French style, still widely used worldwide and known as “French doors”, added to the grandeur and dignity of the courtyard in each floor. Around the courtyard, each floor had its own grandeur and majesty.
The school building was two stories high, with more than twelve classrooms on each floor. The principal’s office and the teachers’ lounge were located in a separate wing. From two sides, the courtyard led to streets, one ending at the principal’s residence and the other at the girls’ school building, which was also two stories high with multiple classrooms.
The Alliance facilities were based on the correct principles and methods of European schools. The classrooms in the Alliance schools, unlike previous Maktabs, were not overcrowded with students of different ages. The buildings had organized classrooms, and the students were grouped by age. These schools were more attractive and hygienic compared to the previous Maktabs. Students no longer sat on the floor; the classrooms were equipped with chairs. The teachers carefully monitored the cleanliness and hygiene of their students, and a janitor was hired to clean the classrooms and courtyard.”
Educational Program of the School
Priority
After the establishment of the Alliance schools, interpretation of texts and memorization remained common teaching methods, but more attention was given to writing by the students. The presence of blackboards in all classrooms greatly improved the learning environment for the students.
Religious studies
In the Alliance’s curriculum, religious studies and Jewish teachings held a secondary and even marginal place. Non-religious subjects and French language instruction were given high priority. In Maktabs, students only studied Hebrew, and Persian was used merely as an educational tool. However, in the Alliance school, French was paramount. The non-religious subjects were taught in French, which included natural and human sciences. Persian, the country’s common language, was also taught, but only as a secondary language with minimal emphasis.
The Alliance’s educational system was designed to lead students to imitate the persona of a young French individual.
Boys’ educational program
The educational program of the boys’ Alliance school in Hamedan in the early years included French, Persian, history, geography, arithmetic, and some sciences, in addition to religious studies. In 1909, the educational program included, in addition to French language and literature, Persian language, world history and geography, Iranian history and geography, arithmetic, calligraphy, and drawing. The students of the Alliance studied texts by La Fontaine, Victor Hugo, Alexandre Dumas, and Molière.
Girls’ educational program
The curriculum for the girls’ section of the Alliance differed from that of the boys. According to the school principal’s report, girls studied until the age of fourteen and were prepared for marriage. They learned sewing, weaving, carpet weaving, cooking, and language as their main subjects.
Teaching trade
Another important aspect of the Alliance schools was the belief that students should be taught a trade or craft, which was explained in a statement translated in the 33rd issue of the “Aalam-e Yahud” (World of Judaism) publication. For this purpose, there was a need for skilled teachers.
Physical education
At the Alliance school in Hamedan, great importance was placed on sports. Teachers encouraged and motivated students to engage in various sports activities, such as volleyball and basketball, and organized competitions between different classes or other schools to foster a love for sports among students.
Difference with Government Schools
Language education
The difference between the Alliance and government schools was that, in addition to Persian, French and a bit of English were also taught, and Jewish students studied Hebrew.
Religious studies
In terms of religious studies, Muslim and minority students were taught separately, with no obligation to teach religious studies to minorities. For example, in the school curriculum, Islamic jurisprudence was included in the official subjects of the secondary level, as confirmed by the school principal in a letter to the Ministry of Education and Endowments in Hamedan:
“Ta’id School in Hamedan,
dated June 13, 1927, number 184,
To the esteemed head of the Education and Endowments Department of Hamedan, may his fortune last. It is respectfully requested to inform us whether Islamic jurisprudence, now part of the official program, should be taught to Jewish students or only to Muslim students.
Signed,
The principal of the primary and secondary Ta’id School.”
The Ministry of Education and Endowments in Hamedan also sent a letter to the Ministry of Education and Endowments and Fine Arts, asking about this issue. The Ministry of Education and Endowments responded as follows:
“Ministry of Education and Endowments and Fine Arts,
Dated July 16, 1927,
Number 2597/5723و
Education and Endowments Department of Hamedan,
In response to letter number 511, it is stated that, according to Article 7 of the constitutional law, non-Islamic minorities in state schools do not have the right to request religious education of their own faith and are not obliged to study Islamic jurisprudence.
Signed and sealed by the Education and Endowments Department.”
Certification
Furthermore, students took their final exams in French, received their primary education certificates after six years, and earned their diplomas after nine years.
The Alliance schools provided education from the primary level to the end of secondary education, equivalent to a French diploma. The school principal would request the issuance of certificates from the Education Department for the students after graduation:
“Ta’id School in Hamedan,
Dated July 7, 1927,
Number 187,
To the esteemed Education Department of Hamedan, may His Excellency last forever.
It is respectfully submitted that thirty-nine tomans are presented for the certification fees of the primary and secondary school graduates for the academic year of 1926-1927. The details are as follows: thirteen tomans for the certification of thirteen primary students and twenty-six tomans for the certification of thirteen secondary students.
Respectfully,
The principal.”
Another noteworthy point is that the Education and Endowments Department also supervised the teachers of the Alliance schools, issuing certification for each educational level and requiring teachers to pass exams for advancement.
French certification
School principals hoped that these schools would be a platform for Iranian students to pursue higher education in France. Therefore, the Alliance repeatedly requested that the French government recognize the school diploma as equivalent to the French diploma, paving the way for students to join the French university system after graduation. However, the French government insisted that Iranian graduates pass a series of qualification exams before being admitted to French universities.
Alliance School During the Pahlavi Era
Persian education
During Reza Shah’s era, the Alliance’s educational programs were predominantly in French, with 70% of the curriculum taught in the language. However, this changed as Persian was declared the primary language of instruction, reducing French instruction to just 15-20%.
The Pahlavi era aimed to unify all Iranians, regardless of regional or religious affiliations, under a central authority and to promote Iranian culture and nationality. Reza Shah implemented a standardized system for educational programs, textbooks, exams, and other criteria to ensure consistency. This system also extended to the Alliance schools.
Ministry of Education inspectors, during their visits to Alliance schools, were tasked with evaluating various aspects: the school’s material conditions, homework assignments and correction methods, students’ appearance, classroom importance and lessons, teaching methods, and students’ status. Despite these inspections, reports indicated that the Alliance schools did not place much emphasis on Persian language, history, and culture. They often neglected the government’s educational programs and regulations. One such report from an inspection of the Alliance school highlights this lack of adherence to the prescribed curriculum:
“April 13, 1927,
Ministry of Education and Endowments and Fine Arts; Education and Endowments Department of Hamedan
To the esteemed head of the Alliance school in Hamedan,
In response to the letter dated April 12, it is stated that I previously tested the Persian knowledge of the students at that school, and their knowledge was not satisfactory. However, on April 5, 1927, I visited the classrooms of that school and tested their Persian knowledge again. Compared to before, their Persian knowledge had improved significantly. The competence of the first-year students of that school, which is now considered the final year, in Persian is equivalent to the first year of the secondary classes in government schools in Hamedan.
Signed by the Acting Director of Education in Hamedan.”
Sanitation
In another report, the sanitary conditions of the school were described as deplorable. Some students suffered from piedra, a hair disease caused by a particular kind of fungus.
Other aspects of the inspection report
Despite not facing financial difficulties, the school chose not to turn on the heaters during winter, leaving students in the cold and exposed to polluted air.
In the secondary-school section, students were completing two years’ worth of coursework in just one year, which went against the Ministry of Education’s regulations. To address this, they decided to separate the two classes and put up the curriculum for each class on the wall for clarity. There was also an issue with some students being enrolled without birth certificates, a situation that required the students to immediately obtain birth certificates.
In the third-year of the secondary-school, the Ministry inspector asked a few students questions about Iranian history. “First, they had made very little progress compared to the study period, and they could not answer the questions about Iranian history. Secondly, they did not follow the government school curriculum as they should. For example, in the fifth grade, ‘Civic Education and Arithmetic’ were not part of the program.”
The inspector emphasized that ‘this is against the curriculum’ and they promised to remedy it.
Sources
From the notes of Pouya Sanayaei, who used the following sources:
- Book of Payaavand: Professor Amnon Netzer
- History of Jews: Dr. Habib Levi
- Memoirs of Half a Century of Journalism: Moshafegh Hamedani
- Book of Children of Esther: Houman Sarshaar
- Notes by Bijan Asef
Graduates of Alliance School together with the teachers of the school, Hamadan 1330 (1950)