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McGill, News, The Tribune Explains

Tribune Explains: The loosening of COVID-19 restrictions on campus

On Feb. 8, Premier François Legault announced the Quebec government’s plans to ease most pandemic measures in the province, with the exception of the vaccine passport and mask rules, by March 14. As the province reopens, McGill’s COVID-19 protocols will evolve accordingly. In university-wide emails sent out on Feb. 4 and Feb. 11, Deputy Provost Fabrice Labeau announced a first wave of loosened restrictions.

The McGill Tribune looked into the updated measures and the changes students can expect in the coming weeks.  

When will gyms and other extracurriculars be allowed to reopen?

The Quebec government announced on Feb. 1 that gyms and fitness centres can reopen at half capacity as of Feb. 14, provided that vaccine passports, social distancing measures, and masks are maintained. Legault also announced that sports and artistic activities for groups of up to 25 people will be allowed to resume at the same time. As such, McGill gyms are scheduled to reopen on Feb. 14. Other extracurricular activities are expected to follow on Feb. 28. 

When are members of the McGill administration and support staff returning to campus?

Starting Feb. 28, all administrative and support staff will be required to spend at least 30 per cent of their weekly work time in person. This number will gradually increase in the following weeks to support the university’s transition to pre-pandemic operations.  

Who can you call if you have symptoms or tested positive?

Students who were on campus in the 48 hours prior to developing symptoms are expected to report any positive diagnosis to the Case Management Group (CMG), regardless of whether the results are from a Polymerase Chain Reaction (PCR) or an antigen rapid test. The number to report symptoms and positive tests was recently changed. To contact the CMG, call 514-398-2920. 

What is happening to the Emergency Operations Centre?

On Feb. 14, the Recovery and Operations Resumptions Committee (ROR) will replace the Emergency Operations Centre (EOC), and lead the university through its transition to pre-pandemic operations. The EOC, first activated in Jan. 2020 to coordinate McGill’s COVID-19 response, was previously deactivated on Nov. 1, 2021, but the centre was reactivated following the Omicron surge in Quebec. The EOC directly reported to a branch of the university’s senior leadership; Under the ROR, however, administrative operations and governance will return to their decentralized and pre-pandemic structures. 

How do the student body and the McGill administration view this transition?

Since McGill’s announcement of the return to in-person learning, many student associations have since gone on strike to protest the university’s reopening and its overall COVID-19  response.

Nathaniel Saad, U2 Management, is slighty apprehensive about the transition to pre-pandemic operations. 

“I am excited to [have] most of the restrictions slowly dissipate, but every time we try to open back, we end up having another wave,” Saad said in an interview with the Tribune. “I think it’s really important that as we start going back to normal, we still do our part [so that] we can be done with COVID as soon as possible.”

Frédérique Mazerolle, a McGill media relations officer, explained in an email that the administration is aware of the anxieties about the return to in-person, but that its decisions are always in accordance with public health guidelines.

“[McGill’s] measures, along with a high level of vaccination—more than 96 per cent of our students are now vaccinated with at least two doses—make us confident that we can maintain both our commitment to in-person academics and to ensuring that there is a safe environment on our campuses,” Mazerolle wrote.

Emma Herrle, U0 Arts and Science, finds McGill’s correspondence tedious. She expressed frustration with the university’s unclear communications about its decision-making logic. “There are a lot of emails that say nothing, just a lot of words and not a lot of substance,” Herrle said in an interview with the Tribune. “I don’t totally understand how they decide what’s in person and what’s online. For example, this semester, I have lectures with a hundred people that are in person, but my lab of twelve people is online. It just seems really random and arbitrary.”

Science & Technology

Behind the first pig-to-human heart transplant

Human heart transplants have revolutionized treatments for terminally ill cardiac patients for the last 117 years, but a lack of donors has meant that every year, thousands are left with no other option than to wait on a seemingly endless waitlist. To combat this shortage, researchers are looking into other experimental approaches, including bioprinting, the use of engineered organs, and the transplantation of genetically-engineered pig hearts into humans.

Xenotransplantation—transplants that use organs from a different species—has been employed in a number of procedures, ranging from small skin grafts to entire kidney transplants. While the field has been around since the 19th century, it only recently started showing signs of success through the use of genetic engineering. On Jan. 7, 2022, years of research culminated in the first successful heart transplant from a pig to a human patient.

A cardiac patient at the University of Maryland Medical Center, David Bennett Sr. was ineligible for a traditional heart transplant due to the severity of his arrhythmia. His last resort for treatment was to undergo an experimental pig heart xenotransplant. Post-surgery, the 57-year-old patient remains stable, marking this procedure a success and a milestone in transplant history.

What distinguishes this successful transplant from previous attempts is that scientists genetically engineered the donor animal organ prior to surgery—a procedure vital in preventing the patient’s antibodies from rejecting the foreign material. Pig cells produce a sugar called alpha-gal that causes a fatal immunological reaction when transplanted into humans. To ensure a fully functional transplant, scientists must modify the donor genes to eliminate this sugar. On top of the removal of alpha-gal from the pig heart, six human genes were inserted into the pig heart to decrease the risk of rejection, while the three pig genes that caused an immunological reaction were removed. The researchers also removed an additional gene to prevent any excessive growth of the pig heart.

J. Matt Kinsella is an associate professor in the Department of Bioengineering at McGill whose research focusses on tissue engineering and bioprinting. In an interview with The McGill Tribune, he highlighted the risks of organ transplants using gene-edited tissues.

“A few of the challenges are getting the genes to the site where you want the function to occur,” Kinsella said. “If you try and just deliver a gene systemically to a person, it’s not a targeted system that would go directly to your cardiac tissue, it can go anywhere. You can knock out gene tissues that shouldn’t have that gene knocked out.”

While the risk of using gene-edited animal organs offers hope for those on transplant waitlists, there are still many ethical debates surrounding the procedure. Many view xenotransplants as a form of unnecessary animal cruelty, while others think its potential to save many human lives outweigh these concerns. 

“I think that might be what is missing right now, the public opinion on a lot of this work,” Kinsella said. “On the scientific side, we find it very fascinating that we can do this, but it came out pretty quick and I don’t know that there’s been much consultation [with] the public.”

In fact, the Food and Drug Administration only approved the procedure because it was the patient’s only remaining option.

As biomedical and bioengineering fields develop, scientists can avoid using living organisms as organ donors by looking toward tissue engineering and bioprinting in transplants. However, these complex fields are not advanced enough to perform procedures at the organ level yet. Such transplants are not suitable for every patient, either, as some people are more susceptible to allergies or have adverse reactions to biomaterials.

“To complete an entire anatomically correct, functioning heart is something we are still very far away from,” Kinsella said.

The first successful heart xenotransplant, although controversial, is a critical turning point in the evolution of organ transplants and a valuable learning opportunity for many researchers to better understand the influence of genetics on the field of biomedicine.

Creative, Video

Valentine’s at McGill

Staff Producer Kate Gelinas collects cupid’s arrows and first loves’ stories at McGill in this special Valentine’s Day video.

Creative, Video

McGill Minute – February 14, 2022

Staff Writer Tess Pilkington brings you the top stories of the week in the Tribune’s weekly news segment, “McGill Minute”.

Art, Arts & Entertainment

‘Food for Thought: Riddles and Riddling Ways’ explores whimsical culinary rituals

As of Feb. 1, McGill’s McLennan Library has become home to Food for Thought: Riddles and Riddling Ways, the newest exhibit presented by the Rare & Special Collections, Osler, Art, and Archives (ROAAr) branch. The exhibit—dubbed The Riddle Project—was curated by English professor and associate dean of McGill Library Nathalie Cooke and her team.

Centring on “the intersections of culinary and riddling practices” in North America and the United Kingdom during the 18th to 20th centuries,  the display features a collection of joke-books and riddles printed on dishes and menus. This playful and charming exhibit invites students and faculty into the library with its beautiful, old manuscripts and riddling items that remind the observer of the joys and bizarre traditions of communal meals during the Age of Enlightenment.

The discovery of a collection of menus that describe dishes through riddles, called “Enigmatic Bills of Fare” prompted the idea for The Riddle Project. These items were initially made with the intention to liven up dinner parties for centuries using riddles and puzzles. A “blog post” accompanies each item in the collection explaining the object’s origins and elaborating upon its connection to the larger purpose of the exhibit.

Upon first glance, the collection appears rather insignificant, with only a dozen small objects on display. But upon future inspection, it becomes apparent that each object is multifaceted: They not only perform their intended use, but also act as entertainment and as conversation starters. For example, the exhibit boasts an impressive collection of plates dating back to the 1850s. Though at first the plates appear rather boring, a closer look reveals that what is actually printed only on the front is a riddle, with the answer written on the back. One plate depicts an image of two men, one dressed in regular clothes and the other in a strange wizard costume. The riddle at the bottom on the plate reads (in French) “What is the day of the year that no one has ever seen?,” while the underside reads “tomorrow.” 

Several manuscripts featured in the exhibit contain pages of cartoon-like illustrations accompanied by short riddles that are a treat for any fan of vintage cartoons and comic books. The colourful drawings and images stand out against the black and white texts. The catch is that all the riddles have a food-related answer. The exhibit maintains the perfect balance of hilarious, colourful riddles and games, as well as explanations to hold the viewer’s attention as they make their way through the collection. 

Though it is being housed in the library, the collection is also available online. Moreover, the online version contains a myriad of interactive world maps that show the viewer where and when many of these objects originated. 

Food for Thought: Riddles and Riddling Ways breaks bread with riddles in order to find their connection to shared culinary history. Filled with whimsical figures painted on plates and into books, these artifacts come to life as the viewer unravels the mystery behind their hidden games. The exhibit solves the puzzles of early 18th-19th century riddles and may just even inspire your next dinner party. 

Know Your Athlete, Sports

Know Your Athlete: Emma Hawko

As the new captain of McGill’s sailing team and a qualifier for the 2022 Lightning World Championships, Emma Hawko has found remarkable success in both collegiate and club sailing. In 2021, at only 21 years old, she was named the Canadian Intercollegiate Sailing Association female crew of the year. Since she began sailing 12 years ago, Hawko has used a large variety of sailboat classes like Lightning, Etchells, and Laser. She started at McGill three years ago and has excelled both on the water and in class, where she studies international development.

Sailors form teams with their crews for a multi-person boat but work as a single unit toward a spot on the podium. Although usually boats from the same clubs or countries do not form a team, collegiate regattas differ in that a team has multiple boats sailing, instead of just the one. In an interview with The McGill Tribune, Hawko detailed the differences between her time sailing with her club, Lake Champlain Yacht Club, and with the McGill sailing team.

“The biggest difference is that in McGill’s team it’s very much as a team,” Hawko said. “You send two boats of people to a regatta and you have to work as a team to do well, whereas the rest of my sailing, it’s more of an individual [effort].” 

Collegiate sailing provides the unique opportunity to step away from the familiar functioning of national and international regattas and embrace new team-based dynamics. Reflecting on these differences, Hawko revealed that she did not have a favourite between the two. 

“I like them both,” she said fondly. “They’re both good challenges and good learning opportunities.”

Another marked difference between club sailing and collegiate sailing is the presence of women, nonbinary, and genderqueer people. Hawko has noticed this discrepancy both in her time at the local club and while working toward qualifying for the World Championships. 

“[It is] a little bit jarring, thinking, ‘huh, there are only five other women here,’” Hawko said. “Most of the people I interacted with were men at [the] North American [Championships].”

Though this paints a bleak picture of sailing as a male-dominated sport, Hawko insists that this is no longer the case. 

“I think it’s getting better, especially with collegiate sailing and Title IX,” she said. “There are no mens-only teams, but there are women-only teams. You’re not allowed to have a team that is designated as men only.” 

Title IX stipulates that collegiate teams are representative of their student populations and increases opportunities for women in sports where they previously were limited. 

McGill’s team is unique in its composition, with women actually outnumbering men.

“On the McGill team two-thirds of our team are women, it’s pretty awesome,” said Hawko. “It’s not a common thing for a team to have mostly women, so we’re pretty proud of it too.”

As the sport moves toward a more inclusive future, the McGill sailing team finds itself in a unique position to break the mold of traditional sailing culture. 

Hawko is not anticipating ending her sailing career anytime soon. She hinted at the future possibility of working with either U.S. Sailing or Sail Canada, but for now, she has her sights set on Lightning Worlds.

“As long as I am able to keep sailing at a fairly competitive level, I am going to be pretty happy wherever I end up,” Hawko said. 

Hawko will be competing at the Lightning Worlds in May and intends to train as hard as she can to earn a high standing.

Editorial, Opinion

The convoy should truck off

On Jan. 15, the federal government implemented a vaccine mandate for all cross-border essential workers, including truckers—meaning that unvaccinated drivers would have to quarantine for 14 days, and self-test after the eighth day whenever they enter Canada. Backlash has been fierce ever since, marked most obviously by the self-proclaimed “Freedom Convoy” that arrived in Ottawa on Jan. 28. Despite the fact that approximately 90 per cent of truckers are fully vaccinated and groups such as the Canadian Trucking Alliance have spoken out against the protests, this reactionary coalition has received intense and growing support. 

From the over $10-million amassed in GoFundMe donations, to support from both provincial and federal conservative politicians and international actors like Fox News and former U.S. President Donald Trump, the convoy has managed to cut across wide swaths of the population. Granted, the movement has every right to criticize and organize against what they believe to be misguided and overreaching measures by the federal government, as is guaranteed in the Charter of Rights and Freedoms. However, this campaign has quickly devolved into a disturbance of peace, where minority concern over government mismanagement is lost to the violence of the movement, including their desecration of national monuments and tombs, along their affiliation with white supremacists and anti-Semites.

A multitude of factors are responsible for the rise of the protests: Unclear restrictions, poor government messaging, political theatre, citizen apathy, the polarizing effects of Big Tech, and a Canadian tendency to forget local, fascist histories, are but a few. The truckers should cede ground, acknowledging that they have a damaging effect on public safety. Until then, government officials must push to address the root causes of the proliferation of this anti-science, false oppressive, and fascist-adjacent movement.

It is possible to raise concerns about COVID-19 measures in productive, pragmatic, and democratic ways—take efforts by small business owners and unions that have organized and spoken to the government as examples. This fringe minority group of truckers, on the other hand, perceives vaccine mandates as a restriction on individual liberty, hence their use of the rhetoric of “freedom.” Valid skepticism about government overreach, though, should not employ anti-science language. Had the truckers chosen to protest vaccine mandates in good faith, they would not have allowed such extremist, anti-science angles to debase their initial legitimate concerns.

But in a world where social media algorithms group like-minded individuals together and confine them to reductive echo chambers, it is unsurprising that individuals mobilize in the absence of critical thought. The kind of groupthink exemplified within the convoy normalizes the idea that one’s individual rights and liberties supersede the health and safety of the general public. The movement pushes the rhetoric of individual liberty to the extremes: To fabricate a sense of oppression over a public health issue is to make a false equivalency with systemic and structural racism.

Though Nazi and Confederate flags appear throughout the rallies, some high-profile supporters, like newly appointed interim opposition leader Candice Bergen, argue that onlookers should not let these extremists’ opinions distract from the “real” problem. These protestors should take umbrage in how anti-racist movements face relentless criticism when they rightfully hold governments to account. Consider the hypocrisy of police, politicians, and mainstream media during the Black Lives Matter protests: When millions walked peacefully in the streets, these powers sensationalized a minority that vandalized and took down monuments of perpetrators of genocide and Confederate “heroes.” 

In the eyes of the government—and certainly in the eyes of the police—white protestors continue to be treated as more human and more deserving of the right to protest, even as their movement fails to recognize actual threats to liberty, like wealth and racial inequality and settler colonialism. In reality, the trucker convoy itself threatens freedom, harassing people in shelters and small businesses. The protestors’ scrupulous focus on a specific kind of individual liberty does not and cannot fix far more pressing collective struggles.

The truckers show no sign of slowing down. When celebrated on the right as “freedom fighters” and met with next to no police intervention, they have good reason not to. Solutions remain tricky: Though Prime Minister Justin Trudeau has said that he will not negotiate with convoy participants, the Liberals’ absence feeds the flame and puts society at large at risk. But to really fix the problem, governments must be far more clear and transparent in communicating public health restrictions, while also cracking down on how Big Tech polarizes, brainwashes, and recircuits citizens’ engagement with each other. Doing so will not just tamper the protests, but protect Canadian democracy.

Science & Technology

Fishing for diversity: Understanding the lake trout’s genome

Faced with the sharp shifts of climate change and continuous human expansion, animals must adapt to survive—an ability that depends largely on a species’ genetic diversity. Professor Ioannis Ragoussis, head of genome sciences at the McGill Genome Centre, is studying this diversity by sequencing the genome of species native to Canada, including the lake trout.

The lake trout is a glacial relic that has commanded a widespread presence in North America since the Wisconsin glaciation event ended 11,000 years ago. Flourishing in deep, cold waters from Alaska to New England, the trout is the top predator of the Great Lakes. Its abundance made it a major food source for many Indigenous communities, from Inuit in Northern Quebec to the First Nations in Yukon.

Throughout the 19th century, overfishing by colonial powers, corporate pollution, and invasive species predation devastated the trout population. By the 1960s, the lake trout population had plummeted in many lakes it had previously thrived in. A significant consequence of this major decrease in population size was a loss of genetic diversity.

“Fish and other organisms try to maintain some form of genetic diversity that will allow them to adapt to different conditions,” Ragoussis said in an interview with The McGill Tribune. “If the genetic diversity is lost, then the ecological diversity is lost at the same time [and] they don’t have the tools to adapt to a changing environment.”

Genetic diversity allows species to adapt to changing conditions, like the increasing global average temperature and ecosystem perturbations caused by climate change. Greater variety within the gene pool is crucial for repopulation and also helps ensure that individuals can survive in many different conditions—if a disaster arises and all the fish are genetically similar, then the population is at greater risk of extinction.

Genome sequencing serves as an essential tool for the many hatcheries working toward lake trout repopulation. A species’ genome can also provide insight into its evolution and serve important strategic purposes.

“Once we establish the required diversity using science, we can make a much better argument to governments and environmental organizations [about] the need for maintaining certain numbers of species,” Ragoussis said. “It will be a tool that will allow us to have a better leverage in establishing environmental protection and conservation efforts in Canada.”

The lake trout genome was sequenced as part of CanSeq150, a collaborative initiative by the Canadian Genomics Enterprise to assemble the genomes of 150 species through a network of Canadian research centres. Following the initial success of this program, the Canadian BioGenome Project seeks to sequence the genomes of 400 species crucial for biodiversity and conservation in conjunction with the Earth BioGenome Project. The work will be shared by McGill Genome Centre, the Michael Smith Genome Sciences Centre in Vancouver, and the Centre for Applied Genomics at the Hospital for Sick Children in Toronto.

“There are committees that are deciding who will go into Noah’s Ark, but due to the financial pressure, this time it can only include 400 species,” Ragoussis said. “We want to select the ones that are more threatened or very important to Indigenous communities. There is priority given to the needs of Indigenous populations and communities, like the sequencing of the genome of the muskoxen.”
The interdependence of ecosystems places great importance on the survival of each of its members. This project will sequence the genome of species from every level of animal life, from insects and fungi to fish and mammals. Understanding and preserving the genetic diversity of the animal kingdom will be crucial for a future of prosperous and resilient natural environments.

Features

When it comes to drugs, McGill is still stuck in the past

According to a 2020 Prison Policy Initiative study on mass incarceration, one in five incarcerated Americans are in prison because of a drug-related charge. In the U.S., there are approximately one million drug-related arrests each year, and six times as many arrests for drug possession as there are for drug sales. I myself have loved ones who have faced incarceration, familial ostracization, and travel restrictions because of petty drug charges. A somber weight bears down upon me at the thought of how many people continue to experience the brunt of these punishments. In Canada, new legislation such as Bill C-5 and the proposed Bill C-22 may appear progressive by repealing mandatory minimum drug sentences for drug offenses, but these reforms do little to address the systemic impacts of drug prohibition.

There are many reasons why public and legal tolerance of drug use is slow to develop. Stigma, anti-drug campaigns in schools, federal and state laws, racism, and no-tolerance drug policies at institutions like McGill continue to privilege out-of-sight, out-of-mind approaches to drug use that are rooted in racist and colonial value systems. By prohibiting and punishing drug use, such policies enact undue harm upon people, especially marginalized and minority communities. These attitudes, at a policy level, feed into the prison-industrial complex by justifying the incarceration of nonviolent offenders, and giving law enforcement more reason to harass and persecute. Certainly, using drugs comes with inherent risks, including physiological and psychological harm. But zero-tolerance drug policies have deleterious effects of their own. For one, they prevent scholars and researchers from asking serious questions about how drugs have affected human history, and how they could positively impact the future. And even worse, these policies can force people to hide their drug use. Fearing legal consequences, users are less likely to access services such as drug testing and safe-use facilitators that reduce said dangers. 

There is a long history of political movements using drugs as symbols to scapegoat minority communities. For example, in the early 20th century, the U.S. Federal Bureau of Narcotics commissioner Henry Anslinger promoted propaganda campaigns that used the Spanish word “marijuana” rather than “cannabis” to forge an association between cannabis use and Black and Latinx people. Aslinger’s campaign made xenophobia and anti-drug legislation one and the same. Later on, U.S. President Richard Nixon famously termed drug use “Public Enemy Number One” and initiated a “War on Drugs” that has resulted in the disproportionately high incarceration of Black and Latinx people, who are significantly more likely to receive harsh sentences for the same drug-related crimes as white people. 

The criminalization of drug use is often associated with the U.S., and for good reason: The U.S. holds less than five per cent of the world’s population, but nearly 25 per cent of the world’s incarcerated people. However, targeting minorities by policing drug use isn’t limited to the U.S. In 2012, Stephen Harper’s Conservative government enacted Bill C-10 (the Safe Streets and Communities Act), which amped up legal consequences for minor drug offenses. It increased the maximum possible penalty for the production of Schedule II drugs—substances which included marijuana at the time—from seven to 14 years. Since the 1980s, Black communities in Canada have been systemically targeted by a kind of low-level war on drugs, as the Act facilitated intensive policing, racial profiling, and disproportionately high rates of incarceration for Black Canadians. 

In an interview with //The McGill Tribune//, Alexandra Holtom, a knowledge mobilization specialist with the National Safe Supply Community of Practice (NSS-CoP) at the Canadian Association of People who Use Drugs (CAPUD) explained that this pattern of targeting minorities through drug policies continues into the modern day.

“When we’re talking about criminalization and prohibition, what we actually see is that people of colour, people who are racialized, people with disabilities, queer and trans folks, Indigenous folks all suffer disproportionately highly compared to white individuals, or people of higher class or status,” Holtom said.

CAPUD aims to empower and inform drug users by pushing for drug policy reform and giving drug users a voice in the creation of policies that affect them. At NSS-CoP, Holtom works to facilitate the development of medicalized safer supply models, which provide drug users with known quantities and qualities of legal pharmaceutical-grade drugs in an effort to prevent overdoses. 

After decades of drug-related fearmongering in news and classrooms, the veils of confusion and apprehension that surround drug use are understandable, although I hesitate to use the term “natural.” Opioid overdoses, addiction, extreme paranoia, and psychosis are truly scary. But despite the harsh reality of these effects, not all illegal drugs induce these symptoms. Some illegal drugs could even potentially be used in therapies for certain conditions. Recent research into the therapeutic potential of psychedelic drugs––also known as entheogens or hallucinogens––suggest it might be a good idea to turn away from treating drugs as public enemy number one. One small study involving Johns Hopkins Medicine researchers found that two doses of psilocybin, the main active hallucinogenic chemical in a variety of fungi commonly known as “magic mushrooms,”, rapidly relieved depressive symptoms in adults with major depression. The drugs were given in combination with supportive psychotherapy. 

Commentary, Opinion

Anti-Black racism has no place in Nowruz celebrations

Every year, Persians meticulously celebrate the exact second that the sun passes the celestial equator, as the spring equinox marks the start of a new year, Nowruz. Nowruz, and most of the traditions that accompany it, have direct roots in Zoroastrianism, one of the oldest religions in the world. Yet, there is one practice with a backstory that remains disputed within the Persian community.  

Haji Firuz is a folklore character who heralds the holidays, wearing a red minstrel costume and most notably, a blackened face. Now, ahead of the coming Nowruz and especially in honour of Black History Month, Persians must admit that Haji Firuz is a racist caricature and must finally acknowledge the forgotten history of slavery in Iran. 

On the eve of the last Wednesday of the year, Persians celebrate a Zoroastrian practice called Chaharshanbe Suri by jumping over fire to cleanse themselves of sickness and evil. Traditionally, Haji Firuz is believed to have dark skin from the soot of this fire. Yet, this superficial explanation ignores the nuances of his persona that have direct links to slavery. 

The man dressed as Haji Firuz carries a tambourine and sings a popular jingle: 

“My Master, greetings!

My Master, hold your head up!

My Master, why don’t you laugh?

It’s Nowruz, it’s one day a year!”

Not only does this rhyme reflect his status as an enslaved jester, but Haji Firuz hails from Siah-bazi theatre, which is itself a racist form of entertainment. Siah-bazi, which translates to “playing  black,”  is no different than the minstrel shows in the United States. Much like how stock characters in those shows mocked enslaved people, characters in Siah-bazi perpetuate a lewd and clownish caricature of Black people.

Those who deny this anti-Blackness continue to excuse Haji Firuz as a centuries old beloved icon who spreads joy during the festivities. Some defenders of Haji Firuz reference misreadings of the famous Persian epic, Shahnameh, as the literary source of the character. Not only do these claims lack factual and historical backing, but they are also tired attempts at erasing Iran’s involvement in slave trade during the Qajar dynasty. 

Throughout the late Qajar period, historians estimate that one to two million people from East Africa were enslaved and brought to Iran, where slavery remained legal until Reza Shah of the Pahlavi dynasty finally abolished it in 1929. There exists a temptation to repaint slavery in Iran as a form of mild domestic servitude that was not based on race, especially in comparison to the United States. Yet, even if it may threaten the national pride of some Persians, racialized forced labour existed in Iran in multiple forms, including eunuchism and concubinage. It would be an absurd irony to talk of Iran’s history devoid of any reference to slavery. Haji Firuz is a product of Siah-bazi, which itself is the aftermath to years of racialized slavery. Appreciating Iran’s rich history and criticizing its wrongs are not and should not be mutually exclusive.  

Along with the erasure of slavery, the Black Iranian community has often been overlooked. The media’s lack of Afro-Iranian representation has led to an illusion of racial homogeneity in Iran. In 2015, German-Iranian photographer Mahdi Ehsaei created a series featuring photographs of Black Iranians in the Hormozgan province. The name of the collection, Afro-Iran: The Unknown Minority, is enough to demonstrate the neglect experienced by this community. Even so, while the Afro-Iranian community continues to be perceived as less Iranian, their cultural contributions are often viewed as Iranian products. Bandari music and dances, for example, are repeatedly stripped of their Afro-Iranian origins. If Persians enjoy Afro-Iranian art, they must also recognize the presence of Afro-Iranians; they must stand up against anti-Black racism, and they must denounce Haji Firuz and other forms of blackface like Siah-bazi. 

So, as you prepare your Haft-Seen arrangements this year, celebrate Chaharshanbe Suri, and play Bandari music during Sizdah-be-dar, remember and remind others that anti-Black racism has no place in our Nowruz festivities or anywhere else in our culture. 

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