In this section of The Iranian Diaspora, a cross-cultural comparison is presented between the mental health of Iranian immigrants and non-Iranian immigrants (such as those from South Asia, Africa, Latin America, and the Middle East excluding Iran), in order to develop a more comprehensive understanding of immigrant experiences. The comparison is based on key cultural factors that shape mental health, help-seeking behaviors, acculturation, and resilience. The goal is to highlight both the similarities and differences that influence immigrant mental health in Western host societies such as the U.S., Canada, Australia, and parts of Europe.
- Cultural Factors Influencing Mental Health
Iranian Immigrants: Iranian culture, rooted in Persian and religious traditions, often interprets psychological distress as a moral or familial issue rather than a medical one. Strong social stigma—particularly among older generations—leads many to hide their psychological struggles or interpret them as personal weakness. Pre-migration trauma (such as the 1979 Revolution, the Iran-Iraq war, and more recent waves of political upheaval) along with post-migration stressors (such as being racialized as “Middle Eastern”) significantly impact mental well-being.
Non-Iranian Immigrants: Cultural influences vary across regions. For instance, Somali immigrants (Africa) may interpret war-related trauma through Islamic religious beliefs such as sabr (patience) and qadr (divine destiny). Mexican immigrants (Latin America) often connect depression with family separation and collectivist identity. Indian immigrants (South Asia) may associate stress with the burden of maintaining “family honor.” In contrast to Iranians, some groups—such as the Vietnamese—draw from Confucian or Buddhist perspectives to understand mental health.
Stigma and the impact of trauma are widespread across many groups. While Iranian immigrants often draw on national literary or historical narratives (e.g., Shahnameh) to make sense of psychological suffering, other groups may turn to tribal or religious traditions. It is important to note that the post-1979 Iranian diaspora emerged as an archipelago of politically disillusioned communities, shaped by discontent with cultural assimilation policies. This has created a predominantly secular identity within the diaspora, where religion often plays a marginal role in meaning-making. Likewise, national identity—closely tied to the political order in Iran—has, consciously or passively, lost much of its symbolic value among exiles.
- Help-Seeking Behaviors
Iranian Immigrants: One cannot overlook the long-standing colonial and geopolitical history that shapes Iranian identity—from the Arab and Mongol invasions to Allied occupation and repeated foreign interventions (e.g., by Russia and Britain). As a result, the Iranian diaspora often harbors an ambivalent attitude toward the West: while turning to it for refuge and opportunity, many simultaneously reject Western values. Due to stigma and mistrust in Western systems, some Iranians seek help through family support, spirituality, or traditional remedies like herbal medicine. Use of professional services is more common among second-generation individuals or those with higher education. Conservative gender norms may also discourage women from seeking help.
Non-Iranian Immigrants: Help-seeking patterns vary. Chinese immigrants may prefer traditional medicine, while Ethiopian immigrants often consult religious leaders such as priests. Latin American migrants (e.g., Colombians), especially those with irregular legal status, may avoid formal services for fear of deportation. Syrian refugees, due to intense trauma, may be more likely to seek professional help—though language barriers can be significant obstacles.
Mistrust of Western mental health systems and preference for in-group or culturally familiar solutions is common across many immigrant communities. However, unlike some African or Middle Eastern groups who rely on tribal or religious leaders, Iranian immigrants are less likely to seek guidance from religious authorities outside the family unit.
- Cultural Adaptation
Iranian Immigrants: Adapting to host cultures often proves challenging, particularly due to a strong Persian identity and resistance to “Westoxification.” Research has shown that Iranian men may adapt more quickly, while many women, shaped by conservative gender expectations, may experience slower integration. Second-generation Iranians tend to navigate bicultural identity more fluidly and report better mental health outcomes.
Non-Iranian Immigrants: South Asian immigrants (e.g., Pakistanis) may resist cultural integration due to strong family cohesion, whereas Vietnamese immigrants often adapt rapidly to Western work culture. Latin American immigrants, particularly those who share linguistic or religious ties (e.g., Catholicism) with the host culture, often integrate more easily. Rohingya refugees, on the other hand, frequently exhibit the lowest levels of adaptation due to extreme isolation.
The tension between preserving cultural identity and embracing the host culture exists across all groups. However, Iranian immigrants face particularly complex identity challenges, shaped by political history (e.g., the 1979 Revolution) and stigmatization as “terrorists.” Such stereotypes are less prevalent among East Asian or Latin American migrants.
- Resilience and Coping Mechanisms
Iranian Immigrants: The nuclear family and literary traditions—such as poetry and storytelling—serve as primary sources of resilience. Religion (specifically Shi’a Islam) plays a role, though it tends to be more personal than communal. Educated Iranian immigrants may also turn to psychotherapy as a coping tool.
Non-Iranian Immigrants: African immigrants (e.g., Sudanese) often rely on tribal communities and religion. Indian immigrants draw strength from extended family networks and Hindu or Sikh rituals. Mexican immigrants frequently lean on familismo (strong family values) and religious ceremonies for coping.
Family and faith emerge as pillars of resilience across many cultures. However, Iranians tend to rely less on collective structures beyond the immediate family, while groups such as Africans and Latin Americans often draw on broader community networks.
Conclusion
Iranian and non-Iranian immigrants share common struggles with migration stress, discrimination, and social isolation, yet cultural differences in understanding mental health, help-seeking behaviors, and acculturation remain significant. Iranian immigrants, shaped by Persian identity and a unique political history, tend toward an inward-facing, family-oriented approach. In contrast, many non-Iranian immigrants may rely more on tribal, religious, or broader communal systems. These distinctions highlight the importance of culturally sensitive mental health interventions tailored to the specific needs and values of each group.
