Introduction: Iran is a nation marked by profound ethnic, linguistic, cultural, and religious diversity. Throughout history, each local community—while preserving its distinctive identity—has engaged in continuous interaction with other cultures and subcultures, thereby generating a dynamic continuum of cultural similarities and differences. Effective interpersonal communication within such a pluralistic society requires respect for diverse cultural traditions, recognition of cultural differences, and behavioral adaptation in multicultural settings—practices that collectively contribute to the development of greater intercultural competence. When an ethnicity, religion, or language occupies a relatively peripheral position in society and is predominantly represented through media portrayals, the risk of stereotyping and the formation of rigid cultural preconceptions increases. Conversely, direct, unmediated encounters with other cultures can help dismantle such stereotypes and promote intercultural dialogue. In the context of Iran, Persian constitutes the dominant ethnic group, whereas Baluch is recognized as a marginalized minority. Kerman Province, owing to its geographical proximity and cultural linkages with Baluchistan in its southern region, has long served as a destination for migration and medical services for the Baluch community. There is coexistence between the two ethnic groups, Persian and Baluch. Accordingly, the central research question is: What is the scope and nature of intercultural sensitivity between the Persian and Baluch ethnic groups in Kerman?

Methodology: This study employed a semi-structured interview method for data collection, followed by thematic analysis to interpret the data. The research sample consisted of 13 Baluch students and 10 Kermani (Persian) students currently studying in Kerman, all of whom had engaged in intercultural interactions with members of the other ethnic group in the city. These interactions extended beyond classroom contact with peers from a different ethnicity and included family visits, travel, and long-term residence in Kerman. Participants of Baluch ethnicity reported closer contact with the Persian group after residing in Kerman, while Persian participants similarly developed greater familiarity and interaction with the Baluch community upon entering university. Accordingly, one set of interview questions addressed participants’ intercultural perceptions of both ethnic groups prior to direct contact, in order to identify changes that occurred after such contact was established. Given Kerman’s multicultural environment and the presence of both ethnic groups within it, the city was selected as a case study for examining the scope of intercultural sensitivity between Persians and Baluch.

Findings: Prior to intercultural contact between the two ethnic groups, intercultural sensitivity was predominantly characterized by ethnocentrism, encompassing dimensions such as disregard and lack of awareness, devaluation, and reversal. Before close interaction, stereotypes of the Baluch ethnicity included notions of being deprived, uncultured, smugglers, and terrorist-like—exemplified by the personality-based generalization of Abdulmalek Rigi. Stereotypes of the Persian ethnicity included being perceived as outsiders, power-seeking, and racist. The Baluch group’s intercultural sensitivity toward Persians similarly reflected lack of awareness, reversal, and devaluation. At the denial stage, individuals experienced their own culture as more authentic than that of the other group. One prevalent perception of Persians was as “outsiders,” understood in a generalized, undifferentiated manner, which reinforced cultural distance. Following intercultural interactions, the scope of othering diminished—from perceiving “all” members of the other group through a generalized lens to restricting such views to “some.” The Persian group’s intercultural sensitivity toward the Baluch ranged from defensiveness to adaptation, whereas the Baluch group’s sensitivity toward Persians ranged from minimization to integration. After such interactions, the pattern of othering Persians—based on generalized perceptions of Persian culture—largely dissipated. However, certain perceptions persisted, particularly regarding how Persians in Kerman view the Baluch. These included negative attitudes derived from clothing as an ethnic marker, which reinforced stereotypes of prejudice and security-based suspicion. Post-contact intercultural sensitivity involved themes such as being mistaken for Afghan, security-oriented perceptions, perceived strangeness of traditional dress, ethnic-religious friction, ethnic marginalization, nationalism, essentialism, personality-based judgments, cultural functionalism, empathy, cultural appropriation, and cultural fluidity. The origins of othering and the formation of negative cultural perceptions between the two ethnicities were traced to mass media portrayals and second-hand narratives from others, which had become part of participants’ implicit knowledge. However, with increased intercultural contact, participants began framing their judgments based on personal experiences, as well as through social media and the Internet. Moreover, while stereotypes were not entirely eliminated, they became more personality-based rather than group-based.

Conclusion: The findings indicate that increased interaction with the Baluch ethnicity leads to a reduction in intercultural sensitivities. In the multicultural environment of Kerman, however, such interaction has not yet become normalized or routinized, and the Baluch community continues to experience a form of museum-like existence in relation to intercultural communication. Interactions between the two ethnic groups remain limited, primarily occurring in contexts such as hospitals and commercial exchanges. Nonetheless, coexistence with the Baluch has contributed to a decline in intercultural sensitivities. The study also found that the Baluch community demonstrated greater flexibility toward Persians, a tendency attributed to their proficiency in the Persian language. Conversely, the Persian group was less likely to adopt cultural elements from the Baluch. In other words, Persian cultural practices were predominantly intra-ethnic, with limited intercultural behaviors reflecting influence from Baluch culture. In contrast, the Baluch, due to their command of Persian, exhibited a greater capacity to adopt elements of Persian culture. Based on these findings, several recommendations are proposed:

o Diversifying media representations of both Persians and Baluch in mass media.

o Supporting the production and dissemination of media content about Baluch culture, particularly content created by local Baluch producers.

o Encouraging Baluch-produced media programming on a variety of topics.

o Broadcasting Baluchi music to promote familiarity with Baluch language and culture.

o Expanding opportunities for travel to Sistan and Baluchistan to foster cultural exchange.

o Implementing policy changes aimed at reducing centralization and recognizing ethnic groups in various dimensions.

o Encouraging ethnic groups to use the Internet and social media for mutual cultural exposure through self-representation.