This paper is based on my extensive field research during 2015-2016 among Iranian asylum seekers in various cities in Turkey. These transit migrants, whose estimated number is about twenty thousand, pursue permanent resettlement mainly in North America. They counter the privileged Iranian hegemonic public that consists of the Persian speaking Shi?a who subscribe to the principles of heteronormativity. These Iranian counterpublics are consequently composed of precluded sociocultural categories, namely LGBTQ, political dissidents, as well as religious and ethnic minorities including Christians, Baha’is, Kurdish Ahl-e Haqq, Zoroastrians and Cosmic Mystics. Exploring issues that range from Islamic Shi?i jurisprudence and citizenship rights, border crossing and right of asylum to transit migration, international politics and resettlement, I explicate the entwinement of structural and mental processes underpinning diaspora and diasporic identity formations across national, geographical, political, religious and gender boundaries. I argue that while every phase of this diasporization process is governed by particular geopolitical and legal regimes, it is nevertheless the complex interactions of the national, international and transnational forces that forge the path for such a globalized movement of human bodies, practices, and ideas. These forces include the totalizing and monopolizing politics of the Islamic Republic of Iran, economic and political motivations of Turkey, transnational organizations and their practices as well as the international political and economic post-colonial structures enshrined in international laws, United Nations regulations and legal systems of migrant countries. These factors determine the direction and speed of migration, and their confluence generates preconditions for diasporization of marginal Iranian counterpublics to expand into visible diasporic ones. Furthermore, penetration of religious ideas, ideals, and practices other than the dominant Shi?i Islam, dissemination of scientific findings that recognize the fluidity of gender identities and sexual practices, spread of universalized legal concepts defining and defending basic human rights as well as global indigenous rights’ movements, have all become sources for and of social organizations and meanings that challenge the normative Iranian public. As I demonstrate, before, during and after the transitory period in Turkey, these alternative religious beliefs, gender identities, and political convictions sustain congregations of believers and communities of political and gender activists.