ZOROASTRIANS in BIRMINGHAM the Zoroastrian Community in the City Is Small and Numbers Only a Handful of Families
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Proposal to Encode the 'Fravahar' Symbol in Unicode
L2/15-099 2015-03-30 Proposal to Encode the ‘Fravahar’ Symbol in Unicode Anshuman Pandey Department of Linguistics University of Californa, Berkeley Berkeley, California, U.S.A. [email protected] March 30, 2015 1 Introduction This is a proposal to encode a symbol associated with Zoroastrianism and the cultural legacy of Iran in Unicode. The character is proposed for inclusion in the block ‘Miscellaneous Symbols and Pictographs’ (U+1F300). Basic details of the character are as follows: glyph code point character name U+1F9xx FRAVAHAR The representative glyph is derived from an image available on Wikimedia Commons, which was released into the public domain: http://commons.wikimedia.org/wiki/File:Faravahar-Gold.svg. The actual code point will be determined if the proposal is approved. 2 Background In the proposal “Emoji Additions” (L2/14-174), authored by Mark Davis and Peter Edberg, five ‘religious symbols and structures’ among symbols of other categories were proposed for inclusion as part of the Emoji collection in Unicode. Shervin Afshar and Roozbeh Pournader proposed related symbols in “Emoji and Symbol Additions – Religious Symbols and Structures” (L2/14-235). These characters were approved for inclusion in the standard by the UTC in January 2015. No mention was made of symbols associated with Zoroastrianism, but these do exist. This proposal seeks to encode the , one of the most important and recognizable of Zoroastrian symbols. Encoding the in Unicode will enable Zoroastrians worldwide to represent a motif of their religious tradition on digital platforms on par with adherents of other religions. 1 Proposal to Encode the ‘Fravahar’ Symbol in Unicode Anshuman Pandey 3 Description The symbol proposed here is commonly known as fravahar in the Zoroastrian community in Iran and the Parsi community in India (Zoroastrians in India are commonly known as ‘Parsi’). -
Parsi Zarathushtis
FEZA FEZANA NA PAIZ 1382 AY 3751 Z VOL. 27, NO. 3 OCTOBER/FALL 2013 JOU R NA L ● OC TOBER/FA LL 2 JOUMehr – Avan – Adar 1382 AY (Fasli) ● Ardebehesht – KhordadRN – Tir 1383 AY (Shenha i) ● Khordad – TirAL – Amordad 1383 AY (Kadimi) 013 ADDENDUM ADDRESS DEMOGRAPHIC CONCERNS IN NORTH AMERICA The Zarathushti World — 2012 Demographic Picture: The Numbers Game Also Inside: Cyrus Cylinder Celebrated in Chicago Tanya Bharda’s Journey in India ZOI Camp Kids’ “Lookie” Stand Presentation of FEZANA Strategic Plan PUBLICATION OF THE FEDERATION OF ZOROASTRIAN ASSOCIATIONS OF NORTH AMERICA Copyright ©2013 Federation of Zoroastrian Associations of North America FEZANA Journal FALL 2013 ADDENDUM The declining demographics of the Zarathushti world is of major concern to all. Acknowledging the problem and identifying its extent and ramifications was the first step which was articulated in the FALL 2013 issue of the FEZANA Journal. More importantly what do we need to do to reverse the trend or at least to stabilize or stop its rapid decline. A cross section of the North American Zarathushti population was surveyed for their opinion: first generation, next generation, intermarried, intra married, young, old, male, female, Iranian Zarathushtis, Parsi Zarathushtis. We received a plethora of information, laments as well as creative thoughts. Cognizant of the fact that by adding all this information to the printed issue would increase the printing and mailing costs when our subscriptions are declining we are trying a new hybrid approach. We are placing on the FEZANA website (www.fezana.org ) the addendum Part 1 containing the contributions of 34 First generation Zarathushtis and Part 2 containing the contributions of 34 next generation Zarathushtis . -
On the Good Faith
On the Good Faith Zoroastrianism is ascribed to the teachings of the legendary prophet Zarathustra and originated in ancient times. It was developed within the area populated by the Iranian peoples, and following the Arab conquest, it formed into a diaspora. In modern Russia it has evolved since the end of the Soviet era. It has become an attractive object of cultural produc- tion due to its association with Oriental philosophies and religions and its rearticulation since the modern era in Europe. The lasting appeal of Zoroastrianism evidenced by centuries of book pub- lishing in Russia was enlivened in the 1990s. A new, religious, and even occult dimension was introduced with the appearance of neo-Zoroastrian groups with their own publications and online websites (dedicated to Zoroastrianism). This study focuses on the intersectional relationships and topical analysis of different Zoroastrian themes in modern Russia. On the Good Faith A Fourfold Discursive Construction of Zoroastrianism in Contemporary Russia Anna Tessmann Anna Tessmann Södertörns högskola SE-141 89 Huddinge [email protected] www.sh.se/publications On the Good Faith A Fourfold Discursive Construction of Zoroastrianism in Contemporary Russia Anna Tessmann Södertörns högskola 2012 Södertörns högskola SE-141 89 Huddinge www.sh.se/publications Cover Image: Anna Tessmann Cover Design: Jonathan Robson Layout: Jonathan Robson & Per Lindblom Printed by E-print, Stockholm 2012 Södertörn Doctoral Dissertations 68 ISSN 1652-7399 ISBN 978-91-86069-50-6 Avhandlingar utgivna vid -
ZOROASTRIANISM Chapter Outline and Unit Summaries I. Introduction
CHAPTER TEN: ZOROASTRIANISM Chapter Outline and Unit Summaries I. Introduction A. Zoroastrianism: One of the World’s Oldest Living Religions B. Possesses Only 250,000 Adherents, Most Living in India C. Zoroastrianism Important because of Influence of Zoroastrianism on Christianity, Islam, Middle Eastern History, and Western Philosophy II. Pre-Zoroastrian Persian Religion A. The Gathas: Hymns of Early Zoroastrianism Provide Clues to Pre- Zoroastrian Persian Religion 1. The Gathas Considered the words of Zoroaster, and are Foundation for all Later Zoroastrian Scriptures 2. The Gathas Disparage Earlier Persian Religions B. The Aryans (Noble Ones): Nomadic Inhabitants of Ancient Persia 1. The Gathas Indicate Aryans Nature Worshippers Venerating Series of Deities (also mentioned in Hindu Vedic literature) a. The Daevas: Gods of Sun, Moon, Earth, Fire, Water b. Higher Gods, Intar the God of War, Asha the God of Truth and Justice, Uruwana a Sky God c. Most Popular God: Mithra, Giver and Benefactor of Cattle, God of Light, Loyalty, Obedience d. Mithra Survives in Zoroastrianism as Judge on Judgment Day 2. Aryans Worship a Supreme High God: Ahura Mazda (The Wise Lord) 3. Aryan Prophets / Reformers: Saoshyants 97 III. The Life of Zoroaster A. Scant Sources of Information about Zoroaster 1. The Gathas Provide Some Clues 2. Greek and Roman Writers (Plato, Pliny, Plutarch) Comment B. Zoroaster (born between 1400 and 1000 B.C.E.) 1. Original Name (Zarathustra Spitama) Indicates Birth into Warrior Clan Connected to Royal Family of Ancient Persia 2. Zoroaster Becomes Priest in His Religion; the Only Founder of a World Religion to be Trained as a Priest 3. -
A Sequel to Essentials of Zoroastrianism
A Sequel To Essentials of Zoroastrianism (1951) Late Dr. Framroze Sorabji Chiniwala B.A., L.M.&S. 2002 Late Dr. F. S. Chiniwala published in 1941 his book in English entitled 'Essentials of Zoroastrianism' for the Parsi public. He followed this up with the manuscript of a sequel, in or about 1950-51, and appended to the said manuscript a note reproduced below: vus ƒ‹†ƒ A.D. eka Nik;yks vaOksÔ ys[kuks vk chîs Hkkx Ns. vk vk[kq …‡‹ ikukuq y[kk.k vaOksÔ Hkkx rjhds Nkiok ekVs y[kk;yq grq ts vkeus vke jgsyq Ns. igsyk ƒŠ ikuk ts Mkdrjuk [kqnuk gkFkuks y[ksy Ns ts Vkbi uFkh rs vaOksÔ Vkbi ys[k ƒ†… ikuk yxhuks Ns rsek eqdsy Ns. Since writing the manuscript a half-century has elapsed and 'rationalism' and 'reform' has taken its toll of the Zoroastrian community and their belief in the 'Message' of Lord Zarathustra. In such circumstances the publication of the book, if it rekindles faith even in a few, the purpose will be fulfilled. Zarthusti Ilme Khshnoom Felavnari Committee 6th August, 2002. FOREWORD This small book containing some main features of the Mazdyasni Zarthosti Daen will be of use to a novice. It will furnish some knowledge about the religion. Special care is taken to present to view the main spiritual aspect of the religion. The mere materialistic view point does not help much, as that view is common in all religions; hence no special mark of demarcation can be drawn by it. It is the spiritual aspect only which gives a vivid picture as it ought to be. -
Iranian-American's Perceptions of Prejudice and Discrimination
Interpersona | An International Journal on Personal Relationships interpersona.psychopen.eu | 1981-6472 Articles Iranian-American’s Perceptions of Prejudice and Discrimination: Differences Between Muslim, Jewish, and Non-Religious Iranian-Americans Shari Paige* a, Elaine Hatfield a, Lu Liang a [a] University of Hawaii at Manoa, Honolulu, HI, USA. Abstract Recent political events have created a political and social climate in the United States that promotes prejudice against Middle Eastern, Iranian, and Muslim peoples. In this study, we were interested in investigating two major questions: (1) How much ethnic harassment do Iranian-American men and women from various religious backgrounds (Muslim, Jewish, or no religious affiliation at all) perceive in their day-to-day interactions? (2) To what extent does the possession of stereotypical Middle Eastern, Iranian, or Muslim traits (an accent, dark skin, wearing of religious symbols, traditional garb, etc.) spark prejudice and thus the perception of ethnic harassment? Subjects were recruited from two very different sources: (1) shoppers at grocery stores in Iranian-American neighborhoods in Los Angeles, and (2) a survey posted on an online survey site. A total of 338 Iranian-Americans, ages 18 and older, completed an in-person or online questionnaire that included the following: a request for demographic information, an assessment of religious preferences, a survey of how “typically” Iranian-American Muslim or Iranian-American Jewish the respondents’ traits were, and the Ethnic Harassment Experiences Scale. One surprise was that, in general, our participants reported experiencing a great deal of ethnic harassment. As predicted, Iranian-American Muslim men perceived the most discrimination—far more discrimination than did American Muslim women. -
Sensible Solutions for Surviving Transformation in Zoroastrianism by Adhering to the Basic Precepts of the Prophet by Dr
Sensible Solutions For Surviving Transformation in Zoroastrianism by Adhering to the Basic Precepts of the Prophet By Dr. Kersey H. Antia Summary t is an understatement to say Zoroastrianism is undergoing transformation as it seems to be at that stage, and fast accelerating to the stage of Idisintegration and even disappearance. It has changed so much in the last one hundred years as to cause alarm for its very existence in near future. What the Arab did not accomplish, modernity has, by bringing us close to self- destruction. This is not the first time Zoroastrians in diaspora have faced threats to their existence but certainly this is the last time they will face such threat unless they find a genuine solution to this crisis. And adhering to Zarathushtrianism and eternal precepts of Asho Zarathushtra rather than Zoroastrianism, which represents all that was composed and preached under the name of Zarathushtra through millennia, and may or may not be in the consonance with the prophet’s teachings. The Iranian Zoroastrians provide us an excellent example in this respect. To say that Zoroastrianism is undergoing transformation is tantamount to ignoring the deathly crisis it is facing today. Zoroastrianism is long past the process of transformation, and is facing the danger and disintegration and disappearance before long. However, the sadder truth is Zoroastrianism is in such a state of affairs because it has not realized the wisdom of transforming itself, and adjusting to the need of the changing times that have taken a toll on all religions in the world. Had we taken care of this in the past, the future will not look so gloomy and helpless today. -
Summer/June 2014
AMORDAD – SHEHREVER- MEHER 1383 AY (SHENSHAI) FEZANA JOURNAL FEZANA TABESTAN 1383 AY 3752 Z VOL. 28, No 2 SUMMER/JUNE 2014 ● SUMMER/JUNE 2014 Tir–Amordad–ShehreverJOUR 1383 AY (Fasli) • Behman–Spendarmad 1383 AY Fravardin 1384 (Shenshai) •N Spendarmad 1383 AY Fravardin–ArdibeheshtAL 1384 AY (Kadimi) Zoroastrians of Central Asia PUBLICATION OF THE FEDERATION OF ZOROASTRIAN ASSOCIATIONS OF NORTH AMERICA Copyright ©2014 Federation of Zoroastrian Associations of North America • • With 'Best Compfiments from rrhe Incorporated fJTustees of the Zoroastrian Charity :Funds of :J{ongl(pnffi Canton & Macao • • PUBLICATION OF THE FEDERATION OF ZOROASTRIAN ASSOCIATIONS OF NORTH AMERICA Vol 28 No 2 June / Summer 2014, Tabestan 1383 AY 3752 Z 92 Zoroastrianism and 90 The Death of Iranian Religions in Yazdegerd III at Merv Ancient Armenia 15 Was Central Asia the Ancient Home of 74 Letters from Sogdian the Aryan Nation & Zoroastrians at the Zoroastrian Religion ? Eastern Crosssroads 02 Editorials 42 Some Reflections on Furniture Of Sogdians And Zoroastrianism in Sogdiana Other Central Asians In 11 FEZANA AGM 2014 - Seattle and Bactria China 13 Zoroastrians of Central 49 Understanding Central 78 Kazakhstan Interfaith Asia Genesis of This Issue Asian Zoroastrianism Activities: Zoroastrian Through Sogdian Art Forms 22 Evidence from Archeology Participation and Art 55 Iranian Themes in the 80 Balkh: The Holy Land Afrasyab Paintings in the 31 Parthian Zoroastrians at Hall of Ambassadors 87 Is There A Zoroastrian Nisa Revival In Present Day 61 The Zoroastrain Bone Tajikistan? 34 "Zoroastrian Traces" In Boxes of Chorasmia and Two Ancient Sites In Sogdiana 98 Treasures of the Silk Road Bactria And Sogdiana: Takhti Sangin And Sarazm 66 Zoroastrian Funerary 102 Personal Profile Beliefs And Practices As Shown On The Tomb 104 Books and Arts Editor in Chief: Dolly Dastoor, editor(@)fezana.org AMORDAD SHEHREVER MEHER 1383 AY (SHENSHAI) FEZANA JOURNAL FEZANA Technical Assistant: Coomi Gazdar TABESTAN 1383 AY 3752 Z VOL. -
Weekly Zoroastrian Scripture Extract # 343: Oh Zarathushtra! Prayer Is
Weekly Zoroastrian Scripture Extract # 343: Oh Zarathushtra! Prayer is good for the people of the world - Sarosh Yasht Haadokht - Karda 1 - Verses 1 - 3 Hello all Tele Class friends: Sarosh (Sraosha) Yasht Haadokht and Sarosh Yasht Vadi Sarosh Yazata is a very important Zarathushtri Angel associated with mankind and is usually referred to as his/her conscience. He safeguards him/her against demons especially during nights. He accompanies the soul of a person after death for three days and nights and accompany it on the fourth dawn to Chinvat Bridge for his/her judgement together with Mithra and Rashne Yazatas. Sarosh Yazata has two Yashts (Yasht 11 and 11a and Yasna 57) dedicated to him – Sarosh Yasht Haadokht and Sarosh Yasht Vadi (longer). Sarosh Yasht Haadokht can be recited anytime but not in Rapithwan Geh; whereas, Sarosh Yasht Vadi is recited in Aiwisruthrem Geh. Zarathushtra mentions Sarosh in his Gathas many times together with Ameshaa Spentaas. “In the Gathas, Sraosha's primary function is to propagate conscience and the beauty of life, secondly the religion of Ahura Mazda to humanity, as Sraosha himself learned it from Ahura Mazda. Directly evident in the Gathas is the description as the strongest, the sturdiest, the most active, the swiftest, and the most awe-inspiring of youths and as the figure that the poor look to for support.” (https://en.wikipedia.org/wiki/Sraosha) Yasht Baa Maaeni Preface about Yashts – Dr. Ervad Rooyintan Peshotan Peer Our own celebrated, much revered Avesta/Pahlavi Scholar, Ervad Kavasji Edulji Kanga (fondly referred to as Kangaji) translated word-by-word the whole extant Avesta literature in Gujarati, a monumental work to date. -
Iran: Zoroastrians
Country Policy and Information Note Iran: Zoroastrians Version 1.0 June 2017 Preface This note provides country of origin information (COI) and policy guidance to Home Office decision makers on handling particular types of protection and human rights claims. This includes whether claims are likely to justify the granting of asylum, humanitarian protection or discretionary leave and whether – in the event of a claim being refused – it is likely to be certifiable as ‘clearly unfounded’ under s94 of the Nationality, Immigration and Asylum Act 2002. Decision makers must consider claims on an individual basis, taking into account the case specific facts and all relevant evidence, including: the policy guidance contained with this note; the available COI; any applicable caselaw; and the Home Office casework guidance in relation to relevant policies. Country information COI in this note has been researched in accordance with principles set out in the Common EU [European Union] Guidelines for Processing Country of Origin Information (COI) and the European Asylum Support Office’s research guidelines, Country of Origin Information report methodology, namely taking into account its relevance, reliability, accuracy, objectivity, currency, transparency and traceability. All information is carefully selected from generally reliable, publicly accessible sources or is information that can be made publicly available. Full publication details of supporting documentation are provided in footnotes. Multiple sourcing is normally used to ensure that the information is accurate, balanced and corroborated, and that a comprehensive and up-to-date picture at the time of publication is provided. Information is compared and contrasted, whenever possible, to provide a range of views and opinions. -
Life Science Journal 2012;9(1S) Http
Life Science Journal 2012;9(1s) http://www.lifesciencesite.com Iranian Zurvanism, Origin of Worshipping Evil ELIKA BAGHAIE PHD candidate at the Tajikistan Academy of science Abstract: In this article it is attempted to study the philosophy of the emergence of evil forces in the history of human life from the perspective of the East ancient texts, particularly those of ancient Iran and middle Persian language and then Zurvan, its emergence and status beyond a creator and as a neutral element and an evil force, and its logical concept is studied. “Above is not bright. Below is not dark. It’s invisible, and it can’t be called by any name. [ELIKA BAGHAIE. Iranian Zurvanism, Origin of Worshipping Evil. Life Sci J 2012;9(1s):21-26] (ISSN:1097-8135). http://www.lifesciencesite.com. 5 Keywords: creation, evil, duality, Zurvan, man, God 1. Introduction Etymology of Zruuan, which is generally In a narration by Plutarch it is stated that defined as “time” in Avestan language is indefinite in Theopompus has remarked in the first half of 4th available documents and references. On the other century B.C. that “A group of people believe in two hand , it could be said that this term is linked to gods who are like to masons, one of them is creator Avestan zauruuan- which means “ancient time , old of good and the other one is creator of evil and age” ,and zaurura- which means “ancient and worn- useless things. And a group of people call the good out” which are derived from primitive Indo-European force as God and the other one as the Evil. -
US Thanksgiving Celebrations - Giving Our Thanks to Dadar Ahura Mazda - Doaa Naam Setaayashne - Verses 4 - 5!
Weekly Zoroastrian Scripture Extract # 81 – Continuing US Thanksgiving Celebrations - Giving our thanks to Dadar Ahura Mazda - Doaa Naam Setaayashne - Verses 4 - 5! Hello all Tele Class friends: After reading and hearing the first three verses of Doaa Naam Setaayashne Prayer of our last week’s WZSE #80, many Humdins commented about their close relationship with this beautiful prayer in their daily lives and requested to give the rest of this prayer in future WZSEs. Hence, continuing with the theme of Thanksgiving from last week’s WZSE, this coming Thursday, November 27th, the whole USA will celebrate one of the major holidays, Thanksgiving, with families and friends! This tradition was started by the Pilgrims sometime in 17th century and is a holiday celebrated in the United States on the fourth Thursday in November. It became an official Federal holiday in 1863, when, during the Civil War, President Abraham Lincoln proclaimed a national day of "Thanksgiving and Praise to our beneficent Father who dwelleth in the Heavens", to be celebrated on the last Thursday in November! This WZSE is continuing the dedication of Thanksgiving to Dadar Ahura Mazda for all the wonderful bounties gifted to us all by HIM in HIS beautiful world! We US Zarathushtris also should give thanks to HIM for the wonderful country we live in! This sense of Thanksgiving is well presented in one of our beautiful short Pazand Prayers, Doaa Naam Setaayashne! This prayer is always recited after the opening Atash Nyaayesh in all Jashan ceremonies. It is also supposed to be recited last just before Doaa Tandoorasti in our daily Farajiaat.