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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 -
Iran's Sunnis Resist Extremism, but for How Long?
Atlantic Council SOUTH ASIA CENTER ISSUE BRIEF Iran’s Sunnis Resist Extremism, but for How Long? APRIL 2018 SCHEHEREZADE FARAMARZI ome fifteen million of Iran’s eighty million people are Sunni Muslims, the country’s largest religious minority. Politically and economically disadvantaged, these Sunnis receive relatively lit- tle attention compared with other minorities and are concen- Strated in border areas from Baluchistan in the southeast, to Kurdistan in the northwest, to the Persian Gulf in the south. The flare up of tensions between regional rivals Saudi Arabia and Iran over Lebanon, Syria, Iraq, and Yemen would seem to encourage interest in the state of Iranian Sunnis, if only because the Saudis present them- selves as defenders of the world’s Sunnis, and Iran the self-appointed champion of the Shia cause. So how do Iran’s Sunnis fare in a state where Shia theology governs al- most every aspect of life? How have they been affected by this regional rivalry? Are they stuck between jihadist and other extreme regional Sunni movements on the one hand, and the Shia regime’s aggres- sive policies on the other? Is there a danger that these policies could push some disgruntled Iranian Sunnis toward militancy and terrorism? A tour of Turkmen Sahra in the northeast of Iran near the Caspian Sea, and in Hormozgan on the Persian Gulf in 2015 and 2016 revealed some of the answers. More recent interviews were conducted by phone and in person in the United Arab Emirates (UAE) and with European-based experts. “Being a Sunni in Iran means pain, fear, anxiety, restrictions,”1 said a young The Atlantic Council’s South woman in a southern Hormozgan village. -
The Kingdom of Afghanistan: a Historical Sketch George Passman Tate
University of Nebraska Omaha DigitalCommons@UNO Books in English Digitized Books 1-1-1911 The kingdom of Afghanistan: a historical sketch George Passman Tate Follow this and additional works at: http://digitalcommons.unomaha.edu/afghanuno Part of the History Commons, and the International and Area Studies Commons Recommended Citation Tate, George Passman The kingdom of Afghanistan: a historical sketch, with an introductory note by Sir Henry Mortimer Durand. Bombay: "Times of India" Offices, 1911. 224 p., maps This Monograph is brought to you for free and open access by the Digitized Books at DigitalCommons@UNO. It has been accepted for inclusion in Books in English by an authorized administrator of DigitalCommons@UNO. For more information, please contact [email protected]. Tate, G,P. The kfn&ean sf Af&mistan, DATE DUE I Mil 7 (7'8 DEDICATED, BY PERMISSION, HIS EXCELLENCY BARON HARDINGE OF PENSHURST. VICEROY AND GOVERNOR-GENERAL OF INDIA, .a- . (/. BY m HIS OBEDIENT, SERVANT THE AUTHOR. il.IEmtev 01 the Asiniic Society, Be?zg-nl, S?~rueyof I~din. dafhor of 'I Seisinqz : A Menzoir on the FJisio~y,Topo~rcrphj~, A7zliquiiies, (112d Peo$Ie of the Cozi?zt~y''; The F/.o?zlic7,.~ of Baluchisia'nn : Travels on ihe Border.? of Pe~szk n?zd Akhnnistnn " ; " ICalnf : A lMe??zoir on t7ze Cozl7~try and Fnrrzily of the Ahntadsai Khn7zs of Iinlnt" ; 4 ec. \ViTkI AN INrPR<dl>kJCTOl2Y NO'FE PRINTED BY BENNETT COLEMAN & Co., Xc. PUBLISHED AT THE " TIMES OF INDIA" OFFTCES, BOMBAY & C.1LCUTT-4, LONDON AGENCY : gg, SI-IOE LANE, E.C. -
Denkard Book 9
DENKARD, Book 9 Details of Nasks 1-3, 21 (The Original Gathic Texts) Translated by Edward William West From Sacred Books of the East, Oxford University Press, 1897. Digitized and converted to HTML 1997 Joseph H. Peterson, avesta.org. Last updated Mar 2, 2021. 1 Foreword The Denkard is a ninth century encyclopedia of the Zoroastrian religion, but with extensive quotes from materials thousands of years older, including (otherwise) lost Avestan texts. It is the single most valuable source of information on this religion aside from the Avesta. This volume contains detailed contents of the Gathic Nasks of the Ancient Canon, much of which is now lost in the original Avesta. Note however, that (as Dr. West says) “it is abundantly clear to the practised translator that Avesta phrases often underlie the Pahlavi passages which seem to be quoted at length from the original Nasks, especially in Dk. 9; but, for some of the details mentioned, there may be no older authority than a Pahlavi commentary, and this should be ever borne in mind by the sceptical critic in search of anachronisms.” I have added some comments in {} and [[]], mainly to facilitate searches. Spelling of technical terms have also been normalized to conform with other texts in this series. Wherever possible I have used the spellings of F.M. Kotwal and J. Boyd, A Guide to the Zoroastrian Religion, Scholars Press, 1982. The original S.B.E. volumes used a system of transliteration which was misleading to the casual reader, and no longer adopted. As an example “chinwad” (bridge) (Kotwal and Boyd) was transliterated in S.B.E. -
In the Eyes of the Iranian Intellectuals of The
“The West” in the Eyes of the Iranian Intellectuals of the Interwar Years (1919–1939) Mehrzad Boroujerdi n 1929, after a lecture by Arnold Toynbee (from the notes of Denison Ross, the fi rst director of the School of Oriental and African Studies) on the subject of the modern- ization of the Middle East, a commentator said, Persia has not been modernized and has not in reality been Westernized. Look at the map: there is Persia right up against Russia. For the past hundred years, living cheek by jowl with Russia, Persia has maintained her complete independence of Russian thought. Although sixty to seventy percent of her trade for the past hundred years has been with Russia, Persia remains aloof in spirit and in practice. For the past ten years, Persia has been living alongside the Union of Socialist Soviet Republics, and has remained free from any impregnation by their basic ideas. Her freedom is due to her cultural independence. For the safety of Persia it is essential, if she is to continue to develop on her own lines, that she should not attempt modernization, and I do not think that the attempt is being made. It is true that the Persians have adopted motor-cars and in small way railways. But let us remember that the Persians have always been in the forefront in anything of that sort. The fi rst Eastern nation to enter the Postal Union and to adopt a system of telegraphs was Persia, which country was also among the fi rst of the Eastern nations to join the League of Nations and to become an active member. -
In the Alphabetic Order Q Follows A, a Follows E, C Follows C, 1J Follows N, S Follows S, I Follows Z
INDEX [In the alphabetic order q follows a, a follows e, c follows c, 1J follows n, s follows s, i follows z. In arranging words no distinction has been made between long and short vowels. Pahlavi anrllater forms are generally given in square brackets after the Avestan ones, ancl are entered separately only when there is a significant difference between the two.l Aban see Apas 273· A ban Niyayes 52; 271-2. Airyaman 56-7; his part at Fraso.kar<Jti, Aban Yast 73· 57. 242, 291. abstract divinities 23-4; 58, 59; 203. Airyanam Vaejah [f:ranve)] 144-5; 274- Aditi 55· S· Adityas 55; 83. Airyama isyo 56; 261; 263; 265. Adurbad i Mahraspandan 35; 288. Aiwisriithra [Aiwisriithrim] the 4th watch Aesma demon of Wrath, 87; companion ( giih) of the 24-hour day, from sunset till of the daevas, 201; flees at the last day midnight, 124; under the guardianship of before the Saosyant, 283; the Arabs are the fravasis, 124, 259. of his seed, 288. Aka Manah 283. aethrapati [erbad, herbad] 12. Akhtya 161. Afrasiyab see FralJrasyan *Ala demon of purpureal fever, 87 n. 20. afrinagan an "outer" religious ceremony, Amahraspand see Amasa Spanta 168; legends connected with the offerings Amestris xog; 112. made at it, 281. amaratat ,..., Ved. amrtatva-, "long life" after-life pagan belief in it beneath the or "immortality" II5 n. 32. earth, xog-xo, II2, IIS; in Paradise, no- Amaratat [Amurdad] personification of 12; Zoroastrian beliefs, 235-42, 328. "Long Life" and "Immortality", one of the Agni identified with Apam Napat, 45-6; 7 great Amasa Spantas (q.v.), 203; dis the nature of his primary concept, 69-70. -
Investigating and Analyzing Corresponding Geopolitical Facts In
Culture and Folk Literature E-ISSN 2423-7000 : T. M .U. Vol. 8, No. 35 November, December &January 2020-2021 Introduction, Critique, and Analysis of Seven Army written in Gorani Received: 07/04/2020 Accepted: 11/01/2020 Fatemeh Chaman Ara− 1, Rahman Zabihi 2, Behrooz Chaman Ara 3, Alireza Shohani4 − Corresponding Author's E-mail: [email protected] 1. PhD Candidate of Persian Language and Literature, Ilam University, Ilam, Iran. 2. Associate Professor of Persian Language and Literature, Ilam University, Ilam, Iran. 3. Assistant Professor of Persian Language and Literature, Kurdistan University, A Board Member of Kurdology of Kurdistan University, Kurdistan, Iran. 4. Associate Professor of Persian Language and Literature, Ilam University, Ilam, Iran. Abstract Most of the epic poetic texts in the west of Iran have been written in the literary language of Gorani. Some of these texts correspond to the Shahnameh's report, some according to the narrative texts and some independent epic narrations. The oldest remained hand-written manuscripts of these works were written in the eighth century AH, but the narrations of these texts often have very ancient epic elements. Seven Army, written by Mustafa bin Mahmoud Gorani, is one of the valuable surviving texts in this language, which has often been considered to be composed by Almas-khan Kondolei. Numerous manuscripts of this text are kept in the libraries of Iran and around the world, some of which date back to 150 years. The narration of Seven Army of Gorani is to some extent similar to Naqali, and in some other aspects similar to the prose version of Seven Army. -
Khomeinism, the Islamic Revolution and Anti Americanism
Khomeinism, the Islamic Revolution and Anti Americanism Mohammad Rezaie Yazdi A thesis submitted to the University of Birmingham For the degree of DOCTOR OF PHILOSOPHY School of Political Science and International Studies University of Birmingham March 2016 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. Abstract The 1979 Islamic Revolution of Iran was based and formed upon the concept of Khomeinism, the religious, political, and social ideas of Ayatullah Ruhollah Khomeini. While the Iranian revolution was carried out with the slogans of independence, freedom, and Islamic Republic, Khomeini's framework gave it a specific impetus for the unity of people, religious culture, and leadership. Khomeinism was not just an effort, on a religious basis, to alter a national system. It included and was dependent upon the projection of a clash beyond a “national” struggle, including was a clash of ideology with that associated with the United States. Analysing the Iran-US relationship over the past century and Khomeini’s interpretation of it, this thesis attempts to show how the Ayatullah projected "America" versus Iranian national freedom and religious pride. -
ACTA UNIVERSITATIS UPSALIENSIS Studia Iranica Upsaliensia 28
ACTA UNIVERSITATIS UPSALIENSIS Studia Iranica Upsaliensia 28 Traces of Time The Image of the Islamic Revolution, the Hero and Martyrdom in Persian Novels Written in Iran and in Exile Behrooz Sheyda ABSTRACT Sheyda, B. 2016. Traces of Time. The Image of the Islamic Revolution, the Hero and Martyrdom in Persian Novels Written in Iran and in Exile. Acta Universitatis Upsaliensis. Studia Iranica Upsaliensia 28. 196 pp. Uppsala. ISBN 978-91-554-9577-0 The present study explores the image of the Islamic Revolution, the concept of the hero, and the concept of martyrdom as depicted in ten post-Revolutionary Persian novels written and published in Iran compared with ten post-Revolutionary Persian novels written and published in exile. The method is based on a comparative analysis of these two categories of novels. Roland Barthes’s structuralism will be used as the theoretical tool for the analysis of the novels. The comparative analysis of the two groups of novels will be carried out within the framework of Foucault’s theory of discourse. Since its emergence, the Persian novel has been a scene for the dialogue between the five main discourses in the history of Iran since the Constitutional Revolution; this dialogue, in turn, has taken place within the larger framework of the dialogue between modernity and traditionalism. The main conclusion to be drawn from the present study is that the establishment of the Islamic Republic has merely altered the makeup of the scene, while the primary dialogue between modernity and traditionalism continues unabated. This dialogue can be heard in the way the Islamic Republic, the hero, and martyrdom are portrayed in the twenty post-Revolutionary novels in this study. -
On the Good Faith
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 978-91-86069-50-61650-6 Avhandlingar utgivna vid Institutionen för litteratur, idéhistoria och religion, Göteborgs universitet 25 ISBN 978-91-88348-47-0 Contents Abbreviations ........................................................................................................................................ vii Acknowledgements ............................................................................................................................... ix Chapter 1: Introduction ......................................................................................................................... 1 1.1. Point of departure and previous research ............................................................................. 4 1.2. Aims, scope and delimitations of the study ........................................................................ 10 1.3. Outline of the thesis ................................................................................................................ 13 1.4. Sources and selection procedure ........................................................................................... 14 1.5. Notes on transliteration ........................................................................................................ -
Mourners in Common: Qassem Soleimani, Mohammad Reza Shajarian, and the “Pattern” of Iranian Culture
Mourners in Common: Qassem Soleimani, Mohammad Reza Shajarian, and the “Pattern” of Iranian Culture By Peyman Eshaghi [This article was originally published on 22 November 2020 on Jadaliyya via the following URL: https://www.jadaliyya.com/Details/42047/Mourners-in-Common-Qassem-Soleimani,-Mohammad-Reza- Shajarian,-and-the-“Pattern”-of-Iranian-Culture. It was temporarily removed and will be live again. For more information, please see the Iran Page editors’ note: https://www.jadaliyya.com/Details/42072] Iranians lost two of the most popular figures in their contemporary history in 2020, Qassem Soleimani and Mohammad Reza Shajarian. Although Soleimani and Shajarian possessed distinct lifestyles, they enjoyed a common group of admirers who comprised a large number of Iranians. This article seeks to show why and how they shared the same fans and makes the case that one cannot understand their popularity based on an imagined polarized base. While Soleimani’s assassination always loomed as a possibility and Shajarian suffered for years from a chronic illness, many Iranians experienced their deaths as catastrophic, painful, and sudden, communicating their grief on social media. Some actively participated in farewell ceremonies, especially for Soleimani where dozens died due to overcrowding. Later in the year, thousands attended Shajarian’s funeral despite the threat of COVID-19. Soleimani and Shajarian had two different personalities, two histories, and two life paths. Despite these differences, each was known for possessing characteristics cherished by many Iranians. Soleimani was the son of a poor villager from an underdeveloped area of Iran. He spent the early years of his life in poverty. -
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Iran's Mahmoud Dowlatabadi: breaking taboos Opiiniion - IInternatiionall Monday, 25th November 2013 Mahmoud Dowlatabadi, recently announced as the winner of the 2013 Jan Michalski Prize, answers questions from Tasja Dorkofikis for PEN Atlas, charting the works, influences and world-view of Iran's most important living writer. Those iin power iin IIran consiider your work to be subversiive,, though you yoursellf say that your books are not delliiberatelly polliitiicall.. What do you thiink are the rolles of a wriiter and of lliiterature? Especiialllly iin a country where there are lliimiits on free expressiion? I have never been a political activist, but I have pondered political issues as a citizen, and political thoughts have always been reflected in my work. Nevertheless, what has been and will be of fundamental importance to me is to create literature. A writer can have whatever role he likes. The important thing is to not let the lack of freedom of speech conquer your inner freedom, especially because man lives mostly in his mind and a man who is also a writer lives even more exclusively in his mind. Your earlly wriitiing focuses on periiods of sociiall and cullturall transformatiion iin IIran.. Kelliidar and Miissiing Solluch chroniiclle a hiistoriicall periiod when peoplle miigrated from the country to ciitiies.. Have you allways been iinterested iin thiis shiift iin sociiety? Social and historical changes are the most important events in the life of a writer. The period and works that you refer to had to be written from the perspective of an ever-changing history. One of the aspects of my work as a writer was to pay attention to history, both to classic Persian literature and the modern literature of the last century.