“Kann ich der Welt nicht durch Gehen, Klettern oder Segeln entkommen, habe ich gelernt, sie auszusperren”.Stille | Erling Kagge
Not my style of literature, but whoever writes about walking, mountains and silence gets my attention! Werner Herzog’s (
@wernerhurtzog) “Vom Gehen im Eis” and Robert Walser’s “Der Spaziergang” remain clear favourites.
“There There”, a beautifully written novel and incredible storytelling by Tommy Orange. I sometimes read e-samples before buying a book. This one’s caught my attention immediately and read it to the end. I got off the plane and almost went to Dussmann shortly before midnight to buy the book. Luckily they had an open Sunday the next day. I look forward to reading more by
I love cats, but am not crazy about them and certainly not a cat vs dog person. I like cats a reasonable amount. A while ago, however, I stumbled upon Junichiro Tanizaki’s cat story, read it out of curiosity and absolutely loved it. Months later, I caught myself remembering it as a B&W film, so lucid and expressive is its language and storytelling.
I’ve been going back to it again and again, and so thought of making a little reading project with #Japanese #cat stories. So far, I’ve discovered another four, but suspect there might be more. For the moment, I’ll read three to see how it goes.
The second cat novel in the project is “The Guest Cat” by Takashi Hiraide. This one, also a novella type, is about a cat that visits a couple in #Tokyo as a guest. My children and I can relate to this, as we regularly host guest cats :), mostly in the summer time.
I am undecided as to what to read as the third story. There is the contemplative “The Travelling Cat Chronicles” by Hiro Arikawa, the perhaps funny “If Cats Disappeared from the World” by Genki Kawamura, or Soseki Natsume’s classic “I am a Cat”.
While I’m here: I feel two more reading projects coming up: one with owls and one with wolves. I could start the owl project with “The Owl who Liked Sitting on Caesar”, but how to continue? I will make another post for the wolf project when I start it.
Reposted on the occasion of the volume’s publication:
Crone, Patricia. 2016. The Iranian reception of Islam: The non-traditionalist strands (Islamic History and Civilization 130). Collected Studies in Three Volumes. Vol. 2 edited by Hanna Siurua. Leiden; Boston: Brill.
Patricia Crone’s Collected Studies in Three Volumes brings together a number of her published, unpublished, and revised writings on Near Eastern and Islamic history, arranged around three distinct but interconnected themes. Volume 2, The Iranian Reception of Islam: The Non-Traditionalist Strands, examines the reception of pre-Islamic legacies in Islam, above all that of the Iranians. Volume 1, The Qurʾānic Pagans and Related Matters, pursues the reconstruction of the religious environment in which Islam arose and develops an intertextual approach to studying the Qurʾānic religious milieu. Volume 3, Islam, the Ancient Near East and Varieties of Godlessness, places the rise of Islam in the context of the ancient Near East and investigates sceptical and subversive ideas in the Islamic world.
Continue reading “Reception of Islam in Iran”
The following monograph, does not directly relate to Iranian Studies, but promises to be an important book and will be of interest to scholars of religion and Iranian Studies for its content and methodological approach:
Michaels, Axel. 2015. Homo Ritualis: Hindu ritual and its significance for ritual theory (Oxford Ritual Studies). Oxford University Press.
Drawing on extensive textual studies and fieldwork in Nepal and India, Axel Michaels demonstrates how the characteristic structure of Hindu rituals employs the Brahmanic-Sanskritic sacrifice as a model, and how this structure is one of the distinguishing features of Hinduism more generally. Many religions tend over time to develop less ritualized or more open forms of belief, but Brahmanical Hinduism has internalized ritual behavior to the extent that it has become its most important and distinctive feature, permeating social and personal life alike. The religion can thus be seen as a particular case in the history of religions in which ritual form dominates belief and develops a sweeping autonomy of ritual behavior.
Read more here.
Axel Michaels is Director of the Cluster of Excellence “Asia and Europe” and Professor of Classical Indology at the South Asia Institute at the University of Heidelberg.
Hot off the press, it’s a great pleasure to announce a book by Leon, a colleague and a dear friend:
Goldman, Leon. 2015. Rašn Yašt: The Avestan hymn to ‘Justice’ (Beiträge zur Iranistik 39). Wiesbaden: Reichert Verlag.
This book contains a critical edition of the Avestan language composition known as the Rašn Yašt, or ‘Hymn to Justice’. The text is accompanied by an English translation, philological commentary and glossary. In addition, the main themes of the Rašn Yašt are taken up for detailed discussion, covering the Zoroastrian deity Rašnu, ancient Iranian cosmography, and the use of ordeal rituals in pre-Islamic Iran.
Table of Contents
About the Author: Dr. Leon Goldman was born in 1981 in London, England. Having obtained a B.A. (Hons.) degree from the University of Queensland (Australia) in 2004, with a particular focus on Indian religions and Sanskrit, he returned to London to pursue an M.A. in Iranian and Zoroastrian studies at SOAS. In 2012, he was awarded a Ph.D. from SOAS for his doctoral thesis entitled: Rašn Yašt. The Avestan Hymn to ‘Justice’. Text, Translation and Commentary. From 2012 to 2015, he held the post of British Academy Postdoctoral Fellow at SOAS with a project devoted to the Sanskrit version of the Zoroastrian Yasna liturgy.
Rante, Rocco (ed.). 2015. Greater Khorasan: History, geography, archaeology and material culture (Studies in the History and Culture of the Middle East, Volume 29). Walter de Gruyter.
The modern sense of “Greater Khorasan” today corresponds to a territory which not only comprises the region in the east of Iran but also, beyond Iranian frontiers, a part of Afghanistan and Turkmenistan. In the past this entity was simply defined as Khorasan. In the Sassanid era Khorasan defined the “Eastern lands”. In the Islamic era this term was again taken up in the same sense it previously enjoyed. The Arab sources of the first centuries all mention the eastern regions under the same toponym, Khorasan. Khorasan was the gateway used by Alexander the Great to go into Bactria and India and, inversely, that through which the Seljuks and Mongols entered Iran. In a diachronic context Khorasan was a transit zone, a passage, a crossroads, which, above all in the medieval period, saw the creation of different commercial routes leading to the north, towards India, to the west and into China. In this framework, archaeological researches will be the guiding principle which will help us to take stock of a material culture which, as its history, is very diversified. They also offer valuable elements on commercial links between the principal towns of Khorasan. This book will provide the opportunity to better know the most recent elements of the principal constitutive sites of this geographical and political entity.
Shishegar, Arman. 2015. Tomb of the Two Elamite Princesses: of The House of King Shutur-Nahunte son of Indada, Neo-Elamite Period, Phase IIIB (Ca.585-539 B.C.), Tehran: pažuhešgāh-e sāzmān-e mirās̱e farhangi.
This book, published in persian, is an Archaeological report of a tomb excavated in the village of Jubaji, south-east of Ramhormoz, on the eastern boundary of the province of Khuzestan, south-western Iran. In April 2007, during the digging of a water channel by Khuzestan Water and Power Authority, a subterranean Tombstone was discovered but unfortunately was almost entirely ruined. Later, an excavation team directed by Arman Shishegar was immediately dispatched to the site to carry out rescue excavation. The tomb was completely excavated in three months.
The tomb belongs to two Elamite Princesses from the house of a Neo-Elamite king: Shutur-Nahunte son of Indada.
šišegar, ārmān.1394š . āramgāh-e do bānuy-e ʿīlāmi az ḫāndān-e šutur nahunte, pesar-e indada (dore-ye ʿīlam-e no. marhale-ye 3b (ḥodud-e 585 tā 539 p.m) [Tomb of the Two Elamite Princesses: of The House of King Shutur-Nahunte son of Indada, Neo-Elamite Period, Phase IIIB (Ca.585-539 B.C.)]. Tehran: pažuhešgāh-e sāzmān-e mirās̱e farhangi.
شیشهگر، آرمان. ۱۳۹۴. آرامگاه دو بانوی عیلامی از خاندان شاه شوتور نهونته، پسر ایندد. دورهٔ عیلام نو، مرحلهٔ ۳ ب (حدود ۵۸۵ تا ۵۳۹ پ. م). تهران: پژوهشگاه میراث فرهنگی.
Rubanovich, Julia (ed.). 2015. Orality and textuality in the Iranian world: Patterns of interaction across the centuries (Jerusalem Studies in Religion and Culture 19). Brill.
The volume demonstrates the cultural centrality of the oral tradition for Iranian studies. It contains contributions from scholars from various areas of Iranian and comparative studies, among which are the pre-Islamic Zoroastrian tradition with its wide network of influences in late antique Mesopotamia, notably among the Jewish milieu; classical Persian literature in its manifold genres; medieval Persian history; oral history; folklore and more. The essays in this collection embrace both the pre-Islamic and Islamic periods, both verbal and visual media, as well as various language communities (Middle Persian, Persian, Tajik, Dari) and geographical spaces (Greater Iran in pre-Islamic and Islamic medieval periods; Iran, Afghanistan and Tajikistan of modern times). Taken as a whole, the essays reveal the unique blending of oral and literate poetics in the texts or visual artefacts each author focuses upon, conceptualizing their interrelationship and function.
Richter, Siegfried, Charles Horton & Klaus Ohlhafer (eds.). 2015. Mani in Dublin: Selected papers from the seventh international conference of the International Association of Manichaean Studies in the Chester Beatty Library, Dublin, 8–12 September 2009 (Nag Hammadi and Manichaean Studies 88). Brill.
In 2009 the Seventh International Conference of Manichaean Studies was held at the Chester Beatty Library in Dublin. The 22 selected papers of this volume offer a deep insight into the faith of Manichaean communities ranging from the very beginning of the 3rd century up to the last traces of worship today. Among others the authors deal with sources from Augustin, John the Grammarian, Ephrem the Syrian and further sources written in Coptic, Sogdian, Middle Persian, Parthian and Chinese. Several studies about Manichaean art and iconography offer a visual impression, which gives a new opportunity for understanding the religion of Light.