Rezania, Kianoosh (ed.). 2014. Raumkonzeptionen in antiken Religionen. Beiträge des internationalen Symposiums in Göttingen, 28. und 29. Juni 2012 (Philippika 69). Wiesbaden: Harrassowitz Verlag.
More information and an abstract are here.
Category: Publications
Religious minorities in Kurdistan
Omarkhali, Khanna (ed.). 2014. Religious minorities in Kurdistan: Beyond the mainstream (Studies in Oriental Religions 68). Wiesbaden: Harrassowitz Verlag.
Religious Minorities in Kurdistan: Beyond the Mainstream, edited by Khanna Omarkhali, represents an account of the various religious milieus flourishing beyond the Islamic mainstream in all parts of Kurdistan. The miscellany describes how the religious minority groups operate within the Kurdish regions, which themselves have been subject to numerous conflicts and social as well as political transformations at the turn of the 21st century. This volume emphasizes recent developments affecting these communities, in particular their social and religious lives. Six chapters are dedicated to the Ahl-e Haqq (Yarisan/ Kaka’is), Yezidis, Alevis, the Haqqa and Khaksar Sufi traditions, the Shabaks, as well as to the Jewish and Christian communities in Kurdistan. The anthology includes three indices and a glossary of religious terms appearing in the volume.
For the ToC, see here.
Der Zoroastrismus als iranische Religion
Stausberg, Michael. 2011. Der Zoroastrismus als iranische Religion und die Semantik von ‚Iran’ in der zoroastrischen Religionsgeschichte. Zeitschrift für Religions- und Geistesgeschichte 63(4). 331–331.
Read the article here or here.
Zoroastrianism, one of the three recognized religious minorities in the Islamic Republic, can claim a specific linkage with Iran since the Avestan Vendidād and its other primary religious documents were written in Iranian languages and its history has for the most part unfolded in Iran (in a larger geographical sense). The term Aryan is used in inscriptions by the Achaemenian king Darius I as a way to gloss the name of the deity Ahura Mazdā (the ‘God of the Aryans’). In the Sasanian period, Iran became the name of the empire. Zoroastrian literature written under Islamic rule, reaffirms the idea of a unity between kingship and (Zoroastrian) religion, but transposes its realization into the eschatological future. After centuries of decline and discrimination, twentieth-century modernization entailed the prospect of societal reintegration for Zoroastrians; an unachieved hope under the Pahlavis, this prospect has become even more remote under the political conditions imposed by the Islamic Republic, where Zoroastrians now use the vocabulary of martyrdom to express their commitment to their homeland.
Jews, Christians and Zoroastrians
Herman, Geoffrey (ed.). 2014. Jews, Christians and Zoroastrians: Religious dynamics in a Sasanian context (Judaism in Context 17). Gorgias Press.
For the table of contents and more info, see here.
Zoroastrian exegetical parables
A thorough examination of the structure of one of the parables in the ŠGW. Sam’s comparison with examples from the Rabbinic literature is illuminating.
Thrope, Samuel. 2013. Zoroastrian exegetical parables in the Škand Gumānīg Wizār. Iran and the Caucasus 17. 253-274.
Read the article here. Abstract:
The parable has received little attention as a form in Zoroastrian Pahlavi literature. Taking a first step to correct this deficit, this article examines an extended parable that appears in the Škand Gumānīg Wizār, the ninth century theological and political treatise. The parable likens Ohramzd’s conflict with Ahriman and his creation of the world to a gardener’s attempt to keep hungry vermin from his garden by means of a trap. Borrowing tools developed in the study of rabbinic exegetical parables and poetics, the article argues that the garden parable not only aims to make a theological point as part of its immediate context in the Škand Gumānīg Wizār, but also it itself is an interpretation of the Zoroastrian account of creation. The article shows how the parable reinterprets inconsistencies and contradictions in that cosmogony, relating to the account of creation just as rabbinic parables relate to the gaps in canonical, biblical narratives.
Monotheism the Zoroastrian way
Hintze, Almut. 2014. Monotheism the Zoroastrian Way. Journal of the Royal Asiatic Society 24(2). 225–249.
Read the article here. Abstract:
This article examines seemingly monotheistic, polytheistic and dualistic features of Zoroastrianism from the point of view of the Zoroastrian creation myth. Exploring the personality of the principal deity, Ahura Mazdā, the origin of the spiritual and material worlds and the worship of the Yazatas, it is argued that Zoroastrianism has its own particular form of monotheism.
The new Muslims of post-conquest Iran
Savant, Sarah Bowen. 2013. The new Muslims of post-conquest Iran: tradition, memory and conversion (Cambridge Studies in Islamic Civilization). Cambridge: Cambridge University Press.
Abstract:
How do converts to a religion come to feel an attachment to it? The New Muslims of Post-Conquest Iran answers this important question for Iran by focusing on the role of memory and its revision and erasure in the ninth to eleventh centuries. During this period, the descendants of the Persian imperial, religious and historiographical traditions not only wrote themselves into starkly different early Arabic and Islamic accounts of the past but also systematically suppressed much knowledge about pre-Islamic history. The result was both a new ‘Persian’ ethnic identity and the pairing of Islam with other loyalties and affiliations, including family, locale and sect. This pioneering study examines revisions to memory in a wide range of cases, from Iran’s imperial and administrative heritage to the Prophet Muhammad’s stalwart Persian companion, Salman al-Farisi, and to memory of Iranian scholars, soldiers and rulers in the mid-seventh century.
King and court
Llewellyn-Jones, Lloyd. 2013. King and court in ancient Persia 559 to 331 BCE. Edinburgh: Edinburgh University Press.
Abstract:
The first Persian Empire (559-331 BCE) was the biggest land empire the world had seen, and seated at the heart of its vast dominions, in the south of modern-day Iran, was the person of the Great King. Immortalized in Greek literature as despotic tyrants, a new vision of Persian monarchy is emerging from Iranian, and other, sources (literary, visual, and archaeological), which show the Kings in a very different light. Inscriptions of Cyrus, Darius, Xerxes, and their heirs present an image of Persian rulers as liberators, peace-makers, valiant warriors, righteous god-fearing judges, and law-makers.
Around them the Kings established lavish and sophisticated courts, the centres of political decision-making and cultural achievements in which the image of monarchy was endorsed and advanced by an almost theatrical display of grandeur and power.
This book explores the representation of Persian monarchy and the court of the Achaemenid Great Kings from the point of view of the ancient Iranians themselves and through the sometimes distorted prism of Classical authors.
Empire, authority, and autonomy
Dusinberre, Elspeth. 2013. Empire, authority, and autonomy in Achaemenid Anatolia. Cambridge: Cambridge University Press.
Abstract:
The Achaemenid Persian Empire (550–330 BCE) was a vast and complex sociopolitical structure that encompassed much of modern-day Turkey, Syria, Jordan, Israel, Egypt, Iraq, Iran and Afghanistan and included two dozen distinct peoples who spoke different languages, worshipped different deities, lived in different environments and had widely differing social customs. This book offers a radical new approach to understanding the Achaemenid Persian Empire and imperialism more generally. Through a wide array of textual, visual and archaeological material, Elspeth R. M. Dusinberre shows how the rulers of the empire constructed a system flexible enough to provide for the needs of different peoples within the confines of a single imperial authority and highlights the variability in response. This book examines the dynamic tensions between authority and autonomy across the empire, providing a valuable new way of considering imperial structure and development.
La terminologie normative
Azarnouche, Samra. 2013. La terminologie normative de l’enseignement zoroastrien. Studia Iranica 42(2). 163–194.
The abstract and the article are available here.
Since orality holds a prominent role in the religious culture of Zoroastrianism, we are not surprised to find direct allusions to this means of transmission within the textual corpus itself (liturgical and theological texts). Unfortunately not much is known about the teaching methods that teachers employed to train their disciples in priesthood. The sole exception lies in a few recurring expressions — around ten — that the Zoroastrian literature in Middle Persian/Pahlavi has handed down to us. Among this normative terminology that primarily relates to the mnemonic learning of sacred texts (hymns and prayers of the Avesta), four technical terms will be discussed here: ōšmurišn, dranjišn, warm kardan and xwastan. As this semantic analysis will show, these terms describe various stages of recalling the chapters of a prayer, recitation and memorization practices, and finally the achievement of a uniform recitation.
Markets for land
Rezakhani, Khodadad & Michael Morony. 2014. Markets for land, labour and capital in late antique Iraq, AD 200-700. Journal of the Economic and Social History of the Orient 57. 231–261.
Read the article here. Abstract:
Lack of direct evidence on the functioning of factor markets in Sasanian/Late Antique Iraq makes it difficult to present a clear picture of the production side of economy during this period. However, relying on the Talmudic evidence, as well as what is men-tioned in the Mādayān ī Hezār Dādestān (MHD), this article aims to provide an idea of factor markets during the Sasanian period, as well as demonstrating the areas where further evidence and research could render better results and allow us to understand the economy of this region in more depth.Manuscripts of the Wīdēwdād
Andrés-Toledo, Miguel Ángel & Alberto Cantera. 2012. Manuscripts of the Wīdēwdād. In Alberto Cantera (ed.), The transmission of the Avesta (Iranica 20), 207–243. Wiesbaden: Harrassowitz Verlag.
Read the article here.
Nomadism in Iran
Potts, D. T. 2014. Nomadism in Iran: From antiquity to the modern era. Oxford: Oxford University Press.
For details, see here. Abstract:
A completely new approach to nomadism in Iran, one which rejects the identification of nomads in the archaeological record of the Neolithic and Bronze Age (c. 8000-1200 BC). Emphasizes the fundamental changes brought about by major influxes of nomads from outside the region, beginning in the 11th century.
Perceptions of the Yasna Haptaŋhāiti
Hintze, Almut. 2013. Perceptions of the Yasna Haptaŋhāiti. In: E. Pirart (ed.), Le sort des Gâthâs et autres études iraniennes in memoriam Jacques Duchesne-Guillemin (Acta Iranica 54), 53–73. Leuven – Paris – Walpole, MA: Peeters.
Read the article here.