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Journal articles on the topic 'Original Zoroastrianism'

Author: Grafiati

Published: 5 June 2025

Last updated: 2 August 2025

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1

Szanto, Edith. "“Zoroaster was a Kurd!”: Neo-Zoroastrianism among the Iraqi Kurds." Iran and the Caucasus 22, no. 1 (2018): 96–110. http://dx.doi.org/10.1163/1573384x-20180108.

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Disgusted with ISIS, some Kurds turned away from Islam following the fall of Mosul in 2014. Many became atheists, while others sought comfort in Zoroastrianism. Zoroastrianism, according to converts, was the “original” religion of the Kurds before they embraced Islam. In 2015, two Zoroastrian centers opened in Sulaimani, both of which are recognized by the Kurdish Regional Government in northern Iraq. Notably, neither has tried to recreate Zoroastrianism the way it is currently and has been historically practiced in Iran and South Asia. Instead, they have created their own versions of Zoroastr

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2

Foltz, Richard. "The “Original” Kurdish Religion? Kurdish Nationalism and the False Conflation of the Yezidi and Zoroastrian Traditions." Journal of Persianate Studies 10, no. 1 (2017): 87–106. http://dx.doi.org/10.1163/18747167-12341309.

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The religion of the Yezidi Kurds, which has often been inaccurately characterized as “devil-worship,” has been claimed by Kurdish nationalists since the 1930s as the “original” religion of the Kurdish people. It has likewise been asserted that the Yezidi faith is a form of Zoroastrianism, the official religion of Iran in pre-Islamic times. These notions have won official support from most Kurdish political organizations and have broadly penetrated Kurdish society. The identification of Yezidism with Zoroastrianism is historically inaccurate, however, and should be seen as a product of modern n

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3

LAZĂR, Alexandru. "The Eternal Return. Apocatastasis and its Manifestations in Ancient Philosophies: Pythagoreanism, Stoicism, Zoroastrianism, Platonism and Gnosticism." EON 5, no. 4 (2024): 218–25. https://doi.org/10.56177/eon.5.4.2024.art.1.

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This study explores the acceptances of the concept of apocatastasis in five of the most influential philosophical and religious traditions of antiquity: Pythagoreanism, Stoicism, Platonism, Gnosticism and Zoroastrianism. Apocatastasis, defined as 'restoration' or 'return to the original state', was interpreted differently in each of these systems of thought, reflecting distinct views on the nature of the cosmos, time and human destiny. In Pythagoreanism and Stoicism, apocatastasis is closely linked to cosmological cyclicity, implying the periodic renewal of the universe. Platonism emphasizes t

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4

ЕГОРЯН, Т. Г. "The problem of good and evil in Armenian culture of the pre-Christian period." Социально-гуманитарные знания, no. 4 (September 3, 2021): 355–60. http://dx.doi.org/10.34823/sgz.2021.4.51664.

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В статье анализируется проблема добра и зла в самых древних прослойках армянской культуры. Рассматривается влияние эллинизма и зороастризма на национальную культуру армянского народа. Армянский народ на протяжении веков создал самобытную культуру. he problem of good and evil in Armenian culture of the pre-Christian period The article analyzes the problem of good and evil in the most ancient layers of Armenian culture. The influence of Hellenism and Zoroastrianism on the national culture of the Armenian people is considered. Over the centuries, the Armenian people have created an original cul

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5

Dick, Samme. "Rekindling the Flame: Zoroastrianism in Iraqi Kurdistan." Kurdish Studies 7, no. 2 (2019): 161–88. http://dx.doi.org/10.33182/ks.v7i2.511.

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This article examines the emergence of Zoroastrianism in the Kurdistan Region of Iraq since 2015 as a new religion inspired by Kurdish nationalism, feminism, ecologism and humanism. The author argues that the emergence of Zoroastrianism at this particular time is due to a combination of the rise of the Islamic State in Iraq and the Levant in 2014, legislative change and the importance some Kurdish nationalists historically attached to Zoroastrianism as the suggested original religion of the Kurds. The article outlines the historical context of Zoroastrianism in Kurdistan, and then explores the

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6

Schäfers, Marlene. "Editorial." Kurdish Studies 7, no. 2 (2019): 111–12. http://dx.doi.org/10.33182/ks.v7i2.523.

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Now running in its seventh year, Kurdish Studies has established itself as the leading venue for the publication of innovative, cutting-edge research on Kurdish history, politics, culture and society. According to Scopus scores, our journal is now positioned among the top publications within the History category of the Arts and Humanities, ranking 170 out of 1138 (84th percentile). In Cultural Studies, we stand at rank 193 out of 890 (78th percentile). This year’s second issue of Kurdish Studies brings to you yet another collection of thought-provoking pieces of original scholarship. Gerald Ma

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7

Ahmadi, Amir. "Some Remarks Regarding the aṣ̌əm vohū". Indo-Iranian Journal 58, № 2 (2015): 101–16. http://dx.doi.org/10.1163/15728536-05800050.

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This article attempts to show the eschatological horizon of the Avestan prayer aṣ̌əm vohū. Its placement in the Yasna at the threshold of the Old Avestan corpus and the virtues ascribed to it in other Avestan texts reveal its high stature in Zoroastrianism. The sense of the prayer remains obscure in its current translations. The problem is in part due to the fact that the text is syntactically defective. One must assume that the significance attributed to it in Avestan tradition is a reflection of what it says, its actual meaning. This is the guiding principle of its interpretation in this art

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8

O’Brien-Kop, Karen. "Mobilities in Religious Knowledge: Phiroz Mehta and the Logics of Transreligiosity in 1970s–80s South London." Religions 14, no. 7 (2023): 907. http://dx.doi.org/10.3390/rel14070907.

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This paper examines transreligiosity in the context of the transmission of South Asian concepts of spirituality to the UK in the 20th century. Between the 1920s and 1990s, Indian teacher and author Phiroz Mehta (1902–1994) crossed borders in a colonial and postcolonial shuttling between India and the UK but also transgressed conceptual and practice borders of religion, teaching Indian religious concepts to post-Christian spiritual seekers in 1970s–80s South London. Mehta cultivated an elasticity between many religious and philosophical traditions, recognising the post-institutional fatigue of

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9

Smagina, Eugenia. "Manichaeism: Unity and Divergences." Philosophy of Religion: Analytic Researches 8, no. 2 (2024): 108. https://doi.org/10.21146/2587-683x-2024-8-2-108-126.

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The article deals with the main components of the Manichaean religion. One of the main questions in the study of Manichaeism is: which component in this teaching is primary, Gnostic-Christian or Zoroastrian. The research of terms, in particular, of the proper names in Coptic, Greek, Latin, Syrian and Middle Iranian languages, allows us to assert that a particular form of the Gnostic Christian teaching was a basis, and Zoroastrian and Buddhist elements were introduced into the doctrine for a very specific purpose. In particular, the identification of Manichaean emanations with Zoroastrian deiti

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10

Jaramago, Miguel. "Interpreting three Gold Coins from Ancient Egypt and the Ancient Near East at the Museo Casa de la Moneda, Madrid." Trabajos de Egiptología. Papers on Ancient Egypt, no. 9 (2018): 81–121. http://dx.doi.org/10.25145/j.tde.2018.09.03.

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The aim of this paper is to study three gold coins from the pre-Hellenistic Egypt and Near East, housed in the Museum Casa de la Moneda, Madrid, since 1955. In all three cases, their description is made as well as a review of the hypotheses that have been issued on their typology. Some novel proposals are made about their iconography and the possible gold sources for the raw material. The first is a Daric, probably coined between the beginning of the reign of Xerxes I and the fall of Sardis under Alexander the Great. The study provides an original indication about its iconography, as well as a

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11

Gorbyk, Olena. "ARCHITECTURE OF ANCIENT PERSIA: SYNCRETISM OF THE ARCHETYPES OF THE OIKOUMENE." Current problems of architecture and urban planning, no. 62 (January 31, 2022): 29–39. http://dx.doi.org/10.32347/2077-3455.2022.62.29-39.

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The architecture of ancient Persia was an important component ecumenical development of culture and architecture of the ancient editerranean. Syncretism is confirmed in the forms of the order system and the porticos of Persia and Greco-Roman ancient architecture in the courtyards of Persian palaces and Roman court exedra in the form of a cross-domed temple of Persian Zoroastrianism and Byzantine Christianity. In the Achaemenid period of the history of ancient Persia, in the 6th century. B.C. in the Persian-occupied Anatolia and the Ionian Greeks took place an important event in ancient archite

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12

Shepetiak, Oleh. "THE NEGOTIATION ON DEATH IN THE WORLD RELIGIONS." Sophia. Human and Religious Studies Bulletin 22, no. 2 (2023): 59–64. http://dx.doi.org/10.17721/sophia.2023.22.12.

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To explain the essence of religion, we have to answer the questions: why do we need a religion and what part does a religion play in human life? Religion researchers compiled an excellent list of religious functions. The author of this research focused on only one function of religion. This is to answer the eternal human question about life and death. The man wants to live and to overcome. He invests many resources in this goal's achievement. Every religion tries to explain the essence of death and tries to answer the question of its negotiation. The followers of most religions in the world ar

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13

Кцоева, Султана Гильмидиновна. "AGNUS DEI: ХРИСТИАНСКИЕ МОТИВЫ В ОБРАЗЕ И КУЛЬТЕ ФАЛВАРЫ У ОСЕТИН". Вестник антропологии (Herald of Anthropology), № 2 (54) (10 червня 2021): 61–71. http://dx.doi.org/10.33876/2311-0546/2021-54-2/61-71.

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В последнее время в осетинском обществе нарастает стремление к реституции, воспринимаемой как возврат к «исконному»: категорически отрицаются любые «внешние» влияния на культуру осетин и, в частности, на их религию. У определенной части этноса (и она численно растет) сложилось убеждение, превратившееся в своеобразный социальный миф, что осетинская этническая религия – уникальный монотеизм, сформировавшийся без влияния авраамистических религий. Этническая религия осетин – действительно, уникальный феномен. Но уникальность его заключена в вечной открытости межкультурному взаимодействию при неизм

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14

Yunis, Leandra Elena. "O orientalismo na tradução da poesia Persa Sufi." Cadernos de Tradução 39, no. 4 (2019): 78–100. http://dx.doi.org/10.5007/2175-7968.2019v39nespp78.

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O presente artigo trata da tradução da poesia persa em face da abordagem orientalista e seu contraponto ideológico islamista, que outorga à cultura islâmica uma essência oriental. Considerando a forte influência da religião zoroastriana na cultura persa e a sua sincretização na mística sufi, a autora problematiza as classificações místicas e religiosas atribuídasaos autores persas e apresenta uma tradução de trecho do Masnavi Ma’nawi de Jalal Uddin Rumi, poeta persa do século XIII, destacando a presença de elementos islâmicos e zoroastrianos em complementariedade. O trabalho também ressalta as

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15

Yusup, Asdar. "METODE BIBEL DALAM PEMAKNAAN AL-QUR’AN (Kajian Kritis terhadap Pandangan Orientalis)." HUNAFA: Jurnal Studia Islamika 13, no. 1 (2016): 35. http://dx.doi.org/10.24239/jsi.v13i1.413.35-65.

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Orientalist’s attention against the Quran can be traced since the visit of Peter Venerable, from Cluny, to Toledo in the mid 12th century. He asked some western scholars to produce a series of works that will be a scientific basis for the western intellectual meeting with Islam. Orientalist’s critical study against the Quran is not limited to questioning its authenticity. The issues raised are the classic that is always a matter of the influence of Jews, Christians, Zoroastrians, and the contents of the Quran. Orintalist then snaring to a naïve assumption that the Quran is the historical produ

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16

Khakimova, A.Kh. "ABOUT THE ORIGINS OF BUKHARA SHASHMAKOM, ABOUT ZARATHUSHTRA - THE AUTHOR OF GAT, ABOUT THE PEOPLE SINGING COLLECTIVE HYMNS ABOUT SIX DEITIES." JOURNAL OF CENTRAL ASIAN RENAISSANCE 2023, Volume - 4, Issue - 1 (2023). https://doi.org/10.5281/zenodo.8020439.

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The article traces the syncretism of the development of religion and culture, arts and genres of performance on the example of the formation of the beginning of the professional Uzbek-Tajik musical tradition of Bukhara Shashmaqom, starting from a pagan ritual basis. The uniqueness of its structure is in six parallel-identical constructions and the principle of unity of strict canons that have dominated for millennia. The autochthonous canon of the collective singing of the tarona, which is inherent only in the musical tradition of the Bukhara Shashmaqom, opens the unknown pages of early Zoroas

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17

Jafar, Kholmuminov. "COMPARATIVE SUFI STUDIES: TASAVVUF AND ZOROASTRISM." June 17, 2023. https://doi.org/10.5281/zenodo.8050833.

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Scientific debate and controversy about the doctrine that served as a source or participated in the process of the emergence and formation of the doctrine of Sufism, which developed throughout the Islamic world and even beyond its borders for almost 1300 years and is known as a great civilizational phenomenon that has left humanity with an invaluable religious, philosophical and the literary legacy is still ongoing. Orientalists and Islamic scholars of the world look at this issue differently. While some European orientalists seek to trace the origins of Sufism to Western civilization –

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18

Riesgo, Gustavo. "Dionysius the Areopagite and the Legacy of Iamblichus." Patristica et Mediævalia 45, no. 2 (2024). https://doi.org/10.34096/petm.v45.n2.13476.

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Neoplatonism takes a significant turn when Iamblichus integrates a mystical perspective based on the Chaldean Oracles into his doctrine. This compilation of fragments, which can be traced back to Babylonian Zoroastrianism, emerged in Hellenistic civilization and gained prominence as hermetic texts among philosophers from the 2nd century onward. For Iamblichus, the Neoplatonic concern regarding the feasibility of a return to the One is addressed not primarily through abstract theoretical philosophy, but rather through a philosophical wisdom illuminated by theurgic practice. Iamblichus affirms t

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19

Martina, Palladino. "The Sanskrit Yasna." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12573850.

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The Yasna is the Zoroastrian long liturgy. Originally composed in Avestan, it was then translated into Pahlavi and some comments to the text were added. Then, the text was brought to India by the Parsi community and, presumably between the 12th and the 14th century, further translated into Sanskrit. The Sanskrit text includes many layers, namely a proper translation of the original text of the Yasna, based however on the Pahlavi version, with occasional direct reference to the original Avestan text; the translation into Sanskrit of some Pahlavi comments to the text; original Sanskrit comments,

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20

Panaino, Antonio. "Mazdeans and Christians Facing the End of the World: Circulations and Exchanges of Concepts." Entangled Religions 11, no. 2 (2020). http://dx.doi.org/10.46586/er.11.2020.8441.

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This contribution offers a conspectus of the parallel treatment of some eschatological subjects in the comparative framework of Mazdean and Christian sources. Although some impact of the Judeo-Christian tradition on Iranian apocalypticism has been fittingly detected in previous studies, the author insists on evidence showing a sort of circular exchange between Christians and Mazdeans, where, for instance, chiliasm presents some Iranian (and not only Babylonian) resonances, while the well-known Zoroastrian doctrine of universal mercy and of the *apokatastasis* shows impressive corres

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