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Relevant bibliographies by topics / Zoroastrian

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Academic literature on the topic 'Zoroastrian'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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Journal articles on the topic "Zoroastrian"

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Niechciał, Paulina. "Contemporary Zoroastrians." Anthropos 115, no. 1 (2020): 9–18. http://dx.doi.org/10.5771/0257-9774-2020-1-9.

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The article shares the findings based on participant observation conducted during the 11th World Zoroastrian Congress as well as on the analysis of other resources linked to contemporary Zoroastrians. Paying attention to the internal differentiation of the Zoroastrian world community, it focuses on the components that stand in the way to its integration, as disagreements that refer to customs, religion, or the matter of who the “real” Zoroastrians are. It also discusses the boundaries between those who believe to be Zoroastrians form generations and the outside world, as well as the ways these boundaries eventually can be crossed through conversion or intermarriages.

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Niechciał, Pauline. "Calendar as an Identity Marker of the Zoroastrian Community in Iran." Iran and the Caucasus 23, no. 1 (2019): 35–49. http://dx.doi.org/10.1163/1573384x-20190104.

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The article reflects on the idea of both calendric time and its material supports used by the Zoroastrians of Iran in reference to the identity of the group. The qualitative analysis of the data collected during the fieldwork among the Zoroastrian community has shown that a distinctive time-reckoning system plays the role of an important marker that strengthens the community’s Zoroastrian identity in the face of Muslim domination. In the post-Revolutionary Iran, the calendar is one of the key pillars of the Zoroastrians’ collective self-awareness—both as an idea of a specific time-reckoning system designating ritual activities, and as a material subject that acts as a medium to promote specific values and ideas.

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Stausberg, Michael. "Hell in Zoroastrian History." Numen 56, no. 2-3 (2009): 217–53. http://dx.doi.org/10.1163/156852709x404991.

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The present article surveys some relevant developments of conceptualizations of hell in the Rg-Veda, the Avestan corpus and the Middle Persian (Pahlavi) literature of the Zoroastrians, where hell is more extensively discussed. The article concludes by looking at the belief in heaven and hell among the world-wide Zoroastrian diaspora communities, urban laity in Mumbai, and professional priests in Westen India.

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Mazuz, Haggai. "Qur’ānic Commentators on Jewish and Zoroastrian Approaches to Menstruation." Review of Rabbinic Judaism 15, no. 1 (2012): 89–98. http://dx.doi.org/10.1163/157007012x622935.

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Abstract The early Qur’ānic commentators argued that, in pre-Islamic times, Arabs observed many Jewish customs relating to menstruation. From the tenth century on, we find Qur’ānic commentators who claim that pre-Islamic Arabs observed Zoroastrian menstruation customs rather than Jewish ones. From the eleventh century on, commentators combined Jewish and Zoroastrian customs in their commentary on Qur’ān 2:222. This paper sets out the close relationship between Jewish and Zoroastrian rules regarding menstruation, which may explain why Jewish and Zoroastrian menstruation customs are connected in some Muslim scholars’ commentaries: the Muslim commentators were making an accurate assessment of the similarities between the two sets of customs. At the same time, we only find Jews and the Zoroastrians mentioned side by side in the Qur’ānic commentaries from the eleventh century on, since only by then had Muslim scholars’ understanding of other religions expanded enough to provide this knowledge. Early commentators simply did not know enough about Judaism and Zoroastrianism to notice the similarities. It is possible, though by no means certain, that the post-tenth century Qur’ānic commentators who mention only the Jews in regard to pre-Islamic menstruation rituals did so because they were not familiar with Zoroastrian customs and their similarities to those of Judaism.

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Agostini, Domenico. "Some Observations on Ahriman and his Miscreation in the Bundahišn." Journal of Persianate Studies 14, no. 1-2 (August 10, 2022): 95–110. http://dx.doi.org/10.1163/18747167-bja10019.

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Abstract The Bundahišn (Primal Creation) is one of the most important surviving Zoroastrian works in Pahlavi Middle Persian. In this book, the evil spirit Ahriman and his demons play a crucial role in the cosmogonic drama from creation until the end of times, according to the well-known Zoroastrian dualistic system. This article describes the forms and the effects of the onslaught of Ahriman and his evil creatures, and how Zoroastrians explained the nature and the presence of evil and its real influence on the good creation and creatures of Ohrmazd as found in the Bundahišn.

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Niechciał, Paulina. "Zaratusztrianki w świątyniach: miejsca kultu religijnego z perspektywy zaratusztriańskiej diaspory w USA." Studia Religiologica 55, no. 1 (2022): 33–50. http://dx.doi.org/10.4467/20844077sr.22.003.16557.

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Zoroastrian Women in Temples: Places of Worship in the Perspective of the Zoroastrians Diaspora in the USA In this article, I approach the issue of temple visits by Zoroastrian women living in the USA. I analysed the field material in terms of the motivations and circumstances of these visits. The analysis showed that the women visit both Zarathushtrian places of worship in the immediate area, as well as those located further away, including in their old homelands, although they valorise them differently and motivate the need for such visits differently. Some perform religious practices at temples of other religions.

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Molchanova, Elena. "On the headdresses of the Zoroastrian women of Iran." Rodnoy Yazyk. Linguistic journal, no. 1 (June 2021): 55–63. http://dx.doi.org/10.37892/2313-5816-2021-1-55-63.

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The article presents some observations on a poorly studied topic — headdress vocabulary among Zoroastrian women. The study is based on written sources, dictionaries and the author’s recorded field work in the city of Yazd, the center of the Iranian Zoroastrians.

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Ardakany, Poorchista Goshtasbi. "Construction Analysis of “Srōš Bāǰ”: The Opening Part of the Zoroastrian Prayer." Asian Culture and History 15, no. 1 (May 30, 2023): 111. http://dx.doi.org/10.5539/ach.v15n1p111.

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The present study examines the structure of Srō&scaron; Bāǰ Avesta, which forms the first part of the Zoroastrian prayer, in order to determine its different parts and how to construct it. The Zoroastrian prayer was created by Zoroastrian religious leaders, and over time Zoroastrian religious leaders added things to it or subtracted things from it. In this research, it will be determined from which part of the Avesta each part of Srō&scaron; bāǰ was taken and which parts were made by Zoroastrian religious leaders and included in this Avesta. In this article, both Iranian Srō&scaron; Bāǰ and Indian Srō&scaron; Bāǰ will be examined and analyzed in order to determine the structure of each one from which part of the Avesta it is taken from. Based on the findings of this research, Indian Srō&scaron; Bāǰ has parts of Avesta that Iranian Srō&scaron; Bāǰ does not have. Also, Indian Srō&scaron; Bāǰ has two parts in Pārsī Gujarātī language and Iranian Srō&scaron; Bāǰ has a part in Persian language. The results obtained from this research show that Pārsīs of India read Srō&scaron; Bāǰ in a different way at the beginning of their prayers, and Pārsī religious leaders have added parts to it to complete Srō&scaron; Bāǰ.The author of this article is one of the Iranian Zoroastrians and is fully acquainted with the prayers of the Pārsīs of India and the Pārsī Gujarātī language.

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Crone, Patricia. "Zoroastrian Communism." Comparative Studies in Society and History 36, no. 3 (July 1994): 447–62. http://dx.doi.org/10.1017/s0010417500019198.

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According to Xanthus of Lydia, who wrote in the fifth century B.C., the Magi considered it right to have intercourse with their mothers, daughters, and sisters and also to hold women in common. The first half of this claim is perfectly correct: Xanthus is here referring to the Zoroastrian institution of close-kin marriage (khwēdōdāh), the existence of which is not (or no longer) in doubt. But his belief that the Magi held women in common undoubtedly rests on a misunderstanding, possibly of easy divorce laws and more probably of the institution of wife lending. In the fifth century A.D., however, we once more hear of Persians who deemed it right to have women in common; and this time the claim is less easy to brush aside. The Persians in question were heretics, not orthodox Zoroastrians or their priests; their heresy was to the effect that both land and women should be held in common, not just women (though the first attempt to implement it did apparently concern itself with women alone); and the heretics are described, not just by Greeks, let alone a single observer, but also by Syriac authors and the Persians themselves as preserved in Zoroastrian sources and the Islamic tradition.

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Stausberg, Michael. "Der Zoroastrismus als iranische religion und die Semantik von ,Iran' in der zoroastrischen religionsgeschichte." Zeitschrift für Religions- und Geistesgeschichte 63, no. 4 (2011): 313–31. http://dx.doi.org/10.1163/157007311798293575.

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AbstractZoroastrianism, 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.

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Dissertations / Theses on the topic "Zoroastrian"

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Ghan, Chris. "The daevas in Zoroastrian scripture." Thesis, University of Missouri - Columbia, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10180876.

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Hjerrild, Bodil. "Studies in Zoroastrian family law : a comparative analysis /." Copenhagen : Museum Tusculanum Press, 2003. http://www.gbv.de/dms/spk/sbb/recht/toc/362635250.pdf.

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L'Vov-Basirov, Oric Pyotr Vladimir. "The evolution of the Zoroastrian funerary cult in western Iran." Thesis, SOAS, University of London, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.243456.

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Mirza, Raiomond. "The house of song : musical structures in Zoroastrian prayer performance." Thesis, SOAS, University of London, 2004. http://eprints.soas.ac.uk/29222/.

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This thesis uncovers the presence of musical structures within Zoroastrian prayer performance and articulates the details of these structures and also the way in which they are manifested and are passed down through generations. Initial research included an amalgamation and examination of the few references to music in Zoroastrian prayer that there are to be found in existing literature. The bulk of the research involved travelling to different countries to make contemporary sound recordings of prayers and to conduct extensive interviews with priests. Archival recordings were also gathered as data for examination. The evolution of the status and role of priests within the Zoroastrian community from antiquity to the present day as well as the training they receive is presented in order to understand the social as well as religious context within which Zoroastrian prayer is performed and taught. A substantial body of evidence is provided in the form of musical notations of the prayers of over thirty men and boys as well as more than an hour of accompanying sound recordings. Interview data is also provided to illuminate the perspectives of the performers on their own material. The musical analysis of the notations uncovers musical structures in Zoroastrian prayer, and an examination of interview data first reveals the mechanism by which these structures are manifested and transmitted and then synthesises the conclusions into a model for music making which operates to shape the sound of Zoroastrian prayer. The final analysis explores the age of these musical structures from the most recent and provable point of existence to a possibly ancient origin.

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Najafi, Ashtiani Azadeh. "Creating Shade in Arid Climates: A Welcoming Landscape Based on Zoroastrian Beliefs for the Towers of Silence." Thesis, Virginia Tech, 2019. http://hdl.handle.net/10919/95986.

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This study develops a landscape design, which demonstrates how to change the microclimate in a historical public space (Towers of silence, in city of Yazd, designated as World Heritage Site, in the heart of Iran). The arid historic city of Yazd is getting hotter. The increasing temperatures make it more and more difficult to use the public space. Towers of silence inherited from Zoroastrianism are stone cylindrical structures located on top of the hills within infertile land located south east of the city of Yazd. This historic site brings visitors from around the world every year but the microclimate of the site it is not welcoming. The current layout does not provide information about the rich culture it entailed, and visitors are not able to understand the meaning that is behind these structures. This design aims to improve the current conditions of these magnificent towers and utilize techniques like historical plan analysis, comparative analysis and experimental design study. Using landscape architecture to address the climate issue the proposed design translates Zoroastrian's beliefs to visitors as well as creating a more hospitable environment.
Master of Landscape Architecture
All around the world people must deal with climate change and the effects of extreme weather. City of Yazd in the heart of Iran is not immune to such changes and has traditionally faced a harsh desert like climate. This study focuses on improving the climate surrounding a unique and magnificent historic site in city of Yazd called the Silent Towers (a designated UNESCO World Heritage Site). The design uses material and natural elements that are local to the site (stone, plants and trees) and infuse Zoroastrian and ancient Persian beliefs to bring about a more pleasant conditions (reducing the heat) for the visitors to this site. The outcome of merging tradition and natural elements to mitigate extreme temperatures brings about a layout that is inviting to visitors and hospitable to the local population without changing any of the values or the integrity of the main attraction: The Towers of Silence.

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Banyard, Maureen Lilian. "The concept of glory and the nature of man : a study of Jewish, Christian, Buddhist and Zoroastrian thought." Thesis, University of Leicester, 1989. http://hdl.handle.net/2381/34082.

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This study of the concept of glory across four different religions begins with Christianity. There the term 'glory' translates Greek doxa, a word which, deriving from a root meaning 'to seem', denotes 'outward appearance', and has in secular Greek the basic meaning 'opinion'. The New Testament, however, not only omits this connotation but gives doxa an entirely new one (radiance, divine Presence). Given that symbols are rooted in the experiential well-springs of a people, why did the Christian experience not bring a totally new symbol to birth. The answer is two-fold: (a) Christians took the word from the Septuagint version of the Hebrew Bible wherein it was used to translate Kavodh (glory) and (b) the meaning of doxa resonated with the Christian Encounter. It had first resonated with the Hebrew experience. It is this thesis that doxa was used by Christians and Greek-speaking Jews precisely because of its root meanings ('to seem' 'outward appearance' 'manifestation') and that these meanings, resonating also with the experience of Zoroastrians and Buddhists, are reflected in their ideas of glory, albeit within their different conceptual frameworks. 'Glory' in all four religions is related to man's experience of polarities: Immanence/Transcendence, Manifestation/Hiddenness, Presence/Absence, and it speaks of a Reality beyond appearance. Man longs for the Real; he seeks Self-transcendence. In the measure that he becomes 'selfless' he comes closer to that which he seeks and sees things as they really are. He grows from glory to glory until he becomes what he is. In Judaism, Christianity, Buddhism and Zoroastrianism man is of the essence of glory.

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Niousha, Eslahchi. "BEYOND THE WATER: HOW PRONUNCIATION AFFECTS MELODY IN THE ZOROASTRIAN HYMN " THE WATER'S BIRTHDAY" IN AHMAD-ABAD, IRAN." Kent State University / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=kent1595845477078896.

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Nanji, Nawazish Godrej. "Giving Architecture to Fire." Thesis, Virginia Tech, 2006. http://hdl.handle.net/10919/33592.

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For centuries, fire has been a sacred symbol from the eastern cultures to western regions. As one of the four states of matter, fire represents the great essence in our daily lives as an energy source with its warmth, light and aura, kindling feelings of truth and spirituality within us. In his poetic verses, fire was venerated by Zoroaster who led mankind to believe that there is one supreme lord that we may follow; a being that can only be known by the quest for truth (Asha). For Zoroaster truth was symbolic with fire as it brought people together in prayer. With the passage of time fire became consecrated in different orders with the higher ones being placed within covered buildings for protection. These buildings became temples of fire or Fire Temples where an eternal flame was kept and looked after by a priest so as to keep alive the salvation of humankind and continue our journey towards righteousness with the blessings of the supreme. With this, faith stayed alive as long as the Fire burned. Herein lies my celebration of fire where I announce it to the follower on the path to truth as an eternal flame burning, yet resting in a place worthy of all its glory; an ambiance created to venerate the flame and reassure the traveler that its light has more to offer than meets the eye.
Master of Architecture

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Kargar, Dariush. "Ardāy-Vīrāf Nāma : Iranian Conceptions of the Other World." Doctoral thesis, Uppsala universitet, Iranska språk, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-111264.

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The present thesis consists of an edition of an Iranian literary work whose theme is a journey to the Other World, namely the Ardāy-Vīrāf Nāma. The version of this work which is here edited and commented on is a prose version in the Zoroastrian Persian language. A discussion about Iranian conceptions of the Other World is also an integrated part of the thesis. The text of the Ardāy-Vīrāf Nāma is edited employing a text critical method by using six manuscripts. The oldest manuscript, which has been used as the base manuscript for editing the text, was written in 896 A.Y. (Yazdgirdī)/1527 A.D. The edited text is also translated into English, and followed by a Commentary on names, unusual words and Zoroastrian terms used in the text. Other Iranian documents about journeys to the Other World are studied in this thesis as well, and all are compared to the Ardāy-Vīrāf Nāma. The Zoroastrian Persian version of this work is also compared to its Parsig version. The differences between the Zoroastrian Persian and the Parsig versions indicate that they have their background in two different world views. To prove this theory, some significant elements in the Zoroastrian Persian version, which demonstrate that this is a pre-Zoroastrian epic narrative, have been compared to some elements in the Parsig version that show that this is a religious Zoroastrian account. Possible reasons for the change in Ardāy-Vīrāf Nāma from a pre-Zoroastrian epic narrative into a Zoroastrian-religious one are also suggested. A king named Davānūs is one of the Ardāy-Vīrāf Nāma personages. In an appendix, the historical personality of Davānūs is discussed with reference to Arabic, Persian and Greek historiography.

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Raei, Shahrokh. "Die Endzeitvorstellungen der Zoroastrier in iranischen Quellen." Wiesbaden Harrassowitz, 2010. http://d-nb.info/1000499804/04.

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Books on the topic "Zoroastrian"

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author, Surti Dadi 1931, ed. Zoroastrian evolution. Karachi: Paramount Books, 2014.

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Buch, Maganlal A. Zoroastrian ethics. Mumbai: K.R. Cama Oriental Institute, 2006.

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Cama, Shernaz. Threads of continuity: Zoroastrian life & culture. New Delhi]: Parzor Foundation, 2016.

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Kellens, Jean. Le panthéon de l'Avesta ancien. Wiesbaden: L. Reichert, 1994.

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Giara, Marzban J. The Zoroastrian pilgrim's guide. Mummbai: The Author, 1999.

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Michael, Stausberg, ed. Zoroastrian rituals in context. Leiden: Brill, 2003.

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Wadia, Sarosh. A study of Zoroastrian fire temples. Ahmedabad, India: School of Architecture, Centre for Environmental Planning and Technology, 1990.

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Shabbir, Kuku S. Mazda-Yasni and Zoroastrian tales. Bombay: Rashna & Co. in association with Aruna Publishers, 1993.

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Shapira, Dan. Studies in Zoroastrian exegesis: Zand. Jerusalem: Hebrew University of Jerusalem, 1998.

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Gandhi Centre of Science and Human Values (Bangalore, India), ed. Human values in Zoroastrian religion. Bangalore: Gandhi Centre of Science and Human Values of Bharatiya Vidya Bhawan, 1998.

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Book chapters on the topic "Zoroastrian"

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Skjærvø, P. Oktor. "Zoroastrian narrative." In Reading the Sacred Scriptures, 19–36. 1 [edition]. | New York : Routledge, 2017. |: Routledge, 2017. http://dx.doi.org/10.4324/9781315545936-2.

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Skjœrvø, Prods Oktor. "Zoroastrian Dualism." In Light Against Darkness, 55–91. Göttingen: Vandenhoeck & Ruprecht, 2010. http://dx.doi.org/10.13109/9783666550164.55.

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Skjærvø, Prods Oktor, and Daniel J. Sheffield. "Zoroastrian, Scriptures." In Islam, Judaism, and Zoroastrianism, 790–804. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1267-3_570.

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Hinnells, John R. "The Zoroastrian Diaspora." In The Wiley Blackwell Companion to Zoroastrianism, 191–207. Chichester, UK: John Wiley & Sons, Ltd, 2015. http://dx.doi.org/10.1002/9781118785539.ch12.

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Luhrmann, T. M. "Indian Zoroastrian Traditions." In Religions of India, 164–85. Second edition. | New York : Routledge, 2018.: Routledge, 2017. http://dx.doi.org/10.4324/9781315545967-6.

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Rose, Jenny. "Early Zoroastrian thought." In The History of Evil in Antiquity, 57–74. 1 [edition]. | New York : Routledge-Taylor & Francis, 2016.: Routledge, 2018. http://dx.doi.org/10.4324/9781315630052-6.

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Hinnells, John R. "The Modern Zoroastrian Diaspora." In Migration: The Asian Experience, 56–82. London: Palgrave Macmillan UK, 1994. http://dx.doi.org/10.1007/978-1-349-23678-7_4.

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Bagli, Jehan. "Zoroastrian Theology and Eschatology." In Islam, Judaism, and Zoroastrianism, 782–90. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1267-3_569.

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Peer, Rooyintan Peshotan. "Zoroastrian Rituals in India." In Islam, Judaism, and Zoroastrianism, 773–82. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1267-3_571.

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Vajifdar, Farrokh Jal. "Zoroastrian Calendars and Festivals." In Islam, Judaism, and Zoroastrianism, 753–67. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1267-3_573.

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Conference papers on the topic "Zoroastrian"

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"Glutathione S-transferase M1 genotype polymorphisms and type 2 diabetes risk in Zoroastrian female in Yazd, Iran." In International Conference on Medicine, Public Health and Biological Sciences. CASRP Publishing Company, Ltd. Uk, 2016. http://dx.doi.org/10.18869/mphbs.2016.104.

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