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Relevant bibliographies by topics / Zoroastrianism

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Academic literature on the topic 'Zoroastrianism'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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Journal articles on the topic "Zoroastrianism"

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Szanto, Edith. "“Zoroaster was a Kurd!”: Neo-Zoroastrianism among the Iraqi Kurds." Iran and the Caucasus 22, no. 1 (May 15, 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 Zoroastrianism, which is nationalist, postmodern, and liberal. Kurdish Zoroastrians argue that the reason Kurds are “backward” is Islam. They seek to rectify the present situation through a Kurdish “authenticated” and “original” form of Zoroastrianism. Drawing on ethnographic fieldwork at these two centers, the present article examines this new religious movement in Sulaimani, an important city in the Kurdish region of northern Iraq. It analyses the rise and distinctiveness of Kurdish Zoroastrianism looking at how Zoroastrian Kurds articulate their views on Islam, women’s rights, human rights, and Kurdish independence.

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Zeng, Yangyin. "The Relationship Between Zoroastrianism and Kingship in the Iranian Empire." Communications in Humanities Research 4, no. 1 (May 17, 2023): 114–18. http://dx.doi.org/10.54254/2753-7064/4/20220270.

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This essay discusses the relationship between Zoroastrianism and kingship through the primary source of Shahnameh, the epic of the Persian Kings, written by Abolqasem Ferdowsi. Shahnameh is a crystal of Iranian culture, it is a complete religious doctrine following the guidance of Zoroastrianism, it teaches the practice of threefold paths to Asha with the idea of spreading goodness into the society. They include personal religion, social life, and individual morality. Furthermore, the study connects the religious concept of the threefold paths to Asha and khvarenah, a mysterious concept in Iran myth that symbolize the bless from heaven and God, to the actual examples of the engagement of kingship.[ Zhibin, H, Zhibin, X. (2019) The Trajectory of Zoroastrianism in Iran. Journal of World Religion and Culture, 6: 58-64.] The paper introduces and corresponds the example of Jamshid, a Shah in the mysterious age of the Iranian empire, to the practice of Zoroastrianism. Finally, the paper concludes that in the Sassanid dynasty of Iran empire, the king in the world was decided by the heaven.[ Boyce, M. (2000) Zoroastrians: Their Religious Beliefs and Practices. Routledge, London.] The heaven blesses and protects those who were destined to be the king in all aspects. This is the myth of the divine right of kingship propagated by the rulers to maintain their power and status. However, although the kingship is shrouded in mystery, humans on earth eventually decide the kindship.[ Kantorowicz, E. (2016) The Kings Two Bodies. Princeton University Press, Princeton.]

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Makhmudova, Mukhabbat. "MEDICAL OPINION IN THE SACRED "AVESTÀ"." JOURNAL OF LOOK TO THE PAST 26, no. 2 (December 29, 2019): 9–17. http://dx.doi.org/10.26739/2181-9599-2019-26-02.

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In cultural heritage the mankind holds a specific place Avest. It is the sacred book of Zoroastrianism, edinobozhy world religion, bore to people new spiritual bases, knowledge of their history, lunch life, treatment of diseases. Medical view and manual of Zoroastrians also until now are of great value in protection and maintaining human health, an obepecheniya of their safe and long life.

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Asmussen, Jes P., and James R. Russell. "Zoroastrianism in Armenia." Journal of the American Oriental Society 111, no. 1 (January 1991): 151. http://dx.doi.org/10.2307/603773.

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Niechciał, Paulina. "Zoroastriannism in Comics." Kultura Popularna 60, no. 2 (January 31, 2020): 48–56. http://dx.doi.org/10.5604/01.3001.0013.7332.

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The article focuses on the representations of Zoroastrianism––an ancient religion originating from Iran that has survived until the present day—in comics. The religion is rarely represented in popular culture, including comics, and the article will reflect on two of the most important examples: Zarathushtra (1974) and Silent Was Zarathustra (2014). The article provides an analysis of the texts and their message and explores how Zoroastriansim is represented in the chosen comics from a comparative perspective, reflecting on the social context of respectively Indian and French production that shaped the two publications, as well as their reception.

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choksy, jamsheed k., and firoze m. kotwal. "praise and piety: niya¯yišns and yašts in the history of zoroastrian praxis." Bulletin of the School of Oriental and African Studies 68, no. 2 (June 2005): 215–52. http://dx.doi.org/10.1017/s0041977x0500011x.

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scripture has ritual uses aimed at giving religion meaning in daily life. in zoroastrianism, the niya¯yišns, ‘invocations of praise’, and the yašts, ‘devotional poems’ have played fundamental roles in connecting doctrine and theology to praxis and conviction whereby faith and rites have been transmitted and augmented across many generations. this article discusses some of the contents and traditions of each niya¯yišn and yašt plus the functions those religious texts have fulfilled and continue to serve for zoroastrians from ancient through modern times.

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KATSUKI, Noriko. "Present Zoroastrianism and Conversion." Bulletin of the Society for Near Eastern Studies in Japan 47, no. 1 (2004): 113–26. http://dx.doi.org/10.5356/jorient.47.113.

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Saeed, Imad. "Conflict in Zoroastrianism Religion." Humanities Journal of University of Zakho 4, no. 1 (June 30, 2016): 69–82. http://dx.doi.org/10.26436/2016.4.1.200.

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Hutter, Manfred, Mary Boyce, Frantz Grenet, and Roger Beck. "A History of Zoroastrianism. Vol. 3: Zoroastrianism under Macedonian and Roman Rule." Numen 41, no. 2 (May 1994): 202. http://dx.doi.org/10.2307/3270263.

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Nigosian, S. A. "Zoroastrian Perception of Ascetic Culture." Journal of Asian and African Studies 34, no. 1 (1999): 4–18. http://dx.doi.org/10.1163/156852199x00130.

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This paper is a critical examination of the guiding principle in Zoroastrianism on renunciation and worldly engagement. The religious ideal of an ascetic, hermit, mendicant, mystic, monk, and recluse, typical in other religions, has no counterpart in Zoroastrianism. The reason for this difference, I shall argue, derives primarily from the basic ideals and concepts of virtue and righteousness in Zoroastrianism. In fact, virtue and righteousness is equated with pleasure, enjoyment, upholding the Good Principle, and helping the world in its progress towards perfection - not with self-denial, self-sacrifice, self-injury, or the abandonment of the world, all of which assist the Evil Principle.

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Dissertations / Theses on the topic "Zoroastrianism"

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Mehta, Gillian Mary Towler. "European Zoroastrianism : attitudes to their purity laws." Thesis, University of Liverpool, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.539542.

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Daruwalla, Pheroza Surti. "Zoroastrianism, Diaspora and Pilgrimage: A Singular View." Thesis, University of Sydney, 2019. https://hdl.handle.net/2123/23638.

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The purpose of this thesis is to examine the nexus between identity and religion through the lived experience of 3 terms: ‘Zoroastrianism,’ ‘Diaspora’ and ‘Pilgrimage’ (ZDP). All 3 aspects are deeply personal to me as a Zoroastrian, but also have a bearing on the sustainability, understanding and education of new generations of Zoroastrians; a small ethnic and religious community spread throughout the world. This thesis explores issues around the diaspora of Zoroastrians as well as the sense of re-connection and understanding of the faith emanating from pilgrimage. The Zoroastrian religion does not have any formal pilgrimage tradition, but there is a strong desire among diasporic peoples to seek meaning and affirmation through a journey to ‘homelands’. Pilgrimage, for Zoroastrians, takes place mainly in Iran, the original home of Zoroastrianism, and in India (specifically locations such as Mumbai, Navsari, Udvada, Surat and Sanjan, the latter 4 all being early settlements and home to significant fire temples and monuments). My explorations primarily focus on religious aspects and re-connections with the Zoroastrian faith. Other imperatives to research emerge from a desire to describe the experiences of diasporic Zoroastrians undertaking pilgrimage and travel in India and Iran. Further, understandings of issues of identity and distinctiveness are explored, linked to the continuance of the faith and the ethnicity of Zoroastrians. The research for this thesis is based on qualitative methodologies involving auto-ethnography, participatory action research techniques (Filipovic 2015a; Filipovic 2015b), review and analysis of secondary literature sources, narratives of experiencing pilgrimage, and attendance and management of Zoroastrian-specific and community functions. These conceptual frameworks and models are used as a base for interpretation and analysis of the data gleaned from travel, tourism and religious studies discipline areas. Conceptual constructs used to frame this study include Jafar Jafari’s ‘tourist model’ (1987), Richard Butler’s Tourism Area Life Cycle (1980), Norman’s discourse on ‘spiritual tourism’ (2011; 2013), Kurt Lewin’s (1947) theory of change and Shernaz Cama’s (2016) work on the Everlasting Flame (EF) International Programme and Zoroastrianism in the New Millennium (ZINTM). The use of secondary literature applying perspectives of emic versus etic or insider versus outsider viewpoints and critiques (Headland, Pike and Harris 1990) are the lens framing through which the findings of this thesis are presented. The American anthropologist and linguist Kenneth Pike coined the terms ‘emic’ and ‘etic’ (derived from Greek phonemic and phonetic) to analyse linguistic units, but increasingly they are used in the social sciences to represent viewpoints from a local (subjective) versus a global (objective) viewpoint (Headland, 1990). The auto-ethnographic data presented in this thesis comes as the result of Participatory Action Research (PAR) conducted during my 3-week pilgrimage to Iran, undertaken through an organised group tour: ‘The Complete Iran Experience with Silloo Mehta’. Data from this research study is presented in the form of a journalistic narrative employing photographs of my journey. This research is subjective, and given the personal nature of the experiences, observations and narratives, it would be inappropriate to consider these insights as generalisations to be applied to other religious or diasporic contexts. However, they shed much light on the complexities of diasporic Zoroastrianism and the implications of pilgrimage in this context. Outcomes for the thesis include a deeper understanding of the nexus between Zoroastrianism, Diaspora and Pilgrimage. Additionally, it is hoped that this study will fill a gap in knowledge and literature by becoming a pilot that may be referred to by others of the diaspora who seek to enhance their identity as Zoroastrians most notably the younger, second generation of Australian Zoroastrians. It is also hoped that the findings will allow for tour planners to give consideration to product development that people are seeking and thus give rise to a new niche market for Zoroastrian tourism and pilgrimage which is in nascent stages at the current time.

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Khanbaghi, Aptin A. "Early Zarathushtrianism and early Buddhism : a comparative study of religious innovation as an occasion for social reform." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=24087.

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This thesis presents a comparative study between two reforming movements emanating from the Aryan (Indo-Iranian) tradition: Early Zarathushtrianism and Early Buddhism. Although this thesis establishes the common origin of Zarathushtrianism and Buddhism, the principal purpose of this research is to demonstrate the social commitment of the two movements.
Zarathyshtra and the Buddha are discerned in this discussion as reformers struggling against the religious institutions (worshipped gods and observed rites) and the social system of their time as the latter represented exclusively the aspirations of the dominating knightly or priestly classes.
This treatise is primarily interested in the social message conveyed by Zarathushtra's and the Buddha's "religious" discourses. It aims to establish their statements as one supporting the emancipation of the classes who secured the economic prosperity of their society.
Finally, as regards the outline of this thesis, the first two sections are preliminary chapters dedicated to separate studies of Zarathushtrianism and Buddhism. They pave the way for the comparative study between the two Aryan movements recorded in the last chapter.

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Migliore, Tara Angelique. "Religious Exiles And Emigrants: The Changing Face Of Zoroastrianism." [Tampa, Fla] : University of South Florida, 2008. http://purl.fcla.edu/usf/dc/et/SFE0002617.

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Jong, Albert de. "Traditions of the Magi : Zoroastrianism in Greek and Latin literature /." Leiden ; New York ; Köln : E. J. Brill, 1997. http://catalogue.bnf.fr/ark:/12148/cb36966419z.

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Van, der Merwe Jeanne. "Investigating apparent commonalities between the apocalyptic traditions from iIan and second-temple Judaism." Thesis, Stellenbosch : Stellenbosch University, 2008. http://hdl.handle.net/10019.1/1962.

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Thesis (MPhil (Ancient Studies))--Stellenbosch University, 2008.
This thesis seeks to investigate the possible influence of Iranian apocalyptic on the Judaean apocalyptic literature, which was widely disseminated in the Near East during the Hellenistic and Roman phases of the Second Temple Period (c. 539 BCE- 70 CE). The similarities between Zoroastrianism and Judaism have been the object of scholarly study for more than a century. Iranologists such as Zaehner, Widengren and Boyce were particularly partial to the notion that Zoroastrianism influenced Judaism. They felt such influences were an inevitable consequence of the Judaeans living under Achaemenian rule for almost two centuries, and in close proximity of Persian communities for some centuries after the demise of the Achaemenid Empire. They based their conclusions on literary parallels between some key biblical passages and Persian literature, linguistic evidence and the obviously dualistic nature of both religions. Recently, however, this point of view has come in for criticism from biblical scholars like Barr and Hanson, who have pointed out that many seemingly Iranian concepts could as easily have emanated from other Near Eastern influences or evolved from within the Judaean tradition. The similarities between the Iranian and Judaean world-view are particularly apparent when considering the apocalyptic traditions from Zoroastrianism and Judaism: Both traditions view the course of history as a pre-determined, linear process in which good and evil are in constant conflict on both a physical and metaphysical level, until a great eschatological battle, introduced by a “messiah” figure, will rid all creation of evil. A judgment of all humanity and resurrection are envisaged in both traditions, as well as an utopian eternal life free of evil. However, it is very difficult to prove that these two apocalyptic traditions are in any way related, as most of the apocalyptic works from Iran are dated considerably later than the Judaean apocalypses, which mostly originated during the Hellenistic period. The apocalyptic phenomena within the two traditions are also not always entirely similar, raising the possibility that they are indeed not the result of cultural interaction between the Iranians and Judaeans. Furthermore, one must also consider that many phenomena constituting apocalyptic occurred widely during the Second Temple Period in the Ancient Near East, on account of the general state of powerlessness and disillusionment brought about by the Macedonian conquest of the Achaemenid Empire and the resulting political unrest. This study investigates the relations between Judaeans and Iranians under Achaemenian rule, the political and religious background and apocalyptic traditions of both these peoples in an attempt to ascertain whether Iranian beliefs did indeed influence Judaean apocalypticism. These investigations will show that, given the cultural milieu of the Ancient Near East in the Second Temple period, contemporary Greek evidence of Zoroastrian beliefs and the interpretative bent of Judaean scribal and priestly classes, there is a strong likelihood that seemingly Iranian concepts in Judaean apocalypticism were indeed of Iranian origin.

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Maneck, Susan Stiles. "The death of Ahriman: Culture, identity and theological change among the Parsis of India." Diss., The University of Arizona, 1994. http://hdl.handle.net/10150/186760.

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This study examines the history of the Parsi community from their arrival in India until the middle of the nineteenth century, giving special emphasis to the impact that other religious and social systems existing in India had on the formation of Parsi identity and also to the continuing influence of communication with co-religionists remaining in Iran. This study argues that Indian Zoroastrians, in attempting to formulate their identity in terms of the religious communities which surrounded them, have completely transformed those things that have generally been regarded as their religion's distinguishing features. The impact of modernity continued the transformations already in process. Hinduism primarily affected Parsi practices and social systems. Like Hindu castes, Parsis refused to interdine or intermarry with those outside their community and prohibited the conversion of outsiders. But caste never defined the Parsis' choice of vocation as it did those of other Indians. This versatility allowed Parsis to involve themselves in all phases of production and distribution and gave them an edge over other merchant groups. The impact of Islam was felt primarily in the area of theology. Parsis utilized Islamic terminologies and came to share Muslim monotheistic presuppositions. Zoroastrians down-played their veneration of the elements and even came to regard Ahriman, once seen as the malignant twin to God Himself, as a lesser being wholly dependent on God's sovereignty. Periods of economic prosperity created conflicts in which laymen sought to undermine priestly authority by appealing to Zoroastrian priests residing in Iran. When Iranian Zoroastrians proved unable to mediate these disputes any longer, the community began to turn towards other outsiders as final authorities, at first Islamic, and later European ones. Zoroastrianism's confrontation with Christianity, which coincided with the introduction of the printing press, brought further changes in Parsi beliefs. Parsis embraced Enlightenment thought, utilizing it to defend themselves against missionary attacks. Although rejecting Christian theology, they eventually adopted the methodologies of higher criticism by which Europeans studied Zoroastrianism and largely accepted their findings.

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Adkins, Andrew P. "Tending the Sacred Fire: The Adaptation of Zoroastrianism to North America." University of Cincinnati / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1331050693.

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Stewart, Sarah Rosemary Anne. "On the role of the laity in the history of Zoroastrianism." Thesis, SOAS, University of London, 1998. http://eprints.soas.ac.uk/29571/.

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Although much has been written about both the ancient and the living traditions of Zoroastrianism, no detailed study exists on the role of the laity in the history of the faith. This is perhaps because the surviving religious literature, namely the extant portion of the Avesta, is mainly concerned with priestly matters. As a result, the role of the laity has tended to be overlooked, although, at the same time, certain assumptions have been made. This thesis will raise questions concerning these assumptions. It will begin by looking at accounts of the religion by scholars in the field of Iranian studies with reference to the earliest Zoroastrian texts, the Yasts, and the Gathas of the prophet Zarathustra, and show how various views of the laity have been formed. It will also suggest new ways of approaching the Zoroastrian texts from which these accounts have been constructed. The central text of this thesis belongs to relatively modern times; it is the atas nu Git, or Song of the Fire, which appeared in publication in India in 1879. I have used this text as a means by which to examine lay religious life during the period to which it belongs, and also as a window through which to view the past. This approach is made possible by the fact that the song contains references to past events and to ancient texts. It is quintessentially Zoroastrian in the way in which it is structured: on the one hand expressing certain theological ideas, and on the other, showing a structure which is reminiscent of a number of older Zoroastrian religious texts, including the ancient prayers, or Niyayis. The atas nu Git is unique for the reason that it was composed by laymen for use primarily within a lay context, yet over a period of some two hundred years, it has acquired a semi-official religious status. Today, a performance of the song may take place within an agiary, and is commissioned by priestly as well as lay families. The atas nu Git is, therefore, an ideal text through which to give an account of lay religious life. Through the evidence of oral testimony, it has been possible to substantiate certain religious customs and traditions which are alluded to in the song, but are not described in any detail. Oral testimony is a medium I have used in this thesis to demonstrate the extent to which lay people have been responsible for the development of the religion in recent times in India. It will be shown that the laity has played a more significant role than has previously been assumed by those studying the religion.

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Trelease, Andrew T. "Zoroastrianism, Cosmology, and Chaos: A Detailed Analysis of the Musical Composition, Druj Aeterni." FIU Digital Commons, 2013. http://digitalcommons.fiu.edu/etd/836.

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Druj Aeterni is a large chamber ensemble piece for flute, clarinet, French horn, two trumpets, piano, two percussionists, string quintet, and electric bass. My composition integrates three intellectual pursuits and interests, ancient mythology, cosmology, and mathematics. The title of the piece uses Latin and the language of the Avesta, the holy book of Zoroastrianism, and comments upon a philosophical perspective based in string theory. I abstract the cosmological implications of string theory, apply them to the terminology and theology of Zoroastrianism, and then structure the composition in consideration of a possible reconciliation. The analysis that follows incorporates analytical techniques similar to David Cope’s style of Vectoral Analysis.

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Books on the topic "Zoroastrianism"

1

Hartz, Paula. Zoroastrianism. New York: Facts On File, 2004.

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Zetlaoui, Monique. Ainsi vont les enfants de Zarathoustra: Parsis de l'Inde et Zartushtis d'Iran. Paris: Imago, 2003.

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Zetlaoui, Monique. Ainsi vont les enfants de Zarathoustra: Parsis de l'Inde et Zartushtis d'Iran. Paris: Imago, 2003.

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Roshan, Rivetna, ed. The legacy of Zarathushtra: An introduction to the religion, history and culture of the Zarathushtis (Zoroastrians). Hinsdale, Ill: Federation of Zoroastrian Associations of North America, 2002.

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Russell, James R. Zoroastrianism in Armenia. Cambridge, MA: Harvard University, Dept. of Near Eastern Languages and Civilizations, 1987.

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Hartz, Paula R. Zoroastrianism: World religions. New York: Facts On File, 1999.

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Mirza, Hormazdyar Dastur Kayoji. Outlines of Parsi history. 2nd ed. Bombay: Mirza, 1987.

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Eduljee, H. E. Kisseh-i Sanjan. Bombay: K.R. Cama Oriental Institute, 1991.

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Maneck, Susan Stiles. The death of Ahriman: Culture, identity, and theological change among the Parsis of India. Bombay: K.R. Cama Oriental Institute, 1997.

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Cesare, Ambesi Alberto, ed. Il mazdeismo universale: Una chiave esoterica alla dottrina di Zarathushtra. Foggia: Bastogi, 2010.

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Book chapters on the topic "Zoroastrianism"

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Cyrous, Sam. "Zoroastrianism." In Encyclopedia of Psychology and Religion, 2561–64. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_845.

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Nigosian, S. A. "Zoroastrianism." In World Faiths, 297–321. London: Palgrave Macmillan UK, 1994. http://dx.doi.org/10.1007/978-1-349-13502-8_11.

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Foot Moore, George. "ZOROASTRIANISM." In Zoroastrianism, 1–47. Piscataway, NJ, USA: Gorgias Press, 2008. http://dx.doi.org/10.31826/9781463214678-001.

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Hutton, Peter, Ravi Mahajan, and Allan Kellehear. "Zoroastrianism." In Death, Religion and Law, 201–4. Abingdon, Oxon ; New York, NY : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9780429489730-26.

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Cyrous, Sam. "Zoroastrianism." In Encyclopedia of Psychology and Religion, 1963–66. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_845.

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Boyce, Mary. "Zoroastrianism." In A New Handbook of Living Religions, 236–60. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405166614.ch4.

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Green, Jennifer. "Zoroastrianism." In Death with Dignity, 12–13. London: Macmillan Education UK, 1993. http://dx.doi.org/10.1007/978-1-349-13197-6_6.

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Cooper, Paul C., Kate M. Loewenthal, and Sam Cyrous. "Zoroastrianism." In Encyclopedia of Psychology and Religion, 995–97. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_845.

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Noss, David S., and Blake R. Grangaard. "Zoroastrianism." In A History of the World's Religions, 366–87. 14th edition. | New York : Routledge, 2018.: Routledge, 2017. http://dx.doi.org/10.4324/9781315097886-12.

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Choksy, Jamsheed K. "Zoroastrianism, History." In Islam, Judaism, and Zoroastrianism, 808–20. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1267-3_566.

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Conference papers on the topic "Zoroastrianism"

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Kristina, Zamotaeva, and Kring Kristall. "On the Silk Road Discovery Zoroastrianism Temple in the Edge of The Yangtze River." In 2017 3rd International Conference on Humanities and Social Science Research (ICHSSR 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/ichssr-17.2017.113.

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