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Journal articles on the topic 'Zoroastrianism'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

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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2

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

HINTZE, ALMUT. "Monotheism the Zoroastrian Way." Journal of the Royal Asiatic Society of Great Britain & Ireland 24, no. 2 (December 19, 2013): 225–49. http://dx.doi.org/10.1017/s1356186313000333.

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AbstractThis 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.

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12

Hutter, Manfred. "Manichaeism in the Early Sasanian Empire." Numen 40, no. 1 (1993): 2–15. http://dx.doi.org/10.1163/156852793x00022.

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AbstractIt is well-known that Mani knew Christian Gnosticism, Zoroastrianism and also a little of Buddhism and used different items from these religions. As we can see from the Šäbuhragän, the central themes of Mani's teachings at the Sasanian court were the "two principles" and the "three times", but he reworked them and brought them close to Zurwanism, because King Šäbuhr did not favour 'orthodox' Zoroastrianism but 'heretical' Zurwanism. Thus Manichaeism could flourish for thirty years within the Sasanian empire. After Šäbuhr's death the Zoroastrian priest Kirdir gained influence at the court, thus Manichaeism -and Zurwanism-met restrictions which finally led to Mani's death. In consequence Manichaeism and Zurwanism, which always favoured universalism, were put aside in order to establish Zoroastrianism as a nationalistic religion in Iran.

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Fatima, Kulsoom, Umair Mahmood Siddiqui, and Ayesha Jadoon. "BELIEF IN ONENESS OF GOD (TAWḤĪD) IN ISLAM AND THE DOCTRINE OF MONOTHEISM IN ZOROASTRIANISM: A COMPARATIVE STUDY IN LIGHT OF INTERFAITH HARMONY AND GLOBAL PEACE." Pakistan Journal of Social Research 04, no. 01 (March 31, 2022): 897–903. http://dx.doi.org/10.52567/pjsr.v4i1.981.

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Religion is a major source of values, which has an immense impact on human behaviour and actions. Humanity has no peace and satisfaction without it. Indeed, human beings desire a peaceful environment by birth. Every divine guidance and rational ideology recognizes and endorses the existence of God Almighty in its own portfolio. Monotheism is the foundation for establishing an ideal global society. The ancient human society’s religion, Zoroastrianism, is a monotheistic religion that originated in the Middle East long after Hinduism. This paper will underline the fundamental principles of monotheistic faith in Islam and Zoroastrianism. It will reduce rumours and extremist behaviour between them. This research article at hand will pave the way for interfaith harmony, universal peace and integrity. This comparative study will analyze the significant monotheistic concepts in human society, focusing on differences between Islamic and Zoroastrian studies. It will be based on the written resources of Islam and Zoroastrianism and follow a library research method, intending to denote a comparative view of Monotheism in them. This study will encourage researchers to think about interfaith dialogue, the promotion of commonality and a peaceful global society. Keywords: Religion, Monotheism, Islam, Zoroastrianism, Interfaith Harmony, Global Peace.

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14

Daryaee, Touraj. "Marriage, Property and Conversion among the Zoroastrians: From Late Sasanian to Islamic Iran." Journal of Persianate Studies 6, no. 1-2 (2013): 91–100. http://dx.doi.org/10.1163/18747167-12341250.

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Abstract This essay discusses the impact of xwēdōdah or consanguine marriages, sanctioned by the Zoroastrian tradition on the population during a time of religious dialogue, and proselytizing in Ērānšahr (600-800 CE). I believe that advocacy for such a type of marriage was intensified in particular periods in Iranian history, namely the third century, when the Manichaeans challenged Zoroastrianism; and more importantly in the 6th century when Christianity became a major threat; and finally in the eighth and the ninth centuries when state support for Zoroastrianism had collapsed and the Muslims were gaining numbers and becoming the new elite. It is asserted here that xwēdōdah had a practical purpose, which was to keep wealth within the family and the community at a time when conversion threatened the survival of Zoroastrianism.

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15

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 (June 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 nation-building ideology. Sentimental attachment to Yezidism and/or Zoroastrianism among Kurds today is best understood in most cases as a political rejection of Islam and its perceived Arab connections, rather than in terms of genuine devotional commitment.

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16

Choksy, Jamsheed Kairshasp. "Purity and pollution in zoroastrianism." Mankind Quarterly 27, no. 2 (1986): 167–91. http://dx.doi.org/10.46469/mq.1986.27.2.3.

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17

Dehghani Farsani, Yoones, and Kianoosh Rezania. "Ibn al-Malāḥimī on Zoroastrianism." Iranian Studies 53, no. 5-6 (March 31, 2020): 703–39. http://dx.doi.org/10.1080/00210862.2020.1713058.

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18

Ghosh, Robin. "Zoroastrianism - The Religion of the Parsees." International Journal of Science and Research (IJSR) 12, no. 10 (October 5, 2023): 963–66. http://dx.doi.org/10.21275/sr231011104259.

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19

Jany, Janos. "Cruelty against Leniency: The Case of Imperial Zoroastrian Criminal Law." Religions 14, no. 2 (February 3, 2023): 210. http://dx.doi.org/10.3390/rel14020210.

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The article examines the impact of Zoroastrianism on criminal law and legal theory during the reign of the Sasanian dynasty (224–651 C.E) in late Antique Persia. This was the historic period when Zoroastrianism was also the ideology of the Iranian state, which granted the Zoroastrian church extraordinary power and influence, a unique situation which is termed by the author as ‘imperial Zoroastrianism’. The first part of the paper examines how imperial Zoroastrianism evolved from previous understanding of religion and law. The second part of the paper scrutinises the Zoroastrian understanding of wrong in the light of eschatology and cosmology, and the ethical principles that follow from this very particular world view. Next, an individual section is devoted to the criminal theory of Zoroastrianism, which regards criminal punishment not as a punishment but as a means to save the soul of the offender from sufferings in Hell. With such an underlying principle in mind, the text looks for examples of cruelty and leniency in substantive criminal law and criminal procedure. This main body of the article examines contemporary legal sources and apocalyptic works. Finally, a comparison of Hindu and Islamic criminal legal theory follows the description of the Zoroastrian criminal law, highlighting astonishing similarities. Considering the results of both the analytic and the comparative methods, the author comes to the conclusion that it is not religion in itself that suppresses crimes, but rather their eschatology and cosmology: religions that are based on divine justice are less lenient toward crimes and offenders than religions in which alternative concepts like divine grace or non-violence are also operative.

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20

Wu, Xuzi. "The Barbarian Sky: Chinese Knowledge and Records of Zoroastrianism Prior to the Tang Dynasty." Communications in Humanities Research 28, no. 1 (April 19, 2024): 72–75. http://dx.doi.org/10.54254/2753-7064/28/20230091.

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As a terminal for the Silk Road, China is one of the largest countries affected by Zoroastrianism, a religion that once flourished across this channel. However, there are vague points on the extent of Chinese knowledge of the faith, especially before the Tang Dynasty when a specific word was invented to describe it. In historical documents, various depictions of a similar religion were shown, from which a connection can be found that links the descriptions with the Zoroastrian deity, Ahura-Mazda. This paper evaluates such evidence and concludes that the Xianbei Northern Wei dynasty, in which Zoroastrianism held a significant position in society, contributed the most to Chinese knowledge of the religion at that time. Similar depictions of Turkish tribes were then evaluated with archaeological evidence to show that Zoroastrianism did appear in Turkish nations at the time. The limitations of Chinese knowledge were also discussed, and probable reasons were given.

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21

Sadaaf, Alizah. "A Comparative Study of Beliefs in Islam and Zoroastrianism." Tebuireng: Journal of Islamic Studies and Society 3, no. 1 (December 31, 2022): 53–60. http://dx.doi.org/10.33752/tjiss.v3i1.3703.

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Zoroastrianism is one of the oldest religions in the world. Islam is a major religion of the world. Both Islam and Zoroastrianism are monotheistic religions. However, both of them are different. Both the religions have different beliefs, set of values, customs, holy book and holy prophet. Even their concept of God is quite far apart. We look around us and some questions pop in our mind. Who created this world, the sky, space, sun, trees, clouds, seas, oceans, and mountains. Who created humans and other living creatures? All these questions lead us to believe that there is an entity a power behind all this, who has created everything. This entity became known as God. Scholars all over the world study and carry research on these two religions. Islam teaches us to believe in one and only God “Allah” whereas in Zoroastrianism in the guise of God a dualistic belief is there. This dualistic belief has been studied very thoroughly by experts and religious scholars. The major beliefs and thoughts and developments in Islam and Zoroastrianism would be discussed here in the light of evidence from various articles. How both the religions influence each other and what are both their perspectives on each other and their ideologies? All these factors would be discussed in this article.

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Stausberg, Michael. "On the State and Prospects of the Study of Zoroastrianism." Numen 55, no. 5 (2008): 561–600. http://dx.doi.org/10.1163/156852708x310536.

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AbstractThe academic study of Zoroastrianism goes back to the seventeenth century. It was a classic topic in the History of Religions as an academic discipline throughout its formative period. Zoroastrianism has become less visible on the field of the History of Religions since the 1970s. This, however, does not mean that there was no progress in Zoroastrian Studies since that time. Quite to the contrary, despite the customary tendency to paint a gloomy picture of the progress of Zoroastrian Studies, scholarship in this field has advanced considerably in recent decades. The present article sketches eighteen major subjects of innovative recent research activities. Topics include textual studies, law, astrology, secondary sources, religion and politics, regional diversity, marginalization, impact on and interaction with other religious traditions, the modern communities in India, Iran, and various "diasporic" settings as well as gender, rituals, and outside reception. e article concludes by sketching some prospects for the study of Zoroastrianism.

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23

Malandra, W. W., and Mary Boyce. "Zoroastrianism: Its Antiquity and Constant Vigour." Journal of the American Oriental Society 114, no. 3 (July 1994): 498. http://dx.doi.org/10.2307/605114.

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Boyce, Mary. "On the Orthodoxy of Sasanian Zoroastrianism." Bulletin of the School of Oriental and African Studies 59, no. 1 (February 1996): 11–28. http://dx.doi.org/10.1017/s0041977x00028536.

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It is some time since a book has been published which focuses entirely on Sasanian Zoroastrianism, and one from Professor Shaul Shaked, who has studied the religion at this period for many years, is sure of eager attention. The Sasanian epoch naturally attracts scholars approaching Zoroastrian studies from the Persian or Semitic fields; and the author points moreover to its interest for students of religions more generally, since this was a time when a number of other faiths were jostling for place within Iran, from Judaism, Buddhism and Christianity to the ill-fated but then vigorously expanding Manichaeism, and lesser ones of diverse hues. All this, and ‘an openness to Greek scientific and philosophical ideas’, made for as ‘lively and diversified a period of intellectual and religious activity as could ever be found in ancient Iran’ (p. 12).

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Stepaniants, M. T. (Marietta Tigranovna). "The Encounter of Zoroastrianism with Islam." Philosophy East and West 52, no. 2 (2002): 159–72. http://dx.doi.org/10.1353/pew.2002.0030.

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Green, Nile. "The Survival of Zoroastrianism in Yazd." Iran 38 (2000): 115. http://dx.doi.org/10.2307/4300587.

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Кцоева, С. Г. "THE CULT OF FIRE, WATER AND PURITY, OR ELEMENTS OF ZOROASTRISM IN THE ETHNO-RELIGIOUS TRADITION OF THE OSSETIANS." Kavkaz-forum, no. 7(14) (September 21, 2021): 91–104. http://dx.doi.org/10.46698/vnc.2021.14.7.006.

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Статья посвящена одному из самых спорных, а потому наиболее перспективных направлений современного осетиноведения, к которым относится проблема поиска и объяснения следов зороастризма в традиционной религии осетин. В.И. Абаев категорически отрицал даже возможность зороастрийского влияния на религиозную традицию скифов и, как следствие, алан, в силу чего поиски зороастрийских элементов в культуре осетин считал бесперспективными. Тем не менее, результаты исследований более позднего периода вполне дают основание для поиска зороастрийских параллелей в осетинской религиозной практике. Как известно, в эпоху раннего Средневековья зороастризм выступал в роли идеологического инструмента во внешней политике Сасанидов на Западном Кавказе и распространялся, как правило, среди иранских народов. Зороастризм поощрял развитие скотоводства: оно воспринималось как борьба с силами зла, что отвечало интересам аланского общества, его потребностям. Наиболее убедительно с точки зрения археологии следы зороастризма представлены в склеповом погребальном обряде. Целью настоящей статьи является анализ некоторых элементов зороастризма в религиозном культе осетин, отраженных в нарративных письменных (неархеологических) источниках начала ХХ в. Особенно четко искомые черты проявлены в осетинской обрядовой практике праздников новогоднего цикла. Они сохранились в практике возжигания новогоднего огня, а также в сходных с зороастризмом элементах ритуального очищения жилища и стойла для скота. Кроме того, в практике использования в обрядовой практике ритуальных трех пирогов с сыром угадывается древнеиранский культ жертвоприношения воде, сохранившийся и в зороастризме. One of the most controversial, and therefore the most promising areas of modern Ossetian studies is the problem of finding and explaining traces of Zoroastrianism in the traditional religion of Ossetians. V.I. Abaev categorically denied even the possibility of Zoroastrian influence on the religious tradition of the Scythians, and, as a result, of the Alans, by virtue of which, the search for Zoroastrian elements in the culture of the Ossetians was considered futile. Nevertheless, the results of studies of a later period provide a basis for searching for Zoroastrian parallels in Ossetian religious practice. It is common lnowledge, that in the early Middle Ages, Zoroastrianism acted as an ideological tool in the foreign policy of the Sassanids in the Western Caucasus and spread, as a rule, among the Iranian peoples. Zoroastrianism encouraged the development of cattle breeding: it was perceived as a struggle against the forces of evil, which met the interests of the Alanian society and its needs. From the point of view of archeology, traces of Zoroastrianism are most convincingly presented in the crypt burial rite. The purpose of this article is to analyze some of the elements of Zoroastrianism in the religious cult of the Ossetians, reflected in the narrative written (non-archeological) sources of the early twentieth century. The sought-for features are especially clearly manifested in the Ossetian ritual practice of the New Year's cycle holidays. They are manifested in the practice of lighting the New Year's fire, as well as in elements similar to Zoroastrianism in the ritual cleansing of dwellings and cattle stalls. In addition, in the practice of using ritual three pies with cheese in ritual practice, the ancient Iranian cult of sacrifice to water, which was also preserved in Zoroastrianism, can be associated with this.

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Alshanov, Rakhman. "ZOROASTRIANISM: A SCHISM, TURAN'S SEPARATION FROM TENGRISM." Al-Farabi 82, no. 2 (June 30, 2023): 28–38. http://dx.doi.org/10.48010/2023.2/1999-5911.03.

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The article is devoted to certain issues of the spread of Tengrism in Central Asia, the problem of religious schism, the separation of Zoroastrianism from the depths of Tengrism. The article focuses on the answers of Zarathushtra to the worldview questions of Bairi Akhun, it is shown that Zarathushtra in search of adherents of the new belief acts as the reformer, later this act was characterized by the prophetic co-religionists, his ten-year activity to promote his radically new ideas is perceived as heretical and schismatic. This led to the first religious war in ancient Turan. The composition of the participants in the battle for the belief, which took place on the southern outskirts of the Mary valley, was determined. On the basis of genetic data, the ethnic composition of the combatants was traced. It is concluded on the basis of the latest results of DNA studies of the inhabitants of the region that the Chionites, who, according to the conclusion of a number of leading historians, were Xiongnu, are actually proto-Xiongnu (Q). And this meant that since the Huns were Tengrians, the Chionites were early supporters of this belief. The religious war for belief was between the Tengrians and the Zoroastrians. It is concluded that Zarathushtra, who separated the new knowledge, came out of the depths of Tengrianism, observed some attributes of shamanism, was a Scythian by origin of an Asian branch of the R1a1a2b haplgroup.

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Sahner, Christian C. "Zoroastrian law and the spread of Islam in Iranian society (ninth–tenth century)." Bulletin of the School of Oriental and African Studies 84, no. 1 (February 2021): 67–93. http://dx.doi.org/10.1017/s0041977x21000021.

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AbstractThis article explores three important Zoroastrian legal texts from the ʿAbbasid period, consisting of questions and answers to high-ranking priests. The texts contain a wellspring of information about the social history of Zoroastrianism under Islamic rule, especially the formative encounter between Zoroastrians and Muslims. These include matters such as conversion, apostasy, sexual relations with outsiders, inheritance, commerce, and the economic status of priests. The article argues that the elite clergy responsible for writing these texts used law to refashion the Zoroastrian community from the rulers of Iran, as they had been in Late Antiquity, into one of a variety of dhimmī groups living under Islamic rule. It also argues that, far from being brittle or inflexible, the priests responded to the challenges of the day with creativity and pragmatism. On both counts, there are strong parallels between the experiences of Zoroastrians and those of Christians and Jews, who also turned to law as an instrument for rethinking their place in the new Islamic cosmos. Finally, the article makes a methodological point, namely to show the importance of integrating Pahlavi sources into wider histories of Iran and the Middle East during the early Islamic period.

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Kudryavtsev, A. А. "Derbent in the history of Zoroastrianism in the Caucasus." Гуманитарные и юридические исследования 10, no. 2 (2023): 237–43. http://dx.doi.org/10.37493/2409-1030.2023.2.7.

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Introduction. For many centuries, the Caucasus has acted as a bridge, through which there was an intensive exchange not only of economic achievements, but also of the ideology of the highly developed regions of the Mediterranean, Minor and Central Asia. Materials and Methods. The research was conducted on the basis of interdisciplinary approaches and generally accepted historical methods. For the first time in Russian and foreign historiography, a study was conducted based on the analysis of ancient and medieval Greco-Roman, Armenian, Albanian, Georgian and Derbent authors, materials of Persian epigraphy and data from archaeological excavations conducted by the author in Derbent in 1970–1995. Analysis. In the III–V centuries AD, the Caucasus became the scene of a fierce confrontation between Rome and Sasanian Iran for the possession of this very important geopolitical region, in the history of which the Caucasian passages played a special role, and the most important of them was Derbent. By the 5th century A. D., the local elite and the population of Armenia, Caucasian Albania, and Georgia were already largely Christianized and oriented towards Christian Byzantium. The attempts of the Sassanids to plant Zoroastrianism here, which was the state religion of Iran, led to a number of major anti-Iranian uprisings of the peoples of the Caucasus against the «teachings of magicians», the success of which largely depended on the orientation of the Derbent rulers who controlled the Derbent Passage – the main «Gate» of the Caucasus. The Christian rulers of Armenia, Caucasian Albania, and Georgia, who led anti-Iranian uprisings in the Caucasus in the second half of the fifth century A. D., managed to extend their power to Derbent and attracted nomadic tribes of Southeastern Europe and North Caucasian highlanders to fight the Persians. The anti-Sasanian demonstrations in the Caucasus, under the banner of the struggle against Zoroastrianism, were most closely connected with Derbent. Results. Derbent in the VI century turned not only into a powerful fortification complex, but also into a developed early medieval city with a multi-ethnic population, mainly professing Christianity, while representatives of the Persian nobility, garrison and administration were Zoroastrians.

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Yishai Kiel and Prods Oktor Skjærvø. "Apostasy and Repentance in Early Medieval Zoroastrianism." Journal of the American Oriental Society 137, no. 2 (2017): 221. http://dx.doi.org/10.7817/jameroriesoci.137.2.0221.

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Aylarova, S. A., and L. T. Tebieva. "Zoroastrianism: the cult of labor and economic." Vestnik of North-Ossetian State University, no. 2 (2018): 7–11. http://dx.doi.org/10.29025/1994-7720-2018-2-7-11.

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KHLOPIN, I. N. "Zoroastrianism-Location and Time of its Origin." Iranica Antiqua 27 (December 1, 1992): 95–116. http://dx.doi.org/10.2143/ia.27.0.2002124.

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Dick, Samme. "Rekindling the Flame: Zoroastrianism in Iraqi Kurdistan." Kurdish Studies 7, no. 2 (October 25, 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 origins, beliefs and organisational structure of Kurdish Zoroastrianism. Also discussed are the legislative changes enabling the rise of the movement since 2015. This study draws on interviews with Kurdish Zoroastrian leaders as well as with representatives from the World Zoroastrian Organization, the Kurdistan Regional Government’s Ministry of Endowments and Religious Affairs and the Alliance of Iraqi Minorities.ABSTRACT IN KURMANJIJi nû ve pêxistina agir: Baweriya Zerduştî li Kurdistana IraqêEv gotar, li ser peydabûna Zerduştiyê li Herêma Kurdistanê ya Iraqê hûr dibe, ku ji 2015an vir ve wek dînekî nû yê ji netewegeriya kurd, femînîzm, ekolojîzm û humanîzmê îlham wergirtî tê dîtin. Nivîskar îddia dike ku peydabûna Zerduştiyê ya bi taybetî wê demê ji ber hejmareke sedeman e: di 2014an de peydabûn û xurtbûna Dewleta Îslamî li Iraqê û Levantê, guherîna qanûnî û girîngiya nêrîna hin netewegerên kurd ku ji aliyê dîrokî Zerduştiyê wek dînê resen ê kurdan dibînin. Gotar, çarçoveya dîrokî ya Zerduştiyê li Kurdistanê bi kurtî rave dike û paşê li kok, bawerî û avahiya rêxistinî ya Zerduştiya kurdî dikole. Ji hêleke din, nîqaş dike ku guherînên hiqûqî ji 2015an vir ve rê li ber xurtbûna tevgerê vekiriye. Ev xebat xwe dispêre hevpeyvînên bi rêberên Zerduştiyên kurd re ligel hin şandeyên ji Rêxistina Zerduştiyan a Cîhanê, Wezareta Bexş û Karên Dînî ya Hikumeta Herêma Kurdistanê û Hevpeymaniya Kêmîneyên Iraqê.ABSTRACT IN SORANIGeşandinewey agireke: Zerdeştêtî le Kurdistanî ÊraqdaEm babete timaşay rewşî wediyarkewtinî Zerdeştêtî dekat le Kurdistanî Êraqda, le sall 2010da wek ayînêkî nwê debînrêt ke le netewegerîy kurdî, fêmênîzm, jîngeparêzî û mirovparêzî îlham werdegirêt. Nûser bangeşey ewe dekat ke derkewtinî Zerdeştêtî lem kateda ke Dewlletî Îslamî Da'îş le Şam û Êraq le 2013 ser helldeda û be yasa rêgey pê dedirêt, şitêkî giringe bo gerranewey kurd bo ayînî neteweyî xoy wek ewey ke hendêk kurdî neteweperist basî deken. Babeteke rîşey mêjûyî Zerdeştêtî le Kurdistan nîşan dedat, herwaş rîşey bawerr û binaẍey damezrawey Zerdeştêtî dedate ber roşnayî. Dîsan guftugoy gorranî yasa lew bareyewe bote hoyî derkewtinî em ayîne le 2015da. Em babete legell serok û bawerrdaranî Zerdeştîy le Kurdistan û damezrawey Zerdeştîyanî cîhanî û legell wezaretî karubarî ayînî le ḧukumetî herêmî Kurdistan û damezrawey kemînekanî Êraqda çawpêkewtinî encam dawe.ABSTRACT IN ZAZAKINewe ra geşkerdişê adirî: Kurdîstanê Îraqî de zerduştîyeNa meqale qayîtê zerduştîye kena ke sey bawerîya newîye serra 2015î ra nat Herêmê Kurdîstanî yê Îraqî de vejîyaye û hetê neteweperwerîya kurdan, femînîzm, dorûverperwerîye û merdimperwerîye ra îlham girewt. Nuştox musneno ke vejîyayîşê zerduştî yê ê demî çend sebeban ra qewimîya: hêzdarbîyayîşê DAÎŞ yê serra 2014î, vurîyayîşê qanûnî û tayê neteweperwerê kurdan ê ke tarîx de giranî daye zerduştîye ser ke aye sey dînê kurdan o eslî pêşnîyaz bikerê. Na meqale xulasaya kontekstê tarîxî yê zerduştîya Kurdîstanî dana û dima esl, bawerî û awanîya rêxistinan yê zerduştîya kurdan ser o cigêrayîş kena. Ser o kî vurîyayîşê qanûnî munaqeşe benê. Nê vurîyayîşî serra 2015î ra nat vejîyayîşê tevger kerd mumkîn. No cigêrayîş roportajanê bi serekanê kurdan ê zerduştîye û bi temsîlkaranê Rêxistina Zerduştîyan a Dinya, Wezaretê Ewqaf û Kar û Barê Dînî yê hukmatê Herêmê Kurdîstanî û Yewîya Eqalîyetanê Îraqî esas gêno

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Gerstenberger, Erhard S. "Zoroastrianism and the Bible: Monotheism by Coincidence?" Religion Compass 5, no. 4 (April 2011): 104–13. http://dx.doi.org/10.1111/j.1749-8171.2011.00266.x.

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Abdulloev, Shukhratjon Boboismoilovich. "Positive Attitudes To "Dev" In Central Asian People." American Journal of Social Science and Education Innovations 03, no. 01 (January 30, 2021): 275–79. http://dx.doi.org/10.37547/tajssei/volume03issue01-53.

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Mariani, Emanuele Enrico. "Nietzsche und die Worte des Avestā. Lektürespuren parsischer Texte in Also sprach Zarathustra." Nietzsche-Studien 49, no. 1 (October 27, 2020): 276–91. http://dx.doi.org/10.1515/nietzstu-2020-0012.

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AbstractThe presence of Persian sources in Nietzsche’s Thus Spoke Zarathustra has been a topic of debate for decades. This paper summarizes the main results of a comparative study of Nietzsche and the ancient Persian scripture Avestā. In addition to several secondary sources Nietzsche repeatedly encountered, there is strong evidence that he read Johann Friedrich Kleuker’s German translation of the Avestā texts reconstructed by Abraham Hyacinthe Anquetil-Duperron. Analyzing Nietzsche’s diverse sources of Zoroastrianism as well as his knowledge of this religion, this paper shows that many metaphors, references and claims in both Thus Spoke Zarathustra and in Nietzsche’s notebooks can be traced back to Zoroastrianism. Taking these sources into consideration contributes significantly to our understanding of one of Nietzsche’s major works.

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Andrushchenko, I. "Ethics of Zoroastrianism as a factor in the formation of interfaith relations in Ancient Iran." Voprosy kul'turologii (Issues of Cultural Studies), no. 1 (January 1, 2020): 55–59. http://dx.doi.org/10.33920/nik-01-2001-07.

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In the paper are considered moral and ethical principles of Zoroastrianism. The influence of Zoroastrian ethics on the policy of toleration in Ancient Iran, which contributed to the creation of the Empire, is investigated.

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M.A., Karimova. "TRADITIONS AND RITUALS ASSOCIATED WITH ZOROASTRIANISM IN THE MATERIAL CULTURE OF THE UZBEK PEOPLE." International Journal of Advanced Research 9, no. 5 (May 31, 2021): 1095–99. http://dx.doi.org/10.21474/ijar01/12943.

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The article provides a philosophical analysis of the content and essence of the Zoroastrian religious traditions associated with agriculture. The influence of these elements is emphasized in the Khorezm oasis, the cradle of Zoroastrianism.

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Marashi, Afshin, and Dinyar Patel. "Special Issue: Parsis and Iranians in the Modern Period." Iranian Studies 56, no. 1 (January 2023): 3–7. http://dx.doi.org/10.1017/irn.2022.38.

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A hundred years ago in colonial Bombay, on September 10, 1922, a group of Parsis established an organization called the Iran League. Meant to strengthen ties with their Iranian Zoroastrian coreligionists inside Iran, the Iran League also endeavored to recast wider economic and cultural relations between India and the country which Parsis regarded as their ancient homeland. That ancient homeland, after all, was undergoing seismic change. In the years following Reza Khan's 1921 coup and the establishment of the Pahlavi dynasty in 1925, Parsis watched with growing anticipation and excitement as Iran's new leader increasingly promoted a new national culture rooted in Iran's ancient past. Prominent Parsis, many of them leaders in the Iran League, fervently believed that Pahlavi Iran would herald all sorts of progressive change: improved conditions for the Iranian Zoroastrians, deeper appreciation of Zoroastrianism among Iran's Muslim majority, conditions for significant Parsi investment in Iran, and even the possibility of a mass Parsi “return” to the shah's domain, reversing the direction of centuries of Zoroastrian migration.1

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Malandra, W. W., and Jamsheed K. Choksy. "Purity and Pollution in Zoroastrianism: Triumph over Evil." Journal of the American Oriental Society 111, no. 2 (April 1991): 411. http://dx.doi.org/10.2307/604053.

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Rezania, Kianoosh. "Pious Citizens. Reforming Zoroastrianism in India and Iran." Iranian Studies 49, no. 6 (November 2016): 1109–12. http://dx.doi.org/10.1080/00210862.2016.1241634.

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Tajadod, Nahal. "A Linguistic Voyage through Manichaeism and Chinese Zoroastrianism." Diogenes 43, no. 171 (September 1995): 63–72. http://dx.doi.org/10.1177/039219219504317108.

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Ghazanfari, Kolsoum. "Ferdowsi’s Presentation of Zoroastrianism in an Islamic Light." Journal of Persianate Studies 8, no. 1 (August 24, 2015): 23–41. http://dx.doi.org/10.1163/18747167-12341277.

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Composed in 10th and 11th centuryce, theShāhnāmeh(The Book of the Kings) contains Iranian ancient history since the first king, Gayumart/Kayumars, up to the end of Sasanian era. One reason behind its popularity is the poet’s method and art in describing and explaining ancient religious elements in such a way that it does not cause religious bias among Zoroastrians and Muslims. This article shows that Ferdowsi has employed various methods to read religious issues of ancient Iran in the light of the social, cultural, and religious spirit of his own time. In his epic narratives, Ferdowsi paid serious attention to contemporary beliefs and social conditions, and this can account for the popularity of theShāhnāmehand its lasting influence.

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Hintze, Almut. "‘Do ut des’: Patterns of Exchange in Zoroastrianism." Journal of the Royal Asiatic Society of Great Britain & Ireland 14, no. 1 (April 2004): 27–45. http://dx.doi.org/10.1017/s1356186304003591.

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Exchange and reciprocity are central concepts in all forms of human society. Based on a system of mutual obligation, they denote any activity in which valuables are circulated between individuals or groups of people. In the religious sphere they include the transfer of both material and immaterial goods between human and spiritual beings. As outlined by Marcel Mauss in his Essai sur le don, the classic work on the total system of reciprocity, such exchange is governed by the principle of the gift entailing the counter-gift.

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Greil, Arthur L., and Jamsheed K. Choksy. "Purity and Pollution in Zoroastrianism: Triumph over Evil." Journal for the Scientific Study of Religion 29, no. 2 (June 1990): 268. http://dx.doi.org/10.2307/1387438.

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HILLENBRAND, ROBERT. "The Edinburgh Biruni Manuscript: a mirror of its time?" Journal of the Royal Asiatic Society 26, no. 1-2 (January 2016): 171–99. http://dx.doi.org/10.1017/s1356186316000018.

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AbstractTheChronology of Ancient Nationsmirrors both al-Biruni the polymath and Mongol Iran in its wide calendrical, geographical and historical horizons. The pictorial programme highlights multi-ethnicity, Iranian national sentiment and religion: orthodox and heretical Islam, Zoroastrianism, Buddhism and Christianity (Annunciation and Baptism).1

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Ktsoeva, S. G. "Элементы зороастризма в родильной и лечебной обрядности осетин (по данным нарративных источников XIX — начала ХХ вв.) ELEMENTS OF ZOROASTRISM IN MATERNITY AND HEALING RITUALS OF OSSETIANS (ACCORDING TO NARRATIVE SOURCES OF THE 19TH — EARLY 20TH CENTURIES)." Вестник антропологии (Herald of Anthropology), no. 2022 №4 (November 28, 2022): 59–71. http://dx.doi.org/10.33876/2311-0546/2022-4/59-71.

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Статья посвящена одному из самых спорных, а потому наиболее перспективных направлений современного осетиноведения, к коим относится проблема поиска и объяснения следов зороастризма в этнической религии осетин. В. И. Абаев категорически отрицал возможность зороастрийского влияния на религиозную скифо‑сармато‑аланскую традицию, в силу чего, поиски зороастрийских элементов в культуре осетин считал бесперспективными. Черты явного сходства осетинской обрядовой традиции с зороастризмом В. И. Абаев объяснял древнеиранской или даже древнеиндоевропейской общностью Ирана и Турана, сформировавшейся еще до зороастризма. К чертам подобного сходства относят обычно культ огня, воды и земли. Тем не менее, результаты археологических изысканий более позднего периода дают основание для поиска именно зороастрийских параллелей в осетинской религиозной практике. Почитание перечисленных стихий, восходящее к дозороастрийской древнеиранской общности, также присутствует и в зороастризме, но здесь оно отмечено двумя собственно уникальными особенностями: культом чистоты и сверхбережным отношением к домашнему скоту. Целью статьи является анализ некоторых элементов зороастризма в религиозном культе осетин, отраженных в нарративных письменных (неархеологических) источниках XIX — начала ХХ вв. Особенно четко искомые черты проявлены в осетинской обрядности родильного цикла, а также в лечебной магии. Работа основана на принципе синхронического исследования в рамках структурализма К. Леви‑Стросса, с точки зрения которого все культурные системы (язык, мифология, религия, искусство, обычаи, традиции) могут изучаться как знаковые системы. The article is devoted to one of the most controversial, and therefore the most promising areas of modern Ossetian studies, which include the problem of finding and explaining the traces of Zoroastrianism in the ethnic religion of the Ossetians. V. I. Abaev categorically denied the possibility of Zoroastrian influence on the Scythian‑Sarmatian‑Alanian religious tradition, which is why the search for Zoroastrian elements in the culture of the Ossetians was considered unpromising. V. I. Abaev explained the obvious similarities between the Ossetian ritual tradition and Zoroastrianism by the ancient Iranian or even the ancient Indo‑European community of Iran and Turan, which had been formed even before Zoroastrianism. This similarity is usually seen in the cults of fire, water and earth. Nevertheless, the results of archaeological research of a later period give grounds for the search for Zoroastrian parallels in the Ossetian religious practice. The veneration of these elements, which goes back to the pre‑Zoroastrian ancient Iranian community, is also present in Zoroastrianism, but two proper Zoroastrian features mark the Ossetian ritual tradition: the cult of cleanliness and an extra careful attitude to livestock. The purpose of this article is to analyze some elements of Zoroastrianism in the religious cult of the Ossetians, reflected in the narrative written (non‑archaeological) sources of the 19th — early 20th centuries. The studied features are especially clearly manifested in the Ossetian rituals of the maternity cycle and in healing magic. The work is based on the principle of synchronic research within the K. Levi‑Strauss’ structuralism, which postulates that all cultural systems (language, mythology, religion, art, customs, traditions) can be studied as sign systems.

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OKADA, Akinori. "The Great Goddesses of Zoroastrianism -Armaiti, Aši and Anahita." Bulletin of the Society for Near Eastern Studies in Japan 39, no. 1 (1996): 85–99. http://dx.doi.org/10.5356/jorient.39.85.

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AOKI, Takeshi. "Who is the Real Successor to the Medieval Zoroastrianism?" Bulletin of the Society for Near Eastern Studies in Japan 44, no. 1 (2001): 42–57. http://dx.doi.org/10.5356/jorient.44.42.

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