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The Berlin Graduate School of Ancient Studies (BerGSAS) with funding of the Einstein Centre Chronoi “Time and Awareness of Time in Ancient Societies” is offering at Freie Universität Berlin and at Humboldt-Universität zu Berlin 8 doctoral fellowships for the winter term 2018/19, starting on January 1st, 2019.
Receiving a fellowship is connected with the admission to the Berlin Graduate School of Ancient Studies (BerGSAS) and participation in one of the graduate school’s five doctoral programs. Each program is based on a structured curriculum.
Khalili Lecture Theatre, SOAS University of London
Russell Square WC1H 0XG
Taq Kasra: Wonder of Architecture is the first-ever documentary film on the world’s largest brickwork vault. The palace was the symbol of the Persian Empire in the Sasanian era (224-651 AD), when a major part of Mesopotamia (modern Iraq) was part of Persia. Taq Kasra was in serious danger of ISIS attacks in 2015-2016 and this was the main motivation for documentary maker Pejman Akbarzadeh, based in Holland, to travel to Iraq twice and film the arch before it was potentially destroyed. (Read more)
The documentary is produced by the Persian Dutch Network, in association with Toos Foundation, and partially funded by the Soudavar Memorial Foundation.
Following the screening, a Q&A session will be held with the presence of the documentary director Pejman Akbarzadeh and Vesta Sarkhosh-Curis of the British Museum, a scholar of Persian art in Sasanian and Parthian eras.
The forthcoming Rescheduled Eighth Biennial Convention of the Association for the Study of Persianate Societies (ASPS) will be hosted by Tsereteli Institute of Oriental Studies at Ilia State University.
Today, the Institute of Iranian Studies, Freie Universität Berlin, received the confirmation of funding for Corpus Avesticum Berolinense (CAB), a long-term project funded by the German Research Foundation (DFG) for 12 years . The goal of CAB is to edit all Zoroastrian rituals preserved in the Avestan language. This is excellent news for the institute and the discipline. The BiblioIranica team congratulates Prof. Alberto Cantera for this achievement. It is more than well-deserved.
International Conference of the Leibniz-WissenschaftsCampus Mainz: Byzantium between Orient and Occident.
October 18–20, 2017, Mainz/Germany
Organized by Prof. Dr. Falko Daim (General Director, RGZM) and Prof. Dr. Neslihan Asutay-Effenberger (Johannes Gutenberg- Universität, Mainz)
Cultural exchanges between Christianity and Islam, especially between Byzantium and its Islamic Neighbours, but also in the Caucasian region, have been an attractive topic for historians, art historians and archaeologists in recent years. Scholarly interest focuses on diplomatic gift exchange, trade, the mobility of artists and the common motifs in both Christian and Islamic objects. The stage extends from Spain to Afghanistan and justifies the necessity of this debate. Yet, unfortunately, the role of one of the important protagonists of this exchange, namely the Persian Sasanians, is less well researched, although many important artistic and cultural phenomena in Byzantium, Armenia, and Georgia as well as in the Islamic countries can only be understood when this culture is included.
The Sasanian Empire (224-651 A.D.) extended over a large territory. In Late Antiquity and the early Medieval Era, it ruled the whole area of modern Iran, Iraq, Azerbaijan, Pakistan and Afghanistan. The Caucasian region was exposed to its political influence. Until the middle of the 7th century, Sasanians were the major rival of the Late Roman and Eastern Roman (Byzantine) Empire and exported art and culture into these civilizations through various means and on different levels. The cultural connections ended after the fall of the Sasanian Empire, which was replaced mainly by Arab Muslims, and a new era began: the new owners of the territory then adapted Sasanian elements into their own culture.
From the10th century onwards, the Turkish dynasties such as the Ghaznawids (963-1186) or the Great Seljuks (1019-1157 / de facto until the 13th century) settled in Persia and styled themselves as the successors of the Sasanians as well as as Turks; hence, they were called “Persians” in Byzantine sources. The Sasanian artistic and architectural tradition continued to exist in these cultures. The same phenomenon also applies to the Turkish Rum-Seljuks, who founded their empire in Anatolia: Persian was the court language, the sultans were named after Sassanian heroes from the Shahname (Keykubad, Keyhusrev, Keykavus), and despite the religious prohibition, drinking scenes were depicted in the artworks and wine played an important role at the ceremonies and celebrations according to the Sasanian model.
As can be clearly seen, the Sasanian Empire had not only ‘transfused’ its art and culture to its neighbourhood during its prime time, but also influenced the successor states after its decline. Just as Ancient Greek and Roman culture played an important role in the formation of Western Europe, the Sasanian Empire bequeathed, a remarkably rich cultural heritage to the Christian and Islamic East.
The conference “Sasanian Elements in Byzantine, Caucasian and Islamic Art and Culture” succeeds “Der Doppeladler. Byzanz und die Seldschuken in Anatolien vom späten 11. bis zum 13. Jahrhundert”, which was held at the Römisch-Germanisches Zentralmuseum, Mainz in October 2010. The first event dealt with the cultural relations between Islam, particularly Turkish Islam, Byzantium and the Caucasus. At the forthcoming conference, we aim to discuss the role of the Sasanian Empire in the process of cultural exchange before and after its decline.
The symposium explores the political, cultural, social, religious and scientific developments in Anatolia during the Achaemenid period. Anatolia was incorporated into the Persian Achaemenid Empire in the middle of the 6th century BC as a result of Cyrus the Great’s conquests and the region was under Persian rule until the end of the Empire, in 330. The period is characterized by a lively exchange between Persians, Greeks and other peoples in areas such as trade, art, architecture, science and religion. Anatolia also served as an important mediator of eastern culture, philosophy and teachings to Athens, a process that was crucial for the continuity in culture development in antiquity. Continue reading Achaemenid Anatolia→
Myths on the Origin of Language or on the Plurality of Languages
08.02-09.02.2017, Max Planck Institute for the History of Science, Berlin
Session 1: The Tower of Babel
Hindy Najman: “The origin of language and the Tower of Babel”
Florentina Geller: “The Tower of Babel from parabiblical sources”
Session 2: Ancient Greece and Rome
Filippomaria Pontani: “Greek and Roman materials”
Comments by Glenn Most.
Session 3: Iran and India
Shervin Farridnejad: “The Language of the Gods: Some Reflections on the Origin of the Language in Zoroastrianism”
Roy Tzohar: “Language originated in dreams: Why Indian Buddhists do not have (almost) any myths about the creation of Languages”
Comments by Sonja Brentjes
Session 4: China and Inner Asia
Wolfgang Behr: “Some Ideas on the Origin of Language in Late Imperial China,” with a few words on early China”
Mårten Söderblom Saarela: “Accounts of the invention of scripts in Inner Asia”
Comments by Dagmar Schäfer
About the working group:
This working group brings together around a dozen historians and philologists with diverse kinds of linguistic expertise to discuss the relation between plurilingualism and the creation and reception of monolingual and plurilingual texts in various Eurasian societies. Through joint readings and translation the group explores how the text is affected by its origin in a plurilingual society and, conversely, the effect plurilingualism has on reading practices and on a “polyglot’s” understanding of the text (its concepts and ideals). In the past – as much as in the present – the majority of people in the world, and most probably most elite communities, were enmeshed in plurilingual practices. Elites from India to the Central Asia plains, Bengali Zamindars, Parsi businessmen, and scholarly travellers and the politically privileged inhabitants around the Mediterranean or the East Asian seas used two or more languages on a daily basis. Plurilingualism was widespread and a common response to the phenomenon of great linguistic diversity, not necessarily in the sense of language mastery, but rather in the form of effective negotiation of the immediate exigencies of communication. Seeking to better understand this dynamic, the seminar investigates topics such as the impact of filtering information through varied languages; the interplay between declarative and procedural knowledge; methods and means of classification; covert translations and covert multilingualism in monolingual texts; and scholarly ideals regarding reading, writing, and linguistic media, be they purportedly perfect or original languages or newly minted would-be rational or universal languages.