- Lo Zoroastrismo nel suo sviluppo storico
- Il pensiero zoroastriano e Ia sua espressione rituale
- Lo Zoroastrismo dalIa caduta dell’Impero Sasanide alla sua condizione contemporanea
- Bibliografia critica e Sitografia
- Apparato iconogrfico
- Luoghi da visitare
- Breve raccolta antologica di fonti
Sheffield, Daniel. 2015. Review of Monica Ringer, Pious Citizens: Reforming Zoroastrianism in India and Iran (Syracuse, N.Y.: Syracuse University Press, 2011). International Journal of Middle East Studies (IJMES) 47(4). 833–835.
Pious Citizens trace ideas of “true” and “rational” religion in Western India and Iran between the years 1830 and 1940. Her story begins in the city of Bombay, where in the early 19th century traditional networks of Parsi authority were disrupted by the rise of merchant capital in the metropole and emigration away from older centers of communal hierarchy. This forms the backdrop for the beginning of the Zoroastrian reform movement, in which religious and social reform were linked.
From early history, textiles have woven together the tapestry of humanity. The Parsi Zoroastrians, now a tiny minority of under 65,000 individuals in India, have saved, in their cupboards and trunks, this proof of our world’s multicutural history. Cpmplex roots and routes lie behind what we call “Parsi Embroidery” today. The tradition grew from Achaemenian Iran, travelled through the Silk Route into China and then came back with Indian and European influences, to its originators, the Parsi Zoroastrians of India.
This book explores the legal culture of the Parsis, or Zoroastrians, an ethnoreligious community unusually invested in the colonial legal system of British India and Burma. Rather than trying to maintain collective autonomy and integrity by avoiding interaction with the state, the Parsis sank deep into the colonial legal system itself. From the late eighteenth century until India’s independence in 1947, they became heavy users of colonial law, acting as lawyers, judges, litigants, lobbyists, and legislators. They de-Anglicized the law that governed them and enshrined in law their own distinctive models of the family and community by two routes: frequent intra-group litigation often managed by Parsi legal professionals in the areas of marriage, inheritance, religious trusts, and libel, and the creation of legislation that would become Parsi personal law. Other South Asian communities also turned to law, but none seems to have done so earlier or in more pronounced ways than the Parsis.
This book is based upon previously unexamined primary sources from archives rediscovered over the past decade: the Bombay High Court (Mumbai) and the Judicial Committee of the Privy Council (London) as well as takes case law seriously, while most work on South Asian legal history focuses on legislatio. It presents one of the first studies in South Asian legal history by a scholar trained both in law and in history.
See here the ToC of this book.
Mitra Sharafi is an Assistant Professor at the University of Wisconsin Law School, with an affiliation appointment in history at the University of Wisconsin, Madison.
Parsi Mumbai: The legacy of Zoroastrianism in India’s urban babric, published by the Ajam Media Collective, is a nicely written piece on Parsis in India, documented with many photos. Although Cafe Mondegar is not mentioned, the publication of the article coincides with the news that Mondegar might face eviction.