Iran’s particular system of traditional Persian art music has been long treated as the product of an ever-evolving, ancient Persian culture. In Music of a Thousand Years, Ann E. Lucas argues that this music is a modern phenomenon indelibly tied to changing notions of Iran’s national history. Rather than considering a single Persian music history, Lucas demonstrates cultural dissimilarity and discontinuity over time, bringing to light two different notions of music-making in relation to premodern and modern musical norms. An important corrective to the history of Persian music, Music of a Thousand Years is the first work to align understandings of Middle Eastern music history with current understandings of the region’s political history.
Ann E. Lucas is Assistant Professor of ethnomusicology in the
Department of Music at Boston College, where she also teaches in the
Islamic Civilizations and Societies Program. She is recognized for her
work on music historiography of the Middle East.
A free open access ebook will be available upon publication of the book. Visit this link to find out more: www.luminosoa.org.
[…] This chapter focuses on two cases in which men violently seized power during civil wars, examining which strategies were used to justify the breach of peace. The first case comes from 293 CE, when the Sasanian prince Narseh rebelled against his great-nephew Bahrām III; after his victory, he erected a monument in Pāikūlı̄ with an inscription in which he presented himself as a champion of the aristocracy who had led the resistance against an unlawful king. Only after the defeat of his opponents did Narseh raise his own claim to the throne. The second example analyzed in this chapter is the case of Bahrām Čōbı̄n, who did not belong to the royal family and rebelled in 589 CE against King Hormizd IV. […]
The AMIT is the only German journal for archaeology and history of the Iranian-Middle Asian region; prehistory and early history, archaeology, history and art history of the Achaemenid, Parthian and Sasanian empires as well as the Islamic Middle Ages in Iran and Turan and neighbouring regions. Berlin: Dietrich Reimer Verlag.
In Transcending Patterns: Silk Road Cultural and Artistic Interactions through Central Asian Textiles, Mariachiara Gasparini investigates the origin and effects of a textile-mediated visual culture that developed at the heart of the Silk Road between the seventh and fourteenth centuries. Through the analysis of the Turfan Textile Collection in the Museum of Asian Art in Berlin and more than a thousand textiles held in collections worldwide, Gasparini discloses and reconstructs the rich cultural entanglements along the Silk Road, between the coming of Islam and the rise of the Mongol Empire, from the Tarim to Mediterranean Basin. Exploring in detail the iconographic transfer between different agents and different media from Central Asian caves to South Italian churches, the author depicts and describes the movement and exchange of portable objects such as sculpture, wall painting, and silk fragments across the Asian continent and across the ages.
Mariachiara Garsparini received a PhD in transcultural studies and global art history from Heidelberg University, Germany. Her research focuses on Central Asian material culture, wall painting, artist’s praxis, and Sino-Iranian and Turko-Mongol interactions. She has conducted extensive fieldwork in Asia. Since 2015 she has been teaching Asian art in the San Francisco Bay Area.
A few years after the American declaration of independence, the first American ships set sail to India. The commercial links that American merchant mariners established with the Parsis of Bombay contributed significantly to the material and intellectual culture of the early Republic in ways that have not been explored until now. This book maps the circulation of goods, capital and ideas between Bombay Parsis and their contemporaries in the northeastern United States, uncovering a surprising range of cultural interaction. Just as goods and gifts from the Zoroastrians of India quickly became an integral part of popular culture along the eastern seaboard of the U.S., so their newly translated religious texts had a considerable impact on American thought. Using a wealth of previously unpublished primary sources, this work presents the narrative of American-Parsi encounters within the broader context of developing global trade and knowledge.
Table of Contents
Arrivals: Parsis, Pilgrims and Puritans
“A Nice Morality” (1771–1798)
A Shawl Handkerchief and a Cabinet of Curiosities (1799–1806)
Merchant Princes, Missionaries and a Man-of-War (1807–1815)
This volume includes a commentary and translation of three Middle Persian texts. The first is the Fifth book of Dēnkard, part of a compendium of Zoroastrian religious knowledge from the Sassanian Iran, compiled in the IX-X centuries according to the earlier sources. The Book V contains a short account of human history up to the time of Zoroaster. The second text is a fragment from the Fourth Book of Dēnkard, which sets out the history of the preservation of Zoroastrian liturgical books in ancient Iran under the auspices role of the Persian kings in the defense of Zoroastrianism, beginning with Darius III (336-31 BCE) and ending with Xosrō I (590-628 CE). The third text is called Ardā Wirāz-Nāmag “the Book of the Righteous Wirāz”, compiled at the early Islamic time, dating back to the Sasanian era. The translation of this literary monument into Russian is accompanied by extensive commentaries.
Der Sammelband präsentiert die Beiträge der internationalen Tagung des Exzellenzclusters „Religion und Politik in Vormoderne und Moderne“ 2016 in Münster zur Religionspolitik der Achaimeniden und der Rolle ihrer Lokalheiligtümer. In welchem Maße dienten die Lokalreligionen zur Stabilisierung der politischen Verhältnisse bzw. trugen sie zur Destabilisierung bei? In welcher Weise unterstützten die Heiligtümer eine Wahrung lokaler Identität und wie weit waren sie aufgrund ökonomischer und äußerer Machtverhältnisse auf das Wohlwollen der Perser angewiesen? Welchen Einfluss hatten die Eidesrituale der Symmachien auf die Stellung der Heiligtümer der gewährleistenden Gottheiten? Wie wirkte sich die wachsende Kenntnis über die Vielfalt der Religionen im Perserreich auf die Politik aus und wie reagierten unterschiedliche Ethnien hierauf? Wie kann man Konvergenzen und Divergenzen kultureller Entwicklungen und weltanschaulicher Vorstellungen in der Achaimenidenzeit besser erfassen und beschreiben?
Ancient Knowledge Networks is a book about how knowledge travels, in minds and bodies as well as in writings. It explores the forms knowledge takes and the meanings it accrues, and how these meanings are shaped by the peoples who use it.
Addressing the relationships between political power, family ties, religious commitments and literate scholarship in the ancient Middle East of the first millennium BC, Eleanor Robson focuses on two regions where cuneiform script was the predominant writing medium: Assyria in the north of modern-day Syria and Iraq, and Babylonia to the south of modern-day Baghdad. She investigates how networks of knowledge enabled cuneiform intellectual culture to endure and adapt over the course of five world empires until its eventual demise in the mid-first century BC. In doing so, she also studies Assyriological and historical method, both now and over the past two centuries, asking how the field has shaped and been shaped by the academic concerns and fashions of the day. Above all, Ancient Knowledge Networks is an experiment in writing about ‘Mesopotamian science’, as it has often been known, using geographical and social approaches to bring new insights into the intellectual history of the world’s first empires.
Eleanor Robson is Professor of Ancient Middle Eastern History at UCL.
Jason Silverman presents a timely and necessary study, advancing the understanding of Achaemenid ideology and Persian Period Judaism. While the Achaemenid Persian Empire (c. 550–330 BCE) dwarfed all previous empires of the Ancient Near East in both size and longevity, the royal system that forged and preserved this civilisation remains only rudimentarily understood, as is the imperial and religious legacy bequeathed to future generations. In response to this deficit, Silverman provides a critically sophisticated and interdisciplinary model for comparative studies. While the Achaemenids rebuilt the Jerusalem temple, Judaean literature of the period reflects tensions over its Persian re-establishment, demonstrating colliding religious perspectives. Although both First Zechariah (1–8) and Second Isaiah (40–55) are controversial, the greater imperial context is rarely dealt with in depth; both books deal directly with the temple’s legitimacy, and this ties them intimately to kings’ engagements with cults. Silverman explores how the Achaemenid kings portrayed their rule to subject minorities, the ways in which minority elites reshaped this ideology, and how long this impact lasted, as revealed through the Judaean reactions to the restoration of the Jerusalem temple.