Bibliographia Iranica

A predominantly bibliographic blog for Iranian Studies

Tag: Study of Religions

  • Networks: Connecting the Middle East through Time, Space and Cyberspace

    Image: josullivan.59 via Flickr | ‘World Airline Routes’

    BRISMES Annual Conference 2016 Networks: Connecting the Middle East through Time, Space and Cyberspace

    BRISMES Annual Conference 2016 will take place at the University of Wales Trinity St David, Lampeter Campus, on 13 – 15 July.

    The Middle East and North Africa as a region is intimately connected both regionally and to the wider world. This is true historically, where the region has long acted as a crossroads of trade, culture and ideas, as well as in more contemporary contexts – when Arab protest movements inspired similar actions around the world, and migration within and from the region is having a global impact. It is no coincidence that the Middle East is at the forefront of innovative developments in social media and other networks of communication.

    Papers and panels on historical or contemporary issues are welcome as part of sub-themes such as this one:
•Networks within religion: religious communities (ancient and modern), interfaith connections, religious authority and evolving theological interpretations.

  • Rethinking Sasanian Iconoclasm

    Shenkar, Michael. 2015. Rethinking Sasanian Iconoclasm. Journal of the American Oriental Society 135(3). 471–498.

    This article presents a detailed reconsideration of the well-established and canonized theory of “Sasanian iconoclasm” postulated by Mary Boyce in 1975. The Sasanians did not develop any prohibition against anthropomorphic representations of the gods, and in the surviving Zoroastrian literature and inscriptions there is no evidence of either theological disputes over idols or of a deliberate eradication of them by the Persian kings. Sasanian cult was aniconic, but the historical and archaeological evidence clearly demonstrates that Sasanian visual culture was anything but iconoclastic. It seems that the Persian iconoclastic identity was constructed in the early Sasanian period as a response to the challenges posed by Christianity. By joining the common monotheistic discourse against idolatry, the Zoroastrian clergy adopted the conventions of the world in which they lived.
    Attacks against “idols” and “idolatry” should be understood in the context of internal and external polemical discourse against beliefs deemed to be erroneous by the Zoroastrian priesthood.

  • Mani’s pictures

    Gulácsi, Zsuzsanna. 2015. Mani’s pictures: The didactic images of the Manichaeans from Sasanian Mesopotamia to Uygur Central Asia and Tang-Ming China (Nag Hammadi and Manichaean Studies 90). Brill.

    The founder of Manichaeism, Mani (216-274/277 CE), not only wrote down his teachings to prevent their adulteration, but also created a set of paintings—the Book of Pictures—to be used in the context of oral instruction. That pictorial handscroll and its later editions became canonical art for Mani’s followers for a millennium afterwards. This richly illustrated study systematically explores the artistic culture of religious instruction of the Manichaeans based on textual and artistic evidence. It discusses the doctrinal themes (soteriology, prophetology, theology, and cosmology) depicted in Mani’s canonical pictures. Moreover, it identifies 10th-century fragments of canonical picture books, as well as select didactic images adapted to other, non-canonical art objects (murals, hanging scrolls, mortuary banners, and illuminated liturgical manuscripts) in Uygur Central Asia and Tang-Ming China.

    ToC:
     
    • Part 1 – Textual Sources on Manichaean Didactic Art
    • Introduction to Part 1
    • Primary and Secondary Records in Coptic, Syriac, Greek, and Arabic Texts (3rd–10th Centuries)
    • Primary Records in Parthian and Middle Persian Texts (3rd–9th Centuries)
    • Primary, Secondary and Tertiary Records in Uygur and Chinese Texts (8th–13th Centuries)
    • Tertiary Records in Post-Manichaean Arabic, Persian, and Chagatai Texts (11th–17th Centuries)
    • Part 2 – Physical Remains of Manichaean Didactic Art
    • Introduction to Part 2
    • Format and Preservation
    • Subject Repertoire and Iconography

    Zsuzsanna Gulácsi, Ph.D. (1998, Indiana University) is a Professor of Asian Religious Art at Northern Arizona University and the author of Mediaeval Manichaean Book Art (Brill, 2005), Manichaean Art in Berlin Collections (Brepols 2001), and dozens of articles on Manichaean art.

  • Hindu ritual and its significance for ritual theory

    The following monograph does not directly relate to Iranian Studies, but promises to be an important book and will be of interest to scholars of religion and Iranian Studies for its content and methodological approach:

    Michaels, Axel. 2015. Homo Ritualis: Hindu ritual and its significance for ritual theory (Oxford Ritual Studies). Oxford University Press.

    Drawing on extensive textual studies and fieldwork in Nepal and India, Axel Michaels demonstrates how the characteristic structure of Hindu rituals employs the Brahmanic-Sanskritic sacrifice as a model, and how this structure is one of the distinguishing features of Hinduism more generally. Many religions tend over time to develop less ritualized or more open forms of belief, but Brahmanical Hinduism has internalized ritual behavior to the extent that it has become its most important and distinctive feature, permeating social and personal life alike. The religion can thus be seen as a particular case in the history of religions in which ritual form dominates belief and develops a sweeping autonomy of ritual behavior.

    Read more here.

    Axel Michaels is Director of the Cluster of Excellence “Asia and Europe” and Professor of Classical Indology at the South Asia Institute at the University of Heidelberg.

     

     

  • The Avestan hymn to ‘Justice’

    Goldman, Leon. 2015. Rašn Yašt: The Avestan hymn to ‘Justice’ (Beiträge zur Iranistik 39). Wiesbaden: Reichert Verlag.

    This book contains a critical edition of the Avestan language composition known as the Rašn Yašt, or ‘Hymn to Justice’. The text is accompanied by an English translation, philological commentary and glossary. In addition, the main themes of the Rašn Yašt are taken up for detailed discussion, covering the Zoroastrian deity Rašnu, ancient Iranian cosmography, and the use of ordeal rituals in pre-Islamic Iran.

    Preface
    Table of Contents
    Sample

    About the Author: Dr. Leon Goldman was born in 1981 in London, England. Having obtained a B.A. (Hons.) degree from the University of Queensland (Australia) in 2004, with a particular focus on Indian religions and Sanskrit, he returned to London to pursue an M.A. in Iranian and Zoroastrian studies at SOAS. In 2012, he was awarded a Ph.D. from SOAS for his doctoral thesis entitled: Rašn Yašt. The Avestan Hymn to ‘Justice’. Text, Translation and Commentary. From 2012 to 2015, he held the post of British Academy Postdoctoral Fellow at SOAS with a project devoted to the Sanskrit version of the Zoroastrian Yasna liturgy.

  • Review: The nativist prophets of early Islamic Iran

    Dabiri, Ghazzal. 2015. Review essay: The nativist prophets of early Islamic Iran: Rural revolt and local Zoroastrianism. Journal of Persianate Studies 8. 115–121.

    The bibliographic information for the book under review is:

    Crone, Patricia. 2014. The nativist prophets of early Islamic Iran: Rural revolt and local Zoroastrianism. Cambridge University Press.

  • Study of religions, translation & Zoroastrianism

     

    Directions in the Study of Religion: Daniel Sheffield.

    Listen to Daniel Sheffield, Professor of History at the University of Washington, talk with Kristian Petersen about Translation & Zoroastrianism in Iran and South Asia.

  • Achaemenid Religion

    Skjærvø, Prods Oktor. 2014. Achaemenid Religion. Religion Compass.  8(6), 175-187.

    Achaemenid religion” was the religion of the rulers of Iran in the second half of the first millennium BCE and the local form of Zoroastrianism, the ancient religion of the Iranians. The earliest form of Zoroastrianism is known from the Avesta, their sacred texts, which probably originated in the last half of the second and first half of the first millennium BCE, but were transmitted only orally until priests began writing them down in the seventh century. The “Achaemenid religion” is known from cuneiform inscriptions in the local Iranian language, Old Persian, and from tablets in Elamite found at Persepolis, as well as from other sources. It was a dualist religion, postulating the existence of good and evil from the beginning, as well as a polytheistic religion, but with one god, Ahura-Mazdā, outranking the others. Scholarly discussion has centered on the question whether the Achaemenids were real Zoroastrians, in the sense of following the reformed teachings of the historical Zarathustra. As the assumed historicity of Zarathustra and his reform are increasingly being questioned, scholars are now focusing on the interpretation of the inscriptions, notably from the point of view of the orality of Iranian traditions and their relationship with the Avesta, but also increasingly on the editing of the Elamite tablets and mining them for information.

  • Review of Éric Pirart’s ‘Le sort de Gâthâs’

    Ferrer, Juan. 2014. Review of Éric Pirart (ed.). 2013. Le sort de Gâthâs et autres études iraniennes in memoriam Jacques Duchesne-Guillemin (Acta Iranica 54). Leuven-Paris-Walpole, MA: Peeters Publishers. Aula Orientalis 32. 388–391.

  • In the margins of the Rabbinic curriculum

    Kiel, Yishai . 2015. In the margins of the Rabbinic curriculum: Mastering ʿUqṣin in the light of Zoroastrian intellectual culture. Journal for the Study of Judaism  46( 2): 251 – 281.

    The study situates the Babylonian rabbinic discussion concerning the spread of ritual pollution in produce in a broader cultural and intellectual context, by synoptically examining the rabbinic discussion against the backdrop of contemporaneous Zoroastrian legal discourse. It is suggested that the intimate affinity exhibited between the Babylonian rabbinic and Pahlavi discussions of produce contamination supports a fresh examination of the cultural significance of tractate ʿUqtzin in the Babylonian Talmud and the implications of its mastery on the intellectual and cultural identity of the Babylonian rabbis. The study posits that the self-reflective Talmudic reference to the knowledge and interest later generations of Babylonian rabbis possessed in tractate ʿUqtzin and the spread of ritual pollution in produce reflects the relative significance of these topics in the broader intellectual agenda of the Sasanian period. The later Babylonian rabbis boasted about their knowledge of tractate ʿUqtzin, which extended far beyond the capacity of earlier generations, precisely because this topic best reflected the intellectual currents of their time.