Reform Transplanted: Parsi Agents of Change amongst Zoroastrians in Nineteenth-Century Iran

In the mid-nineteenth century, Parsis reestablished ties with Zoroastrians in Iran that had languished due to decades-long internal unrest in Iran. In 1854 reformists in India established the Society for the Amelioration of Conditions in Iran and sent a representative to Iran—Maneckji Hataria. Hataria was charged with eliminating the onerous non-Muslim tax owed by the Zoroastrians (the jaziyeh). Hataria also organized the Iranian Zoroastrian community, and funded a variety of community projects. He also brought Parsi reformist ideas to Iran, and attempted to reshape Iranian religious practice and belief along Parsi lines. This article explores the effects of Parsi reformist ideas on Iran, and Hataria's own writings concerning Zoroastrianism and its relationship to Iranian national identity.     

Iranian Zoroastrians in Canada: Balancing Religious and Cultural Identities

Canada, now the number-one destination for Iranian migrants, is home to one of the world's most dynamic Zoroastrian communities, in which Iranians are increasingly represented and are playing ever more visible roles in maintaining and transforming the tradition. While exile has in some ways reunited Iranian and Parsi (South Asian) Zoroastrians after more than 1,000 years of separation, cultural and in some cases religious differences mean that they continue largely to live in separate spheres even while sharing their places of worship. Iranian Zoroastrians in Canada participate in some social settings as Iranians, in others as Zoroastrians, and in still others as Canadians, but to a large extent they remain a community unto themselves separate from these other three. Even so, their generally progressive interpretations of Zoroastrianism are having an influence on Parsi communities worldwide as well as on Zoroastrians in Iran, and being often recognized as “original Iranians” they are playing important roles in promoting awareness of Iranian culture within the broader community.     

The Politics of Zoroastrian Philanthropy and the Case of Qasr-e Firuzeh

In Iran and India religious philanthropy has been a feature of Zoroastrian piety as well as providing the means by which both communities have prospered throughout their respective histories. In Iran an elaborate structure for the regulation of charitable donations was already in place during the Sasanian period and laid the foundation for the laws governing pious foundations, awqāf, after the Islamic conquest. The increased interaction between Iranian Zoroastrians and Parsis from the mid-nineteenth century onwards led to the expansion of the Tehran Zoroastrian community and the rise of a wealthy merchant class which in turn enabled philanthropic activity to flourish. This development will be discussed here with reference to a particular vaqf, that of the first ārāmgāh or Zoroastrian cemetery to be established in Tehran in the early twentieth century. The case of Qasr-e Firuzeh spans three successive governments in Iran and gives an insight into the management of a charitable endowment within different political contexts.     

A Zoroastrian Dispute in the Caliph’s Court: The Gizistag Abāliš in its Early Islamic Context

The Gizistag Abāli? is a ninth- or tenth-century Pahlavi text, recording a debate which took place at the court of al-Ma?mūn between a Zoroastrian priest and a heretical dualist. This article, the first in-depth study of this important work, examines the text in its broader Islamicate environment. It argues that the narrative itself is probably fictional, but reflects a real historical phenomenon, namely the interreligious debates which took place among Zoroastrians, Muslims, Christians, and Jews during the ?Abbasid period. It argues that the text is a unique Zoroastrian example of a literary genre that was common among Christians at the time, namely, “the monk in the emir’s majlis.” By comparing the Gizistag Abāli? to these Christian texts, it explores why Zoroastrians generally did not launch explicit polemics against Islam, comparable to those of other non-Muslim communities. It seems that Zoroastrian authors were more concerned with explaining their own doctrines than critiquing the beliefs of others. This is curious considering the large numbers of Zoroastrians who were converting to Islam at the time. Finally, the article proposes new ways of refining the way we read Pahlavi texts, by analyzing them alongside the literatures of other religious communities in the early Islamic empire.     

Patron and Patriot: Dinshah J. Irani and the Revival of Indo-Iranian Culture

This article examines the life and work of Dinshah Irani, a prominent Parsi scholar, lawyer and philanthropist who was a key intellectual intermediary between the Parsi community of Bombay and the intellectual community of Iranian nationalists during the 1920s and 1930s. The article details the role played by Irani in patronizing the publication of Zoroastrian-themed printed works in Bombay that were intended for export to the reading market in Iran. By focusing on the life and work of Dinshah Irani, the article details the important role the Parsi community of Bombay played in the revival of Iranian antiquity during the early twentieth century. The article also highlights the transnational cultural and intellectual history of Iranian nationalism during the Reza Shah period.     

Once upon a time,Zoroaster

Martin Haug's Essays on the sacred language, writings and religion of the Parsis (Bombay, 1862) seems to be the monument that founds modern Zoroastrian studies, both because it is grounded in the discovery and the study of the Gathas and because it proposes an evolutionist view of the history of Zoroastrianism. If Haug's philological work is the consequence of his belonging to the German school of indo‐iranian and indo‐european studies (Benfey), his methodology was deeply influenced by Ewald, a well‐known historian of the Hebrews, while he retained the Hegelian notions of the acme and of internal evolution drawn from his contacts with the Tübingen school of historical theology.

Actually, this modern conceptual apparatus did not lead Haug to break with the conclusions of the 17th and 18th century scholars. Since he was faced with the demands of the Parsis, eager to disprove the accusations of dualism and polytheism, Haug continued to make use of the conceptions of Hyde (1700), Beausobre (1734) and Anquetil (1769): Zoroaster is the great prophet of ancient Iran, he is an author — and the Gathas are his work —, he preached a monotheism, while his dualism is philosophical in nature and the post‐zoroastrian polytheism is the product of decadence.

It is this mixture of the ancient and the modem, structured within the dialectic model of evolution that satisfied all at once both the Parsi Reformists and the tradition of Western Zoroastrian studies and that has inspired the most recent research (Gnoli, 1980).     

Iran's Shortsighted Policies in Iraq: Between Inflaming and Containing of Radical Sunni Islam: 2003–2015

The main goal of the 2003 war with Iraq of the coalition forces led by the United States was to topple Saddam Hussein's regime and establish a new political system that would adopt democratic practices. Iran, a country that deemed Saddam's regime to be a threat, considered this war to be very helpful in many ways — first because it put an end to Clinton's “dual containment” approach and would thus help Iran to become a regional superpower at Iraq's expense. Second, a war with Iraq could put an end to the decades of oppression of the Shi'a community in Iraq. This article argues that Iran's involvement in Iraq's internal affairs created chaos in Iraq and contributed to the sectarian conflict against Sunni terror groups, notably the Islamic State of Iraq and Syria (ISIS), also known by the Arabic name Daesh, a terror group with the most extreme form of Sunni Radical Islam ever known. The sectarian conflict that resulted from the above is now taking place between the Sunnis and the Shi'a of both Persian and Arab backgrounds and this clash could not have become as radical as it is without Iran's aggressive foreign policy. It should, however, be noted that Iran is not the sole player in the country and therefore its part in inflaming sectarian conflicts should be viewed through a realistic prism that allows other forces — domestic and foreign — to be seen as having influenced the events for their benefit.     

“Who Would be Mine for the Day!”: Irano-Judaic Marriage Customs in Late Antiquity

Zoroastrians of Babylonia had long lived alongside an important Jewish community whose presence in the region can be traced back to the Achaemenid period (c. 550?330 BCE). Such long coexistence should justify an interest in the examination of cultural sharing between these two religious groups of ērān?ahr; however, it is just recently that the question of the level of cultural contact between them has become a more important source of inquiry and research by scholars of Iranian history, religious studies and Late Antiquity. The exchanges between the Jews and Zoroastrians of the Sasanian period and their impact on the character of the Babylonian Talmud have been the subject of a number of recent studies, notably by Shaul Shaked, Yaakov Elman, Geoffrey Herman and Shai Segunda, among others. The aim of this article is to contribute to these efforts by exploring the roots of some distinctly Sasanian marriage customs that transcended religious lines and were shared by the rabbinic Jews and Zoroastrians of ērān?ahr.     

Theming Cities, Taming Places: Insights from Singapore

This paper explores the 'thematic development' of Singapore's Little Historic District and the socio-spatial effects of this thematic enhancement scheme. Specifically, I argue that when landscapes are 'themed', which is often the case in urban tourism planning, places will be 'tamed' as a result. This argument is substantiated by the case of Singapore's Little India which was designated a historic district in 1989. I contend that as Little India is redeveloped as an Indian theme district with a mix of modern and traditional activities, it is tamed in three ways. The taming process is exemplified by: (1) a decline in traditional Indian-owned retail outlets and activities; (2) Little India's conversion into a retail attraction rather a place of residence; and (3) a dimming of its rich Indian cultural identity. The taming of activities , community and identity , I shall show, has also generated vociferous reactions from the grass-roots which can be described as anything but tame. Indeed, as gross-roots agencies (comprising merchants and residents) resist the government's development approach, there has been a fundamental rethinking of what Little India means to its people and a re-evaluation of their communal ties to the place. As a result, a reassertion of Indian identity and community occurs even as Little India is being themed and tamed.     

Through the Backdoor: An Overview of the English East India Company’s Rise and Fall in Safavid Iran, 1616–40

In 1616, the English East India Company expanded its trade into Safavid Iran. The chief merchants in India hoped to acquire a significant share of the Iranian silk trade. After several difficult years in India, the English traders in Surat felt pressure to establish a solid foundation in Iran where they could redirect Iranian silk through Iran’s southern ports and onto Company ships for Europe. Despite Robert Sherley’s promise of wealth and a prosperous market for English cloth, many in the English camp, predominantly Sir Thomas Roe, objected to the silk trade on grounds that it was generally a risky venture. But several leading merchants dismissed Roe’s concerns and pursued the trade without his approval. After early indications that the venture had potential for success, the English silk trade quickly began to falter and finally ceased to exist by 1640. Although its demise was once described as the Company’s failure to produce a substantial quantity of purchasing power—eastern goods, precious metals, and English commodities—this paper explores an alternative explanation that suggests the Company’s failure in Iran was not exclusively the consequence of poor economics.     

The India-Iran-Pakistan Triad: Comprehending the Correlation of Geo-economics and Geopolitics

Historically, India’s policy on Iran has been a balancing act between securing its interests as a counterweight to Pakistan, and ensuring its continued partnership with the US and other regional players. Yet confusion in India’s Iran policy became evident when Iran’s nuclear program began to draw international attention in the 1990s. More recently, India has attempted to reach out to Iran, reigniting trade relations and initiating new plans. Growing Indo-Iran relations are however a worrying sign for Islamabad, which is attempting a simultaneous expansion of ties with Tehran while continuing to resolve outstanding disputes. The central argument of this paper is that India’s relations with Iran are best understood through the prism of the intertwining of geo-economic and geopolitical considerations. Analysis has often separated these two factors, but there is evidence that a synergy exists – and that it is particularly visible when the Pakistani element is introduced. Often emphasising historical and cultural affinity, India and Pakistan have each sought politically and economically viable relations with Iran. Yet their bilateral political calculations and the current economic challenges have prompted a nuanced policy based on a careful balancing of geo-economics and geopolitics.     

Population affinities of Parsis in the Indian subcontinent

The present study was an attempt to document changes in frequencies of dental morphology traits and understand phenetic affinities of Parsis, who migrated to the Indian subcontinent around the 8th century. Despite successfully integrating themselves into the Indian society, they have retained their ethnicity and distinct cultural practices. This study was conceived as a result of an excavation at the site of Sanjan, Gujarat which, as per historical records, is believed to be the first town in the Indian subcontinent with a large Parsi settlement thereby facilitating a diachronic comparison between the ancestral and extant Parsi groups. We compared and analysed dental traits between the two groups expecting a very close relationship between them owing to their ancestor–descendent relationship. Eleven discrete dental traits were selected and scored using the Arizona State University Dental Anthropology System (ASUDAS). Frequency changes were assessed by comparing trait frequencies; whereas phenetic affinity between Parsis was assessed by statistically comparing them with 13 populations using Smith's mean measure of divergence (MMD) statistic. Comparison of dental trait frequencies between Sanjan and extant Parsi samples show significant differences in incisor morphology, Carabelli cusp and Hypocone development. Trait frequencies, MMD values and 2D multidimensional scaling (MDS) plot indicate that extant Parsis and Sanjan samples are distantly separated from each other. Extant Parsis show closer affinity to low caste Mahars and tribal Madia Gonds than South and Central Asian groups. Sanjan is distant from all other groups including extant Parsis. It is likely that genetic drift accentuated by their small numbers and strict endogamy has resulted in divergence of Parsi groups. Similarly, their convergence with Maharashtran groups indicates admixture of Parsis with local groups, which supports earlier conducted mtDNA studies. Copyright © 2009 John Wiley & Sons, Ltd.     

Food,Purity and Pollution: Zoroastrian Views on the Eating Habits of Others

This article discusses the use of food as a mode of differentiation and identification according to Zoroastrian Middle Persian and Persian texts of the late antique period. In these texts, the list of foods consumed by Arabs and Indians are juxtaposed with that of the Iranian diet, and each group is given anthropological treatment. The article contends that the Zoroastrian dietary law, based on the Middle Persian texts, provides a mode of purity and impurity vis-à-vis others. Finally, the article touches upon the idea of moderation and the consumption of wine as dealt with in some Middle Persian sources.     

中国祆教艺术中的犬神形象

琐罗亚斯德教(Zoroastrianism)教徒对犬具有特殊的感情,在他们的日常生活和宗教礼仪中,犬都占据着重要的地位。本文以国内最新发现的祆教考古材料为基础,集中讨论了古代祆教艺术中的犬神形象。作者将祆教犬神形象分成三秧:普通犬神、带翼犬神、森穆夫或犬首鸟,对流传中国的祆教犬神形象进行了梳理,期望对研究祆教文化的传播、交流有所补益。     

Communitarian Neighborhoods and Religious Minorities in Iran: A Comparative Analysis

This paper analyzes the urban insertion of some Iranian religious minorities, focusing on three communities, all of which lived in separated neighborhoods: Armenians of Isfahan, Jews of Shiraz, and Zoroastrians of Yazd. After a discussion on the link between non-Muslims' spatial and social isolation and Iranian culture and Shiism, the paper goes on to describe the organization of these neighborhoods during the recent centuries and the recent—and contrastive—evolutions of two of them: while Zoroastrians view their quarter like a humiliating ghetto, of which they wish to go out, Armenians are proud of it, and try up till now to jealously preserve their isolation.     

Nationalizing Space: Cosmetic Federalism and the Politics of Development in Northeast India

Until recently Arunachal Pradesh on India's Northeast frontier was relatively insulated from the processes associated with development. State institutions were barely present during the colonial era. In 1962, however, India and China fought a border war in this area: this war, along with signs of unrest among indigenous peoples in the neighbourhood, exposed India's vulnerabilities in the region. Since then, nationalizing this frontier space by extending the institutions of the state all the way into the international border region has become the thrust of Indian policy. The region's governmental infrastructure was fundamentally redesigned to put in place what can only be described as a cosmetic federal regional order with a number of small states dependent on the central government's largess and subject to monitoring by India's Home Ministry. The new regional order has put Arunachal firmly on a developmentalist track, which has enabled India to meet its national security goals, but at a significant cost to the region.