The Limits of Sasanian History: Between Iranian,Islamic and Late Antique Studies

This essay discusses the position of Sasanian Studies from its inception in the late nineteenth century, to its reinvigoration at the beginning of the twenty-first century. The work also discusses the development of the field of Sasanian history and civilization vis-à-vis the three fields of Iranian, Islamic and Late Antique Studies. It is posited that Sasanians have benefited from cross-disciplinary and new historical frameworks that go beyond the traditional field of Iranian Studies, which was never as interested in the history of the period.     

The Dialogical Tradition of Iranian Modernity: Monazereh,Simultaneity, and the Making of Modern Iran

Iranian modernity has chiefly been examined in the context of a dialectical antagonism between “traditionalists” and “modernists”—main categories comprised of related sub-headings such as “Islamist” versus “secular,” “reactionary” versus “revolutionary,” and “regressive” versus “progressive.” Following this approach, Iranian adaptations of modernity have often been (de)historicized as a theater of national “awakening” resulting from the toils of secular intellectuals in overcoming the obstinate resistance of traditional reactionaries, a confrontation between two purportedly well-defined and mutually exclusive camps. Such reductionist dialectics has generally overwritten the dialogic narrative of Iranian modernity, a conflicted dialogue misrepresented as a conflicting dialectic. It has also silenced an important feature of Iranian modernity: the universally acknowledged premise of the simultaneity and commensurability of tradition with modernity. The monazereh (disputation or debate) is the account of the interaction between rival discourses that engaged in opposing, informing, and appropriating each other in the process of adapting modernity. Narrativizing the history of Iranian modernity as the conflict between mutually exclusive binaries overlooks its hyphenated, liminal¹1 The notion of liminality has been theorized in different capacities. The anthropologist Victor Turner first used the idea of liminality in his study of tribal and religious rituals during which an initiate experiences a liminal stage when he belongs neither to the old order nor yet accepted into his new designation. Victor Turner, The Ritual Process: Structure and Anti-structure (Chicago, IL: Aldine, 1969). Turner’s insight has been expanded to investigate the general question of status in society. See, for example, Caroline Walker Bynam, Fragmentation and Redemption (New York: Zone Books, 1992), 27–51. Bynam applies Turner’s notion of liminality to the lives of Medieval female saints, arguing that Turner’s liminal passage applies more readily to the male initiate but does not in most cases reflect the experience of female initiates in Medieval times. Jungian psychology has shifted the focus from liminality as a stage in social movement to a step in an individual’s progress in the process of individuation. Jeffrey Miller, The Transcendent Function (New York: State University of New York Press, 2004), 104. See also: Peter Homans, Jung in Context: Modernity and the Making of a Psychology (Chicago, IL: University of Chicago Press, 1979). Others have used liminality to describe cultural and political change, have prescribed its application to historical analysis, or have made reference to “permanent liminality” to describe the condition in which a society is frozen in the final stage of a ritual passage. Respectively, Agnes Horvath, Bjorn Thomassen, and Harald Wydra, “Introduction: Liminality and Cultures of Change.” International Political Anthropology (2009); Agnes Horvath, Modernism and Charisma (Basingstoke: Palgrave, Macmillan, 2013); and Szakolczai, Reflexive Historical Sociology (New York: Routledge, 2000), 23. Finally, the notion of liminality has been applied to the analysis of mimetic behaviour and to the emergence of tricksters as charismatic leaders, given the association of the figure of the trickster with imitation. Respectively, Agnes Horvarth, Modernism and Charisma (Basingstoke: Palgrave, Macmillan, 2013), 55; and Arpad Szakolczai, Reflexive Historical Sociology (New York: Routledge, 2000), 155. This latter sense seems to apply to the history of Iranian modernity, for the anxiety of imitation was indeed one of its central concerns, and influential figures such as Mirza Malkum Khan (1833–1908) were sometimes perceived (though this was not universally the case) as saviours or tricksters alternatively by different people. On this issue, Fereydun Adamiyat notes how different people had different views of Malkum. The “despotic prince Zill al-Sultan” considered him to be of equal status to Plato and Aristotle. Aqa Ibrahim Badayi’ Nigar thought he was devoid of “the fineries of knowledge and literature (latīfah-i dānish va adab). Minister of Sciences and chief minister Mukhbirul Saltanah Hidayat thought “whatever Malkum wrote has been said in other ways in [Sa’di’s] Gulistan and Bustan.” Fekr-e Azadi (Tehran: Sukhan, 1340/1961), 99. Mehdi Quli Khan Hedayat’s view of Malkum Khan was summed up in these words: “This Malkum knew some things in magic and trickstery and finally did some dishonorable things and gave the dar al-fonun a bad reputation,” Khaterat va Khatarat (Tehran: Zavvar, 1389/2010), 58. Having said that, my use of the notion of liminality, though informed by the theoretical perspectives cited above, diverges from them in one important aspect: liminality as perceived by contemporary theory seems to be based on a pre-/post- understanding of non-liminal statuses accompanied by a desire on the part of the subject to emerge from the liminal state. This approach does not explain liminality as a site for the synthesis of coexisting identities. The munāzirah is precisely the account of such a process. In the context of Iranian modernity, the discourse of tradition was not perceived as prior to the discourse of modernity, as we shall amply see. In fact, European civilizational progress was deemed to have resulted from the successful implementation of Islamic principles. Therefore, while the history of Iranian modernity can still be analyzed as a liminal stage where a weakened old order meets the promise of a new order, it must be understood in terms of the encounter of simultaneous and parallel discourses. It is in this sense that liminality is employed in this study.View all notes identity—a narrative of adaptation rather than wholesale adoption, of heterogeneity rather than homogeneity, of dialogues rather than dialectics. The monazereh is the account of modern Iranian histories.     

英国的环境史研究

英国的环境史研究的起源与美国不同,它是英国深厚的环境研究基础和英帝国多元学术文化交流相结合的产物。在英国的环境史研究发展进程中表现出了三个突出的特点:农业生态史与城市环境史研究并重;强烈的南方环境史研究取向;优秀的基础设施和平台建设。另外,对西蒙斯教授和娃岑博士的访谈也会有助于我们弄清楚英美环境史研究的联系与区别,有助于打破美国在国际环境史研究领域的话语霸权。     

The History of Peeblesshire: A review

A brief view of some of the historical characteristics of the Scottish economy is followed by an overview of the present economy. Concentration within the Central Lowlands is emphasised, and thought likely to characterise future development.     

论鸦片战争前后中国边疆史地研究热潮中的史书编纂

中国边疆史地研究的史书编纂在鸦片战争前后出现了新的发展趋向 ,主要表现在 :由边疆史地研究引发对域外史地的研究 ;史地学者能够根据社会变动的需要 ,灵活变通地运用史书体裁、体例 ,撰述了一批具有个性色彩和时代特色的史地著作。这是对章学诚寻求史学变革之道的有力回应 ,反映了中国传统学术的重要变化。     

Isaiah 16: A Forgotten Chapter in the History of Messianism

ABSTRACT

Within the Isaianic oracle against Moab (15,1-16,14) is found what might be described as a neglected royal prophecy (16,4b-5). Evidence for its messianic character is found in a number of clear thematic similarities with other Isaianic passages of a decidedly messianic character, notably Isa 9,1-7 (Heb. 8,23-9.6) and 11,1-9. In each case, the text is futuristic in orienta-tion, the anticipated enthronement (or arrival) of a Davidic ruler follows the overthrow of the foreign oppressor, God is credited as producing this new sit-uation, and the promised ruler shows a devotion to “justice” and “righteous-ness”, which in Isaiah 16 takes the form of giving consideration to a Moabite appeal for amnesty. A similar pattern is found in Isaiah 32, with its picture of human kings with a limited judicial role within a kingdom set up by God. The phrase “the tent of David” (16,5) is shown to signify the sanctuary-city of Zi-on, with Isa 16,4b-5 providing an eschatological picture of divine protection mediated by a messianic ruler.     

The Canadian Council of Muslim Women: A Chapter in the History of Muslim Women in Canada

We want to identify and collect data on the special need concerns, interests, talents, successes and frustrations of Canadian Muslim women; we intend to sensitize Canadian Muslim men and women, young and old, so that they may understand each other better and relate to one another more meaningfully and effectively. We want to inform and educate fellow Canadians about our Islamic heritage. We also plan to reach out to, and build coalitions with, other women's groups who share and respect our ideals and concerns. Beyond Canada, we shall join hands with sister organizations in promoting human dignity and world peace. In these endeavors, we seek your cooperation and support. The Canadian Muslim Woman is your voice. Help us make it a voice of reason and moderation.¹     

准噶尔汗国时期卫拉特蒙古诸部联姻述论

准噶尔汗国时期的卫拉特蒙古诸部联姻是卫拉特历史和诸部关系史上重要一章,对清朝统一多民族国家进程具有深远影响.本文利用汉、蒙、藏文资料,特别是我国尚未翻译出版的俄文档案资料,通过梳理联姻史实,归纳联姻特点,进而指出诸部联姻在加强土尔扈特和祖国联系及维护多民族国家统一具有重要历史作用.     

The challenges of feminist geography in Taiwan

Abstract

This article explores the development of feminist geography in Taiwan within the time frame of last three decades, since the first author became involved in the IGU Gender and Geography Working Group in 1988. It is found that Anglo-American influences have contributed significantly to the feminist movement in Taiwan. An important outcome over time has been the improved visibility of Women and Gender studies courses in academe. As social geographer and cultural anthropologist respectively, the authors trace important dynamics of growth in the academic fields of geography and the social sciences in post-secondary education. Owing to the history and the nature of the discipline of geography, and the structural constraints due to male-domination, there is still a high fence to cross over. Statistics show that a rising number of women in Taiwan have received PhD degrees. The authors note the mitigating development that younger women geographers have taken up administration positions as chairs of four of the five geography departments. However, up to the present time, in academic meetings and conferences, it is unlikely that any presentations on the topic of gender will be offered. The authors encourage younger generations of scholars in Taiwan to continue to look for and connect with feminist geographers abroad, to embrace diversity and inclusiveness in their research, and to help our society to grow in the level of gender equity.     

近年来民间信仰问题研究的回顾与思考:社会史角度的考察

民间信仰问题是当前社会史研究中的一个重要领域,其研究取得一定的成绩,使得民间信仰成为了深入理解中国传统社会的一个很好的突破口。当然,研究中也存在诸多不足,最主要的问题是概念运用的随意性太大。在研究方法上,一方面受到了包括社会人类学、社会学、民俗学等诸多学科的影响,另一方面传统的史学研究方法也应得到重视。     

论“雪域牧耕文明板块”在中国疆域底定过程中的地位

青藏高原特有的高山地带适宜游牧、河谷地带有利农耕的自然条件,带来了该地域定居农业与游牧社会二元分割的态势。因二者势均力敌、彼此难以统合对方,造成该地域在前近代除了吐蕃王朝暂短统一外,大部分时间处于分裂割据状态。此既是藏传佛教趁势崛起之缘由,亦为元、清两朝政治力量始终对该地域起着决定性影响的深层机理。同时,由于藏传佛教通过宗教的力量将雪域高原的文明一体性延续下来,妙用文化的力量参与并深刻地影响着古代中国疆域构建历程,使得该地域在中国疆域底定过程中起着不可替代的作用。     

Shia groups and Iranian religious influence in Azerbaijan: the impact of trans-boundary religious ties on national religious policy

Abstract

The Azerbaijani Government’s struggle against external influence from Iran has played a significant role in consolidating its secular self-identification since independence in 1991. Though strong, direct Iranian influence on Azerbaijani Shia groups belongs to the past, its effects are sustained. This article examines the religious transborder flows from Iran to Azerbaijan and their impact on Azerbaijani domestic religious policy. The analysis includes religion as a factor in the debate about transnationalism and about how transnational actors challenge nation states’ exclusive authority over their territory. The analysis uses data from government documents, newspaper articles, social media, and interviews with politicians and religious actors. As a result, the article shows that the Iranian intervention in Azerbaijan has effectively initiated the building of a more specific Shia identity among a small but growing number of Shia groups. This has led to the reconfiguration both of the religious field and of Azerbaijani political secularism.     

对城市社会-生活空间的本体解构

根据国外著名学者的观点与权威性文献总结国外地理学社会论(学派)形成与发展的思维观,重点探讨城市社会-生活空间理论的思想与方法论,并力图用概念化结构模式(图)表示出来,作为理解城市社会-生活空间本体构成,以及进一步对其研究的解构理念。全文从地理学社会论创立解剖社会空间的思想观逻辑,预示城市社会-生活空间规律的研究代表了当今人文地理学前沿理论水平的重要方面。     

Revelation and Resolution: Religion as the Key to Cognition,Power, and History in Anthropology

Religion is often considered as key to interpreting human psychological and social processes. Yet, the notion that ritual performance and religious beliefs offer a transparent portal onto the inner workings of culture, power relations, historical change, and cognition are subject to critique. The political and psychological implications of ritual practice differ considerably from culture to culture and religion defies reduction to a single explanatory or etiological framework. Anthropologists best learn about emic and etic understandings of belief by interpreting the historically varied articulations of religious experience with other social domains.     

The imperative of struggle: feminist and gender geographies in the United States

Abstract

The groundbreaking work of feminist and gender geographies has substantially advanced the nature of inquiry in the United States. In centering gendered ways of knowing, geographers have reframed disciplinary analyses of landscape, place, and space by troubling the normativities associated with lives, politics, and location. Though undoubtedly thriving, the visibility and impact of feminist and gender geographies have been confronted by history and changing political contexts. This essay extracts challenges to conceptualizing and doing feminist and gender geographies in the United States. By linking national freedom struggles to the current political climate and by reviewing the landscape of U.S. higher education, the essay asserts that scholars engaged with feminist and gender geographies can find utility in reflection, and by doing so, can resist contemporary disciplinary challenges to theory and practice.     

The Life of the Law in the Islamic Republic of Iran

Beyond the esoteric deliberations of Islamic jurists and their exegesis of criminal and private law doctrines, Iranian law lives a life of its own. It is a life of routine practices of judges, court clerks, lawyers and clients, each of whom is striving to turn the law to their own advantage. It is also a life of contested legality, a relentless struggle over the right to determine the law in a juridical field which is infused with strife and hostility. These conflicts are reproduced daily as two competing conceptions of law, and their corresponding perceptions of legality clash in pursuit of justice. The Iranian judiciary’s concept of law, its reconstruction of Islamic jurisprudence and methods of dispensing justice, which on the surface are reminiscent of Max Weber’s “qādi-justice,” collide with the legal profession’s formal rational understanding thereof. However, Iranian judges are not Weberian qādis, and the legal profession is not a homogenous group of attorneys driven by a collective commitment to the rule of law. To understand their conflict, we need to explore the mundane workings of the legal system in the context of the transformation of Iranian society and the unresolved disputes over the direction of its modernity.     

论人口地理学应用研究的发展

本文从应用研究角度对人口地理学发展作一次理论和实践上的分析探讨。通过对人口地理学应用研究发展历程的回顾,对比中西方在发展上的差异,指出我国人口地理学是从实践应用开始走入发展的轨道,但同西方人口地理学相比,表现出应用研究方面的相对不足,而在由八十年代进入九十年代之际,应用研究作为当今学科发展的动力,促进人口地理学应用研究的发展出现定量化、社会化、中微观化的趋向,进一步显示学科的理论应用价值。意在加强我国人口地理学的发展,注重以应用为目的,密切结合当前生产实际问题的研究,扩展应用研究的范围、深化应用层次,不断改进应用研究的方法。