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.     

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.     

佛像服饰中的"僧祇支"与"偏衫"问题

本文依据律典及相关古今文献,对沙门服饰中僧祇支与偏衫的由来、形制及二者间的演变关系予以考证,同时阐述了僧祇支及偏衫在汉地佛教造像中的应用.     

刍议唐乾陵六十一蕃臣像中的新罗人

本文在认真研读相关文献与文物考古资料的基础上,就唐乾陵朱雀门前东侧最南列最后一人的族属和身份作了较为细致的考察和论述,认为该石像应系唐高宗与武则天时期与唐王朝关系密切的新罗人形象,并极可能是新罗文武王金法敏。     

论抗战初期英美民众援华制日运动

1937年7月中国抗日战争全面爆发后,在英美两国国内引起了强烈反响,特别是在两国民众中掀起了援助中国抗战的热潮,形式多样,各具特点,并得到社会许多方面的支持。随着日本侵华的加剧,英美民众援华制日运动不断加强。英美民众对中国全面抗战的积极反应,极大地鼓舞了中国人民,也为英美东亚政策向积极方面转化铺垫了社会民众基础。本文拟就这一问题进行探讨,以求教学界同行。     

元末明初朝鲜半岛的女真族与明、朝鲜的关系

元末明初高丽及李朝乘元末国势衰微,明廷势力尚未深入女真地区之机,向朝鲜半岛东北部和鸭绿江中上游地区积极拓展领土,对世居此地的女真人强行驱逐,逼迫归附。明朝势力进入元故地后,对当地女真人实行了有效管理,进而与朝鲜关于女真归属问题,发生尖锐的矛盾纠纷。     

无法和谐的奏鸣曲——论同盟会、湖北集团和江浙集团之间政治关系的演变

辛亥革命期间,同盟会、湖北集团、江浙集团三方之间政治关系非常复杂。同盟会对两大集团的态度和策略是根据既定政治目标和局势变化而定的,两大集团对同盟会的态度和相互间关系是根据各自利益而定的。尽管大家都表示"革命",但是由于各自政治利益不同,三方之间弹奏的奏鸣曲无法和谐,辛亥革命只有失败。     

从商金文的寝某称名形式看殷人的称名习俗

殷商时期的姓氏人名问题,近年来颇引人注目。从殷墟卜辞及金文中反映的情况看,当时的姓氏制度相当复杂,许多问题至今都未能在学界达成共识,诸如“妇某”之“某”究竟是姓是氏,是女字,抑或其它;贞人名及“子某”之“某”是氏还是私名等,争论颇多。又由于姓氏人名问题的解决与否涉及到我们对殷商社会组织的正确认识,关系到古文字资料的准确断代,其重要性也就不言而喻了。有鉴于此,笔者不揣浅陋,欲就该问题中的某些方面谈一点自己的看法,不妥之处,敬请方家指正。 笔者认为,要解决商人的姓氏人名问题,商金文中的“寝某”称名形…     

Magical Beliefs and Practices among the Galician Ukrainians

PYTH0N: a study of Delphic Myth and its Origins. By JOSEPH FONTENROSE. University of California Press, Berkeley and Los Angeles, 1959. Pp. xviii, 617, 28 illustrations, 3 maps. Reviewed by H. J. Rose.

THE PLAY PARTY IN INDIANA. By L. J. WOLFORD. Indianapolis Historical Society Publications, 10. Indiana, 1959. Pp. 105–326. Reviewed by Douglas Kennedy.

NEHALEM TILLAMOOK TALES. Recorded by ELIZABETH DEER JACOBS. Edited by MELVILLE JACOBS. University of Oregon Monographs, Studies in Athropology, No. 5, February 1959. Pp. 216+ix. Reviewed by C. A. Burland.

TALES OF ANCIENT INDIA. Translated from the Sanskrit by J. A. B. VAN BUITENEN. University of Chicago Press, 1959. Pp. 260. Reviewed by J. H. H.

DEUTSCHES JAHRBUCH FÜR VOLKSKUNDE. Vol, v, Part I. Berlin, Akademie-Verlag, 1959, Pp. 233, 8 plates, 6 maps, 35 text illustrations. Reviewed by E. Ettlinger.

STUDIES IN IRISH AND SCANDINAVIAN FOLKLORE. By R. TH. CHRISTIANSEN, Copenhagen, 1959. Pp. vii, 249. Reviewed by E. Ettlinger.

DIE VEREHRUNG DES HEILIGEN BLUTES IN WALLDÜRN. By W. BRÜCKNER P. Pattloch-Verlag, Aschaffenburg, 1958. Pp. 352, 12 maps and 79 photographs. Reviewed by E. Ettlinger.

VÖLKERKUNDE. Edited by H. TISCHNER. Fischer Bücherei, Francfort, 1959. Pp. 368, 94 illustrations (photographs, drawings and maps). Reviewed by E. Ettlinger.

ATLAS DER DEUTSCHEN VOLKSKUNDE. Edited by M. ZENDER. New series, first issue. Maps 1–12. ERLÄUTERUNGEN ZUR I. LIEFERUNG. N. G. Elwert Verlag, Marburg, 1958, 1959. Pp. 232, 25 illustrations. ZWEITE ARBEITSTAGUNG ÜBER FRAGEN DES ATLAS DER DEUTSCHEN VOLKSKUNDE, Protokollmanuskript, Arbeitsstelle, Bonn, 1959. Pp. 59, 4maps. Reviewed by E. Ettlinger.

ULSTER FOLKLIFE: Vol. 5, 1959. Published by the Committee on Ulster folklife and traditions. Pp. 72.58.6d. Reviewed by W. B.     

20世纪中日俄(苏)三国关系史分期问题试论

历史研究需要进行科学分期,由于所研究的对象不同,因而分期的标准也不尽相同。20世纪中日俄(苏)三国关系史可分为7个时期。1900-1917年为两强凌-弱时期;1917-1931年为三国关系初次变化时期;1931-1945年为战争笼罩三国时期;1945-1949年为三国关系特殊时期;1949-1960年为三国关系再次变化时期;1960-1972年为敌友关系相互转变时期;1972-1991年为三国关系终趋正常时期。     

Mast-Step Coins among the Romans

The archaeological evidence of more than a dozen ancient shipwrecks indicates that the tradition of placing a coin inside the mast-step of a ship's hold probably originated with the Romans. The mast-step coin phenomenon, which persisted through the Middle Ages and continues in various forms today, has often been characterized according to the modern concept of 'luck'. The custom was, however, not one of an exclusively maritime nature; rather, it was ultimately derived from a long-standing religious tradition that can be traced back to the consecration of the earliest Greek temples.
© 2007 The Author