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district where the high priests lived (now the Jewish and Armenian Quarters). Archaeolo- gy and other antiquarian pursuits are extremely important; but for a continuously living religion that addresses the entirety of real life, as Judaism does, they are secondary. In the early nineteenth century the

In: Poets, Heroes, and their Dragons (2 vols)

mosaic of diversity. It is not surprising that language, which was so much at the core of constructions of identity in 19th-century Europe, became the basis for the expression of Zamenhof’s much wider ideals and the arena of his life’s work (though he eked out a meager living as an oculist). Given the

In: Poets, Heroes, and their Dragons (2 vols)

strategies to create a living, detailed picture of Pushkin's workr reading, life and times. Kinbote, by contrast, employs the structpre of the commentary on a text to write about himself and his perhaps delusional world of Zembla. Shade is a heterosexua~, and the poem deals with his love for his wife

In: Poets, Heroes, and their Dragons (2 vols)
Author: Afshin Marashi

educated middle class—was only dimly aware of Iran’s Zoroastrian heritage, or the existence of a living history of Iranian-Zoroastrianism that continued to survive in the form of the Parsi community of India. The intent of the Irānshāh volume, therefore, was precisely to introduce an audience 13

In: India and Iran in the Long Durée

European contact some two centuries later: the center of the universe was a lonely place to be. However the Rapanui, living in a decentralized society of clan-based areas with tiny villages practicing lithic farming, each clan with its sacred platform and serene ancestral statues gazing protectively

In: Poets, Heroes, and their Dragons (2 vols)

Pourucista with her putative socio-ritual function is one more proof of the ahistoricity of the dramatis personae of the Old Avesta.51 In commenting on the life of the prophet and the marriage of his daughter, Boyce addressed Kellens’ arguments utilizing a rhetorical strategy that played on multiple

In: Sasanian Iran in the Context of Late Antiquity

he gave himself (or was called), Ḵedāš. Reportedly a Christian convert from Kufa then living near Marv, Ḵedāš proved himself a skillful and charismatic preacher: Instead of simply being recruited, Ḵedāš ousted Kaṯir and not only commandeered the movement but transformed it, substituting the esoteric

In: Encyclopaedia Iranica Online
Author: Babak Rahimi

releases the self from the shackles of disciplinary daily life and plunges participants into a domain of transgressive experiences. For Foucault, this transgressive force marks a reflexive moment led by the ethos of living dangerously, a sort of flirtation with death that reconfigures the order of

In: Theater State and the Formation of Early Modern Public Sphere in Iran
Author: Babak Rahimi

shaping of everyday public life.96 The normative, in a sense, can only be articulated and performed in the imaginary communicative processes shaped by value commitments that motivate 92 For a critical study of Habermas’s failure to recognize the relationship between culture and public sphere, see P

In: Theater State and the Formation of Early Modern Public Sphere in Iran
Author: Thomas Welsford

instance, a life of the late fifteenth-century Naqshbandı̄ shaykh #Ubaydallāh A ˙ hrār (R#A ˙ H 381) emphasises that A ˙ hrār’s grandmother was the great-great-granddaughter of Maw- lānā Tāj al-Dı̄n Daraghmı̄. Similarly, Masami Hamada shows (“Le Mausolée et le culte de Satuq Bughrâ Khân”, in JHS 3

In: Four Types of Loyalty in Early Modern Central Asia