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Two vikings - one of whom is the formidable former Varangian Guard whose name is carved on a marble slab in Constantinople's Hagia Sophia - settle down in Kurdland, driven by different objectives. Though broken and defined by the opportunities and challenges imposed on them, they both long for recognition and affection. As their lives intertwine with the enchanting and virtuous doctor, Vesta, the successful Palace manager, Zara, and the newly coronated Kurdish King, Saaid, they try to deal with the inevitable trials of love and loss at a time when uncertainty continues to cloud their future. Well-researched and seductively charming, The Viking's Kurdish Love spans across continents, cultures, religions and decades of tumultuous regional and global history. Widad's lyrical prose sensuously immerses the reader in the thoughts and perspectives of the time while creatively weaving the themes of injustice, identity, impulsive decisions, traumas, survival, deprival and revival into the story of how the people of the era refuse to be trapped by their past experiences.
When the young Viking, Ivar, arrives in Miafarqin in year 997, searching for his Dad, Halvdan, he falls in love with Vesta, an attractive Kurdish, Zoroastrian doctor, and she in turn falls desperately in love with him. They decide to bind their fates in a time when a ruthless invasion and a large-scale, lamentable migration into Kurdland are still ongoing, and when the Kurds vow to fight for their freedom, determined to win a persistent battle for survival. As the new normal begins to emerge, the invaders are breathing fear and tyranny into Vesta's society. A vicious attack occurs in her house - Vesta and her children are destined to face the intruders alone.
What is the distinctive Zoroastrian experience, and what is the common diasporic experience? The Zoroastrian Diaspora is the outcome of twenty years of research and of archival and fieldwork in eleven countries, involving approximately 250,000 miles of travel. It has also involved a survey questionnaire in eight countries, yielding over 1,840 responses.This is the first book to attempt a global comparison of Diaspora groups in six continents. Little has been written about Zoroastrian communities as far apart as China, East Africa, Europe, America, and Australia or on Parsis in Mumbai post-Independence. Each chapter is based on unused original sources ranging from nineteenth century archives to contemporary newsletters. The book also includes studies of Zoroastrians on the Internet, audio-visual resources, and the modern development of Parsinovels in English.As well as studying the Zoroastrians for their own inherent importance, this book contextualizes the Zoroastrian migrations within contemporary debates on Diaspora studies. John R. Hinnells examines what it is like to be a religious Asian in Los Angeles or London, Sydney or Hong Kong. Moreover, he explores not only how experience differs from one country to another, but also the differences between cities in the same country, for example, Chicago and Houston. The survey data is used firstly toconsider the distinguishing demographic features of the Zoroastrian communities in various countries; and secondly to analyse different patterns of assimilation between different groups: men and women and according to the level and type of education. Comparisons are also drawn between people fromrural and urban backgrounds; and between generations in religious beliefs and practices, including the preservation of secular culture.
Accepting converts, and even the children of women marrying outside the community, has become a subject of bitter controversy for well over a century among the Parsi Zoroastrians in India. In this greatly expanded edition of his 1985 book on the subject, Dr. Antia reexamines this issue, which is crucial to the continued survival of one of the most ancient religions, the Zoroastrian religion. He addresses responses which vehemently denounced his views in his original publication, in the hope it will enable the readers to find the truth for themselves, and hopefully ensure the survival of Zoroastrianism in the world, by heeding the precepts of the prophet. Also included is an appendix on the status of women in Zoroastrianism.
Traces the history and beliefs of Zoroastrianism and its followers determination through centuries of persecution and hardship into the present day. The Iranian and Indian Zoroastrian communities in which the religion has thrived without missionary efforts or vast numb numbers of believers is also explored.
This text describes the realities of modern Parsi religion through 30 interviews in which urban Parsis belonging to different social milieus and religious schools of thought discuss various aspects of their religious lives. Zoroastrianism, the faith founded by the Iranian prophet Zarathustra, originated around 1000BCE and is widely regarded as the world's first revealed religion. Although the number of its followers declined dramatically in the centuries after the 7th century Islamic conquest of Iran, Zoroastrians survive in Iran to the present day. The other major Zoroastrian community are the Parsis of India, descendants of Zoroastrians who fled Muslim dominion.
"Reclaiming the Faravahar" is the first ethnographic study of contemporary Zoroastrians in Tehran. Examining hundreds of ritual performances, Navid Fozi shows how Zoroastrians define their identity and values in an area long marked by conflict between the Shia and Sunnis. He focuses on two main concerns for Zoroastrians: continuity with the past as evidenced by their claim to be the most authentic Iranians, as well as their attempts to stand apart from the dominant Shia. Fozi also provides a look at the challenges Zoroastrians have faced over the centuries while exploring how today s members are working to remain relevant in a tumultuous regional and global context. "
Introductory work on basic beliefs and rituals of the ancient Zoroastrian religion which survive today among the Parsis of Persia and India.