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Introduction to Zoroastrianism

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Asian Environmental Humanities: Landscapes in Transition

Universidad de Zúrich

4.9 (26 calificaciones) | 1.6K estudiantes inscritos

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In this course, featuring many researchers from the University of Zurich and international institutions, we will introduce you to some of the most vibrant cultural trends addressing landscape appreciation, degradation, protection, and rehabilitation that currently circulate in the Asian hemisphere. You will learn about concepts of landscape in Asian religions, philosophy, social sciences, history and the arts and their reverberation in selected environmental projects in China, India and Japan. Furthermore, we will discuss how they are critically reflected upon in the context of the environmental humanities, and observe how an interdisciplinary approach towards regional ecosystems past and present reaches out beyond pragmatic technological solutions to mitigate environmental damage. Following us on our different paths and trajectories through the five modules of the course, you will encounter many of the reasons why environmental humanities study projects which strive to change people’s prevalent attitudes, values and behavioural patterns in order to redeem the rapidly globalizing crisis, and how they go about it. Having acquainted yourself with the stories Asia’s landscapes – and landscape representations – tell about actual and possible human-nature relationships, you can compare and evaluate their potential to bring about the desired change and define your own range of actions as an informed stakeholder for creating a sustainable future. What is arguably no less intriguing: you will learn how to appreciate a broad range of eco-aesthetic forms that re-enchant our lives by creatively interacting with the more-than-human world. You can follow the five modules of the course consecutively or just study the modules that interest you the most. If you want to earn a certificate, you need to complete all of the modules including the quizzes at the end of each module. THESE ARE THE TOPICS OF THE 5 MODULES OF THIS COURSE: Module 1: Concepts of landscape past and present and their cosmological underpinnings. Module 2: Entangled landscapes comprising cultural flows of concepts and forms, contemporary gardens on the move, nostalgic elegies of demolished sites and rural reconstruction projects. Module 3: Discussion of two religious communities in India (the Parsi-Zoroastrians and the Auroville community) and their relationship with the environment. Module 4: Environmental debates tackling religious concepts and social practices and the problem of waste disposal in India. Module 5: Environmental movements and the impact of Fukushima on attitudes towards nuclear energy in Japan, creative activism including arts projects and documentaries to protest against pollution and landscape degradation and raise environmental awareness in the Sinosphere, and emergent concepts for sustainable community life on the planet.

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4.9 (26 calificaciones)

5 stars
24 ratings
4 stars
2 ratings

De la lección

Indian Religious Approaches: Two Communities

When actually implemented in experimental contexts, utopian ideas and projects draw on alternative visions of human interaction with (existing or imaginary) landscapes. Auroville, for example, is a project based on the foundations of Sri Aurobindo's philosophy of religion. The community was established in 1968 next to the Aurobindo Ashram in Pondicherry (Tamil Nadu, India) by Mira Alfassa, one of the closest disciples of Sri Aurobindo. In that same year, Auroville was declared a project in congruence with the targets and ideals of UNESCO, who aims “to bring together in close juxtaposition the values and ideals of different civilizations and cultures …”. Both UNESCO and the Indian State officially support Auroville. Moreover, architects across the globe participated in the construction of, and were inspired by the social and ecological visions that characterize Auroville. When exploring this community's approach to landscape and ecology, we will tackle the underlying historical legacies and connectivities between India and Europe and listen to cultural voices engaging with the experiment. In a similar vein, religious practice is intimately connected with the particular features of regional topographies, landscapes and ecologies. For example, Zoroastric rituals in Mumbai were linked to the local population of vultures. The practical consequences of the extinction of the latter will be analysed in a next step, thematizing death and the spiritual/ritual processes that accompany the “natural“ transformation of living bodies into matter. While studying the Zoroastrian community in Mumbai, we will take a close look at the question of how their rituals are adapted to changing environmental conditions.

Introduction to Zoroastrianism8:10

Dokhmenashini: System and Ritual10:32

Conflicts and Opinions6:43

Outcome: Doongerwadi as Entangled Landscape6:35

Impartido por:

Andrea Riemenschnitter
Prof.

Prueba el curso Gratis

Transcripción

Who are the Parsis and what are the basics of their religious tradition Zoroastrianism? Let's have a look at the picture of a fire temple situated in a Parsi colony in Mumbai first. As you can read on the sign, as non-Parsis we are not allowed to enter. Outsiders would endanger the purity of the fire inside the temple. Dualistic distinctions like insiders and outsiders or purity and impurity are very important for the community and its tradition. Let's have a look at the distinction between insiders and outsiders. Who qualifies as a member of the community and who is an outsider? There are two aspects, an ethnic and a religious one. The ethnic one points to the fact that you have to be a descendant of Zoroastrian immigrants from Iran, and the religious condition is that you have to be a follower of Zoroastrianism. So, the community is both a community of blood – the ethnic aspect – and a community of spirit – the religious aspect. What are the basics of the religious aspect of Zoroastrianism? Let's ask Ervad Dr Ramiyar Karanjia, a prominent member and a scholar and priest of the community, who lives in Mumbai. Dr Ramiyar Karanjia, a scholar and a Zoroastrian priest, will be so kind to explain some crucial elements of the Zoroastrian religion and tradition. Dr Karanjia studied Iranian languages and history, and he did research about Zoroastrianism – the languages, the tradition, and the rituals. He is especially interested in spirituality and rituals and I am looking forward to our interview. So, Ramiyar could you tell us what are the crucial elements of Zoroastrianism that people should know about? The most important thing about Zoroastrian religion that people should know is that it is one of the oldest driven religions in the world. It started off as a belief system called the Mazdayasna belief system and later on crystallized as the Zoroastrian religion. The main teachings of the religion as codified and crystallized by prophet Zarathustra, number one, that it is a monotheistic religion. It believes in the existence of one supreme being as the creator force of the universe whose name is Ahura Mazda, which means “lord wisdom”. The second important teaching of the religion is that there are two spirits, which were involved in the creative process of the universe, and are still fighting against each other to get control over the creations including human beings. These two spirits are Spenta Mainyu, the good spirit and Angra Mainyu, the evil spirit. And the third important teaching of the religion is that the two worlds – the spiritual world, that is the menok, and the material world, that is the getik – are two important components of this world, and they should be in connection, including the inhabitants of the two worlds. That is, the divine beings of the menok and the human beings of the getik should always keep connected. So, what's the importance of rituals in this context? In this context, rituals play the important part in connecting the menok and the getik – that is the spiritual and the material. Through the rituals, the priest can connect in a way – in a special technical way – to the spiritual world, and get the blessings of the spiritual world for the people of the world and for the whole creation. That is the primary role of the ritual. Then there are other secondary roles, like it is meant to cleanse the whole creation – the performance of a ritual. And in most rituals all the seven creations are represented. Then the rituals also dramatize the teachings of the religion – or some of the rituals dramatize the teachings of the religion – in their ritual gestures. So in that way, even the religion in a way benefits from that. And most importantly, the sacred texts, which are recited in the rituals [inaudible], just because they are used in the rituals. So, in this way rituals play a very important role. I see, and what is the significance of nature in Zoroastrianism? Nature is given great importance, significance, and sanctity in the Zoroastrian religion. So much so that each element of nature is presided over by a divine being. We call them Yazata Ramish Aspin which can be loosely translated as an angel. An angel is meant to help human beings in every sort of way – like we drink water, we take fruits and vegetables from the vegetable kingdom, we live on the world etc. So, we are beholden to nature for helping us, and in turn we have to look after them, nurture them, not to pollute them, not to contaminate them, and not to misuse them in anything. So, you are the principal of a boarding school, a school where young Zoroastrian boys learn to be priests? Yes. What do you think is most important for them to learn on their way? Priesthood in Zoroastrian religion is a way of life. It is not just a performance of rituals. So, the most important basic thing that they have to learn is how to lead a Zoroastrian life and how to live a priestly life. That is what they are taught here. Secondly, they are taught sacred texts, which they are supposed to recite along with the performance of rituals. And thirdly, they are taught to be good human beings, because they are the custodians of the rituals and the religion in a way. And they are the connection between the religion and the lay people. So, that is why they have to be in a position to be able to communicate well with the lay people. And what does tradition mean to you personally or to your community? Tradition means the way we are practicing religion today. It has come down to us from our ancestors and several generations. Now, these traditions are generally based on the teachings of the religion. But, all the teachings, as they come down as practices, change from time to time. So, a practice that is being followed presently may not be codified in the text – may not be recorded in the text – more so in the case of Zoroastrian religion, because many of the texts of Zoroastrian religion are lost today. So, tradition is the practice of the religion as it is happening now based on how it was happening in the past generations. And hence, it is an important part of the religion, and in the religious texts the traditions are referred to as dirgha upayanam that means long-standing traditions. Thank you so much Ramiyar, have a nice day. It was a pleasure talking to you. Goodbye. Bye.

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