Demographic Changes in Iran's Officially Recognized Religious Minority Populations since the Islamic Revolution

Hemmasi, Mohammad; Prorok, Carolyn V.

doi:10.1163/15692090260218432

Cited by 16 publications

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“…told that according to an internal census, there are at present some 18,000 Zoroastrians in Iran.) Moreover, again as with all other religious minorities (Hemmasi and Prorok 2002), urbanization has continued and even increased after the revolution; there was, and continues to be, a strong trend of emigration (which, together with the low fertility rate, is the main reason for the demographic decline of the community). The general prospects for the community appear to be grim, given the structural framework of the Islamic Republic.…”

Section: The Islamic Republicmentioning

confidence: 99%

From Power to Powerlessness: Zoroastrianism in Iranian History

Stausberg¹

2012

Religious Minorities in the Middle East

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Section: The Islamic Republicmentioning

confidence: 99%

From Power to Powerlessness: Zoroastrianism in Iranian History

Stausberg¹

2012

Religious Minorities in the Middle East

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“…zoroastrianism in iranian history 189 told that according to an internal census, there are at present some 18,000 Zoroastrians in Iran.) Moreover, again as with all other religious minorities (Hemmasi and Prorok 2002), urbanization has continued and even increased after the revolution; there was, and continues to be, a strong trend of emigration (which, together with the low fertility rate, is the main reason for the demographic decline of the community). The general prospects for the community appear to be grim, given the structural framework of the Islamic Republic.…”

Section: The Islamic Republicmentioning

confidence: 99%

Religious Minorities in the Middle East

2012

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“…964 Hemmasi,Mohammad and Provok, Carolyn V. (2002). "Demographic Changes in Iran"s Officially Recognized Religious Minority Population since the Islamic Revolution", African and Asian Studies, Vol.…”

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confidence: 99%

Conflict of National Identity in Sudan

Leder¹

2013

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This study addresses the contemporary conflict of national identity in Sudan between the adherents of "Islamic nationalism" and "customary secularism". The former urge the adoption of a national constitution that derives its civil and criminal laws from Sharia (Islamic law) and Arabic be the language of instruction in national institutions of Sudan. The group argues that the intertwined model of the Islamic-Arab cultural identity accelerates assimilation of the heterogeneous African ethnic and religious diversities in Sudan into a homogeneous national identity defining Sudan as an Islamic-Arab state. The latter demand the adoption of secular laws, which must be derived from the diverse set of customary laws and equal opportunities for all African languages beside Arabic and English. The group claims that the adoption of the Islamic laws and Arabic legalises the treatment of the citizens in the country in terms of religion and race and that implies racism and discrimination. In this way, the adherents of the Islamic nationalism imposed the Islamic-Arab model. In reaction, the Muslims and the non-Muslim secularists resort to violence as an alternative model of resistance. In pursuance of war, the Islamists declared Jihad against the secularists in Nuba Mountains, South Blue Nile (Ingessana) and adopt the racial war in Darfur. In this region, the janjaweed (armed Arab militias) in Darfur fight inclusively the insurgents and the indigenous African Muslims in Darfur in equal terms. This form of war has caused a humanitarian disaster in this region. The method of the research is qualitative and its main primary source material was based on a survey conducted among students of five universities in Sudan. Prepared and organised questionnaires in English and Arabic were given to five hundred students. Participant observation, interviews and relevant secondary sources were also used. The findings of the study indicate that every religion and culture in Sudan provides a set of regulations which promote political ethics of cultural and religious diversities as well as equal distribution of power and national wealth. The new emerging phenomenon that attempts to project religion as the source of human insecurity and injustice embodies some psychological and ideological orientations emanating from human nature and not the historical religions of God. It recommends the durable resolutions taking into consideration the diverse theoretical models for the formation of a nation-state, where the diversity is not discouraged; instead states apply laws which promote religious and ethnic diversities within one territorial state. The insistence of the Islamists on the application of the Islamic law and marginalisation of the non-Arab groups in Darfur, Eastern Sudan of Beja, Ingessana of South Blue Nile and Nuba Mountains threaten the territorial integrity of the state. The secession of South Sudan from the current Sudan in the internationally surpvised referendum in January 2011 was a paradigm resulting from economic and political imbala...

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Demographic Changes in Iran's Officially Recognized Religious Minority Populations since the Islamic Revolution

Abstract: BRILL) announces that at its Annual General Meeting of shareholders (AGM), held today, all proposals were approved.

Cited by 16 publications

References 0 publications

From Power to Powerlessness: Zoroastrianism in Iranian History

From Power to Powerlessness: Zoroastrianism in Iranian History

Religious Minorities in the Middle East

Conflict of National Identity in Sudan

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