If you do not have a society account or have forgotten your username or password, please contact your society. Do not use an Oxford Academic personal account. When on the society site, please use the credentials provided by that society.If you see ‘Sign in through society site’ in the sign in pane within a journal: Many societies offer single sign-on between the society website and Oxford Academic. Society member access to a journal is achieved in one of the following ways:
![sacred fire temple sacred fire temple](https://assets.thehansindia.com/h-upload/2020/07/11/983160-sacred-temple.jpg)
If you cannot sign in, please contact your librarian. If your institution is not listed or you cannot sign in to your institution’s website, please contact your librarian or administrator.Įnter your library card number to sign in.
![sacred fire temple sacred fire temple](https://live.staticflickr.com/132/376243365_6396acce98.jpg)
This authentication occurs automatically, and it is not possible to sign out of an IP authenticated account.Ĭhoose this option to get remote access when outside your institution.
![sacred fire temple sacred fire temple](https://live.staticflickr.com/2474/3776068862_566997a84b_b.jpg)
Typically, access is provided across an institutional network to a range of IP addresses. If you are a member of an institution with an active account, you may be able to access content in one of the following ways: Get help with access Institutional accessĪccess to content on Oxford Academic is often provided through institutional subscriptions and purchases. Tales of fi re temple desecration are not disinterested historical accounts they are triumphal narratives of religious supersession For that reason, scholars should question their reliability as indicators of conversion. Medieval Muslims wrote them to explain the triumph of Islam over Zoroastrianism. Scholars often treat these violent tales as a barometer for Muslim–Zoroastrian relations, and for Islamisation more generally.1 Yet if tales of fire temple desecration, intertwined as they often are with tales of mosque construction, seem ideally suited to explain the process of Islamisation in post-conquest Iran, it is because they were designed to do so. Are such accounts reliable indicators of Islamisation? In other words, does the alleged violation or appropriation of sacred space indicate the spread of Islam? Or is it indicative of a deeper antagonism between Muslims and Zoroastrians that may have encouraged conversion? Much of the secondary literature presumes so. Restoration of the temples ensures that younger generations will continue this way of life into future generations.Local histories of Iranian cities from the early Islamic era are replete with accounts of fire temple desecration. Before some the shaman temples were rebuilt, for example, many of the village children had not experienced their native healing traditions. As each temple is rebuilt, so is the tradition and cultural identity. Humla Fund aims to help rebuild the shaman temples in order to strengthen the Indigenous ways of stewarding the earth, celebrating the cycles of the seasons, healing physical health, and healing the collective trauma of having witnessed their sacred temples destroyed.
![sacred fire temple sacred fire temple](https://l450v.alamy.com/450v/et1dbd/people-taking-heat-of-sacred-fire-aarti-temple-jodhpur-rajasthan-india-et1dbd.jpg)
Without a physical temple to contain the spirits, they feel they cannot attract the spirits to provide a sustainable life for themselves. The native Humli people believe that when the temples were destroyed, the “body” of the spirits that protected the health and prosperity of the people and land left them. Most profound was the destruction of the shaman temples in the villages. The civil war in Nepal had a devastating impact on traditional life in the remote Humla District of Nepal. Now I have a place to connect with the spirits who guide me and my family. We have been suffering like this for ten years. “When the temple was destroyed, I felt alone and afraid.