Dr Susan I Moody S Travels To Iran 1909 1934

This volume examines the life of the remarkable woman, Susan Moody, and her travels to Iran in the early 20th century during seismic changes in the world. Dr. Susan I. Moody’s Travels to Iran 1909-1934: Courageous Odyssey captures a fleeting moment of arresting change and shimmering possibility. Exploring the fading values of the 19th century and the emergent understandings of the 20th century, the author shows how one individual navigated such challenging times. This book explores the Industrial Revolution, the rise of the women’s movement, advances in medicine and healthcare, and the start of a new religion – The Baha’i Faith – of which Moody became a devoted member. Susan Moody was a pathbreaking artist and educator who became a physician later in life. She made the bold decision to leave the United States and travel to Iran in 1909 to serve women who effectively had no access to medical care. In examining Dr. Susan Moody’s story, this volume seeks to reflect on our own changing moment and the ever-present possibilities of improvement and advancement. By tracing her own courageous odyssey, we are invited to more deeply understand our own. This book will be of value to students and scholars alike interested in Women’s and Gender history and Social and Cultural history.

This reference offers reliable knowledge about women's diverse faith practices throughout history and prehistory, and across cultures. Across the span of human history, women have participated in world-building and life-sustaining cultural creativity, making enormous contributions to religion and spirituality. In the contemporary period, women have achieved greater equality, with more educational opportunities, female role models in public life, and opportunities for religious expression than ever before. Contemporaneously with this increased visibility, women are actively and energetically engaging with religion for themselves and for their communities. Drawing on the expertise of a range of scholars, this reference chronicles the religious experiences of women across time and cultures. The book includes sections on major religions as well as on spirituality, African religions, prehistoric religions, and other broad topics. Each section begins with an introduction, followed by reference entries on specialized subjects along with excerpts from primary source documents. The entries provide numerous suggestions for further reading, and the book closes with a detailed bibliography.

E.G. Browne relates this story in his A Year amongst the Persians in orderto demonstrate the gross ignorance which sometimes characterises [amulls] decisions. The episode was related to Browne by one of his Bbassociates in Kerman, and the question was designed to expose this ignoranceof the clergy. As it is related here, however, the jibe is unwarranted. A hole half a yard in each direction is not half a yard square (it is half ayard cubed). The mull, in the absence of a specification of depth, assumesthat the hole is dug to the same depth as the original request. This assumptionis.

The Baha’i community of Iran is the country’s largest non-Muslim religious minority. This collection of essays presents a comprehensive study of the social and historical development of the Baha’i community, and its role in shaping modern Iran. Central to this study is the pioneering character of the Baha’i community in the late 19th and early 20th century, with chapters examining the role of women in the Baha’i community; the impact of Baha’i-run schools on Iranian society, Baha’i contributions to public health initiatives; and the influence of Baha’i thought and the actions of individual Baha’is on the Constitutional Revolution of 1906-1911. Conversion to the Baha’i Faith is another important theme, as contributors investigate the phenomenon of large scale conversion to the Baha’i Faith from the Jewish and Zoroastrian communities. Finally, although persecution of the Baha’is has drawn the attention of the Western media, until now few scholars working in the field of Iranian studies have chosen to write on the history or details of this persecution. Here, five prominent figures in the field redress this balance and look at different aspects of this persecution, including its historical background, the attitude of secular Iranians, persecution before and after the Islamic Revolution of 1979, and human rights perspectives. This book will be of interest to students and scholars of Iranian studies, Middle Eastern studies and comparative religion, and with many chapters authored by leading academics in Iranian studies, The Baha’is of Iran addresses both a gap in academic literature on the Baha’i Faith, and in the study of modern Iran in general.

Family, Law and Politics, Volume II of the Encyclopedia of Women & Islamic Cultures, brings together over 360 entries on women, family, law, politics, and Islamic cultures around the world.

The equality of women and men is one of the basic tenets of the Baha'i Faith, and much is said on the subject in the Baha'i writings. Until now, however, no single volume created for a general audience has provided comprehensive coverage of the Baha'i teachings on this topic and its many aspects. In this broad survey husband and wife team Janet and Peter Khan address even those aspects of equality of the sexes that are usually ignored or glossed over in the existing literature.

By the end of the nineteenth century it became evident to Iran's ruling Qajar elite that the state's contribution to the promotion of modern education in the country was unable to meet the growing expectations set by Iranian society. Muzaffar al-Din Shah sought to remedy this situation by permitting the entry of the private sector into the field of modern education and in 1899 the first Baha'i school was established in Tehran. By the 1930s there were dozens of Baha'i schools. Their high standards of education drew many non-Baha'i students, from all sections of society.Here Soli Shahvar assesses these 'forgotten schools' and investigates why they proved so popular not only with Baha'is, but Zoroastrians, Jews and especially Muslims. Shahvar explains why they were closed by the reformist Reza Shah in the late 1930s and the subsequent fragility of the Baha'is position in Iran.