Hierophant Self Discovery :: Scheherazade :: The Original High Priestess or Sacred Prostitute. The Sexual Love Sage™. Amera Ziganii Rao

The Scheherazade Series lX. A Self Portrait. Amera Ziganii Rao Photography  

Hierophant Self Discovery :: Scheherazade. The Original High Priestess or Sacred Prostitute. The Sexual Love Sage™. Amera Ziganii Rao

Scheherazade. An Introduction

Scheherazade is a legendary Persian queen and the storyteller of One Thousand and One Nights.

The frame tale goes that every day Shahryar (Persian: شهريار or "king") would marry a new virgin, and every day he would send yesterday's wife to be beheaded. This was done in anger, having found out that his first wife was betraying him. He had killed one thousand such women by the time he was introduced to Scheherazade, the vizier's daughter.

In Sir Richard F. Burton's translation of The Nights, Shahrazad was described in this way:

"[Shahrazad] had perused the books, annals and legends of preceding Kings, and the stories, examples and instances of by gone men and things; indeed it was said that she had collected a thousand books of histories relating to antique races and departed rulers. She had perused the works of the poets and knew them by heart; she had studied philosophy and the sciences, arts and accomplishments; and she was pleasant and polite, wise and witty, well read and well bred."

Against her father's protestations, Scheherazade volunteered to spend one night with the King. Once in the King's chambers, Scheherazade asked if she might bid one last farewell to her beloved sister, Dinazade, who had secretly been prepared to ask Scheherazade to tell a story during the long night.

The King lay awake and listened with awe as Scheherazade told her first story. The night passed by, and Scheherazade stopped in the middle of the story. The King asked her to finish, but Scheherazade said there was not time, as dawn was breaking. So, the King spared her life for one day to finish the story the next night. So the next night, Scheherazade finished the story, and then began a second, even more exciting tale which she again stopped halfway through, at dawn. So the King again spared her life for one day to finish the second story.

And so the King kept Scheherazade alive day by day, as he eagerly anticipated the finishing of last night's story. At the end of one thousand and one nights, and one thousand stories, Scheherazade told the King that she had no more tales to tell him. During these one thousand and one nights, the King had fallen in love with Scheherazade, and had three sons with her. So, having been made a wiser and kinder man by Scheherazade and her tales, he spared her life, and made her his Queen.

The nucleus of these stories is formed by an old Persian book called Hezar-afsana or the "Thousand Myths" (Persian: هزارافسانه).

Scheherazade was identified, confused with, or partly derived from the legendary queen Homāy, daughter of Bahman, who has the epithet Čehrzād or Čehrāzād (چهرازاد) "she whose appearance is noble". Harun al-Rashid's mother, Al-Khayzuran, is also said to have influenced the character of Scheherazade.

Scheherazade (pronounced /ʃəˌhɛrəˈzɑːdᵊ/), sometimes Scheherazadea, Persian transliteration Shahrazad or Shahrzād (Persian: شهرزاد Šahrzād, Arabic Šahrazād).

He entered large halls where the carpets were of silk, the lounges and sofas covered with tapestry from Mecca, and the hangings of the most beautiful Indian stuffs of gold and silver. Then he found himself in a splendid room, with a fountain supported by golden lions. The water out of the lions' mouths turned into diamonds and pearls, and the leaping water almost touched a most beautifully-painted dome. The palace was surrounded on three sides by magnificent gardens, little lakes, and woods. Birds sang in the trees, which were netted over to keep them always there.

One Thousand and One Nights, as quoted in The Arabian Nights by Andrew Lang, p. 58

Scheherazade had perused the books, annals and legends of preceding Kings, and the stories, examples and instances of bygone men and things; indeed it was said that she had collected a thousand books of histories relating to antique races and departed rulers. She had perused the works of the poets and knew them by heart; she had studied philosophy and the sciences, arts and accomplishments; and she was pleasant and polite, wise and witty, well read and well bred.

Sir Richard Francis Burton's translation of One Thousand and One Nights

Scheherazade … possessed courage, wit, and penetration, infinitely above her sex. She had read much, and had so admirable a memory, that she never forgot any thing she had read. She had successfully applied herself to philosophy, medicine, history, and the liberal arts; and her poetry excelled the compositions of the best writers of her time. Besides this, she was a perfect beauty, and all her accomplishments were crowned by solid virtue.

The Arabian Nights Entertainments (1811) as translated by Jonathan Scott, Vol. I, p. 20

All of us, especially educated Arab women, would say, 'No, do you think I am Scheherazade? A slave sitting and telling you stories so you won't kill me?' This is how we thought about Scheherazade at the beginning. One Thousand and One Nights ... wasn't looked at as ... Arabic literary heritage. People thought it was vulgar; they thought it was very bad literature — it's not literature, it's folk tales and nothing else. But then everything changed.

Hanan al-Shaykh, in "Scheherazade: From Storytelling 'Slave' To 'First Feminist'" at NPR (9 June 2013)

I fell in love with her because I thought she was the first feminist. Second, because she was a philosopher, an artist, a writer, and she was trying through literature to humanize the king and men around her.

Hanan al-Shaykh, in "Scheherazade: From Storytelling 'Slave' To 'First Feminist'" at NPR (9 June 2013)

Wikipedia

The Scheherazade Series V. A Self Portrait. Amera Ziganii Rao Photography 

Essay on Scheherazade. Jody A. Dammann-Mathews 

Spring 2014

Proto-Feminism in Ancient Global Texts

Jody A. Dammann-Matthews

University of Washington - Tacoma Campus. Essay 

The goal of this paper is to explore the patriarchal interpretations of two ancient global

texts; the biblical story of Deborah and Jael, and also the secular story of Shaharazad. This paper

will provide an overview of these stories and the patriarchal interpretations of them. I will then

analyze and critique those interpretations through the lens of a feminist theory. I will provide

evidence of how the feminist theory is valid and supported by the textual content, and through

this process show that the protagonists of these texts had proto-feminist qualities. I will challenge

the male centric interpretations of these texts and give evidence to support my contention that

these interpretations are erroneous.

To begin with, I will explain why this topic is important to me. When I was younger I

was raised in a fundamentalist church that taught directly from the Bible. I remember one

specific instance when the preacher was relating the story of Deborah and jokingly told the

congregation that God truly performed miracles because he used a weak woman to save Israel.

What was truly grating was the way he said “women” so derisively and made light of the story. I

felt very uncomfortable listening to the way it was related. It made me feel diminished as a

person and devalued as a female. Also, I was confused. My understanding of the story I read

did not at all resemble what was told from the pulpit. I asked myself the question, what was

wrong with me that I cannot seem to understand what the preacher is telling me? He says

Deborah was weak and I read that she is strong, competent, a faithful follower of God, and

brave. I felt I was spiritually lacking. As I grew older I became exposed to the idea that texts are

interpreted through different conceptual frameworks. There is more than one way to interpret any

text. Often how one interprets the world around them is influenced by the culture in which they

live and their individual world view. Our culture is considered a patriarchy meaning there is a male centric hierarchal structure. I began to see that some of my discomfort may have arisen

from a patriarchal interpretation of the Biblical passages.

I found that this text was often preached as an example of God’s miraculous power

because he used a “mere woman” to bring Israel back to Him. In the seventeenth and eighteenth

centuries some commentaries were inclined to recognize Deborah’s public role, more did not.

They repeated many of the old themes found in earlier writings by biblical scholars. In

Deborah’s Daughters by Joy Schroeder (2014) there is a passage that illustrates this point: “…

Joseph Hall (1574-1656), bishop of Norwich and a popular preacher with a Puritan upbringing

emphasized that the choice of a weak woman demonstrated the power of God.” To quote Bishop

Hall, “He, that had choice of all the millions of Israel, calls out to weak woman to deliver his

people: Deborah shall judge, Jael shall execute.” (Schroeder, 2014 p.127) Bishop Hall nowhere

mentions how brave and intelligent these women were, or how Deborah held a high office equal

to some of the most powerful men at the time, and enjoyed what would be recognized currently

as gender equality. Hall goes on to say “… Deborah’s rule was deficient on account of her

gender. Lacking a masculine presence, she sends for Barak to complement her leadership.” Hall

believes that because Deborah is a woman, she is deficient.

This kind of patriarchal interpretation of the bible made me feel alienated from my faith

community and confused me. I no longer felt that I could connect emotionally with spiritual

teaching and felt adrift, like I was not valued or important because I was a woman.

As I grew older, and having lived through the late 60’s and 70’s, I was exposed to the

feminist movement. I began to understand that there was an implicit hierarchical structure that

valued men over women, and I came to the conclusion that this hierarchy was informing much of

the world around me including patriarchal accounts of the bible. I developed an understanding that the conceptual frameworks through which we view the world around us can be steeped in

values that privilege one group over another. Feminist critiques highlight how women can be

oppressed by these frameworks. This helped me to understand my alienation and that it was the

interpretation of the texts not the texts themselves that devalued the women’s roles in the stories.

Before proceeding with an analysis of these texts, I will look in more detail at the feminist idea

of Oppressive Conceptual Frameworks. These frameworks relate directly to my thesis that strong

female role models were stigmatized and subverted by patriarchal interpreters of ancient global

texts. For the purposes of this paper I am focusing on this framework.

In her essay The Power and the Promise of Ecological Feminism, Karen Warren (1996)

outlines what she defines as some of the essential qualities of Oppressive Conceptual

Frameworks. Warren identifies five factors common to these frameworks: value-hieratical

thinking, value dualisms, power over another concepts, and the logic of domination theory. I will

now explain these factors with reference to my experience.

When listening to the pastor I felt that I had less value because I was a woman. Warren

describes this as value-hierarchical thinking:

“Value-hierarchical (Up-Down) thinking, which places higher value, prestige, or status on

what is “Up” (men) than on what is “Down” (women).” (Warren, 1996, 126-27)

In reading and then listening to the male interpretation of these stories I soon came to

understand that in relating them the pastor was mirroring cultural ideology that men are superior

and women are inferior.

 Another way I found that women were being devalued and subverted in these texts is that

there was a feeling of exclusivity in the retelling of the stories. There is a value dualism, an either or concept that occurs when reading them. The male is highlighted as dominant and the

achievements of the female are suppressed.

“Value dualisms (“either-or” thinking) which organize reality into oppositional (rather

than complementary) and exclusive (rather than inclusive) pairs, and which place higher value,

or status on one member of the pair (e.g. dualisms which give higher status to mind, reason, and

male, in alleged contrast and opposition to that which is body, emotion, and female

respectively).” (Warren, 1996, p.127)

Supremacy by males in the teachings were maintained at the cost of the true story to

foster a dominate vs. submissive relationship within the group being exposed to the teaching or

retelling of the story. My example of a church congregation being indoctrinated into this

framework of the stronger dominating and the weaker submitting is an illustration of “up vs.

down” thinking. Warren calls this:

“Power-over conceptions of power which function to maintain relations of dominance and

subordination.” (Warren, 1996, p.127)

 By teaching that one entity is dominant and another is subordinate the dominant one

becomes privileged, either by being viewed as stronger, or as more intelligent or knowledgeable

and therefore is viewed as an authority. However, with dominance comes privilege, which

carries with it status that needs to be maintained. By creating a subordinate class or classes,

dominance and privilege can be maintained. Warren identifies this as: “conceptions of privilege

which systematically advantage Ups in Up-Down relationships”, or in terms of this paper the

male has the advantage while the female is subordinate. (Warren, 1996, p.127) In the example of

my experience as the member of a congregation, the pastor was viewed as a bible scholar and

therefore an authority. To maintain that authority he fostered a hierarchal class system within the church by creating the structure in the faith community of men being the privileged Up and the

women taking on the role of the second class or the subordinate Down role. He reinforced this by

using biblical examples that he interpreted as proof that women had less value.

The idea of an oppressive conceptual framework helped me to understand my feeling that

I had little value as a female came from the male dominated culture of the church community.

Once I understood that the idea of women as being subordinate was the product of an oppressive

central framework, and not “truth” about reality, the concept of male and female being equal

became easier to accept. This helped to dispel the feeling that I was subordinate to males. I

began to see the fallacy of the ‘logic of domination’ that men were superior just because they

were men and women were inferior just because they were women. Warren (1996) explains the

logic of domination in more detail as:

 “…a structure of argumentation which justifies relations of dominance and

subordination on the grounds that superiority (or being “Up”) justifies subordination

(or being “Down”). Within a patriarchal conceptual framework, difference breeds

domination. It is the last characteristic of patriarchal conceptual frameworks, a logic

of domination, which “justifies” power-over power relations within patriarchy. A

logic of domination legitimates the unequal distribution of power in ways which

serve to reinforce and maintain systems of oppression: who or what is “Up” is who

or what has power over others. The justification of the Ups' power over the Downs'

typically is given on grounds of some alleged characteristic (e.g. reason or

rationality) which the Up or dominant group (e.g. men) have which the Down or

subordinate group (e.g. women) lacks. So it is easy to find out who deserves to be up: it is whomever is up! A logic of domination is necessary to maintain and justify

patriarchy…” (Warren, 1996, p.127)

I will argue that these texts seem to portray women as having power and strength. By applying

these frameworks and studying them in a more non-gender bias light we will find that the

evidence does not support the more culturally accepted logic of domination framed interpretation

of these texts. In fact they do just the opposite and support proto-feminist ideologies. It is

important to define proto-feminism. The Oxford English Dictionary defines Feminism: “As an

adjective; of, relating to, or advocating the rights and equality of women, or as a noun, Feminist;

an advocate or supporter of the rights and equality of women.”(OED, 2014) Proto means before,

so proto-feminism would be used when defining women who had these qualities before the

feminist movement. I will argue that the women highlighted in these texts will be identified as

having proto-feminist traits.

In order to explore proto-feminism when we are defining it in relation to ancient texts, we

must understand the roles of men and women in the cultures we are discussing. The concept of

gender equality is a very important part of the culture of the times of the texts that will be

explored in this paper. Gender equality does not imply that women and men are exactly the

same, but that their interests will be accorded equal consideration. Also, it is important to

understand the concept that women had responsibilities that were as important as those attributed

to men in these ancient cultures. I will argue that the concept of equal and complementary was a

common ideology in the cultures highlighted and is key to the concept of gender equality

discussed in this paper. The idea of men and women having equal status indicates the presence

of gender equality and proto-feminist ideology in the times that these texts were written. 

By putting these definitions together in the context of ancient texts, proto-feminism will

be defined as: behaviors, activities or attitudes in women which influenced, expressed and

accomplished change that promoted gender equality. This also includes the representation of

women as having equal value and being accorded equal treatment. These stories have been

interpreted within a value hierarchical cultural norm that has subverted the strength, power and

capability of the protagonists—thus diluting the message or story that they were meant to

convey. I will argue that the women in these texts will clearly illustrate these characteristics and

will dispel the myth that because they were of the female gender they were somehow lacking, or

of lesser value to men. It would be erroneous to define these as feminist before feminism existed.

However, we can identify certain proto-feminist characteristics that help us to understand women

as having more power and equality than is usually thought of women of ancient cultures.

Now that we understand how the term proto-feminist will be used in the context of this

paper, I will summarize the story of Deborah and Jael. Then I will provide an analysis of how the

patriarchal interpretation can be refuted, and then show how proto-feminist qualities can be

attributed to the women in this story

The story of Deborah a prophetess and judge of Israel

The story of Deborah is one that deserves scrutiny and has a lot to offer in the realm of

lessons about the women of the times of ancient Israel and for women today.

Deborah was a prophetess, judge, wife and mother. She was the only female judge among

twelve judges at the time. She held court under the palm tree of Deborah in the hill country of

Ephraim, deciding the people’s disputes. According to the story, the Israelites had been

disobeying God …so God allowed Jabin, a king of Canaan, to oppress them. Jabin’s general was

named Sisera, and he intimidated the Hebrews with war machines, huge and made out of iron, to

terrorize the population (Judges 4:5, New International Version). 

Deborah, directed by God, sent for the warrior Barak. She told him the Lord had

commanded him to gather 10,000 men from the tribes of Zebulan and Napthtali and lead them to

Mount Tabor. Deborah promised to lure Sisera and his chariots to the Kishon Valley, where

Barak would defeat them (Judges 4:6). This would have given much glory to Barak if he would

have followed directions.

However, Barak was frightened and distrusted the direction given by God and so refused

to go unless Deborah accompanied him to inspire the troops. He said, “If you will go with me,

then I will go; but if you will not go with me, I will not go” (Judges 4:8). She, after trying to

convince him to follow God’s direction, finally acquiesced to this request to go with him, but she

prophesied that the credit for the victory would not go to Barak but to a woman (Judges 4:9).

The armies engaged in a horrific battle. In the midst of the battle, God sent heavy rainfall

that flooded the River Kishon (Judges 5:4), and this swept away most of Sisera’s men and his

war machines became bogged down and ineffective. The Canaanite army retreated with Barak

in hot pursuit, but were soon captured and defeated (Judges 4:16).

The Canaanite general, Sisera, having escaped in the chaos of battle, found what he

thought was refuge in the camp of Heber the Kenite, a tent maker and acquaintance of King

Jaban. Sisera staggered into the tent of Jael, Heber’s wife, and asked for sanctuary and water.

Instead she gave him curdled milk, a sleeping aid of the times, which made him drowsy.

Interestingly, he asked Jael to stand guard at the tent opening and asked her to protect him from

any pursuers or enemies (Judges 4:20).

However, the tables were turned when Jael sneaked in, carrying a long, sharp tent peg and

a hammer. She drove the tent peg into the sleeping general’s temple, killing him (Judges 4:21).

Barak soon arrived in pursuit of any Canaanite refugees and Jael took him to the tent to show him the general’s dead body (Judges 4:22). Thus a woman was responsible for the complete

victory over the Canaanites as was prophesied by Deborah.

Analysis of the story of Deborah and Jael

Interpretations such as Bishop Hall’s (2014) that apply oppressive conceptual frameworks

subvert and devalue the role of women. I argue that this story offers a good example of how

such an understanding of women as weak and inferior is a misrepresentation of the actual role of

these women. Nowhere in this text is there an indication that Deborah or Jael were weak or

subordinate. Deborah was a Judge in Israel. She was also a prophetess, with a spiritual calling.

Being a Judge was a high office and she was the only female judge among the twelve judges of

Israel. Deborah is called “Mother of Israel” which is recognition of the highest status. The

phrase Mother of Israel is used often in regards to Deborah. Biblical Scholar and Feminist,

Phyllis Bird (1974) writes: “… the expression “a mother in Israel” could be used metaphorically

to describe a woman or a city (grammatically feminine) of special veneration (Judges 5:7; II

Sam. 20:19)—or perhaps, one who protects, saves or succors. Cf. Isa. 22:21 and Job 29:16… But

motherhood brought more than honor, more than security and approval of husband and society.

It brought authority” (Bird, 1974, p.62). Deborah was a wife and a mother, but being called

Mother of Israel meant she was worthy of special respect because of her role as a judge, a

prophetess and her part in the victory against the enemy. Deborah’s role was respected contrary

to the patriarchal interpretation that views and portrays her as weak and lacking because of her

gender.

Just as the phrase “Mother of Israel” describes Deborah’s social status, her roles as judge

and prophetess are equally significant. What did it mean to be a Judge in Israel? While the term

“judge” is the most literal definition of the Hebrew word used in the Masoretic text, Smith’s

Bible Dictionary (1876) defines the term Judge as: “The judges were temporary and special deliverers, sent by God to deliver the Israelites from their oppressors; not supreme magistrates,

succeeding to the authority of Moses and Joshua. Their power only extended over portions of the

country, and some of them were contemporaneous. Their first work was that of deliverers and

leaders in war; they then administered justice to the people, and their authority supplied the want

of a regular government.” (Smith, 1876, p. 340).

Deborah was the only woman judge among the twelve judges of Israel at that time. This

fact is clearly emphasized in the biblical text. Deborah led the Israelite army to victory, and Jael

took it upon herself to kill the supreme leader of the enemy. Because of this, these women were

recognized as warriors. In Judges 5, the song of Deborah, both of these women were praised as

leaders and saviors of their people. The text shows that there was gender equality when it came

to the ability to fight and protect their people, in the sense that they were not seen as less capable

than men in these respects.

What did it mean to be a prophet/prophetess? The Oxford English Dictionary defines a

prophet as: “A divinely inspired person, and related senses. A divinely inspired interpreter,

revealer, or teacher of the will or thought of God or of a god; a person who speaks, or is regarded

as speaking, for or in the name of God or a god.” In Deborah’s case she was a person chosen to

speak for God and to guide the people of Israel. Prophetess is defined as: “A woman who

prophesies, a female prophet; a woman who foretells the future, or claims to do so; a sibyl”,

(OED, 2014).

The roles of judge and prophetess overlapped somewhat. Judges were understood to be

divinely chosen by God and it was believed that God worked through them for a specific

purpose. Prophets were also thought to be chosen by God and used to guide the people of Israel

in the way that God wanted them to go. Deborah had all the qualities that were necessary to be a

leader in Israel including being viewed as an equal to the other judges who were men. If God did not delineate between genders when he chose who would be his special messenger then, in this

case, it follows that he did not value Deborah any less for being a woman. The people of Israel

recognized her abilities and honored her without judging her of less value because of her gender.

Quite the contrary, she was revered in Israel as a leader.

Taking the story in its historical context we conclude that Deborah was one of the most

powerful leaders in the country at the time, equal in rank to her male counterparts. If valuehierarchical thinking regarding gender was present during her time, one would expect that

Deborah would never have been in the position of judge. It would follow that if there had been

higher value placed on men than women then she could never have gained the respect and honor

to be considered to be one of the most powerful people in the land. The actual story does not

indicate that she was subordinate, thus suggesting the previously mentioned interpretations

which impose a value hierarchal framework on the story are erroneous. This does not seem to

support the interpretation that God chose a “weak woman” who was unable to function so that,

as Joseph Hall suggested “…he could prove his miraculous power”; instead it seems more

plausible that he picked an intelligent woman who was equal to men, chosen for the very traits

that made her an exceptional leader. Remember, Deborah was chosen by God to be a leader,

judge and prophetess long before the Israelites went to war with Canaan. This is made clear in

the book of Judges chapter four, when Barak implores her to come with him to inspire the troops.

Would a weak woman inspire troops on the brink of battle? It seems implausible to suggest so.

Deborah urged Barak to take on the responsibility, he refused, and that is the reason that Jael

ended the war with Canaan and was given credit for it. She took it upon herself to take advantage

of the opportunity to end the oppression over Israel by killing the leader of the enemy. Clearly

this shows strength not weakness. Those that analyze this passage differently are incorrect in

their interpretation. 

Jael as well displayed proto-feminist traits by taking the initiative to join in the cause to

save Israel and, when given the opportunity, end the war with Canaan by killing the general of

the Canaanite army, Sisera, and thus eliminating the threat and initiating peace. She can

therefore be understood as being responsible for ending the oppression of Israel. If Jael was not

viewed as equally competent to male warriors, why would Sisera have asked her to guard his tent

against those trying to kill him? If she had been viewed as weak and subordinate it is unlikely

that Sisera would have given her that commission and trusted that she could protect him. It

seems inconsistent with the actual story to believe that Jael was viewed as unequal in regards to

her value and her ability. Jael also showed strength and character when she took the opportunity

to end the war with Canaan by killing the leader of the enemy. This does not show weakness but

strength. Both women did what had to be done to defend their people and fight the enemy.

Neither Deborah nor Jael regarded their gender as being a hindrance, they were confident in their

abilities and did not question their value as women.

Contrary to the kind of patriarchal argument discussed earlier, it could be argued that by

highlighting two strong women, God was sending a message; women are strong, capable, brave,

influential and able to effect change. Both Deborah and Jael took on what are now considered

traditionally male roles to overcome the challenges that faced them, through strength and warlike

behaviors. In these respects, they are examples of women having equal competence and being

accorded equal status to men. As we have discussed earlier in this paper proto-feminist

behaviors include influential behaviors that accomplish change and promote gender equality.

Deborah and Jael clearly had proto-feminist traits. This interpretation is in contrast with the logic

of domination concept that women are weak and have less value. Although the logic of

domination may infuse patriarchal interpretations of this story, it is not supported in the actual

text. 

Challenges to the patriarchal interpretations of biblical text are not just contemporary

phenomena. For example, Grace Aguilar was a proto-feminist biblical scholar in the nineteenth

century (1816-1846). She argues that stories in the Pentateuch, (the first five books of the Old

Testament) often seem to make the case for gender equity. Contemporary scholar Christiana De

Groot (2009) summarizes Aguilar’s contribution: “Through careful reading from the vantage

point of Jewish women, Aguilar has interpreted the laws to provide for the welfare of both

women and men, and to assume the equality between women and men in the sight of God.

Aguilar, addressing the beleaguered Jewish community also asserts that it needs to defend itself

against laws that oppress women. She has addressed both of these claims and demonstrated to

her own faith community that the law upholds the dignity of all classes of people, as well as the

dignity of women and men. Her writing equips a marginal group with the exegesis it needs to

defend itself against claims made by the dominant Christian culture” (De Groot, 2009, p.108).

This demonstrates that Aguilar has interpreted the Pentateuch quite differently than the accepted

patriarchal interpretations and finds it to support gender equality. She challenges the traditional

Judeo-Christian interpretation and provides evidence that proto-feminist traits were not as

unusual as the value hierarchical interpretations would lead us to believe. These critiques can

also be applied to other texts. In Acts 10:34, in the New King James Version, Peter said: “In

truth I perceive that God show no partiality among people.” Also in Romans 2:11 in the New

King James Version, God, through Paul the author, says that he shows no partiality. In both the

Pentateuch, which consists of the first five books of the bible that hold the Old Testament Law,

and the New Testament which clarifies biblical law, it is clearly stated that God sees everyone as

equal.

There are other passages in the Bible that support this idea. “And the Lord God said, ‘It is

not good that man should be alone; I will make a helper fit for him’” (Genesis 2:18, King James

Version). This passage is often used to diminish women’s roles in the bible and minimize them

into one of a “servant” or “helper”. When considered in the context of the original language of

the text and the times in which it was written, this emphasis is not actually correct. Phyllis Bird

(1974) explains that “Helper carries no status connotation while the Hebrew expression

translated “fit for” means basically “opposite” or “corresponding to” (Bird, 1974, p.73). She goes

on to express that this statement actually “…expresses the man’s recognition that he needs the

woman and that she is in essence like him. She completes him, but she is not inferior to him.”

(Bird, 1974, p.73) This example highlights how those who have espoused an interpretation

infused with logic of domination ideologies have created an erroneous impression that women

featured in the Biblical texts described were considered subordinate.

So far I have shown how these kinds of oppressive conceptual frameworks have informed

the perception of women as holding less value than men in the Biblical story of Deborah. This

phenomenon happens in interpretations of non-religious ancient texts as well. It is relevant to the

topic to understand that not only biblical texts, but all ancient texts were subject to patriarchal

interpretation. I will now turn to 1001 Arabian Nights and discuss the teller of these stories,

Shaharazad. I will argue that, like Deborah, Jael, and Shaharazad the author and teller of the

1001 Arabian Nights tales are examples of women who had definite proto-feminist traits. First, I

will summarize the story of Shaharazad, the author and teller of the stories we know as the 1001

Arabian Nights. I will then analyze this text with a view to highlighting her proto-feminist traits.

The story of Shaharazad

There were two brothers, both were kings. Shahryar was the elder who ruled India and

Indochina, Shahzaman was the younger who ruled Samarkand. It had been a very long time

since the brothers had seen each other and Shahryar sent his Vizier, his closest most trusted

servant, to Shahzman to invite him to come to him for a prolonged visit. As Shahzman and his massive entourage were about to leave, in his excitement he flew to his wife’s side to bid her

farewell and found her in the arms of a kitchen boy. Stunned by her perfidy and unfaithfulness he

drew his sword and killed his wife and the boy, and dragged them by the heels and threw their

bodies from the top of the palace into the trench below. He then left his kingdom with his

brother’s Vizier and entourage, his heart bleeding with sorrow and grief (Al-Shaykh, 2013, p.3).

Shaken by the incident, Shahzaman pined and wasted away at his elder brother’s home. Not

knowing what was upsetting his brother so, Shahryar told him that he had planned a ten-day hunt

especially for his amusement. Still distraught, but reluctant to tell his brother what was ailing

him, he declined by telling Shahryar that he was too depressed and preoccupied to accompany

him: “I have a wound in my soul” (Al-Shaykh, 2013, p.4). Although his elder brother persisted,

Shahzaman insisted upon staying behind. Deciding it was better to not pressure him; Shahryar

embraced his brother and took his royal entourage out for the hunt (Al-Shaykh, 2013, p.3).

Shahzaman, restless and depressed, could not keep still: he moved about the room like a

restless tiger in a cage. Hearing bird song and seeking to soothe himself he opened the shutters

of the window and looking into the blue clear sky he wished God would lift him away into the

heavens and take away the heavy burden he was bearing. Suddenly he heard a commotion below

his window. His brother’s Queen with a bevy of servants came through the gate below him. As

he observed unseen he watched in dismay as the entire group started disporting themselves in a

raucous sexual orgy (Al-Shaykh, 2013, p.3). He rushed away but could not keep from turning

back to the window in disbelief and horror. Shahzaman felt great empathy and pity for his older

brother. “Oh brother of mine, you are the ruler of the entire world, length and width, the

towering knight, the implacable, the pious; yet your wife seems to find delight only with

a…slave…And to add insult to injury, they were [disloyal to you] in your own home. If only it was just your wife, but all your concubines and slaves too…as if to them your status is little

more than an onion skin. What a treacherous world is this, which fails to distinguish between a

sovereign king and a nobody” (Al-Shaykh, 2013, p.4). He of course was sympathetic towards

his brother, but somehow this seemed to bring renewed life back to Shahzaman.

When Shahrayar came back from his hunt he noticed the change in his brother.

Shahzaman had regained color and the life was back in his eyes, he had an appetite and this filled

his elder brother with relief (Al-Shaykh, 2013). Happy that his brother was so much improved he

asked why he had been so unhappy when he had arrived and what had wrought the change in

him that now he was so energetic and cheerful. Shahzaman told him the story of his own wife’s

betrayal and how in anger he had avenged himself by slaying both of them and heaving their

lifeless bodies from the uppermost roof of the palace into the trench below like two dead

cockroaches (Al-Shaykh, 2013). At this Shahrayar exclaimed “Shame, shame, I am filled with

horror at this revelation of the deceit and wickedness of women. But how fortunate you were,

my beloved brother, in killing your wife for betraying you; she who was the cause of your misery

and malaise. She was a snake hiding in the grass, waiting to strike the hand which fed her. And

how fortunate, too, that you killed this kitchen boy who dared to disrespect a king. Never have I

heard such a thing! Had I been in your place I should have lost my mind, gone insane and

slaughter with my own sword hundreds of thousands of women. Let us celebrate and praise God

for saving you from this turmoil. But now you must explain to me how you managed to rise

above your calamity and sorrow” (Al-Shaykh, 2013, p.5).

Shahzaman begged his brother to let his question go unanswered. Shahrayar pressed him

and pleaded with him to hear an explanation. Finally Shahzaman was compelled to answer the

question and he did so by saying: “My King, I fear that if I tell you, you will suffer greater devastation and desolation than my own…I witnessed your misfortune with my own eyes” 

(AlShaykh, 2013, p.5) 

…and he told him of his wife’s and his servant’s exploits on the grounds of 

the palace directly under his window. Shahrayer declared that he could not and would not

believe a word of what his brother told him unless he saw it with his own eyes. Shahzaman

challenged Shahrayer to see for himself. So they made a plan…they decided to arrange another

hunting trip for the morrow, when the entourage had cleared the gates they would disguise

themselves and sneak back into the palace under cover of darkness to Shahzaman’s quarters to

spy from the window the next morning (Al-Shaykh, 2013, p.6).

Lo and behold the party of Queen and servants came through the gate and once again

disported themselves with sexual abandon. Enraged, Shahrayer took up his sword and ran to the

garden to revenge himself on the reprobates. He beheaded every one of them. Leaving the area

of slaughter he took off his blood-stained robe, and with dragging steps heaved himself onto a

rock, and cradled his head in his hands (Al-Shaykh, 2013, p.7).

The next day he decreed a law. “I, Shahrayar, shall each night marry a virgin, kissed only

by her mother. I shall kill her the following morning and thereby protect myself from the

cunning and deceit of women, for there is not a single chaste woman on the face of this earth!”

(Al-Shaykh, 2013, p. 8). His trusted Vizier (the father of Shaharazad and Dunyazad) was tasked

to find a girl each day for the King to deflower and it was also his task to take the girl the next

morning and have her beheaded. He killed many, many women and revolt was brewing

throughout the land.

Shaharazad the eldest daughter of the king’s trusted Vizier, a young woman of

intelligence, beauty, and exceptional refinement, went to her father and said in the presence of her sister Dunyazad: “Father, I want you to marry me to King Shahrayar, so that I may either

succeed in saving the girls of the kingdom, or parish and die like them” (Al-Shaykh, 2013, p.8).

The Vizier was stunned by this request. His daughter who was so wise, so intelligent, so

learned, versed in the great texts of philosophy, medicine, literature, poetry and history, and so

beautiful and graceful of manners, was his beloved child. His reply was one of a loving father:

“You are being foolish! You know that if I give you to the King he will sleep with you for one

night only and then give you to me to put to put to death in the morning! You must be aware that

I must carry out his wishes, since I am unable to disobey him” (Al-Shaykh, 2013, p.8).

Shaharazad insisted by pleading: “Father, you must offer me to him, even if it will result in my

death” (Al-Shaykh, 2013, p.8). Seeking to understand her motivation her father asked her; why

would she wish to endanger her life in this way? The only reply she gave was that he must do it.

After his pleading, cajoling and citing stories about what happens to foolish, stubborn people,

Shaharazad still stood her ground and was stalwart in her decision. “Yes father, my decision is

final” (Al-Shaykh, 2013, p.9). Little did he know that she and her sister had come up with a

plan...

The despondent and angst-ridden Vizier forced himself to go before the King and gave

him his beloved daughter. The King, astounded by this offer, was confused because the Vizier

was fully aware that his daughter would be killed and he would be responsible to kill her on pain

of his own death (Al-Shaykh, 2013).

With a heavy heart the Vizier returned to Shaharazad and told her to ready herself for she

would be married to the King that night. Leaving her he said, “May God not deprive me of you”

(Al-Shaykh, 2013, p. 10). Shaharazad was taken to Shahrayar’s quarters, and when the King was

unfastening her garment, which had many tiny buttons, she started to weep. The King asked 

why she was crying. Her answer was, “I weep for my younger sister Dunyazad and so I should

like to say farewell to her before dawn” (Al-Shaykh, 2013, p.10). So the King sent for

Shaharazad’s sister. Dunyazad hurried into the chamber and the two girls embraced. Dunyazad

climbed under the bed while the King had his way with Shaharazad. As the night wore on

Dunyazad cleared her throat and spoke into the silence.

“Sister, tell us one of your lovely stories before I must bid you goodbye for I do not know

what will happen to you tomorrow.”

“If the King gives his permission,” Shaharazad replied.

The restless King, who was waiting for dawn to break, thought the idea a good one and

said, “Yes, go ahead” (Al-Shaykh, 2013, p.11).

Shaharazad, overjoyed told him a story about a poor fisherman who vows to God to cast

his net only three times a day, and ends up pulling up a terrible jinni. Just as the story reaches its

peak dawn is breaking. Dunyazad, from under the bed said, “Oh King, what a beautiful and

amazing story!”

“If the King spares me and lets me live, then I shall tell you tomorrow night what became

of the fisherman and the jinni,” said Shaharazad.

The King thought to himself, “I’ll let her live so I can hear the rest of the story tomorrow

night and then I shall kill her.” (Al-Shaykh, 2013, p. 17)

Shaharazad waited anxiously, holding her breath, her heart pounding in her chest…the

moment seemed to stretch out for an eternity, but finally Shahrayar left his room without calling

for the Vizier to put Shaharazad to death. The two sisters clung to each other, embracing and

weeping, hardly able to believe that their plan had worked, even for one night. When the Vizier 

realized that his daughter would not be put to death he kissed the ground in praise of God (AlShaykh,

2013, p.17).

The plan was repeated for 1001 nights. At the end of 1,001 nights and 1,000 stories she

told the king that she had no more stories to tell. During the 1,001 nights the King had fallen in

love with her and became a wiser and kinder man by her tales. He spared her life and made her

his queen. She had daughters and sons and the people rejoiced in their Queen for she saved their

daughters from certain death. 

Analysis of Shaharazad

Shaharazad exhibits proto-feminist qualities by demonstrating quiet power and emotional

fortitude. She did not take on warrior-like qualities as in the case of Deborah and Jael, but used

her wisdom and her ability to influence the emotions of her audience to effect change. However,

she did challenge the patriarchal cultural norm by defying her father’s wishes, which clearly

shows that she had confidence in her value as an equal. Shaharazad challenged the norm by

going against her father and insisting to be married to the King. This is important to note as it

demonstrates a definite proto-feminist quality. Shaharazad was willing to attempt her plan to turn

the heart of the king and live under the specter of death every day of the 1000 days until she

finally won his trust. It is hard to imagine living under the threat of death for nearly three years,

and yet she was strong and brave as well as wise. Her wisdom empowered her to persevere in

order to save the young women of the kingdom and be an example of a person who risks all to

effect change.

In order to help us understand Shaharazad, and what it took for her to put her life in danger

for 1001 nights, we must understand what it was like to be a woman in Persia where Shaharazad

lived. 

Persia was a patriarchal culture, and the people of this region were largely Islamic; this

culture brought the world astounding science and literature. Women were likely to be educated

in this culture at this time. In the case of Shaharazad, she was known to be intelligent and

learned; the conclusion from the text is that she was educated and versed in story telling as part

of her educational upbringing. Oral tradition (story-telling) was part of this culture.

Shaharazad’s tales are used as evidence if this in scholarly works (Arberry, 1955).

Women were given more opportunity for gender equality with the arrival of the teachings

of the Koran. The Koran is understood by Muslims to be the direct word of God, delivered to

the prophet Mohammad (570 CE-632 CE). The teachings of the Koran, and the leadership it

inspired in the Prophet Mohammed brought many social changes, including elevation of the

status of women. Shaharazad lived in a time when these social changes were in effect. In his

book The World’s Religion, Huston Smith(1991) explains the rights of women of Islam in early

Islam…“the Koran leaves open the possibility of woman’s full equality with man…” (Smith,

1991, p. 251). Before the Koran and the social changes it inspired, “infanticide of girl babies was

common and women were viewed little more than chattel” (Smith, 1991, p. 251). With the

advent of the teachings of Mohammad, it was encouraged to give women a portion of family

inheritances and it was allowed that women could divorce their husbands without reprisal. These

were rights that were not afforded to women before the teachings of the Koran. Women were no

longer viewed as chattel but were afforded much more equality than had been previously known

(Smith, 1991). Despite this elevation of the status of women through the introduction of the

teachings of the Koran, the cultures where Islam has taken root have tended to be patriarchal, and

the meanings of the texts are interpreted by men. Muslim feminist and scholar Sakkana Shaker

(2012) argues that when one understands that Mohammad’s teachings are of love, justice and the

value of human life, it suggests an inconsistency between these ideals and the patriarchy of many 

Muslim societies: Shaker asks a very important question…“what went wrong in some Muslim

societies? Is it because of the patriarchal attitudes, or the lack of education or misinterpreting and

decontextualizing some of the Qur’anic texts and the lack of proper understanding of many

verses, and sometimes manipulating religious authority? If one of God’s names in the Qur’an is

“justice,” how can women be ill-treated under the name of Islam. It seems that women’s issues

are [were] caught up in the political-cultural battleground and male-dominated interpretation

(emphasis mine) of the Qur’an” (Shaker, 2012, p. 296). Just as with Judeo-Christian traditions,

the interpretation of the Koran was subject to the cultural norms of society. There is no reason to

think that this would be any different in reference to the interpretation of the story of Shaharazad.

“There is no question that the Qur’an, like all holy scriptures, was deeply affected by the cultural

norms of the society in which it was revealed…” (Aslan, 2005, p.71). Patriarchal societies

influenced literature through value hieratical thinking.

Shaharazad’s stories have been told and retold (Alibaba and the 40 Thieves, Aladan’s

lamp…), but little is known about the remarkable woman who told these amazing stories. In a

NPR radio interview, Hanan Al-Shaykh the author of One Thousand and One Nights: A

Retelling by Hanan Al-Shaykh (2013) tells of her discoveries about Shaharazad the woman and

the story teller. In the interview, Al-Shaykh related that having grown up with the 1001 Nights

tales, she was unimpressed by Shaharazad, and after being compared to her in regard to her

ability to tell stories she thought … “Why would they do that? I don't like Shaharazad.” AlShaykh’s

exposure to Shaharazad’s stories and her life was limited to the little she heard through

a male dominated society and was not at all positive, so the comparison to Shaharazad irritated

her.

Al-Shaykh came to feel differently about Shaharazad after being asked to adapt her stories

for the theater. During this process, she remembers: "I fell in love with her because I thought she 

was the first feminist. Second, because she was a philosopher, an artist, a writer, and she was

trying through literature to humanize the king and men around her" (Al-Shaykh, 2013).

Shaharazad stood up for herself, and used her wisdom and intelligence to become

empowered and turned the course of a country away from the wholesale murder of innocent

women. She defied her father, which was not typical of young women of that patriarchal culture,

and exhibited proto-feminist traits in doing so. By using the powerful art of storytelling, she

gently manipulated the King in subtle ways which had the effect of turning his heart away from

his misogynistic tendencies and saved the young women of the land. This helped to bring a

greater understanding of the value of women in her society by effecting the change through

altering the attitude of the highest authority in the country, the King himself. Shaharazad

facilitated this change through her actions, all under the specter of death on a daily basis. This is

a testament to her courage and determination.

Conclusion

Ancient global texts are stories that can be related around the globe. These narratives are

more than just stories; they bring to the audience such things as wisdom, ideas, and cultural

traditions that are necessary in binding society together either in a large global sense or on a local

level. These stories have been told and retold, adapted to teach as well as entertain. Stories that

started as oral tradition have become part of cultures all over the world. The texts themselves are

vulnerable to being interpreted through the lens of the prevailing cultural norms. However,

closer reading of these texts, particularly in their historical contexts, can challenge the oppressive

conceptual frameworks that color the interpretations of these texts. Stories like these have been

told and retold for centuries. Each culture adapts stories and adds cultural themes or motifs to

teach lessons, record history, or amuse. However, the effect these adaptations or interpretations 

have can be lasting. Careful reading of these texts can challenge the use of value hierarchical

thinking implicit in some prevailing interpretations, and allow different meanings to emerge.

I have focused on two examples of stories found in ancient global texts, and have shown

that in both cases, some interpretations of these stories portray women as weak and subordinate.

I have argued that when read in the light of their historical context, there is no evidence in the

stories that these women were weak or lacking in ability. On the contrary, just the opposite is

true. I have argued that the interpretations that give the women in these stories subordinate

status are tainted by the logic of domination, which leads to a misrepresentation of the role of

women. I submit that these women demonstrated proto-feminist behaviors that were subverted

by patriarchal interpretations that served the interests of the dominant power structures. These

amazing women had qualities that empowered them. They are examples that we can all aspire to,

and they had qualities that should be celebrated; qualities that present women in a positive, rather

than a negative light. 

End of Essay 

Comment. Amera Ziganii Rao 

First of all, what an irony. Islam apparently improved conditions for women. Second, nothing can stop the 'Game of Thrones', Dark Lemurian, cultural imperialism culture, from its incessant return to earth. Islam most certainly does not do anything for women. And neither does any other religion. And third, there is nothing going on today in the so called modern world that is anything different. I am living the life of a forced Scheherazade. And I left love dependency, more than twenty years ago. My life is more in danger now, than it ever was. Because I was born to 'Scheherazade' men. No woman should ever have any doubt, that we are the healers of this world. We are imprisoned, violated and subjugated, until we succeed. And that is our only purpose. With nothing to protect or help us. This is the only earth, available to us. Unless we die from our own hands.

This path began as a dream and a privilege for me. Now, it is an incomparable nightmare from hell. 

The only good news is this. My 1001 nights have to be over one day. And that is that. There is no mercy on earth or in The Universe. No woman has ever deserved anything like this. Earth is a planet of male abuse of power and madness. And it is the female healers who pay the price. Don't ever praise The Universe or look to The Great Mother Universe for love or help. There is nothing anywhere, other than in us. And the fact that the Information Paradigm of The Universe is what we channel. Hierophant. Gods on earth. There is nothing else, other than a man, when he is finally capable of love. When he is finally capable of humanising a woman and being kind for the first time in his cruel and ugly life. 

And indeed, our mothers who never leave us. And who are the only people who care in any way, whatsoever. 

Until the murderous kings finally give in. And love. 

Amera Ziganii Rao 

And God Created Woman. A Self Portrait. Amera Ziganii Rao Photography 

A PROFILE: AMERA ZIGANII RAO 

FEMINIST. METAPHYSICAL PHILOSOPHER. WRITER. MENTALIST. ARTIST

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I want you to feel the way I do. Alive, with the right to be and the belligerence to exist in this profane and male ‘God’ led world of male supremacy, female supremacy, domestic, casual fascism, tribe rules from hell, with beautiful and kind, love intelligence laden, female and male Cinderella warriors at the bottom, caring for everyone else and getting nothing but hatred, ridicule and isolation for it. The meek are already inheriting the Earth and I can show you how.

Amera Ziganii Rao © 2012

I am THE High Priestess Monarch of the ancient past and I forgive you for becoming enslaved and taken over by the machines of the alien reptile force that invaded and took over Earth 8000 years ago. They taught you to hate me and my kind and you believed them. They told you I and my kind were dictators and that you were slaves, when all we had done was love you, honour you as companions and above all, we had let you just live.

We were the holy communers, the ones who gave birth to human beings, the leaders of society, the creators of society, the vehicles of Divinity on Earth and the channels of wisdom. The ones who looked after everything and the ones who built everything and ran everything, because we could. And because we loved it. We are and were the force of creation. And you loved us and you lived.

But they told you that you ‘deserved’ power too and that we were the ones standing in your way. And you believed them. The oldest ‘divide and rule’ strategy of hate in history and it worked. They used it and you bought it, hook, line and sinker. You had to give up sex, love, magic and your own spiritual gifts and you burnt, destroyed and violated me for 8000 years.

The world calls that male supremacy. And indeed, family supremacy, Matriarchal supremacy and supremacy of the material world and all who believe in it. Men and women like you. When all that you are are slaves to a reptile force to generate hate energy for them to live and thrive and vampire the human race. The puppets of a hate force, that chose to destroy women and men like me, for hate to grow, so they could live. You bought it and it worked. The greatest fraud in the history of the world.

I am THE High Priestess Monarch of the ancient past and I forgive you for becoming enslaved and taken over by the machines of the alien reptile force that invaded and took over Earth 8000 years ago. They taught you to hate me and my kind and you believed them. They taught you that my mind was evil. My mind, my sex, my body and my ways of life.

The humanity, the glory of sexuality and the glory of creation and creativity and the glory of Divinity in each and every one of us. Our souls. They taught you that human beings are separate from Divinity, that sex was wrong and that women who have minds of their own are uppity slaves. They vilified us but much much worse than that, they destroyed your relationship with all that is unseen, all that we honour and love.

They taught you to hate what is really God. By teaching you to hate us, you hated all that is good in yourselves. They taught you to hate the light. They taught you to kill us. The daughters of The Universe. The High Priestesses of God. The Spiritual Mothers. The Sacred Whore High Priestess Avatars of The Universe™. The Sacred Army of Love on Earth.

The Shamans, the Mystics and the Communers. The Hierophants.

They called me Eve and blamed me for the downfall of the human race and created the awesome profanity that is religion. Of men, by men and from men. Of reptiles, by reptiles and from reptiles. Christianity, Islam and Judaism and every other philosophy around the world was poisoned. There are no female spiritual leaders left. It is all profanity. They chose you to represent them because they wanted to divide us and they did. They told you to hate me. And you believed them. Now I am back and I forgive you.

I forgive you because I can. Because I came here to save your soul. And because I finally know who I am. I am THE High Priestess Monarch of the ancient past. I came here to return your soul to The Source. God, The Mother, The Universe. To return you to what is really God. Because I love you. And because She loves you and your kind, whatever you have done.

Whatever you have done to me and whatever you have done to Her. And most of all, whatever you have done to yourself. We forgive you. This is your redemption. Your freedom and your ascension. We are here to save your soul.

Amera Ziganii Rao © 2012

You bought the Sacred Whore like a piece of meat and you called that a wife. Your trophy wives. Your dancing girls. Your chattel and serving girls. Your piece of beauty. You bought us like you would cattle. Then you called it wives. Now you call it prostitution. The High Priestesses of the real God. You bought us to buy God, The Mother, The Universe and you caged us, separated us from our Divine gifts and skills in the Temple and drove us mad and then lost interest in us, because we had no gifts left, no excitement, no hunter in ourselves and no hope or joy left. Then you just called us mad and discarded us. You called us evil and you call love obedience, even though it had already killed us. You moved into our Temples and you played with the divination tools and thought you communed. The destruction of Atlantis was your gift.

You stole us from God, The Mother, The Universe and you tried to usurp us. You vilified us, enslaved us and you still envy us today. You call it intuition. You might want to think about this when you hate us out of your jealousy. The mystic gene means physical tortuous pain and taking on the empathy of the human race. All their pains, evils and dark thoughts. We see and feel everything. We make crucial sacrifices to be near Spirit and the unseen and we go without for years. To be shaman is not glamour. I make it glamour. To be shaman is a specific Samurai existence, ascetic and harsh. We commune to be guides. And you take that and you shame yourselves because you just want the meat. You didn’t just want the meat. You wanted our beauty of spirit, our personalities and our love and kindness. And you destroyed them, because you caged us and called us wife.

Amera Ziganii Rao © 2012

The High Priestess Sacred Whores, the High Priests and the true protectors. Those who do not have the gift like either the High Priests or especially like the highest of all, the High Priestess Sacred Whores but who honour, protect and facilitate them to the world. Who honour the Shaman Sacred Whores of this world most of all, and who know who they are and who they are not. Who know the difference, who do not envy and who protect and love the representatives of Spirit, GOD, THE MOTHER, THE UNIVERSE, on Earth. Who honour their wisdom and who honour the latent Shaman in themselves too and who honour the communing ability of the High Priestess Sacred Whores. The non violators. Our only friends. The New Society exists. It is called Enlightenment. It is called Love. It is The Holy Grail.

Amera Ziganii Rao © 2012

The master race. It's all a lie. You are brought up to be a despot king and it is only your sister who ever tells you that you have become a pratt. The master race is all a lie. There are no kings in an equal world. Your father was misinformed. What he brought you up to be was a killer. Pure and simple. A misogynist. A modern misogynist. A polite killer.

Amera Ziganii Rao © 2011

I enter the magical hours of pure feeling, pure thought, pure imagination and I think and I write and I 'mysticise' the Universe. I escape at will, the truth of my humanless, Samurai solitude, and I pursue the truth of love in myself and in everyone else. I am philosopher. I am shaman. I am alone. I frontier the Soul to be spirit on Earth.

Amera Ziganii Rao © 2011

Amera Ziganii Rao is a former hard news journalist who is now turning professional with her art forms and indeed, her healing forms, after a long journey of inner searching, self teaching and exploring many layers and areas of both craft and wisdom. She is now working on her first book of philosophy and esoteric thought, and social, cultural and spiritual commentary. She is also showing her first photography collections. And last but most definitely not least, she is building a business to share her Sacred Whore High Priestess Society consciousness and empowering explorations to reach as many people as possible across the world. She is in her forties and lives in London.

Amera Ziganii Rao © 2011

In the meantime, please enjoy this website. I have included many of the subjects I am covering, areas of experience and insight that I will be exploring to the fullest in my book, the courses and all the other work that is to come as a dramatist, novelist and essayist. I also of course, include many of the wise people on this planet, who have come long before me; authors, screen dramatists, playwrights, film makers, artists, and other enlighteners and grand carriers of the wisdom I have found the most helpful on my journey, to find peace and become enlightened. The seemingly impossible journey, in the face of oneself and one’s circumstances. People who have contributed massively to my healing on this mad journey called life, in this insane existence called The Universe. People who have helped to make me as good a carrier of wisdom as I in turn, can be. Thank you.

Amera Ziganii Rao © 2011

Copyright and intellectual property rights are serious issues. And legally protected. Please do not reproduce my work anywhere without due credit and obviously, never for financial gain. 'Big Sister' is watching you! Other than that, please continue to enjoy my original work and the work of (credited) others, for free, while I work on using my material in further professional formats. Thank you for your interest and support.


Amera Ziganii Rao © 2012