PARSI IDENTITY . . . .
LOST?
Sarosh Manekshaw
Houston, TX
December 30, 2010
OBJECTIVE
• To trace the development of and changes to
Parsi Identity over time
• To present some major events that impacted
Parsi Identity, and to describe how they
changed our Identity
• To forecast the future of Parsi Identity based
on the past record of change
2
ACKNOWLEDGEMENT
• Palsetia, Jesse S.: The Parsis of India, Delhi, 2008
• Hinnells, John R.; Zoroastrian and Parsi Studies,
Aldershot, 2000
• Boyce, Mary: Zoroastrians, London, 1979
• Williams, Alan: The Zoroastrian Myth of Migration,
Leiden, 2009
• Randeria, Jer: The Parsi Mind, New Delhi, 1993
• Luhrmann, Tanya M.: The Good Parsi, London, 1996
• Plus plagiarism from many more!!
3
WHAT IS IDENTITY?
• Our identity is the set of behavioral or
personality characteristics by which we are
recognizable as a member of a group
• Our identity is what defines us
– It differentiates us from the other
– It binds us to those who are similar
4
WHAT IS IDENTITY?
• Our identity has many attributes:
– Nationality
-- Language
– Religion
-- Ethnicity
– Gender
-- Clan or tribe (family)
– Occupation
-- Social status
– Politics
-- Culture
• We use different characteristics in different situations, and
identify ourselves with different groups depending on the
situation
5
WHAT IS IDENTITY?
•
•
•
•
When representing our country – nationality
When visiting a place of worship – religion
When working – occupation
When communicating – language
6
GROUP IDENTITY
• Group identity begins developing in early childhood,
where each individual’s core personal identity is
intertwined with that of the larger group
• Without this early link to the group, personal identity
does not develop
• Groups represent safety, strength, harmony and
familiarity
• Groups fulfill the need for bonding, identity,
cohesiveness, integrity, recognition and security
7
GROUP IDENTITY
• Social scientists see identity as a basic human
need, which is fulfilled through belonging to a
group
• As Parsis, we belong to a distinctive group
8
PARSI IDENTITY
What uniquely identifies us as Parsis?
1. We are Mazdayasni Zarathushtis – Religion
2. Originally from Iran – Ethnicity
3. Blended our original Iranian traditions with those of
Hindus during our domicile in India – Culture
(Tradition)
We will use these three primary characteristics
to develop the Parsi narrative
9
PARSI IDENTITY
• For Zoroastrians, the link between religion and
ethnicity goes back to Achaemenian times
• Darius refers to himself, in ethnic terms, as:
arya arya ciça 'Aryan, of Aryan stock‘
• And further states that:
Uramasda nap harriyanum 'Ahuramazda is the
God of the Aryans'
• Thus, from Achaemenian times on, Zoroastrianism
has been considered an ethnic religion
10
FOUNDATION OF THE PARSI
IDENTITY
QEȘȘE-YE SANJĀN
• In 652 C.E. the Sassanian empire was defeated
by the Arabs
• Islam was forced on the Iranian people
– By the sword – Genocide
– Financially – By the Jizya Tax
– Inculcating Islam in the children – Brainwashing
• Religious persecution and discrimination
made life for Zarathushtis unbearable
12
QEȘȘE-YE SANJĀN
• 651 C.E. – Group of staunch Zarathushtis left
Khorasan for Kuhestān
• 751 C.E. – Left Kuhestān for Hormuz
• 766 C.E. – Left Hormuz for Diu
• 785 C.E. – Left Diu for Sanjān (Gujarat) –
Storm at sea and vowed to consecrate an Atash
Behram if granted safe passage
• Sought asylum from the local ruler – Jadi Rana
13
CONDITIONS FOR ASYLUM
1. Explain your religion and customs
2. Renounce your native language and take up
the local language
3. Women shall wear the local dress
4. Lay down your swords and arms
5. Marriages shall take place at night
14
ASYLUM GRANTED
• Jadi Rana granted asylum and gave them a
parcel of land
• Named the land Sanjān after the homeland
from where they came
• 790 C.E. – Consecrated an Atash Behram fire
in Sanjān, in fulfillment of their vow
• Came to be known as “Parsis”
15
ADAPTING IN INDIA
• Parsis lived harmoniously with the local
population
• Parsis were free to practice their religion with
no fear of conversion to the local religion
• In turn, Parsis did not proselytize, and were
not perceived as a threat by the Hindus
• Parsi ethnicity was maintained because they
could not inter-marry with Hindus
16
ADAPTING IN INDIA
• Mainly agriculturalist
• Spread out over Gujarat
• Gradually took on some local Hindu customs
17
PRESERVING THE IDENTITY
• Parsis remained strongly orthodox
• For Parsis, religious identity as Zarthushtis and ethnic
identity as Parsis were synonymous
• Engaged in endogamous (within the tribe) marriage to
preserve the Parsi identity
• Hindu caste structure also prevented inter-marriage
between the communities
• Remained a non-proselytizing community
• Strong emphasis on ritual purity, but simplified some
ceremonies and adapted others to Indian conditions
18
QUAE MUTATIO? (WHAT CHANGED?)
• RELIGION – Unchanged – strongly orthodox
• ETHNICITY – Unchanged – no inter-marriage
• CULTURE & TRADITION – Major change. Had
to adapt to and take on many of the local
Hindu customs
This was the basis of our Parsi Identity
19
THE PERSIAN RIVAYATS –
15th to 18th CENTURIES
and
THE CALENDAR CONTROVERSY
PERSIAN RIVAYATS
• Parsis still looked up to the Iran priests on religious matters
• Changa Asa, a leading Parsi from Navsari, sponsored an envoy
to travel to Iran to consult with Iranian priests on religious
matters
• In 1478 Hoshang Nariman returned with letters and religious
manuscripts
• No differences in doctrine – mainly clarified procedures for
rituals
• This correspondence between the Parsis and the Iranian
Zarathushtis came to be known as the “Persian Rivayats” and
continued for several hundred years
21
CALENDAR CONTROVERSY
• During the course of correspondence, it became
known that there was a one-month difference
between the Parsi and Iranian calendars
• Sometime in the period 1120 to 1130, the Parsis in
India intercalated (added) an additional month,
resulting in the Parsi calendar being one month
behind the Iranian one
• The why or the when of this intercalation is not
known
22
CALENDAR CONTROVERSY
• The Parsis had religiously organized themselves into 5 panths
(geographical areas), where priestly families had authority
–
–
–
–
–
Sanjanas
Bhagarias
Godavaras
Bharuchas
Khambattas
• That the intercalation had taken place indicates the unity of
the Parsi priests
• Priests were the leaders of the community
23
CALENDAR CONTROVERSY
• In 1746, several priests in Sanjān decided to adopt
the Iranian calendar
• Called themselves Kadmis or “ancient” ones
• Most Parsis continued with the traditional system
and were known as the Shenshais
• The issue became bitter to the point of violence
• This was the first major schism within the Parsi
community
24
CALENDAR CONTROVERSY
• In 1783, a wealthy philanthropist, Dady Seth, had a
Kadmi Atash Behram consecrated in Mumbai
• This helped reduce the tension between the Kadmis and
the Shenshais
• Kadmis looked up to priests in Iran for guidance
• Shenshais followed the Parsi priests
• Major change between the two was the difference in
calendar and Navroz
• Doctrinally no changes, with minor changes in rituals and
prayers
25
QUAE MUTATIO?
• RELIGION
– Schism between the Kadmis and Shenshais.
– One month difference in Navroz.
– Minor changes in rituals and prayers
– Both communities remained orthodox
• ETHNICITY – No change
• CULTURE & TRADITIONS – No change
Leaders and Community remained strongly
driven to preserve Parsi Identity
26
PARSIS IN THE 16TH TO 18TH
CENTURY
&
BRITISH EAST INDIA COMPANY
AND THE IMPACT ON THE PARSI
UNDER MOGUL RULE
• Parsis, like other non-Muslims, also suffered persecution
under Islamic rule in India
• Emperor Akbar took an interest in the Zoroastrian
religion – a period of religious tolerance
• Dastur Meherji Rana went to Akbar’s Court
• Akbar was impressed and removed the Jizya tax from the
Parsis
• However, the tax was re-imposed by Akbar’s successors
• Continued unrest between Parsis and Muslims
28
BRITISH EAST INDIA COMPANY
• Early 16th Century, Europeans established trading outposts in
Surat and other Gujarat towns
• Parsis entered their employment
• Parsis gradually transformed from agriculturalists to traders,
and taking on the role of Agents to the Europeans
• Growth of Parsi involvement in trade and commerce
• Establishment of the “Sethias,” the rich Parsi merchants
• Deep sense of communal care and charity
• Elders strictly supervised the morals of the community
• Renegade Parsis were ostracized – made “out of caste”
29
SETTLEMENT IN MUMBAI
• In 1662, the 7 islands of Mumbai ceded to British by
Portuguese – as dowry to Charles II
• Essentially a swampy, fishing village
• Parsis rapidly migrated to Mumbai and greatly impacted
the urbanization, growth and culture of the city
• Made their fortunes in trade, finance and ship-building
• Parsis highly regarded by the British
• Period of collaboration between the two communities
• Built Dakhma in 1670, and Vachha Modi Agiary in 1673
• These were essential for community building in Mumbai
30
SETTLEMENT IN MUMBAI
• Priests were imported from Gujarat to Mumbai to
serve the growing community
• Power and control over community affairs shifted
rapidly from the priests of Gujarat to the wealthy
merchants in Mumbai
• The elite played a leading role in influencing and
directing community affairs
• Strongly focused on maintaining their distinct
religious identity and culture
31
PARSI CHARITY IN MUMBAI
• The merchants contributed generously to Parsi
charities
• Spread to Parsis outside Mumbai, and even to
non-Parsis
• This charity was born of the Zarathushtrian
spirit of betterment of humanity
• Parsi charity came to characterize the essence
of Parsi Identity
32
BOMBAY PARSI PUNCHAYET
• Growth of the Parsi community in Mumbai required
a base of governance to preserve communal morals
and unity
• The Sethias had formed the informal core of the
community’s leadership.
• They recognized the need to preserve social norms
and build a senses of community
• Formal governance was instituted in the form of the
Bombay Parsi Punchayet (BPP)
33
BOMBAY PARSI PUNCHAYET
• The BPP was first constituted in c. 1725, by 5
prominent, lay, Parsi merchants
• Interested primarily in the social and civil needs of
the community
• The ability of the BPP to mete out punishment (in
the form of ostracizing) led to the behdin-mobed
dispute
• Appeals, to the British, ruled in favor of the BPP and
strengthened their position
34
BOMBAY PARSI PUNCHAYET
• In 1787, the BPP was reconstituted under the authority of the
Government giving it legal rights
• Increased to 12 members – all still prominent Parsis
• This institution was now key in shaping the Parsi identity
• Gradually BPP took over the leadership role from Navsari, the
center of priestly authority, and started controlling religious
issues as well
• Outlawed bigamy and child marriages.
• In 1836 the BPP put “out of caste” 3 priests for performing the
Navjote of illegitimate children
35
BOMBAY PARSI PUNCHAYET
• The BPP was instrumental in setting community norms on
social & marital issues, and they had the authority to mete out
punishment by declaring the individual “out of caste”
• This left the individual bereft of communal support
• Laskari case, and other disciplinary actions, displayed the
necessity of social control to maintain communal cohesiveness
• 1818 to 1823, the BPP proscribed rituals deemed to be Hindu
or Muslim (visiting holy places; those pertaining to wedding &
funeral rituals; superstitious practices; etc.)
• Issues of marriage, role of men and women, and religious
observances, came to define the Parsi Identity.
36
DECLINE OF THE BPP
• Starting about 1836, the BPP went into decline
• Members did not attend meetings
• Nepotism prevailed, and those taking over lacked an interest
in communal affairs
• Rulings were inconsistent, delayed, and unevenly enforced
• Several prominent leaders resigned in frustration
• Parsis felt the BPP had abdicated its responsibility to
safeguard the community’s interests
• The newly educated, reformist Parsis opposed the BPP and
the community split
37
QUAE MUTATIO?
• Religion –
– Leadership over religious matters gradually shifted
away from the priests in Gujarat to the Sethias in
Mumbai
– Doctrinally unchanged
– Strictly controlled religious purity by proscribing nonZarathushtrian rituals and ceremonies
• Ethnicity – Unchanged
– strong opposition to conversion and proselytization
38
QUAE MUTATIO?
• Culture & Traditional –
– Shift from rural to urban
– Interaction with Europeans
– Very effective institution (BPP) was formed to
dispense social justice, with the primary focus of
preserving Parsi Identity and communal unity
– Its rapid decline led to a split in the community
39
WESTERN
INTERPRETATIONS OF
ZOROASTRIANISM –
1840s to 1860s
CHRISTIAN PROSELYTIZATION
• In 1813 the East India Company was forced to
permit missionaries to enter India
• In 1829 the Rev. John Wilson, a Scottish
missionary arrived in Mumbai
• He was impressed by the Parsis’ outstanding
character and progressiveness
• Thus, the Parsis became a target community
for Rev. Wilson’s evangelical efforts
41
REV. JOHN WILSON
• He studied the then available (Antiquetil du Perron’s)
translations of the Avesta and Bundahishn
• Set about attacking Zoroastrianism by vilifying the doctrines
of the religion
• Published these attacks in a series of articles in the local
newspaper
• Several individuals responded to this attack and a debate
raged in the community
• They, unschooled in Western education, proved to be poor
defenders of the faith
• Their contradicting defense further added to the confusion
42
REV. JOHN WILSON
Wilson’s attack was on the following grounds:
1. Zoroastrianism robbed God (Ahura Mazda) of his glory by
admitting to the powers of an Evil Spirit
2. Because of the veneration of the Amesha Spentas and
Yazatas, Zoroastrianism was polytheistic
3. Because of its veneration of fire, water and the earth, it was
a form of nature worship
4. That the Avesta was not written by Zarathushtra
5. Zarathushtra was not a prophet, since there is no record that
he performed miracles
43
REV. JOHN WILSON
• The only coherent defense was by Dastur Edul Sanjana, of the
Wadiaji Atash Behram, who strongly defended the orthodox
position
• He, too, was viciously attacked by John Wilson
• This confrontation left the community in disarray, since they
felt that even their priests were unable to satisfactorily defend
the religion
• Wilson’s attack had the desired effect of spreading confusion,
and left several (especially the educated Parsis) distressed
that they were unable to defend or explain their beliefs and
doctrines to the British
44
REV. JOHN WILSON
• Despite Wilson’s persistent attacks, he was only able to
convert one Parsi
• On May 1, 1839, Dhanjibhai Nauroji, a 16-year old, was
baptized a Christian by Rev. Wilson
• This conversion caused outrage, and unified the community in
its opposition to proselytization
• The case was challenged in court, but the British justices ruled
in favor of Wilson
• This incident raised the necessity to defend, preserve and
protect Parsi Identity
45
MARTIN HAUG
• Martin Haug was a Lutheran, German scholar teaching
Sanskrit in Pune
• He also studied the Avesta and was the first Western scholar
to isolate the Gathas from within the Yasna, as the words of
Zarathushtra (1859)
• He stated that Parsis should only focus on the Gathas
• Haug concluded that Zarathushtra’s theology was a rigid
monotheism, with Ahura Mazda creating both the Good
(Spenta Mainyu) and the Evil (Angra Mainyu) Spirits
• This was anathema to the orthodox view that Ahura Mazda
could not conceivably be associated with the creation of evil
46
MARTIN HAUG – THE CHAMPION
• Martin Haug deflected Wilson’s charge of polytheism
by stating that these were later concepts added by
ignorant priests
• By doing so, Haug dichotomized the religion into two
periods: (1) The original pure religion of
Zarathushtra, and (2) the later priestly corruption
• Haug’s concepts of Zoroastrianism were championed
by the elite, reformist Parsis, who could now present
themselves to the British as followers of a
monotheistic, progressive, Protestant-like religion
47
QUAE MUTATIO?
• Religion –
– Wilson’s attack left the Parsis in disarray about the
nature of their doctrines
– Haug defended the religion against Wilson’s charges,
but compounded the error by mischaracterizing the
religion as monotheistic, and then dichotomizing it by
proposing two separate theologies
– This was the start of and basis for the present
theological differences between the Reformists and
the Orthodox
48
QUAE MUTATIO?
• Ethnicity – No change
• Culture and Traditions –
– The Wilson attack on the Parsis forced the
community to become more introspective
– It brought about communal unity
– It brought to the front the question of Parsi
Identity and to defend it against outside attack
– Haug helped the elite, Western-minded Parsis to
better ingratiate themselves with the British
49
PARSI EDUCATION
AND
RISE OF THE REFORM
MOVEMENT
WESTERN EDUCATION & THE PARSI
• Even prior to the Wilson conversion incident, Parsis eagerly
embraced English-medium schools
• The Wilson incident temporarily dropped attendance at
missionary schools, but it rapidly increased again
• The Sethias, themselves, were not Western educated (just
knew basics to do business), but insisted on their children
receiving an English education
• Parsi elite contributed to the opening of English-medium
schools for boys and girls
• Parsis also went for higher education – Elphinston Institute,
Grant Medical School, Government Law School
51
PARSI REFORMISTS
• By mid-1850s merchant princes were in decline, as
manufacturing took over trade
• College educated Parsis now formed the new elite
• The core group of Parsi reformists met as students at
Elphinston Institute
• This group funded and started numerous schools and libraries
• They recognized that for the community to progress, girls
must also be educated
• English education, as well as close interaction with the British,
led to an Anglicization of the reformed Parsis
52
PARSI REFORMISTS
• The Parsi reformist developed a fondness for all things British
– their language, sports, fashion, food, consumer goods, and
their customs and manners
• “The Parsis wanted to be like the British and to be liked by the
British” (Hinnells)
• They rapidly assimilated in with the British
• By aping British customs, the Parsis considered themselves to
be a Colonial Elite
• While the reformists ingratiated themselves with the British, it
was at the cost of them abandoning their Parsi cultural
identity
53
PARSI RELIGIOUS REFORM
• Western education not only led to taking on British culture,
but the reformists started to question the basis of their
religion as well
• They were dismayed by past ignorance of the state of religious
knowledge by the priests
• In 1851 the Rahnumai Mazdayasnan Sabha (Religious Reform
Association) was founded by Nowrozji Furdoonji, with the goal
of promoting social and religious reform
• The reformists reinterpreted the religion to reject all things
traditional that did not meet their rationalist view
54
PARSI RELIGIOUS REFORM
• While previous elders had appealed to communal unity and
sense of identity, the reformists appealed to critical thinking
• The reformists denounced the tradition as ignorant and
superstitious
• Rather than maintaining communal harmony and unity, the
reform movement led to a split in the community
• The reformists now considered themselves the new elite and
caretakers of the religion
• The reformists focused on the Gathas, considered the religion
to be monotheistic, condemned ritualism, and simplified and
translated prayers into the vernacular
• Blamed the priests for the state of religious ignorance
55
PARSI RELIGIOUS REFORM
• One of the leaders of the reformist movement was Kharshedji
Rustomji Cama
• He studies Avesta and Pahlavi in France and Germany and
returned to Mumbai in 1861 and started teaching
• Started 3 schools of Parsi priests
• K.R. Cama was also responsible for introducing the Fasli
calendar
• The foremost reformist of this period was Dasturji M. N.
Dhalla of Karachi
• Went to Columbia University to study under Prof. A. V. W.
Jackson – a stunch Protestant
56
PARSI RELIGIOUS REFORM
• Dasturji Dhalla left Karachi as an orthodox Parsi priest, but
under the Protestant influence of Prof. Jackson, transformed
himself into a reformist
• In his early work “Zoroastrian Civilization” he note the religion
as a dualism. This changes to it being a monotheism in his
later work “The History of Zoroastrianism” written after being
influenced by Prof. Jackson’s Protestant views
• Dasturji Dhalla was appointed head priest of the Karachi
Anjuman and was an influential leader of the reform
movement
57
QUAE MUTATIO?
• Religion –
– Western education led to the growth of the religion reform
movement
– The reform movement made major changes to the
doctrines – dualistic to monotheistic
– The reform movement made major changes to the rituals
– considering most to be based on ignorance and
superstition
– Set up a major schism in the community on a religious
basis – reformists vs. traditionalists
58
QUAE MUTATIO?
• Ethnicity – No change
• Culture and Traditions –
– Growth of Western education dramatically changed Parsi
culture and traditions
– Considering themselves an elite, the educated wanted to
emulate all things British, including their customs and
manners – in the bargain giving up their Parsi traditional
ways
– The community split into the educated, British influenced,
elite and the traditional-minded Parsis
– Parsi Identity was severely damaged
59
THE DAVAR – BEAMAN
JUDGEMENT
THE ISSUES OF THE CASE
• In 1903, Ratanji Dadabhoy Tata married a French lady –
Suzanne Briere (Sunamai R. D. Tata)
• Prior to the wedding, Suzanne had her Navjote performed by
Dastur Kaikhooshroo Jamaspji
• The wedding was then performed according to Parsi rites
• Claiming her to be a Parsi, R.D. Tata stated that she was
entitled to enter all fire temples and have her body taken to
the Towers of Silence
• The BPP refused her permission
• A suite was filed against the BPP
61
THE CASE
The Plaintiffs (who included neither R.D. nor Soonoo Tata)
claimed the following:
1. Whether the Defendants are validly appointed Trustees of
the properties and Fund of the Parsi Punchayet, and
whether, in the event of the death or resignation of one or
more of them, they have the right of filling up such vacancy
or vacancies as they occur; and
2. Whether a person born in another faith and subsequently
converted to Zoroastrianism and admitted into that Religion
is entitled to the benefits of the Religious Institution and
Funds mentioned in the plaint and now in the possession
and under the management of the Defendants
62
THE JUSTICES
1. Justice Sir Dinshaw Davar
2. Justice Sir Frank Beaman
63
THE RULING
1. The Zoroastrian religion permits conversion
2. The Zoroastrians (Parsis) since arriving in
India have never attempted to convert
3. No instance proved of children of both nonZoroastrian parents being admitted into the
Zoroastrian religion
(Children of Parsi fathers were admitted)
64
UNINTENDED CONSEQUENCE
• Justice Davar gave his opinion of how a Parsi should
be defined:
– “The Parsi Community consists of Parsis who are
descended from the original Persian emigrants; and
whoare born of both Zoroastrain parents, and who
profess the Zoroastrian religion, the Iranies from
Persia professing the Zoroastrian religion , who came
to India, either temporarily, or permanently, and the
children of Parsi fathers by alien motherswho have
been duly and properly admitted into the religion.”
65
IRANIAN DEFINITION OF A PARSI
Original letter from
KayKhosraw Shahrokh
– a leading Iranian
Zoroastrian, in which
he defines himself as a
“Parsee”
QUAE MUTATIO?
• Religion – No change
• Ethnicity – First legal definition of a Parsi
– Children of Parsi fathers admitted
– Individuals with non-Parsi parents, not admitted
• Culture & Tradition – No change
68
THE SECOND PARSI
MIGRATION
– TO NORTH AMERICA
NORTH AMERICA
• From the late 1960s to the early 1990s
• To Canada and the USA – mainly settled in enclaves
in Toronto, New York, Chicago, Houston, and the
West Coast
• Mainly professionals emigrating for economic
reasons
• Pakistani Parsis emigrated because they were a
minority
• Currently, approximately 20% of Parsis live in North
America
70
NORTH AMERICA
• Opened numerous Community Centers, with prayer
halls
• However, no fire temples have been consecrated
• Gather mainly to socialize at Navroz
• Some communities have started Z. education classes
for children – but limited to once a month
• Other than the occasional Jashan, most rituals have
been abandoned
71
TYPICAL PROFILE OF A N.A. PARSI
• Very well educated – many with post-graduate
degrees
• Upper-middle class
• Integrated and assimilated into American ways and
culture
• Developed a more liberal and reformist view
• Have rapidly abandoned their rituals and traditions –
many have stopped wearing the Sudre and Kusti
72
PETERSON NAVJOTE
• On May 5, 1983, Ervads Antia and Hormuzdiar
performed the Navjote of Joseph Peterson
• Drew condemnation from the orthodox and praise
from the liberal
• Further widened the schism between the two groups
and increased the animosity
• N.A. Parsis showed their independence of priests in
India – splitting and weakening religious authority
73
JAFAREYIAN MOVEMENT
• In 1990, a movement was founded by Ali Jafarey,
himself a Muslim convert
• Supported and encouraged by many prominent,
liberal N.A. Parsis
• Jafarey’s goal was to dichotomize the religion –
making a sharp distinction between Zoroastrians and
Parsis
• Jafarey favored proselytization and encouraged
conversion
• Founded chapters in Europe and South America
74
JAFAREYIAN MOVEMENT
• Philosophy is strongly based on that of the early Parsi
Reformist movement
• Believed the religion to solely consist of the Gathas (Pristine
Pure) and monotheistic
• Abjured and condemned the rituals and traditions as priestly
corruptions
• Believed the rest of the Avesta should be expunged
• Jafarey, personally converted and conducted the Navjote
ceremonies of numerous individuals
• Following Rev. Wilson’s tactics of denigrating the religion to
win over converts
75
NORTH AMERICAN MOBED COUNCIL
• Set up in 1990 in Canada, to assist the community
with its religious affairs
• Initially consisted of more orthodox mobeds, but
soon was taken over by the more liberal, several of
whom were staunch supporters of the Jafareyian
movement
• In 2000 that NAMC passed a resolution
distinguishing between Parsis and Zoroastrians
76
NAMC RESOLUTION
- Parsi is a race.
- Zoroastrianism is a religion.
- The term “Parsi” applies to the descendents of the original
migrants who left Iran to settle in India to preserve the
Zoroastrian religion.
- A “Parsi” is a person born of both Parsi parents who has an
inalienable right to practice the Zoroastrian religion.
- A “Zoroastrian” is a person who believes and follows the
teaching of Zoroaster.
- It is recognized that “Zoroastrianism” is a universal religion.
- It is further recognized that a Zoroastrian is not necessarily a
Parsi.
77
QUAE MUTATIO?
• Religion –
– Dichotomized the community – Zoroastrian and Parsi
– Abandoned traditions and rituals, in favor of a Protestant
(reformed) approach
– Attempting to expunge the Avesta, in favor of solely the
Gathas (Pristine Pure)
• Ethnicity – Losing favor of inclusion
• Culture and Traditions – Rapidly being abandoned
78
THE FUTURE?
OUTLOOK IN INDIA
• Attempts being made to preserve the Parsi Identity and
traditions, against attacks by the reform movement, consisting
of the “intelligentsia”
• Religion will remain strong because of infrastructure of
religious institutions (Dakhma is under serious attack) in
Mumbai.
• Outlying towns will suffer due to lack of Parsi population
• Shortage of full-time practicing priests will be felt in the next
generation
• Parsis losing their prominent role an elite
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OUTLOOK IN NORTH AMERICA
• The term “Parsi” is not even used by FEZANA or any member
associations
• The N.A. Parsis is secular, pluralistic, and “Universalist”
• Rapidly assimilated and acculturized into N.A. society, at the
expense of abandoning the Parsi Identity
• Lack of consecrated Fire Temples has led to an indifference to
ritual practices
• The Jafareyian Movement has become key at subjugating
Parsi Identity at the expense of Zoroastrian Identity
• Inter-marriage and conversion more important than
preserving the Parsi Identity
81
OUTLOOK IN NORTH AMERICA
• GRIM!!!
• Parsi Identity, in N.A., will disappear within the
next two generations
• Doubtful whether our grandchildren, while
knowing of themselves to be of Parsi origin,
will have any sense of Parsi Identity
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PARSI IDENTITY?