We realized the true reach and speed of social media when the bbc.com carried an article on Parsiana ceasing publication this October. People from all over the world wrote in expressing anguish, especially as the story inadvertently mentioned lack of funds as one of the reasons for closing the magazine. The community, in fact, has been very supportive and generous in assisting Parsiana. The earlier write-ups in Parsiana and in the general print media on the impending closure did not evoke such an expansive and immediate response even though all these publications have web versions.
Offers for taking over and running the journal poured in from Parsis and non-Parsis as far away as Tokyo and the USA not to mention Raipur, Madras and Bangalore; a local publishing house said they would consider adding the publication to their stable. There were even walk-in visitors from a wealth management consultancy representing a high net worth, concerned Parsi in the Middle East who wanted to know how he could assist. Several of the parties were not even readers or subscribers of Parsiana.
Our rationale for shutting after publishing Parsiana over the past 52 years of its 61-year existence was difficulty in attracting new editorial entrants. What luck would another publisher have in doing so? Would the newcomer have an in-depth knowledge of the community?
Publishing a magazine like Parsiana is more than just collating content. There is a purpose and a direction to the editorial material collected from all over the world. The intention is not just to fill pages and raise finance. People are happy and willing to contribute funds for community causes they feel serve a purpose. The hard part is living up to the promise. Parsiana is not just a publishing, printing and web exercise. Nor is it a "movement” that its founder Dr Pestonji Warden wished it to become. It’s more akin to a mirror, reflecting the community’s image. Parsiana has not brought about reforms but has partially influenced or altered the way people perceive the community.
We used to promote ourselves as the international, English language, Zoroastrian link medium. While social media today is a faster, more efficient and easily accessible mode of communication, it lacks professional, journalistic coverage and credibility. Every participant is a publisher and amateur reporter. Not that print is more reliable but at least one knows the source of the information. The reader can then decide whether to believe the information or not.
The reach and influence of social media became apparent when in neighboring Nepal the authoritarian government was ousted following a ban on WhatsApp, YouTube, Facebook, Instagram and other sites and networks. In India, which ranks 151 out of 180 countries in the 2025 World Press Freedom Index, attempts to smother social media have so far not been successful. That does not mean the government has stopped trying. People may not be concerned when the print, television and other legacy media is tamed or banned. But dictatorial governments will have to think twice before clamping down on a medium used by the common person. Interactive social media appears to be the dominant force for communication.
The first nine years of Parsiana focused largely on religious, historic and academic subjects. Its founder touted the publication as "a new medium for old wisdom.” In his editorial of May 1967 Warden asked readers to "look upon Parsiana more as a movement than a publication.” From 1973, when the management was entrusted to professional journalists, the focus changed more to coverage of contemporary issues. Our emphasis was on ensuring equal rights and civil liberties for all Parsis regardless of gender. Parsiana’s coverage has not been comprehensive. There are many events, personalities and developments we are unable to cover due to constraints of time and personnel.
In North America the quarterly FEZANA Journal keeps the community informed of developments but the driving force for progressive thinking is largely the Federation of Zoroastrian Associations of North America (FEZANA) itself and its member associations. Their progressive outlook is reflected in the Journal as well as the leadership and the community.
In the UK one former head of the Zoroastrian Trust Funds of Europe mentioned that even their one-time orthodox association is liberalizing. The children of Parsi women married to non-Parsis are accepted as members and can even hold office. The UK was more tradition bound but that has changed over the years. The dilemma facing the community leadership was to either reform or lose the allegiance of their younger, more assertive and liberal members. They chose reformation.
In Delhi, the community has been following liberal policies much prior to our taking over the management of Parsiana in 1973.
In all these instances, the surrounding democratic, egalitarian environment contributed. In North America, gender and racial bias and a casteist outlook are illegal. In Delhi, the liberal outlook of the leaders and Anjuman members helped. Many of them, having served in the government/armed forces/police, knew the positions they held were based on merit rather than race or caste. If they did not face discrimination then why observe this specious practice in their association?
In addition to lamenting the imminent closure of Parsiana several readers and well-wishers have been inquiring if the Parsiana archives would still be available to the public once the journal ceases publication. The answer is yes. We intend to make the archives accessible online to those who are interested at a nominal cost. In 2005 we introduced a website, parsiana.com. Maintaining a website entails expense. Alternatively, we could tie up with some educational institution that would maintain the archives in perpetuity.
The 61 years of Parsiana’s content form an important chronicle of the community. As British author George Orwell prophetically wrote in his novel 1984, "Who controls the past controls the future; who controls the present controls the past.” People tend to distort the past, misrepresent the present and glorify the future. At least the easy availability of the archives will keep a check on those who seek to modify, alter, amend the community’s history to suit their own purpose.