People often ask who is a Parsi but seldom ponder on what makes one a Parsi. Is just being born of a Parsi father (women being deemed inferior) or wearing a sudreh and kusti or visiting a fire temple or having a navjote performed, sufficient? How is Parsipanu inculcated in us? How are we different, if at all, from others? Do we differ on account of the food we eat, the way we look, the clothes we wear, the language we speak, our heritage and customs?
To explore the possible answers to this question, we are asking thoughtful Parsis, Iranis and Zoroastrians their views on the subject. We inquired about what it meant to grow up Parsis/Iranis/Zoroastrians. What childhood events, people, interactions, surroundings, memories shaped their Zoroastrian characteristics? When and how did one acquire a Parsi consciousness? How did our upbringing differ, if at all, from that of our non-Parsi friends, acquaintances, neighbors, family members? What were the milestones?
Starting with this August 7-20 New Year issue we are carrying four articles on the subject. Navroz is as good a time as any to reflect on the issue. We intend to carry more pieces in forthcoming issues and also look forward to readers sharing their views on the topic. Each person has a different story to tell. At a Parzor seminar on population held many years ago, the assembled participants were asked to note down on paper where they were born. Surprisingly, the large majority were not born in Bombay and Gujarat but all over the Indian subcontinent. And yet, despite the geographic disparity, there were many commonalities amongst those assembled.
Today, with Parsis scattered all over the world, will the same hold or will the attributes differ? Will a second or third generation Parsi born in North America or Australia know about agiaries, gahanbars, residential colonies, dhansak, pugrees, daglis, dal ni poris or the secondary status accorded their female community members in India? And whether they do or do not, does it matter? After all, how much do Parsis in India know about the traditions, customs, politics, philanthropy, cuisine and environment of their Zoroastrian brethren residing in Iran? Did not some Iranian Zoroastrians in North America create separate bodies to better practice their customs, traditions and outlook? And haven’t there also been splits in Parsi founded and manned organizations and associations all over the world? Dissension is part of every family, work space, community, religion or association of human beings. But a better understanding of what shapes our differing viewpoints can help tie people together and assist them to work jointly for the common good.
The Return to Roots program initiated around a decade ago whereby youngsters from abroad visit India is an attempt to familiarize diasporic Zoroastrians with the traditions, customs and geographic heartlands of the Parsis in India. Unfortunately, because of the political differences between Iran and many other countries, such trips to the founding land of the religion are not possible.
The differences observed by Zoroastrian visitors to India are both cultural and religious. Abroad, there are few supporting religious institutions, at best there may be a prayer hall/dar-e-meher probably located a good distance away. The neighborhoods in which Zoroastrians reside, the schools and colleges they attend, the places they work, will all be devoid of fellow community members. Their exposure to other Zoroastrians will be restricted to association get-togethers, assuming there are enough Parsis in the vicinity to form a group, or if and when a congress is held. A similar situation is also developing in parts of India and elsewhere where the Zoroastrian population is depleted or non-existent due to deaths or migration.
Abroad, the emphasis is on understanding the prayers and the significance of the rituals. In India, the focus is on learning the prayers by rote and passively observing the rituals. Lay Parsis have little or no role to play in religious ceremonies apart from sprinkling some frankincense and placing a stick or shavings of sandalwood on the unconsecrated fire after the priests have finished reciting the prayers. Adherence to custom is valued over inquiry.
Children born of intermarriages have the benefit of being exposed to two cultures. They can compare and contrast and hopefully select the best practices of both. Unfortunately, the children of Parsi women married to non-Parsis are not legally considered Parsis in India and therefore face discrimination. This alienation limits the formation of a Parsi identity.
Recently an intermarried couple from India, settled in New York, lamented their son was reluctant to come to India because he had no friends here. With 49% of marriages in Bombay being interfaith (see "Milestones," Parsiana, July 7-20, 2023) will Parsipanu lessen or be enriched by the exposure to other religious beliefs and cultures? America is viewed as a melting pot; shouldn’t the same be the case here?
There are many qualities in the community worth preserving. Non-Parsi observers commend our welfare activities. Few other communities have free or low cost housing colonies (that has changed to some extent as some trusts are auctioning flats to the highest bidder), schools, colleges, hostels, hospitals, infirmaries, centers for senior citizens, assisted living, scholarships and so on. Most others have to rely on governments to hopefully provide these basic, essential facilities.
Will this philanthropic tradition continue irrespective of the location, social background and education of a Parsi/Irani/Zoroastrian? If there is one thing that makes us who we are, it has to be our concern and compassion for others.