Close on the heels of the global report on "Aging across the Zarathushti World" (see "Aging, gracefully," Editorial Viewpoint, Parsiana, March 7-20, 2023), come the findings of Gen Z and Beyond: A Survey for Every Generation. While the paper on aging was prepared following the discussions led by Dr Dolly Dastoor and Nawaz Merchant at the 12th World Zoroastrian Congress held in New York in July 2022, the Gen Z survey "initiated by leaders of the Zoroastrian business world based in North America" was conducted by the Shapoorji Pallonji Institute of Zoroastrian Studies at the School of Oriental and African Studies (SOAS), University of London with Dr Sarah Stewart as the principal investigator assisted by Dr Nazneen Engineer as the project manager and Joe Turtle as the administrator and data analyst.
Contributing to the success of the survey were the three sponsors, Dinyar DeVitre, Edul Daver and Toos Daruvala; generous donors Dr Shahriyour Andaz, Zal Masani and others; working group members Arzan Wadia, Nina Mistry and Dr Rashna Writer, with ambassadors around the world urging community members to cooperate.
The Gen Z survey "aimed to collect data that would help us understand how people in different regions think of themselves as Zoroastrians, their sources of belief and how they practice the religion in terms of devotional life... The way in which Zoroastrianism is lived and practiced has evolved differently in each region," noted the Introduction and Project Summary.
If localized surveys face obstacles, for a global study the hurdles are manifold. In Iran, they "were unable to send a team member" and had to rely on data collected from local sources. In India, "We were not allowed to enter the Zoroastrian baugs to distribute leaflets…Our eligibility criteria were not accepted by some leaders in the community." Those over the age of 18 with one Zoroastrian parent, grandparent or spouse were eligible for the survey. Each region has its own preferences, prejudices, outlooks. Those probing religious beliefs and practices are bound to be viewed with suspicion, more so in autocratic or theocratic states.
Whatever be the apprehensions of traditionalists, over 91% of the respondents "had two Zoroastrian parents" and classified themselves as "practicing or semi-practicing" Zoroastrians. Of the 5,000 respondents, the largest numbers unsurprisingly were from South Asia (presumably India, Pakistan and Sri Lanka), 2,379 or 52%; followed by North America, 1,449 or 31.7%; the United Kingdom, 265 or 5.8%; Australasia (presumably Australia and New Zealand), 256 or 5.6%; the Middle East, 71 or 1.6%; Europe, 64 or 1.4%; South East Asia, 49 or 1.1%; Iran, 26 or 0.6%; and the rest of the world, 17 or 0.4%.
The survey found women were more likely than men to accept both intermarried Zoroastrian men and women (81.1% vs 73.7%) and their children (79.7% vs 70.6%). "It is the women who are the driving force for change," notes the report.
In the chapter "Aspirations," in a section titled "Community," were listed three key questions and the responses tabulated in accordance with the views expressed. To the query: Which subjects are you most interested in learning more about? Of the 14 options given, 50.3% indicated Zoroastrian rituals and their significance, 49.2% Parsi/Irani history, 47.8% Zoroastrian philosophy and ethics. The next question was: What are the greatest threats to the Zoroastrian religion and the ethnocultural identity? From the 14 options given, 59.5% stated small, aging population, 45.1% unwillingness to reform. What do you consider the most significant factors in strengthening the community? From the seven options given, 49.1% conveyed teaching the next generation about Zoroastrian religion and culture, 13.2% education — youth, vocational, scientific, higher education, retraining. Responses were further categorized according to age, gender, region and level of education.
The survey showed those with only a high school education "were the most likely to perceive a lack of respect for the authority of the priesthood as the greatest threat facing the community and to place a higher value on the religious structures of Zoroastrianism."
In North America, 24.3% of respondents believe the opinion of priests is most important regarding religious disputes, while in South Asia the percentage is 40.6. Regarding the afterlife, 29.8% in the US and 38% in the UK believed the soul makes its journey to heaven or hell four days after death while in South Asia the figure was 46.1%. The statistics for those who believed in reincarnation was 10.9% in South Asia, 14% in South East Asia, 9.6% in North America, 6.9% in the UK and 0% for Iran.
Global surveys help put things in perspective. What are the different beliefs held and the practices followed? How does each country/area differ? Views, beliefs, outlooks can also vary greatly within a country. For example, the Delhi Parsis are more liberal in their outlook than Bombay Parsis. The Parsis in Delhi may number around 500 while Bombay has around 45,000. Delhi has one fire temple, Bombay has around 50 (though the ratio of fire temples to Parsis is higher for Delhi with one fire temple for 500 while the Bombay ratio is approximately one agiary for 900).
The Zoroastrians in Iran, a fundamentalist Islamic state, permit Zoroastrian women to be priests while in a supposedly secular democracy like India they are "not permitted." The survey does not delve into these contentious comparisons. As well, it does not. When asked direct questions people often weigh their answers depending on who is interviewing them. They may suspect a "hidden" agenda. One has to seek their views on a range of subjects and then try and analyze the data to access their true feelings on certain issues.
In an email dated May 30, 2023, Daver noted, "We are in the process of condensing and summarizing the Gen Z report to cover the most important findings and action items." Those interested in studying the survey may do well to await the condensed summary. The plethora of information in the 199-page report can be arduous to put in perspective.
The first two international surveys of the community ever undertaken were at the initiative of Zoroastrians residing in the West. Their involvement with their roots reflects the diaspora’s concern for the community and the religion. Whatever may be their differences, those who migrate do not lose sight of their Zoroastrian moorings. Wherever they venture, community values, heritage, culture and religion remain with them.