Nov 1982

November 1982, Volume 5 No. 5, Re.l ( I ) • ! I I t “Act Today, Preserve Tomorrow 1 1 Is self-employment the answer to the ceedings. Vakil put questions to the owner of tomorrow.” community’s economic illk? Are Parsi distinguished panel of speakers, all of women more prone to breast cancer? Can the migration of rural Parsis to Urban areas be arrested ? Should Parsi prised: Dr Gulestan Billimoria, A.R. white collar jobs. It is in self- ' women seek full-time employment ? K.,kor., n.ni i„cco,.,aiu Com Oar. « These are some of the questions raised and answered at a symposium on ‘The Problems of the Parsi Community and Their Solutions' held by the Bombay gathering’but sat with the audience and encourage the youngsters, give them a ^’HR^rsi^dnehayet as part of their tercen- heard the speakers. portion of their premises when they are tenary^celebrations. Noting that “the days of the Tatas, startingout." “We'^ave to act today in order to Wadias and Godrejs are gone (as) they We have to build up our youth. Days preserve T^omorrow,” said BPP chair- all come under MRTP (monopolies and are spent on religious teaching but voca- ,spi Golwalla, inaugurating restrictive trade practices),” Vakil asked tional guidance seldom gets the same industrialist Balsara what the future stress, held for Parsis in industry. Balsara emphasized that “India is a land of tion but not enough for starting small opportunity. The time is now for enter­ prise and opportunity. The government is all for promoting industry at the cen­ ter and the states. The banks rush to “The Indian market is vastly expand- whom are authorities on their subjects, ing. The infra-structure is there, we have The panel, in order of speaking, com- only to build on it. The answer is not in' Balsara, Dr DJ. Jussawalla, Sam Rao, employment. Minoo Shroff, Dr Mehroo Bengalee, Dr Jamshed Modi and Jal Pardiwala. adoption’ followed by other communi- The BPP trustees did not address the ties especially the Sindhi Set bias, “They Balsara spoke of the business ‘style of 1 [nchayet as part of their tercen- “We'^^ave to act today in order to Wadias and Godrejs are gone (as) they maii Dr the N oven^et 5 Patkar Hall function. ui 9^ have funds available for educa- The freq^ncy of breast cancer h^ been found higher who bean around and after the Of the participants at the ASIAD '82, 14 were Parsis. women ^flrst child incentives. “Amongst our strengths (as a com­ munity) are a high literacy rate, a pio­ neering spirit, excellent human relations and support from our own community.” industries. Community banks and trusts The weaknesses comprised rank should help.” After noting that the purpose of the urban concentration, isolation from On the incidence of cancer in the com- meeting was not only to rehash proble- other communities, limited capacity for munity, an issue of much concern, “Par- , sis do have an unusual development of cancer,” noted Dr D.J. Jussawalla,emi* Parsis tended to look down “on map- nent cancer specialist and dean die age of 30. matic issues but “if hot to solve at least hard work, an easy-go-lucky approach, to ameliorate some of the ir^mrtant and pampering parents. Parsi problems,” Golwalla requested * __ . __ the noted lawy^ and former y TPtrus- ual labour, th^y should ^ize that the Tata Meiporial Hoipilial, .Boa^y. i . tee Shiavax Vakil to conduct the pro* motor mechanic of today is the garage /The ficqtKncy of various r. ¦ W/Jr I cancer in various communities is differ- Parsi youth do not take adequate “Unmarried women should beencou- ent. Mouth and throat cancer are not advantage, “The present lot is lethar- raged to take employment to broaden prevalent among Parsis because they do gic,”. he said and also noted that few their outlook, ensure economic inde- not smoke or chew betel leayes, but Parsis take to teaching sport as a profes- pendence and improve their status,” breast and prostate cancer do occur fre- sion. “No Parsi men or women take said Gulestan Billimoria, dedicated social quently, though little is known, he said, interest and I request the Parsi Pun- worker. “There is just one flanger—that about prostate cancer. The frequency of chayet to make a study and prevail upon of mixed marriages,” she said. “The breast cancer has been found higher in youth today to take up this matter... situation is different for married Teaching demands missionary zeal, but in the end it is both paying and satisfy mg. Replying to a question regarding Parsi children attending convent filled With the perfume Of schools rather than Parsi trust schools, educationist Dr Mehroo Bengalee, a trustee of the Maneckji Cooper Educa­ tion Trust School at Juhu, said that if Parsi schools are providing the required amenities to other communities, who appreciate them, these must continue. women who bear their first child around “Why stress on only Parsi students in and after the age of 30. these schools ?” Of greater import, Ben- An experiment with mice injected galee feels, is the calibre of the students several mushrooming kindergartens. I revealed that sometimes the milk ol schools. women with new-born children has the ...... ‘ ' same particles as that of the injected for our youngsters?” asked Bengalee. these particles than American women, competitive exams? We never think of This could be,said Jussawalla,a heredi- providing work experience to our child­ "If we let go traditions, abandon religion, economic success will be spurious and short-lived." No longer is the home loban and the chant of a mother's prayers every morning. women.” The children are left to the tender mercies” of an ayah, or at one of with the mouse mammary tumour virus turned out by the schools, even Parsi Billimoria suggested that the Parsi Pun- ----- chayet conduct a creche for children “Why can’t we have one polytechnic from two to five years of age. She also ' ~ . said that men must help with the house­ mice and that Parsi women had more of ‘Why can’t we prepare our children for hold work — “This would add to har­ mony in the home.” Success in the direction of community also be assisted in finding accon^ tary factor combined with environmental ren. There is no achievement motive, factors^ One solution would be to get guidance, no effort on our part. Our the housing problem, which The BPP well before the age of 30. vide them with opportunities... and even Vakil noted that some Parsis believed in the field of religious education, much mat breast feeding caused cancer. Could more can still be done, the doctor comment ? Jussawalla noted on the contrary, breast feeding appeared than our menfolk,” said Bengalee, to lessen the chances of breast cancer. “Parsi ladies arc still in the forefront... He cited the instance of a particular the best gynaecologist, the best that the middle income groi community in Japan where women swimmer, even the best secretary is a suckled their young till the aee of eight! Parsi... Parsi ladies are in the service of IMO case oi breast cancer among the women was reported. But whatever the Parsi physique may "I rl* * I <4 -r be prone to, in sports the community inOia IS 8 land Of was continuing to make a name for Opportunity. The time is itself. Of the participants at the ASIAD ’82, 14 were Parsis, stated phys­ ical culturist Jal Pardiwala. They are weight-lifters Vispi and Neville Daroga, yatchmen Pali Unwalla, Jeejee Unwalla, the community and mankind.” A Parsi impediments in 'the BPP’s housing Farokh Tarapore, Zarir Karanjia, lady, she said, “never likes to be station- plans. Byram and Ghospi Avari (of Karachi), ary but to advance, prosper... daily Aggravating the housing problem is marriages will be partially negated by , ____________ • married earlier and have the first child children are wasting their energy... pro- considers worthy of the closest atten­ tion. Sam Rao, architect, reiterated that. the Punchayet has land but a paucity of funds, and suggested that other organi- “Parsi women have moved much faster sations and trusts make these funds available to the Punchayet instead of merely accumulating interest. Rao said I lups should^ 1 also be assisted in finding accomX*«ia- J tion, and perhaps this would generate | funds for the lower income^ groups. J Young persons waiting to g/t married could be given priority in allotment, but J equal attention must be paid to the I maintenance of dilapidated buildings q and to those retired persons wjio are .1 deprived of accommqnation, he said. I Vakil commented that lack of coonera- j tion from tenants was one of several i g/t Iptr pail now for enterprise." Byram and Ghospi Avari (of Karachi), ary but to advance, prosper... daily 1___ L. swimmer Persis Madon, cyclists Homi working, striving to reach the absolute the influx of Parsis from rural to urban Bathena and Armin Arethna, sprinter top.” Not far behind these tributes to Adille Sumariwalla, shot-putter Bakh- tawar Khambatta, and hockey player areas. Minoo Shroff, economist and con­ sultant to J.K. Industries, felt that at our womenfolk, came the warning that ... “our homes are becoming boarding least one could “arrest the phenomenon I Hufrish Naritnan. houses.” No longer is the home filled (of migration), reversing it doesn’t seem 1 But on the whole'“compared to the with the perfume of loban and the chant feasible.” Urbanisation is a national 1 facilities offered, we have a meagre per- of a mother’s prayers every morning; phenomenon, but there is no reason why centage of Parsi sportsmen,” Pardiwala today’s mother is in a constant flurry, cluster*of Parsis should not form in the J noted; though Parsi schools usually often meeting her children only at night, villages. If the question is that of J afford sufficient facilities for sports, “If this is to be, let not women strive so.” employment in the villages. Shroff feels I 2 PARSIANA: NOVEMBER, 1982 IAt this juncture, Moai posed yet markedly lacking in children of mixed marriages abroad, and even when both another pertinent question — Do you the parents are Parsis; to some extent. that “self employment is the answer.’’ Migration abroad is also a universal trend, and Parsis must not be discour- the parents are Parsis; to some extent, have an argument that will stand the test aged from migrating, so long as they. Parsipanu is lacking even-in the parents, of reason? Modi suggested the encourag- preserve their feeling of fraternity abroad. But “attachment even to the family, let alone the community, is slowly receding,” said Shroff, and “out Commenting on the poor condition 'There is no achievement motive, no guidance, no effort on our part." "The motor mechanic of today is the garage owner of tomorrow." “Have we changed where we should ement of programmes of interaction, have changed and have we stood strong whefe young people can be involved in and steady where we should have stood meaningful social activity. strong and steady?” Modi asked. His own belief, that “we have changed where we should have stood strong and steady,” illuminates the core of the Par­ sis’ problems. Befuddled by the fast-changing times the Parsis. in adapt­ ing to a new way of life, “may seem to be succeeding on economic fronts, but if we let go traditions, abandon religion, eco­ nomic success will be spurious and of ten young people going abroad, short-lived,” said Modi. “We must mea- of our priests. Modi inquired, “Is their hardly two might return.” sure our success,” he feels, “ not by our condition the result of the fact that they Regarding the settlement of Parsis in assets, but by the service we render, by do not figure prominently in our daily the villages, however. Vakil commented the amount we put out.” lives?”The role of our dasturs has never that prices of real estate have shot lip even in the villages, so that in places like inter-marriage. Modi said that a child of the Catholic priests and Protestant min- Dahanu, real estate is priced at Rs 220 a square foot. Dr Jamshed Modi, founder of the Zoroastrian Community Development by reason and argument, they claim to widely sought and adequately compen- Institute, who spent around 19 years in be rationalists, and therefore a well- sated.” When the people are conscious the U.S.A, before returning to India documented case in favour of commun- of receiving something from the agiary finds what he terms ‘Parsipanu’ ity marriages must be presented to them. Continued on page <5 Speaking on the controversial issue of been as direct and important as that of an inter-community marriage is, to all isters with their parishioners, he said, intents and purposes, lost to the com- “Invest in the priests, in their educa- munity. Today’s youngsters claim to live tion... When he plays this role, he will be TcVinMfeontlfWftttl HeM —Bombay LET’S BUaO THEM TOGETHER! Whether it’s a five-star hotel, a Sultan's Palace, a hospital, a chemical factory, a fertiliser plant or a housing project— uuA havA thA AvnArtisA and for putting up the imposing. Muscat Palace complex of His Majesty the Sultan of Oman—and completed it in time. ¦5 Obtfol-SMnton HoW IS 5, I 1 I , .. SA- W W w W' >1 5F ^;®SJiSfSSS chi for the purpose.-1 received a reply from the solicitor that they would try to comply with my request. Immediately after that, due to unexpected circum­ stances, 1 had to go to Bombay to deliver some lectures. Hence, although the case was not yet registered, arrange­ ments were made to take my evidence The community was aware of my views regarding the Jooddin question- They had been publicized through my ________ J ‘ 1 repute. This is the 29tli edited and condensed extract from the book 1938 in the ‘History of Zoroastrianism’ “norfnr nhoila _ Th* Saofl nf fl Soul” — an English translation by and in 1942 in the ‘Atma Katha’ 1 had written at length about it. At that time the community was divided in four groups on the matter. A very large majority of the commun- From the time of the first sessions of the ity was opposed to accepting into the Zoroastrian Conference in 1910, the leading newspaper — regarded as the religious guide of the majority­ orthodox party — has been continu- I Dastur Dhalla - The Saga of a Soul” — an English translation by and Gool and Behram Rustomjiof the original Gujarati, published by the Dastur Dhalla Memorial Institute, Karachi. THE STORY SO FAR Born io a poor Dastur family in Sura, on 27 August 1875, Dhalla moved with his family to Karachi three years later. He was married to five-year-old Cooverbai when he was eightyears old. ously pouring out a vile tirade against After failing his matriculation, the reformists. A great deal of slander Dhalla sought employment while was directed personally against me. faith any non-Parsi or any child born of a Parsi father and a non-Parsi mother under any circumstances or on any con­ dition. Another section was positively against taking in non-Parsis, but advo­ cated the acceptance of offspring of a This pained my associates and they Parsi father and a non-Parsi mother, urged me for permission to file a libel A third and minor group firmly suit against the editors. 1 dissuaded believedthatIZarathushtra had oreached them from taking such a step. In the that his religion should reach the four middle of 1914 I went with my wife to corners of the globe and," as such, the New York to have the “Zoroastrian Theology” printed and to deliver some nominated head priest of Karachi talks. Taking advantage of my absence, the Conference, on its own authority, filed a libel suit. The case was conducted in the court of the Presidency Magistrate. The Hon’ble Justice, Sir Dinshaw Daver, consi­ dered to be the leader of the orthodox later. He was married to five-year-old urged me for permission to file a libel Dhalla sought employment while educating himself in religious matters With the assistance of the Karachi Parsis, Dhalla studied Iranian languages in Bombay and then proceeded to Columbia University in New York, where he was awarded a Ph.D. in 1908. On his return to India he was in which capacity he tried to critically evaluate old religious beliefs and customs in the light of his broadened outlook. This approach caused him to clash with the more orthodox section of the community and he became involved party, had come to bear witness against in several religious and social ' " " ' ' controversies. But despite the opposition, Dhalla proceeded with his efforts to educate the community and resolve old conflicts. In the last instalment, Dhalla wrote • of the furor created in the early ( community was obliged to take into the fold those who wished to enter of their own free will. The discussions that had arisen since the first decade of this century, regard­ ing the acceptance into the religion of a All the religions of the world are essentially missionary in origin and dream of converting the whole of humanity into their own faith. the Conference. In the course of his evi­ dence he said with disdain; “That ‘and- hiaru’Dhalla had no right to come from Karachi and disturb the peace of the Parsis of Bombay.” Despite the evi­ dence of a renowned authority who pre­ sided over the High Court, the charge of 7940 ’s^when two Parsi students studying libel was accepted and the main mouth- About the end of 1943 1 received a at Bombay’s Sophia College converted to Christianitv- French lady born of Christian parents, piece of orthodoxy was finecb gave birth to a grave announcement by About the end of 1943 1 received a some students that from the veiy begin- letter from a lawyer’s firm in Bombay ning the doors of the Zoroastrian tern- stating that a case was being filed in the pies were not open to all and sundry. High Court of Bombay concerning the The Almighty had sent 24is holy the world with specific instructions to admit into the faith only those people PARSIANA: NOVfMBER. 1982 stating that a case was being filed in the pies were not open to all and sundry. Jooddin Navjote that" had been'^per- prophet, Spitama Zyathushtra^ into formed at Vansda. 1 should prepare to ' come to Bombay when called‘upon to give evidence on behalf of the complain- belonging to a particular tribe who lived 7who were wefl-off purchased poor boys as slaves to work in their fields and'with the passage of time, admitted them into Madigane the faith. The majority of the community did not dose sight of its proud heritage. They were strongly opposed to the infusion of low-caste blood into the veins of the on IranianAoil in those days! This to convert non-Zoroastrians into fourth, group, in order to maintain the Zoroastrianism forcefully. Even a ritual­ validity ot this weird statement, was istic document like the Aipetistafi gives attempting to annul at one stroke all the evidence of conversion. - Pahlavi, Pazend, Sanskrit, Persian, hazar dadistan which relates to legal Gujerati and English translations of and constitutional matters informs us ancient Avestan writings in support of that if the Christian slave of a Zoroas- conversion. trian master abandons Christianity aind The history of religions reveals that becomes'a Zoroastrian, he should beset community. However, they would ' . grouse and grumble, scream and shout At the time of the’Jooddin’ case, the but eventually be silent. Moreover, committee that had been appointed by a when the dear ones of those opposed to meeting of the Anjuman called by the such an admixture of blood — or at If persuasion and Trustees of the Parsi Panchayat at times they themselves — got entangled ion do not prevail Bombay in 1903, nominated a sub- in such involvements, the discussions inn nf rT»ncf»r\/ativf. as remained at a Standstill, In the fifteenth century our contact with the co-religionists at Iran was more there will always be some credulous free, adherent of the most ridiculous and t - 1903, nominated a sub- r*' '' ' committee consisting of conservative as then it is correct to convert radical Athoman and Behdin non-Zoroastrians into Zoroastrianism forcefully. scholars to consider and present a report on whether it is valid according firmly established, so we sent couriers to the Zoroastrian religion to accept from this country and invited the opin- non-Zoroastrians into the faith. They ions of the dasturs who dwelt there on presented a unanimous report that matters concerning ceremonies, conven- Zoroastrianism permits the acceptance tions and customs. Regarding the Jood- ot ‘.looddins’ into the faith. din conflict, replies came from there that Bishop 1 lysus who has traced the Prophet Zarathushtra has thrown open humanity, hence there was no objection to performing the Navjote ceremony of such children or of slaves. They went order tp convert into Zoroastrianism, the Christians living there. In order that further to state that to bury or burn a these Christians become Zoroastrians, corpse is regarded as a major sin in the Persian Government bribed them Zoroastrianism. And yet it is proper to with promises ot position, rank, honour accept into the faith even those Jood- and titles and exempted them from the dins who are practising such profes- ~ ¦¦¦ ‘ . sions. However, at times they would Narsih, through a royal proclamation utter a note of warning to beware and be detrimental to the community. Later, when the British conquered Hongkong, Canton and other cities of have arrested other religions from doing tax levied on them. The King’s Minister. informed the Christians that those who cautious that in doing so it did not prove did not accept the Mazdayaspan reli­ gion arc blind and deaf and tlvtt Satan was leading them astray. In Georgia, countries also. bein^ widely Zoroastrianism spread. Then the scourge of time enveloped I t I absurd declarations. Similarly in our I own community there appeared one such small group of men and women. All the religions of the World are essen- . tially missionary in origin and dream of history of beha\ lour patterns, writes the gateways of his religion to all '* converting the whole of humanity into that in Armenia King Yazdagard 11 their own faith. Today, not all religions used both persuasion and pressure in have retained their pristine position. ' Christian and Muslim priests and mul­ lahs, in the vain glory to make their reli- i gion universally acknowledged, continue their missionary work. Changed climes, times and conditions have ai ioicu uim i I SO. Yet, should anyone be willing to come into their faith, he is accepted. •After extending a joyous welcome at I the birth of Zarathushtra. the Fravadin Yasht breathes a prayer that his faith may pervade the seven continents (haft Albania and other keshwar jameen). Every Yasht and Zoroastrianism was bcinj^ widely |p order that theSG Nyash concludes with the same wish, spread. . Beginning from Zarathushtra’s Gatnas Then the scourge of time enveloped GliriStianS 00001716 down to the Yajashnes. Visparad, mighty Iran in clouds of untold calami- ZoroaStrians/th6 P©rsian Yashts and Vendidad throughout the ties. The Iran that Cyrus had crowned entire Avesta, clear and unambiguous the Queen of Asia fell on evil days. The commandments to spread the sacred Zoroastrian Empire was destroyed yvlth promiSGS of pOSitiOfl, faith can be found. forever. Naturally, together with it, the . . . . . ' Precious books composed in Pahlavi. Zoroastrian religion immediately laiiK, lluilUUl dliu lllltJo. the court language of the Sassanian became non-missionary. kings, strictly enjoin the acceptance of non-Zoroastrians into the Zoroastrian ------- • faith." A great book like the Dinkard community depended upon following in proprietors who carried on trade with states that the most virtuous deed a the footsteps of the Hindus and living a Chinaemployedtheiragentson condi- ‘Joodin’ean perform is to relinquish his distinct and closed community life. The tion that no one should take his wife own religion and embrace the Zoroas- question of conversion was closed along with him. Their boarding, lodg- trian faith. Moreover, it is written in the permanently. Yet it clung to the ing, laundry, medical treatment and Dinkard that with the assistance of the community like a leech. Our men- sundry expenses were to be borne by the learned Dastur Adarbad, King Shapur folk who went for agriculture into fields master’s firm, and once in seven years II perf ormed memorable deeds to revive J---------- . and radiate his religion. The Dinkard ( further adds that if persuasion and pla- class and the children born of such some of them bro^ht back with them cation do not prevail, then it is correct l - - PARSIANA: NOVEMBER, 1982 Government bribed them forever. Naturally, together with it, the Zoroastrian religion immediately About 1,200 years ago, our fore- China, our forefathers established vast fathers felt that the continuance of the and flourishing businesses there. The and forests, at times established a rela- they were granted leave to return to tionship with women of the untouchable India for five or six months. As a result unions were taken into the fold. Those children born of Chinese women and 9F their Navjotes were being performed. A 100 years ago we started going to England for trade and commerce or for Thirdly, a tradition, of almost 1,200 approved and sanctioned as Parsi, ing them into the fold. Despite the fre- Zoroastrian children born of Zoroas- quent restricting resolutions of the trian fathers and their mistresses and Anjuman, such Navjotes are being per- later of Zoroastrian fathers and non- formed up to date. Parsi women according to the Civil A stern criticism was levelled against my evidence that the Navjotes &f the This ruling of the High Court stands offspring of Zoroastrian fathers and intact even today. Hence, on the Jooddin mothers “are being performed strength of the majority vote of the com- up to date.” The defendant declared that my statement was not correct as such The Jooddin Navjotes of children and adults, middle-aged and aged men and women were performed at Vansda and Bharudi. In 1942 an unprecedented event in the 1,200-year-history qf continuous perfor- had no authority to enforce the resolu­ tions on everyone. While giving its ver- years has been established amongst _ diet in the memorable Jooddin case the Zoroastrians settled in India since the study. There some got married to Eng- High Court, on the strength of the docu- loss of the empire, of performing the lish ladies according to the Civil Mar- mentary evidence of the usages-and Navjote of children born of Zoroastrian riage Act and the Navjote of their practices prevalent since 1,200 years, fathers and Jooddin women and of tak- children began to be performed. At the commencement of the last cen­ tury the Parsi Panchayat at Bombay, due to its wide-spread influence, framed regular rules on the subject in 1818 and 1830 and announced that the Navjotes Marriage Act. of the children of non-Parsi mothers that had been performed up to date had to be taken for granted. But, henceforth, sliould any Mobed perform such a Nav- munity, the Anjuman or the Athornan jote, he and those responsible for having Mandal or any other institution may Navjotes are no longer being performed, the Navjote performed, would be pass whatever resolutions it wishes and My statement was founded on facts, but excommunicated and penalized in other as often as it wills, but lacking legal the lawyer refused to accept its validity, ways. This ruling of the Punchayat sanction they cannot be binding on the remained on its records as an ornament, community. It could not be enforced in any way. In 1882 a leading dastur of the com­ munity performed the Navjote cerem- mance of the Navjotes of children of ony of nine people of varying ages born Jooddin unions took place. The Jooddin of Zo-roastrian fathers and non- Navjotes of children and adults, middle- Zoroastrian mothers in the presence of aged and aged men and women totalling an assembly of Sethias of status at the 77 and 35 respectively were performed Maneckji Seth’s Wadi at Bombay. at Vansda and Bharudi. This gaverise to In the first decade of this century, at an outburst of emotion in the cotnmun- the time of the ’Jooddin Case’, the Gen- ity and resolutions were passed stating As a result the Hon’ble Judge requested eral Body Meeting of the Anjuman that the benefit of religious institutions me to quote a definite case mentioning called by the Parsi Panchayat at Bom- and organisations should not be specific names and other particulars, bay passed a fresh resolution .in 1905 extended to those whose Navjotes had Consequently, 1 announced—giving against the Jooddin Navjotes and sent been performed under such circumstan- details of nanafcs and places—that in the copies of the resolution to the various ces. In consequence, as a ‘test-case’, a very year that the case was being con- Anjumans in every town and city. After gentleman who had passed through the ducted, a Zoroastrian gentleman had that, similar resolutions were passed by Navjote ceremony, filed a suit in the come to me at Karachi from abroad and meetings called by the Anjuman or the High Court against the Trustees of the had laid bare to me the details of his Athornan Mandal and publicized building, establishing his right to enter predicament. amongst the entire community through- the portals of that Fire Temple. My evi- out the country. Inspite of all this, such dence was to be taken prior to the com- was married to a Zoroastrian lady, but he was anxious to have the Navjote Taking into consideration my han- ceremony performed of an 11-year-old dicap in hearing, it was arranged that girl staying in his home born of a Goa- my daughter would relay through the nese woman. When 1 told him that such ear-phone whatever was said by the law- a Navjote could not be performed in yer or the Hon’ble judge. The hearing Karachi, he had enquired who would do He informed me that at present he Navjotes are being performed up to mencement of this case, date, because the resolutions of neither Those who were well-off purchased poor boys as slaves to work on their conducted for three days. My evi- it and where it could be performed. I .. , •¦UK dence, commensurate with my above- gave him the name of a revered Athor- tielCiS and with the mentioned opinions on the injunctions nan gentleman who was residing outside passage of time, admitted of admitting Jooddins into the Zoroas- Karachi. He wrote directly to the person .. . , , . , trian faith, were based on three main concerned and there was an immediate mem into me taith. factors. reply that if the person concerned would come to his town with the girl he would willingly perform the Navjote, deeming Secondly, that history bears infallible it his duty to do so. The father took his evidence that since the advent of Zara- daughter there and that Navjote One was that Zoroastrianism advo- the Anjuman nor of any other body cates conversion, have ever been unanimously accepted by lhe community. eviaence mat since tne aovent oi Zara- daughter there and that Navjote was The members of the Anjuman were thushtra till the Seventh Century when performed in the presence of five good never united; they werealways split into par- the Parsi Zoroastrian Empire tell people. This event had happened only ties. It won the cooperation of the majority but could not gain the unanim­ ous acceptance of each and every member of the community. Besides it faith. 10 forever in the reign of Yazdagard Sheh- five months ago. riar, the last Sassanian King, Jooddins were admitted into the Zoroastrian my two days’ evidence based on the authority of Zoroastrian religion, his- PARSIANA NOVEMBER. 1982 This was the sum and substance ofI The Defendants, expressing as we now know the orthodox Parsi view, are prepared to overlook immorality, bastardy anything but alienage. '¥¦ I F I I e J a with some reservations was commend­ able—are unanimous in* withstanding the attempt to give this new Convert full conversion, or it cannot. It is simply puerile to pretend, for its claim permanently and the curtain one of the leading high priests of Indian sistencies. was drawn on the incident. Zoroastrians, what do we find? All the The condition of these unfortunate learning which used to be spent on the this, that notwithstanding anything in residents of Vansda and Bhimdi is most pitiable. Although they are recently con­ verted Zoroastrians they are disdained and disregarded by Zoroastrians of ’ longer standing. When the community refuses to extend a helping hand to these frustrated candidates who stand at the threshold crying for admission into the fold then God alone is their saviour and their guide. tory and tradition on the validity of per- Contmued from page 5 forming the Navjote ceremony and admitting into the fold children of Zoroastrian fathers and non- Zoroastrian mothers. On the third day the case was pres­ ented in a different form. A question was asked whether a son born of a Zoroastrian father and his non- Zoroastrian mate who. on attaining maturity, had married a Hindu woman according to Hindu rites, could then have his Navjote performed and be admitted into the religion. The question had quite a new flavour. In the seventh century after the loss of our empire, our religion had become non-missionary, hence the religious and conversions are permissible and com- historical authority that had been exer- menddble have been the constant sub- cised up to the end of the dynasty had ject of more or less academic discu^ipn. ceased to function. From that time onw- But, as a matter of fact, few if any., rights of religious communion and ards the Jooddin question was limited to genuine conversions have ever been sepulture. All this is mere frippery and the practice of taking into the faith the made; and so far as our information shallow sophistry. Either admission can offspring of a Zoroastrian father and a goes, the conversion of Mrs. Tata is the be obtained to the Parsi Community by non-Zoroastrian mother. The principal very first instance of a genuine open basis of permitting the performance of conversion of a person in every respect the Navjote ceremony of such children fitted to be a credit and an ornament to instance, that the admission of such a rested on a twelve-century-old ttyadition. the community. I mean, of course, in refined and cultured lady as Mrs. Tata But this did not hold good in the above- recent times, and in circwnstances would do harm to a religion which quoted instance. which admit of no doubt or uncer* opens its doors to all sorts and condi- If the son of a Zoroastrian father and tainty. We ctlnnot be sure whethei tions of bastard children. It is still stu- a Jooddin mother becomes a Hindu Akbar was converted. In all probability pider to resist her claims on the ground according to Hindu rites and marries a he was not. Tlie Pandits take us back to that she was not duly admitted. She was Hindu woman, the 1,200 year-old tradi- the dark ages, where myth and legend publicly admitted by a person corres- tion of the community does not hold have free play. All the other alleged ponding in our religion, let us say, to the good. This question belongs to a com- instances may be dismissed as cases of Archbishop of York: every one knew of pletely different category and comes illegitimate children or adopted children it: leading citizens, English as well as under a different heading, hence the or, at the highest, cases of persons Parsis, were invited to be present at the entire Anjuman alone has the preroga- smuggled in as Converts. ceremony. The priest who oughttoknow live of solving it. Now that the question is fairly says that she was fully and regularly This evidence of mine given on the brought to the test, where every circum- admitted. 1 really had no.patience with authority of Zoroastrian religion, his- stance, every condition is perfectly well the quibblings of the learned men who tory and tradition was impartial, unbi- known; where there is not a word to be spoke for the Defendants, and, while ased and unprejudiced. said against the lady; where she was evading the plain direct points, spent The Vansda party thereafter openly and with great pomp and cerem- hours of our time in trying to reconcile requested the High Court and withdrew ony received into the communion by their own absurdly irreconcilable incon- The real, the plain point was simply their sacred writings, notwithstanding their own published utterances to the contrary, notwithstanding the Ravayats, notwithstanding everything, they took their stand not on religion but on Caste and when it came to a practical test, denied that anyone could become a member of the Parsi Community except by birth. That in a nutshell was the academic discussions I have referred to whole case for the Defendants, and is thrown to the winds, and the very exasperatingly though it was presented professors and doctors—who were to us, curiously enough, in the end, I ready enough when the qiiSstion was think, that it is a good case and must abstract, and in the air, to allow that prevail To be continued conversion under certain Conditions and yj I were not really concerned with a religious, but with a caste question. PARSIANA: NOVEMBER, 1982 To be corunwrd 11