Oct 1990

PaW OCTOBER 1990 Rs 8 5 >•5 w S' [ B ,:s>"^ - ,.<- « -X i .4- * A « "V ' 'f. > 4 k< f. »- i X ,’>. < i X < • ¦i. W1 ? s I 1 M V?'- I •w ,i L X- \ ''^ j>S5S| '^3 '¦^ 5 J >"SO >lrf0Z * .3}i i i Seva Sadan Pounder Behram MalabariOctober 1990 Volume 13 Number 4 EDITOR Jehangir R. Patel MANAGING EDITOR Arnavaz S. Mama EXECUTIVE EDITOR Parinaz M. Gandhi ASSISTANT EDITOR Roxana H. Kaka DESIGN Kranti Shilotri, Varghese Fernandez, Deborah Fernandes 3 Readers ’ Forum 11 Events and Personalities 15 Zoroastrians Abroad MARKETING DIRECTOR Veera Patel ADVERTISING MANAGER Zarin Mistry ADVERTISING EXECUTIVE Cheryl D’Penha CHIEF EXECUTIVE Rustom Thanavala FINANCE B. L. Arora EDP Rohinton E. Daroga CIRCULATION Behram Umrigar MANAGEMENT Minoo Patel. Jasmine Driver OFFICE Rajendra P. Nayak, Khurshid Panthaki, Patricia Lewis. Rajalakshmi Krishnan, Bakhtavar Batliwalla, Nowzer Batliwala 22 The Spirit of Seva Sedan by Gustasp Irani 27 Roxan Shah: The controversy continues by Arnavaz Mama 33 COVP meeting: The orthodox response 39 Travels in Iran * 3 by Manekji Limji Hataria 43 Milestones Cover: Photograph by Varghese Fernandez Parsiana is published by Jehangir R. Patel for Parsiana Publications Pvt Ltd, at C/o H.L. Rochat, Navsari Chambers, ground floor, 39 A.K.Nayak Marg, Fort, Bombay 400001 and printed by him at Parsiana Publications Pvt Ltd. C/0 Kaiser-E-Hind Pvt Ltd, 300 Perin Nariman Street, Bombay 400001. Color processing. Comart Lithographers; and black and white processing, Samir Process. All rights reserved. Phone: 2048730 Fax; 2042922 For editorial enquiries : 2048183 Telex 11-85710 RABO IN Annual inland subscription Rs 60 for one year (12 issues); Rs 100 for two years (24 issues). Foreign subscription rates: Seamail Rs 130 for one year, Rs 245 for two years; Air mail Rs 275 for one year. Rs 525 for two years. For US cheques add $5 to cover bank charges. For Indian upcountry cheques add Rs 4 for bank charges. Cheques and drafts are to be drawn in favor of Parsiana and posted to GPO Box 892, Bombay 400001 or C/o H.LRochat. Navsari Chambers, ground floor, 39 A.K.Nayak Marg. Fort, Bombay 400001i i i READERS’ FORUM < » * * O I »> n * • I » It » M » » I . 0^1 « < < « I IM < 111 >> * » ’ ‘ . J t ? < » f M nt! u»» Mt.xitliti... ..pp'................ 11 u I (11 n b I« n I(»•)>..... >.,.W H'K'********'‘lil H-t »*#» « » , », ifcip# »A • iW Bi I'i^ i*»»i ,(¦ message of Zarathushtra? And how many 2k)roastrian parents have even considered introducing ot explaining the true religion to their children? Most Parsis equate the If I may express my opinion, I think religion with priestcraft, ritual and rite, people like Dastur Kotwal who consider occasionally remembering to parrot good marrying out of the community “close to thoughts, good words, good deeds as an of them is going to pay for a grave injus ­ tice done to a young girl who perhaps be ­ lieved more in her religion than many ! Zoroastrians today? I Ji h** ’ ' adultery ” and deny a practising Zoroas- essential ingredient of the religion trian her basic rieht to the la.st rites, whether or not they actually demonstrate or understand the meaning of these pre- I I .i OB trian her basic right to the last rites, should not rely on the Vendidad, which was written much after Zoroaster ’s time, cepts. to support their fanaticism but re-read the r’f Ktl to support their fanaticism but re-read the The truth is that most of us are abys- works of Zoroaster and realize that the mally i^orant of the true faith and, worse still, have no interest in discover ­ ing the sublimity contained in it. It is I sincerely hope that the Parsi youth easier to be lazy, to make a fetish of out- and the believers of justice fight for their ward form rather than endeavor to under ­ rights and are successful. stand and follow the true substance — the spiritual content of our religion. This is how corruption sets in, probably true of any religion, but we are concerned only I ing refusal to permit Roxan Shah ’s body with ours. It is an awful kind of igno- f to be consigned at doongerwadi (“An in- rance that makes people bigoted and in- i justice at doongerwadi, ” Parsiana, Au- tolerant and, tragically, they expound i gust 1990) and the horrendous opinions I of Dastur Firoze Kotwal on Parsi women married outside the community makes one wonder what faith such people really words and commands do not coincide follow. “Parsism ” or “Parsi-Punchayetism ” or “Dastur Kotwalism? ” Whatever it may be called, it certainly cannot be con- essence of this religion is “to do no wrong to others. ” Ms MEHER MATHRANI The Bombay Parsi Punchayet ’s distress- their erroneous beliefs in the name of noble Zoroastrianism. Such people never quote from the Gathas for Z^thushtra ’s Readers ’ views are welcome on any subject of interest to the community and should be sent to the Editor , Readers' Forum, Parsiana, G.P.O. Box 892, Bombay 400001. Letters are subject to editing for reasons of space and clarity. Unsigned letters or those strued as Zoroastrianism for I recognize without an address will not be published. Could it be something called with their own. What, then, is the answer if Zoroastri ­ anism is not to disappear along with the community? Surely, it lies in the earnest search to go back to the source, to de ­ velop the essential ability to sift the nothing of Zarathushtra ’s teachings in their beliefs and behavior. Indeed, their wheat from the chaff, thinking is an affront to the Prophet him- “An injustice at...” thinking is an affront to the Prophet him- All thinking parents keen enough to My condolences to the Shah and Nazir self — the antithesis of the pure and holy teach their children the truths of pristine families on their loss and suffering (“An sublimity of Zarathushtra ’s exalted mes- Zoroastrianism must expose them to the sublime thoughts of 2Larathushtra himself and every Parsi household must have a families on their loss and suffering (“An sublimity of Zarathushtra ’s exalted mes- injustice at doongerw'adi, ” Parsiana, August 1990). As a practising Parsi married to a non- Parsi under the Special Marriage Act, I are entirely spiritual in content, they >9 sage as set down in the Gathas. No one can dispute that the Gathas are the words of Zarathushtra himself. They copy of the Gathas readily at hand. There have been a great many schol- have never been stopped from entering speak of divine things. The Prophet ’s ars who have expounded on our religion deep yearning to understand the nature of but how many have combined inspired God, Ahura Mazda, and to disseminate thinking and a humble yearning to search the message of Truth for the benefit of for the true spark of understanding along- humankind was all that concerned him. side their scholarship? My personal ex- Why then do we, who call ourselves perience was gener^ly disappointing — Zoroastrian, not obey his injunctions to and frustrating — until, some years ago, I J’ came across the great scholar. Dr Irach How many Parsis who think of them- Taraporewala ’s interpretation of the selves as Zoroastrian know or care to . .......................................... know what the Gathas contain? Indeed, how many Parsis have even bothered to that I truly caught glimpses of the mean ­ any agiary, the Wadia Atash Bahram or the Atash Bahram at Udwada at any time even though I have entered them with my mangalsutra on. And I think that it is " only right for any man or woman practis ­ ing a religion to have the right to peace to his or her soul through the last rites of uplift our thinking and understanding? the religion he or she believes in, and no human being has the right to interfere in a wish so personal. I would like to ask Dastur Firoze Kotwal, Dr Aspi Golwalla and all the read the Gathas let alone delved deeply ing behind many hitherto abstruse as- Zoroastrians who follow and believe in ‘ Dastur Kotwal ’s directions: Which one Gathas in his book, The Religion of Zarathushtra. It was for the first time into them? How many Zoroastrian fami- pects of my religion. Frequent readings lies own a translation of the one and only make things more and more illuminating 3 Parsiarta October 1990and the more one studies these Gathic ued and insulted their own, as was wit- sented itself. They did not deplete their verses, the more rate is struck by the nessed on this program. For centuries this lives with bitter quarrels with their neigh ­ sheer beauty and spiritual import of community had been highly respected and bors or among themselves. Prof Mary Zarathushtra ’s revelation. trusted, not only by the British as she tried Boyce tells us “ the travellers ’ accounts in I was concerned, however, to find that to imply, but by other Europeans — visi- general give the same sot of picture of this gem of a book is not available in tors and colonialists alike. And there the Parsis as the Iranis (in Iran), showing bookshops. I understand that it can only came a time when we were respected and them to be a gentle, quiet, industrious be had from his son, Mr B. I. Tarapore- trusted by other Indian communities. Her race. They live, it was said, in great har- wala at India House, Kemps Comer, unjust and mindless criticism of the older mony among themselves, make common August Kranti Marg, Bombay 400036. generations, her belittling of the qualities contribution for the aid of the poor, and He has published die book himself, out of which had enabled them to be held in suffer none of their number to ask alms his own resources and I believe still has such high esteem was unwarranted and from people of a different religion. Their some copies available with him. Every stupid: it came from a mind ignorant of universal kindness... leave(s) no man des- Parsi family should be urged to own a facts. Why is it that on occasions such as copy of it as a first and important step to a these, it is the Parsis who are self-opin- truer understanding of our religion. Zoroastrians must ensure that this book is kept permanently in print for the benefit are the ones who capture the limelight? of future generations. Otherwise, it would not only be irresponsible of us but also an mocked. They should not be confused irreparable loss to the community, with servility or dishonor, or humiliation. Zoroastrian scholars and seekers after the The opposite to loyalty and gratitude vigorous, God-loving and united commu- Truth everywhere. Mi dina nayar would be disloyalty and ingratitude. It nity. But now, as we watched, we were was loyalty and gratitude which helped made aware of its disintegration — its The Parsees our ancestors, not only to survive and parts at variance with each other, tearing For the first time British TV (Channel prosper, but to preserve their religion, the whole apart. Yes, this impression was Four) had decided to make a documen- and live with dignity. Without these also conveyed to the viewers, vwy tary on the Parsis — The Parsees: the qualities where would this woman be to- clearly and very loudly. "Zoroastrians of Bombay. Eagerly we day? Maybe not existing at all: or, ~ waited for its showing. But we were to maybe, working as an ayah in the home kept harking back to the p^t achieve- be greatly disappointed, for what we got of a Hindu or Muslim family. ments with a persistence which seemed was 52 minutes of incohesive, inconclu- I sive patchwork! This, which went out on such people to the year 1484 when the proud of today, except die material August 7, 1990, was to be a portrayal of town of Sanjan was sacked by the Mus- wealth of the few. our community. It was to inform the lim general, Alaf Khan. At this time the British people, to educate them about an loyalty of 1,400 Parsis cost them their unbalanced presentation of the commu- ethnic/religious community in their lives — that of men, women and children nity was the result of bad editing. But as midst that few of them had heard of. — as they defended Sanjan alongside the I pondered over what I had seen and Those Parsis who appeared on the pro- descendants of the Raja of Sanjan who heard, I had to admit that it revealed that gram were supposed to speak for all of had given our ancestors sanctuary. which lay at the heart of the community: us. They also represented Parsis every- During the reign of Akbar, Parsis or it would be more correct to say, that where. Therefore they should have found favor with the Mughal Emperor, which was missing from the heart of the shown a little more maturity, and a little only to suffer again when he died. Yet, in community — the religious and spiritual more responsibility. But as it turned out, the late seventeenth century, when the truths and the real concern that engender the program was less edifying, and more Hindu Marathas began a series of cam- unity of spirit and of purpose, embarrassing than we expected or de- paigns against the Mughals, during which served. To start with, the Parsis of Britain had to suffer listening to the derogatory re- of the Mughals. ” Ironically, Rustam Ma- marks made by a Parsi woman about her nek also paid die jazia — the tax exacted own community in a most crude and vul- f gar language, amidst smiles and giggles. Hindus as well as the Parsis, to save them edly presented — together with a bit of _ history — in a way as to render the reli- There have been many such instances gious concepts unnoticeable, ineffectual, involving Hindus, Muslims and the Brit- and the whole program without depth. titute of relief. ” To get back to the documentary. The ionated and arrogant on the one hand, or whole tone of it left me with the feeling immature and irresponsible on the other, of emptiness — of being presented with an empty shell, instead of a whole, living and dynamic organism; while all the time the narrator tried to convince the viewers that this community had been a Loyalty and gratitude are not to be Then there was the young man who I would like to draw the attention of to imply that there was nothing to be At fust I told myself that this ratha 1 During the reign of Akbar, Parsis or it would be more correct to say, that Every ethnicAeligious program I have Gujarat was ravaged, Rustam Manek, an watched has conveyed a veiy definite, “elder of Surat, fought valiantly on behalf dignified and interesting impession. But this was a hotchpotch of rituals and cus ­ toms, mixed with those of Hinduism, from non-Muslims — on behalf of poor with Zoroastrian concepts rather disjoint- This was very unpleasant for us who from the tax-gatherers ’ harsh treatment, watched in the company of non-Zoroas- ~ than friends, who were left very con ­ fused, for they had never seen or heard ish. They acted as they did, not only to The spiritual beauty and strength of our anything like it before, where Parsis were survive. It was part of their everyday Zoroastrian faith were submerged in the concerned. I can well imagine the opin- spiritual endeavor to obey the laws of flood of self-congratulatory fervor. The ion the viewers must have been left with. I am aware that we have faults as any ­ one else, but I have never seen or heard a found it. They did good and acted hu- program, where those taking part deval- manely, whenever the opportunity pre- the whole documentary had been left to Asha — the divine laws of Ahura Mazda compliments could have been left for a — in order to fight evil wherever they non-Zoroastrian to make. In fact, it may have been much better if 4 Parsiana October 19901 t Director BLAZE ADVERTISING PVT LTD AND ASSOCIATE COMPANIESnon-Zoroastrians. To someone who really knew what Zoroastrianism was all about. Someone who was sensitive to our feel ­ ings, yet was not involved in all the bitter, and sometimes petty differences and pain ­ ful squabbles which are causing a rift endured by priests and the laity, the heart ish society seems to me to have culti- within the community — but was aware and mind of the community should dic- of them. In this way we might have had a better-balanced program, and a truer pic ­ ture of the Parsis in Bombay, and a impossible if the heart and mind are minority of viewers. We felt it to be our clearer presentation and interpretation of functioning in accordance with the spirit duty to try to reach as big a section of the religion we share; and the British of love and justice; with that of Asha. Is that minority as possible. So we set out viewers would have had a more dignified not this what being a Zoroastrian is really to make a program that was not only in ­ impression of the Parsis of Bombay: they all about? Is it not about love, justice, formative but also entertaining. Only in would have learnt something more defi ­ nite about our faith. I could not help but feel that Zoroas ­ trianism is desperately searching for a of Armaiti (devotion) cannot work if collective soul to express itself; and that “legal ” excuses are used to prevent alle- the Parsis are in the process of losing viation of hardships and suffering. At newspapers preview their choice of the their communal soul. It is time they such times it is the divine laws of Ahura TV programs to be shown. The Parsees came together again. But I most strongly Mazda which should have precedence was previewed by, among others. The and sincerely believe that orthodoxy will over all other laws, and should be Times, The Daily Telegraph, The Guard- not be able to cement the breaches which obeyed. Who knows, it may so happen have formed over the last four decades. There were some glimpses of hope as communal purse-strings may find his pers on the previous Sunday. In all cases we saw faint evidence, some vestige of needs unmet, hampered by the same the preview was positive. These re- the simple dignity, gentleness and piety “legality ” which prevented him from spected journalists told their readers that of Zoroastrianism still clinging to the old coming to the aid of others. the program was both informative and and the elderly like Mr Homi Sethna. I can understand the grievances of entertaining. Thus it was that The The program also highlighted your those who have married outside the com- Parsees was seen by over one million of problem concerning priests. Surely the munity, one of whom expressed her the estimated 18 million viewers at 9 wealth among the rich Bombay Parsis, views on the program. Although I am o’clock on August 7. Most viewers were and in the coffers held in trust, should be proud of my ancestors, I cannot, and do watching the main news of the evening able to solve this problem by educating/ not want to condone the treatment they, training and paying priests a realistic and just salary, in keeping with Zoroastrian principles. If you are truly concerned about your Quite the contrary, I know it i.s a faith “profound ” religion, as some so often claim, why not use some of that wealth held in trust so that all priests are able to profound religion comes from a being stamp and still have enough space to devote their lives to the service of Ahura who is eternal and infinite light, all-em- Mazda and the community, without hav ­ ing to suffer indignities and humiliation matter and spirit — and there is only one therefore set out to describe what is which financial hardships bring — both of Him. He made us all; He belongs to all known of the history of Zoroastrianism during their working lives and in old He has created. Ms perin divecha arid its followers and summarizes their age? Kent. UK basic beliefs. It describes how important Zoroastrianism has been in the formation of ethical and religious ideas that are now identified as part of ‘western ’ even for members of your own. I under- often than not it has come to mean that stand that the rules for the use of these they are narrow-minded and boring, that funds are circumscribed. But these rules they are not good company, that they are were made when circumstances were dif- no fun to be with, even sometimes, that ferent. Now, in times of great hardships they are mentally unstable. Secular Brit- vated a distaste for religion. British TV programs about religion tate new rules to reflect and meet the needs being experienced. Nothing is are therefore typically watched by only a order which bring about harmony and this way could we secure the maximum peace? audience for the program. After all, a TV The spirit of Sraosha (obedience) and program serves no purpose whatsoever if no one watches it. Every day the national daily quality ian. The Independent, The Daily Mail that one day one of those holding the and by all but one of the quality newspa ­ on BBC 1. (When the national institution ‘The Last Night of the Proms ’ was their spouses and children are receiving from the orthodox. This is not because I broadcast this year, it was watched by do not love and respect my religion. 1.3 million people.) It is fair to say that the average Briton which was meant to be a universal faith, could write everything s/he knows about because Ahura Mazda is universal. Our Zoroastrianism on the back of a postage write down everything s/he knows about bracing, pervading all creation — that of the history of Christianity. The program matter and spirit — and there is only one Ms PERIN DIVECHA Kent. UK If the laity really value the faith of their ancestors, they will respect and care Richard Harris, producer of The Parsees: for their priests; and the priests will make the Zoroastrians of Bombay, replies certain that they are worthy of respect If and when tlicy watch this program, I civilization, through its direct and in- and trust. High priests, and those more think that it is important for Parsis to direct influence on other major reli- fortunately placed, should be willing to remember that the target audience is the gions. We set out to give an impression ensure an even distribution of the good- British television viewing public. It is the of what a remarkable community the ness and security of life so that none will be called upon to suffer poverty and des ­ titution. In the past there have been plenty of ject of religion embarrassing and off-plit- examples of Zoroastrian generosity, both within and outside the community. Yet, today you seem loath to part with funds British television viewing public. It is the opinion of many who live in the UK that Parsis arc and have been. We also in- not only arc the British an unreligious eluded some issues that seem to be highly lot, but also that they find the whole sub- relevant to the chances of the community surviving far into the future. These issues included, what for the Parsis are by ting. In Britain today, to say that some­ one is a religious person can still mean s/ now the old chesmuts of conversion, he is good, honest and reliable; but more intermarriage and the position of the 6 Parsiana October 1990I I (Ms Divecha) mentions a Parsi woman by the fact that the Parsis are a small and who talks “in a most crude and vulgar Ian- therefore vulnerable community. She priests within the community. If, in the course of trying to make a program that attempts to do these things guage amidst smiles and giggles ” on her says that the British stood to gain by hav- and still remains entertaining and inter ­ esting for an English audience to watch, we have caused offence, then every Parsi other than the use of the word ‘bullshit ’ has our most humble and sincere apolo- on one occasion. This woman (Hilla) was gies; nothing could have been further selected because she represents the nity so effectively over the years. But from our intentions. widely held lack of reverence for ‘ortho- she also comments that while the hous ­ ing colonies are of such a high standard, the fact that they are colonies, physically ion that the religion is filled with mumbo- isolated from the other communities, may have contributed to the Parsi “cliquish ” Parsis. She finds it difficult to believe mentality which she observes. that Zoroaster would approve if he were alive today. That was included because it part. I am at a loss to see what it is that ing Indian agents to deal with the other this woman does to cause such offence Indian communities. • She says how proud she is that the Par ­ sis have looked after their own commu- widely held lack of reverence for ‘ortho ­ dox ’ Zoroastrianism as it is found in A word needs to be said about why we chose the interviewees that we did. We Bombay today. She expresses the opin- spent a long time talking to many Parsis that we met — men and women, old and jumbo that is irrelevant to the modem young, rich and poor, great and small — about what it meant to them to be a Parsi and a Zoroastrian. Interviewees were se­ lected, not because they were necessarily represents an opinion, heard from many well-known, but because they spoke Parsis, that Parsi belief is going astray, clearly, succinctly, entertainingly and getting lost, is beginning no longer to rep- representatively. In other words we tried resent the spirit of the message of Zoroas- to present the community as it actually appears to two genuinely interested out ­ siders: Jan Pester (the director) and my ­ self. to see how she causes such offence. Hilla is “unjust and mindless, self-opin- I have of course read (Ms Divecha ’s) • She comments that little or no explana- ionaied and arrogant or immature and ir- letter many times and I must confess that tion of the navjote ceremony is given and responsible or disloyal and ungrateful. ” I still do not know whether she objects to that this may contribute to the alienation To me her only “sin ” appears to be that our program because she believes that it some Parsis feel from their religion. she represents forthright opinions that misrepresents the community or whether, as she goes on to say, because “it re ­ vealed that which lay at the heart of the also that the British may have been moti- community. ” • She is surprised by the survival of the practice of women “sitting aside ” dur ­ ing their periods. She finds her mother ’s attitude to this particularly irritating. “Otherwise, ” she says, “she ’s a very modem kind of a woman. ” ter. I read (Ms Divecha ’s) letter with I shall list all the other contributions some surprise. I still do not really under- that Hilla made because I find it difficult stand how (Ms Divecha) concludes that to see how she causes such offence. • She comments that little or no explana- that this may contribute to the alienation • She says that the Parsis had a reputation (Ms Divecha) must know are held by for honesty which the British liked, but many Parsis. “ ¦ ¦ ¦ ¦ The director and myself believe that vated in their relationship with the Parsis Zoroastrianism is an important religion WITH BEST COMPLIMENTS FROM SOn-HEARTED WIBS’BREAD WESTERN INDIA BAKERS' PRIVATE LIMITED KHODADAD BUILDING, 100 D'LIMA STREET DOCKYARD ROAD, BOMBAY 400010 J 7 Parsiana October 1990that has in the past contributed much to ers oiParsiana that the viewer is that irre- trian mistress and her children are all eli- the spiritual development of the world, ligious Briton. The parallels and com- gible for membership of the Anjuman. Thus the contention of Cmdr L. S. Mehta is quite correct, when he says that, whereas a Zoroastrian, who has a ress has an effect upon the unity of a Zoroastrian keep or rakhat and her chil ­ dren, are all made members of the gion. In considering the condition of the Anjuman, he is prevented from member- We feel that our program says this. We monalides between your tiny community feel that the Parsis are a truly remarkable and our relatively large one are many. In community whose contribution to the particular one can see that material prog ­ culture of the Indian subcontinent and indeed of the whole world, far exceeds community and the integrity of its reli- anything one could expect of such a tiny community. We feel our program says Parsis, there is also food for thought for ship, just because he is lawfully wedded .................... . ........................... ~ " . to a non-Parsi woman. The tragedy is The program inevitably provok^ that the board of trustees are not willing to do anything about it, nor are they in ­ clined to change this absurd clause in this. We feel that the Golden Age of the the English viewer. Parsi community is on the wane and that complacency and divisions within the many letters and phone calls to this of- Parsi community are jeopardizing the fu ­ ture of Zoroaster ’s message to the world. We feel our program says this. (which did not go into detail) expressed even the orthodox Bombay Parsi I am very pleased that (Ms Divecha) displeasure with the program; all the rest Punchayet (BPP) has done so. Leave has picked up on the point of the plight were complimentary and enthusiastic, alone not debarring a male, the BPP does of the priests. Any outsider who has any mostly requesting to purchase video tapes not debar even a Zoroastrian female mar- interest in Parsis and Zoroastrianism to keep or give to relatives. ried to a non-Parsi male from becoming a would quickly find out about the parlous, I know that the program is flawed — member of its Anjuman. penniless state of the Zoroastrian priest- there is simply too much to say about the The greater tragedy however is that hood. The Zoroastrian priests must Parsis in 52 minutes. If and when you the Federation of Parsi Zoroastrian surely represent the oldest continuous see the program, please remember that it Anjumans of India is not willing to get tradition in the world, many thousands of years old. The Parsis are among the more privileged communities of the world. There are some Parsis who claim to be tunity to thank all of those individuals trying to do something for the priests. But if you speak to most priests it would appear that whatever is being done is sim­ ply not enough to stop the rot. To an out ­ sider it seems that the Parsis are prepared Punchayet who were most helpful The only other alternative is for Cdr to stand by and watch this precious, irre- throughout, placeable resource just wither away for lack of funds. We feel our program says this. Is (Ms Divecha) advocating that we I wish to clarify the controversy which should have kept quiet about it? Surely has arisen regarding the membership of the late Roxan Shah, whose mortal not! rules of the Poona Parsee Panchayat, as remains were not admitted to the towers of silence. Let us stop becoming the butt ers ’ Forum, Parsiana, August 1990). of ridicule — the bawajee — of the entire An English translation of the extract nation. Bng n. b. grant (Retd) of the constitution of the Poona Parsee Pune Panchayat reads, “Any Parsi or Irani male or female, following the Zoroas ­ trian religion, can become a member of Panchayat (PPP) who vacated his seat on the Panchayat. However, if that Parsi the current board of trustees on transfer to Zoroastrian is married to a woman of an- Bombay, I was pained to read some of the other community, or who even has such a vague charges levelled by Cmdr. L. S. woman as his mistress, then, he, his mis- Mehta, IN (Retd) not only in the columns tress and his children are not eligible for of Parsiana (“Membership rules, ” membership. ” Readers ’ Forum, Parsiana, August 1990) Although the constitution does not but also in one of the local papers of specifically mention that a Zoroastrian Pune. I understand this outburst is a male, who has a Zoroastrian keep or mis­ tress will not be debarred from member- application for membership, and rightly ship, by inference, it automatically signi ­ fies this. In any case, there is not a single case in Pune where such a man has ever been debarred, specially so in today ’s age, where a Zoroastrian male keeping a ‘girl friend ’ or living with her, is a com ­ mon occurrence, and both he, his Zoroas- free. All were from people with names that suggest they are Parsis. Only one their constitution, in spite of the fact that (which did not go into detail) expressed to keep or give to relatives. I know that the program is flawed — there is simply too much to say about the The Zoroastrian priests must Parsis in 52 minutes. If and when you was made with enormous affection for itself involved in this problem, and is the Parsis. Lastly, I would like to take the oppor- afraid to touch it even with a barge pole, stating that this is not their problem. I want to know then whose problem is it? It is under these circumstances that I am and organizations, too numerous to men ­ tion, without whose help the program appealing through Parsiana to all could not have been been made, particu- T^roastrians in the country, to voice larly the trustees of the Bombay Parsi forcefully their opinion in this respect. “Membership rules” Mehta to take the matter to the court, which will still further lower the prestige of the community in the country, which is already low because of the recent case rules of the Poona Parsee Panchayat, as Before ending this by now quite reported in “Membership rules, ” (Read- lengthy comment, I would remind read- Ladies* Tailors I m clistinef ive style Colaba, near Radio Club. Grant Building, 1st Floor, 6-15 A, Arthur BurxJer Rd., Bombay 400 005 Tel: 233816, 897840 8 Parsiana October 1990 As an ex-trustec of the Poona Parsee Pune. result of the rejection of Cmdr Mehta ’s so, by the trustees of the PPP. Today, a vast majority of the custodi ­ ans of our Parsi properties have acquired a lifetime right to rule over the destiny of the community and its properties without any accountability. On closer scrutiny of continued on page 36Events and ? Personalities ! t Golwalla absolved In his capacity as chairman of the Bom­ bay Parsi Punchayet (BPP), Dr Aspi Golwalla successfully weathered yet an- . .. _ . other legal wrangle when the Bombay for Golwalla. S. J. Irani represented Madras panthaky Hoshang Bhandara was High Court rejected a criminal applica- Navdar. tion filed by Rustom Navdar seeking leave to appeal against the judgement of IVIsdrSS dar-e-mener S 80 the Metropolitan Magistrate at the The eightieth anniversary of the Jal Phi- twenty-third court at Esplanade. The roj Clubwala Dar-e-Meher in Madras by the President of India, the chief minis ­ ter of Tamil Nadu and others. Stalwarts of the community who were associated think it is time that the curtain was rung down on this unfortunate episode. ” Madhu Patel and H. N. Vakil in ­ structed by Mulla and Mulla appeared with the agiary were commended: the presented a shawl as also Ms Freany Grant, the only surviving member who was present at the consecration cere ­ mony of the Dar-e-Meher and Minoo Belgamvala, the chairman of the trust. Magistrate had acquitted Golwalla of the was celebrated in the presence of the Mani and Jehangir Clubwala were given charge of defamation levelled against governor of Tamil Nadu Surjit Singh a silver salver each in appreciation of himbyNavdar. Bamala and the High Priest of Poona their commitment to the Dar-e-Meher The case of Navdar, who had to shift Dastur Hormazdiar Nosherwan Dastur. to the Panday Sanatorium when his The two-day celebrations on July 18 and building collapsed in 1976, was cited by 19, 1990 included a jashan ceremony, an noted advocate Ardeshir Katrak in a let- elocution competition and an entertain ­ ment program. While the dinner on the nated from the Clubwala family and three and the Madras Parsis. While the ownership of the agiary vests with the Anjuman, as per the trust deed there are five trustees (two nomi- noted advocate Ardeshir Katrak in a let ­ ter to The Bombay Samachar of April 15, . _ 1984, informs a note from H. N. Vakil of first day was hosted by the Madras Parsi from the Anjuman) managing its affairs. Mulla and Mulla and Cragie, Blunt and Zarthosti Anjuman on the second day it - ¦ • • ' Caroe. Katrak had alleged inequity in was the Madras Parsi Association that Jal Phiroj Clubwala Dar-e-Meher Eighti- the allotment of Punchayet flats and played host, according to the invitation, noted that Navdar, who had registered on the BPP waiting list in 1952, had not yet been allotted a flat. Responding to The Samachar on be ­ half of the Punchayet, Golwalla had ex­ plained that during the Punchayet ’s in ­ vestigation of the case it had been al­ leged that Navdar had given up his old flat for a “fairly substantial considera ­ tion. ” Though Golwalla clarified that “this is verbal information which is not possible to verify and which has been desired by Mr Katrak, ” Navdar filed a case for defamation against Golwalla. Maintaining that the article was written not in a personal capacity but as chair ­ man of the BPP and published in good faith for the public good, the Magistrate • absolved Golwalla of the charge, notes Vakil ’s write-up. Dismissing the application. Justice Dinshaw Mehta of the Bombay High Court held, “The letter has to be read as a whole. I do not think Navdar has been defamed in view of the clarification of ­ fered by Dr Aspi Golwalla. The matter the agiary, the Madras Parsi Anjuman therefore does not deserve to be admit- ' ' ‘ ' -¦ ted. This matter has been prolonged in the trial court for six long years and I planned. It also contained messages sent The festivities were organized by the eth Year Celebration Committee compris- 0 A Si The governor who was the chief guest on the first day released a souvenir spe ­ cially brought out on the occasion. The souvenir featured a historical write-up on and the Madras Parsi Association in ad ­ dition to an account of the celebrations to 11 Parsiana October 1990 From left: Bhandara, Dastur, Barnala and Belgamvala at the eightieth anniversary of the Madras Dar-e-Mehering Belgamvala, chairman; Dr Meherji Manekshaw. The presentation ceremo- rent moves for facilities for all cconomi- M. Cooper, vice chairman; Ms Mani J. nies are conducted in different parts of cally weaker sections, the only officially Clubwala and Pervez S. Mulla, honorary India to stress the Award ’s national char- recognized religious minority which was secretaries; Jamshed F. Madan, honorary acter. not included for consideration was the treasurer; Ms Mehru M. Belgamvala, Ms Persis F. Dadabhoy, Ms Dhun D. Dalal, it lacked in glitter, was the wel- Contrary to popular impressions, the Ms D. B. Madan, Ms Dilla N. Nalladaroo, come address presented to Taleyarkhan percentage of poor Parsis is quite consid- Ms K. D. Parakh, Ms Zavera K. Shahuna, by the Nilagiri Badaga Mahajana Sangha erable, notes Taleyarkhan ’s release. He Darius S. Bahadurji, Byramshaw P. Byr- at Ootacamund on July 8, 1990. The has also referred to the plight of Parsi amshaw, F. L. Dadabhoy, Russie K. Das- Badagas — a Nilgiri tribe with a unique children who fail to get .admission into tur. Soli J. Daruwala, Jimmy M. Gotla, ethnic, linguistic, cultural background — professional colleges despite obtaining Jamshed C. Patel, Noshir J. Ratnagar and were not listed among scheduled tribes high marks at the HSC (Higher Secondary Minoo N. Siganporia, members at large, until February this year. The citation Certificate) examination and expressed The late Arjasp F. Taraporewala together presented to Taleyarkhan notes how he the hope that in view of the community ’s with Dorab B. Madan, Keku D. Parakh, had realized their helpless condition and long, pioneering tradition in India, its eco- Jehangii* K. Clubwala and Nariman F. Mogrelia, were the patrons on this occa ­ sion. _______ _______________ The first committee constituted to tailed memoranda to the President and Ganjia’s COVetcd honor raise funds for the establishment of an the Prime Minister and to the chairman Inspector Ferose Sorabji Ganjia of the atash adarian in Madras had made note- of the Scheduled Castes and Scheduled Detection of Crime Branch was pre ­ worthy efforts. But it was in 1900, when Tribes Commission. The president and sented the Indian Police Medal for Meri- Phiroj Clubwala, in memory of his late office bearers of the Sangha recall torious Service by the president of India ~ R. Venkataraman on the eve of the coun ­ try ’s independence day on August 15, 1990, notes a press release. During his 22 years of association with the police force, Ganjia has suc ­ ceeded in unravelling many crimes. Re­ cently, he has been credit^ for detect ­ ing the plan to assassinate noted industri ­ alist Nusli Wadia, chairman of Bombay Dyeing and Manufacturing Company Limited; nabbing the culprits responsible for the murder of the national kabbadi acter. An event that made up in warmth what TLoroastrian community. ” it lacked in glitter, was the wel- had realized their helpless condition and long, pioneering tradition in India, its eco ­ recommended to the Prime Minister in 1987 that they be included in the list. Accordingly, the Badagas submitted de- nomic and educational needs will be attended to. son Jal, offered to provide a building on Taleyarkhan ’s continuing efforts to help the main road in Royapuram for use as them achieve the goal. “You have be ­ an agiary, that the project gained mo- come the godfather and the savior of the mentum. Clubwala also gifted to the Anjuman a block in the agiary compound t for the resident priests, the souvenir men ­ tions. » X * ^4 ? Taleyarkhan soldiers on In recognition of his unwavering stand in the cause of national integration and com- munal harmony, Homi Taleyarkhan, member of the Government of India ’s / Minorities Commission, was presented the Shiromani National Award at a spe- Mh cial function at Madras ’ Chola Sheraton HH Hotel on August 25, 1990. The Tamil Nadu governor Surjit Singh Barnala pre- sented the award and inaugurated the symposium on “National Integration, the HR need of the hour, ” where Taleyarkhan delivered the keynote address. Highlighting the need to shore up the Badaga community, ” notes the citation player Surendra Yerunkar; arresting a notorious gang leader from Lalbaug who was reportedly involved in a couple of His seizures have in ­ cluded sophisticated fire arms and lethal weapons, contraband such as scotch ¦ < .A I • t Taleyarkfian: improve moral fiber Far left: Canjia with wife Silloo and daughter Mahafrin nation ’s moral fiber in terms of secular- reverentially, ism, spirituality, integrity, courage, free ­ dom within the self-imposed limitations of democracy, Taleyarkhan said these Taleyarkhan and while he was there in- must be coupled with employment op­ portunities and economic satisfaction, literacy, education and general welfare in says he agreed to do on the condition tliat brew ’ meant for bootleggers in Gujarat, order to be meaningful. Above all, he the .schools serve all other tribals in the He has succeeded in arresting shoplifters, stressed the need to bypass provocation area as well. a gang of Baluchi women involved in in all its forms. * ‘ _ The Shiromani Award was instituted 20 years ago to honor eminent people from all walks of life. Among the earlier sued by him on September 7, 1990 has I” " ’ ‘__ recipients-were the former Vice President been noted by the Indian Express of Sep- robbery case in 1980 in which a gold- of India, Mohammad Hidayatullah, tember 8. The Express report quotes smith was robbed of gold bars worth Rs Mother Teresa and Field Marshal Sam Taleyarkhan to the effect that “in the cur- 3.5 lakhs won him the Best Police Offi- The Badagas have named a rice farm ’ at Hasansur in Periyar district after murder cases... duced him to lay the foundation of sev ­ eral school buildings which Taleyarkhan whiskey and raw materials for ‘killer area as well. In the meanwhile, the Zoroastrian stal- burglary and a couple of quack doctors wart has not been silent on the needs of who had set up a nursing home in Kalina, his own community. A press release is- notes his bio data. His efforts in detecting the gold mint 12 Parsians October 19S0cer of the Month award. Later he was given two advance increments by the Commissioner of Police, Greater Bom­ bay for detecting altogether 34 cases of property offences amounting to crores of rupees. So far the 45-year-old inspector has earned 104 good entries and cash rewards amounting to Rs 29,134, men ­ tions his bio data. He was reportedly the only candidate from Ahmednagar district to be selected for the 1968 batch of police sub-inspec ­ tors. He subsequently did a two-year course at the Police Training College. After his probationary period he has worked as detection officer, police in ­ spector (crime) and later at the Detection of Crime Branch where he is presently serving. In a letter to Parsiana, Ganjia ac ­ knowledges that he could perform his “arduous and irregular duties excellently ” only because of his wife Silloo’s “under ­ standing and cooperation. ” One of the remaining seven Parsi po­ lice officers in the entire state of Mahar ­ ashtra, Ganjia adds, “I have always made it a point to give professional ad ­ vice to needy Parsis on matters concern ­ ing police issues and tried my level best to redress their grievances, ” further reads his letter. After schooling at St Joseph ’s Con ­ vent at Panchgani and completing her bachelor of arts from Bombay ’s Sqihia College, Moos joined Air India as aq air hostess and moved on to an administra ­ tive job later. Rather than travel the same routes to America and Singapore repeatedly, she preferred to go to exotic and forbidden places. “With my middle-class background I’d never have been able to travel as much as I’ve done if it hadn ’t been for (the) free passage from Air India, ” acknowledges the globetrotter in The ADC write-up. Ushta-te’s ‘sweet’ future The Calcutta-based Dadina group ’s new venture Ushta-t6 Biotech Industries was due to start commercial production in end August, notes BusinessWorld, June 20-July 3, 1990. Fructose, glucose and dextrose compounds for food-related ap ­ plications, and animal feed were to be manufactured at its plant in Cuddalore, Tamil Nadu at an estimated cost of 20 crore rupees, notes the write-up. Viewed as a major innovation in starch sweeteners, this product will be aimed at manufacturers of soft drinks, fruit-based drinks, bakery products, confectionery, pharmaceuticals and processed foods. Companies like Voltas, Lipton and Spic have already shown interest in Ushta-t& ’s products, reports BusinessWorld. The group ’s managing director Pesi N. Dadina, a specialist in organic and nuclear technology, considers tapioca, the raw material used in this production, to have immense possibilities. Often re ­ ferred to as “the poor man ’s crop, ” tapi ­ oca happens to be one of the most impor- golia, the Gobi desert, China, the Far tant sources of starch, Dadina explains. East, Indonesia, Melanesia, Polynesia Collaborators for this new venture will and ^1 over the South Pacific have re- be Starcosa GmbH of West Germany - - - ---------------- ----------------- VV MBV/ WVOO India s tounsm representative in Italy, been presenting to audiences for nearly knowhow. The Dadina group which hitherto spe- Apart from the series of luncheons, ‘ ............. dinners and cocktails that were lined up j‘ ' ' as part of the celebrations, the Dynasty traveller because “her needs are few...I Culture Club had organized shows — Lei- can do without food for 48 hours and sure Pleasure in Europe and UK on Sep ­ tember 9 and This is Your Life, Me her Moos. Apart from that, famous coutur ­ iers have even offered to dress her up, re ­ ports The ADC of August 2. Ensemble her hand in a shark ’s mouth. Moos have designed a sari called Tree of Life; three pairs of shoes were created by Joy ___ and the makeup touches will be provided pine, bush rat, dragonflies "in New by Touch of Joy. Also, the British Coun- Guinea, camel meat in Mongolia, dog ’s cil Division invited her to present one of meat in Nagaland and bees and wasps in her slide shows titled A Journey to the Mizoram. “With my Moos news The only Indian to have reportedly trav ­ elled to over 130 countries, Meher He- royce Moos was given a special felicita ­ tion on the occasion of her completing 25 Antarctic, the paper reports, years with Air India, notes The Afternoon I’ Despatch and Courier (The ADC) of Au- three Laplands of Scandinavia, the Ama- gust 16, 1990. Currently district sales zon jungles, Bolivia, Peru, Siberia, Mon ­ manager — sales promotion (Western In ­ dia) of the national carrier. Moos is con ­ sidered the airline ’s most effective public ______ __________ _______ _ ____ relations officer. She has officiated as suited in a lot of slides which she has which will supply Ushta-t6 the process India ’s tourism representative in Italy, been presenting to audiences for nearly knowhow. Greece and Malta. 20 years. The Dadina group which hitherto spe- The 45-year-old executive claims that cialized in construction work is believed she has managed to continue as a keen Her sojourns in the Arctic circle, the to have executed orders in the engineer ­ ing field worth Rs 20 crores until March 1990. Originally it was Pesi’s brother Kersi who ran the construction company. more, I can also pack fast and move on.” Narrating her experiences in the far off regions, whether meeting pygmies or When Kersi met with a fatal acefdent, penguins, reformed cannibals or putting Pesi, who had earlier joined him after ‘en- working with ICI for eight years, took joys relating the unusual foods she has over the reins. Now having diversified eaten. The list includes monkey, porcu- into the biotech business Pesi feels he will be pursuing a goal which is more akin to his “own line. ” Compiled by Roxana IL Kaka 14 Parsiana October 1990- ¦V \ - ZOROASTRIANS ABROAD Programed to bind Gustasp Irani Dr Zareen Karani Lam has developed a unique masters degree program in intercultural relationships 5 engineers, authors, people from all walks work, Karani Lam refers to different per- of life and from 27 different nations. Kar- ceptions of life in the US and in India; Zareen Karani Lam, her hair and sari „ crisp, apologises for keeping you waiting; of life and from 27 different nations. Kar- ceptions of life in the US and in India; her flight into Poona from Delhi had been ani Lam cites for instance how a doctor “What we (Indians) might put across as delayed the previous night. Later we may benefit from the program. “We help respect, is viewed as submission in learn that she had been to the capital on him to see the patient ’s point of view. It ’s America. It is a respect which is instilled assignment for the US government. Her task? Briefing the US ambassador to In ­ dia, Bill Clam, and his wife, Judit, on cross-cultural relations between the two countries. “I was helping them see some of the Indian values...helping them look at the US values they are tuned into and Development Organization) in Vienna, getting them to see how an Indian may see their style of functioning in an Indian cultural backdrop, ” says Karani Lam. She probably has the best qualifications for four groups of its senior managers on may benefit from the program. “We help respect, is viewed as submission in him to see the patient ’s point of view. It ’s America. It is a respect which is instilled important that he tunes into the healing in us by Indian society, in our schools, at mechanism; the inputs that make a patient home ... it is something an American will respond, the working of his mind... there not understand. ” Another aspect is time; is a cross-cultural understanding that is “We (in the US) call it a monochromatic applicable in any situation. ” approach — a straight line. Time is seen UNIDO (United Nations Industrial as a commodity. You have to take it, , catch it; if not, it is lost, wasted. There is like other world bodies, has recognized a world back in the West that is regulated the value of Karani Lam’s work and has by this little thing on the hand — the invited her to conduct training programs is a cross-cultural understanding that is wristwatch. In the East, there is a poly ­ chromatic approach to time. They view to undertake such a task. The director of interpersonal and intercultural skills in life differently. Many factors impinge the International Studies Department of management. DuPont, the giant US- on a situation and time is only one of Lesley College, Cambridge, Massachu- based chemical company, has repeatedly them. So it is not a serious matter if you setts, USA, she has founded and devel- ' — ’ ’ oped there a unique masters degree pro ­ gram in intercultural relationships. “It is came to take charge of operations in In- She shows us a sample of her training the only program of its kind in America dia, Karani Lam undertook their cross- material, a collection of computer illus- that teaches people from all professions cultural training. “They have been the trated charts that take on significance to deal with diverse people and cultures most forward-looking couple I have only when she starts deciphering their 1 .. ______ _ _______ ?___________ —_ J ...... —I... J .. .! M 1 • • A m z* nrv> rt « t r itinml oil A drawn on her expertise. Two years ago are late. In the West being late is seen as when Gene Kreazberger and his wife an insult... ” came to take charge of operations in In ­ dia, Karani Lam undertook their cross- . and promotes better communication and worked with...and they value the Indian meaning. “I am a very visual person, ” she - - - - - - - ..... confesses. Her vision goes beyond illus- Not surprisingly, the dynamic Parsi trations; she deals with ideas and ways of lady has been elected president of the condensing them into reality. She recalls International Society for Intercultural how the intercultural masters degree pro ­ Education, Training and Research, a pro- gram came about; “A lot of students fessional organization of specialists from would come to me and ask where they understanding... I plant the seed of what I culture, ” she observes. confesses. Her vision goes beyond illus- deeply believe in, ” says Karani Lam. The scope of the program, Karani Lam clarifies, goes beyond mere differ ­ ences in nationality. “It covers differ ­ ences in age, gender, ethics, culture... _ We help people develop tools to see that several countries working towards better could learn these skills (intercultural man- different points of view exist and (there communication between people of di- agement). There were a lot of programs that one could suggest but no (single) pro ­ gram that pulled it all together. ” That was different points of view exist and (there communication between people of di- are ways to bridge) these differences. ” The program draws doctors, lawyers. verse cultures. Giving us a peek into the nature of her 15 Parsiana October 1990An Indian student applying for the in America did not understand why I re ­ masters program should have at least 16 turned to India, but for three years I till Karani Lam did the job. The masters degree program that she developed covers two years of study; the first devoted to the years of study behind him — the twelfth stayed with him. Then five years ago, I core courses, the second to areas of spe- standard plus four years... an Indian mas- cialization. “It is not a program of only ter ’s degree, preferably. For those fright ­ intellectual skills; it is a program of atti ­ tudes, ” says Karani Lam. One regret that Karani Lam voices is that she has not had any Parsi students, exploits? “I was 33-years-old and with a “I am willing to help (Parsis enroll) in son when I first went abroad. I applied achievements. any way I can, but not with scholar- ' ................ .i..——, number of high-level management work ­ ships, ” she offers. According to her a "We help people shops in India and abroad, particularly student should be able to finance Ahe first • i . ? Sweden. In 1989 she was invited by the year of his studies which — her fingers develop tools to see International Heart Transplant Surgeons fly over a calculator — works out to about th?lt HiffpfPnt nnintQ to give the plenary address at their con- Rs 3.5 lakhs. This, incidentally would ap- Li i a L u 11 i o I c i i L ference at Munich. And yes, she cher- ply for most graduate study programs in of view exist ishes her membership of the Rotary Club the US. By the second year the student ........................ < < ' of Cambridge, Massachusetts: “Once it should be able to land an internship to 60 different organizations and trusts was a men-only organization. To come which would generate enough finance to and got scholarships from 23, enough to back and address the local body was a see him/her through to graduation. The see me through my first nine months. ” pay off, Karani Lam assures us, is worth The effort consumed a full year of her the investment of time and money. A good student could expect to earn about Poona, where she lived, to Bombay, of her work with the medical world. The $1,000 a day. Most others would earn in where most of the trusts were located. the range of $ 300 to $ 500 a day. “But, of course, you don ’t get assignments ev ­ ery day of the month, ” she clarifies. went back to the States and started all over again. ” From scratch she worked ened by the Rs 3.5 lakh figure, Karani her way up to director of the Intema- Lam has a word of advice: “Don ’t give tional Studies Department of her Col- up.” What better example than her own lege. But that is only part of her story and She has conducted a "We help people develop tools to see that different points of view exist" to 60 different organizations and trusts thrill. ” The list of her achievements is long time, commuting up and down from but Karani Lam makes special mention Beth Israel Hospital and the Brigham and In 1982, when her father Major Gen- Women ’s Hospital, both in Boston, are eral N. Karani (Retd) fell ill, his daughter mentioned as instances. “It is the influ- retumed to be beside him. “The Parsis ence of my father, ” she confirms. Major \Vali,t()-\\'ai.i. i ’N(:arit .ti\(1 i'kom iohnson . ,tst ¦l&R Johnson (India) Ltd., Kakad Chambers, Dr. A. Besant Road, Worli, Bombay-400 018. TrlkayaHRJ6-86 r 16 Parsiana October 1990I • General Karani was the Commandant of being Zoroastrian. To me it is the reli- the Armed Forces Medical College apart gious values that are important, not the from other senior positions he held with the defence services of the country. But the influence goes deeper. Ac- legal definitions. I don ’t see religion as an organization that gives you access to funds. If it is only trust funds that is cording to Karani Lmn, she has been holding the community together, then it greatly influenced by her parents ’ way of is not worth it. If we want to survive as a life — the Zoroastrian way of life. The community, then it is our pride in our Zoroastrian religion, Karani Lam be- values that must hold us together... I am lieves, is significant in the intercultural sure that Zoroaster or Ahura Mazda did context too. She tells us of an occasion when one of her students asked her to explain the religion. After she had talked religion was given to us joyfully to share of its positive approach to life, its open- ” ness, its caring for the happiness of oth ­ ers, its charity, equality amcmg the sexes riages Karani Lam holds the community and more, the student replied: “Your re- responsible. According to her there are ligion seems to reflect the intercultural two factors that make Parsis look outside philosophy; no wonder you are in this their community for life partners. One, ¦.................. ” ¦ ’ ¦ the lack of role models in their own homes and two, the failure of parents to make the effort to get the young to inter ­ truth. I think Zoroastrianism ties into the act with young members of their own intercultural value system very well. I community. “Even in America they think we Parsis have a blend of both the have started matrimonial organizations. West and the East. ” Yet, the community, according to Karani Lam, has its problems — the lack of dynamism in the Parsi male in particu- not mean us to close our doors to a way of life that is helpful to humanity. Our with others. " On the issue of intercommunity mar- MATRIMONIAL field. ” Adds Karani Lam: “This is par ­ ticularly so when the Gathas tell us to keep our minds open to the context, to Parents of pretty, fair, slim Parsi girl, age 24 years, height 5 feet 4.5 inches, graduate in fine arts with postgraduate Honors Diploma in Computer Science, currently working with P.C.L. Computers Ltd seeks matrimonial alliance with well-settled Parsi youth in the age-group of 25 to 30 years. Apply with full details and recent photograph to but more efforts are needed. ” Karani Lam is willing and ready to extend her expertise and assistance. Earlier she was the vice president of the Zoroastrian As- lar. “it ’s sad to say it, but I think today sociation of Greater Boston Area the Parsi women show greater initiative. (ZAGBA) but she feels that she can be of I can ’t help feeling that since the older greater assistance to the community generation was so successful intellectu- settled in the United States of America, ally and otherwise, the next generation There is the problem of the Iranian sat back on its laurels. The males of the Zoroastrian and Parsi Zoroastrian divide community do not have the same drive in the USA that a little intercultural ther- and the same social conscience. There is apy can cure. “The basic problem is the no longer the same commitment to char ­ ity which is really a commitment to so- The Advertiser Matrimonial (22) Parsiana GPO Box No 892 Bombay 4(X)()01 rigidity of both sides which creates the infighting and rifts. If both could be able cial consciousness. ” There is the real to see the other ’s point of view... ” problem of the rot being terminal for, ac- problem of the rot being terminal for, ac- Back in India too, she feels that she cording to Karani Lam, values are caught can be of help to the community. The not taught. “Children get their values by Khoja community (Muslim followers of emulating how their parents live. ” Aga Khan) recognizes her ability and has Of her own son, Karani Lam is openly sought her assistance on a number of oc- proud. “My constant inspiration has casions to conduct counselling programs been my son,” she declares and he ap ­ parently has ‘caught ’ the values that mat ­ ter. One of his aims, and to him it is im­ portant, is to marry a Zoroastrian girl use my services better than my own, ” from India. No, Karani Lam is not bigot- she laments. . ted about the issue of girls marrying out of the community and the problems that tening? Karani Lam is committed to her follow. If anything, her stand on the roots and it is a commitment that is ex­ matter is liberal. “It is a shame that we pressed in deeds. For instance, every year let them (children of non-Parsi fathers she returns home to Poona to spend time and Parsi mothers) go out of the commu- with her parents. Her professional skills nity. My own belief is that you should as an intercultural consultant she sees as welcome them into the fold. ” ” Probing the issue of conversion fur- for their youth, be it preparing them mentally for their examinations, parent ­ hood, marriage... “Other communities Are the leaders of the community lis- an extension of the Zoroastrian values that she cherishes. There is a simple way ther, Kar^i Lam adds: “The community of getting her to commit these skills to the needs to decide what is the essence of community — ask. 17 Parsiana Octi ¦ir 1990 REQUIRED For a medium sized publishing concern in Fort area, Bombay Senior Accountant Account Assistant (with knowledge of computers) Field Manager (for distribution agency of a morning newspaper) Write giving full details to: The Advertiser (AA/C) GPO Box 892 Bombay 400001ZOROASTRIANS ABROAD Chicago Zoroastrians r..................... z _ Bomi Damkevala leads the new board of Mehta for lifetime achievement, Ms Ros- ’___ directors of the Zoroastrian Association han and Rohinton Rivetna as outstanding lease, of Metropolitan Chicago (ZAC) for the Zoroastrians, Meherwan Boyce for pro- 1990-92 term, informs their July newslet- f ter. Elected at the annual general meeting for being an excellent student and Sarosh ______________________ ________ on June 10, 1990 the team includes vice Kanga as an exceptional young Zoroas- University of Chicago Symphony Orches- president Aspy Daboo, secretary Pesi trian. tra through its rendition of Barber ’s Ada- Vazifdar, treasurer Ms Amavaz Elavia, gio far Strings, Borodin ’s Nocturne and assistant secretary Arda-E-Viraf Minoch- ZAC has collected $ 8,452 in the kitty of Tchaikovsky ’s Serenade and Souvenir de erhomji and assistant treasurer Behram the Gatha Translation Fund, announces Florence. Daboo. Ms Dilshad Antia, Shahroakh the September newsletter. The project to Bankwalla, Ms Aban Daboo, Ms Shireen translate the Gathas into modem Persian Journalist Frank Kourt writing about Oak Daboo, Ms Aban Grant, Cyrus Grant, • ........................ Rumi Jamsetjee, Hosi Mehta, North America — Dr Keikhosrow Har- Keikhosrow Mobed, Dr (Ms) Mehroo vesf of Florida, Dr RostamSarfeh of Cali- Patel, Ms Roshan Patel, Minoo Press, fomia and Dr Mehraban Sharvini of Brit- Rohinton and Ms Roshan Rivetna are di- i ‘ ‘ ‘ “ rectors at large. High Priest Ervad (Dr) custodian of its funds. Kersey Antia and immediate past presi ­ dent Kayomarsh Mehta also continue on The prestigious North Side Real Estate the board. ZAC’s membership has risen from 50 percent of the local community to 95 Gandhi Realty, vice chairman of its politi- percent, informed Mehta in a message cal action/legislative/tax committee, notes published in the June newsletter. Priding the September newsletter. Theannounce- itself on its spirit of cooperation, not i \ . competition, ZAC has “demonstrate to Cooney of the NSREB on behalf of the val, Patel told Kourt, is that it inspired her the world that we have an association organization which comprises 650 mem- family — which includes daughter Deena that works and wtvks well, ” Mehta ber Arms and over 6,000 agents. Gandhi and son Cyrus — to bring out a cooklxx^ noted. In the May newsletter Mehta had is the first Asian to be appointed vice in 1988 titled Par see Culinary Artist ~ urged the Zoroastrians of Chicago to fill chairman of this busy committee which The American Way. in and return the.mail ballot regarding monitors new and proposed legislation in Other Zoroastrians in Oak Park area the proposed ZAC constitutional amend- terms of its likely impact on the buying, include Aban and Cyrus Grant — Cyrus ment. Noting that the “current ZAC selling and owning of real estate and teaches at Rosary College in River Forest constitution is out of date and must be those in the profession. The committee — architect Kamal Kairak and Zarine amended, ” Mehta had noted that the liaises between its own body and the Chi ­ changes will inewporate “current prac- cago Association of ReaV Estate Boards, tices and conditions with which ZAC has the mayor, aidermen and legislators while Temple tO Zarathushtra operated successfully for the last 12 maintaining good public relations with The peaks and plateaux that make up the years. ” The amendment will include a people at large. 200 mile long, eight mile wide and one section for the Arbab Rustam Guiv mile deep phenomenon known as the Darbe Mehr and the cemetery lots which Porus Dadabhoy has been nominated the Grand Canyon in North America have did not feature in the ZAC constitution Democratic Party ’s treasurer of DuPage been named after Hindu, Hebrew, Zoroas- hitherto. County. He is expected to face the polls trian, Greek and Egyptian deities and are _____ .... to the county legislature in November known as temples, informs management _ consultant Aspi Moddie in a letter to Par- siana. The largest intrusive body of igneous Patel for humanitarian work, Zubin Board of Tourism, the advertisements ¦ were scheduled for nationwide TV re- Mandel Hall on October 6, 1990 was fessional achievement, Neville Bilimoria the venue for a concert, noted ZAC’s Oc- _____ 1 tober newsletter, with Cooper leading the ZAC has collected $ 8,452 in the kitty of Tchaikovsky ’s Serenade and Souvenir de has been conceived by Iranians across Park ’s Ethnic Festival in Montage, May ” 16, 1990 zooms in on Dr (Ms) Mehroo Patel as one of the key contributors to the Festival year after year. “She and her ish Columbia. ZAC has been appointed family have organized exhibits and food tasting experiences which reflect her Parsi Zoroastrian ethnicity. ” Patel told Kourt, “The Ethnic Festivd helps me to project Board (NSREB) — the biggest in Illinois our ethnicity to the world we live in. It — has appointed Rusi Gandhi, of Rusi makes our children feel that they are not '' ” " * the odd ones out and it helps the commu ­ nity to learn about us.” Mehroo and Minu Patel moved to Oak ment was made by president Susan Park 23 years ago. One result of the Festi- the world that we have an association organization which comprises 650 mem- family — which includes daughter Deena noted. In the May newsletter Mehta had is the first Asian to be appointed vice Weil. “The Zoroastrian ethic of hard work and 1990, informs the ZAC’s October news- perseverence is alive and well among our letter. brothers and sisters in the New World, ” notes the October newsletter detailing Farobag Cooper, music director of the rock expo^ is the pink colored Zoroas- ihose honored at the Seventh North Chicago Philharmonia and artistic direc- ter Granite, informs the book Grand Can- American Zoroastrian Congress with the tor of the Chicago Prism Music Festival yon Perspectives—a guide to the Canyon investiture of the FEZANA (Federation has been featured in two advertisements scenery by professor of geology W. Ken- of Zoroastrian Associations of North produced for television entitled “Live neth Hamblin and professor of zoology America) Community Awards — Ms from Chicago — the American renais- Joseph Murphy. Paridokh and Arbab Mehcraban Zar- sance, ” notes a University of Chicago It took the imagination of Captain C. toshty for community service, Ms Sabar press release. Sponsored by the Illinois E. Dutton, a geologist of the 1870s and a sance, ” notes a University of Chicago 18 Parsiana October 1990Bi V; The world ’s oldest exposed rocks are versary of its formation with the publica- reportedly within the granite gorge of the tion of a small bilingual book titled Payk- Grand Canyon — of which one massive e-Kankash-Mobedan (The Messenger of peak is known as the temple of Zoroaster, the Mobeds ’ Council) containing a life . ¦ sketch of Hataria and 100 points, one walled, V-shaped gorge through which each to mark the 100 years since his f i< f’^ '3? •- '• V?’S peak is known as the temple of Zoroaster. These rocks eroded to form a steep- walled. V-shaned anroe. thrmiah whirh the Colorado River flows, explain Ham- death, blin and Murphy. Zoroaster ’s Granite is said to represent a period of igneous activity subsequent to published by CIMNA, was officially re- the formation of the Brahma and Vishnu leased that day, adds the release. Schists but before the deposition of the rest of the Grand Canyon series. Erosion NcWS from academia by tributary rivers has isolated segments By the age of 25, Ms Betty Dara of the main plateau to form detached me- Marchant has successfully taken the final sas — isolated, flat headed elevations, professional examination conducted by smaller than plateaux. “As mesas dimin- the Institute of Chartered Accountants in ish in size, they become small buttes England and Wales, notes a write-up from which stand up above the surrounding the family. Being also a law graduate I surface in the form of a pyramid or from London University, Marchant has I temple, ” note the professors. been absorbed as an income tax specialist I . in the well-known London firm Price I Facing the challenge waterHouse. Mobed Firooz Azargashab ’s transla ­ tion of the Gathas in Persian and English, A view of the Grand Canyon including Brahma and Zoroaster Temples Photo; Aspi Moddie Student of ancient religions, to name them thus, writes Moddie. A quote from Dutton describes the Canyon as a “great innova ­ tion in modem ideas of scenery, ” one that Zoroastrian consciousness yet becoming a needs a special culture, devotion of time, patience and long familiarity for its appre ­ ciation. Moddie describes his personal experi- hardship and stringency as “a micro re- ence at the site: “Early (in the) morning I went again to drink it all in, in solitude. Four generations of a Parsi family have settled in Syracuse, USA, living within a Ms Farzana Sam Daroowalla of Akron, 10 mile ambit, informs Aspi Moddie. The Ohio was acclaimed scholar of excellence immigrants have settled there between the and conferred a valedictory scholarship past 10 to 20 years branching into such by the Kent State University where she is varied careers as education, engineer- studying nursing. Earlier she had re- ing, computers, film-making and travel ceived the US Presidential award for aca- agency business. The family has been demic excellence both at the junior and growing in size and status with “inner high school levels. Daroowalla ’s activities are not con ­ fined to academic work. Her bio data at ­ tests that the 20-year-old has contributed part of American society in work and so­ cial contexts, ” notes Moddie who terms their low profile steadfastness through to community welfare through the student council and the Red Cross and that she has danced to raise funds for social wel ­ fare projects. sponse to the challenges of migration. ” With not a soul around, I recited the Rcmcillbering Hataria As hem Vohu and Yatha Ahu Vairyo sev- ~ . - - - _ . _ eral times. Then, sensing another pres ­ ence, I turned to see I had company — a deer. Here was a moment of Eden, of time at the beginning, alone in the heart of bus­ tling America: the deer and I, the spacious canyon and Zoroaster ’s temple in the sun. death centenary of Manekji Limji Hataria, president Jamshed Aga. “Only one half of one percent of our nation ’s college students receive this temple in the Grand Canyon; fewer still in mony was led by well-known Iranian phi- award, ” notes the congratulatory letter Asia and elsewhere, proMbly. ” lanthropist Meheraban Zartoshty who was from Paul Krouse, publisher of The Na- Volcanic upthrusts, soil and wind eno- elected the Council ’s president earlier this tional Dean ’s List. Her inclusion makes sion over the ages “have carved this rock year. Eight Iranian mobeds joined Zar- Aga eligible to compete for a $ 1,000 . . ’ . scholarship and to use the student referral The jashan was followed by a navjote service which is valuable to those stu- ceremony when six Zoroastrian children dents applying to graduate school and/or were initiated. Apart from the speeches in Persian and English, CIMNA celebrated the first anni- The Arbab Rustom Guiv Dar-E-Meher of Within six months of joining the Univer- Los Angeles was filled to overflowing as sity of Texas at Arlington, Ms Ayesha more than 500 Zoroastrians gathered to Naozer Aga was selected for inclusion on witness a memorial jashan organized by The National Dean ’s List of outstanding the Council of Iranian Mobeds of North students, informs a news release for- America (CIMNA) to commemorate the warded to Parsiana by Iranian Anjuman I later found that many Americans and the author of Zoroastrian amelioration in Zoroastrians did not know of Zoroaster ’s Iran, informs a press release. The cere- history going back two billion years, ” toshty in the performance of the ritual, writes Moddie. The geological shapes — hills, towers, spires in red sandstone and light limestone — are said to unfold like great woiks of painting and architecture in sun and shadow. seeking employment. Compiled by Amavaz S. Mama 20 Parsiana October 1990WELFARE COVER STORY The Spirit of Seva Viceroys, governors, high ranking digni- offices of the Society for the last 40 years, taries... whenever the famous visited " ' - - Bombay, a tour of the city was manda ­ tory and invariably one of the scheduled stops would be at the Seva Sadan Society (SSS), a home for destitute women lo- , ___________________ cated at Nana Chowk. “Seva Sadan was qualifi^ primary teachers. Inmates a pioneer, others followed, ” says Ms Amy S. Pavri, long-standing committee member of the Society. Founded in 1908 by a Parsi, Behram M. Malabari, and his colleague Dewan Dayaram Gidumal, it was unique in many ways. For one, it was a conscious effort by Malabari, an educationist and journalist who champi ­ oned the cause of womanhood in India, to translate his ideals into concrete, prac ­ tical terms. “It was the founders ’ aim to provide a home for persecuted women in Indian society: the orphan girls, widows and deserted wives, ” says Pavri. From a modest origin of a single room that sheltered a few women, the SSS grew over the years to become a multi ­ functional organization. Now, it has a full-fledged high school, senior college, catering department, laundry and more. The foundation of this growth, according to Pavri, was based on a simple concept: “Don’t give money. Give service. Put the women on their feet. ” “There was a logical sequence to the Seva Sadan ’s expansion, ” says Ms Jer- banoo J. Chinoy, president of the Soci ­ ety. Since the objective of the SSS was rehabilitation, the resident women were encouraged to learn a trade like cooking, laundry. Departments that started as . training units grew into full-scale com ­ mercial units, run by the SSS, which pro ­ vided gainful and meaningful employ ­ ment to the inmates. A hosiery depart ­ ment used to supply socks and stockings to school children and adults. In addition, the SSS runs classes that teach typewrit ­ ing and other practical skills to its in ­ mates. Earlier, the SSS also trained their girls to be midwives, says Ms Bha- nukutty Panicker who has managed the However, the pride of the SSS has been its education department. It was in the 1910s when, according to Panicker, the SSS started to train ladies to become primary teachers to meet the demand for 3 were sent to municipal schools, to learn, and later to teach there. Then in 1931, the SSS established its own primary girls ’ school. The school served a dual func- Departments that started as training units grew into full-scale commercial units r 22 Parsiana October 1990 IlfSf? I h‘« <• i 11 l¦i I BWSS** 1 i i nf r ft fe V 1^ i h. 1 H Top (left): A tailoring class in progress (right): Teachers’ training under way Below (left): Ladies’ hostel (center): Cofounder Malabari (right): The school building Photos: Varghese Fernandez1/ Sadan Behram Malabari founded a home for the rehabilitation of persecuted women Gustasp Irani jff *' i * I s SB I I- I ¦1>>li»»i;>y»^ Oi jij ¦ R f i 1 «4iN I Marathi and we have about 1,4(X) girls enrolled forcefully championed reforms in ’’ in our school, ” says Chi- Bp noy. I Though J| built both for Parsi and I Hindu destitute women, fli over the years the SSS Singh observed: “In India, the spirit of re- P has been increasingly form is regarded with great mistrust. Hin- serving the latter com- dus. Parsis and Muslims alike are, appre- munity. Today there is hensive of reformers and ready to pro- M only one Parsi lady resid- " ing in the Parsi dormi- tory. Says Ms Makki her book The Parsis, documents Mal- p Patel, committee member abari ’s campaign against child marriage of the SSS: “When the and enforced widowhood in Hindu soci- Seva Sadan was started there were ety, of how he meticulously documented „ * ~ i the evils of these customs in 1884 and women; there were very few for Hindu distributed his writings to all leading citi- women though. ” zens in the country. “Malabari lectured In the SSS, Malabari, the founder, throughout India and met viceroys, gover- " ‘ nors, Indian princes, prominent Hindus and newspapermen. He made three trips to England to mobilize British public opinion. In 1891, the Age of Consent Bill was passed, raising the marriage age for ^SL grim Reformer, writes of how Malabari a Hindu society that abused its women in the way they treated their widows, de- originally serted wives and child brides. His voice was his publication. The Indian Spectator. His task was by no means easy, for as ll.xill X « kF • tion. It offered education up to the sev- f enth standard to the children living in the enough organizations to look after Parsi area and, more important, the SSS was now able to train primary teachers in its own school. Later, in 1960, the school was upgraded to a full-fledged high combined his Parsi roots with his con- school and thereafter they commenced the cem for the injustice that the Hindu soci- junior college where training is imparted ety around him dished out to its women- to those interested in becoming primary teachers. “The medium of instruction is .. • folk. Sirdar Jogendra Singh, in his book B. M. Malabar I. Rambles with the Pil- 23 Parsiana October 1990 nounce all reformers, heretics. ” Piloo Jungalwalla (nee Nanavutty), in>11 girls from 10 to 12 years, ” writes Jungal- walla. It was a small victory but a victory nevertheless. Malabari ’s origins were humble. Bom in Baroda of poor parents in 1853, he was orphaned by the age of 12. He came to Bombay to seek his fortune, first as a teacher and later as a journalist. He was no mean Gujarati poet and it was through his verse that he came in contact with prominent Christian missionaries includ ­ ing Rev Dr John Wilson who had come to India with a mission to convert the pa ­ gan fire-worshippers (Parsis). Singh quotes Malabari on his impressions of Christianity: “I feel bound to acknow- || ledge the benefits I have derived from contact with the spirit of Christianity. But for that holy contact, I could scarcely have grown into the staunch and sincere Zoroastrian I am.” The blend is all the more intriguing as we view the man as Parsi women from Gujarat would learn a trade and step out I ¦Bis half lakh rupees during the year. Twenty years later in 1988, there were plans to celebrate the Society ’s eightieth anniver ­ sary but since the accounts were report ­ edly not up-to-date, the opportunity lapsed. A disturbing feature of the SSS’s pres ­ ent status is the gross underutilization of the Parsi dormitory. Earlier Parsi women from Gujarat would fill the beds, learn a trade and step out to construct meaning ­ ful lives for themselves. Now, even as the community faces a housing crisis of sorts, only one Parsi lives where 12 to 15 can be accommodated: head of cookery Ms Aimai Mistry. It is a catch 22 situ ­ ation: “One must work at the Seva Sadan to stay in the dormitory; but then we pay so little, ” says Ms Bhicoo Kapadia, com ­ mittee member. The accommodation facilities for the S other community are filled to capacity. Thirty women, college students and working girls pay a nominal monthly fee to use the facilities while 45 girls, or ­ phans, widows and deserted wives are housed free in the Home for the Home­ less which also functions on the Society ’s premises. Since the Parsi community has its own homes for widows and orphans, the Home for the Homeless is generally not used to house community members. However, there was a case when the SSS accepted three orphan girls aged two, six and 10 years of a Parsi father and a Hindu mother. “We even did their navjotes, ” says Pavri, “even though they mainly spoke Marathi. ” '» It Top: Learning ironing at the laundry Middle (left): A place to relax or study (right): Cookery head Mis try Below: Annexe building houses the primary school the champion of Hindu womanhood. The SSS epitomizes his spirit, a spirit that inspired many women, and some men too, who have monitored the prog ­ ress and growth of the Society. Pavri re ­ calls how one lady would come to com- . mittee meetings and declare: "Aje man^ kai karvuch, (Today, I want to do some­ thing) ” and things would start happening. In contrast, there was this other lady who would religiously attend every meeting and sit right through them even though she did not understand a word of English — the language in which the meetings were conducted. In 1968, the SSS organ- * ized a four-function diamond jubilee cele ­ bration program and collected one and a I r ll T “In India, the spirit of reform is regarded with great mistrust ” f The navjotes were an exception; mar ­ riages are more common. “We get many of our girls married, ” says Chinoy, “and the husbands better watch out — they will have to deal with so many mothers-in- law. ” She is referring to the many women from all communities who constitute the committee of the SSS, women who take a personal interest in their wards. Yes, the SSS is more than an institution; it was conceived and nurtured on those unquan- tifiable qualities — caring and courage: caring for one ’s less fortunate fellow beings and courage to seek solutions to social injustice. The SSS has a heart 24 Parsiana October 1990r 5 t. RELIGION The Controversy Continues The issue of religious rights of Parsi women married to non-Parsis continues to divide the community Arnavaz S. Mama fire-temple or tower of silence, ” notes a letter to the BPP trustees cosignetl by the the Punchayet requesting an assurance that, as they have married under the SMA and have continued to profess the Zoroas ­ trian faith, on death they will be interred T hree months after Roxan Darshan Shah ’s tragic demise and enforced cremation [the Bombay Parsi Punchayet community ’s seven high priests — Das- (BPP) refused to accqjt her body for con- turs Meherji Meherjirana of Navsari, signment to doongerwadi because the Kaikhusroo JamaspAsa of the Anjuman at doongerwadi without undue stress to trustees presumed that she had converted Atash Bahram, Bombay, Firoze Kotwal their families. Claiming equal rights with to Hinduism subsequent to her marriage of the H. B. Wadia Atash Bahram, Bom- Parsi men who are married to non-Parsis, under the Special Marriage Act of 1954 bay, Kekobad Dastur and Hormazdyar the ladies have also asked that their chil- (SMA)], the controversy regarding the re- Mirza of Udvada, Noshirwan Dastur of dren be permitted to witness the obse- ligious rights of Parsi women married to Surat and Hormazdyar Noshirwan of quies. * “ ~ ’ ’¦ ' I The BPP’s reply is still awaited. In the ............................................., meanwhile, CER (Committee for Eco- 1990 and rendered into English for nomic Revival) leaders Fali Poncha, Din- shaw Mehta and Ms Mani Dalal have sug ­ gested, in their letter published in The ii non-Parsis under the SMA is refusing to Pune. The Gujarati letter was published abate. The BPP, caught in the crossfire in the Jam-e-Jamshed of November 4, between the community ’s orthodox and 1 “ „- liberal factions, is said to be trying to or- Parsiana by Dastur Kotwal. ganize a combined meeting of the spokes ­ men of the two groups. In the meanwhile, the BPP has provided an affidavit form at doongerwadi to forestall any sad recur ­ rence of the Roxan Shah episode. To be signed by the next of kin, the form fur ­ nishes the BPP with the necessary assur ­ ance that the deceased was married under tion of Roxan ’s conversion to Hinduism the SMA and continued to profess the was unjustified and that her marriage un- Zoroastrian faith. “We all once again let you know. Sirs, that according to the holy dictates, texts, customs and traditions based on our relig ­ ion, a lady married (to a non-Parsi under civil law) cannot be considered a Parsi Zoroastrian after such marriage, and hence she cannot take advantage or make use of any religious institution like the ricd to non-Zoroastrians have written to The Dasturs ’ edict reportedly runs di ­ agonally opposite to the opinion of retired Bombay Samachar, that all these ladies. Chief Justice of India Y. V. Chandrachud who have cosigned the appeal to the whom the Punchayet had consulted on the Punchayet, register themselves on the legal niceties arising from the situation. ......................................... In his first draft Chandrachud is said to have opined that the trustees ’ presump- BPP’s electoral register by the right be ­ stowed on them by the 1981 order of Jus­ tice Sawant of the Bombay High Court. The letter further suggests that a list of their names be maintained at doonger- der the SMA entitled her to claim her wadi to obviate “snap decisions. ” rights to the use of community properties — in this case, the dokhma. A second crusade in favor of equal rights for Parsi draft prepared by Chandrachud on the women married outside the fold — which BPP’s request is said to be more favorable included sttident criticism of Dastur Bucking at The Bombay Samachar’s to the Punchayet but, to date, the BPP has Firoze Kotwal ’s views on intermaniage issued no further clarification. In the meanwhile, 32 Parsi ladies mar- by The Samachar's editor Jehan Daru- wala, legal luminary Shiavax Vakil, as well as other individual letter writers - I. I 'I 27 Parsiana Octobar 1990 ilthe ultra orthodox Council of Vigilant the present Dasturs connected with the stated in his first draft that if circum- Parsis (COVP) organized a public meet- Parsi anjumans since centuries and the ing to denounce the liberal lobby (see places of worship and institutions estab- “The orthodox response, ” page 33). The I...................... conservatives ’ campaign is twofold. One Bharat, place before you. Sirs, the fol ­ objective is to pressurize the Punchayet to lowing representation, call a Samast Anjuman Meeting where the vociferous orthodox groups hope to been raging in our community whether appeal to sentiment to carry the day. Si- < ' ‘ \ . multaneously, their selective rendition of 2k)roastrain lady married to a non-Parsi __ _______ legal case history is aimed at undermining male under the Civil Marriage Act be Punchayet in future, the liberals ’ confidence that the courts consigned to the towers of silence would view the required changes in com- (dokhma) after performing the last rites, munity customs as inevitable under ‘ India ’s secular constitution. _ __ While the orthodox quote cases where and its leading Dasturs, mobeds and the implicit faith in professing and continu- to administer religious properties is not f subject to the individual ’s civil rights, doing so they had presented sound rea- ---------------------------------- -------------3 sons based on scriptures, commandments. stances can lead to more than one infer ­ ence, legal tradition requires that the in- lished since decades on the holy land of ference selected is not one that is detri ­ mental to a party ’s legal rights. Though the legal luminary reportedly absolved the “Since last July a controversy has BPP trustees of any dereliction of duty, he _ _ is said to have referred to earlier (pinions or not the last remains of a departed Parsi of legal stalwarts like Sir Dinshaw MuUa i as an adequate guideline for the “We are advised that in bw when a female Parsi marries a non-Parsi of her “This question had also arisen in the choice but insists on marrying under the past and the Parsi Zoroastrian community Special Marriage Act, it would show her the courts have maintained that the right commoners had responded to this ques- . . t tion emphatically in the negative, and in ing to profess the Parsi Zoroastrian reli ­ gion rather than assuming wrongly... that _ _ . she does not continue to follow the solicitor Rusi Sethna has cited instances sons based on scriptures, commandments, Zoroastrian religion, ” noted 32 Parsi la- where secular law is held above religious practices, customs and traditions which dies married to non-Parsis (see box) in laws and customs. " ' ’ ... - - And the Mahim-based Zoroastrian Cultural Welfare Association, led by its president Dr Syrus Darvish Irani, organ- _____________ _____________________ ized “a silent protest march ” to the BPP iigious institutions it is your religious want to follow the Zoroastrian fSth... and The Samachar from the H. B. Wadia duty to let these institutions be utilized in Atash Bahram “to place a memorandum of protest against the insult to the tenets of Zoroastrianism in criticising Dasturji Firoze Kotwal, ” as noted the advertise ­ ment in Jcan-e-Jamshed of September 9, 1990. Zoroastrians and non-Zoroastrians wrote to The Samachar that Kotwal ’s reference to intercommunity marriages as being “next to adultery ” and their progeny as “llegitimate, ” had be ­ smirched the community ’s reputation for tolerance. A London-based Zoroastrian wondered why Dastur Kotwal stopped accordance with the religious laws, prac- short of quoting the remaining part of the tices and mandates of our religion, fire and brimstone reprisal on erring Zoroastrians prescribed by the Vendidad. _______ _____________ _ __ _____ _ And, in Delhi, spades flew when die and use of religious institutions to these and are pursuing it in the interest of fe- subject was debated at the executive ladies and give due respect to the reli- committee meeting of the Federation of gious beliefs and sendments of the de- __ _________ ________ __ ___ Parsi Zoroastrian Anjumans of India vout class representing the majority of treated... where president Dr Aspi Golwalla, who the Parsi community. This is our sole “In this connecdon, it may not be out had acquiesced to a short discussion, request. ” of place to point out that when a male took objection to an Irani lady observer ’ ' who was determined to voice her view supporting the rights of Zoroastrian la- common occurrence for a couple profess ­ dies. • The Roxan Shah issue has been instru ­ mental in patching up differences be ­ tween the High Priests who had been di ­ vided over the establishment of the family. The'ex chief justice reportedly Athravan Educational Trust (AET). The notes that this does not indicate that the ________________________ _ unanimous firman of the seven High wife has rescinded her own religion, prevails and which is invalid and uncon- Priests, written in Gujarati, states, “We, Chandrachud is also believed to have stitutional and against the basic human are all on the records of your good- their appeal, forwarded to the Punchayet selves... by the redoubtable liberal lawyer Rustam “We take this opportunity to remind A. Gagrat. “Because of our insistence you, respected Sirs, that as trustees of re- that we are Zoroastrian by religion and ___________________ we are married under the SMA and which should be assumed in our favor. There ­ fore the trustees have no right or authority to presume against that. The statement of a near relative, the father or husband or brother or sister must be accepted by the trustees in good faith unless and until the trustees have any evidence to the con ­ trary, ’’ continues the letter. “We have therefore to request you to confirm that in the event of our death the members of our families are not sub­ jected to the humiliation and distrust to which the members of the family of Ms Roxan Darshan Shah were put. We are informed that Mssrs Zaiwalla are the so- “We hope that you will adhere to licitors of Dr Adi Nazir, the father of the your decision of not giving the benefit deceased, and have taken up this matter “The custom which now prevails is against the basic human rights of the Parsi mother" males like us being not treated in the way the late Ms Roxan Darshah Shah was where president Dr Aspi Golwalla, who the Parsi community. This is our sole ‘ , request. ’’ _ In contrast. Justice Chandrachud is Parsi is married to a non-Parsi and dies, said to have observed that in India it is a his children are permitted to attend his funeral and subsequent obsequial ceremo ­ nies, whilst in the case of a Parsi lady —1 _ — - J same SMA her children are not allowed to at- ceremo- nies and it is high time that this obnox ­ ious and invidious custom, which now ing different religions who marry under ____________ the SMA, to undergo another ceremony married to a non-Parsi under the under the husband ’s religious prescrip ­ tion to satisfy the older members of his tend her funeral and obsequial 28 Parsiana October 1990"In the event of our death..." The COVP meeting held at the Sir Jivanji Modi Hall on October 12 was pre ­ sided over by Dastur Firoze Kotwal. Kshnumist advocate Ervad K. N. Dastoor, the evening ’s prime speaker, as also Behram K. Mistry and Adi Doctor ex- anani (n6e Ayesha Homi Mehta), Gordhy horted the listeners to express their belief ~ ¦¦ that a Parsi lady married to a non-Parsi ceases to be a Parsi Zoroastrian. The COVP contention that the Thirty-two ladies married under the Spe­ cial Marriage Act of 1954 have appealed Badami (n6e Gordhy Bamboat), Freny H. to the Bombay Parsi Punchayet seeking Ponda (n6e Freny K. Parekh), Deena S. reassurance that their mortal remains Thacker (n6e Deena Dinshah Madon), would be accepted at the doongerwadi. Roda Sarin (nee Roda Pattu), Roshan “dokhmas are out of bounds for Zoroas- The signatories are: Shamim Dalvi (n6e Roshan Siganporia), trians marrying non-Zoroastrians ” had Hilla S. Maitra (n6e Hilla Maneck Gaimai Sachdev (n6e Gaimai Aden- earlier been spelt out in a four-page pam- Powvala) Syloo Ravi Matthai (n6e Syloo walla), Meher A. Pinto (n6e Meher Dady phlet published by Doctor: “In the wel- Maneck Powvala), Smita V. Crishna (n6e Katrak), Dinah Jain (n6e Dinah Zal ter of the so-called rights of defiant and SmitaNaoroji Godrej), Roshan N.Danani Taleyarkhan), Avan N. Gidwani (n6e hot-headed Parsi women marrying out- (nee Roshan Hormusji Davierwalla), Avan Noshirwan Petigara), Amy S. side the community as well as the jo- Khursheed M. Narang (n6e Khursheed Gandhi (n6e Amy Phiroze Dalal), Kamal hookumi (peremptory) attitude of their Noshir Sidhva), Kerbanoo W. D’Rozario I. Panju (n6e Kamal Shiamak Marshall), 75-year-old chivalrous Galahads (The (nee Kerbanoo Hormusdyar Sethna), Ava A. Verma (n6e Ava Khushroo Cap- Bombay Samachar editor Jehan Daruwala Beroze M. Sabatia (n6e Beroze Rusi tain), Tayunaz S. Merchant (nde Tayunaz and Tata ’s legal advisor Shiavax Vakil), Kapadia), Roxanne Patel (nde Roxanne Cyrus Engineer), Anahita R. Chauhan one important issue, namely the sanctity Guzder), Vera A. Mahajan (n6e Vera (n6e Anahita Rusi Shroff), Zarin Mino- and piety of the dokhmas, is completely Noshir Sidhva), Deena Ahmadullah (n6e chehr-Homji Pinto (n6e Zarin Nowrooz lost sight of or is wantonly swept under Deena Kooka), Shanaz Diwan (n6e Sha- Minochehr-Homji), Meher P. Amarsey the carpet. ” The pamphlet asks, “Can naz Joshi), Dilnaar Ahmadullah (n6e (n6e Meher Hoshang Tata), Roshani An- anyone in his senses equate an electoral r Dilnaar Bejon Talati), Rukshaan Krishna and (n6e Roshani Bhappu), Dina Nayar register with a co^ecrated religious msti- (n6e Rukshaan Famazi), Ayesha Dary- (n6e Dina Rustom Suntook). tution like an agiary or a dokhma? ” It then seeks to criticize the BPP lawyers ’ handling of the case before Justice rights of the Parsi mother and the spirit of miliation to which the members of the Sawant in 1981: “Was even one single re- the Zoroastrian religion, is now put to an ---------- - Wnm end by the trustees. “We trust that the trustees will con ­ sider the matter after obtaining the opin- eminent members of the legal profession and secretary Maneck Mistry who had ar- abdicates all her religious rights, parheu- of the late Darvish Irani that Zarine ’s ligious place, even after death?... In the body could not be consigned to the last three or four decades, one weakness writes, “I told him (Boman-Behram) that the gutlessness and a tendency to panic at family of Roxan were put. ” ligious reason or evidence adduced before Gagrat also recounted how in the case the judge by the defendants ’ counsel to of the late Ms Zarine Ali Khan he had show that Zoroastrianism forbids inter-re- _ ___________ ______overcome the opposition of then BPP ligious marriages, and that a woman who ion of independent religious scholars _ and chairman, the late B. K. Boman-Behram flouts and defies this cardinal principle eminent members of the legal profession and secretary Maneck Mistry who had ar- abdicates all her religious rights, particu- ~ so that never again such an unfortunate rived at doongerwadi to support the stand larly the one of entering a consecrated re ­ situation arises in our community, ” con- of the late Darvish Irani that Zarine ’s oftor rioathQ tn thp eludes the appeal ’ I . _ In his covering letter to the BPP of dokhma. On their being adamant. Gagrat of the BPP trustees that has stood out is September 20, 1990 the nonagenarian ‘ ‘ ‘ ' _ ’ " Gagrat wrote, “I would like to state that if in that event her body must be permitted the slightest turning of the worm, parucu- a Parsi female insists on marrying a non- ‘ ” ’ ’ ’ ’ Parsi under the SMA... she is more keen to follow the Zoroastrian religion than any ordinary Parsi Zoroastrian and the Behram had a discussion with Mr Man ­ presumption should be drawn in (her) fa ­ vor rather than against (her). (The) repre ­ sentation signed by... ladies belonging to I" ,* respectable families married to non-Parsis and confirming in their letter that long al- to be kept at doongerwadi and the next larly if the worm happens to be a mere morning I will apply to the court for the threat of legal notice. ” (But the pamphlet necessary orders. Thereafter Mr Boman- does not mention that for two or three of “ ...................................... those decades, the BPP board was domi- eck Mistry and came and told me that nated by conservatives like the late they would allow her body to be con- Boman-Behram!) signed to the towers of silence. At that The upsurge of liberal emotions fol ­ time Mr Boman-Behram wa.s obviously lowing the publication of D^tur Firoze annoyed at me and told me to ask her Muslim husband and her Muslim par- The upsurge of liberal emotions fol ­ Kotwal ’s letter is exemplified by the statement of Homi Taleyarkhan, member of the Government of India ’s Minorities able family in Hyderabad, to leave the Commission, published in The Samachar , .. T... J -v.. -------------- — 1/1 iQon. “Zoroastrianism has been one of the religions which has menced... This incident happened in July never been tarnished by bigotry. It has 1962 and was well within the knowledge always taught and practiced tolerance ter their marriage they have been profess ­ ing the Zoroastrian religion, attending ents-in-law, belonging to a very respect- fire-temples, funerals and other ceremo- i ................, nies at doongerwadi and/or agiaries of bungli. I told him that they were entitled of October 14, 1990: their friends and relations, which I request to stay until the sachkar ceremony com- I’ the trustees to take on file and pass appro ­ priate resolutions and issue adequate in- _ , structions that on their death their families of all the trustees and the administrative and understanding, love and sympathy as are not put to the trouble, shame and hu- officers of the Parsi Punchayet. ” most other religions do. It should not be officers of the Parsi Punchayet. ” : 1 ¦'I I 29 Parsiana October 1990than one living wife? A priest is entid^ allowed to sink into the ditch of disrepute ^^s ^one ‘n tne to express his views and act by his beliefs as such writings tend to drag it. Not only Pent, Bart ^ir Jamsetji Jej y h ^^^^1 on others talaw^tatadissoughttobevio. (the in defiance of cTvU law. Auustacannot lated, but the higher law of humanity is at st^e. To say such things as people marrying outside the community ^e committing near adultery — dws the writer know what adultery means . or that their children become illegitimate, is simply revolting. “On the the one hand we have got through laws in Parliament for the re ­ moval of discrimination between the sexes by having several laws a^cting the Parsi community amended. On the other hand, by denying a Parsi woman, the wife of a non-Parsi, her right to the towers of silence on her death, we are per ­ petuating such discrimination... *“ • jjindu widow ’s remar- “If Kotwalji has ‘congratulated the sau prohibits a n ,51.11^^ was done in the case of Sir Dinshaw M. Sir Jamsetji Jejeebhoy, Bart to express his views and act by his beliefs m detiance or civu law. n w-*- act contrary to civil law. . “Much has been said about the reli ­ gious injunction against a non-Parei Zoroastrian form of marriage in the Vendidad. Assuming that the Vendidad 7 ¦ reveals our religion, this injunction must decision of not giving be read in the light of the prevailing con- nf ditions. In those days all marriages were in a religious form; the concept of a civil marriage was unknown. No wonder the Vendidad looked askance on per^ns mar ­ rying otherwise than in the Parsi Zoroas ­ trian form and treated them as living m adultery. The injunction must have been intended to discourage second marriages with non-Parsi Zoroastrians. And, as a tail piece, this cheerful, un ­ wittingly appropriate quote from M^eta civil law is clear, religious prescriptions are immaterial. Thus for example Hindu ) “Adhere to your the benefit of religious institutions to these ladies ” law as revealed in the Shnslras advocates - .. . romor. trustees of the Farsi runeiiayoi. lui —o- - wiiiingiy appiupnaw hw-*-- - SXing the body of Ms Shah in the towers tance to a mans esu e (^a„g|„a..m.|aw of tlK of sitace. 1 congratnlate them for taking now ^“S^j^^'^f/eontinue to prevail? late Prime Minista Indira srepsnotmallowanysuchsadrecurrence ta the legal plane. Sethna contended communUies mclodmg om. one in India kifows that I am secular. W in the same issue not to allow any such sad recurrence i . 1 ni,nA ^jPthna contended communities inciuoing ours. v, .J u,„hoVor Hniiw Ahirp Mara. Bombay 400 C Ingersoll-Rand (India) Ltd., Ma^aker House, , ____ Process Gas Compressors 30 Parsiana October 1990 Water Well Drills I, S.K. Ahire Marg, Bombay 400 025 IR.191.88J I RELIGION okhmenashini...for whom? ” stated JLf the handbill rallying the faithful to a meeting to state the orthodox point of view on the issue of religious versus civil laws. Convened by the reactivated Coun ­ cil of Vigilant Parsis (COVP) on October 12, 1990 at Sir Jivanji Modi Hall, the speakers lashed out at the Bombay Parsi Punchayet ’s (BPP) decision to permit Parsi women married to non-Parsi spouses the right to have their bodies in ­ terred in the towers of silence and espe ­ cially at the liberal Gujarati daily The Bombay Samachar and former BPP trustee Shiavax Vakil. “Write a few lines to the (Bombay Parsi) Punchayet when you go home... Express the belief that a Parsi woman married to a non-Parsi cannot be con ­ signed to doongerwadi, ” exhorted the evening ’s first speaker B. K. Mistry. “These letters will be proof in court that Parsis believe in this tradition... The re ­ formists are thinking that they ’ve tolled the death knell. But for whom? The bell tolls for thee oh reformist! The bell tolls for thee! ” Dastur (Dr) Firoze Kotwal, High Priest of the H. B. Wadia Atash Bahram, who chaired the meet in place of Dastur Meherji Meherjirana of Navsari (whose absence was said to be due to ill health but from whom there was no message in absentia) claimed that the liberals ’ fond ­ ness for the Gathas was leading the com ­ munity astray. “What is the nature of the GathasT’ he asked. “It is solemn poetry, metaphysics and high ideas, the The orthodox response Arnavaz S. Mama Only the community has the right to decide who is a Parsi Zoroastrian, claimed the speakers at the COVP meeting The audience in the packed hall voted statingthattheywerepracticing Zoroas- doctrines of good and evil... Would you almost unanimously (there were only two I _ _ find geometry in a book of poetry? “I have not maligned the late young lady (the 25-year-old Roxan Shah, nee __________ :____ ' ¦ » trians and had the right to be consigned to dissenters) in favor of “the expression of the dokhma “puppets on a string, ” the opinion of the meeting...that a Parsi speaker Adi Doctor noted, “They are lady marrying a non-Parsi ceases to be a caught in a web of their own making. ” The surprise speaker for the evening was Ervad Darius Sethna, former mem- lady marrying a non-Parsi ceases to be a Nazir, who perished in a car accident and Parsi Zoroastrian and is not entitled to the whose body was refused consignment to use and benefit of Parsi Zoroastrian insti- doongerwadi) in any way, ” said Kotwal. l— . “All mv sympathy to the family. But public charitable funds, etc founded for Funds of Europe) managing committee my job IS to protect the community. Il . , . have said that the same (strictures) apply resolution, moved by the evening ’s prime Committing the ""bodies of Parsi produced when this matter gc^s to court, ” dokhma was tantamount to “calculated ligion out of existence or identity... This the faith and ttaditions and is bound to at the cost of life... No one is mwe guilty than misguided priests (who) knowing use and benefit of Parsi Zoroastrian insti- tutions like the dokhmas, fire-temples and ber of the ZTFE (Zoroastrian Trust __ ¦ - - - - . - - ' --------- the benefit of the Parsi community. ” The and one of the priests responsible for bar- __ __________ 2 - „" . 5 ring non-Parsi spouses from attending . to Parsi men marrying out. ” speaker Ervad K. N. Dastoor, ““will be the muktad ceremony at Zoroastrian Committing the bodies of Parsi produced when this matter goes to court, ” House in London. Sethna said, “Each women married to non-Parsis into the said Dastoor. “You cannot reform your re- and every Zoroastrian is a custodian of -................................. ¦¦ ¦ " ¦ " protect it and its sacrosanct places, even mischief to allow others to enter the meeting deplores and censures attacks on community by stages, ” Kotwal said. Dastur Kotwal in The Bombay Samd- “Public life has become filthy and dirty, char.” _ I did not want to enter; but silence helps to augment the enemies of the commu- Terming The Bombay Samachar a “bharooti charchapatri (hired correspon- From left: Misery, nity... Why did we come here? We left dent) ” and the 32 women married to non- i,™.— ------- everything to preserve the din (faith). ” Parsis who have sent a letter to the BPP for whom? Dastoor and Doctor: "Dokhmenashini... Parsis who have sent a letter to the BPP for whom?’ ’ 33 Parsiana October 1990 liilKotwal: “My job is to protect the community" (( ing, ‘These paavis (slots for dead bodies in the dokhma) are reserved for ladies married under the Special Marriage Act ’” Mistry saw the ladies ’ expressed desire that their children be permitted to attend their obsequies as “the thin edge of the wedge. ” The second step will be their navjote and then the conversion of the spouse, he speculated. “The last stq) will be that non-Parsis won ’t like to be eaten by vultures... with the result that doonger ­ wadi will be in a mess — there may even be a crematorium there... Do you want your community to die?... Do you want your funds to be usurped by non-Parsis? ” Asserting that the reformists ’ ability to move the court (in an attempt to ensure equal rights to Parsi women) was no more than an empty threat to pressurize the Punchayet, he nonetheless urged the gath ­ ering to demand the summoning of a sa­ mast anjuman meeting by the BPP. Kotwal ’s speech reiterated much of what was written in the letter and in the Parsiana interview (“The divine laws of God must prevail ” and “If you want to come back, I want to stop you,” Par- 'misinformed that Justice Sawant ’s (ver- siana, September 1990) but he proceeded to provide yet another connotation to the term adultery: “You are kicking the com- Mistry then shifted emphasis to gun munity and going elsewhere.' „ „ —---- ------- Z--------ZZ-------- Z‘„ J-------------"'Kriya kam (rituals) is not given, the community to contact him. ’ Mistry tor Rusi Sethna ’s legal argument against sudreh kusti is not menticHied (in the said the CUZ s criticism in the Jam-e- Kotwal ’s use of the word adultery (the Gathas}... does not mean t hat all these Jamshed made the going “too hot ” for the involvement of a third party was essen- are unnecessary, ” noted Kotwal. The CER and ‘Jehangir Patel resigned from tial before the term adultery may be ap- Nirangistan provides information on rituals; the Vendidad deals with laws of as “Rusi’s purity, he added. Kotwal read out sec- sense of humor. I only hope he does not tions of a letter, from Rustom Chothia to insist on a CBI inquiry against Dastur The Bombay Samachar criticizing the Kotwal. ” newspaper ’s abusive language against Ridiculing the faith professed by Kotwal, which the High Priest said had Zoroastrian women married to non- that such marriages are not acceptable according to the basic tenets of the Zoroastrian religion, ” proceed to per ­ form the navjote of their progeny. “Such mobeds should be exposed and excom ­ municated. ” COVP stalwart and a prominent mem­ ber of the erstwhile CUZ (Committee of United Zoroastrians), B. K. Mistry intro ­ duced the subject with irony and innu ­ endo. Remarking on the community ’s weakness for trusting people. Mistry said that it had been taken for a ride by the CER (Committee for Electoral Rights subsequently renamed Committee for Economic Revival) since 1981. He was particularly riled by the decision of six Parsi ladies married to non-Parsis who had successfully sought the intervention of the High Court in getting the BPP to waive its discriminatory system of seek ­ ing affidavits before registering them on • the D Register for election purposes. Mis­ try referred to this verdict of Justice be appealed against, noted Mistry. But, Sawant of the High Court as “the first said Mistry, the community is being electoral reform ” of the CER, adding, “At ----- z— that time {Parsiana editor) Jehangir Patel diet) is the law of the land... the law of the was the joint secretary of the CER (and) land can only come from Parliament. ” the prime mover. He wrote to various I " papers to get girls who had married out of down Dastur Kotwal ’s detractors: Solid- I did not want to enter; but silence helps to augment the enemies of the community ” n the CER because he was the main instiga- plied, Sethna had argued in The Bombay tor regarding these ladies. ” (There were Samachar} was dismissed no office bearers of the CER at the time. It was an informal association of indi ­ viduals. The office bearers were nomi ­ nated much later and Patel was not one of them. The letter to the newspaper de ­ plored the attitude of the Bombay Parsi Zoroastrians, Mistry said, “Most ladies Punchayet in denying the women their say they prefer to be Zoroastrian because rights but no request was made to the of their love for Zoroastrianism. I am an women to contact Patel as far as he recol ­ lects. Patel was not the ‘main instigator ’ but certainly supported the women ’s just that if they sought to eat the “forbidden cause - Editor.) Noting that “I was there every minute of the hearings, ” Mistry added that the what was awaiting ^em.” Referring to hearing in Sawant ’s court being on the the 32 Zoroastrian ladies married to non ­ last date for nomination for the election, 7 ¦ ¦ BPP chairman B. K. Boman-Behram Punchayet asserting their desire to be in ­ wanted the case finished. In the event terred in the dokhma on their demise, the case was not fully argued out and the Mistry jested, “I won ’t be surprised if Articles ^5 and 26 and the guarantees to various communities under their personal laws through judgements that elucidated ignoramus as far as love affairs are con ­ cerned. ” Then, changing gears, he added not yet been published by The Samachar. Referring to the orthodox section of the community as its “collective con ­ science, ” Dastoor derided the re ­ formists ’ emphasis on good thoughts, words and deeds by asking, “Which reli ­ gion does not enjoin the same? ” It is the religious observances and ceremonies fruit ” they should be “prepared for the bit ­ ter taste... When they married they knew that set Zoroastrians apart from the oth- » ers, he added. Dastoor ’s speech was divided into ex- Zoroastrians who have written to the amining the rights accorded by the Spe ­ cial Marriage Act as against the constitu ­ tional right to freedom of religion under via media suggested by Sawant was ac- some day a board comes up signed by cepted. Being a consent order, it cannot (Punchayet secretary) Ms Gool Tata stat ­ 34 Parsiana October T990 I I I i 1 I I L9 “If this is the belief of the community... a secular judge is bound to accept that belief... ” ft* A' 'Z II the points he strove to make. Unlike the Special Marriage Act of 1872 which required the contracting parties to formally re ­ nounce their religion, the 1954 version of the Act requires no such declaration. But there is no provision in Act that entitles one to c^m the nght to ei^y the (above): Corset Patel artd Itfislry: "This meeting same and benefits she deplores... attacks on Dastor Kotwal" CTjoyed bel^ ^e mainage, said (Below): Selhna: "Separate institutions for reformists" Dastoor. Whether a woman who had married into another community Rojgar case of Jamshedji vs Soonabai: could still be considered a Parsi Zoroas- “If this is the belief of the community — trian and thence be permitted to use the and it is proved undoubtedly to be the be- community ’s institutions, depends upon I’ . ' . 1 Dastoor went on to castigate The Samachar’s “dishonest journalism ” and wondered aloud if one must “cast doubt community ’s institutions, depends upon lief of the community — a secular judge on the professional ability ” of the liberal the personal law of the community based is bound to accept that belief... ” lawyers. on its tenets, beliefs and precepts, insisted Dastoor noted that in the 1962 case of Dastoor recalled the similar stand Dastoor. In 1954, in its verdict on Ramanuj vs Supreme Court had upheld the right of the Dastur (Dr) Kaikhusroo JamaspAsa and the State of Tamil Nadu, the Supreme Mullah to excommunicate a member of others in their written advice to the BPP Court had argued that the protection of the community (in contravention of the in 1964, before baiting the liberos once Articles 25 and 26 of the Constitution is Bombay Excommunication Act of 1949 more: “When (noted jurist) Nani not restricted to the doctrines of the faith, which had made excommunication ille- Palkhivala goes to Hindu meetings, he but covers such acts as rituals, obser- gal). The Supreme Court had observed conveys spiritual messages. But at Parsi vances, ceremonies and modes of worship that when an individual is excommuni- community meetings he talks of freedom performed in pursuance of such belief, r certain acts and practices as sacrosanct if agiaries and dokhmas) are undermined, the community so regards them. “No out- I" ’ „ . ' side authority has any right to say that given the freedom to administer their trust these are not essential parts of religion properties according to the dictates of and it is not open to the secular authority their religion and the wishes of the donor, of the state to restrict or prohibit them in ~ - - - any manner. ” Justice B. K. Mukherji had has held that this right, enshrined in reiterated and had quoted from an earlier the Constitution under Article 26b, (1912) verdict of Justice Davar in the Baj- supercedes individual civil rights. Dastoor noted that in the 1962 case of Saiffudin vs the State of Bombay, the taken by Dastur (Dr) Hormazdyar Mirza, ¦ ¦ ................... ... cated, his civil rights (especially the right of choice! ” Palkhivala likes to quote Secondly, the court must needs regard to use denominational properties such as from Arvind Ghose (Aurobindo). But - - • '---------------------------- Arvind Ghose says human intellect is However, religious groups have been limited, it is a hurdle to the understand ­ ing of the universe. ” Maintaining that religion is beyond the intellectual barrier, Dastoor noted how According to Dastoor, the Supreme Court physicist David Bohr had said that hu ­ manity cannot see reality and proceeded to ask the familiar question, “Are we going to measure reality with a 35 Parsiana October 1990I footrule?... All of the Vendidad is eco- rpadfrS’FORUM sion would be applicable. logical, ” he added and quoted from the United Nations Ecological Congress re- « Mehta is casung unnecessary aspersions port of 1972: “Nature works on moral old records, one would discover that most on the honesty and integrity of the present principles. ” of. them are self-appointed and well past as well as past trustees who had plenty of Harkeriing back to legal luminary and their age to either administer or infuse foresight to exclude even those Parsis advisor to the Tatas, Shiavax Vakil ’s at- new ideas to carry our community into the who would not legally marry a juddin ^d tack on the use of the dokhmas (on twenty-first century. As compared to this, still demand the rights of PPP by keeping grounds of the system being inappropriate the working of the PPP over the past dec- her as a rakhat. The two so-called en- under the prevalent circumstances) and ade or so has undergone a sea-change lightened trustees referred to by Cmdr his subsequent exit from the board of trus- \ »»-•-*- i «—« tees of the BPP, Dastoor wondered why of the democratic functioning as pre ­ Vakil was now taking up in favor of Parsi scribed in its constitution. Credit for this, women being consigned there. i------„------------- “Do you have the right to destroy the Mr Burjor S. Sadri who, in spite of old have no right to thrust their p^wnal community? ” asked Dastoor. “It ’s your age and health problems worked tirelessly views on the PPP and the remaining decision. If you don ’t accept this, the to assert that the “voice of the anjuman trustees. Cm^ Mehta ’s attempt at PPP community will disintegrate. ” “If Dastur Kotwal had not given this letter, it ’s possible that by now the contro ­ versy would have fizzled out, ” said Adi ------------------ Doctor. The liberals ’ argument ,that a band of devoted Zoroastrians to not only Another illogical and ill-informed Kotwal ’s use of the term adultery in the dig out old records and protect some of charge levelled by Cmdr Mehta is Ae context of intercommunal marriages was the prime properties in Pune, but also to exclusion of members of the Zoroastrian a debasement and an insult to other com ­ munities, Doctor called "vahiyat (sense­ less).” What about notices outside agiar ­ ies and atash bahrams which say, “Non- ------------- . . Parsis not allowed, ” he asked. Even the free and fair elections, the jxesent board for elections to the Anjuman Commi^, Kisse-e-Sanjan sp^s of the Parsis ’ de- of devoted and young trustees have come and later the post of a trustee, provided sire that non-Parsis stay a certain distance to rule. If thwe are any trustees from a he or she fulfils.the requirement of age - - • ¦ ' J. ------------------ - ---------- membership as provided in the its and not by birth. At this stage, I do not constitution. Being a staunch supporter wish to stand in judgement over the pw- of the ZYA myself, I could provide a list READERS’ FORUM continued from page 8 grounds of the system being inappropriate the working of the PPP over the past dec- with the revival, by a vigilant community, Mehta, besides being unethical in leaking out board discussions, are also unworthy of the chair they occupy. They are mere must go to that great noble soul, the late custodians bound by the constitution and age and health problems worked tirelessly views on the PPP and the remaining was supreme on all issues affecting the membership is similar to an army desotw community, and not that of any individual or a civilian insisting on membership or set of trustees. ” Mr Sadri was instru- of a club exclusively resCTved for army mental in inspiring the author to mobilize officers. Doctor. The liberals ’ argument ,that a band of devoted Zoroastrians to not only . .. . t _ the prime properties in Pune, but also to educate the Zoroastrians of Pune to exer- Youth Association (ZYA) from the board, cise their franchise intelligently at the No trustee has a right to appoint another time of elections held once in five years, trustee on the board. Any member of the As a result of this, through a process of ZYA has the freedom and right to stand of devoted and young trustees have come and later the post of a trustee, provided away . from the fire-temple precincts, he particular family, it is purely on their mw- added. i Kotwal ’s critics fell into three main ’--------------- , „ groups according to Doctor: The first formance of the existing board of trustees of energetic young ZYA members who group attacks on the basis that Kotwal had but would certainly advocate continued are not only members of the PPP but are started it "Chor Kotwal n^ dande (a case vigilance and enthusiasm within the also elected members of the Anjuman of the thief accusing the law officer). ” Zoroastrian population of Pune. Committee. Tlie second group invokes the law of the Having made an indepth study of the It is indeed a tragedy for the cwnmu- land and the third group believes that as constitution of the PPP, the correct posi- nity that there are mmy Parsis who have the Vendidad is part of the later Avesta and, as there is no mention of the membership could be highlighted as fol- dokhmas in the Gathas, these must be dis ­ counted. And to all those who were wor ­ ried lest they be saddled with a non- ____________________ . „ . , . suggested the regular repetition of the a{^licable to the PPP. “A Parsi would all of them is to work from outside for the prayer “Chichrem buyat (may the seed mean any Parsi or Irani, man or woman survival of our minuscule community and prevail), ” better known as Atarpat who professes the Zoroastrian religion, by their experience to impress upon the Marespand ’s Setayash. But if any Parsi Zoroastrian or Irani young of our community never to fall According to Sethna the solution to the Zoroasuian who is either married to an prey to the temptation of marrying out- problem is simple: The Parsis should alien (juddin) or has kept her as a rakhat, side the religion. This single act would emulate the orthodox Jews who provided also any Parsi Zoroastrian or Irani be their greatest opportunity to salvage their liberal counterparts with help to set 2k)roastrian woman married to an alien their souls and seek forgiveness from up new synagogues and frame new rules for the exclusive use of the reformists. Sethna said that the two Jewish groups joy the benefits of the funds and proper- eous path laid down by Ahura Mazda and are united socially and economically, ties and religious affairs held under the as prescribed by Prophet Zoroaster con- Sethna, in his turn, flayed The Bombay auspices of the PPP.” tinue to prosper and live in peace without Samachar before declaring “Bunyad pas- The above is a literal translation from any further adulteration. pervezk.avari bani — preservation of our seed — is our motto! Bunyadpasbani is our survival! ” Having made an indepth study of the constitution of the PPP, the correct posi ­ tion regarding Cmdr Mehta ’s rejection of of their own free will exercised the op­ tion of marrying a juddin without under ­ standing the basic tenets of our religion. lows: Dr Kabraji and his pioneering co ­ trustees while establishing the cons- Although they have lost their right to be titution on December 30, 1951 had the called Zoroastrian, their hearts bleed for Zoroastrian ron or daughter-in-law, he foresight to define the term “Parsi ” as their community by birth. My advice to survival of our minuscule community and (juddin) or is his rakhat, then they and all Lord Ahura Mazda even at this stage, their children shall not be eligible to en- Let those who have followed the right ­ The above is a literal translation from any further adulteration, the original constitution in Gujarati. For any legal interpretation, the original ver- Edited by Amavaz S. Mama 36 Parsiana October 1990HISTORY TRAVELS IN IRAN: 3 Rites of Passage Simplicity remained the keynote of Zoroastrian celebrations at birth, marriage or death Manekji Limji Hataria diseases or other drawbacks in the girl as well as in the boy. Mobeds were then consulted and if This is the third of six instalments of nies according to their traditional cus- Manekji Limji Hataria’s publication, Rishale Ej Har Shiyaate Iran. The , Gujarati original, rendered into English duties such as cooking, sewing, working the boy and the girl were both willing by Jamshed M. Bilimoria, has been on the ancestral field, etc. A girl who and loved each other, the mobeds gave abridged, edited and recollated by Par- was proficient in household duties and their consent. Thus the preliminary part siana (courtesy K. R. Cama Oriental Ins­ titute to whom the translation manu­ script was gifted). The author went to Iran in 1854, at the behest of the Society for the Amelia- 20 years of age and who could not under- ration of the Conditions of the Zoroastri­ ans of Persia (otherwise known as the Amelioration Society), to report the con­ ditions prevailing there at first hand. He odd jobs in the household. The marrying returned only once to India, for an 18- age for boys was between 20 and 30 month spell, at the end of the first 10 years. Young boys and girls were free to years. The book is largely a publication select their own life partners, though the of the speeches he then made to acquaint parents and elders were always ready to the Parsis in India with the wretchedness guide them and advise them on the right relatives. The visitors were entertained of their Iranian coreligionists and to seek path. with sherbet or fruits or sometimes they help to further the cause of Zoroastrian P Having devoted adverse circumstances, many girls re- toms. Every Parsi girl had to learn domestic was proficient in household duties and domestic affairs was always preferred for of marriage was over, marriage. The marriageable age for girls ~ > Afterwards, two cones of sugar, some was between 15 and 20 years. Nobody sweets, dried fruits, fresh fruits and such wanted to marry a girl who was beyond other things were sent from the bride- ¦¦ ¦¦ ' - groom ’s parents to the bride ’s place, take household duties. She had to stitch These articles were taken by nine ladies and sew her own as well as her husband ’s and nine gentlemen. One cone of sugar clothes, cook for the family and do other and sweets were given to the bride and the other cone and some sweets and other articles were given to her father. A small plant or pomegranate and some meva (dried fruits) were also given to the bride, not for her, but for her other near Due to poverty in some families and were made to dine with their hosts. amelioration in Iran. Having devoted adverse circumstances, many girls re- the rest of his life to the task, Hataria mained spinsters and boys bachelors up stood his responsibility and when he footwear for the bridegroom. At that found himself able to stand on his own legs and run the whole household and maintain the family, then only he ven ­ tured to get married. Love marriages were also allowed. Parents only tried to trace the family history of the opposite known to the people of the place and this family. The parents of the girl always was called Nam-e-Jadsood — giving the saw what the boy was doing, what he name — or confirmation of marriage, was earning and how he conducted his daily life. They did not want to risk the life of their daughter in the hands of one died in Iran in 1890, mourned to this day to a ripe, advanced age. The boy under- by Iranian Zoroastrians who almost wor­ shipped him as their savior (see “The redeeming of a community,” Parsiana. May 1990). In the earlier instalments Hataria fo­ cused on the ruins that attested to Iran s ancient glory and the miserable condi­ tions in which the decimated Zoroastrian community survived after the Arab con­ quest of the country. Two weeks after this, the bride ’s par ­ ents sent a cap, a handkerchief, a knitted purse for keeping money and a. pair of time the girl gave to the boy and his rela ­ tives some sweets, sugar and dried fruits. Both the sides sent sweets to their neigh ­ bors, to the priests and to the head of the village. Thus the marriage was made This ceremony was held generally during springtime when fruits were aplenty. A The Zoroastrians performed their reli- life of their daughter in the hands of one few days after the above ceremony, on gious rites also, but this they did in their who was unable to support her and make some festival day, the boy, accompanied ¦ ¦ ¦ ” " . .1-------- by a number of his relatives, went to the girl ’s place and offered her a pomegran- closed houses. They performed jashans her happy. Before marriage both the par- and even navjotes and wedding ceremo- ties always found out if there were any 39 Parsiana October 1990ate with seven to 23 rials (currency of him whether she was willing to accept ‘ " Iran) inserted in it. (The value of one rial the proposed boy as her husband. She rites mentioned above, was known and was about half a rupee.) very softly and respectfully said "Bali was called by the name of Z’adjAaAq/azii. Men and women sat separately; the Bair meaning “Yes, Yes.” The mobed The girl whose marriage was arranged girl sat in one comer of the room and the then asked the guests present whether by her parents was entitled Padshaha boy personally went to the girl and gave they heard her and whether they were Janina. The girl who married without her the coin-studded pomegranate and ~ other presents. The boy ’s relatives (womenfolk) made the girl wear new shoes brought by the boy. When she put lock ceremony. The mobed instructed Jani. her feet into the shoes, it was confirmed the bridegroom to pray the Khorshed that she had become the rightful life part- Niyayesh and the Meher Niyayesh three her first husband, ner of that boy. The womenfolk an- __— nounced this and the men shouted with FA x joy. They say "Haa baro, Haa baro,” uue TO poverty meaning “well (tone. ” The above anrl phrase appears to be the Persian equiva- dllU dUVcloc lent of “Hurrah. ” This wordseemedto ciTCUmSta 0005 00307 have crept into Iran from the West, and the Persians construed it as “Be happy. ” Then they all dined together. That was the sign of unity between the two fami ­ lies. Festivities were not compulsory and each one celebrated according to his eco ­ nomic status. Sumptuous dinners were given with wine, etc by well-to-do evening — for prosperity and if he could where, after performing the kusti cere- people; others, less fortunate, offered not pray this much, he had to recite 135 mony, the mobed reprimanded them, say- only fruits and sherbet In the following Yatha-ahu-vairyo and five Ashem. On ing that they would have to answer for winter the above ceremonies were re- f ‘ peated. The girl went up to the boy with be distributed to friends and relatives and Rashne Yazads. her father and offered more presents to they all sat down and ate together. brought them near each other, they him. In this way nearly a year passed by ” ~ so that the boy and the girl could under- i .................... ..............................’ * _______ stand each other well. When the elders the 33 Fareshtas. Fire was a very "holy respective homes. Separation between - husband and wife was considered a sinful act. There had been cases of bigamy — was considered holy, nothing which having two wives. When a man wanted to have another wife, he first opened his The girl who married according to the very softly and respectfully said '"Bali was called by the name of Z’adjAaAq/azii. 1 The girl whose marriage was arranged witness to that ceremony. The menfolk her parents ’ consent, at her own free will, again shouted "Bali Bali.” was called Khood Rehijni. If a widow Then the mobed performed the wed- married again, she was called Chakar ~ Whwi she bore children, their names were connected with the name of The above If a wife could not get on with her hus ­ band or vice versa and lived separately for some time, she was obliged to have theashirwad ceremony performed again when she rejoined her husband, as if she was getting mturied again. Divorce cases were few and far be ­ tween. When a couple quarrelled and could not live amicably, the relatives of both sides and the mobeds intervened and tried to bring about a settlement be ­ tween them and if they failed in this and if the husband and wife could not agree times a day — morning, afternoon and yet, they were taken to the atash bahram girls remained spinsters and boys bachelors the days of ghambars, some food was to their behavior to Meher, Sarosh and The mobed then The Zoroastrians were very religious kissed each other ’s hand for the last time minded and they invoked the blessings of and thus got separated and went to their found that there was nothing wrong and and honored element in every ^roas- both got on well with each other, the trian ’s house. They burnt sanddwood or marriage was fixed at a short notice of 15 ordinary wood and nothing else. As fire to 20 days. Before getting married, the , ................... ' boy generally procured a house of his emitted a foul or unpleasant smell was own and if he could not, then he stayed put on fire. Fire was revered as the son heart before his wife and she allowed , with his parents for some time till he of Ahura Mazda. him to do so. She had to make a confes- owned a house of his own. No marriage Fire was considered so holy that when sion in the presence of a mobed and her was done during autumn (Pzioiz); if there the wedded couple came home they relatives that she had given him permis- was hurry, the marriage was performed turned round — circumambulated — the during winter. But the most appropriate holy fire three times as a seal of their Fire was considered so holy that when sion to bring another wife. The man, in .... his obligation, had to declare that after time was spring when the earth were pledge of fidelity to each other. There having the second wife he would not covered with fresh verdure. Marriage , was performed at the time of meeting of the daughter-in-law and the mother-in- day and night, i.e. either in the morning at the time of sunrise or in the evening at the time of sunset At the time of marriage, the senior keeping with their economic conditions. ______________„___ ____ _ ___ __ priest ^ked the girl very slowly and qui- pie couple was always happy and the have been adopted from the Muslims, af ­ ter the Arab occupation of Iran. When a child was born to the newly ­ weds, he or she was to be trained in a proper way. Much importance was given to the building of the child ’s moral char ­ acter. Before the age of 10 a boy was initiated into Zoroastrianism - i.e. his was never any strife or quarrels between neglect the first one and both of them would be treated on equal footing. They lived together in one house and the chil ­ dren of both the wives were treated This practice of having two wives seemed to law. Marriages were not very expensive. They did everything in a simple way in equally, as brothers and sisters. etly whether she was willing to accept husband took every care to see that his the boy as her husband. The girl did not wife was happy in all respects. After answer at first, out of her modesty. The marriage, the girl ’s parents had no right mobed repeated the question three times, or control over her. She was her hus ­ band ’s property and it was her busband ’s mobed repeated the question three times, the last very loudly saying that he was tired of asking and he wanted a reply, obligation to maintain her and keep her He requested the girl once again to tell happy. 40 Parsiana October 1990 If navjote was performed. A girl ’s navjote was performed earlier, generally by the age of seven years. When a girl who married had no brother she was entitled Shuthoorjani, and when she gave birth to the first boy child, the boy was considered his mater ­ nal grandfather ’s son and the boy ’s father had no right over his son. The Kayanian King Darab ’s name was attached to his maternal grandfather ’s name, Boman- shah; the Peshdadi King Minocher ’s name was attached to his maternal grand ­ father ’s name Erachshah and King Alex ­ ander ’s name was attached to his mater ­ nal grandfather ’s name, Filsuf. A name was given to the newly bom child on the tenth day after birth. For this purpose the parents, uncles, grand ­ parents and other near relatives thought of a name but did not disclose it. On the tenth day after the birth of the child all relatives met together and each one gave out the name that he or she had thought of. Then the mother chose whichever name she liked out of all those and that name was given to the child. Generally a boy was given his grandfather ’s name and a girl her grandmother ’s name. If a child was bom posthumously, the fa ­ ther ’s name was given to the boy and the mother ’s name to the girl. Small chil ­ dren were made to sleep in small, com ­ fortable cradles which were mostly hand ­ made. A child was always fed on mother ’s Marriage was performed at the meeting of day and night, at sunrise or sunset milk. After giving birth to the child, the mother always took very nutritious food in order to be able to give more milk to her child. If a mother died while giving birth, the child was entrusted to a very near relative (woman) who could feed the child. Though the Arabs forced the Iranians to give up their traditional dresses, they retained the sudreh and kusti hidden un ­ der a loose garment like a robe. There was not much change in the woman ’s dress. Womenfolk put on colorful cotton, or woolen garments under which they wore the sudreh and kusti. They wore an eejaar (pyjama) long enough to reach below the knee and always kept their heads covered with a handkerchief or a scarf. They wore light shoes on their feet. They kept their entire body cov ­ ered; even over the face they wore the burkha. Modesty and self-respect were their most praiseworthy qualities. Femi ­ nine beauty was never exposed in public. During festivals and gatherings, men and women sat separately on two sides and did not mix much with each other. On festive occasions, ladies put on col ­ orful dresses. They covered their body with silk gowns and tied a handkerchief or a scarf on the head. They always kept their arms covered up to the elbows. There was no buridia system among the Parsis in Iran, but this became prevalent under the Arab rule. For ornaments they mostly used silver. Old silver coins were often joined together with chains and h I I I; I S' El ill 1 ¦jl I I' iii •1! Ijt i ¦ MATRIMONIAL Parsi parents of 23-year-old, tall, attractive, educated daughter from a very decent family and good background seek alliance with a tall, mature, educated Parsi boy from similar background. Girl willing to settle abroad. Write giving full details with photograph (returnable). The Advertiser Matrimonial (23) Parsiana GPO Box No 892 Bombay 400001 London-settled Parsi parents of 23-year-old, tall, attractive daughter from a very respectable family seek matrimonial alliance with tall, mature, educated Parsi boy from a very decent family. Should be willing to settle in the UK Please write with full details and photograph. Confidentiality promised. The Advertiser Matrimonial (24) Parsiana GPO Box No 892 Bombay 400001 A well-settled executive, aged 37 years, employed in a reputed company, seeks alliance with a pleasant looking, mature and well educated girl between 27 and 32 years from a cultured Parsi family. li I, :¦! ¦i' ;l i Write in full details with photograph (returnable). The Advertiser Matrimonial (25) Parsiana GPO Box No 892 Bombay 400001 11 I 1 41 Parsiana October 1990used as necklaces. They used flowers much respected. In the early days, about ceremony began and the mobeds prayed also for decorating their bodies. Some- two thousand jashans and ghambars were near the dead body till the time of times, silver earings were also used. The held in different towns and villages of dokhmenashini i.e. putting the dead body womenfolk did not wear glass bangles Iran. in the tower of silence. but sometimes they used beads of col- The custom of drinking wine was Before putting the body in the tower ored glass tied together round their prevalent among the Iranians during fes- of silence, a pair of mobeds performed wrists. rivals and ghambars. A socially ap- the last rites — geh sarna — and the Periodic and seasonal jashans were pointed wine-bearer (known as saki in friends and relatives present at the cere- performed. Crowds met together for Persian) distributed wine to the guests, mony paid their last homage to the de- jashans and when the mobed started to First he filled his own cup, said some part^ one who was put in the gehan pray, the guests also prayed with the prayers, wished well for the guests and (bier). The nassessalars carried the dead mobed. Praying from bools was also al- drarik it himself. Then he filled the cups lowed. It was compulsory for everyone of the guests and they all drank together present to pray along with the mobed. giving blessings to each other. Ghambars were also held. Ghambars are seasonal feasts and the community met cant festival was the Jamshedi Nowroz, together at the festive board and partook the Iranian New Year, when the sun en- of the same food. Ghambars were ters the first house of the Zodiac. The thanksgiving to God for his various last 10 days of the year were observed as bounties. Sitting together and eating to- days for remembering the dead. Those gether brought about unity and brother- were days for prayers and visiting each body to the dokhma. hood among the people. Of course, on '* . . all such occasions, men and women did not mix with each other; they sat apart, either in separate chambers or on two King Darius of Iran during these muktad departed leading the procession. They opposite sides of the same room. The days. Darius refused to receive him but all walked in pairs of two holding a white chief mobed — Dah-Mobed — was the made arrangements for him to stay in handkerchief. Even womenfolk came up most important personality at all reli- comfort till the Nowroz day though the to the dokhma and stood there on one gious ceremonies and festivals and was ambassador had come for some urgent side. After the body was put in the and important work. King Darius met dokhma the relatives all went back. Be- him in great pomp and dignity on the fore entering their houses they always Nowroz Day and entertained him in the performed the kusti ceremony for acquir- most fitting manner before doing any of ­ ficial work. This spring festival of Now ­ roz was observed throughout the length cause they considered that after death the and breadth of the country by all, rich as person went to a higher stage in life and well as poor. life after death was a happy, heavenly Jashans were held when the name of life. The third day ceremony was really the month and that of the day coincided, a consolation meeting: all friends and for example, Fravardin mah and Fravar- relatives of the departed one came and din roj, Ajdibehesht mah and Ardibehesht consoled the family members of the de- roj, Meher mah and Meher roj, etc. The parted one. During this time the mobeds womenfolk were proud to make various prayed with a view that the soul of the preparations for all these jashans and departed one might become free to move other festivals. They worked hard and be- forward. The fourth day ceremony — the lieved in the dignity of labor. Their mod- chahrum ceremony — was the most im- esty was concealed in their simplicity of portant one, as on the fourth day the soul manners and bearings. Sweets and of the departed one went beyond the or- daroons were prepared only by wives of bit of the earth, crossed the Chinvat mobeds — i.e. athoman women. Non- Bridge and proceeded further and fur- athornans or behdins could not make ther. The prayers in memory — really to these things. help the soul in its further heavenly During monthly sickness, the Iranian march — continued daily till the tenth women observed strict rules of piety, day. Then on the day of death every They did not touch the articles of their month, the remembrance ceremony, baaj daily use. A separate set of utensils were and afrinagan, were performed. It was kept for use during this period. The believed that these prayers pleased the woman kept aloof and did not mix or talk departed one and the soul of the departed with other members of the household. When a person died, a woman was bathed by womenfolk and the dead man to perform the baaj ceremony every was bathed by men. Then the sachkar month for at least 30 years. The custom of drinking wine was The most important and most signifi- Separation between husband and wife was considered a sinful act A number of other. No regular work was done. Those people went up to the dokhma to pay were the days of muktad. It is said that a their last respect; they went in the form Roman ambassador came to the court of of a procession, the son or brother of the ing piety for their body and soul. It was considered a sin to cry after the dead be- MATRIMONIAL Career-minded, postgraduate, professional, Parsi vegetarian girl, age 33, seeks Parsi groom 35 to 38 years. Professionals employed in Bombay preferred. Please apply to: The Advertiser Matrimonial (21) Parsiana GPO Box No 892 Bombay 400001 one sent blessings to his dear ones on this earth. The ancients thought it necessary i J 42 Parsiana October 1990MILESTONES BOMBAY Born A boy to Rashna and Viraf Munshi on September 3,1990 A boy to Dhan and Nosheir Daruwalla; September 4 A boy, Sheroy, to Yasmin and Rumi Khan; September 4 A girl to Shiraz and Behram Asundaria; September 5 A girl to Gulshan and Khushro Tarapore; September 7 A boy to Daisy and Farhad The age of Zoroastrian brides (as listed in this issue) in Bom­ bay ranged from 24 to 33 years, the arithmetic mean (the total of individual ages divided by the total number of brides) being 27 years. The corresponding fig­ ures for the grooms were 30 and 39 years, averaging at 35 years. A scanning of the Chan- danwadi electric crematorium register revealed 10 Parsi cre­ mations for the six-month pe­ riod of March to September Irani; September 8 1990. A boy to Erzaan and Cyrus As per the figures available Patel; September 8 to Parsiana from four local hos- A boy to Shaheen and Pervez pitals there were 24 births as Cooper; September 9 compared to 62 Parsis who died in Bombay in September. Heart disease claimed 15 patients while eight fell prey to pneumo­ nia and lung disease. The other killers were cancer and diabetes (four each). Brain disease, old age and general debility, stroke and septicemia claimed three lives each. Two victims each succumbed to hypertension and liver disease. There were many Jehangir Daruvala; isolated cases registered this month. They were: death due to choking, kidney failure, gas­ trointestinal hemorrhage, bron­ chitis, death due to hanging, nervous disorder, ulcer, intesti­ nal obstruction, asthma, ab­ dominal tumor and anemia. In the case of one death the medi­ cal report is still pending. A premature baby boy was lost to the community. The oldest to die was a 95-year-old lady as compared to the youngest age at death: 42 years. The data on births, marriages and deaths has been compiled A boy to Armaity and Neville from information supplied by Wadia; September 28 various newsletters and anjumans in India and abroad, courts and hospitals. This infor­ mation is not always complete Ginwala; September 29 or consistent. In the breakup of deaths according to illnesses, especially of the elderly, death is often due to a combination of several diseases. If readers have any births/ marriages/deaths they would September 2 like published, some proof to Firoza Shavak Daruvala and ensure the veracity of the report Themton Aspandiyar Irani of would be required. We are sure Hyderabad; September 2 our readers would appreciate Gulshan Bamansha Bhagwagar this requirement and cooperate with us. A boy to Nawaz and Kersasp Kalianwala; September 11 A boy to Pervina and Yazdi Khambatta; September 11 A girl to Homai and Noshir Irani; September 12 A boy to Pervin and Behram Irani; September 14 A girl to Daisy and Vispi Jokhi; September 14 A boy, Yazad, to Navaz and September 17 A girl, Mahafreen, to Nazneen and Jamshed Dumasia; September 18 A girl to Shernaz and Rohinton Bhot; September 22 A boy to Behnaz and Zarir Irtmi; September 22 A boy to Pervin and Zubin Dalal; September 23 A boy to Khorshed and Farokh Sidhwa; September 24 A boy to Jaloo and Prakash Shivdasani; September 25 A girl to Jasmine and Cyrus Vatcha; September 28 newsletters A boy to Phiroza and Rustom Yazdgardian-, September 28 A girl to Nov az and Jehangir A boy to Shireen and Jehan Sethna; September 30 Married Dilnaaz Naval Daruvalla and Vispi Minoo Bulsara; of Kudiana and Mehernosh Jal Randelia; September 9 Binaifer Mervan Mistry and Billy Maneck Pochara; September 15 Maharukh Jamshed Tangri and Neville Cyrus Kermaru; Sep­ tember 22 Homai Rashid Irani and Faredoon Jamash Irani; September 23 Died Cawas Motabhoy Chinoy (71), residing at 8, KaJpana, Colaba, 400005; April 11 (cremated) Maneck Sohrab Dordi (69), 241, Venus Apts, Cuffe Parade, 400005; May 21 (cremated) Mehroo Jamshedji Gandhi (11), Mancherjee Sheth Bldg, 262, Tardeo Rd, 400007; June 1 (cremated) Ardeshir Furdoonji Talyarkhan (92), Room 16, Cricket Club of India Limited, Braboume Stadium, D. Wachha Rd, 400020; July 13 (cremated) Bhikhaji Shr^oorji Billimora (79), 21, Cuffe Parade, 400005; July 26 (cremated) Roxan Darshan Shah (26), Raitan, Worli Seaface, 400018; July 27 (cremated) Honu Rustamji Pardiwala (86), B, Amarchand Mans, M. Cama Rd, Colaba, 400039; August 14 (cremated) Framroz Dinshawji Kotwal (76), Boyce-Malegaumwala Bldg, 669, Katrak Rd, Wadala, 400031; August 20 (cremated) Soli Dossabhoy Framroze (75), Framroze Court, 205, Marine Drive, 400020; September 1 Dhunjishaw Bomanji Kapadia (87), Dina Lodge, 40, Garden Rd, Apollo Reel, 400039; September 4 Dhanmai Dadiba Damania (68), Dhan Abad, ZabaBazar, Nani Daman, Via Vapi, 396201; September 5 Amavaz Noshir Gazdar (68), 581, Shirin Abad, Jame Jamshed Rd, Matimga, 400019; September 5 Naju Phiroz Gazdhar (67), 7, Uranwalla Mans, 255, Dr B. Ambedkar Rd, Parel, 400012; September 5 Perviz Sorab Karaka (72), 1, Sleater Hse, Sleater Rd, 4{XX)07, September 5 Dara Khurshedji Palkhiwala (53), 43, Snehsadan, Opp Colaba Post Office, 400005; September 5 Sohrab Manekshaw Bulsara (66), 9, Church View, St Michael’s Clny, Mahim, 400016; September 6 Jal Manekji Dalal (92), Jer Mans, Forjett St, 400036; September 6 Minoo Shapur Sethna (70), L/8, S. B. Bharucha Baug, S. V. Rd, Andheri (W), 400058; September 6 Jerbai Burjor Banajee (72), Jaijee Ter, 9, Sleater Rd, Grant Rd, 400007; September 7 Rashid Faredoon Goshtasbi (73), Mohamdi Minar, 14th Lane, Khetwadi, 4()(X)04; September 7 Maki Pestonji Kuka (80), Gole Links, Union Park, Pali Hill Rd, Khar, 400052; September 7 Minocher Rustomji Mistry (70), Hill View, Raghavji Rd, Cumballa Hill, 400036; September 7 Honu Kaikushru Khandalavala (71), Eddie Hse, Peddar Rd, 400026; September 8 Adi Frtunroze Postwala (48), 16/8, Sir Ratan Tata Bldg, Tardeo, 400034; September 8 Framroze Rustomji Rana (75), New Ambivali Hsg Soc, Veera Desai Rd, Andheri (W), 400058; September 8 Gool Keld Zaveri (65), 667, Lady Jehangir Rd, Parsi Clny, Dadar, 400014; September 9 Kety Eruch Buhariwala (48), 3, Homai Abad, 240, Linking Rd, Bandra (W), 400050; September 10 Cawas Rustomji Movdawala (84), 764/E, Umrigar Bldg, Parsi Clny, Dadar, 400014; September 10 Minoo Cawasji Photographer (88), F. S. Panikh Dharam- shalla, 34, Hughes Rd, 400007; September 10 Kuma Rustom Aruia (80), Chatriwalla Bldg, Wadia St, Tardeo, 400034; September 11 Dhunjisha Dadabhai Chawda (70), Soona Bldg, Chikalwadi, Grant Rd, 400007; September 11 Kekobad Darabsha Elavia (59), H-30, Cusrow Baug, S. B. Rd, 40(X)39; September 11 Hilla Merwanji Dadina (76), Petit Bldg, 101, Sleater Rd, Nana Chowk, 400007; September 12 Dhanbai Rustomji Hothi (95), 13/4, Godrej Staff Qrts, Vikhroli (W), 400079; 43 Parsiana October 1990 /September 12 Aspandiar Rashid Iraru (85), 12, Monica Villa, Church Rd, Marol, Andheri (E), 400059; September 12 Sorabji Dadabhai Mody (70), G/23, Yogi Ngr, Borivali (W), 400092; September 12 Eruch Pirojshaw Sethna (43), 191/193, Bazargate St, Fort, 400001; September 12 Bhikaji Pirojshaw Sidhwa (76), M/28, Nowroz Baug, Lalbaug, 400012; September 12 Najamai Cawassa Contractor (86), Mehar Bldg, 1st Dadiseth Lane, 4(XXX)7; September 14 Nariman Buttons^ Bugwadia (71), 10, Colaba Court, S. B. Rd, Colaba, 400005; Septonber 15 Freny Fall Pardiwala (60), Kamla Nivas, Proctor St, Grant Rd, 400007; September 15 Aloo Neaiman Bharucha (92), Serene Villa, 16, Alexandra Rd, Gamdevi, 4(XX)O7: September 16 Mani Jal Daruwalla (81), C/o Bachu Umrigar, Jal IGran, Cuffe Parade, 4(XX)05; September 17 (cremated) Alamai Efachshaw Kapadia (80), Todiwalla Bldg, Sopari Baug Rd, Parel, 40(X)12; September 17 Firoze Pestonji Udwadia (74), 25. Site Mhl, B. D. Petit Rd. 400036; September 17 Khorshed Nusswanji Batliwalla (80), 18/278 K, Meherbai Wadia September 21 Bldg, Chikalwadi, Tardeo Rd, 400007; September 18 Hoshang Dinshaji Bharucha (60), Muncher Manzil, 35/C, Jairajbhai St, 400008; September 18 Pirojsha Merwanji Chitalwala (85), 671, Boyce Bldg, Parsi Clny, Dadar, 4(X)014: September 18 Pesi Sovak Bamboat (53), Gl/2, Shqrur Baug, V. P. Rd, 40(X)04; Septmnber 19 Dara Jahangir Cama (85), Bacha Mans, Tardeo Rd, 4(XXX)7; September 19 (cremated) Shirin Dara Engineer (71), Room 8, Shirin Engineer Bldg, Tukiwad, Shahpore, Surat, 395003; September 19 Mehroo Darabshaw Khambatta (58), Jehangir Mans, Next to Metro Cinema, 40(X)20; September 19 Nariman Burjorji Dhatigara (78), Pandey Sanatorium, Wodehouse Rd, Colaba, 400005; September 20 Pesi Nariman Olia (52), Meher Behram Bldg, 7th Khetwadi Lane, 40(XX)4; September 20 Naval Burjorji Vadiwala (53), 2/18, Mistry Ngr, 5, Shivaji Park Rd, 4{XX)16; September 20 Shirinbai Rustomji J ilia (86), 26, Parsi Punchayet Block, Khareghat Clny, Hughes Rd, 4(KX)07; September 21 Cooverbai Byramji Palkhiwalla (88), A/102, Avan Apts, Kandivli (W). 400067; September 21 Darabshaw Manekshaw Patel (82), 155, Rajan Niwan, 30, Waterfield Rd, Bandra, 400050; Dolly Aspi Palel (42). 677, Katrak Rd, Wadala, 4(XX)31; September 21 Shirinbai Sfu^oorji Kotwal {Id}, Jamasji Todiwala Bldg, Sunmill Rd, Lower Parel, 400013; September 24 Alamai Manek Babara (82), Wilson Bldg, Dadar T.T., 4(XX)14; September 25 Soli Dhanjibhoy Masani (78), Hormuz Mans, B. Desai Rd, 4(X)026; September 25 Hosang Maneckshaw Nanji (54), (92), 12/1000, Bag-e-Parsi St, T, Panthaky Baug, Andheri (E), 4(XX)69; SeptembCT 25 Khorshed Manek Purveyor (49), Alamai Ardeshir Palrawala (57), Mishra Bhavan, Wadia St, Tardeo, 4(XX)34; September 25 Homai Kaikhushru Dhalla (80), 11/9, Tata Clny, Tardeo, 4(X)034; September 26 Male child of Shehnaz Merwan Irani (stillborn), Dina Mans, Balaram St, 400007; September 26 Keld Faramroz Mistry (61), 18, Avabai Bldg, Lady Pochkha- nawala Rd, 4(XXX)7; September 26 Piloo Dinshaw Siodia (72), 54, Malcolm Baug, Jogeshwari (W), 400102; Septembar 17 Tarina Framrose Engineer (80), 14, Rustom Baug, Victoria Rd, Byculla, 40(X)27; September 28 Rati Maneck Mistry (74), C/17, Nowroz Baug, Lalbaug, 4{XX)12: September 28 JAIPUR Bom A boy, Zubin, to Dinaz and Kersi Mehta; July 15 POONA Died Chandanbai Erttchshaw Chothia (92), Pudumji Park, Nanapeth, 411(X)2; September 1 Phiroze Cooverji DosscAhoy (89), 3, Nqjier Rd, 411001; September 7 Cawasji Hormazji Taraporwala (90), 8/A, Mody Clny, Synagogue St, 411001; Septem­ ber 17 SURAT Died Jamshed Hormasji Baliwida Maachli Pith. 395003; September 1 Opp Nariman Home and Infir­ mary, Shahpore, 395003; September 17 Tehemton Nadirsha Gazder (56), Nariman Home and Infirmary, Shahpore, 395003; September 22 ? ? * BOSTON, Massachusetts Born A boy, Zal, to Roxana and Yezdi Dordi-, August 26 KARACHI Died Najoo Behram Bhadar (76); August 3 Framroze Jamshedji Petigara (79); August 10 Dhunj'isha Manecksha Gorana (65); August 11 Minocher Sheriar Kavasji (75); August 18 Behram Rustam Patel (48); August 19 Nadir Maneckji Cotter (Umrigar) (65); August 25 Khuda Murad A^endiar Irani (76); August 25 TOTALS (for this issue) Births: Boys 18, Girls 8 Marriages: 6 Deaths: 84 Compiled by Roxana H. Kaka MATRIMONIAL London-settled, currently Dubai ­ based Parsi boy, 30 years, seeks alliance with slim, pretty Parsi girl. Reply with photograph to: Mr D. Patel PO Box 12859, Dubai UAE Sir P-W- 44 Parsiana October 1990