Nov 1994

After three decades3 Editorial Viewpoint November 1994 Volume 17 Number 4 EOrrOR Jehangir R. Patel MANAGING EDITOR Amavaz S. Mama EXECUTIVE EDITOR Parinaz M. Gandhi SENIOR EDITOR Dina K. Mehta ASSOCIATE EDITOR Roxana A. Driver DESIGN Kranti M. Shilotri, Varghese W. Fernandez, Jayshree Ghosh MARKETING DIRECTOR Veera Patel ADVERTISING MANAGER Zarin Mistry ADVERTISING EXECUTIVES Niloufer Panthaky, Susan Joseph FINANCE B. L. Arora EDP Rohinton E. Daroga MANAGEMENT Jasmine Driver COMPANY SECRETARY Noshir Lawyer DTP Bakhtavar R. Batliwalla, K. P. Ravi. Radha Nair SUBSCRIPTION/CIRCULATION Khurshid Panthaki, Bindu Pillai OFFICE Smitha Nair, Swarupa Kamat OFFICE ASSISTANTS Umesh Poojary, Selvan Mark, Sunil Sakhare, Pramod Patil, Qovind Salgaonkar, Mahipat Jadhav 10 Readers’ Forum 18 Events and Personalities 22 Zoroastrians Abroad 26 Let the boundaries give way by Ava Khullar 30 Zoroastrians have forgotten how to govern themselves by Rashna Writer 33 Another dawning of Zoroastrianism by Rohinton Rivetna 38 The little boat and the sinking ship by Lovji Cama 45 Hong Kong Zoroastrians “At a crossroad ” by Jimmy Master 51 Questionnaire: Into the Future 56 “This ‘tribal’ consciousness is crucial” by Kaikhusroo JamaspAsa 60 Applying Asha by Kaikhosrov Irani 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 Kaiser-E-Hind Pvt Ltd, 300 Perin Nariman Street, Bombay 400001. Color processing, Comart Lithographers; black and white processing Samir Scantech. Ail rights reserv^. ISSN: 0971-3786. Phone: 2O4873O.Fax; 2042922. For editorial enquiries 2048183.Tlx: 11-85710 RABO IN. For subscription enquiries and payments: C/o Kaiser-E-Hind p\rt Ltd, 300 Perin Nariman St (Behind Reserve Bank of India), Bombay 400001; Phone: 2658619,2665661. Annual inland subscription for one year (10 issues) Rs 150; for two years (20 issues) Rs 275. Foreign subscription rates: Seamail for one year Rs 375AJS $ 14/UK £ 9; for two years Rs 600/US $ 22/UK £ 15 (please allow six months or more for delivery from the time of publication). Airmail for one year Rs 625/ US $ 23/UK £ 15 (for Pakistan, Indian Rs 350); for two years, Rs 1.150/US $ 40/ UK £ 27 (for Pakistan, Indian Rs 650). For Indian upcountry cheques add Rs 10 for bank charges; for US cheques add $ 5; for UK cheques add £ 3. Cheques and drafts are to be drawn in favor of Parsiana and posted to GPO Box 892, Bombay 400001. 62 The enemy within by Arnavaz Chubb 64 Future tense but perfect by Adi Doctor 66 Losing count by Jehangir Bisney 70 On the streets where you live by Keki Gandhi 72 To be good and happy by Hormazdyar Mirza 75 Darmesteter: The French Dastur by Arnavaz Mama 80 The Plague of 1896... and after by Sapur Desai 97 Milestones 103 In Memoriam Cover: Parsiana’s 30th anniversary Parsiana thanks all its subscribers, advertisers, donors, well-wishers and contributors for their unstinted support over the past three decadesEDITORIAL VIEWPOINT ToTHINK anew may permit entry to the non- Parsi family members and to the converts to Zoroastrian ­ ism but these would be too small and insignificant a into an old home run by nuns. which the fire-temple structure and appurtenant number of fire-temples in India. So what then? We have several examples of fire-temples falling into disuse which may serve as pointers to the future. The fire-temple in Diu has been converted into an peoples ’ Christian nuns. Diu is therefore the best possible scenario the community We can study history but how do we study the future? We can look back at 30 years of Parsiana’s existence and state that the major changes that took place were not so much in the community the magazine covers but in the technology used to pro- number to support the present duce the publication, a technology without which the magazine may not have survived all these years. If one views the next 30 years in a historic perspective of a religion that has lived for 3,500 years or more, then it is unlikely that anything drastic would take place in the coming three decades. Yes there will be fewer Parsis in India but the Zoroastrian population in Iran and the west may increase. After all, Iranian Zo ­ roastrianism survived the fall of the Persian empire and the onslaught of Islam; they could hope for: a situation by may yet thrive. While the dominant which the Zoroastrian community is the one in India at present, if the pendulum swings back to the west it is in the order of things. But where does that leave those in India and what will be the fate of their community institutions? Even here much of the future can be predicted. As our numbers dwindle so will our institutions. Only those institutions whose trustees or managers have consider ­ able foresight and vision will continue, the rest will languish and eventually perish. The institutions under the greatest threat are those reserved exclusively for Parsis. The number one institution in this category . are our fire-temples. Here because of the decreasing priestly population and the bar on the entry of non-Parsi Zoroastrians their future becomes a question mark. Unlike the schools that were at one time only for Parsis and today are cosmopolitan (with the exception of the madressas), fire- temples even if thrown open to other com ­ munities may not find devotees. And which trustees would in the first place attempt to 2 throw open the doors to all? At best they 3 Parsiana November 1994 Present and erstwhile community assets: ' (Above) Zorodstrian Building at Hong Kong (Left) old fire-temple and dokhma at DiuThe first issue of Parsiana and its then editor Warden lands are used for a socially uselul purpose. But Diu is also the excep- tion to the rule. In most other cases W the fire-temple structures stand deso- W late and vandalized with cattle and V encroachers settled on the land. Or ¦ they stand in ruins serving more as an 1 abode to a priestly family rather than as ’ a house of worship. Another option is to shift the flame as was done to the Cowasjee Dinshaw Adaran in Aden whose fire was transferred ’ to Lonavala in 1976 and housed there next to the existing fire in a separate kebla. The agiary structure in Aden had been standing till the last civil war as the Yemeni govern ­ ment reportedly had left the property alone. In the aftermath of the war its status is unknown. A similar attempt to move the fire from Bharuch ’s Pestonji Aslaji Doongaji Agiary to the new agiary under construction at Godrej Baug has been stalled by legal opposition from a handful of Bharuch residents. As with our fire-temples so with our lands for the disposal of the dead. Old dokhmas stand abandoned in many towns and villages in Gujarat and eisewhere which once had thriving Parsi populations. To ­ day the wooden doors and frames have been stolen and probably used for firewood or sale while graffiti is scrawled on the walls. In some even the bricks or stones have been carted away. In the aramgahs the grave stones have been stolen, cattle wander freely and squatters use the grounds that foresight how many such assets can as a toilet or abode. These institutions stand mute testimony to the inability of the local community to anticipate the future and to then prepare for it. But what could they have done? Appointed non-Parsi trustees? Converted the land into a playground or a cosmopoli ­ tan burial ground? Could they have converted the agiaries into schools or libraries orcould they have sold the property members migrating, more and more flats and channelled the money to the community will lie locked or be occupied by unautho- cosmopolitan purposes. Calicut shows that elsewhere? Or could they have handed it over to the Federation of Parsi Zoroastrian Anjumansofindia? And had they attempted may lie unused if no Parsi comes forth any of these steps would there not have seeking tenancy. What then are the trustees been strenuous opposition? Would the char ­ ity commissioners and the trust deeds and the laws of the land permit change? And even if they do, would the trustees have the energy and the resources, both financial and intellectual, to pursue the battle in the various courts of law over decades and possibly generations? In Kashmir the Pestonjee family wisely of Gujarat, Maharashtra and other states associated the Federation with the aram- of the country will become the trend J. .fl l'’ A 5 Parsiana November 1^4 h ‘ 1 ,0 I \ S; / of the future. We are where we are because we have gah lands so even if no Parsis were left in Srinagar, at least the Federation could keep an eye on the place. This is to the lost the ability to think anew. When our credit of the Pestonjees and the willingness forefathers faced persecution and discrimi- of the Federation to undertake the task. But what about all the trusts, both communal and private that would rather things grew difficult, they once again see their properties and assets rot than sought greener pastures. It is human nature hand them over to representative commu- to opt for the best possible life not only for nity bodies? And finally even if they had ourselves but for our families. If Parsis had not ventured out to China, Africa and other the Federation or any other such body lands we would not have the assets and manage? A very small number allowing institutions we have today. And yet mov- for the present infrastructure. And to what use would the Federation put these properties to? Another problem area, though not nec ­ essarily in the next 30 years, will be the housing colonies constructed for Parsis. With the community dwindling and some rized occupants. The flats that are will ­ ingly surrendered to the concerned trust nation in Iran they journeyed eastward to a freer, more hospitable land. And when ing away does not solve the problem for the place we leave behind. So we need new solutions for old prob ­ lems. What happens to this wealth when there are only a handful of Parsis left? In Calicut, the Marshall family manages well a prayer hall and an aramgah. The funds from the trust are used for comrnunity and where able people remain there is much they can do. But what happens when the Marshall family migrates or their offspring cease to procreate? Can the Federation ensure that a neighboring anjuman will manage the affairs of Calicut? Or will the .neighboring anjuman itself be so besotted with its own agenda for survival that no one will be in a position to regularly visit Calicut? And then what? The community has to give a lot of to do with the property? In the absence of Parsis who should the flat be given to and on what terms? So the problems for the next 30 years come into sharper focus. And we realize that if the community does hot have a long range plan for coping with its dwindling numbers then what has happened in parts thought to its beating of the retreat. Today in India publications like The Bombay Samachar, theJam-e-Jamshed Weekly andWith organizational assistance from people like lawyer and social worker Katie and noted economist Fredie Mehta, commu ­ nity members packed public halls to hear the Oxford educated scholar-cum-teacher. The ghambar tradition was also revived in Bombay for the March 21st Navroze cel ­ ebrations with volunteers like Ms Homai Modi contributing to their planning. Overseas Zoroastrians began to formal ­ ize their losely structured informal group.s communities. SoThe Samacharhas a large the reliability of services and the plethora into regular^associations. The advent on base to subsist on. The same would not hold true for the Jame and Parsiana. The economics of publishing are based largely Zoroastrians do not have to expend as on numbers. Whether you print one copy or one million, the cost of researching the article, typesetting, processing and plate ­ making remain the same. Only the cost of printing, paper and binding increase in proportion to the numbers printed. Even assuming that the population in the west increases, and therefore the po ­ tential readership, the fact remains that both thesejournals are published in Bombay And once the government gets off the and the pool of talent they can draw on is back.s of people, India can achieve its limited and diminishing. This could mean potential, that the publications in the west could one day become more dominant and influen ­ tial. Already the FEZANA Journal ably copublished by Ms Roshan Rivetna on behalf of the Federation of Zoroastrian Associations of North America, has emerged as a major community publica ­ tion with around 60 pages of text and photographs. The desktop typesetting sys­ tem makes it possible for them to produce the Journal with minimal voluntary staff, scattered though they are over the North American continent. It i.s also possible, as technology ad ­ vances, that the print media will give way to other forms of communication that may be faster and yet less costly to disseminate. Paper and print may be substituted with a diskette or a computer network. If the community continues to function community in the next century it may tatively for the period. Perhaps some of our be only by combining the energy and vigor of its leadership with new technology. Zoroastrians in the west have demon ­ strated a remarkable ability to create com ­ munity associations and in the span of about 20 years have hosted nine North hygienic state of the dokhmas in Bombay Parsis assert their right to vote. Repre- American Congresses. The planning and following an inspection by him and trustee sented by Gagrat and Company, the ladie.s execution of these Congresses is done on ................ . - - sound managerial lines. And we must keep in mind that the Zoroastrians in the west do not have the benefit of household help other than from family members nor a battery of peons to do their bidding. So how do they manage? One answer is that Khojeste Mistree on the community scene. life in the west, though hard, is not a.s difficult as life in India where on any given Samachar has a tradition of appointing day you cannot be sure if you will get water Parsi editors. But how many Parsi journal ­ ists are there fluent in both English and Gujarati? And if a non-Parsi were ap- Ptirxiana exist as professionally run publi ­ cations focussing on the community. The in your taps, whether the gas cylinder will be replaced, whether the power may fail or _______ the trains derail or some political party call pointed would he or she be knowledgeable a bandh or a plague be upon all. Just the in community affairs as the present editor Jehan Daruvala? But The Samachar’s reading base is not the microscopic Parsi community. It is the Gujarati speaking process of getting to work and returning saps our energies. The uncertainties leave us drained. The communications system in the west. of choices ensure a higher return on energy spent than in India. And of course overseas the global Zoroastrian scene of Iranian millionaire philanthropist Arbab Rustam Guiv, who donated the finance needed to build the dar-e-mehers, made the dreams of several of the overseas associations a much time and effort on maintaining and governing immovable properties such as baugs, buildings and fire-temples. They reality. The first community center was are free to plan, concentrate and think acquired by the Zoroastrian Association of about the future. Slowly things should improve in India as the markets open up and competition from foreign companies force Indian firms to improve their products and services. Greater New York. In 1976, for the first time, the Parsi Press was invited to cover the executive council meeting of the nascent Federation. Maneck Gheyara, the tireless president of the Surat Parsi Panchayat, started the trend with the meeting held in Surat in 1976. In 1978 the third World Zoroastrian In the case of the government we want Congress was held after a gap of nearly 14 years. The Congress was an organizational success but barely two weeks later the BPP voted six to one to withdraw from mem ­ bership of the all-India body. The lone less controls and more freedom. In the case of the community we need an awakening and involvement. A patient visits a doctor for treatment and if the prognosis is uncer ­ tain prepares a will. As a community we dissentingtrusteewassolicitorEruchDesai. have still to realize we are ill. The treat ­ ment has yet to begin and we have not even thought in terms of a will. as a Milestone.s What were the major milestones in the last 30 years of the community ’s history? As the present editorial board ofParsiana was Nargolwala. not covering the community from 1964, when Dr Pestonji Warden founded Parsiana as a “new medium for old wis ­ dom, ’’ till 1973, when he ‘sold ’ the belea ­ guered publication for one rupee to the present owners, we cannot speak authori- readers can enlighten us as to what they feel transpired which was of significance. But in 1973 the main news event was the then Bombay Parsi Punchayet (BPP) trustee Shiavax Vakil ’s disclosure on the un- 6 Parsiana November 1994 The BPP’s ostensible reason was the criti ­ cism levelled against the BPP election scheme by the Delhi Parsi Anjuman president Shiavax Nargolwala. The main reason was BPP chairman B. K. Boman- Behram ’s and BPP trustee Jal Vimadalal ’s dislike of the liberal and outspoken But perhaps the most notable develop ­ ment in Bombay during the last 30 years was the voter awakening drive speared by the Committee for Electoral Rights (CER). Founded by two dissenting members of a BPP committee commissioned to recom ­ mend changes in the antiquated BPP elec ­ toral system — high ranking government official Jamsheed Kanga and noted lawyer Dadi Engineer — the group succeeded in enrolling over 20,000 voters. The election also saw Parsi women married to non ­ Parsis assert their right to vote. Repre- Dr Aspi Golwalla. Vakil ’s findings, and fought their case and won in the Bombay the publication of them not only in the High Court. anglo-vernacular Press but also in Par­ siana, created a stir unVike any other during Punchayet and a more participative com- the time. _ munity. Golwalla became chairman of the BPP after Boman-Behram, both as the seniormost trustee and by an election the time. Around 1974 also saw the emergence of The 1980s then saw a more activeamongst the trustees. This new precedent built Ava Baug in Navsari, making it the Jesia being selected Miss India; the con- resulted in a legal tussle 12 years later first city in Gujarat to have an increasing troversy over J. R. D. Tata ’s uthamna when Jamshed Guzder and Desai clashed Parsi population. In Bombay with the sup- over who should be chairman (the matter is still pending in the courts). As the Federation in India gained in stature after the BPP rejoined in 1983, the associations in North America came to ­ gether to form a body called the Federation of Zoroastrian Associations of North developments over the last eight years has day make it the richest Zoroastrian asso- America (FEZANA). This was in 1987. been the hosting of the annual all-India ciation in the world. The Hong Kong In London, the leaders of the Zoroas- youth festivals and the formation of the anjuman (The Incorporated Trustees ofthe trian Trust Funds of Europe (ZTFE) along Federation of Zoroastrian Youth Associa- Zoroastrian Charity Funds of Hong Kong, with the Zartoshty brothers of Iran founded tions. Amongst the first projects the youth Canton and Macao) demonstrated what the World Zoroastrian Organisation (WZO) undertook was to canvas for subscriptions in 1980 to aid Irani Zoroastrians fleeing and advertisements to bolster Parsiana's fundamentalist Iran. In the process, there revenue. The impetus for the youth in ­ began a tussle as to who truly represents volvement in the Federation affairs as well readers are welcome to send their views the 2^roastrians of the world which is yet to be resolved. The WZO received a set ­ back when the orthodox groups in the honorary secretary of the Federation of United Kingdom elected their representa- - ¦ - fives on the ZTFE board following a dis ­ pute over the presence of non-Parsis at the annual muktad prayers. While ±e split parts ofthe country as well. North America too has been regularly holding youth con- ceremony; the communal riots in Bombay port ofdonors and the house of Godrej, the that saw an elderly Parsi couple burnt to BPP built Godrej Baug, the newest colony death; and perhaps one of the smallest in the community. The other colonies built Zoroastrian global communities — the in the past 30 years include Panthaki Baug, Hong Kong Zoroastrians — constructing a Dhunbai Wadi and Gilder Baug. new community center cum commercial Perhaps one of the most heartening complex the income from which will one wise and judicious utilization of assets can gain for the coirimunity. The list of milestones is endless and as the hosting of the conferences came on what they consider the highlights of the from Keki Gandhi, the indefatigable joint past 30 years. But before concluding, a few words Parsi Zoroastrian Anjumans of India. The about Parsiana itself. Parsiana is truly a BPP also initiated a holiday camp since community created and supported institu- 1987 and accepted participants from other tion. With almost no resources the maga- annual muktad prayers. While the split parts ofthe country as well. North America zine has managed to survive all these years initially was a setback for the WZO lead- too has been regularly holding youth con- because so many community members, ership, they subsequently channelled all ferences with the seventh one scheduled in associations and well-wishers have lent their energies to the new body and soon 1995 in California. their assistance. Friends, acquaintances and found a cause that proved dear to many * . ... .. .. community members: assisting the poor. 1995 in California. their assistance. Friends, acquaintances and Amongst the other milestones over the family members went out of their way to past 30 years are: the appointment of Sam enrol subscribers or gift subscriptions, pro- rural Parsis of Gujarat. Manekshaw as the first Field Marshal of cure advertisements and raise donations The navjote of Joseph Peterson in 1983 India, of Aspi Engineer as chief of air staff, and many gave generous monetary support led to much hand wringing by the orthodox of Jal Cursetji as admiral of the Navy; of themselves. Over the course of the last 30 groups who opposed conversion and the Soli Sorabjee as the attorney general of years both Parsis and non-Parsis have middle-of-the-road Zoroastrians who were India; of jurist Nani Palkhivala as the worked on the magazine not so much for uncertain whether such entrants should be Indian ambassador to the USA and Jamshed financial remuneration (which would be accepted or encouraged. Marker of Pakistan as that country ’s repre- Perhaps the biggest community news sentative to the United Nations; the selec- event in the ’90s was the unseemly contro- tion of Kershasp Choksy to the cabinet in versy that surrounded the tragic death of Sri Lanka and of Dr (Ms) Freni Ginwala as young Roxan Shah (n6e Nazir) in a road the speaker of South Africa ’s first non accident on the Bombay-Poona highway, one of the bloodiest roads in the country. meager compared to what the large pub­ lishing houses would pay) but out of a sense of mission and concern. The maga ­ zine ’s continued existence is owed to their efforts. Parsiana requested a few renowned Farokh Tarapore and Zarir Karanjia of and knowledgeable individuals in India and abroad who are involved with the community to state their views as to what ITd?confioverey, the Adajania to the Olympic jury in 1984; the Their artkfe~sTppe^7n\his7ssu^^ DDD J - J emergence of ace sportspersons Cawas Billimoria on the judo scene, Ms Jasmin Arethna as the country ’s best woman cy- the speaker of South Africa ’s first racial parliament; the accomplishments of Her wish was to have her body consigned Bombay and Byram and Gospi Avari of to the towers of silence upon her death but Karachi in the sailing regatta at the 1982 . ......... j _ _____ thechairmanoftheBPPrefusedpermission. Asian Games; the appointment of Aspy thenexTsOyiiiforcteiifo^tiwcommuni^' BPP rescinded its hasty stand and con- non- Parsis who continued to profess the Zoro- _____________ astrian religion could have their bodies clist, Meherwan Daruvala and Darius consigned to a dokhma if an affidavit was f ‘ ‘ ___ _ _____________ filed stating that they remained Parsi Edulji as captain of the Indian women ’s Zoroastrians until their death. As an offspin of the embroglio. Parsis married to non-Parsis formed the Associa- .. -T X • jr, ' — *..........iwiiiinu.i 1 iiiaiijf, lu diiswci ific uuesuon mat tion of Inter-Married Zoroastrians (AIMZ) Mistry shortlisted for the prestigious hangs on our minds: Will Parsiana be to advocate their cause while some of the P ’ __ orthodox started a monthly publication judged best scriptwriter at the 1991 Venice Film Festival for Mississippi Masala... The other events of note: Meher Mistry ceded that Parsi women married to In order to gauge our readers ’ views on the future, Parsiana has prepared a ques ­ tionnaire which is printed in this issue and bound in the center of the magazine to Pundole as squash champions, Ms Diana make it convenient for readers to pull out - . ------ -> and send. No postage stamp on the enve- cricket team; music conductor Zubin lope is required. We look forward to hear ­ ing from readers how they view the future. Finally, to answer the question that Mehta designated director for life of the Israel Philharmonic; novelist Rohinton Booker prize; Ms Sooni Taraporevala ad- titled Deen Parast to air their views. From Hong Kong came Shapurji Jokhi ___________________ who at a cost oftwo and a half crore rupees (Castelino), Persis Khambatta and Mehr around 30 years from today and in what form? That will depend on whether the next generation comes forth to work on this small but significant international Zo- roastrian link medium. 8 Parsiana November 1994READERS' FORUM ¦Bl Zoroastrian families in Bombay of which M. D. Banaji, Mr and Ms R. D. Banaji, Mr only 1,325 subscribe to Parsiana. In Poona and Ms Fakir Bardoliwalla, Mr and Ms out of nearly 4,000 families Parsiana has only 145 subscribers. In the Tata Colony in which you reside the number of Parsiana Chinoy, Mr and Ms P. N. Dadina, Ms Dhun subscribers are less than 15.” That triggered some action on my part and I sent out personal appeals to friends, relatives and a few neighbors whose re ­ sponse has been excellent, to say the least: 37 donors gave Rs 45,767 averaging Rs 1,237 per donor. Substantial contributions came from Mr and Ms R. P. Irani, Dr and Ms Rumi Jehangir, and Ms Roosi Lakdawala (Bombay), Mr Mr Eruch D. Kalpita, Mr and Ms Yezdi and Ms Pessi Dadina (Calcutta), Mr and Kohiar, Mr and Ms Roosi Lakdawala, Mr Ms Behram Dubash (Bombay) and Mr and and Ms D. K. Malegamvala, Mr B. D. ............................... Mistry, Mr and Ms R. D. Mistry, Mr Sam M. Mistry, Ms Zenob B. Patel, Mr and Ms S. E. Songadwala, Cawasji and Sorabji Pervez Chavda, Ms Coomi B. Chinoy, Mr and Ms D. B. Chinoy, Mr and Ms F. B. D. Dastoor, Mr and Ms B. T. Dastur, Ms G. C. Dastur, Mr and Ms Rohinton Dhalla, Mr and Ms Roosi Dotiwalla, Mr Feroze Driver, Mr and Ms Behram Dubash, Dr and Ms R. F. Eduljee, Mr and Ms E. A. Engineer, Ms Nazneen D. B. Engineer, Mr and Ms Adi Heeramaneck, Mr and Ms J. P. Irani, Mr 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 without an address will not be published. Ms Pervez Chavda (Bombay). As with any appeal, so with this one, some substantial parties did not even care to reply, but that did not stop the caravan Framji Titinoo' Charity Trust, Mr and Ms from marching on. Adi Vasaigara and Ms Tiny Wadia. In my personal capacity I want to thank all the donors, small and big, who responded, A Stamp ill JRD’s memory ? through the courtesy of this column. ' — —.................... - What Parsiana needs is not donations but more and more subscriptions and a meaningful support in the shape of adver ­ tisements. Like the Jam-e-Jamshed, it is one of the two surviving publications of our micro ­ scopic community, and we need to do everything within the community ’s means to save them. We can do it. I’m compelled to quote Pessi Dadina who said, very rightly, that if we stood together we were capable of doing anything. We Zoroastrians must do everything conceivable within our financial compe ­ tence to keep Parsiana and Jame going, and hand them down to our children and from marching on. In my personal capacity I want to thank Appreciation and appeal The origin of this appeal and appreciation are almost theatrical. Periodically, I used to send very small donations to Mr ______ _ _________ v.u.uic. Keki J. Gandhi, the honorary secretary of grandchildren, as an ongoing legacy, the Federation of the Parsi Zoroastrian ’' " ' Anjumans of India, towards sending me the Fed Newsletter. Please permit me to reproduce just two paragraphs from his long letter of March 5, 1992: “Your letter bears ample testimony of donors. °- your keen desire to help community insti ­ tutions and I would therefore venture to TL invite your attention to the plight of Parsiana is _______ Parsiana which has been rendering yeo- Behram Dastur for havfng^ espoused man services to the community for many ’ ' years and in the process suffering huge On November 29, 1994 will fall the first death anniversary of Jehangir Ratanji Dadabhoy Tata who was also known as Jeh to his friends and more popular ­ ly as JRD. J.R.D.Tatawas the father of civil aviation in the country, doyen of Indian industria ­ lists, recipient of the Bharat Ratna and a legend in his lifetime. To mark the above occasion, the Cen ­ tral Government should release a special J. R. D. Tata postal stamp. BHIKHAJIM. ADENWALLA My fervent appeal is that please request ‘^Iranian pilgrimage” all those you can to subscribe to Parsiana Mr Farrokh Vaiifdar is cornet ’in starin a (and Jame) and give these two institutions of the community meaningful, financial support. ® profuse thanks to all the 1994). According to ^PeTs^olis — 7heA7- ® T. dastur chaeology of Parsa, seat of Persian Kings by Donald N. Wilbur, T.Y. Crowell, N.Y. The Editor replies: (1959) the majority of these carvings were exceedingly grateful to Mr made during the first century of Sasanian 1 our cause with vigor and perseverance over so Mr Farrokh Vajifdar is correct ’in stating that the bas reliefs on the rocks at Naqsh- e-Rustam are from the Sasanian times (Readers ’ Forum, Parsiana, July-August losses mainly because of a serious lack of thank all those who have contributed community support in the form of sub­ scriptions and advertising. “Today there must be at least 25,000 rule, i.e. between 224 and 309 A. D. When I wrote the travelogues in Aleppo, Syria many months. We take this opportunity to (“Iranian pilgrimage, ” Parsiana April tnonlz oil _ 21___J t Parsiana at Mr and Ms Dastur ’s request: Mr and Ms P. M. Antia, Mr and Ms B. S. Bacha, Mr and Ms F. D. Banaji, Mr and Ms 1994) I did not have access to books on Persia and hence I could not know that the tombs and rock carvings were created sev ­ eral centuries apart. 10 Parsiana November 1994to be made. All this, was after she had committee indicative of being devoid of a become the first woman to graduate from wider vision of meaningful service to the Bombay University. Ms naira ahmadullah Zoroastrian community which it had of its own free will pledged to serve. This has “Planning a new center” resulted in the recall of some £ 35,000 by The steering committee of the promoters the respective donors, principally in main- of the New Zoroastrian House Premises, London has made a plea for handsome land Europe, who rightly feel deprived of a template of criteria against which aptness of the plea for handsome donations could target of one million pounds sterling for be measured. In the zeal to attract funds the launching of a gambling night, entitled “Las Vegas comes to Zoroastrian House, ” renders sus- The “guide ” at Naqsh-e-Rustam did not provide any information; he was there merely to collect the entrance fee. Conse ­ quently, after consulting several books here at Davis, California, I have now much more information on Naqsh-e-Rustam. One of the books even has photographs of the interior of the Achaemenian tombs show ­ ing an open sarcophagus, quite empty and donations from all Zoroastrians to meet a completely looted. Several Parsiana subscribers in Bom- just the first phase involving only land bay, England, Canada and the US have purchase (“Planning a new center, ” Zoro- told me that they enjoyed reading my astrians Abroad, Parsiana, June 1994). informal account of travels in Iran last The basis for stipulating one million pounds pect the underlying motives associated year. My trip was not actually part of any has not been clarified and remains a mys- “pilgrimage ” but a mission to collect seeds tery to those not privy to the machinations of traditional and/or indigenous varieties of farmers ’ crop plants for conservation as a sample in the gene bank of the Interna ­ tional Center for Agricultural Research in the Dry Areas (ICARDA), Aleppo, Syria, completion of this exceedingly ambitious by the members of ZTFE reveals: where I used to do research. Hence, I could scheme. It is significant that this program •The number of occasions in the year when visit only those areas of Zoroastrian his ­ tory which were close to the predetermined route of my mission to the central plateau. My Muslim Iranian hosts went out of their way to take me wherever I wished to go but I was never left on my own. I was aware of many more places worth visiting, as men ­ tioned by Mr Vajifdar, but my official visa was issued for two weeks only and if I had time a vast parcel of ground with a playing ing Navroze and Pateti only. For the re ­ devoted any more time to visit Takht-e- field, car parking space, etc was available mainder of the year the said premises are Bostan or Takht-e-Soleiman then the offi- in/around Wembly in London — a location virtually emptv and on limited occasions cial objectives of my mission would have considered most accessible to members of there have beer only a handful of visitors been certainly unfulfilled. the ZTFE — at a cost of a quarter million in evidence, all comfortably located in the Dr ARDESHiRB. DAMANiA pounds Only i.e. just about one quarter of ample accommodation available. Davis, CA, USA the Current target. To clinch this verv •In and around Central London there are with such an event which do not accord with the accepted precepts of Zoroastrian ­ ism. A careful and objective analysis of the usage of the present premises (Zoroastrian of the committee ’s inner circle. There are claimed to be a total of three phases in this scheme. Hence, very substantial additional funds will expectedly be required for House, 88, Compayne Gardens, London) scheme. It is significant that this program has been lodged without obtaining the the observed attendance at Zoroastrian consensus of the Zoroastrians concerned. It may not be widely known that this very commendable scheme was first mooted quite a few years ago by some forward-thinking members of the manag ­ ing committee of the Zoroastrian Trust has been known to have witnessed a good Funds of Europe (ZTFE), London. At that complement of devotees principally dur ­ time a vast parcel of ground with a playing field, car parking space, etc was available _________ in/around Wembly in London — a location virtually empty and on limited occasions House has tended to be a little in excess of available capacity are mainly confined to events during Navroze, Pateti, New Year ’s Eve and perhaps, Christmas Eve. •The Satayash Gah in the current premises the current target. To clinch this very _____________________ inviting deal a speedy initial down payment municipal or comparable halls of large of only about £ 2,500 was understood to capacity with parking and bar, etc facilities have been required. It is unfortunate that available for hire at affordable prices. There does not appear any reason why with the exercise of sufficient forethought these “Bharat Nirman awardees” This is with reference to “Bharat Nirman awardees ” which mentions that Ms Meher Master-Moos was the first Parsi woman to read law at Ox­ ford University this weighty issue. (Events and Personalities, Parsiana, July- August 1994). members of the ZTFE. Had such a positive Ms Master- action been taken, without doubt the requi- Moos might site cash requirement would have readily _________ _______ _____ ___ well be the first ensued. Due to this crass inaction, the persistent traffic-jams (almost consistently Zoroastrian Zoroastrian community mainly in the UK, of an hour or more especially on the M25 Parsi woman to and to a lesser extent in mainland Europe, motorway to be traversed) in travel to it. do so, but the has been deprived of benefitting from an This factor together with the expected introduction of toll charges on UK motorways will positively discourage many Zoroastrian members from making fre ­ quent visits there. In view of only these few realistic (as Sorabji: first woman to read law at Oxford the current chairman of the steering com ­ mittee maintains an unexplained silence and seems to fight shy of duly clarifying halls cannot be reserved and hired for occasions/events that have been known to can be readily recouped from the sale of tick ­ ets, etc. •It is believed that the location of the contemplated new premises is several miles distant from Central London involving It seems evident that no meaningful draw large attendance. The cost of hire overture/approach was made at that time to any of the more dedicated and generous Master- : might site cash requirement would have readily Zoroastrian community mainly in the UK, and to a lesser extent in mainland Europe, has been deprived of benefitting from an first Parsi woman was Cornelia Sorabji unrepeatable offer (the Armenian commu- who was the daughter of a Parsi father, a nity in London ere long collared this deal Zoroastrian turned Christian. with commendable promptitude) and are What should be a matter for great pride for us Indians is that Ms Sorabji was the first woman ever to read law at Oxford; and changes in their rules, for her even to sit the examination with men students, had with commendable promptitude) and now being asked to foot a bill that is more than four times the original amount. Despite sedulous requests, explanations opposed to emotive) evaluations it remains an irrefutable rational conclusion to; •retain the existing premises at 88 Com- are not forthcoming clarifying the reasons for this shortfall of the then managing 12 Parsiana November 1994payne Gardens, London, refurbishing it to the extent considered warranted, probably from out of the accumulated pertinent funds, •arrest the seemingly futile pursuit of New Zoroastrian House Premises which, in the current state of the art, has the clear makings of a white elephant, and as such, probably a distinct financial, etc liability in the long run; •abandon the declinist trend of tapping the pockets of gullible Zoroastrians and instead, pursue a more heroic Zoroastrian truth; •make available the balance of the accumulated relevant funds for the welfare of our mobeds, underprivileged Zoroastrians on the Indian subcontinent, etc and effectively channel them towards the upliftment of the Zoroastrian community as a whole to receive the blessings of Ahura Mazda instead of hoarding the mounting funds, perhaps to depict an aura of wealth. ftjrhok k. tangree La Roche-sur-Foron. France Ms Freny Writer, honorary secretary of the Zoroastrian Trust Funds of Europe, replies: We thank you for the opportunity offered to us in responding to a letter to Parsiana pertaining to the New Zoroastrian House premi ­ ses. The managing committee has no desire to respond point by point to various false statements made in the letter. It is obvious that the writer is hostile to the cause and his letter speaks for itself. All our members and the community are well aware for the need of a larger Zoroastrian House with adequate facilities. The booklet called The Unimpeded March of Zoroastrian Spirit into the 2 J st Century was circulated to all our members, laying out clearly the objectives and the goal to be achieved. Our last two years ’ annual reports have incorporated reference to the new premises and these annual reports have been adopted by the membership without any questions at the AGMs. Our fund raising functions have had tremendous response and, with the backing of generous donors, we have collected well over £ 100,000 in this very short time. We realize that we have a long way to go, but a journey of 10,000 miles starts with the first step and we have taken just this first step. In any good work there is bound to be opposition and we all are aware of the opposition we will have to contend with, but we are confident that with the grace of Ahura Mazda we will achieve our goal. One day our children and their children will be proud of the purpose built place of their own, with the holy fire burning in perpetuity. The Zoroastrian people will witness history in making and will join us to be a part of that history. “Outmarriages: Fact and Fiction” It was unfortunate that Dr (Ms) Huzan Kharas had to undertake a study of “Intermarriage of Zoroastrian Women in Bombay ” at the University of Manchester (Parsiana, June 1994). One of her conclusions is questionable. For example, she says that inter ­ community marriages on the whole were more successful than inmarriages due to the need to work harder to make the relationship succeed in the face of family opposition and due to the longer courtship period. The general view is always that inmarriages are on the whole more successful, irrespective of the courtship period because of the factors of a common culture, language and religion. A reason for this dichotomy may be due to her small sample of only 61 intermarried women. When there were 590 intermarriages in a decade in Bombay, a sample of 61 over a period of say three decades would mean that only 3.44 percent of intermarried women were interviewed which is statistically insignificant. Nevertheless I would suggest that a copy of Dr (Ms) Huzan Kharas ’ PhD thesis be deposited in the library of the K. R. Cama FOR BUSINESS FOR STUDIES FOR HOLIDAYS FOR A DOZEN EXCITING REASONS 11 Your Travel Plans for India and Abroad cannot be In safer hands than with ASIATIC TRAVEL SERVICE THE HOUSE OF TRAVEL BOMBAY 12, Murzban Road, BOMBAY 400 001 Tel: 2048151/2851162 Fax: 022-2873555 Telex: AIRA IN 011-85151. CramS: AIRASIA PUNE G-5 Konark Apts., 175 Dhole Patil Road, PUNE 411 001 Tel: 626451/621495/621746. Tlx: 145-472 AIRA IN Fax: 0212-627954. APM/ATS/93-1 15 Parsiana November 1994P 5? £ « 5 a; 3 u e S jj S ? 3 s C- 13 S ill S S I’ aioa "T 2 js S -1 •11'® E re cnoa "S III I ¦5' i2 § n I to j’ UJ ft) jp 5 - ^21 I Q.' O I I 1 f I Id o S c 3 no c 3 = S? o> vt 10 O s ?i TJ Z £ « w 0) "O o I I I § as 2 16 Parsiana November 1994 To arrest these trends, I suggest that all cation should be only within India. This by itself will increase the availability of mar- Oriental Institute for perusal by those rate and declining population are basically interested in this demographic study. due to emigration by boys and intermar- Every month Parsiana publishes de- riage by girls, tails of births and deaths within the com ­ munity as also the calculated average age postgraduate scholarships for higher edu- of brides and bridegrooms in Milestones. An added useful parameter would be the average age at death because that will riageable boys in India and consequently provide a value for Life Expectancy at lower the chances of intermarriages. Birth (LEB) for the Parsis. Dr p. d. sunavala The LEB for India as a whole was 27 years in 1940 (Minoo Masani,DMr India). At the Jhansi Dharamsala Over the years the LEB has increased to 44 The centenary celebration of the Jhansi years in 1960, to 52 years in 1975, and to Aramgah was held on September 25,1994. 59 years in 1987 (UNDP Report, 1990). According to the said UNDP Report the Jhansi’s well maintained institutions Substantial donations were given on the occasion to bore a tube well in the Parsee Dharamsala. The tube well is functioning well and the residents of the Jhansi Dharamsala join me in thanking the generous donors: Mr J. N. Guzder, president of the Bombay Parsi Punchayet (BPP) and the chief executive Mr Rusi K. Anklesaria who made personal do ­ nations of Rs 10,0(X) and Rs 5,000 respectively, the BPP Rs 7,000, Dr Sam S. Bhacca, President of Surat Parsi Punchayet Rs 5,000, the Delhi Parsi Anjuman Rs 2,000 and the Thana Parsee Panchayat Rs 2,000. RONNYJ. DICK President, Parsi Anjuman, Jhansi ^5- p I highest LEB is for the Japanese at 78 years. This may be due to their hardworking nature and their staple diet of rice and fish, amongst of course other factors like less tension at work due to an assured lifetime of employment. _____ A perusal of Milestones over several Since some time I have been ^nsidering the possibility of printing a coffee table book on garas giving as much information on their embroidery and history in the Any information on garas? months seems to indicate that for the Parsis the LEB may be 80 years or over (a regular added computation by Parsiana in this respect would be useful) and thus probably introduction. I wonder if through your columns ,readers who know anythi ng about garas, however insignificant, which will be mainly oral history, would be kind the highest in the world. In spite of our community having one of the highest LEB, yet we have one of the _________ lowest birth rates per thousand and the enough to pass this information on to me at highest death rate^er J,housand in the 2A, Mary Road, Karachi 75530, Pakistan "¦ _ „ . ’ (Phone: 5867088, Fax: 2850908 and world (see “1989: The Telling Figures, ” Readers ’ Forum, Parsiana, August 1990): 2851849). Country China Japan World Parsis in Bombay 11.5 I960 Birth rate Death rate 1989 Birth rate Death rate 40 17 .3.5 7 6.5 9 19 10 26 7 6.5 9 22.4 9.7 22.4 These conclusions are clear. Our high LEB is due to our good healthy stock, good nutrition and good sanitary conditions of living. The high death rate, the low birth For readers in USA, the same can be sent to Ms Roshni Rustomji-Kerns, 467 Poplar St, Half Moon Bay, CA 94019, (E mail — Rustomji @ AOL. COM) who is assisting me with the introduction. If any ­ one has an exceptional gara please send a color transparency to me, giving some background as to who or where it came from and this will be published with the name of the owner. Edited by Amavaz S. Mama MsTOXYCOWASJEE KarachiEvents and Personalities Jhansi aramgah’s 100 ......ovxx Theirs is a small anjuman with limited Anjuman, Maj F. H. Merchant, adjutant to resourses. Nevertheless the large-hearted the4th Assam Regimentsentamessagefor Jhansi Parsi Anjuman played hosts to the the occasion, as did Homi Taleyarkhan, ^”\*_^^S'y^®ha/ '''^¦' 33 IWWwWfe'iSB, 01 fmii™ r*1955 to preside over the first United Na ­ tions international conference in Geneva on the peaceful uses of atomic energy. There was also reference to his “vision, energy, patriotism and warm humanity (which) made him a great servant of sci ­ ence and of his country. ” “Art for art’s sake” ‘It is different, bold and captivating, ” is the description proffered for Ms Tanaz Freddy Sopariwala ’s works of art that were on exhibit for the first time. “The exhibits do not have a common theme. The medium for each work is different. The rendition is different, ” states Sopariwala, listing some of the exhibits, “from the living loving God Mother Teresa to the legendary Lord Krishna; women in anger to women in dance; pretty stark faces to pretty bold faces (like) Mona Lisa... ‘Painting and graphics relax me as well as tax my brains and my creativity. (They) are my own creation... not made to order as in advertising... It needs no approval... You experience all the pleasure yourself, at least till it is exhibited, ” says the artist whose works were on view at the ANZ Grindlays Bank from September 26 to October 8,1994. While the realistic por ­ trait of Mother Teresa with folded hands and loving eyes has been done entirely with fine dots made possible by a rotring pen, more brazen colors were used to de ­ pict Mona Lisa. The hair cascading down the face of the angry woman seems to denote an angry female partially blinded «1 “The future of modem civilization will gauntlet and gave their financial and ad- depend on scientific progress, and that progress itself will continue to depend on ceived by Bhabha. The artist in him made pure research, ” Bhabha had stressed when Bhabha involve himself not only in scien- conveying his hopes that the TIFR “can tific pursuits but also in the architecture long soul searching route, ” notes Sopa- _ ..................„• riwala who has worked with Sainath and His scientific pursuits and achievements Pen-A-Trait advertising agencies for cli- have been elaborated upon in the booklet ents like Benetton, Jealous Jeans, Ashtech as also his ability to recognize talent in Computer. She has additionally freelanced ministfative support to the Institute con- by rage. ~ From visualizing advertisements to paintings and graphics has been a “very make a great contribution to the scientific and design of the building, knowledge of mankind. ” Until his demise Bhabha held three posts simultaneously: director, TIFR; chairman. Atomic Energy _ _________ Commission; secretary. Atomic Energy others but not much is known about his with prestigious establishments like Leela Department. “Homi Bhabha sought to ere- -............... ate the right environment and right condi- tionsforwork, ”wasProfM.G.K. Menon ’s _____ tribute. “He succeeded in enthusing those associate of the Nehru family may be Polytechnic and another in photography ~ from theGarware Institute, notes her cur ­ riculum vitae. Keen on art since a young age, the upcoming artist remembers her student him the best token of homage was to work days at the J. B. Vachha High School when personal life. While we know that he died Kempinski and Mazda Foods. Sopariwala ’s in an aircrash we are not even informed of qualifications include a diploma in com- his age at death. That he was a close mercial arts from the Nirmala Niketan who worked around him with the same known to the Parsis but an interesting spirit of dedication in national endeavor nugget that may not be as familiar is which motivated him, ” he added. Bhabha ’s detestation of the practice of Bhabha was of the view, “It is one ’s stopping work as a mark of mourning. To duty to stay in one ’s own country. ” As a I’ young graduate from Cambridge Univer- even harder, a sentiment which was re- she would cover her textbook with doodles sity, Bhabha had written to J. R. D. Tata, spected by his colleagues on his untimely “Lack of proper conditions and intelligent demise. financial support hamper the development of science in India at the pace which the the Atomic Energy Commission mentioned talent in the country would warrant. ” He was keen to see a pioneering research institute in India. The Tatas accepted the which would invariably invite the teach ­ ers ’ wrath. Her present achievement she The condolence resolution adopted by attributes to an understanding mother and a supportive husband as she looks forward to a time when she would be able to pursue “art for art ’s sake. ”___________ ________ Compiled by Pirinaz Gandhi that “it was in recognition of his interna ­ tional stature as a scientist, diplomat and man of peace ” that he was called upon in 20 Parsiana November 1994ZOROASTRIANS ABROAD A time to part “Tears were shed by many of us who are really going to miss them. Behram ’s return to Bombay is going to leave a tremendous void, ” writes Ms Behroze Daruvala, presi- _____ dent of the Singapore Parsi Association social secretary ofthe Association for many give them the right of way. (SPA). Behramgore Vakil —the Associa- years, Katy is also a trustee of the Davar “We both got married in 1958 and tion ’s founder, secretary and president, the Fund. Single-handedly she has arranged Behram was the best man at our wedding, island colony ’s high priest, host and father ghambars after the jashans which the com- After his wedding to the very friendly Katy figure —and his wife Katy were relocating munity has enjoyed so much, ” writes Daru- in Bombay, their home in Singapore was a in India after 46 years in Singapore. The vala. Amplifies Patel, “Katy would keep dharamshala to any and every Parsi visit ­ community gathered at a farewell lunch at track of the addresses and telephone num- the residence of Ms Nergish Medora, one bers of all the Parsis and perform the pains- the Great in 1968. The $10,266 that the tie...The highlight and proudest moment of his bachelor days was when he would literally march around Raffles Place at show generated were distributed among three charities, Patel added. The Vakil family had substantially lunch time with the two Pestonji girls shared the burden. “In addition to being a clinging on each arm and everybody would ing or passing through Singapore. ” . - , . Unfortunately, a stroke that Vakil suf- of the oldest Parsi residents of Singapore, taking job of ringing everyone whether fered some time ago left him incapaci- to bM them adieu on September 11,1994. they would be attending the Parsi Associa- tated, and the information from Singapore Their daughter Khorshed and son Ratan, tion functions. ” In time their daughter makes no mention of the Vakils ’ own whohavenowsettledintheUS,hadreturned Khorshed took over as the social secretary, response to the encomium they received to share in their parents ’moment of glory. i ' ... ... Recalling their long association. Vakil ’s i “dearest friend ” Rutton Patel noted in an ordained priest, shared his father ’s duties address to the assembled community, “Beh ­ ram and I are the last two of the group of about half a dozen Parsis who came to Singapore in 1948 — I in January and he in ____ _____ ______ December. With him leaving Singapore, I and transport, had come to Singapore from The proposed Zoroastrian Center in Houston shall be alone from the group of 1948.” ...i—-------------- •• . . „ ..... ------------- The Zoroastrians of Singapore and < Malaysia had celebrated the silver jubilee pore when the Communists overran China, of the Parsi Association on July 29, 1979 “by honoring and decorating Vakil for the dedicated and selfless service rendered to the Parsi community, ” said Patel. Vakil had con vened the first meeting of Behram stayed at home like a saint and said Zarthosti Banu Mandal (KZBM) newsletter, the Association on May 29, 1952. Since his prayers and spent his spare time doing then he had been their representative at the crossword puzzles! In those days the only FirstWorldZoroastrian Congress in Bom- . . bay, the World Conference on Religion and Peace in Kyoto and was the Zoroas ­ trian delegate on the Council of the Interreligious Organisation of Singapore, hostess of (one ’s) choice. He had conducted religious classes for _______ ______ Zoroastrian children, performed navjotes commanding personality in his uniform of Ratan, Behram, Katy and Khorshed Vakil, Patel with wife Joyce to bld them adieu on September 11,1994. they would be attending the Parsi Associa- J ...._ ' ____ , tion functions. ” In time their daughter introduced the Association ’s newsletter from the community they had served with and became the SPA president. Ratan, an such abandon. As notes Daruvala, “They have been excellent role models but theirs is an act which is going to be hard to follow. ” business interests included textiles, travel Old WOrld Contributions while he was in Singapore and now carrie.s on with them in the US. Vakil, a lawyer by education whose Tientsin, where he had represented Karanjia has its roots in Karachi. It is the $ 1,00,000 and Company, being transferred to Singa- donation from FerozeBhandaraand his wife (ex Lahore) which will enable the Houston Zoroastrian Association to proceed with Patel reminisced about those times; “He Zoroastrian Association to proceed with was first introduced to us by the late Keki constructiononaplotithadearlieracquired. Medora. All of us were funloving and “Our Dadi Surti is the architect for this visited the cabarets quite frequently, but Center, ” triumphantly notes the Karachi What’s on (October 1994). recreation in S ingapore was to play games. When theLord Mayorof London visited Salt Lake City in the course of his appeal for St Paul ’s Cathedral, Zane Dalal conducted the Utah Symphony at a special concert. for which we had no time, go to a cinema or to the cabaret where one could have three dances for a dollar with the dance “It was always easy to spot Behram, a Singapore’s oldest residents: Medhora, and weddings. “Single-handed and at great white trousers, white shirt and a bow personal sacrifice he performed the last rites of the departed Parsis in Singapore k and Malaysia. All these departed souls are remembered at least twice a year by his performing the all souls ’ day jashan ce ­ remony followed by the ghambar which invariably took place at his residence and now at the residence of Ms Nergish Medo ­ ra, ” Patel noted. A past president of the Lions Club, a member on the advisory committee of the Ramakrishna Mission, a council member of the National Kidney Foundation, Vakil has had varied interests. He organized the first Parsi stage show in Gujarati in Sin ­ gapore on the 2,500th anniversary of Cyrus .....,~ >3)5: t .. 22 Parsiana November 1994teginning with Land of Hope and Glory, plied Superconductivity. Dalal then put down his baton and began to ‘ sing, winning a standing ovation and a _ „______ ___ _ house of Behraim MeheUiljinsh^^^^^ 2,000, informs the newsletter. The concert then proceeded with Beethoven ’sSyzj^Aony examination. No 5 and Tchaikovsky ’s Concerto No I. the department of Tropical Public Health at Harvard and a research associate at the is studying for ing on the molecular biology of mycSc- A'''"—-'" teria, winning seven honorsandpublishing nine papers and extracts. Three outstanding achievers from Karachi are now making waves in the US: Dr Noshir Behli Dubash ’s doctoral thesis fo ­ cussed on superconducting microwave detectors. He has published papers in the IEEE Journal of Microwave Theory and Techniques and the IEEE Journal ofAp- A senior actuarial analyst for the Chi- ____________ _ „ .v.vu.v.. aoauviaic ai uic cago based AllstMe Insurance Company, AiinedSii^^^^lic Rfthrnm MphAlli r^inc-ka,., js t_______. ... . the Fellow of the Society of Actuaries Dr (Ms) Rubina Patel Lovelace has been an instructor and research fellow in Compiled by Am.v.zs.M.m. MATRIMONIAL An elderly, well-to-do, fun-loving, Parsi gentleman with a good sense of humour, having own flat and good income, welcomes matrimonial alliance from a good-natured, good ­ looking woman in good health with similar nature. Divorcee/widow, etc no bar. Apply to: The Advertiser Parsiana, Matrimonial (Oct/71-94)* GPO Box 892, Bombay 400001 'Please make sure the reply envelope bears the reference number cited here FEZANA Congratulates Pa/5t^ for 30 years of outstanding service to the community to promote understanding and awareness and instill pride In the achievements of the Zoroastrian community worldwide. (FE2ANA; Federation of Zoroastrian Associations of North America) I t CONTRACT.IR.132.94 24 Parsiara Novambw 1994THE FUTURE Let the boundaries give way The community needs to tackle its problems with modern scientific tools Ava Khullar at various levels. The Federation of Parsi Zoroastrian Anj umans of India brought the various anjumans in India to a common forum; the World Zoroastrian Organisation (WZO) was formed which later started doing good grass-roots level work in rural Gujarat. In 1976, Parsiana, Kaiser-E-Hind, and The Bombay Samachar sponsored the “Lost Generation ” essay contest (funded by the Zoroastrian Foundation) to throw the debate open, especially among the younger Parsis. Periodic World Zoroas ­ trian Congresses discussed the various di ­ lemmas confronting the Zoroastrians in growing competition in India, which gave impetus India and globally, to emigration to the West. These were all personal thy and indifference continued, the issues decisions — at no stage were getting so widely discussed, so fre- was any thought given to quently, at so many forums — the Parsi the Parsi identity; that Press, Federation meetings, religious lec- came later when, settled in far off locations, the hankering for roots began. In the midst of this complacent scenario, Sapur Desai ’s book came as a rude shock and acted establish links of friendship and support, as a catalyst, leading to a special survey of Regrettably, a serious thrashing out of the Parsis of Bombay during the 1961 Does the Parsi community have adeath wish? Does it, consciously or uncon- sciously, take decisions, even the most crucial ones that pertain to its very sur- vival, which push it to- |Hh| wards self annihilation? Is it cynicism or pragmatism ¦ to voice such a desperate thought? miB, Ever since the bells tolled for the British raj, the community ’s vigor and dynamism have sagged. The downward slide was first recorded by Sapur Desai in A Community at the Cross-Road (1948). It census operations. The survey was intended highlighted the biological and socioeco ­ nomic factors that were leading to an alarming drop in fertility rates and eventual the fears in the book, diminishing numbers. Looking back to that first alarm signal, we may consider three stages of approxi ­ mately 25 years each and examine where the community is heading. I will be taking emotional satisfaction by seeking educa- essentially a micro view of Zoroastrian communities in India, rather than a global abroad, marrying outside the community level, using innovative techniques, were overview. The three periods would be a) when suitable partners within could not be 1948 to 1974 b) 1975 to 2000 and c) 2001 to 2025. In the late 1940s and 50s our parents egiestoensureprogressandsurvival.While were still with one foot in the Raj period, the liberal-minded young felt that their and the euphoria of past glories lingered to tickle their pride in being Parsi. The com ­ munity lived an insular existence. Remem ­ bering my days in Nagpur, I am now amazed to recall that until my last year of for 3,500 years and will continue to do so. ” college in the mid 50s, I had never entered a non-Parsi home. growing number of receptive minds res- there are positive signals as we approach Our horizons never extended beyond ponding to the impending crisis. Perhaps the third stage, and what is significant is the communal group, yet there was little the publication oiParsiana was a response awareness or interest about the path the to this situation, community was taking. The only visible sign of concern was of losing the edge in education and the professions due to 26 Parsiana November 1994 Though for the average Parsi, the apa- tures, etc — that they were slowly seeping into their consciousness. The Federation encouraged the forma ­ tion of youth groups in various anjumans and brought them together at annual youth conferences to discuss youth concerns and ideas and possible routes to direct youth effort were not forthcoming. Most partici ­ pants came for a socially happy time and one wonders if the real purpose was served. Nevertheless, such exposure helped to cre- From the mid 60s what was apparent ate a consciousness of Zoroastrian iden- was that in their individual capacities. Parsis were adapting to a changing socio ­ economic situation for their economic and to understand the reasons for their marital and fertility behavior, which confirmed tity. Public lectures on religion filled a long felt void, and went to packed audiences. Gatha Study Groups were set up in some tional and occupational opportunities anjumans. Religious classes at die school growing. The Zoroastrian Studies and its found, etc. However, as a distinct! vegroup band of dedicated teachers brought reli- we had failed to adapt and work out strat- gion to the young in a “play -and learn ” curriculum. We had moved a step ahead in aware ­ ness. From the time when a few shouted and nobody listened, now the cry in the wilderness was reaching a growing num ­ ber of targeted ears. But do we see in this the seeds of a The 1960s and early 70s saw a small but rejuvenation? In spite of the overall gloom, growing number of receptive minds res- personal advancement was crucial and “so what if the community dies, ” the orthodox withdrew behind the protection of the sen ­ timent, “Ahura Mazda has looked after us that these are coming from the younger age-groups. Spearheaded by concern for their children ’s Zoroastrian identity, young When we move to the second stage, from 1975 onwards, we find these con ­ cerns getting more dispersed and activated couples, including the mixed marrieds, areorganizing and running religious classes for the young with support from their anjumans. In Delhi, the “Young Farohars ” starts with the five-plus age-group and is _ _ doing a marvelous job. Last Navroze day of awareness and a social consciousness, step towards setting up a Zoroastrian De- they staged a poster exhibition with expla- ' ' ‘ nations of the basic prayers, tenets and symbols of Zoroastrianism. Dressed in tra ­ ditional Parsi attire with kor-ni-sari and dagli-topi these youngsters enthusiastically the community ’s future lies, and commu- related the significance of the exhibits to nity watchers there could look into it. all visitors, shaming many an adult with their learning. Attendance at agiaries and atash tage to find solutions that will help us adapt behrams has increased in Bombay, the to a changing world. We may try compar- young coming in good numbers, not only ing our situation with other minority groups, for example the Jews or Ismailies; they, however, have been able to sustain cohe ­ sion and growth with stable community institutions under strong religious leader- out, needs to be nurtured and encouraged with a view to drawing their children into the fold. My impressions regarding the growth attitudinal inquiry in Bombay, as the first A beginning has been made by entrust ­ ing the task of carrying out a total census ­ type household survey, followed by an however, are based more on trends seen in mographic Data Center, to professional I------------------x_.. --------------- T, . 1- , - • .... color do not make a complete picture. Such signs need to be visible in Bombay, where up-country anjumans. But a few drops of demographers and social workers includ ­ ing Dr Armaity Desai, Dr Malini Karkal, Dr Shireen Jejeebhoy and others. The De ­ mographic Data Center would monitor population trends and ascertain attitudes of various age-groups on community issues to help plan future strategies effectively. Why have our professional men iso ­ lated themselves from the community? Their busy work schedule and the climate of controversy and unsavory politics that dogs the BPP may well discourage their involvement. Let us accept that the exist ­ ing leadership has only a specific role and for more crucial tasks it is moribund. The professionals need to work outside this in We have to ultimately look within the bounds of our cultural and religious heri- to bow before the fire, but to sit and pray. This turning to religion may be a double ­ edged sword, on the one hand creating a Zoroastrian identity and on the other lead ­ ing to a fundamentalist reaction to social ship. They are rigorous and dynamic groups while we have become listless and apa ­ thetic, drifting almost rudderless. We have parallel structures in NGO (non govern ­ mental organization) type operations, each group led by men with a vision. The community, through periodical Fed ­ eration and WZO awards, has honored these men and this must give a tinge of issues of marriage, adoption, etc. This should be discouraged. While mixed marriages are inevitable, there is a noticeable trend among the young to make a conscious effort to select part ­ ners from within the fold, instead of uncon ­ sciously drifting into marriages outside as happened earlier. This trend is also grow ­ ing among the Parsis settled abroad. Also, signs are discernible among the more open- minded couples, often from the higher hi-tech areas. Among them are those held strata, to aim for more than one child. Support from parents and parents-in- law in child rearing, especially for working mothers, would encourage this trend fur ­ ther. Thus Sapur Desai ’s prediction that ±e better off classes will produce less and less while the poor who cannot afford the expertise to guide proper upbringing of children would out- professionals have this ability. I believe it is this potential that we have to tap if we are to face squarely our of the community coming out of its stupor, to work within a different framework — assessing our assets and activating them for rejuvenating the community. Where do we find this ? To whom do we turn to show us the light? Our strength lies in the professional field. We have some of pride to their Zoroastrian identity. Now it the best minds in medicine, law, sciences, is time for our famous lawyers, doctors, social work, business management and in industrialists, social scientists, to take the initiative. Unlike the much maligned trust ­ ees, respected professionals framing posi ­ tive plans would prove more effective. Perhaps, under such stewardship the pace them, can hopefully be stemmed. I was told of three couples in Kanpur who are planning on three children each! Couples without children now openly expert) Aspi Moddie has pointed out in his global overview of Zoroastrian communi ­ ties, “We have failed in bringing the lead- in great respect by the community. For too long have we expected leadership in all matters from the trustees of the BPP. This ______________ is unfair and unproductive, for these seven fictitious walls of exclusivity can bechipped are entrusted with managing the funds and away with the tools of modern scientific trusts and do not have the specialized approach.Closedsystemswhichbuildhigh J, Ijj other matters. The walls can only, in the final analysis, suffo ­ cate through lack of new life-giving forces. As we look 30 years hence, some signs * ---- J--------------J -- wuv VFX ItJ OLUJ^Wl , socioeconomic problems. As (management especially among the better off strata in the more progressive anjumans around India (and hopefully in Bombay), are discern ­ ible. But these can be seen only as the first tentative steps; and this awareness and a positive social response need to be nur ­ tured and spread to wider and wider strata adopt children from non-Zoroastrian back ­ grounds as Zoroastrian children are scarce, but would like the community to permit ership in line with its besi Intellectual their acceptance into the faith. We cannot reverse marital and child ­ bearing practices, but a judicious mix of out and implement programs of healthcare of the community. emphasizing the positive aspects of re- and fertility counselling; our social work- In a micro sense then, there are going to maining within the fold, as well as accept- ers to help in family welfare and marital be some positive changes; but in the over- ing children of mixed couples and being counselling; our legal brains to streamline all macro sense the community ’s future more open on the adoption issue, would Parsi laws, especially the adoption law to looks bleak as we direct our vision 30 years help preserve our health and survival. Let facilitate adoption of non-Zoroastrian chil- ’ us face it: if 20 to 30 percent and in some dren if Zoroastrian children are not avail ­ places even 40 percent of couples are of able; our educationists and management Ms AvaKhullar(n6eKanga) has a master ’s degree mixed marriages and their children are experts to guide us in education and profes- ........................- . - - lost, it is not an insignificant number! In sional training and job opportunities; and this context the formation of the Associa- our social scientists to take stock of our tion of Inter-Married Zoroastrians to assert declining numbers and work out its institu- the rights of Zoroastrian women married tional implications. talents in all fields. ” We need our medical experts to chalk and fertility counselling; our social work ­ ers to help in family welfare and marital hence. in political science from UCLA. She has worked with the research officer at the Centre for Study in Developing Societies, Delhi, participating in the program for the study of minority communities, where she had undertaken the study of the Parsi community. 28 Parsiana November 1994THE FUTURE "Zoroastrians have forgotten how to govern themselves Zoroastrians need a competent global body to regulate their affairs Jf Rashna Writer the group which must take into account the demands of the national environments in which it finds itself. It is now the external variables which are major determinants in the reevaluation of the contemporary Zo ­ roastrian world. The issue of regulating communal af ­ fairs across international borders is con ­ founded by the continuing inability of the established community to create and sus­ tain any form of organizational infrastruc ­ tures that would be acceptable to the dis ­ parate regional, cultural and ideological components within the group. What is in place in lieu of unified organizational struc ­ tures are local anjumans and associations. The responses to diverse issues are neces ­ sarily on an ad hoc basis. The contempo ­ rary Zoroastrian world, therefore, operates as a fractured entity with a minimal degree of unity. While federated bodies in North America and India have recently been creation of a Western diaspora in the 20th century. The self-perception ofthe group as descendants of a civilization which pro ­ pounded a ‘superior ’ reli ­ gious message, and as in ­ heritors of a magnificent his ­ torical legacy, their ‘glori ­ ous Persian heritage, ’ has engendered in contemporary established, overall, whether intellectu- Zoroastrians a nebulous ally or in recognition of its functional national spirit. It is generally accepted that necessity, Zoroastrians observably dem- the religious beliefs and values of members of a society are essential in determining their attitudes vis-a-vis its political system. Even though the position of Zoroastrians in the Old Countries is that of being a minority on the margins of society, which contemporary Zoroastrianism, there renders their relationship to the political systems of Iran and India more complex, their very responses to Shi ’ite Islamic Iranian nationalism, and the neo-Hindu spectrum of issues: religious, social, cul- renaissance movement, have been defined in terms of their Zoroastrian identity. For a sizeable number of Zoroastrians their membership of the group is virtually a badge of congruity. It matters little nity thus presents an immensely complex face to a world barely aware of its pres ­ ence. The compelling task facing the Zo ­ roastrian world today is to regulate its affairs. The need to create a workable It has long been a matter of some amazement to me that the contemporary Zoroas ­ trian world expends such vast amounts of energy on debating religious issues yet seldom, if ever, engages in serious discussions on the regulation of its internal communal structures. I would suggest that it is ths latter which is of growing urgency to the long-term viability of the Zoroastrian fraternity. The current state of managed anarchy in Zoroastrian affairs: religious, social, transnational, cannot realistically be sus­ tained without the edifice ultimately crum ­ bling. The need of the hour and the impera ­ tive for a more secure Zoroastrian future is the sine qua non of an international gov ­ erning body which addresses itself to ‘in ­ ternational ’ and ‘domestic ’ concerns facing the community now spread on five continents. The present peculiar position of the Zoroastrians stems from the seminal event of the seventh century Arab destruction of the Persian Empire. Following the loss of whether they practise their faith, subscribe their political empire, small bands of the faithful endeavored to safeguard their reli ­ gion and came in time to stress the reli ­ gious dimension ol their group identity as tify as Zoroastrians, members of a particular global body which is truly representative acounterpointtethemajorreligious groups group.The very particularity of their history of Zoroastrian diversity and is vested with among whom they subsequently lived, the following the Arab conquest, and their authority so that it evolves as the body with the mandate and skills to represent Zoroas ­ trian interests worldwide, as well as being the ‘spokesperson ’ on matters Zoroastrian at a global level, is an urgent requirement. Such a body would comprise of the apex Zoroastrian bodies representing the communal complexities, not the least of rality of discourses is a core element of the global population. In order to make the community; indeed, it is not a monolith. At global organization truly representative of its most fundamental, there is a quest for onstrate little or no interest in the creation of communal infrastructures to deal with the challenges confronting them. While there continues to be a lack of comprehen ­ sion of the socio-political dimensions of can be no realistic expectation of the creation of a Zoroastrian world body with the char ­ ter and competence to address the broad tural, economic, political and legal which impinge on the Zoroastrians in their vari ­ ous countries. The contemporary Zoroastrian commu- to the essentials of the theology, or are even cognizant of its metaphysical intricacies. What matters is that they iden- Hindus and Muslims. The Islamicization of Iran and the con ­ sequent diminution of Zoroastrian reli ­ gious and temporal vigor are central his ­ torical factors in the decline of contempo ­ rary Zoroastrians. They have instigated society are somewhat perplexing. A plu- relegation to minority status, as well as their numerical paucity which made highly questionable their survivability, has resulted in a heightened sense of self. Yet the developments in Zoroastrian which are the cultural differences between Iranian Zoroastrians and Parsis; and the second major Zoroastrian migration and identity, a re-defining of the parameters of the Zoroastrian population (and thereby give it a degree of credibility that no other 30 Parsiana November 1994I Zoroastrian self-governing experiment and re-establishing themselves in their new since the demise of the Sasanian dynasty homes overseas. It cannot be foretold what has achieved), adult one-person one-vote elections would need to be instituted. The immediate communal response to this will be a palpable incredulity, yet the endeavor right direction, has a great deal to recommend it. (Zoroas ­ trians living in India, Pakistan, the UK, North America and Australia are accus- future difficulties Zoroastrians may have to face, but an institutional body to work on their behalf will be one major step in the It may be suggested that over the past 1,300 years the Zoroastrians, once a proud, imperial people, now relegated to minority tomed to participating in their national demo ­ cratic processes; the development and nur ­ turing of a democratic tendency within our communal body politic cannot logically, there ­ fore, be deemed to be excessively far-fetc ­ hed.) A system where ­ by all local (city/town- based) anjumans/asso- ciations would hold elections based on uni ­ versal (Zoroastrian) The contemporary Zoroastrian world operates as a fractured entity with a minimal degree of unity status, have forgotten how to govern them ­ selves. The social upheavals which have disrupted the group have appeared irrec ­ oncilable, owing to a conspicuous absence of strong, informed leaders. Twentieth century Zoroastrians have failed to produce men of the stature of Keikhosrow Shah- rokh of Iran and Da- dabhai Naoroji of With Best Compliments From India: to think strategically and for genera ­ tions unborn. Few societies can survive long without internal structural cohesion. The Zoroas ­ trian community of the present has even less such scope. Its meager dwindling num ­ bers; the reality of compromises minority groups must continually make in the soci- Zoroastrians as it does to American or British Zoroastrians — are accelerated ans remain enmeshed in the tensions of the composite of cultural polarities, and the attrition of their intrinsic Zoroastrianism is adult franchise ought to be introduced. The local anjuman presidents would serve as their representative on the ‘national ’ federal body; and the federation would elect its representative to the global body. The global body ought to evolve as a major organization which is empowered to speak on Zoroastrian matters, but it can only do so with competence and authority ety in which they find themselves — which if it receives a mandate from the people applies equally to Indian Parsis and Iranian themselves. The establishment of a global confed ­ eration would, over time, come to protect phenomena. The contemporary Zoroastri- and promote Zoroastrian interests at the international level. It would be empow ­ ered to speak with national governments and international organizations on issues taking place. As a result, contemporary of direct and indirect relevance to the Zoroastrian fraternity worldwide. It would establish a corpus of expertise relating to specific issues of pertinence to Zoroastri ­ anism and the Zoroastrians, so that it could deal on an informed basis with questions fortuitously, held together as members of that might arise from governments, the media, educational institutions, etc. Its goal would be to oversee the interests of the Zoroastrian people globally. The negative impact of the lack of a properly-structured world body mandated to speak on behalf of Zoroastrians was brought home in the case of the Zoroastrian refugees fleeing Iran in the aftermath of the 1979 revolution. Without a unified global voice to speak to governments and international organizations on their behalf, it was left to the generosity of individual Zoroastrians to assist them in relocating Zoroastrianism needs an urgent and sub­ stantial reevaluation of its communal struc ­ tures which alone would be capable of reflecting and fulfilling the requirements of a culturally diverse peoples, who are, a distinctive religious fraternity. A PhD in international relations from the London School of Economics, Ms Rashna Writer com ­ pleted a stint at the International Institute for Stra ­ tegic Studies and in-depth structured work with the British Zoroastrians on behalf of Manchester Uni ­ versity. Apart from contributions to learned jour ­ nals Writer has authored ContemporaryZoroastri­ ans: An Unstructured Nationand co-edited Mem­ oirs of Keikhosrow Shahrokh: A Historical Survey of Iranian Zoroastrians in the late 19th/early 20th century. Writer teaches at London University ’s Birkbeck College and will shortly begin a part-time research fellowship at the School of Oriental and African Studies. 31 Parsiana November 1994 PENOSH 94-A, M. G. Road Pune 411001 Tel: 645162-65 Fax: 645166 Telex: 145-7418THE FUTURE Another dawning of Zoroastrianism By the year 2024 the author envisions the number of Zoroastrians in North America to be over 50,000 Rohinton M. Rivetna verse population. We have among us Parsis and Iranis; Zarthustis from nations across the five continents; we have Zoroastrians professing a spectrum of beliefs, views and convictions . We must respect diversity, for diversity is organic — it gives us die life ­ sustaining energy to grow. Stifle the diver ­ sity and you stifle the organism. It is for us now to embrace them all, to respect them all, and to be enriched by them all . It is for us to celebrate our diversity, to have the wisdom to see unity in diversity. As we begin to set up our infrastructures in North America, ourrespectfor the mother countries grows year by year; we are just now beginning to appreciate the complexi ­ ties of bringing together Zoroastrians, each of whom is an individual unlike any other, while at the same time transforming from munity, with a reputation for truth and a godfather-like stewardship to self-di ­ integrity. Our vision is of a prosperous rected organizations. community, noted for its enterprise and industry . Our vision is of an erudite com- On the occasion of its 30th anniversary we. North American Zoroastrians, convey to Parsiana and all its staff members, past and present, our sincere gratitude and ad ­ miration for inspiring Zoroastrians world ­ wide with knowledge about our faith and our communities; and, I would also ven ­ ture to say, playing a significant role in ushering in a Zoroastrian re-awakening. Little did anyone know in 1964 that this slim monochrome magazine, as it was then, would become, under the present management, the community ’s global voice. And little do we know today where Parsiana will be 30 years hence ! But we do know that in North America, 30 years hence, the name Parsiana will conjure up happy, nostalgic memories because, in deference to other Zoroastrians from all over the globe who have settled in North America, we have chosen to call ourselves Zoroastrians rather than Parsis. community, noted for its enterprise and One thing we must understand is that The dawn and twilight periods in the industry . Our vision is of an erudite com- funding our institutions is the personal history of Zoroastrianism are well known munity, devoted to learning and scholar- responsibilityofeachandeveryableZoro- to scholars and students ofour religion, and ship.Ourvision isofarighteouscommu- I shall not delve into them here. At the risk of sounding presumptions, however, I would like to state that here in North America is another dawning of Zoroastri ­ anism. By 2024, in my estimation, Zoroas ­ trianism will have reached a critical mass, with the North American population being principles of our faith, as we have done in well over 50,000 and bound upwards, not just in numbers, but in all its past resplen ­ dent glory — truly a Zoroastrian renais- f/ /¦' astrian. It is not the responsibility of a few nity, that cares for its own and those around well-endowed philanthropists, as in the it. A community that has a deep and abid- days of yore. The power of collective ing love ^d respect for others. Our v^Jon is to make the name Zoroas ­ trian synonymous with integrity, industry and charity, through the application of the And that unleashes unparalleled enthusi ­ asm. Our challenge is to channel this en ­ thusiasm and harness it towards our com ­ mon goals. ___ ____________ __________ As I look at the global scene, and project sance. We, the first generation of North secure and our mission is on the right track, the present growth pattern, I see Zoroastri- American Zoroastrians, feel particularly Our labors appear to be bearing fruit. It is ans establishing themselves in large num- privileged to witness it happenirig and most heartening to see our youth taking bers in England, Australia and North havetheopportunitytopropelittofruition. their first steps on the long journey, with America, outside ofindia and Iran. We are As we look to the future, I see a flower- enthusiasm and confidence, unencumbered often reminded that those Zoroastrians who ing ofthe religion ofZarathushtra in North by much of the baggage that the first migratedtoEurope,Chinaandotherplaces America. Our vision is of a growing com- generation carried. over the centuries, including those who munity ofZoroastrians here, a noble com- Our community is blessed with a di- migrated to Europe in the late 19th cen- our mother countries of Iran andindia. We, the first generation of Zoroastrians, have vowed not to rest until our foundations are generation carried. Our community is blessed with a di- 33 Parsiana November 1994 funding (not unlike collective wisdom) is not yet clearly understood. Our human resource in North America is unparalleled.tury, have been completely assimilated or ber one priority. Already, associations in engulfed by the dominant culture and reli- North America and India have bonded gion. That to me frankly is not a great surprise. There are many reasons , of course: lack of a strong communal infrastructure; Europe, and the Tehran Anjuman, also pressures from the dominant culture; the then prevailing non-cosmopolitan atmo ­ sphere, and others. Chances of complete assimilation to ­ day are rather remote. There is, however, no room for complacency. To avert the threat of assimilation, we must keep con ­ nected. Primary among our challenges is to keep all Zoroastrians in North America imminent, and around the world, connected. Make every Zoroastrian feel a part of the larger community, and make every member feel the religions that followed —Zoroastrians fulfilled that he or she is contributing to the advancement of our community and our religion. We must keep connected, either formally through well-established organi ­ zations such as anjumans and associations or, when our numbers are small, infor ­ mally through social get-togethers. With have that responsibility, as the world ’s associations sprouting everywhere (there first, to make this happen. This will be a are 21 in North America), we must then test of our universality and in timeZoroas- establish a global network. That need was evident five years ago. Today it has be ­ come urgent. Politics aside, for the community ’s well ­ being, a global network among Zoroas ­ trian associations must be given our num- kind received wisdom from these sages. From those times to the present, the trend has been towards secularization and themselves together into federations; the London-based Zoroastrian Trust Funds of marginalization of religion. People of faith ” - . — - are questioning this trend. Religions have not been without fault, for they have been the root cause of much strife, environmen ­ tal degradation and war, but there is a growing voice on the world ’s religious stage that beckons religions to (a) cel ­ ebrate their diversity — respect all reli ­ gions and ideologies, though they may not share the same beliefs; and (b) collec ­ tively, bring the weight of religion to bear upon the travails faced by the world today, such as hunger, poverty, strife, environ ­ mental deprivation and war. Last September, Zoroastrians made a serve to some extent, in a federated capac ­ ity. These bodies must come together to form a global network, be it under the umbrella of the London-based World Zo ­ roastrian Organisation or be it under an ­ other Council of Federations or whatever else we may choose to call it, and whoso ­ ever chooses to orchestrate it. The need is As the world ’s earliest revealed reli ­ gion, with Zoroastrian thought reflected in hold a unique position in the inter-religious arena. While there is strife between the respectable niche for themselves at the Hindus and the Muslims, and the Chris- 1993 World Parliament of Religions in tians and the Jews, Zoroastrians can, and Chicago. That effort is ongoing. Events are _ . : a Parliament of World ’s Religions which orchestrated the 1993 event and of which I have been a founding trustee, we are taking the first steps towards the formation of a trians themselves will come to recognize permanent World Council of Religions, 1.X-. .r - Structured much like the United Nations, with representatives from the world reli ­ gions. How will Zoroastrians be repre ­ sented there? We must have our infra ­ structures well established, in order to take must, be the uniting force to end religious unfolding rapidly. At the Council for discord on this globe. Zoroastrians almost the universality of our faith. The world of religion has come a full circle. The time from Zoroaster and Moses to the time of Prophet Mohammed has been termed the Axial Age, when human- We old Silver TOP PRICES PAID Also wanted OLD oPostcflids o Cigarette Cards o Flint posters oPbotograpl^s (pre 1910) o wfns^ decanters^ etc o Crockery o Glassware o Cutlery oBoofo oFumitwre PHILLIPS ANTIQUES Opp Regal Cinema^ Mmscmwi, Botiibay 400039 Contact- Mr Faroog Issa -10 aw -1 pw - Ifet 2010564 34 Parsiana November 1994our rightful ptoce on the world stage. We attention to the mother countries. In my need a strong, cohesive global organiza- mind Udvada will emerge and must emerge, not only as the spiritual center for Zoroas ­ trians, but also as the repository of all that the Zoroastrians hold sacred. The dust that has settled on Udvada will soon, I hope, be cleared, and the gem hidden below will of divinity schools attached to universities and noh-denominational seminaries, that can provide the ministerial training. What is lacking is the facilities for doctrinal studies, be it as a department attached to a university, or well-staffed Zoroastrian fa ­ cilities. It was Ervad Sheriarji Bharucha ’s dream in 1893 to have a pulpit in every temple, and for our priests to regularly give sermons. I see that vision fulfilled 150 years later, in 2024, as our priests, enlight ­ ened in all three aspects — ritual, ministe ­ rial and doctrinal — rise to their well- deserved position as leaders of the com ­ munity. These are my dreams, my vision. But attention to the mother countries. In my tion. And the time is now. Grim population statistics and projec ­ tions for Zoroastrians on the Indian sub­ continent emerge from time to time. Sta ­ tistics, albeit suspect and manipulable, are based to some extent on fact, and form an important planning tool. With the migra ­ tion of Zoroastrians worldwide, global sta ­ tistics, rather than,local, emerge as the need for planners. Population shifts are learning and pilgrimage, bound to occur as the world globalizes. What is important is to understand the forces causing those shifts and take those into consideration as we plan for the future. India and Iran will always remain, wher ­ ever Zoroastrians may settle, as our lands pected places and will continue to do of origin; Iran as the birthplace and the land of our heritage, and India where our forefathers preserved our faith. No matter where Zoroastrians may be, we shall always be heading back home for sustenance. It therefore behoves the diaspora across the obligation, seven continents to ensure that the light in both those countries shines the brightest. The diaspora owes that eternal debt. So far its lukewarm attention to the mother countries is somewhat excusable, as the first generation needed time to get settled. But that period is now behind us. It absolute necessity to maintain centuries of shine through. Padma Shri Homi Taleyar- khan has given us the initiative. It is for us to pick up the challenge — revitalize Udvada and transform it into a center for terial aspects of service to the community and, most importantly, educated in the doctrinal aspects. In Iran and India we have well estab ­ lished institutions to train young priests in the ritual aspects, and there are any number What is unique about Zoroastrians we shall never fathom. The world ’s smallest community and also the world ’s most an ­ cient living tradition, Zoroastrians habitu ­ ally surface to the top in the most unex- so. This is the Zoroastrian destiny from times immemorial — Khshnothrae Ahurae Mazdao, in the name of Ahura Mazda- moving creation forward towards perfec ­ tion. We owe it to the world. This is our reality is founded on dreams and visions. We can and must make all this and much more, come true. I know that Ahura Mazda wills it so, and it will happen. Amen. Finally as we strive to move creation forward, let us not forget the spiritual needs of our community. We must have in time a cadre of priests and perhaps priest ­ esses who are trained, not only in the ritualistic aspects of our faith (which is an will be remiss if it did not now divert its tradition), but also educated in the minis- Rohinton Rivetna has just stepped down after eight years as president of the Federation of Zoroastrian Associations of North America, a body whose constitution he had been delegated to cre ­ ate. Earlier he had been president of the Zoroas ­ trian Association of Metropolitan Chicago. With all good wishes from NERGISH and SOLI J. ARCEIVALA 36 Parsiana November 1994THE FUTURE The little boat and the sinking ship The Zoroastrian emigrants to the West have managed to retain their distinctive ethnic flavor Lovji Cama were totally cut off from the ritualistic aspects of our religion and that we had no atash behrams or atash adarians. I had felt makes it possible for the Zarathushtrian then that our children would not know They are places where all Zoroastrians can come together and meet socially. This years. A great Iranian Za ­ rathushtrian couple, Arbab Rustam Guiv and Khanum Morvarid, t Twenty years ago I wrote an article “West ­ ward Ho, ” for Parsiana in which I ex ­ pressed my hopes and fears about the Zarathushtrian community that was just getting established in the US A and Canada. Zarathushtrianism as a living religion. This Recently the editor of Parsiana, Jehangir fear was unfounded. A miracle has hap- Patel, asked me to write a sequel to it and pened in the last 20 in the process to pass some kind of judge ­ ment on whether the hopes are being ful ­ filled and the fears have materialized or were unfounded. There were then about 4,000 Za- rathushtrians in North America, mostly guided by Dr Rostam Parsis; today there are ino.'c than 15,000 with a large contribution of Iranian Za ­ rathushtrian to that number. Twenty years ago we were fresh immigrants to this continent, now we are established here, a majority of the Parsis are American or Canadian citizens and most of us have children born on this North American con ­ tinent. We are less homogeneous, we are Parsi Zarathushtrians, Iranian Zarathushtrians and a new breed which for lack of a better name I call North American Zara ­ thushtrians. These are our children, born Washington DC. All these Darbe Mehrs and brought up here who go to North American schools and colleges. Being Guiv ’s donation and the tremendous dedi ­ North Americans, their Indian (Parsi) or Iranian Zarathushtrian identity is not the same as their parents ’. Yet many of them will be no less Zarathushtrian than their parents, even though they will be more dadgah, where Zarathushtrians can offer American. I will come back to this later. Even though we are four times as many as we were then, we are still scattered over a large area that prevents us from getting jashans, navjotes and weddings; ceremo- together often enough. We have gotten used to the idea that we have to travel fairly large distances to come together to rein ­ force our Zarathushtrian identity. The ex ­ cellent North American phone system celebrate the festivals of JamshediNavrooz helps. I mentioned in “Westward Ho ” that we Sarfeh, donated large amounts of money to build Darbe Mehrs all across North America, of which ours in New York was the first. There are seven Arbab Rustam Guiv Darbe Mehrs in North Ameri ­ ca, one each in New York, Toronto, Chica ­ go, Los Angeles, Vancouver and San Jose and a new one, in the nation ’s capital. Cama (Photo circa 1974} child growing up here to experience the ritualistic aspects of our religion and be aware of the festivals. Navjotes are our special occasions. Un ­ like our Parsi navjotes in India, in North America, there are the same number of guests at the time of the ceremony as there are at the dinner afterwards ! Every Darbe Mehr is also a center for re ­ ligious instruction for the young; and even in those cities where there is a large enough popu ­ lation but a Darbe Mehr is not yet available, religious eduationis not neglected. In Houston and Boston, for instance, religious educa ­ tion classes are conducted in private homes. Very importantly, Darbe Mehrs and the have come into existence because of Arbab religion classes bring Zarathushtrian " children together so that they realize that cation of a relatively few Zarathushtrians they are not alone. They share their expe ­ in these areas who have worked to make this miracle happen. All the Darbe Mehrs have an atash 38 Parsiana November 1994 riences of being the only Zarathushtrian in their whole school, and thus lessen the burcten of being so unique. In 20 years the Zarathushtrian commu- prayers, and they also serve as community nity in North America has changed. There centres. These are vital and vibrant institu ­ tions where Zarathushtrians have regular are now 21 established Zarathushtrian as ­ sociations (anjumans) in North America, and a number of other cities where nies for the remembrance of the dead, an Zarathushtrians meet informally. They occasional uthamna ceremony, and some even have the muktad celebrations. The Darbe Mehrs are also places where we North America (FEZANA) which, among other activities, publishes the excellent and the Shenshahi Navroze, Tir Gan, Mehr newsletter FE7ANA Journal, and arranges Gan and Sadeh, among others. for the North American Zoroastrian have an umbrella organization in the Fed ­ eration of Zoroastrian Associations ofCongress every two years. ? These congresses are exceptionally well academic achievements. ThatinItself does attended: the latest in Valley Forge, Penn ­ sylvania, hosted by the Zoroastrian Asso ­ ciation of Pennsylvania and New Jersey was attended by almost 500 delegates of whom 125 were between the ages of 16 to 30. In addition to these congresses, the Zarathushtrian youth have their own con ­ gresses every year. Local associations ar ­ range youth camps during the summer for children and young Zarathushtrians so that they can spend some time together. These are the signs of adynamic community only dimly imaginable 20 years ago. Twenty years ago we were worried about the community blending into the melting pot of North American society. It is not likely to happen soon. The melting pot itself has now become a salad bowl. A mixture of different cultures, yes, but each with its individual flavor, shape and color. Now this salad bowl even has a slight but definite Zarathushtrian flavor. I think the community has made an ____________ excellent start. With its usual flair for having more than two children. Many marry excellence, it has established itself finan- too late to be able to have more than two, daily. This flair for excellence seems to And the new generation growing up here, have been passed on to the next generation, the North American Zarathushtrian, is too A truy surprising number of the North young for me to make ajudgement on what ™ rr ..----. -------- American Zarathushtrians attend the most prestigious colleges and attain outstanding not guarantee survival, because it is a fact that the success of individual Zara- We have to travel fairly large distances to come together to reinforce our Zarathushtrian identity thushtrians does not reflect the success of the community as a whole. When the community transplanted it­ self on this continent, it brought with it its fascination for a high standard of living. With that desire for a high standard of these marriages do not grow up as living comes a desire for small families. Z ’ ’ ' •---------------- - — fci T V/ ¥ V/U a U UV Very few seem to take on the challenge of story. In one family of six children, five too late to be able to have more than two. And the new generation growing up here. The picture looks a lot better than it did 20 years ago. There are still some dangers that the community must come to grips with. We are a small community with a very low birth rate. At present our numbers are growing because of two factors: •Continued immigration into North America from the East, but at a cost to the mother countries. •Because we immigrated here while quite young, the vast majority of us are below the age where the death rate would become significant. In a decade or two this will change and a more normal death rate will certainly become apparent. Aside from the low birth rate, the great ­ est danger to growth is interfaith mar ­ riages. Though exact figures are difficult to come by, the number is greater than 25 percent. The danger from interfaith mar ­ riages is that most often the children of Zarathushtrians. Let me give you a true emigrated out of India and got happily married and amongst them had nine grand ­ children. Only one of these grandchildren is brought up as a Zarathushtrian. The rest of them, being the progeny of interfaith marriages, have either the religion of the Qe-introducing the Prestigious (S' Oldest Exhibition Gallery of Designer Furniture ®ljc Qratoing Moom Interiors Showroom 14, R. Dubash Marg, Raia Ghoda, Bombay 400023 Ph: 242986 40 Parsiana November 1994Other faith or have no religion at all. All of us know similar stories amongst our friehds and relatives. To me this is a devastating situation, not as it affects the persons in ­ volved, but as it affects the community. What are some of the reasons why children of interfaith marriages do not grow up as Zarathushtrians? •Conflict between the two faiths and a failure of the Zarathushtrian spouse to pull the child towards our faith. •The negative attitude of our community which often treats the children and spouses of interfaith marriages as outsiders, turn ­ ing off both spouses and children from wanting to join the Zarathushtrian commu ­ nity. •Given the choice, the preference of chil ­ dren to belong to the majority community rather than belong to a unique minority. •The presence of a larger extended family from the non-Zarathushtrian side of the marriage, with its non-Zarathushtrian in ­ fluence. •The absence of a commitment on the part of the Zarathushtrian spouse to want the children to grow up as Zarathushtrians. This often is due to lack of knowledge of the Zarathushtrian faith and the absence of support from our community. •The erroneous belief in some of our women that their children cannot become Za- rathushtrians if they have married outside the faith. This in spite of the fact that there are many instances of such navjotes being performed here ! How can we correct this situation? The most important step is to create in our young the desire to grow up as Zarathushtrians and to want their children to do so. This can be done by proper religious education. First by teaching his ­ tory, both of our glorious past and the sacrifices made by our forefathers when the going became tough. They must know that their generation is not the first to belong to a small endangered community, and earlier generations have had to bear the same burden. Secondly, we must teach our religion in a way that enables our children to see its relevance to their lives. We must stress its high demand for responsibility from each individual, the personal choice that each person must make between good and evil. We must stress its fundamental beliefs that ring true through all time. We must point out its contribution to Western religious thinking and the contributions of Za ­ rathushtrians to society both ancient and modern. We must make our children proud to be Zarathushtrians and not make them feel that they are part of some arcane old- world religion that is just about to die. We must explain to them that marriage within the community is the easiest and surest way of bringing up their children as Zarathushtrians. We must point out the issues that an interfaith marriage could give rise to, such as choice between two faiths and two cultures and two sets of values. Above all, we must teach our chil ­ dren that marriage is not something one goes into without proper thought, hoping that things will just work out. Things al ­ ways work out but not necessarily as one desires. If they choose an interfaith mar ­ riage they should discuss and decide up­ front the faith of their children. This is what one can do to minimize the occurrence of interfaith marriages. How ­ ever, interfaith marriages will happen. To lose the children of such marriages to our community is a disaster for us. My early example shows what can happen within two generations. So we must change our own attitudes, which originated in a differ ­ ent time and place. We must welcome the families of interfaith marriages. We must welcome them to our religion classes, our religious ceremonies and to our social functions. We must make it easy for their children to be initiated into our religion. APPOINTED VALUERS OF JEWELLERY TO THE GOVERNMENT OF INDIA I GAZDAR PRIVATE LIMITED Taj Mahal Hotel Bombay Tel: 2023666, 2023366 Ext 3204 Telegrams: "MANUSCRIPT" 42 Parsiana November 1994 LWith Best Compliments From MARINE TRANSPORT Company Private Limited Steamship Agents for DSR-Senator Lines Joint Service Specialising In transport of Containerised and Project Cargoes for various destinations Bombay Office: “Dubash House ” 15, J. N. Heredia Marg Ballard Estate Bombay 400038 Cable: CHARTERING, Bombay Tele: 2614094/95/96, 2622680/81,2620748/63 Telex: 011-85002 MTCO IN, 011-83485 MTCO IN Fax:91-22-2611657 Delhi Office: A-18, Ram House 304/305, Connaught Place New Delhi 110001 Tele: 3323256, 3321741, 3323123 Telex: 031-63100 TOUR IN Fax: 011-3326286 irrespective of which spouse is a Zara- thushtrian, if the family so decides. We must make them a part of our community. As a community we must encourage those families that have interfaith mar ­ riages to try their best to make sure that the children are brought up as Zarathushtrians. We have strong families ; occasionally fam ­ ily pressure is used to discourage the child who marries out from becoming a part of our community. It should be the other way around. The family shou ’d make special efforts to integrate the non-Zarathush- trian spouse into the family and the community. Lastly there are a number of interfaith marriages where the children have been brought up as Zarathushtrians and the fami ­ lies are very much apart of the community. The children have had their navjote done, they have primarily Zarathushtrian friends and do not consider themselves as outsi ­ ders. We must make a study of the factors that have led to these success stories so that we can profit from them. Once we know what works, we can use the knowledge to our advantage. Whether we like it or not, the issue of interfaith marriage is part of living in North America. It cannot be wished away; it must be adjusted to in a positive way. Not to do so is the way to extinction. We do not know how the American generation wilt handle this problem. On the one hand they will not have the hang ­ ups of the immigrant generation; yet on the other hand they may not see the impor ­ tance of within-faith marriages for our community. Though the community can absorb some interfaith marriages it is quite certain that if such marriages become the norm, there is a great danger that the community will split apart because its ethnic structure will be so diverse that there can be no cohesiveness. In the last 20 years, the immigrant gen ­ eration of Zarathushtrians has established an infrastructure for the community ’s ex ­ istence in America. It is for the American generation to take charge and build on this so that the community ensures its survival and growth. This task will be more difficult than that which challenged the immigrant generation. Every generation must examine what needs to be done for the community ’s growth and survival and make the right choice. The right choice is always the one that is morally correct, and one that is honestly made from a proper base of know ­ ledge —a choice according to the principle of Asha. continued on page 70 44 Parsiana November 1994I THE FUTURE At a crossroad With the impending change in sovereignty the community in Hongkong is apprehensive about the future , ¦ w 99 Jimmy Master 1 Afewyearsago,justbefoiethecommunity mony to this prosperity, reconstructed the old Zoroastrian Building, and we in Hongkong are .* a group photograph was taken of its mem- in the unique position of ' « bers. And the snapshot encapsulates the having a community asset base totally dis- major problem facing us today — an aging proportionate to our numbers and financial community, with just a small percentage of requirements. How best to preserve and members in the active years of their lives. Thirty years hence, when Hongkong will community interest will become a major have become a special autonomous region of China, how our community will figure in judged on this score alone, the scheme of things will depend entirely on what future the young parents and their our community during the early years, children see for themselves in the city. In Whilst previous generations had trading apprehensive and nervous about the future, the march of time, irrespective of what backgrounds, most of our young are being and many have spent the past few years happens in Hongkong for better or worse, encouraged to move into the professions, our numbers here will shrink along with the The trading firms of which there are only sheer decline in the number of Parsis worldwide. of permanence as their socioeconomic and will have a much higher number of Our forefathers came to China in the lifeline was tied here. These firms will mixed marriages. Whether we allow all to footsteps of the British raj. As the raj survive as long as there are trading oppor- embrace the religion will depend on the established spheres of influence in several tunities and offspring capable of taking conviction of those in Hongkong and how Chinese cities, so too did the Parsi commu ­ nity. With the gradual retreat of the raj bias shifting towards professional employ- from China, this protective influence ment, the community ’s sense of perma- waned, and the community also dwindled, nence will depend more and more on the And with the final chapter of British raj local job market and opportunities arising as we know it today will be diluted. I coming to a close in Hongkong in 1997, thereof. envisage abroadening'ofour community to history is likely to repeat itself. Parsis have been in Hongkong since the eignty in 1997, our community stands at a mid 1850s. Stability under British,admin ­ istration provided for an environment within which u-ade flourished. The past 40 will subside once 1997 is past. China has years in particular have witnessed the com ­ munity growing from strength to strength, a turbulent future. Under British adminis- Our robust anjuman trust funds, and the new Zoroastrian Building, all stand tcsti- once we become part y of China, I cannot see how we can continue to be isolated from the mainland. With this in mind, young parents are going to think very hard about whether there is really any deploy these assets to benefit the wider future for their children in Hongkong or, indeed, for themselves and the self-pres- issue for us, and we shall ultimately be ervation instincts ofindividual families will take precedence over community obliga- Entrepreneurship formed the base of tions. Despite putting on a brave face, community members of all ages are very securing a bolt hole overseas. It is likely that the community in a handful left, gave our community a sense Hongkong 30 years hence will be smiler, of permanence as their socioeconomic over the management in future. With the they wish to alter and modify current prac ­ tices to suit their needs of the day. Changes will be brought in more by default than by conviction, and the practice of the religion thereof. With the impending change in sover- encompass spouses and offspring of mixed marriages, as these may well comprise the crossroad. It is highly improbable that the majority 30 years hence. tensions and anxiety leading up to 1997 When our forefathers set sail for these shores 150 years ago, we were a much had a turbulent past, and will probably have larger community. Our sheer decline in numbers will in itself prevent any new surge of Parsis into Hongkong and China. tration, Hongkong has been relatively insu ­ lated from China ’s previous turmoil, but Parsi migration out of India today is west- 45 Parsiana November 1994wards towards areas of stability and conti ­ nuity. In India, I feel that our number will ------- j ------------------------------------- continue to decline to the extent whereby shrinking due to the inflationary effect on we may no longer even qualify for our their dependence on fixed income invest ­ present privileged minority status. Our ments. community ’s biggest failing has been our overwhelming preoccupation with main ­ taining exclusivity and the racial purity of the tribe, and denying opportunities to others - to enjoy and partake of the goodness of our iTlflia Will 06001116 religion. Our priesthood is aging, it is gradually being reduced to penury, and is incapable of providing any sort of effective leader ­ ship. At the same time, the priesthood as a career/vocation is perhaps least desirable for young Zoroastrians in India. Intermar ­ riage is on the increase, and how rapidly this will affect and influence the practice and continuance of the religion, will de ­ pend entirely on the willingness of these (non-community spouses) to embrace our religion or adopt an alternate religion. Zoroastrians in the rural areas of Gujarat numbers, community institutions and the face poverty, the likes of which have never been experienced by our community be ­ fore. Rural de-population, and the drift to ­ wards metropolitan cities in India, particu ­ larly Bombay, have also not helped improve needs. Within the North American the lot of the community, as housing and anjumans, there are already divisions be- and Iran, with each group finding little in common with the other, and each attempt ­ ing to establish its own place of worship and community gathering. Perhaps dfter a India will, as a result, become less and generational change, these disparate groups less important as a source of influence on may eventually come together again due to the Americanization of the younger gen ­ erations. Large numbers of people professing to be Zoroastrians have also recently come forth from the former southern Soviet states. How these people will be integrated into the community, if at all, has yet to be seen. I envisage that the Parsi community as a racially exclusive group will continue to decline. It will in time become an oddity, perhaps only of sociological and anthropo ­ logical significance, and in its place we may have a much richer mix of Indo/Ira- nian/Anglo-Saxon people who may be en ­ couraged to embrace the faith and carry it forward. job opportunities are limited. Community tween Parsi migrants from Bombay, Karachi charity funds and institutions are also " ' ’ less important as a source of influence on our commtmity in Hongkong our community in Hongkong, as well as other overseas communities. The decline in priesthood, will lead to a shift in emphasis Jimmy M. Master graduated in economics from J „ , McMasterUniversityinCanadaandcompletedhis towards overseas conimuniUes whereby London University ’s City Business each community will independently attempt school. He has been an active member of The to evolve in a manner best suited to its own incorporated Trustees of the Zoroastrian Charity Funds of Hongkong, Canton and Macau. f,' I ¦0 % I Is i.-*- Kv. MX I J, , 'll / s /¦ ‘A» Pestonii i&C Makers of Fine Jewellery since 1936 55 I -'h' 296,Raja Rammohan Roy Rd, Bombay 400004 Tel 3611121 FAX 91 22 8366384. - s- ¦ J. I ¦H! i‘ I, ? <» THE MJR ZOROASTRIAN FOUNDATION ZOROASTRIAN FOUNDATION MANI JAL RUTTONSHA 31, Greenacre, 5, Union Park, Khar (W), Bombay 400 052. Tel; 6485026 / 6483779 / 6480242. Telex; 011-78064 ERIR IN f: THE MJR ZOROASTRIAN FOUNDATION (I) THE PURPOSES AND AIMS AND OBJECTS FOR WHICH THE SAID MJR ZOROASTRIAN FOUNDATION (I) IS HEREBY ESTABLISHED SHALL BE TO ADVANCE, PROPAGATE, PRESERVE, PROTECT AND SUPPORT THE ZOROASTRIAN RELIGION AND ITS TENETS. THE MJR ZOROASTRIAN FOUNDATION (LA) THE PURPOSES AND AIMS AND OBJECTS FOR WHICH THE SAID MJR ZOROASTRIAN FOUNDATION (LA) IS HEREBY ESTABLISHED SHALL BE FOR THE RELIEF OF POVERTY, EDUCATION, MEDICAL RELIEF AND THE ADVANCEMENT OF ANY OTHER OBJECT OF GENERAL PUBLIC WELFARE. LIST OF TRUSTEES MR. HOSHANG S. KOHINA CHAIRMAN OF THE TRUST MRS. BANU R. RUTTONSHA CHIEF TRUSTEE MRS. RUBYNA N. TARAPORE MANAGING TRUSTEE MR. JAL E. RUTTONSHA DR. R. A. MEHTA MRS. FRENY BHAGATII LEADERS I ^¦i —J III (r^OWPC »B^rBiBwW ’ . K RUTTONSHA -INTERNApOlstAL RECTIFIER LTO. ' 31, Gf»«n«p«, UiiionP«fK'RaM)N o. 5. Klw (W). Bembay-OlO 053. The Company's Sliver Jubilee Annual General M rax ii»ipWljlii«j(i^ ¦ l- ’l S 9 i ¦I I ‘Si *V^ BS« ¦ B .¦ ( V s B # ¦ I ¦*^- *> 1 ’1 ¦ ¦ ¦ n ¦i wB o A reporter reccmiing an ,0811 to the Chairmaft * MTEWUIICMAL H0U8e«i»><|^W^ ¦ I — jLlaSlI -*.?2^—^—•. wOBj tif^BciNi^Wi^a ^wAt^e^^i ri ¦^f i ¦JI w I H I ¦ '^1 ¦' -I M ¦ ?’ % sQuestionnaire: Into the Future Dear Reader, What the next 30 years hold for the international Zoroastrian community is anybody ’s guess. Thirty years ago few could have predicted the events that have shaped and molded the community ’s well-being. But perhaps the collective wisdom of the community may provide some insight as to what the future will hold. In order to gauge our readers ’ reactions, Parsiana has formulated a questionnaire covering the social, religious, cultural and economic aspects of the community. May we request readers to fill out the questionnaire and mail it to us latest by February 28,1995 so that we can tabulate the results and publish them shortly thereafter. In appreciation of the time and effort spent, Parsiana will send each reader who responds a 1995 Voyage pocket date diary. {Voyage, a magazine focusing on travel, is a sister publication of Parsiana.) If more than one member of a reader ’s family or any of their friends wish to answer the questionnaire, they are welcome to xerox the questionnaire or write to us asking for additional questionnaires. THE EDITORS bL Thirty years from today... 1. i) Do you think the total population of the Zoroastrian community worldwide will: Increase ? 1 Decrease 02 21%-50% 51%-75% Above 76% ? 3 ? 4 ? 5 box if required. ii) The number of Zoroastrians in the world, including Iran, would be: Please tick the appro­ priate box. 4. Do you think dokhmenashini will continue as a method for the disposal of the dead? 10,000 to 20,000 21,000 to 50,000 51,000 to 1,00,000 1,00,000 to 1,50,000 1,50,000+ ? 1 ? 2 ? 3 ? 4 ? 5 In Bombay Yes No ? 1 ? 2 In India Yes ? 1 No ? 2 5. Do you feel that more Zoroastrians will opt for: Fewer Zoroastrians Fewer priests Lack of wood for fire No funds to maintain the structures Loss of faith Worshipping at institutions of other religions ? 1 ? 2 ? 3 ? 4 ? 5 ? e iii) The population of the Zoroastrians in India will be: Please tick the appropriate box. Less than 10,000 10,001 to 20,000 20,001 to 30,000 30,001 to 50,000 50,001 to 1,00,000 ? i ? 2 ? 3 ? 4 ? 5 2. Do you think converts will be accepted into the religion? In India Yes No ? 1 ? 2 Overseas Yes ? 1 No 02 3. Do you think Zoroastrians will wear the sudreh and kusti? In India Yes ? 1 No 02 If yes, what percent? Please tick the appropriate box. Less than 10% 10%-20% 21%-50% 51%-75% Above 76% Overseas Yes ? 1 In India Crematoria Yes ? 1 No ? 2 Burials Yes ? 1 No ? 2 Overseas Crematoria Yes No ? 1 ? 2 iv) Will converts to Zoroastrianism be allowed into fire-temples in Bombay? Yes Di No 02 Burials Yes No ? 1 ? 2 6. Will Zoroastrians continue to observe the muktad ceremonies? In India Yes No ? 1 ? 2 Overseas Yes ? 1 No 02 7. Do you feel the number of fire-temples in India will: Increase ? 1 Decrease ^2 8. i) There are 44 agiaries and four atash behrams in Bombay. Will this number: Please tick the appropriate box. v) Will converts to Zoroastrianism be allowed into fire-temples in India excluding Bombay? Yes ? 1 No 02 vi) Will sandalwood still be offered in the fire­ temples? Yes ? 1 No 02 9. i) Will there be any institutions (like hospitals, clubs, etc) left exclusively for Parsis in India? Yes ? 1 No 02 ii) If yes, which ones? Specify. ? 1 ? 2 ? 3 ? 4 ? 5 No 02 If yes, what percent? Please tick the appropriate box. Less than 10% 10%-20% ? i ? 2 52 Parsiana November 1994 Stay the same Increase Decrease ? 1 ? 2 ? 3 ii) If you feel the number of fire-temples will de­ crease then how many will remain? Please tick the appropriate box. 10, Will behdins be inducted into the ' priesthood? In India Overseas Yes No ? 1 ? 2 Yes ? 1 No 02 Less than 10 11-20 21-30 31-40 ? 1 ? 2 ? 3 ? 4 11. Will women be accepted into the priesthood? In India iii) Why do you feel the number of fire-temples will decrease? You may tick more than one Yes No ? 1 ? 2 Overseas Yes ? 1 No 0212. Will Zoroastrians adhere to menstrual taboos? In India Yes ? 1 No Dz 11%to25% 26% to 50% 51% to 75% 76%+ ? z ?3 ?4 ?5 Personal 23. Which age group do you fall into? Please tick the appropriate box. If yes, then by what percent? Please tick the appropriate box. 16. Which calendar will Zoroastrians follow? You may tick more than one box if required. Overseas In India Up to 24 years 25-34 years 35-44 years ? t ? 2 ? 3 45-54years ? 4 55-64 years ? 5 65 + years De Less than 10% 11% to 25% 26% to 50% 51% to 75% 76% + ? i ? z ? 3 ? 4 ? 5 ? 1 Kadmi Shehenshahi ? z Fasli Gregorian ? 3 ? 4 Kadmi Shehenshahi Fasli Gregorian ? 1 ? z ? 3 ? 4 2 4. Which of the following describes your edu­ cational qualifications? Please tick the appro­ priate box. Overseas Yes ? 1 No Dz If yes, then by what percent? Please tick the appropriate box. Less than 10% 11% to 25% 26% to 50% 51% to 75% 76%+ ? 1 ? z ? 3 ? 4 ? 5 13. Will children of Parsi women married to non ­ Parsis be considered as Parsis? Overseas In India Yes No ? 1 ? z Yes ? 1 No ? 2 14. When at home, which language will Zoroa ­ strians prefer to converse in? Please tick the appropriate box. Only English Only Gujarati Only Dari Mixture of English and Gujarati Mixture of English and Dari ? 1 ? z ? 3 ? 4 ? 5 15. i) Will Parsi residential colonies be occupied bymorenon-Parsis? Yes ? 1 No Dz ii) If yes, then by what percent? Please tick the appropriate box. Less than 10% ? 1 53 Parsiana November 1994 17. Will people still wear. i) Pugree and Pheta? Yes ? 1 No Dz ii) Dagli and Parsi coat? Yes ? 1 No Dz 18. Will the tradition of a baug wedding/navjote still continue in India? Yes ? 1 No Dz 19. Will food still be served on patras? Yes Di No Dz 20. Will birthdays be celebrated with dhandar and sev? In India Overseas Yes No ? 1 ? z Yes Di No Dz 21. Will Parsi households continue to display chalk and floral decorations on auspicious days? In India Overseas UptoSSC/HSC Undergraduate Graduate ? 3 ? 1 ? z Postgraduate 04 25. Which of the folfowing would best describe your total personal annual income? Please rick the appropriate box. Over Rs 2 lakhs Rsl .5 to 2 lakhs Rs 1 to 1.5 lakhs Rs 75,000 to 1 lakh Rs 50,000 to Rs 75,000 Below Rs 50,000 ? 1 ? z ? 3 ?4 ? 5 ? s Finally, we would like to have your name and address (OPTIONAL but required if pocket date diary is to be sent). Name; Address: Yes No ? 1 ? z Yes ? 1 No Dz 22. Will parabhs, ghambars continue to be celebrated? In India Overseas Thankyou Yes No ? 1 ? z Yes ? 1 No DzTHE FUTURE "This 'tribal' consciousness is crucial Scholar-priests are unable to match the influence of the electronic media on the minds of the people Dastur (Dr) Kaikhusroo M. JamaspAsa Many coreligionists believe that our lethargy and atti ­ tude of indifference, if not callousness, to the many ills facing our community is the cause of its fall in stature. But there are some who think that Parsis are notably successful worldwide even today. It is true that in ages past they were at the helm in all fields — agriculture, commerce, industry for all to sec: a f the welfare of society, is also being mis ­ used to misguide people and upset the very basis of faith. This creates confusion in their minds. If the crisis of religion is not checked, it will bring about the doom of any community. It is therefore the duty and obligation of our elders, institutions and individuals dedicated to the cause of sus­ taining the community, to contain this deepening crisis. Strong steps should be taken to protect the community by power ­ ful presentation and practice of the faith by its members, in particular the younger generation. In 1978, Dastur (Dr) Hormazdyar K. ted to the masses by disciples Mirza delivered a lecture at Harvard Uni- and seers and religious versity in which he set out at length the principles were popularized difficult and complicated problems facing by word of mouth. But due to the enormous impact of the electronic media on the minds of the masses today, it problems of the priestly class and disposal has become impossible for scholar-priests irr and seers and religious versity in which he set out at length the the community . Besides the dwindling Parsi population, he listed intercommunal mar ­ riages, conversion of non-Zoroastrians, well-nigh of dead bodies. _ _ ______ ¦ r > If anything, these problems have be- to match the aggression of come more knotty with the passage of time, so that our fervent hope is that they are tackled immediately by •all those who have the welfare of the community at this media by traditional methods. The result is there tieios — agricuiiure, cuiiii.iccv, .m. ............. « universal trend towards , and science They were also good traders; violence, hatred and total disregard of the heart. Especially the upliftment of the they sailed to China and the Far East to sacred principles of faith in God and rever- priestly class neeos top priority, since in carry on trade. We may say that the cnce for elders. the absence of this class there is cer fundamental characteristics of these Parsis II is unfortunate that television, which danger of erosion of the religious institu- of yore were thrift, hard work, honesty, can be put to good use for propagating tionsandrituals andhenceofthecorninu- respect for elders, education, entrepreneur- diverse religions, now serves a contrary nity itself. We have the wherewithal, the ial skills and a strong sense of duty. The Parsi paradigm oixwSskdrlh, (doing one ’s duty), is quite the opposite of fatalism. If one ’s xweskdrih is to be an industrialist and to amass wealth with integrity, there is scriptural sanction to do so. Parsis have been castigated for being media invasions^ clannish and reserved. But like the Hindu, i the Japanese or the Jew, the Parsi is loyal towards religion will cause ¦ ¦ " ¦¦ much greater harm in future. Violence will bring about the downfall not only of the individual, but also in time destroy the basic fabric of society. The present crisis in religion is due to lack of moral It is unfortunate that television, which can be put to good use for propagating diverse religions, now serves a contrary purposc. And the younger generation, who should have been taught how to worship God, respect el ­ ders, honor truth and jus ­ tice, is swayed by wrong • . The increasing conceit of youth to his unit — the extended family or com ­ munity. This ‘tribal ’ consciousness is cru ­ cial in a rapidly shrinking world, and we can learn from the success of the overseas Chinese. We also revere knowledge and wisdom, and since the advent of the Portuguese in India we have shown tremendous entre- In the absence of the priestly class there is certain danger of erosion of the community itself infrastructure — we fortunately have two fine Madressas 16ft to us by benevolent and farsighted community members to train youngsters for priesthood. But there seems to be something lacking: dedication, devo ­ tion and sacrifice on the part of the initiates; liaison between their parents and the authorities; and the welfare (housing, medical care, children ’s education, gratuity, pension) of those seriously inoia we nave siiuwn uviuvuuuuo vw -------- . ’ . , . , . nreneurial skills We did so in East Africa, character. This character is the outcome of joining the profession which is not spelled and presently we do so again in the United a strong faith, which in turn is the outcome out or guaranteed. Kingdom, North America and even in India, of religious knowledge disseminated by If we are to save ourselves, basic things What has changed is that in the ancient priests. Without such knowledge people have to be tackled in their logical se- system in India and Iran, the fundamentals !«..----------------------- and dictates of religion were preached by moral conduct and disciplinejn society. the priests. These teachings were transmit- C--------- ' ' - - -j — - • a strong faith, which in turn is the outcome of religious knowledge disseminated by fail to dedicate themselves to maintaining Science, which is supposed to promote quence: First, of course, the dedication, direction, sincerity and grit to combat and solve the problems must be there. See ­ 56 Parsiana November 1994ondly, we need the involvement of all those who want to bring about a rejuvena ­ tion in communal affairs. Thirdly, experts in each discipline must be identified who can then act as advisers and guide the youngsters in their respective fields. Fourthly, we must hunt for fresh talent at various levels. Finally, competitiveness in entrepreneurship among the youth must be promoted. The youth need to be informed how this can shape their future, and the rewards they can look forward to in terms of economic gains and position in life. The priests should be looked upon with more affection and respect and should be adequately compensated for their service and sacrifice, else no youngster will come forward to embrace this noble profession. Petty squabbles should be set aside both by orthodox Zoroastrians and their less devout brethren, to enable them to solve the grave problems facing our community, which threaten its very existence. Then alone will the Zoroastrian faith survive, and the realization of ourgoals be achieved. However, there are limiting factors to growth like envirOiRmental degradation, diseases, drug abuse and AIDS. Imported American television programs, teaching violence, indiscipline and immorality, also do much harm. In the concluding remarks of his ad ­ dress Dastur Mirza had observed: “If the present trend prevails, the long-term future of the community is bleak unless it is miraculously saved... In short, so far as the long-term existence of the Parsi commu ­ nity is concerned, the proverbial candle is not only burning at both ends, it is blazing on all sides.' I am not a pessimist, but the situation is certainly frightening, and unless some ­ thing is done there are chances of a catas ­ trophe. There is the apprehensive specula ­ tion that the community may eventually die out due to dwindling numbers. Yes, the community is precariously perched on a time-bomb which is ticking quite fast! Only if we can avoid most of the pitfalls outlined here can we hope to survive the next 30 years. And may Ahura Mazda save us and our future generations. Dastur (Dr) Kaikhusroo JamaspAsa has been the High Priest of the Anjuman Atash Bahram since 1956. In the course of a distinguished academic career, he has also been guest professor at the Johannes Gutenberg University of Mainz, secre ­ tary and trustee of the K. R. CamaOriental Institute and has coedited 50 Pahlavi texts in English and Persian at the University of Shiraz at the invitation of the Shahbanu of Iran. Dastur JamaspAsa was one of 14 religious dignitaries worldwide, invited to preside overthe second Parliament of the World ’s Religions in Chicago in September 1993. 59 Parsiana November 1994 Wit^Best Complitnents From TRANSOCEAN SHIPPING AGENCY PRIVATE LIMITED REGIONAL OFFICE 304, Ram House A-18, Connaught Place New Delhi 110001 Delhi Tel: 3323123, 3324348, 3323256 Tlx: 031-63100 TROS IN Fax: 3722106 REGISTERED OFFICE 7, Kumpta Street Ballard Estate Bombay 400038 Bombay Tel: 2618340, 2618348, 2618349, 2611349,2612348 Tlx: 11-83515 TROS IN, 11-81052 TOSA IN Fax:22-2620711THE FUTURE Applying Asha Community members are morally responsible to solve community problems with a Good Mind Kaikhosrov D. Irani ¦F ought to be done? The Good Mind enables us to see what the situation ought to be — the state of Asha. This realization is Good Thought. We then formulate a policy of action, articulate it, express it in discussion and receive the views of others. These are called Good Words. After due consider ­ ation we act to bring about the situation as it ought to be. That is Good Deed. This scheme of moral decision-making places great responsibility upon the indi ­ vidual. For each one of us must apply the highly abstract conception of Asha to spe ­ cific situations. We don ’t have an indefi- only significant, but should nitely large number of principles of Asha be close to the heart of one ready-made for application to the various who justifiably calls himself problems faced. A moral agent must use or herself a Zoroastrian. That his Good Mind to apply the conception of is what I shall discuss now. In the history of civili ­ zation one of the earliest insights into the way one permits, should think about such social problems and resolve them, was offered in the teachings of Zarathushtra. Unfortu ­ nately, a good part of the implementation ofAsha. They seek not the ideal situation, but various outcomes de ­ sired for personal satisfaction. Their moral perceptions have failed them. Their Asha to the exigencies of the specific situation, and conceive of an outcome as close to the ideal of Asha as the situation Reflecting on the condition of the Zoroastrian community today, one is troubled by the sad state of public debate on issues concerning the com ­ munity. Often it ends on a note of unreconciled diversi ­ ty on such social concerns as housing, education and un ­ employment; on intermi ­ nable dissensions in the ad ­ ministration of communal institutions; and with raucous arguments on what are believed to be religious issues, which often (though not always) turn out to be social issues. The main impulse in such discussions is to view differences as irreconcilable, and to consider the task before one as the perfect world. The way in which the world refutation, if not demolition, of positions one does not favor. There is no social solution to this problem, which I believe is rooted in the character and personality structure of the disputants. Zoroastrians, both Parsi and Iranian, are raised in a way which generates extremely spirit of evil. The spirit of good promotes sensitive self-images. They grow up to the actualization of Asha. How is morality believe that they are, and more importantly derived from this conception? It is achieved are to be taken by others to be, defenders of by the operation of the Good Mind, Vohu aprivileged religious community, the main ­ taining of the traditions of which requires a stance of belligerency. Often such per ­ sonalities believe that rational discourse may perhaps lead to concessions of change or adjustment, or the possibility of recon ­ ciling differences, which may be viewed as conceding on time-honored, if not eternal, principles. The above is admittedly an over-sim ­ plified account of a complex problem. Regardless of its degree of validity, there is an approach to the situation which is not This view is easy to grasp, and rather obvious, which leads us to ask why people do not act in accordance with it. The reason is that so very often people do not seek the Zoroastrian community is ignorant of it. This is the socio-moral theory of Zara- thushtra. There is an ideal form of exist ­ ence in both the natural and social worlds, thoughts come not from the Good Mind, which if actualized would be seen as the but from inclinations ofgreed, fear, hatred, anger and even love, when it becomes destructive. Often people are motivated to protect is to evolve to perfection is a divinely ordained scheme, called the principle of Asha; translated as Truth, but really their personal interests, to extol their self ­ meaning the Ideal Truth. Its implementa- images in the eyes of the public, or deni ­ tion is blocked or interfered with by the grateandvilify their opponents. What they spirit of opposition to Truth, that is the aredoingis to follow some personal agenda, ” " not solve the problem objectively before them. Here is failure of Good Thought. This is what is known in the Asha ’s theol ­ ogy as the internal working of Druj, the opposite of Asha. If we could enlighten people and edu ­ cate them to focus on the actual problems Mana, a divinely given aspect of human ­ ity, which is capable of grasping the Ideal Truth. It is also capable of seeing where in the world Asha is actualized, and where objectively described, ignoring the desire not. With the inspiration of right-minded ­ ness, Spenta Armaity, another divine es ­ sence in humanity, we are motivated to do might solve problems without friction, the right thing, i.e., implement Asha, to bring the state of imperfection toward per ­ fection. It is with our Good Mind that we mindednessof good will, there isasocially recognize the Hawed situation, the prob ­ lem being how to repair it. What is it that for personal vindication and personal ha ­ tred; exchange views with opponents re ­ garding adequacy of solutions, then we Because if there is Asha, there must be an ideal solution. And if there is the right- viable avenue for resolving the problem. continued on page 104 60 Parsiana November 199r'THE FUTURE The enemy within Indifference to our religious literature could lead to Zoroastrian decadence I B ¦ Arnavaz Chubb villain, the enemy within. Alexander burnt Zoroas- ¦ beliefs of all the major religions that originated in West Asia. In the academic world, Zoroastrianism If, as Shakespeare said, all the world ’s a stage, Zoroastrians have been players on that world stage from its earliest days. To trian libraries and destroyed the tragic and comic moments of this epic performance they have made their contri ­ bution. Although once the protagonists, they are now relegated to relatively minor ascribe to the modern Zoroastrian who, arship and research. Much work was done “one amongst the crowd ” roles; but they while not actually burning libraries of and then left undone when the government are nevertheless still around and holding religious literature, is nevertheless leaving changed in Iran. But pockets of Zoroas- their own. It really is a hard act to follow, a priceless heritage to rot and decay? Money and it does not look like it is about to end for housing, money for places of worship, in a hurry either. Sure, the Zoroastrian has his problems study of the Zoroastrian religion appears like every other player on that world stage ; but wouldn ’t you say the worst is over? When the monster Zohak tyrannized Iran, religious education in particular, formed the valiant Faridun overcame him and part of the duties of a priest. Ahura Mazda basis for children and adults is at best bound him up in chains for eternity , freeing the people from his oppression. Alexander priests ’ chief attribute was also wisdom, the accursed, looted, burned and pillaged, destroying the Persian empire and devas ­ tating its traditions. That might have put the Zoroastrian spirit down for a while, but it did not take long for it to revive and surge forward to build an empire grander than questions and the pursuit of knowledge as the Roman. Along comes a new player, opposed to blind acceptance. In Zoroas- Islam, and delivers another devastating blow. The Zoroastrians lost a homeland then, but knowing that home is where the scriptures and the priest was only next to heart is, they continued to stoke the fires of the king on the social scale, their faith within their breasts wherever they made a home. Today, the Zoroastrians are a liberated people. No one wants to behead them for their religious beliefs. They are free to being what it is, they are unfortunately no settle in any part ofthe world and they have longer considered to be teacher-priests, let ignorance, the tool of Angre Mainyu, be spread far and wide and done well for themselves. They are liberated, too, in the modern sense of the term: they are edu ­ cated, they are achievers, they are free ­ thinkers — the next golden age should century Iranian studies is an established have arrived. It seems that what Alexan ­ der and Islam could not succeed in doing, the Zoroastrians themselves will now at ­ tempt to complete. So, exit the external aggressor and enter the more insidious / #¦ their religious literature. For this heinous act he has gone down in Zoroastrian history enjoyed a revival during the time of the last as the accursed. What word would we Shah ofiran who handsomely funded scho- ascribe to the modern Zoroastrian who. trian scholarship continue at a few univer ­ sities. In India, lack of funding for schol- these are priorities but, sadly, the serious arly pursuits is perhaps the reason for the lack of pupils, as also perhaps the lack of to be a lost cause. encouragement and respect afforded to the Traditionally, education in general and few who do choose to study Zoroastrian ­ ism. Religious education on a less formal is the lord of wisdom, and as such the sporadic and uncoordinated, which adds to the general misinformation and/or total lack of information on even the most basic aspects of Zoroastrianism. Zoroastrians have an ancient and glori ­ ous heritage that needs to be preserved and, more importantly, understood. If there is a chance that Zoroastrianism will die out in the future, it will not be because of a trian Iran, the practice of religion was a dwindling population or not allowing con- way of life, education centered around the The teacher-priest was an important mem ­ ber of society. Wisdom, learning and edu ­ cation are important virtues for every Zo ­ roastrian. Zoroaster himself advocated the use of reason and logic, the asking of version. The catchword for the future seems to be change. We have to change our ways, we need to update our practices, we ought to shed our incomprehensible traditions. With the commercial importance of secular subjects for study, religious educa- We have to do all these things because we tion amongst Zoroastrians is virtually non- do not understand them, we have made no existent. The condition of the priestly class effort to understand them, we have kept ourselves in ignorance; and are we about to An infrastructure for the scholarly study of the weapon of our destruction? the Zoroastrian scriptures was set up at the turn of this century, but apathy has left the structure all but falling apart. In the 20th Her appetite for knowledge about Zoroastrianism whetted by her work as associate editor of Parsiana, Ms Amavaz Chubb (nee Patel) opted to join the J. J. Madressa under Dasturs (Dr) Hormazdyar Mirza and branch of religious studies, not only in (Dr) Kaikhusroo JamaspAsa, completing her Avesta- India and Iran, but at all the major world universities, for it is now accepted that Zoroastrianism was the single most influ ­ ential religion in shaping the ethics and religious classes for children. Pahlavi studieswithagoldmedalattheM.A.Ieveiatthe University of Bombay. Having migrated to Australia, Chubb has been the president of the Zoroastrian Association ofVictoria where she has been conducting 62 Parsiana November 1994THE FUTURE Future Tense But Perfect The advent of a savior will redeem the community, says the author Adi Doctor netic fields of the dokhmas will be severely eroded, thanks to the callous indifference of all those concerned in maintaining and protecting them. Many more Zoroastrian men and women will find their life partners from outside the community. Respect for elders and traditions will diminish further. Only lip service will be paid to genuine orthodoxy. However, according to the law of dual ­ ity and polarity operating in nature, in all this welter of irreligiosity, a beacon of light will come in the form of a forerunner to the Savior, who is due early in the 21 st century . This Pesh Ravan will be an athravan of a very high caliber who, with his piety and lofty spiritual powers, will convince the existing Parsi priests of the disastrous Con ­ or when he washe s in the sequences of their follies and foibles, their barashnum ceremony, ashmogih and blasphemy. He will perform and puts down a foot from the yasna, the ceremonies the way they should be, and demonstrate to them their walks upon dead matter; As the past is supposed to be ‘the best prophet of the future, ’ lets put our time machine first in the reverse gear. “Auharmazd spoke to Zaratusht the Spitaman thus: ‘That root of a tree which thou sawest (in a ^Ifl I collapse, falls off from a dream) and those four /, In j thousand to one caretaker, Behramshahji came at a critical juncture, branches which will come: | and even he does not when Western philology and rationalism That of gold is when I and WH|1 afc supply it properly with played havoc with the minds of orthodox thou converse, and King firewood and incense... Vishtasp shall accept the - < and the prayers and the religion, and shall demol- ceremonies that he orders ish the figures of the demons... And that of of priests and disciples they do not fulfil... the stone seat, he walks on dead matter... and the efficacy and the results obtaining there- fire of Vahram, which will come to nothing and chapter in the annals of orthodoxy. Just as in the beginning of this century from in nature. That will herald a new Parsis, so at the end of the century this great forerunner will drill some sense and devo ­ tion into the recalcitrant mobeds of today. If a fictitious Jal Bawa could attract droves silver is the reign of Artakhshir the Kayan of the sin which men commit, out of five ofgullible Zoroastrians to the Banaji Atash king, and that of steel is the reign of the r=--*' ------• - ¦ ¦ • ¦ ¦ • ¦ - ¦ glorified Khusro son of Kevad, and that which was mixed with iron is the evil description ofthe present state of affairs in sovereignty of the demons with dishev ­ elled hair of the race of Wrath, when it is the end ofthe tenth hundredth winter of thy invoke the Zand-i-Vohuman Yasna (Bah- journalists and proprietors of such journals millennium, O Zaratusht the Spitaman! ’” —- -------------------------- , . . . . (This translation from the Bahman Yasht and others to follow are by Dr E. W. West, in the Sacred Books ofthe East.} To the Prophet ’s query as to what is the token of those evil times, Ahura Mazda replies, inter alia: “This pure religion ofthe India. While the "world reels under" the Mazdayasnians , and the fire of Vahram onslaught of diseases and epidemics ema- (atash behram), which is set in the ap- nating from the earth (e.g. intake of slow pointed place, encounter annihilation, and poison through food grown with the exten ­ sive use of fertilizers, chemicals, etc; also earthquakes, famines, etc), and those rela- sins the priests and disciples commit three sins... ” and so on. A remarkably canny our community! What of the future then? Before we Behram today, one can well imagine what a truly pious Zoroastrian sage will do to the Parsis. All those who now specialize in scoffing and mocking at Zoroastrian tradi ­ tions and customs, particularly Parsi man Yasht) once again, a peep into the near-future i.s called for, with help from that great hierophant, Ustad Behramshah Shroff. 1995-2000 AD: The most critical pe ­ riod in the history of the community in the direst destruction and trouble will come into notice... All men will become deceiv- ... and regard for the soul will depart ting to fire (leukemia caused by exposure to the harmful ultraviolet rays of the sun, etc), the number of the truly faithful in the ers. from the world... and the religious, who wear sacred thread-girdles on the waist, are then not able to perform their ablution community will dwindle "to the lowest (padiyavih), for in those last times dead matter and bodily refuse become so abun ­ dant, that one who shall set step to step. ever: about 11,000. Many agiaries will be locked up and perhaps an atash behram too! The mag ­ will have to sit on the stool of repentance and cover themselves with ashes! And so, back to Bahman Yasht ’s final prediction regarding savior Shah. Behram Varjavand, who is expected any time be ­ tween 2002 and 2032 AD, but not before the world has faced a holocaust —either natural or manmade. “O Zaratusht the Spitaman! When the demon... comes into notice in the eastern sector, first a black token manifests, and Hushedar son of Zaratusht is born... It is when he comes to his conference with me Auharmazd, that some have said among the Hindus (i.e. in India) i.s born a prince; it is his father, a prince of the Kayan race, approach the women, and a religious prince is bom to him; he calls his name Vahram the Varjavand... ” continued on page 68 64 Parsiana November 1994THE FUTURE The Zoroastrian community is at the cross ­ roads at the fag end of the 20th century. These crossroads are demographic, reli ­ gious, cultural, educational and socioeco ­ nomic. From small communities in Asia and Iran, we are now spread and frag ­ mented in the major continents, with vari ­ ous diverse problems of maintaining our traditions, our cultural and religious roots, our cohesion and identity. We now stand poised to face the uncer ­ tain prospects and challenges of the next century. But the million dollar question is: How many of us will remain in our com ­ munity 30 years hence? The late J. R. D. Tata, lamented thus community every year. Our death rate is when he spoke on April 7, 1992 on the lawns of Cusrow Baug, Bombay when the B ombay Parsi Punchayet (BPP) honored him on his being conferred the BharatRatna by the Government of India: “I am distressed when I learn of the extent ¦> of the decline of our po- pulation. When I first became active before Independence, say in the 1940s, our population was l,20,0(X) or so. It is less than 80,000 today, and if this goes on, a time will come, I hope long after I am gone, when there won ’t be a Parsi community to be proud of... ” At the Sth World Zoroastrian Congress divorces took place in this period. During ” ’ the same period, an average of 27 Parsi girls and 29 Parsi boys contracted Losing count The youth of the community can change the present trend of declining numbers Jehangir Bisney A study by Peshotan Nargolwala re ­ vealed that while 1,000 Zoroastrians die every every year in Bombay, only 500 towards the community is slowly changing were born. Thus we lose 500 persons of our for the better. They are realizing the prob ­ lems facing them and are gearing up to meet the challenges. However, the task is enormous and a fresh outlook is required. The decline of the Parsi population over the years has been attributed to various factors. The research by demographer Dr under 14 years of age. The attitude of the Zoroastrian youth 19-20 and birth rate 9-10 per 1,000. We lose another couple of hundred every year due to other causes. Unless Bt above K, ’WH 20 per 1,000 (it had been (Ms) Ketayun Gould showed interesting around 25 between 1901 I * and 1931) there is hardly any hope of stabili- 4^ zing the Zoroastrian population. ¦’> The survival of our community depends on the present youth. On an average 346 Parsi marriages were solemnized annually between 1982 and 1990 according to the Chief Matrimonial Court, Bombay High Court. A total of 219 community ’s fertility decline: 3 — 20 percent of the population never held in Bombay in January 1990, a paper the same period, an average of 27 Parsi marries; presented by Ms Ava Khullar gave a dis- girls and 29 Parsi boys contracted — those who do, marry at a very late age mal picture of the projected figures of the intercommunity marriages under the (about 27 years, which is amongst the Zoroastrian population in the year 2021. ¦ ¦ • - .. . Even though the projected world Zoro- percentage terms, intercommunity mar- astrian population would be 9.37 percent riages among Parsis in Bombay was 21 lower in 2021 than it was in 1991, the percent in 1990. Zoroastrian population in India would re ­ duce by an astounding 47.44 percent in 2021 as compared to 1991. The population of age, only one out of every eight is facts: •The Parsi bir± rate has been declining over 100 years and the chances of rever ­ sing that trend are remote. •Providing houses might get the people to marry a little earlier, but only the ones who are postponing marriage for that reason. But even if houses are provided for every ­ one, the number of single people will not go down. •Three major aspects contribute to the in Bombay itself could tumble by 42.82 percent in 2021. A sad picture indeed! The reduction in the Zoroastrian popu ­ lation ofindia can be attributed to several factors, but Ava Khuilar ’s projections re ­ veal that migration tops the list. The irony of it all is that today Zoroastrians in Bom ­ bay claim that housing shortage is the main reason of the decline in population; but, 30 years hence, will there be enough Zoroastrians living in Bombay to avail of the then existing housing accommodation? Special Marriage Act each year. In highest age at marriage in the world); and — the number of offspring are controlled to an average of 2.2 per couple. •Other communities live in joint 'family The age pattern shows that while systems and one room houses, and yet are one out of five Parsis is over 65 years able to have many children. Therefore, it is _ „ i not just housing by itself but the attitude Year Projected figures of the Zoroastrian population up to 2021 Greater Rest of Total of Paki- Bombay India India stan India India North & Pak. America Europe Aus- Western tralia World Total 66 Parsiana November 1994 1991 2001 2011 2021 41544 34482 28620 23754 15967 57511 11816 46298 8744 6470 37364 30224 2975 2603 2278 1993 60486 48901 39642 20544 32217 26380 9700 16000 5000 6420 7095 7842 940 1550 1990 2555 15640 23970 29630 36776 76126 72871 69272 68993 (Excludes Zoroastrian population of Iran) (Source Ms Ava Khullar’s paper, presented at the Sth World-Zoroastrian Congress)With best wishes from Farah & Tanya that goes with that kind of urban situation that has played a part in affecting Parsi continued from page 64 fertility. •Thirty-six percent of rural women marry consanguinously (cousin marriages) as (most of the Parsis will have settled in Iran) against 22 percent of urban women. withacirculationofsay, 30million copies, •Contradicting many popular beliefs, it because the Zoroastrian population by then was found that rural folk married as late as would be much more, Mr Jamshed Guzder city dwellers and sometimes even later, as notwithstanding! And of course, all the suitable mates are more difficult to find. The number of pregnancies among rural couples was lower than among urban couples and there was a large interval particular, there will be no need for them, between marriage and the first child. •Bachelors and spinsters over the age of 45 from the rural areas stated “need of par ­ ents ” as the most frequent reason for not getting married. Urban bachelors and spin- more, thanks to the advent of Shah Behram sters most frequently quoted “dislike of marriage ” or “don ’t feel the necessity of getting married. ” •As the number of aging people in the community goes up, our total number will godown. As fertility declines, there will be more aged people who might not have any resources, any family to take care of them. The community will need more resources for the aged than things like education for the children. To conclude, our community leaders must not remain in a sense of stupor lead ­ ing to inaction due to the enormous dimen ­ sions of this problem. Our community has had a glorious past and the youth look forward to an even brighter future. What is required today is nothing short of a master plan which can stop the slide that the community is going into. A coordinated master plan and a strong long-term pro ­ gram that meets the needs of today ’ s youth can turn this trend around gradually. A chartered accountant with overriding community concerns, Jehangi r R. Bisney has been the founder ­ president of the Federation of Zoroastrian Youth Associations and of the Twin Cities ’ Zoroastrian Youth League. FUTURE TENSE BUT PERFECT If 30 years from now Parsiana is still around, it may be published from Tehran Parsi punchayets would have been wound up by then, as in that golden era for the world in general, and for Zoroastrians in Fire-temples of the highest grade will flour ­ ish in all their glory. Iran and India will be world powers at this time when spiritual ­ ism will be at its zenith. All this and much A freelance journalist and former bank official, Adi Doctor has ardently propagated the llm-e- Khshnoom version of Zoroastrianism (a mystical explanation of the rituals as first propounded by Behramshah Shroff) for thepast20years. Doctor, a graduate of Bombay University, had studied Avesta-Pahlavi under Dastur (Dr) H. K. Mirza and the late Dr Jamshed M. Unvala. Always remember TATR eniR KHAMSflTR Kctayun & Bomi 22/A, Wellington Terrace. Wellington Street. Bombay-4{K)002. Tel. No. 2069636. 68 Parsiana November 1994 AVAILABLE Available for lease five bed­ room fully furnished Bungalow at Dauna Paula, Goa near Cidade De Goa Hotel with excellent view. Companies willing to pay high deposit for use as Holiday Home need apply to: The Advertiser (Available) Parsiana GPO Box 892, Bombay 400001 WANTED Wanted immediately a steno-cum-PA to work part time at Malabar Hill. Knowledge of computer word processing and filing essential, plus good command of the English language. Apply to: The Advertiser (Wanted) Parsiana GPO Box 892, Bombay 400001THE FUTURE On the streets where you live As the Parsi population increases there may not be enough flats to house them in, says the author tongue-in-cheek Keki J. Gandhi ity or by election will still be pending in the Supreme Court, but it will be irrelevant to the times, because no elections would have taken place for several years due to the BPP trusteeship no longer wielding power with no funds to disburse and no flats to allot. What it will have to face is plenty of litigation and the ire of in 2024 AD this writer will either be 94 not out or already run out, che sard, sard \ That is where the uncertainty ends. The trend of the steeply declining Parsi population will definitely be reversed —tha ­ nks to the Nariman Mogrelia scheme of sponsoring every child throughout its first 18 years, which will be successfully imple ­ mented by the committee comprising of zopadpattiwallas and pavement dwellers, stalwarts like Jimmy (Jamshed) Guzder, Areez Khambatta (the Rasn.a man), Minoo Davierwala, Dadi Mistry and Mogrelia himself. The disbursements of promised ben ­ efits for the first few years will reduce the properties of several dwindling/defunct Bombay Parsi Punchayet (BPP) crores to anjumans. Its coffers will be filled to the mere thousands, and the impoverished BPP brim by the sale proceeds of the properties of defunct anjumans. No more approaches or pleas will be made to the police and other government machinery for removal of encroachment on Parsi properties. Instead, the zopad- defending thousands of breach of promise ing their faith in the theory ‘attack is the best form of defence, ’ will recapture by force the properties that once belonged to the community. The interfaith movement will gather Outside Bombay more and more cen ­ ters will have become defunct. The Fed ­ eration of Parsi Zoroastrian Anjumans of India will therefore have fewer members, but will become custodian/owner of the will not be able to fulfill its commitments in later years. The present scenario of the BPP insti ­ tuting legal proceedings against unau ­ thorised occupants of its flats, will there ­ fore give way to a new one: the BPP will be pattiwallas and pavement dwellers, plac- and damages suits filed by those who were lured into increasing their family size by the Mogrelia scheme. The paucity of accommodation will become so critical that Parsis will be living great momentum and flourish. The Zoro ­ astrian tenets of righteousness for its own sake, helping the poor and the needy, and in zopadpattis (hutment) and on pave ­ ments. Since dwellers in zopadpattis and on pavements tend to multiply like rabbits, bringing'happiness unto others will be universally acclaimed. Concrete steps will be taken to restore Zoroastrianism to its the Parsi population will increase in geo metrical progression. The have-nots living in zopadpattis and pristine glory and once again it will be ­ come a universal and living religion. Zarathushtra will cease to be the pris ­ oner of bigots and will once again be on pavements, frustrated by the usual de ­ lay in judicial proceedings, will turn into unruly goondas (hooligans), make mince ­ meat of Mogrelia and Mistry, guillotine revered by millions. Guzder, dissolve Davierwalla and modify the T love you Rasna ’ slogan to one which joint honorary secretary of the Federation of cannot be printed or shown on television. The dispute as to whether the BPP chairmanship should be decided by senior ­ Parsi Zoroastrian Anjumans of India, Keki J. Gandhi is a chartered accountant with a commitment to community welfare tempered by his sense of humor. THE LITTLE BOAT AND... continued from page 44 The choices for the immigrant genera ­ tion were simpler: to build Darbe Mehrs where possible, to hold religious classes, to observe our festivals and customs, to teach Zarathushtrian values of honesty, righ ­ teousness and hard work. They were guided by their own experiences in the old coun ­ tries. For the American generation the choices will be more difficult as they will have to develop solutions to questions that are societal in nature. They will also have to build a new relationship with Zara ­ thushtrian societies in the old countries less relevant in the society in which they live. They will have to assimilate Zara ­ thushtrians immigrating continuously from the old countries, whose customs and ideas will be different from theirs. One may not expect the American gen ­ eration to look for guidance for survival and growth to the Zarathushtrians in the old countries when they know that the communities there are shrinking at an alarming rate. This little boat may not see any safety in tying itself to a sinking ship! Yet in what appears to be a sinking ship lies all our treasure and our history and our connection to our glory long past. Perhaps that ship will not sink after all but just become a smaller ship, while this little boat will just keep on growing in surprising ways. However different the North Ameri ­ can Zarathushtrian community becomes, the two must respect each other and learn from each other. As I said 20 years ago, “The fire of Zarathushtrianism is no longer a huge con ­ flagration, attracting thousands to its way of life. It is rather a candle in the heart of each Zarathushtrian. Only if these candles remain together will there be a viable fire which will be passed on from generation to generation. If we go our separate ways, then these candles will gradually get extin ­ guished and the fire that Zarathushtra started thousands of years ago will slowly but surely die away. Not because our religion was not good enough, but we were not good enough to support it.” A senior scientist researching the chemistry of antibiotics, Lovji D. Cama, PhD is a founding member of the Zoroastrian Association of Greater New York, one of its past presidents and founder trustee of the Darbe Mehr Zoroastrian Temple of New York. Involved in organizing religious educa ­ tional classes and camps for Zoroastrian children over the past 20 years, Cama teaches Zoroastrian history, culture, philosophy and religion to children in the 10-15 age-group, has lectured on Zoroastri ­ anism on both sides of the Atlantic and contributed to a book for US scouting. 70 Parsiana November 1994COMMENT To be good and happy The path to happiness has been clearly etched in Zoroastrian scripture Dastur (Dr) Hormazdyar K. Mirza “May in this family ovcTCome Peace discord. Charity lack of charity. Humility arrogance. True-spoken word false-spoken word. ” Yasna 60.5 Mazda pours down the rain so that “my man may eat com, and fodder (may grow) for the animal (Vendidad 5.20).” Similarly, also the Pazand prayer: “May As depicted in the Avesta, the ideal Zoro ­ astrian is one who observes Asha, who is healthy in mind and body, who is advanced in good thoughts, good words trifling thing (Vendidad 5.60): “Not, in- and good deeds. With a sincere, devoted heart, he or she recites the holy words of property to waste — neither of full value, prayer, is self-sacrificing, leads a life of nor (even) a trifle as much as a spinster is wisdom and promotes prosperity in the rejecting (while spinning). ” world by good deeds. Zoroastrianism inculcates active vir ­ tues. It is the duty of a Zoroastrian to lead a life of virtue and industry, and to find Charity is the essential virtue of a Zoroas- spiritual happiness in such a life; and also trian. The divine gifts of Good Mind are to teach and instruct others to so live. To specially meant for those who work for the be good and happy is essential, but it is not welfare of the poor and needy. It is spe- enough. We have to be good and happy, daily enjoined (Visperad 15.1): “Let us and also to make others good and happy. 1 ' According to Zoroastrianism, marriage unneedy. ” is a pious duty, and married life is prefer ­ able to unmarried life. It is incumbent on all able-bodied Zoroastrians to marry and establish a happy home, where a husband erality and humility. The Zoroastrians pray and his wife may live with their children and the members of the family. Happy married life depends on virtue, duty and devotion to each other. In the words of God. A Zoroastrian in his daily prayer, and Zarathushtra (Yasna 53.4); “These holy words of admonition Do I utter unto you — The bride and the bridegroom. Do you engrave them in mind: ‘Being girded with religious virtues. Do you lead a life of Good Mind; With holiness and virtue. Do you love devotedly — That indeed shall lead you both To a good, happy married life! ’” Zoroastrianism teaches dignity of bor. The proper use of hands and feet is la- 72 Parsiana November 1994 advocated. To till and cultivate land “with goodwill from each other, and they should live hand and the left, ” and to grow corn is as good as to increase holiness. Work is wor ­ ship, and idleness is a sin against religion and society. It is stated that an idle man is a burden on human society, and he has to goodness pour down from the sky, may wander from door to door in search of food, goodness grow from the earth. ” This is the Thrift and economy are also important virtues in Zoroastrian daily life. It is en ­ joined that one must not waste even a prayer for the prosperity and welfare of all the people of the country, and of all man ­ kind. In the Pazand Patet (the prayer of re ­ deed, has Ahura Mazda given acquired pentance), a Zoroastrian repents for re ­ missness, for sin and crime he or she may have committed knowingly or unknow ­ ingly, in relation to his or her family mem ­ bers, to other citizens and countrymen, and to the members of humanity. A Zoroas ­ trian prays: “If any sin has arisen by any unlawful conduct towards (my) father, mother, sis­ ter, brother, wife, child, husband, master, near relatives, (also towards) people of the world, partners, neighbors, countrymen, here do good industry to render the needy (and) in relation to the guest, and if I have - ’ been guilty of the sin (committed) by (my) Among the other virtues of a Zoroas- thought, word, deed, by body, by soul, physically, spiritually, (then) do I repent for it.” Further in the Patef. “Do I repent for every kind of sin, every kind of most grievous sin... every kind of sin arising While thrift and economy are virtues, stinginess and miserliness are vices. A charitable disposition is specially extolled. trian household may be mentioned sincer ­ ity, respectability, obedience, peace, lib- to God for these household virtues. According to Zoroastrianism, all crea ­ tures of the world are sacred creations of from the sin, which might have arisen in ” ........... relation to Hormazd, in relation to man ­ kind (mardom), in relation to man species also in religious ceremonies, pays homage I....................................... to spiritual beings and respect to human (mardom sardagan), all species (hama beings and even to good animals; to sardagan). ” places, cities, fields, abodes, water, land, trees, to ‘this earth and that sky ’; to the atmosphere, the stars, the moon, the sun, and the endless light (Yasna 1.16). The Yazats promote the welfare and prosperity in the entire living world (Yasht 11.16,21); and a Zoroastrian prays for the prosperity of the living world (Yasna 68.4). Similarly, all human beings are cre ­ ations of God, and they deserve respectand Similarly, in the Pazand prayer, a Zoro ­ astrian prays for “prosperity of mankind, of man species, all species. ” Dastur (Dr) Hormazdyar K. Mirza, High Priest of Udvada, is the seniormost of the Zoroastrian scholar-priests on the scene today. He was for many years principal of the J. J. Madressa. He is the author of the History of Ancient Iran and several other authoritative books and publications on the Zoroastrian religion and its history.f SCHOLARSHIP L. JAMES DARMESTETER The French Dastur Arnavaz S. Mama James Darmesteter ’s monumental translation of the Avesta was celebrated in Bombay on the eve of his death centenary He died 100 years ago on October 19, 1894, a diminutive Frenchman of Jewish ancestry with a weak heart and a gargan ­ tuan appetite for intellectual work. The imprint of James Darmesteter ’s contribu ­ tions to the understanding of Iranian lan ­ guages, history and scripture in his all-too- brief 45 years of life was commemorated jointly by the French Embassy, the Asiatic and Pervez Bajan. A retrospective of films Society of Bombay and the Alliance Fran^aise at Bombay ’s old Town Hall in December 1993. The celebration marked the centenary of the publication of his crowning achieve ­ ment, the French translation of the Avesta (Le Zend A ve5to), described as “a work of Navsari, becoming acquainted with the Darmesteter has described Bombay as 20 years, a monument to scholarship ” in dasturs. “In Bombay, ” he wrote, “I found “the city where Europe and Asia meet Qwxtak ware. wlKcas lIvlllI wlls lQQkin,^fQt , I was. QJ QQRftlQUwteK scholars Philippe Gignoux and Eric Phalippou, both of whom were present to honor the great Iranist. Others who shared (born to the Zoroastrian faith) although I their admiration for Darmesteter and their scholarship in the three-day symposium includedFrench professors Gilbert Lazard, I find a systematic corpus of doctrine on Pierre Lecoq, Dr Frantz Grenet and Ms Nahal Tajadod. Dastur (Dr) Kaikhusroo JamaspAsa led an array of local Zoroas ­ trian scholars who participated in the dis ­ cussion: Khojeste Mistree, Homi Dhalla, Sam Doctor, Ervads (Dr) Peshotan and priestly city, I got a feeling for past and (Dr)RooyintanPeer,(Dr)RamiyarKaranjia present realities that lifeless texts cannot give... The too short hours I spent with Tahmurus (Anklesaria) in the printing house of FortBazar, in December 1886 and January 1887, reading old manuscripts whose names even were unheard of in the liturgy and the organization of the cult. But I got valuable information on both in my conversations with the dasturs. By looking around and visiting the main Parsi centers, especially in Navsari, the dealing with Zoroastrian themes, orga ­ nized by Phalippou, countervailed the scholarly discourses. Not content to be a desk bound scholar, Darmesteterhad travelled to India, visiting Europe...taught me more than months of the Parsi communities of Bombay and personal study. ” dasturs. “In Bombay, ” he wrote, “I found not admitted to the sacrifice (ecclesiastical all religions juxtaposed live peacefully ceremonies), because I was not a behdin without enmity; where God speaks without anathema in the mosque, in the Hindu temple, in the fire-temple, in the syna ­ gogue, and in the church. Hospitable had the honor of being considered a dastur in partibus (honorary dastur); nowhere did 75 Parsiana November 1994was fashioned in the crucible of Mesopo ­ tamian cosmogony. ” Countered Rooyintan Peer, “Alien scholars miss out on the spirit of the scrip ­ tures. . . The preachers of those times had to personify spiritual entities for the benefit Bombay where I found so many helping exactly so, but it was already a formidable hands, so many friends of different origins, challenge. ” English, Parsi, Muslim and Hindu! ” Dar ­ mesteter ’s lecture on Mazdaism to a Parsi audience, exalting the moral value of the Zoroastrian faith, was published in the Bombay Gazette in February 1887. His suggestion for the establishment of a fund references for comparison, ” agreed Gig- for the publication of Pahlavi texts was soon put into operation by rich Parsis among the audience, noted Lazard. During his stay in India Darmesteter made a foray to Afghanistan, collecting Afghan folklore from Peshawar and Abbottabad, working with Muslim munshis to write down a number of songs in Pashto. Letters sur L’Inde (1888) showcase his interest in current affairs and living societ ­ ies. The same year was also eventful for personal reasons : His elder brother Arsene, also a scholar whom he admired and to whom he was devoted, died of heart dis ­ ease at the age of 42. Darmesteter, whose interests included English literature, mar ­ ried an English poetess. He had come across her work in Afghanistan, the previ ­ ous year, had liked it and translated it. They elements they patronize and the diverse met, fell in love and married in 1888. Their secondary divinities whoassistthem...But conception was Indo-Iranian or purely six years together prior to his death were he did not go much into explaining the Iranian. In the first case, Vedism, which said to be happy ones. theory of the seven entities. ” has remained closer to the religion of Darmesteter initially translated thg Darmesteter ’s first publication in the the time of unity than Mazdaism, often, Avesta into English at the bidding of field of Iranology was Haurvatdt et either directly or inductively, supplies Friedrich Max Mueller for inclusion in the Ameretdt, investigating the relationship the Indo-Iranian form, which gives the Sacred Books of the East (SBE). The first between the material qualities and abstract possibility of reconstructing the path ......................... . . _ — followed by the Mazdean form. In the second case, the question is more limited and knowing the environment where the new fact emerged, it becomes possible to define the relevant factors and how they took effect. ” “Darmesteter is rightly celebrated for his translation of the Avesta but...it would be a great injustice if posterity was to disregard his achievements in modern Ira ­ nian languages, ” pleaded Lecoq. Darmes ­ teter ’s objective was “to show the evolu ­ tion of Persian in the largest meaning of the word, inside the specific linguistic branch to which it belongs, ” Lecoq added. “The Pahlavi script is no doubt one of . the most intricate scripts in the world, a study its language and scriptures, therefore week or to the seven planets. In other real puzzle that deserves to be considered an ahrimatic creation; specialists still dis ­ cuss the reading of some words, ” rued Lazard. Darmesteter established that Zend “It is in the footnotes of his works that we see most of Darmesteter ’s scholar ­ ship...extending to the later Persian Riva- yets and modern traditions. These foot ­ notes open to us a mine of information and of the common man. The seven minister ­ ing angels supervise and maintain aspects of creation, (are) administrators in the divine hierarchy. ” Early in his working life Darmesteter had realized the value of the comparative method of study: “Just as only the compari ­ son of the different forms of a word allows us to classify them, to distinguish old and new forms, to find out in what order they succeeded one another and finally, to rec ­ ognize or restore the primitive form or forms wherefrom they were derived, simi ­ larly the comparison of the different at ­ tributes of a god is the only way to classify them, to distinguish old and new attributes, to find out in what order they succeed one another and finally to recognize or restore the primitive attribute or attributes noux. But he had reservations. “In his “It is in the footnotes of his works that we see most of Darmesteter’s scholarship ” ZendAvesta Darmesteter does not offer us asystematictreatiseontheAmeshaSpenta. wherefrom they were derived...When one (He) described their nature, their role, the investigates a Mazdean deity or concep ­ tion, one must ask whether this deity or he did not go much into explaining the theory of the seven entities. ” Darmesteter ’s first publication in the volume, published in 1880, contained the Vendidad. “All competent scholars ad ­ mired the unprecedented quality of this translation, uniting faithfulness to the text, skilful recourse to both tradition and ety ­ mology, exceptional insight into the intri ­ cacies of the religious doctrine, ” noted Lazard. The translation of the Yashts — the second part of his contribution to the SBE — was published in 1883. In quick succession followed Les Essais Orientaux and Etudes Iraniennes. “Iranology is a prevalent Eurocentrism which looked down particularly difficult field, for it requires acquaintance with very diverse kinds of knowledge, ” saidLazard. Darmesteter him ­ self had called Persia “a crossroads of Spenta was that the seven immortals “would . races, religions and civilizations, ” and to simply be related to the seven days of the values of the two Amesha Spentas. The work displayed a width of information, accuracy of interpretation and boldness in the building of theories that were to be Darmesteter ’s hallmark, Lazard said. It had been Darmesteter ’s contention that “a mistaken view determinedly adopted and clearly expressed may be more profitable than being too cautious. ” Gignoux ’s view was different: “Darmesteter was outspo ­ ken and a man of his time...subject to the with disdain on the oriental cultures they were studying. ” Gignoux ’s own concept of the Amesha I • demanded a simultaneous knowledge of words, the idea originated from the calen- Iranian, Semitic, Arabic, Greek and Indian languages and culture. As Lazard admit ­ ted, “To be a competent scholar 'in the whole field of the Iranian civilization, able to use and criticize all the necessary sources of information, has become an impossible period, borrowed the biblical speculation lopment of the other. He demonstrated that task in our century after the discovery of for themselves...It is then quite probable new data. A hundred years ago it was not that the Iranian myth of the seven creations dar or from astrology or from both put together...Basing ourselves on the datings ofthe biblical scholars it is possible that the (as Avestan was then called) and Persian Zoroastrians, in their relations with the are independent branches of the Iranian Jews in exile during the Achaemenian family, neither being a stage in the deve- Pahlavi was descended from Aramaic — the language of the Achaemenian inscrip ­ 76 Parsiana November 1994Iranian concepts, Indian presentation It is generally accepted that Indians and Buddhist reaction fomented by Zoroas- Only six are preserved: an elephant, a Iranians had a common history as Aryans trian priests in the beginning of the seventh goose, a bull, a lion, an ass and a wild goat, before they split into two branches. The refuge that Zoroastrians sought on Indian shores was another meeting point between the two cultures. Between these two events of Sogdiana enjoyed pomp and display, in history, there was a third encounter, century, said Grenet. An almost demo- Although everybody agrees that these ani- cratic society on the main commercial mals had not been chosen arbitrarily, their crossroads ofAsia, the materialistic people significance has long remained a puzzle. But if one takes into account the docu ­ mented equivalences between Hindu and according to Dr Frantz Grenet, dating back of worship were eventually borrowed by Sogdian gods, and also the planetary func- to between the second and eighth centuries ' ‘ ' --•..f. AD in Central Asia. Based on archeological discoveries of might have lost their positions in the towns The elephant stands forindra, hence Ahura the past 20 years, Grenet, director since - - - - “ 1989 of the Franco-Uzbek Archeological tryside, ” speculated Grenet. For the dra- Mission, presented “this still little known subject. ’’The picture that emerges is one of ety then craved, “Hinduism surely pro- a conscious sychronizing of Zoroastrian and Hindu deities, including an assimila ­ tion of Indra with Ahura Mazda under the according to Grenet. name Adbag, representing in Grenet ’s words “a surprising revenge for the great Indian type, umbrella-shaped and fitted Vedic god whom early Zoroastrianism had with hanging bells, were used in Zoroas- turned into a demon! ” (Zarathushtra had preached against the worship of the amoral, appears also that music was introduced in might-is-right cult of Indra.) Among oth ­ ers were Manaobago (a variant of Vohu the priests, dressed like those of today with ephant of Jupiter repeated at the lower left Mana), Wesparkar (incorporating Vayu, their mouth-masks and performing the end for reasons of symmetry. ” Avestan god of the atmosphere), Nana funerary service of the chahrum, seem- (incorporating Anahita). Grenet reasons that this syncretism oc ­ curred partly because none of the succes ­ sive overlords of Central Asia after the Achaemenians professed Zoroastrianism two iconographic formulas devised by their personally and hence cared little about Hindu predecessors in order to express the Adbag or Wesparkar, there is little doubt Zoroastrian ritual or its doctrinal purity. When the Sasanians conquered Bactria multiple arms and the regular association (Northern Afghanistan),Buddhism was an established religion there. “With its mon ­ asteries, its schools of thinking, its synods (governing councils), Buddhism probably tinned a tradition already found in the looked like a more foreign and challenging Yashts of the Avesta, Hindu iconography force than Hinduism, which in Bactria simply enriching the stock of possible as- presented itself rather as a collection of various local cults, ” speculates Grenet. Therefore a tactical alliance with local monumental painting which once adorned uge. They came from Sanjan, not far from worshippers of Hindu cults was acceptable a cave sanctuary at Dokhtar-i Noshirvan, Herat, and probably also from other East- to fight the common enemy — Buddhism, not far from Bamiyan. The enthroned god ern Iranian regions. It cannot, therefore be he adds. can be identified as Mithra, as he sits on a excluded that a living memory of long and The only exception to the overall reli- horse throne like in Sogdiana. He wears a fruitful contacts with Hinduism played a . gious tolerance of Sogdiana (currently the complicated crown surrounded by a halo part in their choice (of refuge), ” concluded Uzbekistan/Tajikistan area) was an anti- from which eight animal heads protrude. Grenet. This could explain why “some Hindu forms the Zoroastrians themselves...Had they kept tions of the last ones, each of the surviving to their sober and secluded rituals, they figures finds an immediate explanation. and progressively receded into the coun- Mazda, hence Jupiter. The goose stands for ~ Brahma, hence Zurvan, hence Saturn. The matic and visual appeal that Sogdian soci- bull usually draws the chariot of the Moon. The lion is the vehicle of Nana-Anahita, hence Venus. The ass is explicitly associ- vided the best model available on the international religious market of the time, ” ated in Pahlavi texts with Tistrya, patron of the planet Mercury. The wild goat is the “In fact, paintings show that altars of ninth incarnation of Vahram, hence Mars. As for the two missing figures, one surely was a horse, the Sun as a planet being trian ceremonies addressed to yazatas. .. It repeated in the halo of his god Mithra. The eighth figure was perhaps the Earth added religious ceremonies: on an ossuary one of to the planets, or perhaps again the el ­ To what extent could this Central Asian mixture be called Zoroastrianism? (The question has clouded the minds of main ­ stream Zoroastrians when informed of ingly agitates a rattle-type instrument in order to put some rhythm into the recita ­ tion of his prayer to fire... “Sogdian religious artists largely used Kurdish and Tajik beliefs.) “If the question was asked to a Sogdian worshipper of various functions of a particular god: the that he called himself a Zoroastrian or Mazdean, ” says Grenet. Also, the increas ­ ing Muslim pressure at the time led to a rapprochement between the Zoroastrians of Iran and those of Sogdiana. “We know that in 830 the latter appealed to their brethren in Fars for advice about the recon ­ struction of a Silent Tower which had been beaten down. One century later the Parsi of each god with his vahana — his animal mount or seat...The symbolic use of ani ­ mals each linked to a particular deity con- sociations. The most spectacular example of this animal code can be seen on a founding fathers chose India as their ref- monumental painting which once adorned a cave sanctuary at Dokhtar-i Noshirvan, not far from Bamiyan. The enthroned god can be identified as Mithra, as he sits on a horse throne like in Sogdiana. He wears a tions — and considered written Pahlavi language, belonged to the Iranian branch, languages “we know that Pashto is one of “an artificial language. ” though it was not a direct descendant of the many East Iranian languages while the The two volume Les chants populaires Persian. He had claimed that “Pashto is a old Avestan language remains difficult to des Afghans published in 1890 was one of descendant of the Avestan language or classify. ” Darmesteter ’s major works. In a long in- another very similar dialect. ” Lazard, how- troduction of 218 pages he proved that ever, qualified that with subsequent dis- Pashto, hitherto classified as an Indian Tracing the history of Zoroastrian stud ­ ies in Europe, Lazard recalled that the covery of other middle and new Iranian intrepid explorer Anquetil du Perron had 77 Parsiana November 1994 Lbrought back 180 manuscripts from India and lodged them at the National Library in Paris in 1762 and published the first French translation of the Avesta in 1771. As Dr D. R. Sardesai, president of the Asiatic Soci ­ ety of Bombay mentioned in his welcome address, du Penon was one of the scholars who had accompanied Napoleon Bonaparte on his Egyptian campaign (when Europe first learnt about the glories of the Egyp ­ tian civilization). That ’s where he learnt about the Zoroastrians, coming to India thereafter to pursue the search. The scien ­ tific study of the Avestan text and its correct interpretation began in 1833 with the publication of Eugene Burnouf ’s Commentaire sur le Yasna. After Burnouf, it was the Germans who took over Avestan studies with 25 years of vivid controversy as one school relied on the tradition trans ­ mitted by Pahlavi commentaries and the other, adapting the science of comparative linguistics, interpreted Avestan words and notions by recourse to Vedic Sanskrit and etymology, informed Lazard. In one major area Darmesteter was sub­ sequently proved wrong. He had argued that the Gathas were influenced by neo ­ Platonic ideas and therefore had been com ­ posed in the first century AD. “It is be ­ lieved today that they are indeed consider ­ ably older than the rest of the Avesta and that, contrary to Darmesteter ’s view, the tradition cannot be of any use in their interpretation because their meaning was lost very early, ” admitted Lazard. How ­ ever the non-Gathic part of Darmesteter ’s Avesta translation continues to be authori ­ tative, according to Lazard, and was re ­ printed with a foreword by the famous orientalist Emile Benveniste in 1960. Apart from his work in Iranian scrip ­ tures and language, Darmesteter ’s prolific contributions include a history of the Jews, literary works including philosophical po ­ ems in prose and writings on art, especially Chinese art, apart from his reports as a long standing secretary of the Asiatic Society of Paris. In the last year of his life he was cofounder of La Revue de Paris, a fort ­ nightly literary and social journal wherein he expressed his faith in peace and progress in the context of contemporary French politics. Darmesteter bequeathed his personal collection of books to the Institute of Iranology in Paris and its library, in tribute, bears the name James Darmesteter Li­ brary . More recently the James Darmesteter Association has been founded to preserve his grave and perpetuate the memory of this great scholar, writer and gentleman. From TPK With All Good Wishes 79 Parsiana November 1994HISTORY ThePLAGUE of 1896. and after The epidemic galvanized courageous doctors and far-sighted philanthropists and led to the establishment of three major institutions for community welfare Sapur F. Desai Illi The recent visitation 1665, until its vestige was destroyed by annas and pies) for the Hospital and Rs ¦ of the plague brings the Great Fire of 1666. Two hundred and 9,140-9-6 for the camps. This was used up HH to mind an earlier, thirty years later — to be exact in 1896 — during the epidemic period and when the ¦I deadlier occasion it struck Bombay, Poona, Gujarat and other recrudescence occurred, a meeting of the ¦ and the manner in areas. leading members of the community was SR which it was then faced. This extract areas. The scourge was universal affecting the called on February 10, 1898 under the whole populace and the Parsis were no presidency of Sir Jamsetjee Jejeebhoy, exception, except Europeans. It all started third baronet. A fund called SankatNivaran monumental History in November 1896 and ended in August Fund (Fund for the Relief of Distress) was oftheBombayParsiPunchayet 1860-1960 1897. But no sooner had the epidemic opened and the Parsis responded most recounts that perilous episode through ended than did the recrudescence (a new liberally, the trustees netting Rs 1,12,077- which the community emerged richer and outbreak after aperiod of abatement) begin. stronger, thanks to its leaders. Parsiana salutes Desai on his 10th death anniversary on October 24, 1994. The high-minded, low profile secretary of the period some 828 persons died, 380 in the Hospital Fund also got Rs 12,841-8-0. Bondiay Parsi Punchayet for 38 years, first epidemic period and 448 in the Ultimately the Distress Fund touched over Desai, historian and demographer, had recrudescence period, about 27 percent of Rs 2,00,000. sought to preserve and highlight the com- the total mortality. Besides the plague the munity’s multifarious past, even as he fo­ cussed attention on its depleting numbers. I from Sapur Desai’s » f M/1 / I—I 1 I 6-1. Parsis from far away places like It lasted from September 1897 to May Calcutta, Madras, Hubli, Aden, Colombo, 1898. At that time, the Parsi population Shanghai, Hongkong and other places also living in Bombay was 47,458. During this contributed. At the same time the Fever The Parsi concentrations were mostly in Fort, Dhobitalao, Khetwadi and Bahar- other causes had led to amortality of 3,098. Had it not been for the special relief kote. District committees consisting of measures undertaken by the trustees of the prominent Parsis were appointed for these “For you will grant that it is odd to live four Parsi Punchayet, in which many influential places as also for Mazagaon and Parel. weeks a 12-hour journey from a devasta- members including doctors cooperated, ting plague nest and remain baffled and the mortality would have recorded a still defeated all that time in your efforts to get higher number. The following were the at the state of the case there. Naturally one measures adopted by the trustees: flies to the newspapers when a pestilence •provision of special hospitals; breaks out in his neighborhood. He feels •provision of segregation camps; sure of one thing, at any rate, that the paper •monetary assistance to the poor to enable will cast all other interests into the back ­ ground and devote itself to the one su­ preme interest of the day... and that it will even leave out the idle jaunts of little dukes and knights to make room for the latest plague item. ” Mark Twain, Essay on The Cholera Epi­ demic in Hamburg. Who knows not of the scourge, the bubonic plague, that plagued London in These committees had the following duties to perform: •finding out houses of the sick, and places where death had occurred; •assisting and providing for segregation; •rendering pecuniary assistance for removing to segregation camps; •giving monetary help to the needy for the disposal of the dead; •looking after disinfecting of houses and giving advice on hygiene, sanitation, etc. them to shift into camps; •assistance to poor families for disinfec ­ tion and cleansing of houses; •monetary assistance to those left destitute on account of bread winner ’s death; •equipment of quarantine camps. Starting of Fever Hospital As soon as the epidemic showed up the There were two more committees, viz, the trustees organized a Fever Hospital and segregation committee and the hospital segregation camps. The community opened committee. Both these committees were its purse and gave Rs 29,041-13-0 (rupees, led by Sir Jamsetjee Jejeebhoy and all the 80 Parsiana November 1994trustees were members along with other prominent Parsis. On the recommendation of the district committees these two committees were supposed to provide ac ­ commodation. During the epidemic and recrudescence periods the trustees had to strain every nerve and be on the qui vive all throughout. There were two hospitals. One was at Pafel in the commodious bungalow of the Cama brothers, Merwanji and Hormusji. At first a rent was charged but later it was given entirely free with its vast compound, where sheds could be and were later erected to receive more persons. In the beginning of recru ­ descence the Arthur Road Infectious Hospital was used. A separate ward wa§ specially opened for the Parsis, the trustees supplying beds, furniture, etc. from the Fever Hospital, as it was closed on August 31, 1897. But as mortality began to rise the Fever Hospital was again opened on December 13 of that year. Dr K. N. Bahadurji was the honorary physician of this Hospital from the very beginning. The segregation camps during the epidemic period were located in Matunga and Dadar, providing 26 sheds erected under M. C. Murzban, besides the Top: Bahadurji Cama Baugh and Hormuz Baugh and Above: Sorab Nariman (left) and Gilder Batlivala Wadi. Dr Tehmulji B. Nariman and his son Dr Ruttonshaw looked after the Dadar-Matunga Camps, while Drs Framji long distance passengers and quarantine Shapoorji and K. E. Dadachanji looked camps were opened in Palghar on the B.B. persons, was not generally considered necessary. •Season-ticket holders were generally ex ­ empt from inspection. •Second class passengers were examined in their carriages. •Third blass passengers were examined on emptied at a time by the Railway Police who searched the carriages while the passengers were being examined by the inspecting officers. •Special tact and discretion were ordered Except Andheri and Oran the camps were full. Uran had provision for 15 families. At that time Uran and Andheri were supposed to be far-flung places, what today appeairs to be at a stone ’.s throw. Bomanji Edaiji Kashinath had placed his launch at the dispo ­ sal of the trustees, yet the platform, one compartment being people cared les.s for the amenity in such salu ­ brious places. For incoming and out ­ going persons an ins ­ pection camp was opened in the examination of females, and in the in Bandra and on the case of purdah women who objected to trustees ’ request a special their wrists being felt, they were allowed to ] ward was reserved for Parsis, the trustees pro ­ viding the beds, furniture I and other accessories. of proceed without examination on their names and addresses being given. •Local passengers were examined before the arrival of trains and kept in abarricaded portion of the sta ­ tion until after the inspection passengers arriving by trains. •Station Masters were requested, as far as possible, to keep the platforms clear of all except officials on duty. •No train was al ­ lowed to leave an inspection station unless the guard got an all-clear certificate. Besides the above the daily returns were being called for from all medical inspection officers and a close watch kept. Later when the same steps were taken for Shapoorji and K. E. Dadachanji looked camps were opened in Palghar on the B.B. Soonawala’s Generator after the CamaBaugh, Hormuz Baugh and & C.I. Railway (now Western Railway) An enterprising Parsi D. J. Soonawala was Batlivala Wadi Camps. and in Kalyan on G.LP. Railway (now responsible for the disinfecting of houses The recrudescence demanded a far larger Central Railway), the trustees got special by chlorine gas generated from his genera- and the following will give an idea of privileges for Parsis in reserved wards, tor manufactured by him. CowasjiDinshaw of Aden had given a special donation of Rs 1,000 for this purpose. There were many men who had helped in these difficult times but it is a great credit to the community to note that even a number of women had also helped. Dr the Camps opened and maintained by the Outward inspection by rail was later ex ­ trustees: tended to Anand on B.B. & C.I. Railway. At the worst period Bombay population had fallen from 850,000 to 750,000 and Bombay was virtually a prison camp. And all this was aggravated by famine all over the country. Poor from different parts tried Bahadurji records the services of Ms to come to Bombay in search of work and Bhikhaiji Rustom Cama, the lady later famous as Madame Cama, Ms Dinbai C. Mehta, Ms Serene K. Patuck, Ms Goolbai N. Patuck, Ms Navajbai J. Padshah, Ms Dossibai Boyce and Ms Banoobai Khambatta. Dr Bahadurji says their names ‘deserve to be recorded in Parsi history ’ and the present trustees of the Parsi Locality Waudby Road Marine Lines Chumey Road Chowpatty Parel Chinchpokly Dadar-Matunga, Cama & Hormuz Baughs & Batlivala Wadi Andheri Uran No of shedz Person In charge Dr H. J. Dadyset N. M. Cama -do- Dr. A. H. Ghaswala Dr. F. N. Bisni Dr H. K. Tavaria -do- 15 50 9 43 17 47 75 51 27 25 Dr. Framji Shapoorji None Dr. Nusserwanji Pallonji Total 359 food, and government and municipality were hard put to look after them. Parsis did not suffer less. Railway inspection was very rigid and it involved the following: •All trains arrived with carriages locked at the inspection stations. •The examination of first class passengers, Punchayet do so here with legitimate pride. ¦ Dr (Ms) Maneck Turkhud was a constant except in the case of delicate or sickly 82 Parsiana November 1994companion of Dr Bahadurji and he has always spoken in his reports in glowing terms about her. As for men we have given some names above but besides them there were a legion of others. Nevertheless, those who find special reference in the Punchayet report are Hormusji Shapoorji Chothia, Merwanji and Hormusji Muncherji Cama, Ruttonji B. Dubash, Dinshaw Dorabji Mistry, Ardeshir Jehangir Banaji, Cowasji Cursetji Mehta, Bomanji Behramji Patel (of ParsiPrakash fame), Cowasji' Edalji Batliwala, Sorabji Hormusji Batliwala, Nusserwanji Cowasji Shroff, Pallonji Dorabji Chowna, Khan Bahadur M. C. Murzban and Hormusji Maneckji Bhiwandiwala. For the first two years of the plague Dr for the period November 1896 to May 1898 itself out and it would diminish in the next K.N. Bahadurji was theprincipalphysician we find the following reference: few years and since 1910-11 we have not in charge and after him Dr Sohrab K. “Following that of Sir Jamsetjee, the heard of any plague incidence as an Nariman, on the death of Dr Bahadurji, ' ' " ~ ' which occurred on August 15, 1898, following upon the passing of the third Sir community particularly, and the city gen- Jamsetjee. erally, has lost a most able, conscientious. ¦ ill „ straightforward and honest h citizen whose public services including the very excellent B work done at the Fever I Hospital for two successive I years at a most critical time in the history of the com- E munity and at a great personal I sacrifice will ever be che- I rished with gratitude. ” I Dr S. K. Nariman proved I another able physican. In his I report dated August 6, 1900 I he had tried to show that the I poor hygienic conditions, bad I housing facilities, etc in which I the poor lived were respon- I sible for plague incidence. But I in a later report he found that more plague cases came from bungalows in posh localities than from the poor localities and thought the poor had already acquired immunity. Later he In the Statement of Plague Operations forecasted that the plague had worked 1 I f|jB^3 awBi B. D. Petit Parsee General Hospital Photo: Homyar Mistry r we find the following reference: “Following that of Sir Jamsetjee, the heard of any plague incidence death of K. N. Bahadurji has added epidemic, though some stray cases might considerably to their griefJn him the Parsi have occurred till about 1912 or so. Nevertheless the trustees kept their eyes on this nefarious disease for another jj|[8>^|||j||||ggj MATCH YOUR AMBITION TO A CAREER To do so we offer you: •»- Diploma Course in Business Management (Postal) (IMC) ¦0 Executive Secretarial Course ? Private Secretarial Course ? Personal Assistant's Programme (Working Stenographers) Shorthand & Typewriting (English/Hindi/Marathi) ? Telephone Operating & Receptionist Techniques ? Electronic Telex Operating O Electronic Typewriting & Word Processing ¦0 English Conversation & Writing Skills LATEST ADDITION: COMPUTERS Enquire at: Sir J. J. College of Commerce 14, Nanabhoy Lane, Hutatma Chowk Bombay 400001 Tel: 2871058Modikhana by Mr N. N. Wadia at his own expense and was known as Modikhana Hospital. Under the supervision of Mr N. N. Wadia and Mr M. C. Murzban it was fitted up well to afford comfort to the patient. This hospital was destroyed in the score of years to come. Road, where it worked severe mischief. Dr Bahadurji used to say homorously How far the Parsi plague-current was the that the Parsis thought they were like ‘sahibs, ’ i.e. Europeans, immune to the attack ofplague. But the plague committee is beyond question. Between February 18 in its Report on Plague in Bombay (July 1, and 24, from the Marine Streets in 1897 to April 30, 1898) has the following Dhobitalao, infected and plague-striken fire of February 21,1898. The Parsi patients to say for the Parsis (pp 56-57): Parsis moved to Nos. 4 to 6, Dhanji Street, were then conveyed to the Maneckji Sett “The Parsis suffered considerably the street which runs south from Mumbadevi Wadi, >|jhich the report calls ‘Seth during the second epidemic. A few stray Tank. In this large colony of poorer middle- Sanitarium. ’ Within three weeks the cases, some of them doubtful, occurred in class Parsis, up to the middle of April, Hospital was rebuilt from adonation of Bai the Fort and in Chowpatty in August and when plague was in the neighboring sec- Dinbai Nusserwanji Petit and refurnished. September 1897. But the Fort remained tions, fresh cases of a severe type contin- But the plague in that area had by then ¦ - - - - ¦ ¦ ‘ ¦ ¦ ¦ ¦ abated. As to the health camps built by the Parsi Punchayet, the report says: “It was not expected that Parsi families who are accustomed to houses full of only element in this serious evil cannot be determined. That it was the main element class Parsis, up to the middle of April, when plague was in the neighboring sec ­ tions, fresh cases of a severe type contin- healthy till about the middle of January ued to spread terror. Although the Parsis 1898... During the latter part of January, have, as indicated, on occasions caused the high death rate in Fort North attracted the spread of plague by neglect of esta- notice and several concealed cases were found among the Parsis . When it was known that search parties were at work in Fort North, several sick Parsis were secretly sense in.using the hospital accommoda- conveyed to houses in the Marine Street of tion, and in willingly turning out of their the Dhobitalao district. In consequence of houses into camp. The Parsi Punchayet each family, each having two living rooms, this disregard ofthe rules the Marine Street Hospital on Parel Road, under the manage- ~ Parsis suffered severely. “...To avoid these (search) parties, the Parsis secretly moved their sick to Breach Candy [Breach Candy was the area near Chandni Wadi where there are cemeteries and burning grounds, not what we know as Breach Candy today at Bhulabhai Desai Modikhana Hospital (Warden) Road] or Girgaum Road and Since Fort patients found Parel Parsi Fever spread plague North along Girgaum Back Hospital too far, another one was built at bished rules and facilitating concealment, they have shown foresight and energy in building hospitals and camps and good furniture and ornaments would agree to camp in ordinary huts. The Punchayet therefore built a costly type of hut, one for a cooking and a bathing room. These huts on the Kennedy Seaface were bespoken before they were finished. With the excep ­ tion of one case ofplague, the families who ment of Dr Bahadurji, has proved a suc ­ cess. ” This is both a left-handed and a right- handed compliment and we think the Parsis moved into them have enjoyed unbroken of those days fully deserved it. health, and many families would at once move into camp if dwellings of a similar class were available. ” The above bespeaks the efforts made by the Parsi Punchayet in no uncertain terms. 4 1 j Ww/ciSJ 5?aKes5ot? J I MATRIMONIAL ¥ f 4 o Affluent parents invite proposals for their 57" tall, fair, beautiful and skilled, 23-year-old, graduate daughter. The boy should be highly educated and well-settled from a cultured and respected family from any good city of India. Horoscope a must. Write with full details and photo (returnable) to: I BILLY & ZAM 44 44® 4 5 5 2 9 3 The Advertiser Parsiana Matrimonial (Oct/70-94)* GPO Box 892, Bombay 400001 *Please make sure the reply envelope bears the reference number cited here. 8S Parsiana November 1994 Juke Box Music all the time. Wide choice of Beers 'Near Regal Cinema, Colaba Causeway, Bombay 400 039 Phone: 2020591 o *0 CN 3Virulence Period The virulence lasted from 1896 to 1902 and the actual visitation was during sum ­ mer months. The official reports of the Punchayet are for the periods November persed the community would like to ex- 1896 to May 1898, June 1898 to June 1899, * ¦ ¦- June 1899 to June 1900, July 19(X) to June 1901 and July 1901 to June 1902. economically, for a further period of 10 years from 1903 to 1912 (March 1913). In felicitation address to King Edward VII on his coronation in June of the same year. After the Anjuman approved ofthe address the 1950s Dr Nariman ’s daughter and son- Sir Jamsetjee said that before they dis- i '' ................................ .. in-law Mr and Ms Adi K. Munshi presented the said gifts with a bell jar and stand to the Parsi Punchayet trustees to be kept in the selfless services for three years to the Parsi Museum in the Khareghat Memorial Hall, community absolutely honorary. The The trustees accepted the same with president, then, under cheers and thun- Drs Bahadurji and Nariman feted dei^ous clapping, garlanded Dr Nariman The thankful trustees ofthe Parsi Punchayet and presented a silver tray and a vase. Both were quick to realise the services of the two these articles had the following inscription: able physicians-in-charge. Dr K. N. ’ " ' Bahadurji and Dr S. K. Nariman. On No ­ vember 13, 1897 at a meeting held in the PunchayetonbehalfoftheParsicommunity words from his last report dated July 1, Sir J. J. P. B. Institution called by the < ' ~ ” trustees of the Parsi Punchayet the elite of of his valuable services, as Honorary closingtheParsi Fever Hospital. He wrote: the Parsi community lauded the services of Physican of the Parsee Fever Hospital Dr Bahadurji in most eloquent terms. Sir during the plague epidemics of 1900,1901 Jamsetjee Jejeebhoy, third baronet, had and 1902 (12th April 1902).” presided. Dr Bahadurji was presented a — - - token of gratitude in the form of a silver cup and tea set. Sir Jamsetjee in his speech honorary physician of the Parsee Fever appreciation of my humble services as said it was only a token and the real grati- Hospital, to which reference follows, physician to the Parsee Fever Hospital tude came from the very bottom of the bearing the following identical inscription: during 1900, 1901 and 1902. As the hearts of grateful Parsis. The presented “Presented To Dr Sorab K. Nariman, MD, presentation was made to me by Sir articles would only keep the memory green. BSc, DPH Honorary Physican, Parsee Fever Jamsetjee Jejeebhoy on the auspicious Similarly Dr Nariman ’s services were Hospital, on behalf of the Parsee Com- occasion of the adoption of the coronation appreciated at an Anjuman meeting held munity of Bombay, as a token of their address to His Majesty, King Edward VH, on April 12,1902, when the Anjuman had appreciation of his valuable services in Emperor of India, I in my reply suggested specifically met to approve of the conducting the hospital effectively and that the coronation of our beloved sover- press its thanks to Dr Nariman for his thanks.] After the presentation Dr Nariman thanked the trustees and at the meeting mooted the idea of a Parsee General Hospital to be called Coronation Hospital “Presented to Dr Sorab K. Nariman, MD, BSc, DPH, by the trustees of the Parsi for Parsis. We had better say that in his own of Bombay, as a token of the appreciation 1902 made to the Parsi Punchayet before [Dr Nariman was the recipient of two more gifts, silver vases, for his services as “I cannot allow this opportunity to pass but to thank most sincerely the trustees of the Parsee Punchayet for the great honor they did me in presenting silver vase and tray on behalf of the Parsi community in With Best Compliments From ASPI IRANI ENGINEERS & CONTRACTORS Irani Building, 1st Floor, 80, Janmabhoomi Lane Fort, Bombay 400001 Tel Nos: 2040094, 2040267 88 Parsiana November 1994eien may fitly be commemorated by the government hospitals. Dr Bahadurji refused ® •.! .c_____ ________ 1 Uofrizin/a c«arnm Tt death rate varied with age and the analysis of cases found that in general children were not susceptible to plague . As such very few had been inoculated. The report goes on to compare the inoculated with the uninoculated and shows tljat inoculation saved 70 percent of those patients who might have otherwise died. In fact the real immunity was taken to establishment ofaParsee General Hospital to use it and opted for Haffkine serum. It may be stated here that where Jarsin serum was used the plague deaths of Parsi patients were 75 to 80 percent but in the Parsee Fever Hospital the death toll was 63 percent. Dr Bahadurji believed more in proper sanitation, hygienic conditions, nursing and other ancillary services. He laid more stress on that and that was what had paid lie between 79 and 91 percent. This report dividends. of 14 printed pages has been signed by: Since inoculation did play a healthy Jamsetji N. Tata, D. E. Wachha, W. M. Haffkine, N. N. Katrak, Sorabji R. Bunshaw, Rustom N. R. Ranina, Sorab K. Nariman, Jivanji Jamshedji Modi, Sorabji E. Warden, B. J. Padshah, Shapurji D. under the name of Parsee Coronation Hos ­ pital. I am glad to learn that Messrs Merwanji and Hormusji Muncherji Cama, the proprietors of the bungalow and exten ­ sive premises of the present Parsee Fever Hospital, are willing to place the same at the disposal of the Parsi Punchayet free of rent for a period of 10 to 15 years for the purpose of the Parsee General Hospital. the bungalow; provision will have to be part we would here like to say a few words of 14 printed pages has been signed by: About 30 patients can be accommodated in tllV UUllgttlVn , vz » ---------- ---------- -- - - - * made for infectious diseases cases by about some gentleman who had made a sort of postmortem study of deaths and made a report. This report is entitled Anti­ Plague Inoculation among the Parsis of Saklatwala. Bombay from February 1897 to July 1900. It is a very scientific work and is worth a perusal. But here we shall deal with its putting up a temporary building in the compound at a sufficient distance. I am now trying to get a staff of Parsi medical gentlemen to work as honorary physicians, surgeons, etc, and as soon as these medical arrangements are complete, a detailed scheme will be submitted to the trustees of important findings only. The report says the Parsi Punchayet for their kind con ­ sideration. ” Dr Bahadurji’s death condoled As briefly stated earlier, the man who fought valiantly against the scourge, the man who, without any experience of running a hospital except his English expe ­ rience, created a Fever Hospital from scratch and ran it successfully for two Before this black episode of plague is of the community. Not counting infants years, succumbed to his hard work and closed, let us see if the Parsis of those days and the aged the percentage was about 28. labor of love at the age of 38 on August 15, took to ’the new-fangled idea of prophylactic The investigation period was from February 1898, a prey to the same disease he cured measures. Dr Jarsin (pronounced Yarsin) 1897 to July 31, 1900, when the Govern- many of. To mourn the death ofthe savior had invented or discovered some serum, ment Gazette returned 11,646 Parsis as of humanity. Dr. K. N. Bahadurji, a which was being freely administered in that when Haffkine announced a prophylactic in January 1897 the Parsis were the first to avail themselves of it. The Prophylactic measures total number inoculated were over a fifth ¦............................. ¦ 5 of the community. Not counting infants closed, let us see if the Parsis of those days and the aged the percentage was about 28. Dr Jarsin (pronounced Yarsin) 1897 to July 31, 1900, when the Govern ­ ment Gazette returned 11,646 Parsis as having been inoculated. The rate of plague sorrowing community met in the Albless ZORO GARMENTS PVT LTD (An aw* Export House Recognised by the Govt, of bulls) Manufacturers and Exporters of Readymade Garments, Made-Ups & Fabrics Address: C-3, Industrial Estate, Ambattur, Madras 600058 Phone: 652416/652497 Telex: 4122059 ZORO IN Fax: (91) 44-6257789 90 Parsiana November 1994Baugh on September 18, 1898, when the comprised Jehangir B.Murzban, Jehangir permanent organization was the acorn that grew into a mighty oak a few years later. In 1905 the Hospital at Parel was closed but first resolution was moved by Pherozeshah J. Cursetji, Nusserwanji Hormusji Choksey, Mehta. He spoke in eloquent terms of the Sorabji Edalji Warden, Nusserwanji D. services rendered by the young doctor who Mirza and Fardunji Manekji Kanga. A the necessity to have one in a central place was badly felt. Bai Jerbai Wadia, the widow of N. N. Wadia and mother of the two well- known brothers Sir Cusrow and Sir Ness Wadia, answering Punchayet ’s appeal do ­ nated Rs 30,000 from which the Hospital took shape. The trustees allowed a site on the spur of their DoongerWadi premises, where now stands the extended ^areghat had sacrificed himself in the cause of piece ofland was bought in Deolali and the humanity. Sir Jamsetjee Jejeebhoy, fourth baronet, who presided, recounted Dr Bahadurji ’s services to the community and the country. Dr Bahadurji was the recipient of the Gilchrist scholarship for further studies in England, a scholarship which Pherozeshah Mehta said was an eminent honor. One of the resolutions at the meet ­ ing was to start a fund to perpetuate Dr Bahadurji ’s memory. A large number of eminent persons including the trustees of the Parsi Punchayet were appointed on the committee for raising the fund with Messrs trust declared on August 6, 1902. The Rustomji Dhanjibhoy Shethna, Fardunji declarantswereJ.B.Murzban,J.J.Cursetji, Manekji Kanga and Ratanji Bomanji N. H. Choksey, Framji Rattanji Surveyor, room. TheB.D. PetitParseeGeneral Hos- Dubash, and Drs Framji Edalji Davar and Jehangir Jamshedji Cursetji Lilauwala as honorary secretaries. The memorial fund was kept open to Parsis all over India. The committee deci ­ ded to use the net balance towards the ‘establishment and in maintenance in and want of a permanent one in the a subcommittee consisting of M. P. perpetuity ’ of an institution to be called community. Indeed the experience gained Khareghat, Sir Hormusji Wadiya and J. B. “Dr Kaikhushru Nusservanji Bahadurji right through 1896 onwards was a fore ­ Sanatorium ” at Deolali or any other place. The committee to carry out the object The scourge was universal, affecting the whole populace, And ths PsrsiS WPTP Colony, and the Fever Hospital came into existence. In 1918-19 and for some sub- no exception sequent years the world-wide scourge influenza, which started from Germany, took a heavy toll of the Parsis and . the opening of the Parsi Fever Hospital was necessitated. But there was not sufficient S. E. Warden and F. M. Kanga. The pital, which had already come into exist- Sanatorium at Deolali still serves the Parsis with its convalescent and TB blocks. ence six years before, was not in aposition to take on a large number of patients as it was in a hired house (the Hospital premises Fever Hospital at Doongerwadi premises having been rented to the military during We have, talked a lot about a Parsi Hospital the First World War). On their suggestion and want of a permanent one in the Petit, all of them trustees of the Parsi runnerofwhatwastocome.DrBahadurji ’s Punchayet, assisted by the Punchayet death and Dr Nariman ’s insistence on a secretary, medical officier Dr M. D. D. Kermani Transport Service Truck Owners & Contractors H. 0. & Admn Office: Guru Himmat ‘A’ Wing Dr Mascarenhas Road Mazgaon, Bombay 400010 Phone: 3723333,3712715 Booking Office: Opp Jakeria Masjid 7-C, Dhobi Street Bombay 400003 Phone: 3420271, 3420272 Branches: Delivery Godown: B-Anjirwadi, Mount Road, Mazgaon, Bombay 400010, Tel: 3725002/3724273 Thana: (1) Chitalsar, Manpada, S. V. Road, Next to Tatwadyan Vidhyapeeth, Tel: 5344823 (2) Puma Village, Thana Bhiwandi Road, Near Uttam Roadways, Tel: 24698 Vapi: Near R. T. O. Check Post G. I. D. C., Tel: 20437/22766/22767 Valsad: Kamla Nehru Road, Tel: 2284 Billlmora: Gohar Baug Road, Tel: 3175/3397 Navsari: Opp Central Bank, Tel: 4008/4009 Delivery Godown: Zaveri Sadak, Tel: 1601 Udhna: Road No 2, Tel: 88612 Surat: Delhi Gate, Dangi Sheri, Tel: 35428-35712 Delivery Godown: Ring Road, Near Surat Textile Market, Tel: 24026 UNN: Near Bus Stand, Tel: 972807 92 Parsiana November 1994Under the auspices of the MAZDAYASNIE MONASTERIE and the ALL INDIA The next WORLD CONGRESS is to be held SHAH BEHRAM BAUG SOCIETY (for Scientific and Educational Research) The one and only in the world Zoroastrian College Correspondence address: Mustafa Building, (2nd floor), Sir Pherozeshah Mehta Road, Bombay 400001, India. Tel: 2660214 2662950 after hours: 3644737 Fax: Bombay India 022-2662735-A/c 121 in Bombay from 27th to 31 st January1995 at the Russian Cultural Centre. It is open to all persons interested in good health. Persons having health problems are also welcome to attend to get the benefit of meeti ngspecialists in a wide variety of methods all in one place at the same time, if YOU are interested, please contact the College at the Mustafa Bldg office address. The College building is in a scenic rural setting near the banfo of the Sanjan river 16,000 books, including many rare books in various languages —Avesta, Pahlavi, English, at the Mustafa building address. and Or- der, heal ritual and any subject of benefit to humanity. The social College specially encourages research in Parsi disorders. The fifth is by Man-thras; the Culture and History, Mazdayasnje power of the sound vibrations of Avesta “ Environment studies. Astrology, and the Cosmic Laws. The facility is provided for doing Degrees by Research Thesis of B.Phil; the whole being. Since 1986zAeAillndiaShah Behram Baug Alternative Medicine Dept, of the College. Society (for Scientific & Educational Research) The Ardibesht Yasht, one of the ancient about 100 kms North of Bombay city. It is in has provided through the Zoroastrian College Avesta prayers gives 5 different methods of the midst of green fields and fruit orchards the possibility for people to lead happier life maintaining health. One is by Asha —purity which make it a peaceful place for reviving by gaining and holi- and refreshing the weary spirit and inspiring the insight , « -> f^ess pra- original research. The College library hasover into the an- • , c t i c e . ....................... cient wis- I , - Second is dom me- by Herbal German, Russian, French, Gujarati, Sanskrit thods. Medicine, etc. Ifyou wish to visit India/San/an to stay at These . Third is by the College building forone to six months to methods Surgery avail of the Research facility for Degree and concern all and the Diploma Courses, please write to the College I knife, good health Fourth body, by Law The College provide facilities to persons from mind, aura and Or- any country, without restriction of caste, andsoul.All der, creed, colour, race, nationality, sex, or age, of us want heal to do independent and original Research in to enjoy good heal- th. "A Healthy Mind in a Healthy Body" is a well dictum; power of the sound vibrations of Avesta Zarathushtrian Ilm-e-Khshnoom, Avesta Thousands of years ago, the Founder of the which affect the Chakhras in the Aura, and grammer. Scriptural booksand studies, Inter MazdayasnieZarathushtrian Faith revealed bring about balance of good health of body. Faith Peace Dialogue, Holistic Health and these methods for the Universal Benefit of mind and soul. And this is considered to be Alternative Medicine Methods, Ecology & Mankind. That ancient wisdom was written the best method as it is "Holistic", it balances down in an ancient language —Avesta. The books and MSS copies that contain this wisdom are copied and recopied by Since 1986 through the Zoroastrian College M.Phil; and Ph.b. The College is affiliated to generations of Parsi priests, so this knowledge Holistic Health Dept. WORLD CON- the Medicina Altemativa International/ was kept alive by oral tradition, ritual CRESSES have been held in Bombay; to O.I.U.C.M. of Alma Ata/Colombo; and to ceremonies,andthewayoflifeofthepriestly bring together on one platform ail different the United Nations Peace University and families. But for the ordinary person, this kinds of special knowledge. People from the Albert Schweitzer Open International knowledge became a closed book. Today, many countries and from all over India who University for Minorities and Refugees, people do not know this ancient language, are specialists in Methods of 21 st Century of The Degrees Research work may be and so do not get the benefit of this Sacred Vibrations meet at these Congresses. The undertaken whilst residing at home in any knowledge. To rectify this situation through Aquarian Age is the age of Vibrations. The country. The College also offers Diploma the Zoroastrian College Avesta and Spiritual expertscometogethertosharetheirexpertise Courses in a wide range of subjects. Studies Dept, the facility is now open, to forthe benefit ofthe public. Ancient Chinese anybody who is interested, to learn the Acupuncture System, ancient Tamil Nari Avesta and gain the benefitof this knowledge. Vaid and Siddha Systems; ancient Sans- Priesthood, by availing of this liberal Also the books are translated into English; so krit Vedas, Ayurveda, Yoga, Raj Yoga, Herbal International Educational Facility. ¦ that people all over the world can easily ................... become happier, and lead richer and more fruitful lives. If you wish to avail of this Food, Diet, Nutrition, Colours, Magnets, in India and holds the Sec 80C. Income benefityou mayliketocontacttheCollege, Music and Sound and all the different kinds Tax Exemption Certificate. Corpus at the Mustafa Bldg address. of methods of preserving good health, “ preventing disease, and curing illnesses, are Everybody is concerned with Good Health, shared on this great unifying platform so TheSocietythanksallitsPatrons, Supporters, The special knowledge contained in the that the cumulative total wisdom can be Well wishers, who have donated generously ancientbooks,ofdifferentmethodsofkeeping usedin the present modern times for for the College Building. Please write to the good health, is now made available in easy alleviating thesuffering of present day Mustafa BuildingOffi ce address stat ed abo ve, manner through the Holistic Health/ humanity. ADVERTISEMENT Zoroastrian Priests are specially encouraged to improve their quality, for the practice of Medicinal Systems, ancient Persian Avestan methods, old Hakimry/Unani systems, TheShah Behram BaugSociety is registered Food, Diet, Nutrition, Colours, Magnets, Donations to com piete theCollege Building construction work are most welcome.Gilder and architect K. P. Davar, selected after holding four sittings and recommended a site near the Parsi Fever Hospital and new structures were built. Dr Gilder rendered yeoman service during the years the influenza epidemic raged and the trustees patients, had thanked him publicly in 1926 at the time of the Sir J. J. Zend Madressa convocation. Prior to 1903 although piecemeal efforts at opening and closing the Parsi Fever Hospital were resorted to, a need was felt for a permanent organization. By his letter dated October 8, 1903, Dr Nariman re ­ quested the trustees to start a regular hos ­ pital and name it ‘Coronation Parsee Hos ­ pital, ’ referred to earlier. He envisaged 40 normal beds and 20 infectious diseases beds. He expected the monthly expense at bed. Rs 1,200 including medical, paramedical and non-medical personnel. The trustees referred the matter to a committee con ­ sisting of Bomanji D. Petit (one of the trustees). Dr Nariman, Dr (later Sir) his name given to the hospital. Nusserwanji H. Choksey, Surgeon Lt Col ’In the beginning a building might be Dhunjishah N. Parukh, Dr (later Sir) rented but as soon as possible a separate Tehmulji Nariman, Dr Ardeshir P. Cama, building must be built. Dr Hormusji M. Masina, Khan Bahadur Muncherji C. Murzban, Khan Bahadur The Petit Parsee General Hospital DarabshawChichgar, JehangirB. Murzban A prospectus was issued by Mr Jehangir and Ervad Dr (later Sir) Jivanji Modi. The Petit, but none came forward to donate Rs Committee reported on April 27, 1904 5,00,000. Ultimately, by his letter of April Bombay.) that: •A General Hospital for Parsis is a must. •It should be both for paying and free 2, 1906 Bomanji Petit offered to the Punchayet his Cumballa Hill Family Hotel property worth Rs 5,00,000 and cash of Rs 50,000 through an ad hoc committee called the provisional committee. The trustees •A start should be made with 40 patients, of accepted the offer and the trust became a whom 15 should be free, the rest paying according to their means. •The annual expense would be about Rs 30,000. •There should be an endownment of Rs 3,00,000 yielding an annual income of Rs 12,000, Rs 14,400 to be recovered from patients, and Rs 3,600 to be made up from donations. •Those who pay Rs 5,000 could reserve a bed and recommend patients free for that fait accompli on April 12, 1906, when the instrument was signed by all the trustees and execution admitted on April 18,1906. The pioneers, who thought first of the health of the community, had been at it since early 1890s and succeeded in a little over a decade to have a permanent hospital now past its diamond year, the B. D. Petit Parsee General Hospital, a jewel left in the service of the community by the jewel of a trustee of the Parsi Punchayet. Those were the years of travail, turmoil and thought. •Those paying Rs 30,000 could have a The pioneers of those days never had a ward of their own and recommend three patients. •Anyone paying Rs 5,00,000 would have word called ‘can ’t’ in their dictionary. Eliza Cook ’s King Bruce and the Spider were writ large in their minds. “Pay goodly heed, all ye who read. And beware of saying, ‘I can ’t;’ ’Tis a cowardly word, and apt to lead To idleness, folly and want. ” Reproduced by courtesy from History of the Bombay Parsi Punchayet 1860 — 1960 by Sapur F. Desai. (Published in 1977 by the T rustees ofthe Bombay Parsi Punchayet Funds and Properties, MERIND committed to improve the QUALITY OF LIFE WATCH OUT for our next PATH-BREAKING CONTRIBUTION IN HEALTH CARE MERIND LIMITED, New India Centre, 17, Cooperage Road, Bombay - 400039 94 Parsiana November 1994MILESTONES _____________________ In response to a request made by community. The highest age at DrP. D. Sunavala(see"Outmar- death was 99 years. The riages: Fact and Fiction,” Read- Zoroastrian LEB in September, ers’ Forum, page 15) to calculate in Bombay, was 76 years. . . -- ------- births, marriages and deaths has been compiled from information supplied by Bomansa oom various newsletters and anjumans in India and abroad, courts and hospitals. We are unable to carry where the Jeroo Jimmy Cooper (65), MAR RI ED Mahrukh Firoz Bharucha and Berzis Jimmie Engineer; September 25 1^1...... —________ ___ ________ ¦ death was 99 years. The riaees: Fact and Fiction,” Read- Zoroastrian LEB in September, c___ the life expectancy at birth (LEB) of the Zoroastrian community every month, Parsiana publishes the first such computation. Fifteen of the 27 Zoroastrians who fell prey to heart disease were 80 years and above. Old age data from areas and general debility was next on anjumans do not furnish the the list of major killers claiming particulars. This information is 11 lives whereas nine victims fell notalwayscompleteorconsistent. prey to pneumonia and lung For example, the birth figures for ScptembCTl disease. Six deaths were attributed Bombay are supplied by four to brain disease, five to cancer I and four to accidents. Three hospitals and private nursmg Zoroastrians were victims of homes are not included unless assault. While kidney failure took individuals send us information three lives, two each succumbed together with a copy of the birth to gastro-intestinal bleeding, certificate. There may be an nervous disorder, malaria, asthma, inadvertent repetition^ of names hypertension and liver disease. L. 2----------- „ ’ ’ , The coroner’s report was still marriage precedes a religious Septem^r 1 pending in the case oftwo deaths, ceremony. In the breakup of Telmi Fir^e M^rjt(6f^, 5/3, Bronchitis, oesophageal varices deaths according to illnesses, (dilated or tortuous veins), pan- especially of the elderly, death is 40()034; Septemlw 2 creatitis (inflammation of the often due to a combination of KahMinuModi(^).CI16, pancreas), anemia,haematemesis several diseases. Baug. S^. Rd, (vomitting of blood), ulcer. If readers have any births/ 400039, September 2 damage to the spinal column, marriages/deaths they would like Te^^p Nari^ P^l (54), septicemia, diabetes and Parkin- published, some proof to ensi^ 4. Bai son’s disease were the isolated the veracity of thereport would be S^^ra 40(>050. nocAP reoUtPrftH in Seotember. required. We are sure our readers Ferida Edul Shroff (50), 32, Khushnuma, 29-A, Carmichael Rd, 400026; September 2 Shirinbai Framroze Iraru (86), Gangadevi Bhavan, Uranwalla St, Grant Rd, 400007; September 3 Soonu Darabsha Master (10), 4, Malcolm Baug, Jogeshwari, 400102; September 3 Tehnu Keki Balsara (76), B/16, Shapur Baug, V. P. Rd, 400004; September 4 Hormusji Dinshawji Chinoy (85), 5153, Sangam Bldg, 160/170, Perin Nariman St, Fort, 400001; September 4 Meheru Ardeshir Daruwalla (79), Sentinel Hse No 2, Arthur Bunder Rd, Colaba, 400005; September 4 Binaifer Bejan Dariashaw (16), Ganga Bldg, Ambani Rd, Vasai, Dist Thane, 401201; September 5 Kersi Jamshedji Bhathena (10), Mahalaxmiwala Bldg No 19, Sleater Rd, 400007; September 6 Jaloo Nanabhai Elavia (JO), Mody Hse, Pavwalla St, 4(X)004; September 6 Doulat Jijeebhai Pastedda (73), DI ED residing at 8. Kavarana Bldg, Dadar Cross Rd, Dadar, 400014; September 1 212/C, Therrcsa Apts, Lepora St, Bhayandar (W), Dist Thane, 401101; hospitals; births in suburban Pehelvi Bldg, Lamington Rd, ----- -------- - 400007; September 1 Silloo Pirojshah Dordi (80), 55, Banu Mans, Foijett St, 400036; September 1 Mithamai Shavaksha Mehta (85), 1, Saidunisa Hse, Sleater Rd, Opp Grant Rd Stn, 400007; in the marriage list when a civil ceremony. In the breakup of deaths according to illnesses, especially of the elderly, death is often due to a combination of cases registered in September, required. We are sure our readers A 16-year-old girl and two youths aged 20 were lost to the would appreciate this require­ ment and cooperate with us. BOMBAY BOR N A girl to Hufriz and Rumi Sethna on September 2,1994 A girl to Nushin and Farrokh Bharda; September 4 A girl to Gulrukh and Behruz Irani; September 4 A boy to Amaz and Cyrus Panthaki; September 4 A boy to Roshni and Russi Kutar; September 5 A boy to Avan and Naval Oonwalla; September 5 A girl to Delna and Arvinder Bobber; Septemter 6 • A boy to Roshni and Girija Sahoo; September 7 A girl to Farnaaz and Burjor Sethna; September 8 A girl to Arnavaz and Jamshed Bhot; September 9 A boy to Yasmin and Rushad Udwadia; September 14 A girl to Daisy and Danesh Irani; September 15 A girl to Hoofrish and Sarosh Dastur; September 18 A boy to Ereen and Mehemooz Pithawalla, brother to Friyana; September 19 Twins (boy and girl) to Persis and Aspi Colah; September 21 A boy to Parizad and Hoshang Randelia; September 21 A girl to Mahrookh and Rumi Tangri; September 21 A boy to Kamal and Novel Tata; September 22 A boy, Arish, to Niloirfer and Darayus Panthaky; September 23 A boy to Gulshan and Percy Daruwalla; September 25 A boy to Kerrmui and Nitin Nadkarni; September 25 A boy to Ziya and Kairus Tarapore; September 25 A boy to Zarin and Keki Hiloo; September 26 A boy to Shernaz and Tehmtan Dumasia; September 29 A boy to Sifra and Jamshed Lentin; September 29 A boy to Hutoxi and Rohinton Navdar; September 29 Rattan Manor, Colaba, 400039; September 6 Cyrus Faredoon Amrolia (20), Puspavati Bldg, 568, J. S. Rd, 400002; September 7 Mani Fakirji Duggan (80), B/18, Nowroz Baug, Lalbaug, 40(X)12; September I Ratan (Ratansha) Bomanji Mazgaonwala (91), 630, Khareghat Rd, Parsi Clny, Dadar, 400014; September 7 Freny Framroze Tachakra (78), Sushila Sadan, 367, Moghal Lane, Mahim, 400016; September J Jehangir Ardeshir Baker (53), Mehru Mans, Balaram St, Grant Rd, 400007; September 8 Kawas Nowroji Baria (17), Dhun Mhl, Garden Rd, 40(X)39; September 8 Darabsha Shapurji Hataria (80), Petit Blocks, 5, Balaram St, Grant Rd, 400007; September 8 Katy Ratan Karanjia (51), 4/B, Cassius Apts, I. C. Clny, Cross Rd No 1, Borivali (W), 4(X)103; September 8 Homai Khurshed Minocher- homji (60), 503/C, Poonam Apts, Dr Annie Besant Rd, Worli, 400018; September 8 Burjor Framroze Bandrawalla (73), Chateau Merdeka, i9IA, Pali Rd, Bandra, 400050; September 9 Shirin Edul Soonawalla (62), 605/B, Venus, Lodhandwala Complex, 4th Cross Rd, Four Bglws, Andheri (W), 400058; September 9 Khorshed Faramroze Marolia (78), Dr Freny Cama Hostel, Gamadia Clny, Tardeo, 400007; September 10 Naza Nusserwanji Vakeel (99), 37, Goolestan, Cuffe Parade, 400005; September 10 Darashah Rustomji Bharucha (89), 6, Alexandra Rd, Near Gamdevi, 400007; September 11 Goolbai Palanji Pavri (90), A, Aidun Bldg, 1 st Dhobitalao Lane, 400002; September 11 Shera Manchersha Cooper (93), AI9, Ness Baug, Nana Chowk, Grant Rd. 400007; September 12 Tehmi Manek Gotla (72), 9, Lady Meherbai Tata Bldg, Tata Blocks, S. V. Rd, Bandra, 400050; September 12 Nergish Savaksha Peddar (78), 97 Parsiana November 1994Peddar Villa, Opp Central Railway Stn, Khandala, 410301; September 12 Cawasji Jamshedji Dalal (92), 681/A, Khareghat Rd, Parsi Clny, Dadar, 400014; September 13 Keki Burjorji Daruwalla (84), Rutty Villa, Tardeo, 400007; September 13 Jeroo Dara Meherji (61), 4/6-A, Boran Rd, Bandra (W), 400050; September 13 Merwanjee Burjorjee Workingboxwalla (88), RH II, D/2, Sector 7, Vashi, 400703; September 13 Firoze Kaikhushroo Bulsara (77), 804/B, Sai Niketan, Dr B. Ambedkar Rd, Dadar, 400014; September 14 Merwan Mahiar Irani (82), Destitute Irani Charity Dharamsaia; Gamdevi, 400007; September 14 Mehra Tehmurasp Marfatia (92), Ratan Mans, Forjett St Rd, 400036; September 14 Ruttonsaw Nusserwanji Anklesaria (87), A, Diwan Bhavan, Manikpur, Vasai (W), Dist Thane, 401201; September 15 Perin Shavakshah Patel (78), Banoo Mans, 55/57, Forjett St, Gowalia Tank, 400036; September 15 Minoo Bhikaji Tadiwalla (65), 8, Hendre Bldg, Sleater Rd, Grant Rd, 400007; September 15 Shirin Meherji Vakil (76), 732, Dinshaw Hse, J. Vimadalal Rd, Parsi Clny, Dadar, 400014; September 15 Putla Bhikhaji Bugwadia (88), 275/A, Tardeo Rd, 400007; September 16 Piroja Hormusji Colah (83), 651, Karanjia Bldg, J. S. Rd, 400002; September 16 Dhunmai Hormusji Gotlaseth (90), F. S. Parukh Dharam- shalla, 34, Hughes Rd, 400007; September 16 Minoocher Rustomji Dandiwala (82), 29, Purushottam Bldg, Comer of Grant Rd, 400004; September 17 Amy Minoo Magra (67), i7/94-D, Madhav Bhuvan, Parsi Wad, Delisle Rd, Lower Parel, 400013; September 17 Sorabji Cawasji Panthaki (80), 668, Desai Bldg, Katrak Rd, Wadala, 400031; September 18 Darabsha Cavasji Bhatgara (81), F. S. Parukh Dharam- shalla, 34, Hughes Rd, 400007; September 19 Khorshed Jehangir Nallaseth (86), 3/66-K, Soonaiji Mans, A. K. Marg, 400036; September 19 Amy Ardeshir Mehta (85), 15, Wadia Bldg, Khareghat Clny, Hughes Rd, 400007; September 20 Dhun Nariman Patel (75), Habib Mans, Gowalia T^ik, 400036; September 20 Homai Nariman Kapadia (82), 64, Tardeo Court, 251, Tardeo Rd, 400007; September 21 Banoo Nariman Navroji (70), 4/22, Hormuzd Bldg, Sussex Rd, Byculla, 400027; September 21 Keki Edalji Shroff (81), Fariyas, Cumballa Hill, 400036; September 21 Shirin Rustom Desai (83), 3, Jai-Kismat, 4th Pasta Lane, Colaba, 400005; September 22 Firoze Maneckji Khan (84), G/10, Munsiff Bldg, Tardeo, 400034; September 22 Homai Kekhosru Vesmavala (84), 10, Park Haven, Malcolm Baug, Jogeshwari, 400102; September 22 Darab Faramroze A rsiwalla (72), Mistry Bldg, 635, J. Shankarsheth Rd, 400002; September 23 Bepsy Keki Bharucha (72), 68, Heera Cottage, Raja Ram Mohan Roy Rd, 400004; September 23 Piloo Nariman Bharucha (JI), M/9, S. B. BharuchaBaug, S. V. Rd, Andheri, 400058; September 23 MInoo Kaikhushroo Sahiar (78), 17, Mahalaxmiwala Bldg, Sleater Rd, 400007; September 23 Coomi Cawasji Sarkari (84), Nusserwanji Bldg, 157, Alibhai Premji Rd, 400007; September 23 Framroze Pestonji Cardmaster (73), Marine Mans, 1st Marine St, 400002; September 24 Danesh Minoo Khosravi (20), 6/E, Wadia Bldg, Princess St, Opp Parsi Dairy Farm, 400002; September 24 Jerbai Nusserwanji Librarian (99), 271/A, Dhun Lodge, Next to Bhatia Hospital, Tardeo Rd, 400007; September 24 Nadir Fakirji Master (72), 2/B, Neptune Apts, Juhu Tara Rd, 400049; September 24 Homi Nadirshah Vazifdar (80), Sandhurst Hse, Mereweather Rd, 400029; September 24 Minoo Kaikhushroo Bhagwagar (70), 84/A, Nawab Bldg, Sleater Rd, Grant Rd, 400007; September 25 Dossibai Rultonsha Bharucha (91), Dr Engineer Hse, Kashinath St, Tardeo, 400034; September 25 Dolly (Freny) Jehangir Daruvala (69), K-3/34, Cama Park, Cama Rd, Andheri (W), 400058; September 26 Mehru Maneckji Dubash (64), Dhunbaiwadi, Dadabhai Rd, Irla, Vile Parle (W), 400056; September 26 Marzban Rustomji Haveliwala (86), Qasr-E-Ayesha, 30, Motlibai St, 400008; September 26 Pheroza (Pilloo) Marzban Haveliwala (76), Qasr-E- Ayesha, 30, Motlibai St, 400008; September 26 Perin Kaikhushroo Irani (90), 57, Jame Jamshed Bldg, Jame Jamshed Rd, Parsi Clny, Dadar, 400014; September 26 Jehangir Merji Mistry (91), E, Sai Roshan Co-op Hsg Soc, 4th, Kasturba Lane, Borivali (E), 400060; September 26 Tehmina Minocher Mukadam (87), K/10, Dalal Est, Bombay Central, 400008; September 26 Maneck (Manecksha) Cawasji Barsivala (84), 489, J. Shankerseth Rd, Girgaum, 400002; September 27 Soonamai Sorabji Godawala (75), 648, Kaka Bldg, Firdoshi Rd, Parsi Clny, Dadar, 400014; September 28 Jal Khudabux Irani (66), 1, Ahmed Bldg, Gunpowder Rd, Mazgaon, 400010; September 27 Ardesher Dadabhoy Tavadia (82), B, Sanjana Bldg, Forjett Hill, Tardeo, 400007; September 27 Piloo Nariman Vazifdar (76), Ness Baug Annexe 1, Nana Chowk, 400007; September 27 Thrity Keki Soonawalla (65), 1/35, Jawaharbad, Off Prof Almeida Rd, Bandra (W), 400050; September 29 Nergish Nadershaw Bhot (73), Patel Chmbs, Rustom Sidhwa Marg, Fort, 400001; September 30 Dhunmai Dadiba Gowadia (84), 709, Parashara, TIFR Hsg Soc, Navy Ngr, Colaba, 400005; September 30 Alamai Dadabhoy Karkaria (91), 6/B, Readymoney Blocks, M. Joshi Rd, Parsi Clny, Dadar, 400014; September 30 Rustom Dadabhoy Nadirshaw (82), 53/A, Paradise Apts, 44, Nepean Sea Rd, 400036; September 30 CALCUTTA BOR N A girl, Delna, to Kamal and Noshir Wadia', August 24 A girl, Rhea, to Ira and Parvez Kaikobad', September 10 POONA MARRIED Mahrukh Rusi Minocherhomji and Neville Sarosh Bharucha', January 6 DIED Khorshed Dadiba Billimoria (94), 5, Dr Coyaji Rd, 411001; September 1 Khodabanda Boman Irani (82), 275, Sholapur Bazaar, 411001; September 6 Homi Eruchshah Mehta (90), 303/2, Thakkar Apts, 411001; September 12 Rusi R. Daruwala (70), A/1, Konark Puram, Kondhwa, 411040; September 19 Sorab Gustad Irani (73), 844, Dastur Meher Rd, 411001; September 24 Homi Maneckshaw Irani (Chinoy) (75), C/o Khorshed S. Canteenwala, A/128, Somwai Peth, 411011; September 25 Rati D. Madan (72), 1967, West St, 411001; September 29 SURAT DIED Tehmina Fakirji Jafaria (71), Nariman Home and Infirmary, Shahpore, 395003; September 11 Nariman Beharamji Siganporia (65), Village Siganpore, Dist Surat, 395003; September 19 Godrej Sorabji Khurshigara (54), Palia St, Nanpura, 395001; September 20 Dolatbanoo Shapurji Dadra- wala (83), Nariman Home ana Infirmary, Shahpore, 395003; September 24 Coonverbai Eruchshaw Tadi- wala (92), Mota St, Rustom- pura, 395002; September 27 AUSTRALIA New South Wales BORN A girl, Vesta, to Sheida and 98 Parsiana November 1994Bahman Gheibi-, July 27 UK London MAR KI ED Sharon Umrigar, daughter of Freny and Noshir and Rumi Talati of Bombay, son of Dina and Eruch; September 3 A TOTALS FOR 1994 Bombay B A India B A World B USA California BOR N A boy, Sohrab, to Rati and Nadir Godrej; July 21 Chicago MARR IE D Selena Elavia of Prattville, Alabama and Vistasp Jijina; September 2 Los Angeles MARR IE D Katayun Mavandadi and Khodayar Khodayari; July 29 Washington D. C. BOR N A girl, Ayesha, to Ava and Darius Lilaoonwala-, August 22 Campiled by Roxana A. Driver Zz BORN Boys Girls 17 10 89 78 2 6 5 1 2 22 19 MARRIED Parsi Intercommunal DIED CONSIGNED Males Females CREMATED Males Females 1 38 54 190 52* 368 373 11 7 1 8 2 3 9 3 7 5 51 73 32* 25* A; Total numbers in this issue B: Running totals tor 1994 (February-March 1994-November 1994 issues) * Males married out - 28 Females married out -- 24 * Overseas deaths are listed in the consigned column as Parsiana does not have a breakup of those cremated. Those figures pertain to information provided to or collected by Parsiana. They do not represent the total number of births, marriages and deaths in the Zoroastrian community in India and abroad. Best Wishes From RUSY & PURVIZ SHROFF J/IN MEMORIAM Dinshah Madon courting justice Parinaz Gandhi ___________________________ t Corroborated Justice S. A. Deshmukh, Parsijudge ofthe Supreme Court ofindia, president of the Bar Association, “The Died: Dinshah PiroshaMadon, 73, the first was helped by a sense of humor, at times _ _ ___ _ ___ ______________ ironic and satirical, and an ability to see the counsel who had the privilege of appearing incongruity and absurdity of a situation.A court though they had no matter before me. I have been told that they found my court a lively and entertaining place to be in. The and former chief justice of the Bombay and the Goa High Courts, on June 24, 1994 at Bombay ’s Jaslok Hospital following car ­ diac arrest he had suffered three days ear- ------ ---- . . , _ _ Known for his fearless and fiercely ance when she was ajuniorjudge, MsSujata reason can best be expressed in these words before him will definitely recollect with number of counsel always used to be in my nostalgic pleasure his unfailing courtesy, his unfeigned humility and his innate gra ­ ciousness. ” Grateful for Madon ’s guid- Manohar then chief justice of the Kerala of Beaumarchais, in his play The Barber of High Court acknowledged, “He was res ­ ponsible for my initiation into tax laws. ” The judge who hated hypocrisy, cant and humbug was also noted for his razor- independent judgments, Madon was hon ­ ored with full court references in the Su­ preme Court as also the High Court of Bombay when leading members of the legal fraternity paid their tributes . As noted M. N. Venkatachaliah, then chief justice of sharp wit both i n and out of court, ready to India, “His pronouncements were marked (-------- _ by a clarity of thinking and expression and reprimands too were laced with humor. On Court Bar Association, who elaborated, disnlaved ereatlesal acumen and scholar- one occasion he was disturbed by the “The extracts from his judgment in the Seville which when translated, reads, T force myself to laugh at everything for fear of being compelled to weep. ’” “His erudition was recognized not only in India but abroad as well, ” mentioned K. diffuse tension with a timely joke. His K. Venugopal, president of the Supreme displayed great legal acumen and scholar ­ ship... (His) penchant for justice, rule of law and cle ­ anliness of public life was well-kn- |d own. He was a meticulous person and set his own standards for things. ” “One re ­ members Jus- * tice Madon as a judge who never hesi- . tated to use Madon( right) being sworn in as the chief justice of strong lang- the Bombay High Court by then governor Idris Latif uage with a no-nonsense approach, ” mentioned the attorney general for India Milon Kumar Banerjee. “But we were all assured in the conviction that whatever may be the situ­ ation, the words were spoken by a person who was kind and soft-hearted... I under ­ stand that at Bombay every junior advo ­ cate felt safe in his court, ” added Banerjee. »• 103 Parsiana November 1994 one occasion he was disturbed by the shouting ofa senior lawyer but Madon just Censorship Case were published in The sat through (London) Times as well as The New York the loud out ­ bursts app ­ earing not to have heard him. Anno ­ yed at not being able to elicit any res ­ ponse from Times. His judgments have also been re ­ ported in the Reports of Trade Marks and Patent Cases and in the Commonwealth Law Reports.” It was the famous Censor ­ ship Case, where he had upheld the free ­ dom of the Press, that is said to have been responsible for his delay in promotion to the Supreme Court. In this case [Binod Rao vs Minocher fMinoo) Rustom Masani] the judge the during the Emergency in 1976 the govern- lawyer finally ment had appealed against an earlier judg- asked him, “My lord, are you listening mation and public relations. Government to what I am saying? ” Re ­ sponded Ma ­ don calmly, “Oh, you were addressing this court? I thought it was the one next door. ” His ability to look “with an indulgent Chagla, president of the Bombay Bar As- eye on the follies and foibles of others ” had prompted Madon to write in one article: “I hated tension in court and wrangling bet ­ ween counsel. I generally dissipated the one and smoothed over the other. In this I 1’ ¦ t'fl ? ment where the judge had set aside several orders passed by the chief director, infor- of Maharashtra, prohibiting the publishing of certain articles in the monthly Freedom First. Soli Sorabjee had argued the case on behalf of Masani. Madon ’s decision to set aside the appeal was commended by Iqbal sociation: “In the darkest days of the Emergency, Justice Madon, on behalf of the Division Bench over which he presided, sent out a message of courage and hope couched in language clear, literate andmagical, that the citizen ’s voice could not the example of a lion and a lamb, he officiated as chairman of the legal advi- be stifled... It is hardly surprising that The showed that the two cannot be considered sory committee of the Bombay University (London) Times and The New York Times equals though they may both be free to for the maximum statutory period, should have published excerpts from that roam the forests. Acknowledges Dr (Ms) Mehroo Bengalee, judgement to highlight the fact that de- This multi-faceted man was fond of former vice chancellor of the Bombay mocracy in India could not be destroyed as I ' ' ' " ” ' • -- long as such judges sat in our courts. ” “He i has left an untarnished reputation for being of animals, particularly dogs. To him goes an upright and forthright person, ” summed up Jangoo Gagrat, president of the Bombay Incorporated Law Society. “His name shall be heard and he shall be remembered so long as the constitutional and administrative laws of India shall con ­ tinue to be taught, referred to, adminis ­ tered and applied, ” declared chief justice A. M. Bhattacharjee at the full court refer ­ ence to Madon in the Bombay High Court. “As the One-Man Commission of Inquiry he went into and ascertained the causes of the unprecedented communal disturbances which took place in Bhiwandi and Jalgaon the distinction of being the only Freema- andotherplaces in the State of Maharashtra son in India to be elected thrice as the in 1970. The report submitted by him was Grand Master of Freemasons in India. “My a masterpiece... incisive, analytical and encyclopedia ” was the lable conferred on extraordinarily brilliant in conclusions, the judge by his wife Dr Khorshed Madon, sparing no one who was in one way or the principal ofDavar ’s College of Commerce, other responsible for the holocaust, ” the Banking and Language Studies. She chief justice added. Madon received sev ­ eral threats to his life; copies of his report were burnt; but an undaunted Madon con ­ tinued to maintain his stand. “His elevation to the Supreme Court in phenomenal memory and a wonderful col- 1983 was widely acclaimed, ” reported lection of books. The navar-martab is also Tehmtan Andhyarujina, advocate general known to have studied the Zoroastrian for Maharashtra, who further continued, religion and assisted community trusts “In the Supreme Court he distinguished himself by his independent outlook and openly disagreed with the set approaches from the Elphinstone College and in law of some of his colleagues in some fields of from the Government Law College, Madon litigation. During his short tenure in the had studied at the Dastur School in Poona. Supreme Court he wrote some notable According to his curriculum vitae, he was judgments: In the Tulsiram Patel case (1985), in an exhaustive judgment, he held that a government servant had no right to be heard if he was dismissed on a ground leading to his conviction on a criminal charge... I remember he considered this judgment so important that he gave up a part of his summer vacation and took his old Bombay staff to write the judgment in New Delhi. In the Central Inland Water High Court in 1967 and appointed per ­ Transport Corporation Case (1986) he manent judge two years thereafter. He blazed a new trail in administrative law by I bringing about a fusion of private law and High Court in 1982 and was appointed a public law in holding that a contract of judge of the Supreme Court a year later 'service between an employer and an em ­ ployee can be held to be unconscionable ” when there is an unfair and unreasonable clause in a contract between parties who are not equal in bargaining power. Citing Principles and Practice of Sales-Tax. He the example of a lion and a lamb, he showed that the two cannot be considered This multi-faceted man was fond of literature and poetry. He could read and University, “All my six years of vice write French with fluency. He was a lover chancellorship he was the Governor ’s nominee on the Academic Council and Senate and a tower of strength for me. ” Remembers Dr (Ms) Jyoti Trivedi, former vice chancellor of SNDT University, “He never got excited nor participated in the chaotic proceedings or verbal duels. But gave his opinion like a true judge. ” His affiliation with the Bombay Uni ­ versity continued almost till the end. On the day of his last heart attack on June 21, 1994 he was busy preparing for the Kashinath Trimbak Telang Lectureship in Law and Politics at the invitation of the Bombay University. These memorial lec ­ tures were entitled, “The evolution of the constitution and the judiciary — a histori ­ cal and legal survey. ” His own evolution as ajudge was marked from the first time he took his seat on the bench, announcing: “I begin my work with a prayer to the great Judge above us all, who alone seeth truly between equity and inequity, fair deeds and foul doings, right and wrong, to guide me along the difficult road that lies before me and to assist me to be true to the solemn oath that I have taken, so that when I shall come to lay down this robe of office I may have the approval of my conscience, the satisfaction of a duty when his legal advice was sought. honestly and faithfully performed and in Prior to graduating in English literature after years to have those who may recall my days on the bench say of me, ‘He was a just judge. ’” The judge is survived by his wife Khorshed, daughters Deena Thacker and Homai McDowell and son Dinyar. ‘I hated tension (( tn court and wrangling between counsel re ­ lated how she could always rely on him if she needed some clarification on as ­ tronomy, astrology, history, literature, poetry... having endowed himself with a enrolled as an advocate on the appellate side of the Bombay High Court in 1944, as an advocate on the original side a year later, and as an advocate of the Supreme continued from page 60 Court seven years later. He also had oppor ­ tunities to practice in the Court of Appeals clouded with emotional irrelevancies and of East Africa, and the Crown Colonies at thereby fail to do what is right, for that is the very heart of evil. Such was the teaching of Zarathushtra — the need for our times. Nairobi and the Supreme Court of Aden. He was elevated to the Bench of the Bombay 104 Parsiana November 1994 APPLYING ASHA We must not permit our minds to be took over as chief justice of the Bombay Professor Emeritus of philosophy at the City Col- - lege of New York, Kaikhosrov Oinshah Irani is a favorite guest speaker on the philosophy of an ­ cient Iranian traditions and the ethics of Zarathushtra in many parts of the world. His areas of interest coverthe philosophy of science, religion, ethics and ancient thought. His contributions have been published in the Journal of the K. R. Cama Oriental Institute and in intellectual publications abroad. where he continued until his retirement in 1986. Besides practising law, Madon also made time to teach law and author a book.