The best place to grow up in

For many that grew up and live away from the main Zarathushti homeland areas, Zarathushti culture may be a concept and a heritage and not as much a part of their everyday life. But for those living in the main Zarathushti-populated areas, it is a matter of being a Zarathushti every day and everywhere, growing with it, seeing and feeling it and living the Zarathushti heritage as an integral part of their close and homogeneous community.

The pace of change was almost nonexistent in the small cities of Kerman, Yazd, Shiraz and Isfahan for many decades, where Zarathushtis found a peaceful way of coexisting with the majority Muslims. Families lived together and maintained their traditional way of life very dearly. The strict Muslim environment, in a way, brought Zarathushtis even closer. The younger generation easily accepted the old ways and felt a sense of duty to safeguard the heritage.

It was noon again at Iranshahr Male Elementary School in Kerman. Mehr­ban, the school administrator standing at the classroom door, lined up the students, except for the few non-Zarathushti ones, who were excused. The line was heading across the street to the atash kadeh (fire-temple) where the students said their daily prayers before they were allowed to eat lunch.

The young boys took turns every day to read aloud from the Avesta, while the others whispered along. This daily ritual was a part of every Zarathushti elementary student’s life for six years. The late principal, Mirza Bor­zoo, took personal interest in checking this daily event and giving a short speech on Zarathushti values. Almost all male Zarathushtis in the town have gone at one point through this over 40-year-old tradition.

Zarathushti schools were recognized as the best in the country. Many non-Zarathushti families took pride in taking their children there, as did many teachers to teach in these progressive schools. Most of the school properties were donated by Zarathushtis. Lifelong dedicated teachers and staff here had a reputation for devotion, hard work and discipline. Their products moved on to pursue successful careers.

I was born in Kerman in southern Iran at a period when Zarathushtis enjoyed relative freedom. From my high priest grandfather and tea­cher parents, my family was steeped in education and community work. Most Zara­thushtis made their living from either farming or commerce. The prevalence of Zara­thushtis in these professions and occupations is partly due to restrictions imposed on minorities in government and military jobs, but mostly due to their success and reputation for honesty and dedication.

Zarathushtis were better educated, employed and involved in the community than other minority groups. Zara­thush­ti doctors, teachers and tradesmen were highly respected and trusted. Many Zarathushtis were either in the middle or upper class.

It was very common for a son to work with and to take over the father’s business. Many larger trades had all Zarathushti workers, who started as young clerks and assistants and later earned partnership status. Several Zara­thushti families owned large farmlands and enjoyed wealth and influence in the community. The informal system of charity, elders as mentors, and regular religious, ritual functions helped keep the community together.

In addition to the main atash kadeh, there were many other dedicated, sacred properties named after Zarathushti ‘angels’ (Varahram Izad, Oshtad Izad, etc). On the day of the month whose name matched the location, Zarathushtis crowded the property with religious functions and rituals. It was a combination of a social gathering and religious beliefs that brought scores of Zara­thushtis to an atash kadeh on a certain day each month.

In a town of reportedly l0,000 Zarathushtis, this minority group was closely knit and enjoyed strong ties. Most Zarathushtis knew each other. While this helped to foster a feeling of belonging and support, its downside included some undue gossip.

There were horror stories from a generation earlier about discrimination and severe hardship for Zarathushtis. They were required to pay a tax for not being Muslim and their food and belongings were considered unclean. While the community lived in peace and harmony with the majority Muslims, the feeling of separation and discomfort helped keep the community even closer together.

In the later years of the Shah’s regime, as Iran was being modernized, many younger Zarathushtis migrated from the villages to the main towns and from the towns to the capital. Tehran was known as the land of opportunity and the Zarathushti community there began to flourish. Zarathushtis, as the main minority, gained the right to one representative in Parliament. They were mentioned with respect in the media and in publications.

Life may never be the same for the immigrants who left Iran for the West. Most of them left in a hurry shortly after the revolution, adapted to the western way of life, and established careers and life in North America. They could no longer practice the same religious-cultural functions as frequently, belong to a homogeneous community or relate to their heritage as fellow Zarathushtis did back home, but they kept up the ties and pride in their ancestral heritage.

As much as the newer Zarathushti generation here persists in questioning the old ways and assimilates into the western lifestyle and mentality, the older generation has remained faithful to their early upbringing and not forgotten the relatives left behind. It is always a joy to hear news from back home, have a personal contact or a visit, or even just talk about the good old days in the motherland.

Edited and printed with permission from FEZANA Journal, Spring 1999.