Editorial Viewpoint
A lesson to learn
When researching the history of a place or people, any authentic record is welcome and even treasured. Thus when three visitors’ books landed in our office we found ourselves perusing the pages with more than just a casual interest. Who were the guests? Where had they come from? Why? What did they see? What were their impressions? And so on.
The rexine bound books were from the Foundation for the Development of Udvada (FDU) whose center is situated in a sprawling bungalow about half a kilometer from the Iranshah fire temple in Udvada village. The purpose of the Zoroastrian Information Centre (ZIC) is to enlighten Zoroastrian pilgrims and other passersby on the historic and cultural legacy of an ancient religion of which they have little comprehension.
Museums in our community are accorded a low priority. The F. D. Alpaiwalla Museum managed by the Bombay Parsi Punchayet (BPP) at Khareghat Colony is little known and has few visitors. The last time it was in the news was when precious artifacts were stolen from the premises. Other than that the Museum comes to mind when the BPP trusteeship elections are on because its strongroom is used to store ballot boxes.
At one time the trustees contemplated closing down the forlorn institution on account of what they perceived as public apathy. The Museum’s location, nestled as it is in the heart of the Hughes Road housing complex, is another deterrent to passersby. But allowing for the general interest in all things Parsi, one may also explain the perceived indifference due to the lack of a cohesive strategy to market the center.
The ZIC on the other hand has several in-built advantages. Firstly, it’s a walking distance from the Atash Behram. Even if one is driving, there is ample parking space. Secondly, visitors spending the night at Udvada would have sufficient time to explore the place. The exhibits are spread over several rooms and the bungalow is set in the middle of a garden that is in need of tending but still maintains a rustic air.
Not that the museum did not have its fair share of problems. Some of the World Alliance of Parsi Irani Zarthoshtis founder trustees and others opposed the FDU in all their endeavors. They even managed to delay the inauguration of the museum citing the electoral code of conduct as the reason. As the Gujarat Government had contributed funds for the FDU’s activities, inaugurating the center could be viewed as favorable propaganda for the party in power. State elections had been announced around the time the Centre was to have been opened.
But community institutions do not collapse because of political intrigue as much as public apathy. As long as visitors frequent the museum it will withstand the vicissitudes of time and rancor. The Pundole adarian is testimony to this reality. Built despite opposition from the supporters of the Iranshah, the fire temple continues to attract devotees. The argument made by its proponents was that every sultan (in this case the Iranshah fire) must have its vazir (the Pundole fire).
But neither the Iranshah nor the Pundole temple keep a record of their devotees or what their thoughts are about the place. Thus we do not know from whence came the first worshippers, or what they may have experienced while on pilgrimage or on tour to the village.
The FDU museum on the other hand has a record from its inception. And since the Zoroastrian visitors presumably are also those who frequent the fire temples, we now have some authentic, written record of who they are and their geographic origins. From the non-Zoroastrians we get an opportunity to see ourselves from another, probably more objective and flattering perspective.
Notes Prof Gangaram Hari Gaikwad from Nasik on September 20, 2008: “I have seen the museum very curiously. I read the history of the Parsi community. But felt sorry that the names of the mothers of the personalities are not found.”
Like most non-Parsis he probably is unaware of the discrimination women face in a community that once pioneered the rights of females.
Inspector R. R. Modi from Valsad on September 28, 2008 recommends “a little more housekeeping” and “a little soft instrumental music to create a beautiful ambience. Overall rating: fair.”
The response on the whole is praiseworthy with adjectives ranging from “excellent” and “wonderful” to “cool.” “Well displayed,” write visitors Minoo Bhagat, Rustom and Khorshed Karkaria and Kersi and Shehnaz Marker on May 16, 2008, adding, “however a video display would help,” an observation made by several other visitors.
Kety Mistry from Bandra observes on May 18, 2008, “The model of the agiary is the best thing…we can now show this to our fellow non-Zoroastrian Indians and others who are always curious to know about our agiaries/atash behrams. Thank you for the efforts taken.” Her sentiments find resonance in Meri Jaydipsinh R, on May 17, 2009: “I saw this culture (for the) first time and I’m really surprised.”
“It would be nice if somehow (you could) manage to make an artificial patra nu bhonu in a showcase,” suggests Jamshed Tavadia from Mahim on May 26, 2008, “Great feeling as you move around,” comments Mithoo Jimi Jesia from Dadar on June 7, 2008. “This is where we come from, these are our roots and this is what a true Parsi is! Then where are we going so wrong today?”
As expected the visitors come from all over India and the world. Many arrive with their families and friends but the solitary travelers are also there.
Noshir F. Daruwalla from Scottsdale, USA comments on July 19, 2008, “Please keep on doing this excellent work and do not worry about the naysayers…Suggestion – please upload this on the net for the betterment” of all.
“It could be made more effective by putting many artifacts instead of big printed pages,” says Burjor Daboo from Ahmedabad on July 27, 2008. Several commentators claim there is too much reading matter and not enough items on display.
“Please make it more disabled friendly,” advise Dhun Jagus, Sharon Bagona and Jimmy S. Dastoor on May 14, 2009.
The visitors commented on everything from the uncut grass to the need to spruce up the toilets. Their observations show that while the Centre has fulfilled a much needed vacuum, people’s expectations are always high. Udvada is struggling to maintain its traditions and culture, fighting the onslaught of urbanization, coping with an ageing and dwindling community, worrying about the rising sea level and the consequent erosion of its seashore and way of life. To find the energy and human resources to make the museum more interactive and appealing is an additional burden.
But this small, coastal settlement in the south of Gujarat has demonstrated that if they can create and sustain a museum of Zoroastrian culture, albeit with the assistance of well wishers from elsewhere, there is no excuse for larger, more prosperous and populated anjumans not to do the same. In teaching others about ourselves, we also learn.
The rexine bound books were from the Foundation for the Development of Udvada (FDU) whose center is situated in a sprawling bungalow about half a kilometer from the Iranshah fire temple in Udvada village. The purpose of the Zoroastrian Information Centre (ZIC) is to enlighten Zoroastrian pilgrims and other passersby on the historic and cultural legacy of an ancient religion of which they have little comprehension.
Museums in our community are accorded a low priority. The F. D. Alpaiwalla Museum managed by the Bombay Parsi Punchayet (BPP) at Khareghat Colony is little known and has few visitors. The last time it was in the news was when precious artifacts were stolen from the premises. Other than that the Museum comes to mind when the BPP trusteeship elections are on because its strongroom is used to store ballot boxes.
At one time the trustees contemplated closing down the forlorn institution on account of what they perceived as public apathy. The Museum’s location, nestled as it is in the heart of the Hughes Road housing complex, is another deterrent to passersby. But allowing for the general interest in all things Parsi, one may also explain the perceived indifference due to the lack of a cohesive strategy to market the center.
The ZIC on the other hand has several in-built advantages. Firstly, it’s a walking distance from the Atash Behram. Even if one is driving, there is ample parking space. Secondly, visitors spending the night at Udvada would have sufficient time to explore the place. The exhibits are spread over several rooms and the bungalow is set in the middle of a garden that is in need of tending but still maintains a rustic air.
Not that the museum did not have its fair share of problems. Some of the World Alliance of Parsi Irani Zarthoshtis founder trustees and others opposed the FDU in all their endeavors. They even managed to delay the inauguration of the museum citing the electoral code of conduct as the reason. As the Gujarat Government had contributed funds for the FDU’s activities, inaugurating the center could be viewed as favorable propaganda for the party in power. State elections had been announced around the time the Centre was to have been opened.
But community institutions do not collapse because of political intrigue as much as public apathy. As long as visitors frequent the museum it will withstand the vicissitudes of time and rancor. The Pundole adarian is testimony to this reality. Built despite opposition from the supporters of the Iranshah, the fire temple continues to attract devotees. The argument made by its proponents was that every sultan (in this case the Iranshah fire) must have its vazir (the Pundole fire).
But neither the Iranshah nor the Pundole temple keep a record of their devotees or what their thoughts are about the place. Thus we do not know from whence came the first worshippers, or what they may have experienced while on pilgrimage or on tour to the village.
The FDU museum on the other hand has a record from its inception. And since the Zoroastrian visitors presumably are also those who frequent the fire temples, we now have some authentic, written record of who they are and their geographic origins. From the non-Zoroastrians we get an opportunity to see ourselves from another, probably more objective and flattering perspective.
Notes Prof Gangaram Hari Gaikwad from Nasik on September 20, 2008: “I have seen the museum very curiously. I read the history of the Parsi community. But felt sorry that the names of the mothers of the personalities are not found.”
Like most non-Parsis he probably is unaware of the discrimination women face in a community that once pioneered the rights of females.
Inspector R. R. Modi from Valsad on September 28, 2008 recommends “a little more housekeeping” and “a little soft instrumental music to create a beautiful ambience. Overall rating: fair.”
The response on the whole is praiseworthy with adjectives ranging from “excellent” and “wonderful” to “cool.” “Well displayed,” write visitors Minoo Bhagat, Rustom and Khorshed Karkaria and Kersi and Shehnaz Marker on May 16, 2008, adding, “however a video display would help,” an observation made by several other visitors.
Kety Mistry from Bandra observes on May 18, 2008, “The model of the agiary is the best thing…we can now show this to our fellow non-Zoroastrian Indians and others who are always curious to know about our agiaries/atash behrams. Thank you for the efforts taken.” Her sentiments find resonance in Meri Jaydipsinh R, on May 17, 2009: “I saw this culture (for the) first time and I’m really surprised.”
“It would be nice if somehow (you could) manage to make an artificial patra nu bhonu in a showcase,” suggests Jamshed Tavadia from Mahim on May 26, 2008, “Great feeling as you move around,” comments Mithoo Jimi Jesia from Dadar on June 7, 2008. “This is where we come from, these are our roots and this is what a true Parsi is! Then where are we going so wrong today?”
As expected the visitors come from all over India and the world. Many arrive with their families and friends but the solitary travelers are also there.
Noshir F. Daruwalla from Scottsdale, USA comments on July 19, 2008, “Please keep on doing this excellent work and do not worry about the naysayers…Suggestion – please upload this on the net for the betterment” of all.
“It could be made more effective by putting many artifacts instead of big printed pages,” says Burjor Daboo from Ahmedabad on July 27, 2008. Several commentators claim there is too much reading matter and not enough items on display.
“Please make it more disabled friendly,” advise Dhun Jagus, Sharon Bagona and Jimmy S. Dastoor on May 14, 2009.
The visitors commented on everything from the uncut grass to the need to spruce up the toilets. Their observations show that while the Centre has fulfilled a much needed vacuum, people’s expectations are always high. Udvada is struggling to maintain its traditions and culture, fighting the onslaught of urbanization, coping with an ageing and dwindling community, worrying about the rising sea level and the consequent erosion of its seashore and way of life. To find the energy and human resources to make the museum more interactive and appealing is an additional burden.
But this small, coastal settlement in the south of Gujarat has demonstrated that if they can create and sustain a museum of Zoroastrian culture, albeit with the assistance of well wishers from elsewhere, there is no excuse for larger, more prosperous and populated anjumans not to do the same. In teaching others about ourselves, we also learn.
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From the archive