Executive Summary
• This paper analyzes the conflict faced by Zoroastrians especially the Parsi females who break tradition and marry outside the religion. The conflict manifests at different levels when those who are inter married, especially the females, are:
• Restrained from worship at the fire temples,
• Prohibited from participating in the funeral rites of their nearest kin,
• Not allowed the Zoroastrian funeral rites upon their demise,
• Discriminated against through their children who are adversely affected due to a non recognition of their rights to community properties.
• This analysis specifically deals with Zoroastrian Parsi females who face a conflict located primarily in the city of Mumbai, India which houses the maximum number of Zoroastrian Parsis. A unique reason given by some clergy, for prohibiting inter marriages is to avoid mixing of “auras”. Both water and fire are made up of atoms containing electrons. These electrons inevitably produce an electronic field which in turn produces a magnetic field called electro-magnetic force fields. This electro-magnetic force field depends upon the degree of purity of each person’s inner water and fire influencing the aura as either 'pure' or 'dark', meaning not so pure.
• This paper also brings into focus the aspect of a dwindling dying community (population which does not regenerate at required rate to maintain survival); whose problems are severely exacerbated by the myopic vision of certain key stake holders to the conflict.
• The analysis involves a study of the key stake holders of the conflict and what are their primary drivers. In that, what makes the actors act in a particular fashion.
• The analysis further contemplates three possible scenarios; the first where the conflict were to escalate, what would be some of the possible outcomes, the second where the conflict were to de escalate, what would be some of the possible outcomes and the third where the conflict were to remain as is, what would be the repercussions to that.
• The paper concludes by suggesting a few thoughtful recommendations to solve the conflict being analyzed in this paper.
• The model for conflict analysis chosen for this particular subject is Johan Galtung’s ABC model of conflict analysis which aptly fits the requirement at hand. This model of conflict analysis requires a study of the key stake holders i.e. their attitudes, their behavior and the structural element present. This analysis will lead to an understanding of their respective drivers’ i.e. the things that make the stake holders behave the way they do. Having a grasp of this, it becomes easier to suggest recommendations to de escalate the conflict.
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Introduction and facts in brief:
• At its core, the conflict is a manifestation of centuries-old anxieties and fears of assimilation and the loss of identity of Zoroastrian Parsi’s.
• Zoroastrianism was the Imperial Religion in Persia for over 1000 years – during the reign of the Achaemenian, Parthian and Sassanian dynasties. In the 7th AD – Arabs invaded Iran and committed atrocities which resulted in a group of Zoroastrians seeking asylum in India around 716 AD approx.
• The Zoroastrian Parsi’s - The definition of who is (and who is not) a Parsi is a matter of great contention within the Zoroastrian community in India. Generally accepted to be a Parsi is a person who is:
• a) directly descended from the original Persian refugees; and
• b) has been formally admitted into the Zoroastrian religion through the performance of the “Navjote” ceremony.
• Indian census data has established that the number of Parsis has been steadily declining for several decades. The highest census count was of 114,890 individuals in 1940–41, which includes the populations of present-day India, Pakistan and Bangladesh. Post-independence census data reveal a decline in population of approximately 9% per decade. Demographic trends project that by the year 2020 the Parsis will number only 23,000 (less than 0.002% of the 2001 population of India). The Parsis will then cease to be called a community and will be labeled a 'tribe'(Taraporevala 2000, p. 9).
• BELIEFS;
A] The Zoroastrian Religion believes in the Divine Rule of Nature in that each individual's birth in a particular religion is according to the ‘Divine Plan’. The Zoroastrian Religion does not encourage conversion from one religion to the other, as it amounts to a great disturbance in the Law of Nature. Zoroastrianism forbids inter-communal marriages, for either of the sexes.
B] Concept of “Aura’s” in Inter marriages - 'KHOREH' (loosely translated as 'aura‘) of each community is unique, is built over a period of many generations. The 'Parsi-Irani-Zarathushti khoreh' is therefore, through the recitation of the distinct rituals and the other spiritual disciplines, distinct from the 'Khoreh' of followers of other religions . The mixing of such 'Khorehs', either by intermarriage or by conversion, causes spiritual disturbances in Nature. Through inter marriage or conversion; when such auras get 'mixed', they display many other influences; and consequently, the places of worship, (which are consecrated elaborately with distinct ceremonies), get affected when such persons enter them.
• The “Parsi Panchayat” - In 1728 the Bombay Parsi Panchayat (in the sense of an instrument for self governance not in the sense of the trust it is today) assisted newly arriving Parsis in religious, social, legal and financial matters. By the mid-18th century, the Panchayat was the accepted means for Parsis to cope with the exigencies of urban life and the recognized instrument for regulating the affairs of the community.
• Roshi Mallu, a 42 year-old Parsi married a Catholic in 1999. In 2010, when Mallu wished to conduct Navjote for her children, she was targeted in ways she had never imagined. The Bombay Parsi Punchayet sent her a letter dissuading her from conducting the ceremony and she soon received anonymous threatening calls. Finally, she approached home minister and was provided with police protection for the ceremony.
• The deceased body of Mrs. Roxanne Shah, who had married a Hindu, was denied entry into the Tower of Silence in Mumbai after her death. She had to be cremated according to the Hindu custom.
• By a recent [2012] decision of the Gujarat High Court - it dismissed Goolrukh Gupta’s 2010 plea seeking permission to attend the last rites (in the future) of her ageing parents. The court argued that she "lost her faith" when she married outside her religion in 1991. She is contemplating approaching the Supreme Court on this issue.
• A Parsi colony is where only Parsi’s may reside. Often children from mixed marriages are not allowed to reside in such colonies nor are they allowed to enjoy common facilities e.g. Gymnasium or a park within that colony.
• The Zarathushti Parsis are a patrilineal community. The sacred names of Zarathushti females are always taken with the name of their Zarathushti father, if unmarried, or with the husband, if married during prayers and religious ceremonies. The Clergy and Punchayat feel that this is not discrimination.
• Since the Zoroastrian religion prohibits conversion and inter marriage their numbers are significantly dwindling
• Despite this conundrum, neither the clergy, nor the Trustees of the Punchayat choose to deal head on with the problem.
The Conflict Analysis
Analysis of the key stake holders through their attitudes and behaviours within certain structures like Religion, Judicial system, Pressure Groups, Clergy - ”Madrassas”, Punchayat and the nuclear family:
1. Female Parsi’s who inter marry:
They often experience a loss of their rights i.e. right to worship; funeral and obsequies rites; to attend the last rites and perform important ceremonies of their nearest kin upon their death; loss of their children’s rights to have their “Navjote” i.e. initiation into the religion ceremony and as a result, to access and enjoy community property [eg. Once the Parsi parent has passed away, the trustees of the property would invariably initiate legal action to oust the “half castes” if they did not evict themselves].
Attitudes: It is understandable that Parsi women would prefer to choose from a larger pool when it comes to selecting life partners. This would probably safe guard against children not suffering genetic defects which might occur due to extreme inbreeding. It is also understandable that these women would want to fulfill their duty toward their parents by performing obsequies ceremonies upon parent’s death. One of the most sensitive issues for inter married women which causes them distress, is when their children are denied initiation into the religion as priests are averse to perform the Navjote ceremony for these children. Since these children are un initiated they are not considered Zoroastrians and thus disentitled to the benefits of community / trust properties.
Behavior: Therefore it is no surprise when we find that a fair number of females are publicly questioning the clergy and community, forming pressure groups; blogging or writing articles for spreading awareness and gathering support. There are a few stray examples where females may approach courts of law. Whilst there is a number of women who simply follow the diktats, resulting in suppressing their resentments, thereby inflicting upon their own selves, a form of violence.
The women are thus driven by insecurity and maybe a fear of causing disturbance in the community aura.
2. The Clergy:
Suffer from a fear of mixing i.e. dilution of community’s ethnic purity; a loss of community identity; a loss of “communal aura”; a disturbance in the divine plan.
Attitudes: stems from an honest desire to protect the divine plan coupled with not wanting to disturb the laws of nature; and the communal auras. It is possible that they hold themselves out as the saviors of the aura as maybe a community property and as saviors of maintaining purity of the blood lines. Also stemming from a desire to keep the religion and culture in tact – pure.
Behaviour: From pasting notices on fire temples stating “Entry only for Parsi’s”; to questioning those who break the tradition to refusing to perform religious ceremonies, extending right up to informing and making aware the community of why they are excluding those who inter marry.
The clergy is thus driven by fear – of losing religious and cultural identity.
3. The Punchayet:
Is mandated to uphold the wishes of the settlors who devise their property to be held in trust for the benefit of the Parsi community; and as such fear that they may end up diluting the mandate if they were not to enforce the trust deed.
Attitude: Since they are under a clear mandate by settlors of trust deeds, the Punchayat Trustees will not wish to defend law suits and be responsible for the chaos within the community if exceptions are made and largesse distributed to “non” Parsi’s.
Behaviour: As such the Trustees of the Punchayat, are allocating benefits like housing, monetary incentives to those couples who are creating babies only to Zoroastrian Parsi’s. They are evicting the children born of inter marriage, from housing that is meant only for Parsi’s. These Trustees are not allowing funeral rites to inter married women nor are they allowing these women to perform religious ceremonies of their near ones. In 1990, these Trustees have had to engage in a mediation which arose out of their action in refusing the demised body of one Ms Roxanne Shah (inter married although a Parsi herself) whose body was refused entry into the Towers of Silence.
As such they are driven by a need to protect the mandate given to them by settlors of charity.
4. Rebel Clergy:
Realize the futility of chasing “purity” in a “dying” community; whilst fully understanding that being inclusive will strengthen the community; they are not overly worried about the consequences (legal/political/religious) of being a rebel; they choose to be inclusive and desire to restore rights of the inter married women and their children maybe even a desire to free the inter married women from their conflict.
Attitude: Probably realize the futility of enforcing purity of race and culture over a community that is dwindling to the extent of it being almost dead. Hence they see value in being inclusive in their attitude and seek a change especially hoping to release the women of their resentments and frustrations.
Behaviour: To bring the change; firstly this rebel group are questioning the practicality of the traditional clergy, they are being inclusive and performing the ceremonies that the orthodox clergy refuse to perform. They are also informing the rest of the community why they are being “rebellious” and why they choose to be inclusive.
Their driver would appear to be a need to be inclusive with having an eye on the need for community to proliferate.
5. Council of elders/highly respected/influential people:
Clearly most elders wish for a change in the orthodox views of the clergy and through web sites, dialogues, open letters to the community via its newspaper support the reformists.
Attitude: Try to decrease the polarization in the community through encouraging dialogue and viewing favourably the mediation process.
Behaviour: So they end up challenging the views and behaviour of the orthodox. The leading doctors, lawyers, journalists of the community by publishing their views attempt to bring about a change in the thought processes of the orthodox within the community.
Their driver would be a need to stem the orthodox clergy and a need for the community numbers to increase.
6. Media/Journalists:
Support the reformists but readership is low.
Attitude: with a view to high light efforts to bridge gap and build sustainable peace by bringing about a change of views and galvanize public opinion.
Behaviour: Conduct research, seek sponsorship, write articles, publish news and efforts at peace building.
Their driver would be to empower the community.
7. Reformists/Women’s groups:
These groups wish for a positive change and support the inter married Parsi women through blogs, web sites. AIMZ – association of inter married Zoroastrians. ARZ – Association for revival of Zoroastrians. Parsi Khabar is a journal which mobilizes public support.
Attitude: Bring about inclusiveness, decrease frustrations of inter married spouses, increase population of the community to bring about a change.
Behaviour: Organizing rally’s inviting scholars and laity to inter act; funding research on religion to show inclusiveness is not against religion; creating alternative places for worship and interring the dead.
Their driver would be to empower the intermarried community by emotional support.
Scenarios
1. If status quo remains:
It is believed that the conflict faced by women who are inter married – will get deeper – more physiological. The community will lose the children of inter married women thereby losing numbers and further dwindle. This in turn will lead to further in breeding as the common pool for choosing partners of either sexes will deplete further. This may result in mental and physical deformities of children that are born to pure Parsi parentage. The community aura will get further mixed. The trust properties will lie vacant without there being numbers to actually utilize them as is happening in the case of the Parsi General Hospital; which is highly underutilized due to dwindling numbers in the community. Lastly, if there is no change that takes place for the better and soon, the community in Bombay will ultimately die as is happening in Hong Kong.
2. Escalation in Conflict:
There is likely to be a disintegration of the social fabric. Children being called half breeds. Intense polarization will emerge between the orthodox groups and the liberals including the rebel clergy, the reformists and women’s rights groups.Probably an intolerance toward the spouse that is non Parsi may emerge from the Parsi female, once she realizes the repercussions of what she has done. It is probable that the Parsi Punchayat will try to appease the orthodox to win votes and escalate incentives eg subsidies and benefits. There might be an increase in litigation and or efforts to mediate. Media will get fodder. Divine laws of nature may be disturbed. Quicker death of an already dwindling community.
3. De-escalate / Peace:
Inclusiveness leading to peace. Women will attain freedom to choose from a wider pool of males. Fewer genetic defects in children as women will be able choose from a bigger gene pool. Conflict across the board will reduce. Maybe an increase in numbers in the community. Decrease in legal suits / actions. Children will benefit on trust properties. Community itself will thrive, including its traditions and culture, provided there is an energetic and sustained effort at spreading knowledge about the religion and its culture.
Recommendations
1. Foster dialogues between the various stake holders mandating a definite plan as an out come of that dialogue and time frames within which implementation must happen and compliances sought.
2. Gather sponsors to arrange a mediation between the orthodox segment and the reformists.
3. Attend the World Zarathushti Congress to be held in December 2013.
4. Persuade existing NGO or voluntary groups to bring children of the Zoroastrian Parsi’s and children of inter married Zoroastrians together with the objective of them bonding and through that for the elders to also foster a spirit of inclusiveness.
5. Gather support and sponsorship for the reformists through usage of media.
6. Urge the orthodox to consider the action taken by the Punchayat at Karachi, which passed a resolution to give children of non Zoroastrian fathers the right to adopt a Zoroastrian Parsi mother’s religion.
7. Empower the rebel clergy with grants from donors.
8. Donors and the Parsi Punchayat should commission a census and a gene defect data to understand a)rate of decline; b)inbreeding defects to gene pool.
9. The Zoroastrian Return to Roots Program is a new initiative that has been put together by Zoroastrian youth under the aegis of the UN PARZOR project.