Latest news with #Zoroastrians
Washington Post
05-07-2025
- Politics
- Washington Post
A fragile ceasefire in the Israel-Iran war tests the harmony of Los Angeles' huge Iranian community
LOS ANGELES — 'Tehrangeles' in West Los Angeles is home to the largest Iranian community outside Iran. This cultural enclave, also known as Little Persia, is where Iranian Muslims, Jews, Christians, Zoroastrians and Bahai have peacefully coexisted for decades. But the recent war between Israel and Iran — a bloody, 12-day conflict paused by a fragile ceasefire — has brought up religious tensions and political debates that rarely surface in this culturally harmonious environment. To complicate matters, the U.S. — an ally of Israel — bombed Iran during the war.
News18
19-06-2025
- General
- News18
This Religion Sailed From Iran 1089 Years Ago, Left Indelible Mark On Modern India
Last Updated: Zoroastrianism, one of the world's oldest religions, was born in ancient Iran, known then as Fars or Persia, around the 6th century BCE More than a thousand years ago, long before India became home to over 100 crore people, a few followers of Zoroastrianism anchored off the coast of Gujarat, fleeing religious persecution in ancient Persia. Today, their descendants are known as Parsis, a small but mighty community that has played an outsized role in shaping modern India. Zoroastrianism, one of the world's oldest religions, was born in ancient Iran, known then as Fars or Persia, around 6th century BCE. Founded by the prophet Zarathustra (Zoroaster), it flourished under royal patronage and became the official state religion of the Sassanian Empire in 3rd century CE. But when the Sassanid dynasty fell to Arab Muslim invaders in 652 CE, the fate of the faith changed forever. Many Zoroastrians converted to Islam, while others faced growing religious restrictions and heavy taxes known as ' jaziya '. Determined to preserve their faith, some Zoroastrians chose exile over extinction. Boarding ships headed east, they sought a new beginning far from the reach of the Caliphate. Their journey ended on the western coast of India. Parsi folklore recounts a symbolic story of their arrival in India. When they reached the port town of Sanjan in 936 CE, they met a local king who welcomed them with a silent message; he presented a brimming glass of milk, implying his kingdom was full. In response, the Zoroastrians gently stirred in a spoonful of sugar, without spilling a drop. They promised to assimilate peacefully and sweeten the land with their presence. Moved by this gesture, the king granted them asylum with a few conditions: they were to adopt local customs, wear the sari, conduct marriages after sunset, and speak the regional language. In return, they were free to practise their faith. While the Parsis in India slowly prospered, their Iranian brethren faced centuries of hardship. Under various dynasties, including the Umayyads and later the Qajars, Zoroastrians in Iran were often forced into second-class status. They could not ride horses, carry umbrellas, inherit property, or build fire temples. Their lives were marked by humiliation, poverty, and isolation. Despite this, the Iranian Zoroastrians held onto their faith. It was not until the 19th century that the Indian Parsis began offering aid, establishing the Society for the Amelioration of the Conditions of the Zoroastrians in Persia. Small numbers of Iranian Zoroastrians eventually migrated to India, seeking a more tolerant environment. Yet centuries of separation left deep imprints. The Iranian and Indian Parsis developed distinct rituals, languages, and even separate religious calendars. Parsi Rise Under British Rule In colonial India, the Parsis found new opportunities. Their fluency in English, cosmopolitan outlook, and strong work ethic endeared them to British administrators. By the early 1800s, though their population in Bombay was under 10,000, Parsis owned more businesses than either Hindus or Europeans. They built schools, especially for girls, hospitals, libraries, and fire temples. Education and charity became hallmarks of the Parsi identity. Their contributions to the economy during this time were transformative. Textile mills, steel plants, shipyards, and banks bore the imprint of Parsi entrepreneurship. Their legacy includes names that remain towering pillars in the industrial and philanthropic landscape. After India's independence in 1947, the Parsi community, once concentrated in Gujarat and Mumbai, began to go global. Many moved to the UK, the US, and Canada in search of economic and academic opportunities. Meanwhile, Iranian Zoroastrians began their own wave of migration following the 1979 Islamic Revolution, fleeing another round of religious restrictions. Today, less than 2,00,000 Zoroastrians remain worldwide. Yet the diaspora continues to sustain a vibrant global identity, with India still home to the largest concentration, primarily in Mumbai and parts of Gujarat. Despite their dwindling numbers, Parsis have left an indelible mark on India's growth: Jamsetji Tata, founder of the Tata Group which today is a global powerhouse in steel, hospitality, IT, and more. Ratan Tata, former chairman of Tata Sons, redefined business with his leadership, ethics, and vision. Dadabhai Naoroji, the first Indian Member of British Parliament, exposed economic exploitation under colonial rule. Homi J Bhabha, father of India's nuclear program, laid the foundation for the nation's atomic energy. Cyrus Poonawalla, founder of the Serum Institute of India, led global vaccine production, particularly during the Covid-19 crisis. Fali S Nariman, one of the most respected jurists, influenced constitutional law and civil liberties. Ardeshir Godrej and Rustomji Modi revolutionised the manufacturing and steel industries. Today, the Parsi community faces demographic challenges – low fertility, intermarriage restrictions, and an aging population have led to population decline. But their legacy lives on in the legal system, science labs, and boardrooms. Get breaking news, in-depth analysis, and expert perspectives on everything from politics to crime and society. Stay informed with the latest India news only on News18. Download the News18 App to stay updated!
Indian Express
13-06-2025
- Politics
- Indian Express
Israel's attack on Iran sparks concern among Zoroastrians, Iranian Muslims in Mumbai
Following Israel's airstrikes on Tehran, members of Mumbai's Irani community—both Zoroastrians and Iranian Shia Muslims—have voiced concern over the escalating conflict in the region which is a distant homeland, a place of religious significance and familial ties. On Friday morning, Israel struck major nuclear facilities in Iran, in what it said was 'pre-emptive military action' aimed at thwarting the nation's attempts to build nuclear weapons. Firoza Mistree, author, curator and independent researcher on Zoroastrianism, said, 'We are not too many people in the world, we are only about 110,000-115,000 Zoroastrians living across the world. Iran is a very major centre with nearly 20,000 strong Zoroastrians living there, mainly in Tehran, Yazd and Kerman.' Zoroastrians, also known as Parsis, migrated from Persia (modern-day Iran) to the Indian subcontinent to preserve their faith and tradition and to escape religious persecution after the Arab invasion. A map titled Parsi Migration Route at FD Alpaiwalla Museum in Mumbai highlights two major waves of migration: the first, from Khorasan (8th–10th centuries), who settled in Sanjan on the western coast; the second, from Yazd and Kerman in the 19th century, with many settling in Bombay. Mistree added that although Zoroastrians in India migrated from Iran long ago, 'in our hearts, it is a very holy country because it is linked to our religion from where we originated from.' 'Iran has a deep and rich history that's closely tied to the Zoroastrian and Parsi communities,' she said. 'Our sacred sites are there, including Takht-e Soleyman, a UNESCO World Heritage site, and we're concerned about the potential destruction. Iran is home to around 55 fully functional fire temples and six great shrines linked to the last Zoroastrian kings. These are not just historic places, but living symbols of our faith and heritage. Our traditions, our people, our fire temples, they're all still in Iran. Naturally, we're worried,' she added, noting that community members have been reaching out to check on the safety of those still living there. 'So far, Zoroastrians are but we are very worried that this war will escalate beyond anyone's imagination, and it is not good for any country in the world and even the world as a whole,' she said. Calling the incident very unfortunate, Bombay Parsi Punchayet (BPP)'s chairperson Viraf Mehta said, 'We don't yet know the full extent of the loss it could cause to Zoroastrians and their places of worship. But we are a very small community, and every Zoroastrian—no matter where they are in the world—matters to us.' He further added that it is their responsibility to look out for one another. 'If any of them wish to come to Mumbai and seek asylum, while that decision lies with the Government of India, the Parsi panchayat would certainly support them. We always have, and always must, look out for one another, to ensure that every Zoroastrian has a roof over their head and food on their plate.' Another Zoroastrian whose family migrated to India from Iran over a century ago, shared that he has a few friends there. 'They told me that they are alright as of now. The airport is shut. There is definitely a lot of stress but let's see what happens,' he said, adding, 'You cannot do anything. One can only pray.' Although Zoroastrians form the majority, Mumbai's Irani community also includes a significant number of Shia Muslims from Iran, currently estimated at around 2,500. While the city has long-standing ties with Iran evident in its substantial Zoroastrian and Bahá'í populations, a fresh wave of migration occurred in the early 19th century, predominantly comprising Iranian Muslims. These migrants, mostly from the inland cities of Shiraz and Isfahan, arrived in search of better economic prospects amid a recession in central Iran. Many of these early Shia Iranian traders settled in areas like Umerkhadi and Dongri, where their descendants still live today. Familial connections with Iran remain strong across generations. 'We heard that Shiraz was attacked—a city many of us have visited and where some have family through marriage,' said a prominent member of Mumbai's Iranian Muslim community. 'We watch the news with trepidation, fearing for the lives of our loved ones and for the fate of a city so rich in culture and beauty being ravaged because of this war.'
Spectator
28-05-2025
- General
- Spectator
Why did the ancient Greeks have so many gods?
Writing in a lesser organ, Matthew Parris wondered whether most ancient Greeks 'really, sincerely, did believe in their bizarre pantheon of gods'. Belief in a single god was at that time limited to two peoples: Jews and Zoroastrians (and Egyptians once, briefly). To everyone else, perhaps the sheer variety of the world, the extraordinary generative power of nature and the impossibility of making secure predictions about anything suggested a multitude of powers at work. Since it was obvious that earth and sky combined to control nature – man's only resource – it was not unreasonable for the ancient Greeks to see those features as the first two gods and then, constructing them as a human couple (the family being such a central Greek concern), to assume they generated not only other gods but the whole physical world too. The farmer-poet Hesiod (c. 680 bc) named more than 300 such gods, from Zeus and the Olympian gods at the top to Night, Day, Sleep, Oceans, Mountains, Rivers, Winds, Hades and so on, all with different functions. Result: you name a feature of human life, there was probably a god for it, all the way down to gods of weeding, muck-spreading, reaping and mildew. But what did those gods require? Obviously, what humans required, that is, respect, in the shape of acknowledgement. That could consist of a prayer, an offering left on an altar, or (at the communal level) a hecatomb (100 oxen sacrifice). And what did humans hope for in return? Primarily, the means of life, especially 'the blessings of the gods visited on them, for ploughing and for harvest, each in its season, with unbroken regularity' (Isocrates). That was achieved as long as the rituals were properly carried out – the sole function of priests, male and female. But if, say, Athenians felt that the gods could help their political ambitions, that was something for the democratic assembly to discuss.
Iraq Business
09-04-2025
- Iraq Business
Cave Restoration Project Completes First Phase in Duhok
By John Lee. The first phase of the restoration of Charsteen Cave, a major archaeological and touristic site in the Kurdistan Region, has been completed. The work, costing approximately $1 million, was funded jointly by the European Union, UNESCO, the International Labour Organization (ILO), and the Kurdistan Regional Government. Located in Gali Duhok, south of the Duhok Dam, the centuries-old cave spans 6,000 square metres and was historically a sacred sanctuary for Zoroastrians. In addition to the structural restoration, the broader project includes a new access road and infrastructure upgrades such as lighting, water supply, landscaping, and security systems. The second phase of restoration is scheduled to begin soon. Full statement from the Kurdistan Regional Government: The restoration of Charsteen Cave has been underway for the past two years, with the first phase now completed. This phase of the project, which cost approximately $1 million, was jointly funded by the European Union, the United Nations Educational, Scientific and Cultural Organization (UNESCO), the International Labour Organization (ILO), and the Kurdistan Regional Government. This is a significant touristic and archaeological project for the Kurdistan Region, particularly for Duhok Governorate. In addition to the restoration, a new road will be constructed, and infrastructure improvements including lighting, water supply, landscaping, and security cameras will be implemented. The second phase of the restoration is expected to begin in the near future. The cave, located in Gali Duhok south of the Duhok Dam, dates back several centuries and spans an area of 6,000 square metres. Charsteen was a revered sanctuary for Zoroastrians, with its name derived from the four sacred elements of their faith: fire, soil, water, and air. It served as a communal gathering place where religious rituals were performed and a "Holy Drink" was prepared. (Source: KRG)
