A tale that you might never have come across would be that of a glass of sugar-infused milk that changed the course of history. This story begins with the battle of Nahavand, which marked the end of an already drained Sasanian Empire of Persia. The Arabian conquest achieved in this battle was further strengthened in the 8th century, marking the persecution of Zoroastrianism in Persia. As they witnessed the replacement of their religion and culture in real time, the Zoroastrians fled to safety in order to protect their faith. This escape led them to the shores of a small town in Gujarat, known as ‘Sanjan.’ This area was ruled by Jadi Rana, a Hindu ruler known for his generosity and open-mindedness.
Here, a Zoroastrian priest appeared in the court of Jadi Rana and appealed to him to grant these refugees space among his people. The Raja, however, refused this appeal, citing the overpopulation in his state as a reason. Displaying his reason through a metaphor, he presented a glass of milk, filled to the brim, to the priest, showcasing the way Gujarat was already fully packed with its native population and had no space to fit another community. The priest, in response, mixed some sugar in the glass without spilling a single droplet, symbolising how his people would settle in without causing any discomfort to the local population. The king, thoroughly impressed with the priest’s intelligence, welcomed the Zoroastrians into his land. As time passed by, the Zoroastrian settlers in the Indo-Pak region came to be known as the Parsis, a term used to symbolise their Persian origin.
Before diving into their lives within Pakistan, it is important to establish what Zoroastrianism entails. Contrary to the popular belief, Zoroastrians do not worship the fire; rather, they believe in the existence of a divine entity, the Ahura Mazda, who, according to them, is the creator of the universe and the source of all goodness. Moreover, Zoroastrians maintain that the teachings of Ahura Mazda were revealed to Prophet Zarathustra.
The Festival of Nowruz
One of the most well-known festivals in Zoroastrianism is Nowruz, the celebration of a new Iranian year. Marked by the Northern Hemisphere’s vernal equinox, it symbolises the beginning of rejuvenation and hope as spring takes over. This festival is usually celebrated between the 19th and 22nd of March each year. Nowruz first started roughly between 559–331 BCE in the Persian Empire when rulers of subject countries paid respect to the king at Persepolis as a way of showing their ancestors that they were prospering. It is interesting to note that this festival is also celebrated by some sects of Shiite Muslims, although for different reasons. Moreover, Ismaili and Hazara communities are also known to celebrate this age-old event. Nowruz is marked by the tradition of “haft-seen,” which may be translated as “the seven things that start with the letter S.” It is done by displaying 7 symbolic items on the table during Nowruz. In Zoroastrianism, this festival is also celebrated by paying a visit to one’s deceased relatives a day before, cleaning the home thoroughly, resolving past grudges by making amends to the wronged party with a gift of ajeels (a mix of dried fruits and nuts), and jumping over a bonfire, alongside many other rituals.
Contributions of Parsis in Pakistan
The contribution of Parsis to Pakistan in general, and Karachi in particular, with respect to business and commerce, is especially applaudable. Pakistan’s largest brewery, “Murree Brewery,” is owned by a Parsi businessman named Isphanyar M. Bhandara, and Pakistan’s oldest, Coswajee Group, is owned by the Parsi Cowasjee family. Moreover, the Avari group of luxury hotels is also owned by the Avari Parsi family. Besides contributing to forming the economic backbone and the financial capital of the country, Parsis have also contributed to media, literature, and philanthropy with intellectuals like Ardeshir Cowasjee and Bapsi Sidhwa. Moreover, Parsi women such as Goshipi Avari, a gold medallist in the Asian Games, and many others have also contributed to Pakistan’s success. In addition, Dr. Nergis Mavalvala serves as a professor at MIT and has performed abundant research on the existence of gravitational waves. The Parsis have also greatly contributed to forming Karachi’s infrastructure and service with the Spencer Eye Hospital, Beach Luxury Hotel, NED Engineering College, Kothari Arcade, and many others.
Challenges Faced by the Parsi Community in Pakistan
However, the Parsi community of Pakistan is one that is facing various problems. Firstly, it is struggling due to the declining birth rate, with only 15 Parsis left in Lahore, according to an interview with Mrs. Perin Boga conducted by Lahorenamah. This may be a result of a Parsi tradition, according to which only a child with a Parsi patrilineality can inherit Zoroastrianism. With only 40 percent of Parsis engaging in interfaith marriage, according to an article by Sameer Khatlani, this tradition has resulted in a decline of Parsi population. Moreover, efforts remain on preserving the Parsi culture in Pakistan with the Arzor Foundation and many others working to preserve Parsi culture and cuisine.
In many interviews with Parsi representatives, such as Byram D. Avari and Mrs. Perin Boga, it is established that the Parsis are treated with respect and without discrimination in the country. They also share that they are given excellent education, with some graduating from Kinnaird College for Women and others from Saint Anthony’s or Karachi Grammar School. Moreover, due to it being an exclusive community, especially in Karachi, they have led peaceful lives without facing any discrimination from the population at large. However, it is important to note that in research carried out by Zainab Asif Dar and Asma Awan from Punjab University, i.e., Political Culture and Voting Behaviour: A Case Study of Parsi Community in Pakistan, it was discovered that the Parsis were unsatisfied with respect to the political landscape of Pakistan that doesn’t give way to political parties that seek minority rights. The general status of minority rights has dwindled in the past 10 years in Pakistan, which has further threatened the livelihood of Parsis as a minority. Moreover, they are also concerned with their safety while visiting their places of worship.
Conclusion
Lastly, we should reflect on the role of the Parsis as preservers of an ancient tradition and their contribution to making Pakistan a pluralistic society. We should lean towards beginning more initiatives that support and preserve the Parsi culture. It is important to appreciate the Parsi cultures and traditions and to give them a vital position within Pakistan’s cultural mosaic.