angeldust
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On the charge of proselytizing, the accusers may want to take a look at this and decide if their charges hold water:
http://www.heritageinstitute.com/zoroastrianism/pdf/helengerth.pdf
Please read the CONCLUSION section pasted below at least - pretty revealing about how our community is hardwired compared to the prevalent viewpoints and stereotypes we are generally exposed to in this part of the world!
For Zoroastrians, manifestations of communities of affirmation, social networking spaces,
resource centers, and creation of transmovement spaces to build opportunities for face to face
contact are arenas that sculpt a virtual landscape where a quiet social movement is steadily
shifting the contours of identity, and at times, seeking to expand group boundaries. It is one of
words and meetings and email dialogues to mobilize opinion and generate articulate, written
protests against various issues.
Never before has Zarathushti expression been soon display than through the
Zarathushti e-mail alias…and web sites that provide a forum for the thought and
feeling of the day. Email after email travel through cyberspace and into our
homes and offices, where extremists from the right and left do battle almost daily
(Engineer 1999:pg.41)
Quiet it may be in contrast to other religions and ethnicities whose discussions of survival spill
over their social and geographical boundaries into acts of sectarian violence (Armstrong 2001,
Juergensmeyer 2001). But as Engineer suggests, in the often volatile communications online it is
a ‘battle ground’ of opposing viewpoints. Thus there are two movements in essence.
One is a movement for revitalizing the vibrancy and dedication of members against the fragmenting and assimilation forces of diaspora and modernity. As such, it is aimed at internal changes and
strengthening collective identity and tightening group borders.
The other movement is focused within the community for change and diversity of practice and ideology which may at times also be directed outward aimed at making Zoroastrianism a more widely recognized belief. As such, it weakens group boundaries and pushes for a wider, more inclusive definition of collective identity. In more extreme cases, it is also directed outward in an attempt to include those outside group boundaries and bring them inside – to share Zoroastrianism as a universal religion with a message of hope and insight for the world.
The Zoroastrian community I observed in this study, this social manifestation online, is different from other online religious groups and a brief comparison offers further insight into the motivations and mindset of Zoroastrians in the virtual world. Zoroastrianism is a ‘quiet’ social movement not only because it uses words rather than actual physical confrontation to push forward change and diversity. It historically has not used the Internet to proselytize and ‘sell’ its perspective to gain converts. It does not yet use the Internet for online services and fellowshipping. It does not reproduce rituals to be replayed online as a way of participation in the religion. It has been focused within itself to redefine itself in the face of declining population and a recent influx of individuals who wish to be included. This is very much unlike other sites that actively attempt to bring in converts, actively attempt to spread their view of the world as a fundamental philosophical perspective.
One final thought on the online Zoroastrian community as a ‘quiet’ social movement - there
have been several calls online to mobilize public opinion using the Internet to effect social
change. As was discussed above in the presentation of the Internet’s transmovement effect,
many of these calls are aimed at changes that seem small relative to the scale of national or
international social change for they are aimed at a specific item such as lobbying the film maker
of the movie Alexander to remove the fravahor image. Bold statements to move the 9th World
Zoroastrian Congress from Dubai is a much wider and stronger call not only for consequential
meetings between members planning the conference to discuss and perhaps move the
conference, but also for a social activism beyond their group boundaries. In this light Zoroastrians
are presented with an opportunity for a social movement that could initiate an international call for social change. It is ‘quiet’ in its call for peaceful methods of demonstration using words and ‘nonaction’.
It does not call for boycotts or lobbying of world leaders, simple a worded statement of a
change of venue because of a government’s repeated violations of what this community holds as
core values. To not hold the conference in Dubai is to withhold money and supportive public
relations. It is a public announcement of non-support by a well respected community. Like Rosa
Parks’ refusal to sit at the back of the bus, it is an action that may well call attention to injustice and spark others to act. In truth, it is the quietest yet firmest statement possible.
Implications for Zoroastrian Community
Dolly Dastoor, former President of FEZANA and current editor for the FEZANA journal
summarizes the impact of forces for community integration and unity as well as fragmentation as
a result of the Internet:
…this cyber community has grown into a virtual nation…For Zarathushtis, the
Internet has been a boon, melting away 1,300 years of anxiety and separation
and joining us into a single virtual but very tangible community
(Dastoor 2005:pg3-4)
I argue that there are far greater reaching impacts on the global community than simply a
polarization of existing differences as time passes and the Internet becomes even more
entrenched in daily life. The strength of a ‘virtual nation’ can cement group cohesion and sets the idea of global Zoroastrian identity on par with nationalism. In this case, it is a force that exceeds the nationalism of small groups or individuals to forge a bond across nations uniting the
Zoroastrian Diaspora. The at times conflicting messages and questionable authenticity
underscores the latitude for individuals to forge differing self-identities within the group. It is not
clear yet how deeply the dialectic between these two forces will affect the community as a whole, though there are indications of how factors of cohesion and fragmentation are shaping the face of Zoroastrianism in the ways the differing schools of thought are defining themselves against one another. There are generational differences as well to consider, and the possibilities are
foreshadowed perhaps in the controversial debates on Z-book and lists over statements of a
younger generation criticizing religious dictates and pursuing alternate lifestyles while still holding
onto the Zoroastrian identity.
I would propose looking at the Internet as another phase of the Zoroastrian Diaspora. If
transplantation leads to transformation as Yang and Embaugh suggest and the Internet is a
‘space of belonging’ (Fernback 1997), then the shifts and transformations seen online are part of
progression of how immigrant religions adjust identity. Technology, far from being a
homogenizing force as Barber insists, becomes a means of controlling to some degree the
changes within communities. The ability to create bonds of shared commitment to a way of life
allow the Zoroastrian community, and other diasporas, a means of shaping that which would
shape them.
An Online Case Study and Contributions: Foundations Revisited
This research was entered into with the belief that it would validate the Internet with its far
reaching communication capabilities as a vehicle for building global Zoroastrian community
cohesion. It was intended to build as well on Hinnells’ diaspora work by examining the impact of the Internet on the second Diaspora from Iran and India and to document what I will call the third Diaspora into virtual space.
It bears stating here that I had very little background in the Zoroastrian community prior to
this research. I did not have friends or close associates that I had spoken with over great lengths
of time or grown up with. I did have the gracious guidance at key points of scholars working with
and in some cases part of the community. Yet, much of what I have come to understand about
the community – their sense of who they are and why some practices are imbued with such
spiritual importance- comes from my interactions online and from the wealth of information
available online that brought the scholarly work I synchronically reviewed to life. I believe that this underscores the importance and versatility of the Internet in understanding the vitality of collective identity and self definition online, the virtual and physical communities built, and for some
individuals their engagement in both on and offline social networks.
One can obtain knowledge from books, but this does not replace the wisdom and
understanding that comes from social interaction and involvement. This study was an opportunity to begin that process of interaction and involvement that has introduced me to several individuals within the community that are very active and often polarizing figures. Online dialogue allowed me to speak with and ask questions of individuals such as Khojeste Mistree, Alexander Bard, Ronald Delavaga, and Ali Jafarey who speak for very different perspectives on Zoroastrianism which would have been much more difficult to meet within a conventional frame of ethnographic methodology.
http://www.heritageinstitute.com/zoroastrianism/pdf/helengerth.pdf
Please read the CONCLUSION section pasted below at least - pretty revealing about how our community is hardwired compared to the prevalent viewpoints and stereotypes we are generally exposed to in this part of the world!
For Zoroastrians, manifestations of communities of affirmation, social networking spaces,
resource centers, and creation of transmovement spaces to build opportunities for face to face
contact are arenas that sculpt a virtual landscape where a quiet social movement is steadily
shifting the contours of identity, and at times, seeking to expand group boundaries. It is one of
words and meetings and email dialogues to mobilize opinion and generate articulate, written
protests against various issues.
Never before has Zarathushti expression been soon display than through the
Zarathushti e-mail alias…and web sites that provide a forum for the thought and
feeling of the day. Email after email travel through cyberspace and into our
homes and offices, where extremists from the right and left do battle almost daily
(Engineer 1999:pg.41)
Quiet it may be in contrast to other religions and ethnicities whose discussions of survival spill
over their social and geographical boundaries into acts of sectarian violence (Armstrong 2001,
Juergensmeyer 2001). But as Engineer suggests, in the often volatile communications online it is
a ‘battle ground’ of opposing viewpoints. Thus there are two movements in essence.
One is a movement for revitalizing the vibrancy and dedication of members against the fragmenting and assimilation forces of diaspora and modernity. As such, it is aimed at internal changes and
strengthening collective identity and tightening group borders.
The other movement is focused within the community for change and diversity of practice and ideology which may at times also be directed outward aimed at making Zoroastrianism a more widely recognized belief. As such, it weakens group boundaries and pushes for a wider, more inclusive definition of collective identity. In more extreme cases, it is also directed outward in an attempt to include those outside group boundaries and bring them inside – to share Zoroastrianism as a universal religion with a message of hope and insight for the world.
The Zoroastrian community I observed in this study, this social manifestation online, is different from other online religious groups and a brief comparison offers further insight into the motivations and mindset of Zoroastrians in the virtual world. Zoroastrianism is a ‘quiet’ social movement not only because it uses words rather than actual physical confrontation to push forward change and diversity. It historically has not used the Internet to proselytize and ‘sell’ its perspective to gain converts. It does not yet use the Internet for online services and fellowshipping. It does not reproduce rituals to be replayed online as a way of participation in the religion. It has been focused within itself to redefine itself in the face of declining population and a recent influx of individuals who wish to be included. This is very much unlike other sites that actively attempt to bring in converts, actively attempt to spread their view of the world as a fundamental philosophical perspective.
One final thought on the online Zoroastrian community as a ‘quiet’ social movement - there
have been several calls online to mobilize public opinion using the Internet to effect social
change. As was discussed above in the presentation of the Internet’s transmovement effect,
many of these calls are aimed at changes that seem small relative to the scale of national or
international social change for they are aimed at a specific item such as lobbying the film maker
of the movie Alexander to remove the fravahor image. Bold statements to move the 9th World
Zoroastrian Congress from Dubai is a much wider and stronger call not only for consequential
meetings between members planning the conference to discuss and perhaps move the
conference, but also for a social activism beyond their group boundaries. In this light Zoroastrians
are presented with an opportunity for a social movement that could initiate an international call for social change. It is ‘quiet’ in its call for peaceful methods of demonstration using words and ‘nonaction’.
It does not call for boycotts or lobbying of world leaders, simple a worded statement of a
change of venue because of a government’s repeated violations of what this community holds as
core values. To not hold the conference in Dubai is to withhold money and supportive public
relations. It is a public announcement of non-support by a well respected community. Like Rosa
Parks’ refusal to sit at the back of the bus, it is an action that may well call attention to injustice and spark others to act. In truth, it is the quietest yet firmest statement possible.
Implications for Zoroastrian Community
Dolly Dastoor, former President of FEZANA and current editor for the FEZANA journal
summarizes the impact of forces for community integration and unity as well as fragmentation as
a result of the Internet:
…this cyber community has grown into a virtual nation…For Zarathushtis, the
Internet has been a boon, melting away 1,300 years of anxiety and separation
and joining us into a single virtual but very tangible community
(Dastoor 2005:pg3-4)
I argue that there are far greater reaching impacts on the global community than simply a
polarization of existing differences as time passes and the Internet becomes even more
entrenched in daily life. The strength of a ‘virtual nation’ can cement group cohesion and sets the idea of global Zoroastrian identity on par with nationalism. In this case, it is a force that exceeds the nationalism of small groups or individuals to forge a bond across nations uniting the
Zoroastrian Diaspora. The at times conflicting messages and questionable authenticity
underscores the latitude for individuals to forge differing self-identities within the group. It is not
clear yet how deeply the dialectic between these two forces will affect the community as a whole, though there are indications of how factors of cohesion and fragmentation are shaping the face of Zoroastrianism in the ways the differing schools of thought are defining themselves against one another. There are generational differences as well to consider, and the possibilities are
foreshadowed perhaps in the controversial debates on Z-book and lists over statements of a
younger generation criticizing religious dictates and pursuing alternate lifestyles while still holding
onto the Zoroastrian identity.
I would propose looking at the Internet as another phase of the Zoroastrian Diaspora. If
transplantation leads to transformation as Yang and Embaugh suggest and the Internet is a
‘space of belonging’ (Fernback 1997), then the shifts and transformations seen online are part of
progression of how immigrant religions adjust identity. Technology, far from being a
homogenizing force as Barber insists, becomes a means of controlling to some degree the
changes within communities. The ability to create bonds of shared commitment to a way of life
allow the Zoroastrian community, and other diasporas, a means of shaping that which would
shape them.
An Online Case Study and Contributions: Foundations Revisited
This research was entered into with the belief that it would validate the Internet with its far
reaching communication capabilities as a vehicle for building global Zoroastrian community
cohesion. It was intended to build as well on Hinnells’ diaspora work by examining the impact of the Internet on the second Diaspora from Iran and India and to document what I will call the third Diaspora into virtual space.
It bears stating here that I had very little background in the Zoroastrian community prior to
this research. I did not have friends or close associates that I had spoken with over great lengths
of time or grown up with. I did have the gracious guidance at key points of scholars working with
and in some cases part of the community. Yet, much of what I have come to understand about
the community – their sense of who they are and why some practices are imbued with such
spiritual importance- comes from my interactions online and from the wealth of information
available online that brought the scholarly work I synchronically reviewed to life. I believe that this underscores the importance and versatility of the Internet in understanding the vitality of collective identity and self definition online, the virtual and physical communities built, and for some
individuals their engagement in both on and offline social networks.
One can obtain knowledge from books, but this does not replace the wisdom and
understanding that comes from social interaction and involvement. This study was an opportunity to begin that process of interaction and involvement that has introduced me to several individuals within the community that are very active and often polarizing figures. Online dialogue allowed me to speak with and ask questions of individuals such as Khojeste Mistree, Alexander Bard, Ronald Delavaga, and Ali Jafarey who speak for very different perspectives on Zoroastrianism which would have been much more difficult to meet within a conventional frame of ethnographic methodology.
)
