The Atlanta Zarathushti Association

2012 - Volume 3

On 21st August, 1907, an International Socialist Conference was held at Stuttgart, Germany. One thousand male representatives from across the world had come to attend the conference. When it was the turn of the representative from Hindustan (India), a matured lady appearing to be from a Royal family and full of confidence came to the dais. She proposed a resolution. “The continuance of British rule in Hindustan is excessively harmful and extremely dangerous for the true benefits of Hindi people. As per any ideal socialistic arrangement there should never be dictatorship or cruel government on any people. Hence all the avengers of democracy from across the world should assist in liberating the people who are staying in this exploited country and are one fifth of the total human population.” After proposing the resolution she unfurled the tri-color Hindustani flag which she had brought in her blouse. She spoke loudly and clearly in English, “This is the Flag of Independent Hindustan. Look, look it is now born. I appeal to all gentlemen to stand and salute the Flag.” Surprised by the dramatic incident, all the representatives stood up and saluted the first flag of independent Hindustan. Who was this brave lady? Her name was, Madam Bhikaiji Rustom Cama.

Madam Cama was born on 24th September, 1861 in Mumbai in a rich Parsi family. Her mother’s name was Jayji and her father’s name was Sorabji Framji Patel. Her father and brother were big traders in Mumbai. They had a palatial residence at Cumballa Hill. The parents named their daughter Bhikaji. Madam Cama, who completed her schooling in Mumbai, was fluent in four languages English, Gujarati, Hindi and Marathi. On 3rd August, 1885 she was married to Rustom Khurshid Cama who was a solicitor by profession. Due to Rustomji’s adoration of the British she soon disserted him. Though her family life was destroyed she did not sit idle. She dedicated herself to social work. In 1896 Mumbai was struck with the Plague epidemic. During that time she, along with other females, served the patients at Parsi Fever Hospital. During the 1899 plague epidemic, she herself was infected with the disease. After recovering, on medical advice,

she went to Europe. In Europe she stayed in Germany, France and Scotland for one year each. During her stay she underwent surgery. On improvement in health, in 1905, she came to London. There she started participating in activities of Dadabhai Nowrojee’s ‘London India Society’. She became close to ‘India House’, which was the safe haven for Indian revolutionaries. She started delivering fierce speeches regarding Freedom for India, at places like Hyde Park, in London. During the same time i.e. on 24th June, 1906 a young man named Vinayak Damodar Savarkar reached London.

During her stay in London, Madam Cama received an invitation from the “International Socialist Conference” which was scheduled to start on 18th August 1907. This conference had been held for the previous ten years. Savarkar always attempted to garner International support for the issue of Independence for India. Savarkar suggested that Madam Cama and Barrister Sardarsingh Rana should attend the conference as representatives of India. Savarkar also drafted the resolution that was to be proposed there. On deciding that Madam Cama would propose the resolution during the conference, Savarkar realized that India did not have an independent flag to be unfurled there. Madam Cama and Bhanumatiji, the wife of Shri Shamji Krishna Varma, themselves stitched this flag, using rich satin and silk cloth. Three such flags were made. The reason being, in the event of seizure of one during police action, the others could be used. To avoid any perceivable obstacles by anybody, Madam Cama carried one flag out of England, having hidden it in her blouse. Barrister Rana carried the other two flags to Paris. Around this time, the British government ordered Madam Cama to leave England. Madam Cama shifted her base to Paris, France. It’s from Paris that she went to Stuttgart.

On 21st August, 1907, at the International Socialistic Conference, when Madam Cama unfurled the flag, she also explained the meaning of its colors and symbols. The top stripe of the Flag was Green in color. The Eight provinces of India of those days were represented by eight lotus flowers. The slogan “Vande Mataram” for which hundreds of youngsters had their lives taken was inscribed on the centre saffron stripe. The Sun and Moon on the bottom red stripe indicated that India would remain Independent till Sun and Moon continued to grace the skies. The Green color reflected Courage and Spirit. The Saffron color indicated victory and Red color displayed Strength. After reading out the resolution Madam Cama delivered a straightforward speech. "This flag is of Indian Independence! Behold, it is born! It has been made sacred by the blood of

young Indians who sacrificed their lives. I call upon you, gentlemen to rise and salute this flag of Indian Independence. In the name of this flag, I appeal to lovers of freedom all over the world to support this flag." At the end of the speech, waving the flag she said “Before I end my speech, I want to tell you that, while I am alive I completely hope to see that the Republican State of India is formed. Vande Mataram”. Later on, during meetings of revolutionaries in Paris, a smaller version of this flag was always placed in the center of Madam Cama’s table. She also got one badge of the same flag made. She always carried the badge on her chest. After the conference Madam Cama was invited to American Nationalists in order to propagate the Indian freedom struggle. On 19th October, 1907 she reached America. During the First World War, Madam Cama used to visit military camps in Marseilles and ask Indian soldiers over there “Would you fight on behalf of those who have forced your motherland into slavery?”. During this war since France and England were allies, Madam Cama was asked to live outside of Paris and was subjected to report to the police station once a week. After the end of the war Madam Cama returned back to Paris and resumed her political activities. But her health was not supportive. Being occupied with the revolutionary activities, she had been neglecting her health. Her financial situation had also deteriorated. Her wish to return to her motherland started getting intense. On severe perseverance and assurance of not participating in the freedom struggle, in 1935 i.e. after 34 long years she was granted permission to return to India. She came to Mumbai, but did not live for long. On 13th August, 1936 she died at The Parsi General Hospital.

Written and directed by Sooni Taraporevala, Little Zizou (2009) featured two Parsi families that learn to adjust with

each other.

Homi Adajania's Being Cyrus (2005) changed the way Bollywood looked at Parsis. This psychological drama

unveiled the dark sides of a dysfunctional Parsi family.

Deepa Mehta's 1947: Earth (1998) had a Parsi family at the helm of affairs. Lenny (Maia Sethna, Shabana Azmi), a Polio-

afflicted girl, narrates the story.

Rahul Dholakia's Parzania (2007) was based on the real life story of a boy named Azhar Mody.

Roshan Seth played a character Gustad Noble, who is trapped in his past, in Sturla Gunnarsson's Such A Long

Journey (1998).

Rajesh Mapuskar's Ferrari Ki Sawaari (2012) showcased the absurdities of a normal life.

Ajay Phansekar's Encounter: The Killing (2002) was the story of a police inspector Sam Bharucha who finds that his

son has a leaning towards criminal activities.

Directed by Bela Sehgal, Shirin Farhad Ki Toh Nikal Padi (2012) is the latest film on the Parsis. It has Boman Irani

and Farah Khan in the lead roles.

In commemoration of its 25th anniversary, FEZANA undertook a demographic study (of population, intermarriages, conversions and age, birth/death and origin distributions) for all countries around the world where Zarathushtis reside. Data on population and intermarriages was compared with the 2004 FEZANA study [FEZANA Journal, Winter 2004]. Some very significant observations are reported.

The estimated Zarathushti population is reported to be 110,201, which is a decrease by 14,752 Zarathushtis or -11.8% from the population of 124,953 reported in the 2004 FEZANA study. This has been weighted in large measure by the very significant drops in the estimated populations of Iran (pop. 14,000, decline by -10,000 or -41.7%), India (pop. 61,000, decline by -8,601 or -12.4%) and Pakistan (pop. 1,675, decline by -446 or -21.0%). Large percentage population gains in the diaspora countries, primarily USA (pop. 14,306, gain of +3,512 or +32.5%), Canada (pop. 6.421, gain of +446 or +7.5%), New Zealand (pop. 1,231, gain of +331 or +36.8%) and Singapore (pop. 372, gain of +210 or 129.6%) do not compensate for these losses. The situation in India is further exacerbated by the high ratio of deaths to births. In Mumbai, this ratio has increased at an alarming rate, from 303 deaths per 100 births in 1992, to 741 deaths per 100 births in 2011. Over the past two decades (1992 - 2011) there were only3,456 births and a five times larger number of 17,715 deaths in Mumbai. Over the last two decades, there has been a very significant upward trend in the percentage of intermarriages as reported in Parsiana and FEZANA Journal, in both Mumbai (from 20.5% in 1992 to 38.9% in 2011) and North America (from 23.7% in 1991 to approx. 60% for the last three years, 2009 - 2011). Data is also presented for distribution by age, sex and origin (Parsi/Iranian). On the optional survey questions about offspring of mixed marriages and conversions, very few and sporadic responses were received (only from a few North American states/provinces, and not from any other country). The raw data as received is reported in the paper. These results were presented (along with an early history of Zarathushtis in North America) by Roshan Rivetna at the Zoroastrian Congress in New York in August 2012. While every effort has been made in good faith to seek out reliable sources, this compilation is not an official, statisti-cally correct census. The raw data is presented, as received, to get a flavor of the Zarathushti

Basu Chatterjee's Khatta Meetha (1978) revolved around a Parsi widower who seeks emotional support. The film is

still remembered for its melodious music.

Vijay Mehta's Pestonjee (1988) was about two friends who fall in love with the same girl. It depicts the complications

of love and friendship.

world. We leave it to the professional demographers and community leaders to analyze the data, determine its credibility and level of confidence, to forecast trends and implement actions towards a Zarathushti renaissance.

2012 XVI NORTH AMERICAN ZARATHUSHTI CONGRESS IN NEW YORK

- By Farzin Khurshed Avari

A lot of you may be wondering why we even have these things called Zarathushti Congresses. What purpose to they serve? Well, I’ll tell you a little bit about my experience and maybe even convince you to come with me for one or more of the next three: World Zarathushti Congress in Mumbai, December 2013; North American Zarathushti Congress in Los Angeles, December 2014; and Zarathushti Youth Congress in New Zealand, December 2015.

(Photo: Farzin Avari far right)

Nearly two years ago, I attended the World Zarathushti Congress hosted by the Zoroastrian Association of Houston. I went to the Congress because I was given a chance to perform with the Zoroastrian Symphony Orchestra. Seeing what everyone else was doing for the community inspired me to start Sunday school here in Atlanta, because for the first time I didn't feel alone. At the Next Gen Now Panel, I stood up and asked, what materials does FEZANA have for smaller organizations that may not have a plethora of available resources. Immediately, I had multiple people introduce themselves and offer to help. Suddenly, I realized I was in great company. And more importantly I felt like I could achieve most anything. If I needed help, I knew there were people out there to help me. So thus, the Houston Congress gave me wings.

What did I get from the New York Congress? The love and support of my larger community. I was asked to speak on the Inter Generational Dialogue Panel about my experiences starting the Sunday School Program in Atlanta. I do have to admit, I was very nervous. I had never given a speech of any kind before, and I don't think of myself as a public leader. It wasn't as bad as I thought it was going to be. And I am no longer afraid of public speaking. Being on stage and telling my story made me realize one thing: I am not alone. I have the love and support of a community. They may be living in different places all around the world, but they are out there. People came up to talk to me for days saying, "You brought me to tears" or "Thank you for your service to our community" and" I just want to tell you that I am here for you. If you ever need anything, call me, email me. I WILL help you."

Honestly, before coming to the Congress, I was a little frustrated and desperately needed motivation. Coming to New York and meeting all those people gives me a motivation and new drive to continue my efforts. I already tell everyone "I do this for MY kids," but now I also do it for you - the members of the Zarathushti community. The ones who have shown me such unadulterated love and everyone who helps me get from one day to another.

The Zarathushti community has shown me so much love; now AZA its your turn. I want to see you step up and get involved. I want everyone get involved with something. Not interested in

in teaching? Fine! What annoys you? Fix it! What would like to see AZA do? Take it up. Contact the board. Insist "I want to make this happen." Get your friends involved and lets build a community, shall we?

Ferzin Patel from New York brought up a good point at the Congress, and its something that really resonated with me: "If you go to the gym once a month, can you really expect to see results?" And lets think about this for a minute. We spend more time talking on a cell phone than we do building this community. Here's my thoughts: if you expect your kids to take your religion seriously and to be involved with the community, then you had better be there to back it up with proof that you yourself are committed to serving the community and prove that this religion means a lot to you. So again I ask you, want do you want to see in this community? And start building this community. Because if not now, then when? If not you, then who?

She says, “I received unstinting help from Ms. Srila Mookerjee, her kiln, her studio, without which no painting and firing of the glass would have been possible. This piece is dedicated to the memory of my dear friend late Dr. Nurgez J. Sethna, a true and exceptional Zoroastrian.” The Adarian will celebrate 100 years on October 3rd, 2012 (Roj Sarosh, Mah Ardibehest). Katayun Saklat is a Parsi artist from Kolkata. She owns two art galleries: Gallery K2 and Gallery Katayun. She learnt Commercial Art at the J. J. College of Art in Mumbai. Later, she pursued a Masters in Fine Arts. She trained under Patrick Reyntiens, a noted medieval stained-glass painter in London for 3 years to master the Art of Anatomy Drawing. (Article from Parsi Khabar - printed with permission)

Katayun Saklat has

previously installed 11 stained-glass pieces at

the late Ervad Dhanjeebhoy Byramji

Mehta Zoroastrian Anjuman Atash Adaran.

Last month, to commemorate the centenary celebrations of the Agiary, the 12th piece was installed. This work consists of 14 separate panels . It depicts our Prophet Zarathushtra and His seven Ameshaspentas.

CHICKEN VINDALOO by Firdosh Mavji

Vindaloo is an Indian dish. The term Vindaloo derives from the Portuguese dish “Carne de Vinha d’ Alhos”, a dish of meat, usually pork, with wine and garlic. This is considered the king of curries and is a fiery hot dish. Great when paired with full-bodied red wines. INGREDIENTS : 250 gm boneless chicken, salt, turmeric powder, butter; salt to taste. Vindaloo Masala: fenugreek seeds, cumin seeds in equal proportions. Main preparation: 4 tbsp olive oil, 4 tbsp chopped shallots, 1 1/2 tsp ginger garlic paste, 1/2 tsp red chili powder, 1/2 tsp turmeric powder, 1/2 cup tomato puree, salt to taste, 1 1/2 tsp vindaloo masala, 3 tsp tamarind water, coriander leaves to garnish METHOD: Marinate the chicken with salt and turmeric powder. Sauté the marinated chicken in butter for about 10 minutes. The chicken is ready. For the Vindaloo Masala, roast the fenugreek seeds and the cumin seeds in an open pan and then grind them together into a paste. Vindaloo masala is ready. For the main preparation, heat oil in pan. Add chopped shallots, ginger garlic paste, red chili powder , turmeric powder, tomato puree, salt, chicken, vindaloo masala and tamarind water. Mix it well. Vindaloo chicken is ready. Garnish with coriander leaves and serve hot with rice.

Persian literature is the jewel in the crown of Persian culture. It has profoundly influenced the literatures of Ottoman Turkey, Muslim India and Turkic Central Asia and been a source of inspiration for Goethe, Emerson, Matthew Arnold and Jorge Luis Borges among others. Yet Persian literature has never received the attention it truly deserves. A History of Persian Literature answers this need and offers a new, comprehensive and detailed history of its subject. This 20-volume, authoritative survey reflects the stature and significance of Persian literature as the single most important accomplishment of the Iranian experience. It includes extensive, revealing examples with contributions by prominent scholars who bring a fresh critical approach to bear on this important topic. Four volumes have already been published by I. B. Tauris: Volume I: A General introduction to Persian Literature, edited by Professor J.T.P de Bruijn; Companion Volume I: The Literature of Pre-Islamic Iran, edited by Professors Ronald E. Emmerick and Maria Macuch; Companion Volume II: Oral Literature of Iranian Languages, edited by Professors Philip G. Kreyenbroek and Ulrich Marzolph; and Persian Historiography, edited by Professor Charles Melville. The next volume to be published is Volume II: Persian Poetry in the Classical Era, 800 - 1500 (panegyrics or qaside, short lyrics or ghazal, quatrains or robâ’i), edited by Ehsan Yarshater and Mohsen Ashtiany.

Below you will find a list of the volume titles. To purchase, please contact the publisher:

I.B. Tauris: Salem Road, London W2 4BU, U.K. - Tel: +44 20 7243 1225; Fax: +44 20 7243 1226; www.ibtauris.com A HISTORY OF PERSIAN LITERATURE (in 20 Volumes) Volume I: General Introduction to Persian Literature Volume II: Persian Poetry in the Classical Era, 800 - 1500 (panegyrics or qaside; short lyrics or ghazal; quatrains or robâ’i) Volume III: Persian Poetry in the Classical Era, 800 - 1500 (narrative poems in couplet form ormathnavis; strophic poems; occasional poems or qet’e; satirical and invective poetry; shahrâshub)

Volume IV: Heroic Epic (the Shahnameh and its legacy) Volume V: Persian Prose Volume VI: Religious and Mystical Literature Volume VII: Persian Literature, 1500-1900 (from the Safavids to the dawn of the Constitutional Movement) Volume VIII: Persian Poetry from outside Iran (the Indian Subcontinent, Anatolia, and Central Asia after Timur) Volume IX: Persian Prose from outside Iran (the Indian Subcontinent, Anatolia, and Central Asia after Timur) Volume X: Persian Historiography Volume XI: Literature of the early Twentieth Century (from the Constitutional Period to Reza Shah) Volume XII: Modern Persian Poetry, 1940 to the Present (Iran, Afghanistan, and Tajikistan) Volume XIII: Modern Fiction and Drama

Volume XIV: Biographies of the Poets and Writers of the Classical Period Volume XV: Biographies of the Poets and Writers of the Modern Period; Literary Terms Volume XVI: General Index Companion volumes to A History of Persian Literature: Companion Volume I: The Literature of Pre-Islamic Iran Companion Volume II: Oral and Popular Literatures of Iranian Languages (Kurdish, Pashto, Balochi, Ossetic, Tajik, and Persian) Anthologies: Volume I: Anthology of Persian Poetry Volume II: Anthology of Persian Prose WHEN: Saturday, October 27, 2012 WHERE: Stone Mountain Park TIME: 10:30AM—3:30PM COST: None - Potluck Luncheon

For more information and directions to Stone Mountain Park visit www.stonemountainpark.com R.S.V.P. by Thursday, October 25, 2012

nairika@bellsouth.net 770.533.9853

Next Sunday School Class will be held on October 14, 2012. Class will start at 11:00am. Location: Cornett Residence (3033 Stillwater Drive, Gainesville, GA 30506). All are welcome to attend - children and adults. We will have a pot-luck lunch after Sunday School. R.S.V.P. nairika@bellsouth.net OR 770.533.9853 If you would like to volunteer your home for Sunday School please inform Nairika Cornett FEZANA’S NEW PRESIDENT 2012-2014 Katayun Kapadia is the newly elected President of FEZANA. Ka tayun i s a Cha r t e red Accountant and has served the North American Zarathushti c o m m u n i t y s i n c e 1 9 7 9 . Congratulations Katayun!

WHAT TO BRING: Folding Chair, blanket, hats, sun-screen, balls, Fris-bees… and a dish to share with your friends

(The park does charge $10 entry fee per vehicle)

Please find us on Facebook. “Like” us so that you receive updates from AZA on your news feed. www.facebook.com/pages/Atlanta-Zarathushti-Assocition/217351101648145

ZARATHUSHTIS IN THE AREA

If you know of Zarathushtis in the area who are not aware of the Atlanta Zarathushti Association, please send us their contact information. We have ‘welcome packages’ that we would like to send them making them aware of our existence. This information should be sent to:nairika@bellsouth.net OR nevster19@yahoo.com

ARTICLES NEEDED - If you would like to contribute to Hukhta please contact nairka@bellsouth.net. We are looking for articles by youth and adults. A list of topics will be sent to you. We would also like youth interviews with adults - a bridging of the gap between generations. Thank you.

- By Carishma Chinoy A refugee is a person who is outside their country of origin or habitual residence because they have suffered persecution on account of race, religion, nationality, political opinion, or because they are a member of a persecuted 'social group'. Such a person may be referred to as an 'asylum seeker' until recognized by the state where he or she makes his or her claim. (Wikipedia)

My Girl Scout Gold Award project is about Refugees in America. It was inspired nonetheless by Parsis, who were refugees in India. I am making a film on the refugees in Atlanta, in order to raise awareness about them and the

plight of the people in the world who have come from “harm to home”. I am using the medium of film and social media to do this. My project has drawn attention and I was recognized as the Youth Service Ambassador for Georgia (YSA) and got a chance to go to the Senate and White House with other YSA Ambassadors. My guiding philosophy has always been Good Thoughts, Good Words and Good Deeds. My firm was called G3 LLC (inspired by my philosophy). My company sells bags crocheted from plarn. Plarn is plastic yarn that I make from recycled plastic grocery bags. It is a good product as it prevents these bags from going into landfills and harming the environment. A percentage of the profits go to help elderly people who cannot afford to their buy medicines. I would love for every AZA Member to help me, by purchasing a bag. We hope to take this film to competition. This is a very busy semester for me as I am performing in the play Ghost Children in my school. I am playing the role of the lawyer. The play is based on the book In Cold Blood, by Truman Capote. My goal is to be a film producer/director /actress and I am working towards this goal. Whether it is career shadowing a film director in Bollywood or Women in technology at Turner Broadcasting, I try to stay focused on my goal. Keep tuned-in as I write my “Got Milk” story! If you would like to see Carishma perform in Ghost Children, at Northview High School, Duluth, GA please contact Marissa Chinoy (her mother) via email: marissachinoy@yahoo.com. The show is on October 18-20 at 7pm. Tickets are $10 adults; $8.50 students and seniors.

Not very often does an occasion come where two

legendary Zarathushti women photographers have exhibitions of their works on the eastern seaboard of the United States. However now is one such time. In July, India’s pioneering woman photographer Homai Vyarawalla’s retrospective opened at the Rubin Museum of Art in New York. And come October 25th, 2012 Sooni Taraporevala shall exhibit her pictures from the seminal book “Parsis: The Zoroastrians of India” at the Carpenter Center, Harvard University. Sooni Taraporevala was born in 1957 in Bombay, India. After studying at Queen Mary School in Bombay, she received a scholarship to attend Harvard University, where she studied English Literature, Film and Photography. She received her BA from Harvard in 1980 after which she enrolled in the Cinema Studies Department at New York University. At NYU she studied Film Theory and Criticism, received her MA in 1981, after which she returned to India to work as a freelance still photographer.

Thank-You to all those who attended this

event. Our community is blessed with wonderful

Fathers. This is an annual event

so go ahead and mark you calendars for Father’s Day

2013.

The Atlanta Zarathushti Association would like to thank Neville, Binnie & Carl Bilimoria for generously offering their home to host the Marhum nu Jashan. As always, much heartfelt

gratitude goes to Ervad Rustom Kanga for performing a beautiful ceremony.

Q. Where did you grow up? A. I grew up in Bombay, India. Q. What was it like growing up in India? A. Our families were close and had lots of cousins. We would meet often on weekends and play together and have lots of fun. We played games like 7 tiles, robbers & thieves (Chor - Police) etc. Summer holidays were great as cousins would come to Bombay from Nagpur and other cities and we would have lots of parties and spend the days together. Another big difference was - there were no TV’s or computers when we were small so we had to occupy ourselves with board games or outdoor games like skipping (jump rope), tennis, badminton and going to the public pool for a swim. Our studies too were different. We used write a lot more as there were no computers and we had to make a lot of charts and projects. On week-ends or holidays we would watch a nice movie in a theater and eat an ice-cream popsicle. Q. From your observations, how is being a Zoroastrian different in the US? A. There are quite a few differences, especially socially. For example, when I was young, we used to go to the Agiary in the morning on special days such as Navroze. We wore new clothes and shoes. After our visit to the Agiary, the whole family would go visit friends and have snacks and drink falooda. After the social visits were over, we would have a typical Parsi lunch of Dhandar Ne Machi No Patio, and for dessert, Sev Dahi. In the US there are Darbe Mehr’s but it’s quite different from the Agiary’s in India. Q. What advice do you have for the future Zoroastrians? A. You should live in harmony with nature, have good thoughts, words, and deeds, help the poor, do your best, and succeed in life.

Zoey Patel interviews her grandmother, Hilla Kanga