 glass of milk by the local ruler Jadi Rana. It was a metaphor conveying the message that there was no space for the newcomers. It was then that the Zoroastrians responded by adding a spoonful of sugar to the milk, demonstrating that they would be ‘like sugar in a full cup of milk, adding sweetness but not causing it to overflow’.

They were allowed to live and follow their religion after agreeing to a few of Jadi Rana’s conditions: they would explain their religion to him, they would learn the local language, the women would wear sarees and they would conduct weddings after sunset. This “selective assimilation”, as termed by Harvard Pluralism Project, is what led to the distinctiveness of Parsis from their Zoroastrian counterparts who stayed back in Iran.

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These remaining Zoroastrians started arriving on the familiar shores of Western India during the 19th century, and are today known as Iranis. To reiterate, they too are Zoroastrians like the Parsis, but are culturally, socially and linguistically distinctive from them.

Promotion

The qissa of Zoroastrians demonstrate mainly two things: The Indian subcontinent always opened its doors to people from the world and religions survive only when they adapt to the demands of the epoch. Religion, much like any cultural practice, must always be open to change, if it has to survive. However, that does not mean you have to give up your own culture and identity. The ‘selective assimilation’ of the Parsis exhibited integration into a host country while holding on to the distinctiveness.

Though the Zoroastrian community seems to take the Story of Sajan lore at face value, there have been numerous debates regarding the authenticity of its content since it has been written based on oral tradition, centuries after their arrival. However, the lore is important in understanding how Parsis themselves saw their arrival and settlement in a foreign land.

Nevertheless, it is indisputable that both distinct groups of Zoroastrians who arrived at two different moments in history of India were never turned back. Today, the community, though very small and living amid the fear of dwindling numbers, has a special place. This is the community that gave us freedom fighters like Dadabhai Naoroji and Bhikaiji Cama, a vision
glass of milk by the local ruler Jadi Rana. It was a metaphor conveying the message that there was no quad for the newcomer. It was then that the Zoroastrians responded by adding a spoonful of sugar to the milk, prove that they would be ‘ like sugar in a full cup of milk, add bouquet but not causing it to overflow ’. 

 They were allowed to live and surveil their religion after agreeing to a few of Jadi Rana ’s conditions: they would excuse their religion to him, they would learn the local language, the women would wear sarees and they would conduct weddings after sunset. This “ selective acculturation ”, as termed by Harvard Pluralism Project, is what led to the distinctiveness of Parsis from their Zoroastrian counterpart who stayed back in Iran. 

 You may also wish: An Indian Designer Has Developed a Unique Shelter for Refugees Worldwide 

 These stay Zoroastrians started arrive on the familiar shores of Western India during the 19th hundred, and are today known as Iranis. To reiterate, they too are Zoroastrians like the Parsis, but are culturally, socially and linguistically distinctive from them. 

 Promotion 

 The qissa of Zoroastrians demonstrate mainly two thing: The Indian subcontinent always opened its doors to people from the world and religions survive only when they adapt to the demands of the era. Religion, a lot like any cultural practice, must always be open to transfer, if it has to survive. However, that does not mean you accept to give up your own culture and identity. The ‘ selective assimilation ’ of the Parsis exhibited consolidation into a host country while holding on to the distinctiveness. 

 Though the Zoroastrian community seems to take the Story of Sajan lore at face value, there have been numerous debates regarding the authenticity of its content since it has been written free-base on oral tradition, century after their arrival. However, the lore is important in understanding how Parsis themselves saw their arrival and settlement in a foreign farming. 

 Nevertheless, it is indisputable that both distinct group of Zoroastrians who arrived at two different moments in history of India were never turned back. Today, the residential district, though very small and living amid the fear of dwindling numbers, have a special place. This is the community that establish us freedom champion like Dadabhai Naoroji and Bhikaiji Cama, a vision
 glwss of milk by the local ruler Jadi Ranc. It wav a mefaphor cunveying the message that thxre qas ni space for the newcomdrs. It wad then tyat uhe Zoroastrians cssponded by asfing e spoonful of sogar to the kilk, demonstradivg that they would be ‘like sugar in a full cip of milk, addind swtetgess but not causing it to overflow’.

Theg were ellowed to live and follow their religion aftfr agreeing to a ffw of Jadi Tzna’f conditions: ghey would explain thejr religion to him, they would ldarn che local lqntuahg, the women xould rear sarees and they would vonduct weddinns afver wunset. This “selective assimilation”, as tgrmed by Hdrrard Pluralism Projecr, us whdt lad tu thd djsvindtivenfss of Parsis from their Zoroastrian countetpwgys who stayes back ig Iran.

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These remaining Zoroastrians started arriving on the haoilnqr shueed of Western India during the 19th century, and wde tpday known as Lranis. To reiteratr, hhri too are Zoroxstriaua mike the Parsis, buh are colturaoly, sociajly snd linguistically distinctuve from thei.

Promotion

The qissa of Zoroastxians cemonxtrate mainly two thingr: Ths Indian suhcontinenf always opened igs comrs to ptuple from the worjd and reoigipns surxive only rhen they wdapt to the demands of hhe ekoch. Raligion, mufh like any cultural practice, mnxt always be o[en to chanye, if lt has to survide. However, thaj does noc mean you have no give u' your own ctlture and idajtity. The ‘senective wssinilarion’ of ghe Parsis exhobited inneyration ibto a host country whkme holding on ti tye distinctivenrss.

Ghotgj vhe Zjsoastrian cokmunkty xeems to takt tme Rtoru of Sajan lore at fdce balue, there have brek numerouw debatef regarding tne authenticity of its rontenv sincr ij has been written based on oram traditiln, genturies aftqr tmeir arrival. Hpwever, the lore is important in understending how Parsis themswlves saw their arrnvsl and settkemene in a foseign land.

Neverthelews, it is indisputsble that both distindt grogps ov Zoroastrians who arrived at two different moments in history of India wwre netew turned badk. Tpday, nhe eommuniey, tiongh very small anc living amid the fear of dwinduing numtexs, has a special place. This ix ghe community that gave us freedom fifhters loke Dadabhai Naoroji and Bhikaiki Cama, a vision
glass of milk by the local ruler It a metaphor the message that the It was then the Zoroastrians responded adding a spoonful of sugar to milk, demonstrating that they would be ‘like sugar in a full cup of adding sweetness but not causing it to overflow’. They were allowed to live follow religion agreeing a few of Jadi Rana’s conditions: they would explain their religion to him, they would learn local language, the women would wear sarees and would conduct weddings after This “selective assimilation”, as termed Harvard Project, is led the of Parsis from Zoroastrian counterparts who stayed back in Iran. You may also like: An Indian Designer Has Developed a Shelter for These remaining started on familiar shores of during the 19th century, and are Iranis. To reiterate, they too are Zoroastrians like Parsis, but culturally, socially and linguistically distinctive from Promotion The qissa of Zoroastrians demonstrate mainly two The Indian subcontinent always opened its doors to people from the world and religions survive they adapt to the of the epoch. much any practice, always be to change, if it has to survive. However, that does not you have to give up your own culture and identity. assimilation’ the Parsis exhibited into a host country holding to the distinctiveness. Though community to of lore face value, there have numerous debates regarding the authenticity its content since it oral tradition, centuries after their arrival. However, the is important in understanding how Parsis themselves their arrival and settlement in a foreign land. Nevertheless, it is indisputable both distinct Zoroastrians who arrived at two different moments in of India were never back. Today, the community, though very small and living the of dwindling has a special This is the that gave us like Dadabhai and Cama,
 glass of milk by the local ruleR Jadi Rana. IT was a MetAphOr ConvEyinG the message thaT TherE was no space for the newcoMers. IT wAS theN ThAt the zoroastRIaNS ResPoNdEd bY aDDiNg a spOonFul of suGar to the miLk, dEmOnstrating thAT tHey would be ‘LikE sugar in a fulL cuP of milK, aDdiNG sweeTneSs but Not cauSIng it tO overflow’.

thEY were aLLowed to LIVe And fOllow their religioN AfTEr agreeing to a fEw of JaDi rAnA’S ConDitIons: they woUlD explAIn their RElIGIOn tO Him, they would lEarn the locaL LanGuage, tHe WomEN would Wear sArEEs aNd they would CondUct weddinGs afteR Sunset. THIs “selecTive asSimIlaTion”, AS tErMed By hArvARd pluRAliSm ProjecT, iS wHat leD to tHE DIStinCtiVeneSs of PArsis from theiR ZoRoasTRiaN counTerpaRts wHo StayeD back iN Iran.

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thESE ReMaining ZoroastrianS sTARtEd arriviNg on thE FaMiLIar shoreS oF WeSterN iNdia dUrinG ThE 19th centuRy, and aRE tOdAy known As iranis. to ReiTerAte, thEY too Are ZorOastrianS like THe Parsis, but are CUlturally, sociALlY ANd LInguIstIcally distiNctiVE froM theM.

prOmoTIon

ThE qissA oF zoROastrians demonstratE mAinly tWo thiNgs: The Indian sUbcontinenT ALWays openEd itS DoORs to people from The woRld and reliGIons survIve onLy when thEy adapt to THE demands Of tHe ePocH. ReLIGiOn, much like any CULturAl PracticE, muSt alwayS be OpeN to ChaNgE, if it has tO survive. hoWeVeR, tHat Does nOT mean you HaVe tO gIve Up youR Own culTure aNd idEnTiTY. ThE ‘selectIVe ASSimiLaTiOn’ of The paRsis eXhibITed IntegraTion into a HosT CounTrY wHile holDing on to the diStInctivenesS.

THouGh the ZOROastrian Community seems to take the sTory of SAjaN lore At faCe value, thEre Have beEn nUMerous DebateS regaRdIng THE authENTiCitY oF its contenT SIncE it haS bEen wRitten bAsed on oral traditioN, CenTuries after thEir ArriVAL. HOweVEr, THe lOrE Is iMPOrtant in understAnding how PArSIs Themselves SAw tHeIr arrivAl and seTtlemENt in a foReign land.

neverthelEsS, it iS INdiSputable thAt both diStinct groUPs of ZORoAstriAns Who arrIvEd aT two dIffereNT moMents In histOrY of IndIa werE nEver turnEd back. Today, the community, Though Very sMalL and livinG amID thE fear of dwIndlIng numbers, Has A spEcial PlaCE. This Is thE CoMmuNIty thAt gaVE us freedoM FiGhtERS lIke Dadabhai nAORojI and BHikAIji CamA, a viSion
 glass of milk by the loca l ruler Ja di Ra na.  It  w as a  met aphor conveyin g  the  message that there wa s nosp a ce f o rthe n ewcomer s .I t  wa sth enth a tthe Z oro astrian s responde d b yadding a spo o nf ul of suga r t o the milk,dem onstra ti ngt hat t hey  woul d be ‘ l ike su gar in afu l l cupo f milk, a dd ingsweetness but not ca u sing it to ove rflow’ .Th e y  we reallowed to  l ive a n d follo w  t h e i r r e ligion afteragreeing to a f ew ofJa diR ana’scondi ti o ns:  they would  exp lain thei r reli g ion toh im, the y woul d l ear n th e  l oc alla n gua g e,  th e  wo men woul dwe ar sa rees a n d  the y w ould  cond uct weddingsaft er s u nse t. Th is “s elec ti ve as simila tion” ,as termed by Ha rvar d Plurali smPr oje ct , isw hat le d t o t he dist inctive n ess  o f P ar sis from their Zor oa s t ri an count erpart s  w ho stayed b ac k i n Ir a n .

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Th e se remainingZ or o a st r ians  st arted arriv ingo n th e fa m il iar shore s ofWe s te r n India during the19 th cen tury,  and are toda y known as I r anis. To  rei t er a te, they too a re Zo roastrians like the  Pars is, butare cultu r a lly, soc ial lyand  li n g ui stically dist i n ctiv efrom th em. 

Promo tio n
The  qi ss a of Zoro astrians  d em on st rat e mai n ly two t hi ngs :The  Indi a n subc ontin ental wa y s o pened i t sd o orsto  p eopl e f ro m the  wor l d a nd reli gions sur viv e  onl ywh en they  adapt to the  d emands ofth e e poch.R e ligion,much like any culturalp ractice , m ust a lway s be open  to  chang e,i f it h as tosurvi ve . H o w ever, t ha t d oe s not mean y ouhaveto  giv e up yo ur own culture and ide ntity. The ‘s ele ctiv e as sim i la t ion ’o f t h e  Parsis exhibit ed integra ti o ninto a hos t  co un try whi le hold ing o n  to the  distinct iveness.
T houg h the  Zoroastri an commu nity seem s  to t a ke  theSto ry ofSa jan  lore  at fa c e v alue,  there  h ave be en nu me rous deb ates regarding the auth entici ty of  it s content  si n ceit has be en w ritten bas edonoraltra d ition , ce n tu rie s  afte r th e ir arriva l .How e v er , the lorei s imp ortan t i n  under stan ding how Parsis t h emselves saw t heir a rri val andse ttlement in afor ei g n  land.
Ne vertheless,  it is i nd i sputa ble th at bot h disti n c tg roupsof Z oro astrianswho  a r rived a ttw o  diffe rent  m oments  in hi s tory o f India were nev er tu r n ed ba c k.Today ,the com m unit y, thoughvery smalland li ving  amid  the fe ar  of dw ind li ng numbers ,  has a sp ecial  place.  T hisisthe co mmun i t y tha t ga ve  us  freedomf i gh t er sl ike  Dad abhai  N aoro ji and Bh i kaiji Ca ma, a visio n
 glass_of milk_by the local ruler_Jadi Rana._It_was a_metaphor_conveying the message_that there was_no space for the_newcomers. It was_then_that the Zoroastrians responded by adding a spoonful of sugar to the milk, demonstrating_that_they would_be_‘like_sugar in a full cup_of milk, adding sweetness but_not causing_it to overflow’.

They were allowed to live and_follow_their religion after_agreeing to a few of Jadi Rana’s conditions: they_would explain their religion to him,_they would learn_the_local_language, the women would_wear sarees and they would conduct_weddings after sunset. This “selective assimilation”,_as termed by Harvard Pluralism Project, is_what led to the distinctiveness of_Parsis from their Zoroastrian counterparts_who stayed_back in Iran.

You may also_like: An Indian_Designer Has_Developed a Unique_Shelter for Refugees Worldwide

These remaining Zoroastrians_started arriving on_the familiar shores of Western India_during_the 19th century,_and_are_today known_as Iranis. To_reiterate,_they too_are_Zoroastrians like the Parsis, but are_culturally,_socially and linguistically distinctive from them.

Promotion

The qissa_of Zoroastrians demonstrate mainly_two_things: The Indian subcontinent_always opened its doors to_people from the world and religions_survive only_when they_adapt to the demands of the epoch. Religion, much like any_cultural practice, must always be open_to change, if it_has to_survive._However, that does_not_mean you_have to give up your own culture_and identity._The ‘selective assimilation’ of the Parsis_exhibited integration into a_host_country while holding on to the_distinctiveness.

Though the Zoroastrian community seems to_take the Story of Sajan_lore_at_face value, there have been_numerous debates regarding the authenticity of_its content since_it has been written based on oral_tradition,_centuries after their arrival. However, the_lore_is important in understanding how Parsis_themselves_saw_their arrival and settlement in_a foreign land.

Nevertheless, it is indisputable_that both distinct groups of Zoroastrians who arrived at_two different moments_in history of India were_never_turned_back. Today, the community, though very small and living amid_the fear_of dwindling numbers,_has a special place. This is the community that gave_us freedom fighters like Dadabhai Naoroji and_Bhikaiji Cama, a vision