ABSTRACT
Several centuries after the Arab conquest of Iran, Zoroastrians had become a small and marginalised religious minority. Some had escaped discrimination, persecution, and high poll taxes by converting to Islam. Some adapted and persisted by withdrawing into enclaves, minimising confrontations, and developing a culture of caution, humility, and modesty. They often relied on the central government for some minimal amount of protection. Yet in 1905, the few wealthy Zoroastrian merchants, as well as other non-Muslims, joined with the anti-shah coalition of revolutionaries fighting for a constitutional system. The Zoroastrians joined as Persian nationalists attracted by the ideals of equality adopted by liberal constitutionalists. They provided funding but also ran weapons to fighters. Several Zoroastrians were assassinated in retribution. Their representative sat in the victorious new parliament (majles) and pushed for equality. In this era a few Zoroastrian philanthropists in Iran and in India also began creating the foundations for a new Zoroastrian community in Tehran. These donations and generosity towards Muslim causes made a much wider impact as their wealth was spread out and they enhanced the Zoroastrian reputation for generosity. Zoroastrians squabbled among themselves regarding new reforms versus traditional practices and responses to the many conversions to Baha’ism. They fought each other, but community collaboration emerged with schools, charitable organisations, temples, cemeteries, and the wherewithal to continue into the twenty-first century.
