1. Rituals, actions and beliefs that demonstrate how a person belongs to a faith community – dress, worshipThe offering of praise and reverence to God via a religious service, moral codes, behavioural expectations.

2. The means by which these actions and beliefs can be expressed.

3. What it means to belong for the individual and the community.

4. The difference that it makes to an individual and the community to belong.

In Zoroastrianism a young person is initiated (naujoteInitiation ceremony after which children are considered adults in their faith. – meaning new birth) just before the onset of puberty not in infancy, as it is believed this must be a voluntary act. The naujote is the same for male and female and consists of the formal investiture, by the priestMinister to a congregation, of a sacred shirt (sudreSacred shirt given / received during initiation and worn throughout a follower's life. ) and cord (kustiSacred cord given/received during initiation and worn throughout a follower's life. ). The sudre is a white cotton garment worn at all times except when bathing. It has a small pocket at the 'v' of the neck interpreted as the spiritualA word with many religious connotations, often used to describe a multiplicity of phenomena that would include inner, reflective or emotional experiences, and those aspects of life that give it meaning and depth or which are profoundly moving or aesthetic. purse in which one keeps good thoughts, words and deeds. The kusti is made of 72 threads of lamb's wool, symbolising the 72 chapters of the sacred text. It is tied around the waist with knots at the back and front, and is regarded as a 'sword belt of the faith'. The kusti comes from ancient Indo-Iranian practices like the Brahmin's cord, only in Zoroastrianism it is worn by all members of the religion. After initiation the kusti should be tied and untied 5 times each day to the accompaniment of prayersExtempore and set conversations with God confirming commitment to GodWord used to describe a personal transcendent Being and rejecting evil. The sudre and kusti are thought to protect individuals from evil influences and, as such, are a symbol of community membership.

Only the offspring of a Zoroastrian male may be initiated. Among the ParsisEarly followers of Zoroaster. in India only the offspring of two Zoroastrian parents is initiated in order to ensure gender equality. Conversion is forbidden, as conversion is associated with proselytisation which is regarded as causing more oppression and persecution than almost any other human activity. Faith is believed to be part of a person's fundamental identity therefore conversion is viewed as psychologically dangerous. Further more, they believe conversion is unnecessary because the good people of any religion will go to heaven and the evil of any religion will go to hell; one should remain within the religious tradition into which one is born. The only exception to this is a small California-based branch where conversion is acceptable.

Initiation is therefore into a tightly knit clearly defined, community. Intermarriage and conversion are seen as ways of diluting Zoroastrian identity. In India, for example, a low birth rate and high mortality have lead to declining numbers of Zoroastrians. However, this is seen as preferable if it ensures the Zoroastrian faith remains undiluted. The Zoroastrian aim is to preserve the identity of one of the world's oldest prophetic religions.

Websites

http://www.altreligion.about.com/od/zoroastrianism/Zoroastrianism.htm

http://www.religioustolerance.org/zoroastr.htm

http://www.zarathushtra.com (on the reform not orthodox side)

Bibliography

‘Abdu'l-Bahá, 1972. Paris Talks: Addresses given by ‘Abdu'l-Bahá in Paris, 1911-1912. London: UK Bahá'í Publishing Trust

Boyce, M., 1984. Textual Sources for the Study of Zoroastrianism. Manchester: Manchester University Press.

Boyce, M., 1997. 'Zoroastrianism'. In Hinnells, J.R. (ed.). New Penguin Handbook of Living Religions. Harmondsworth: Penguin Books.

Boyce, M., 1977. A Persian Stronghold of Zoroastrianism. Oxford: Oxford University Press.

Boyce, M., 2000. Zoroastrians: their religious beliefs and practices, 2ed. London: Routledge.

Hinnells, J.R., 1985. Persian Mythology. London: Newnes Books.

Hinnells, J.R., 1996. Zoroastrians in Britain. Oxford: Oxford University Press.

Hinnells, J.R., 2000. Zoroastrian and Parsi Studies: Selected works of John R. Hinnells. Aldershot: Ashgate. On Zoroastrian influence on the Bible.

Hinnells, J.R., 2001. Penguin Dictionary of Religions. London: Penguin.

Hinnells, J.R., 2005. The Zoroastrian Diaspora. Oxford: Oxford University Press.

SHAP (Shap Working Party), 1998. Festivals in World Religions. s.l.: s.n.

Zaehner, R.C., 1961. The Dawn and Twilight of Zoroastrianism. London: Weidenfeld and Nicolson. (some of the earlier chapters are now disputed)

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