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in the new environs. Neither Jaina individuals nor their organizations can ignore the fact that their 'community, first and foremost, is an instrument of their faith and its associated religiosity.
Jaina family life and living are primary constituents of the senses of its identity. The Jaina family thus is all about absorbing and observing socio-religious matters fixed on genuine faith, knowledge and conduct. Their physical and psychological importance cannot be denied. Noted sociologist Dr. Vilas A. Sangave of Kolhapur University, India has shown that the Jaina religious life forms a distinct and separate group with a homogeneous practices, and in social matters, Jainas do not form a separate entity. The Jaina family though underscores recognition of individual and collective freedom, its approach to maintain its identity is undiminished.
The fact of the matter, therefore, is that given a choice articulated by defining instrument to manifest Jainas not only for reason of identity, but also make a case for their identity. The issue of Jaina identity and search for it in North America may not be confusing but it is understandably a question apperas to be in the minds of many, for they often address it passionately. They appear to look at the question from the point of 'community' in North American landscape.
The first systematic Jaina survey from a sociological perspective was conducted in sixties by Vilas Sangave. 2 A similar Jaina Survey in North America, largest of its kind, was conducted in 1994-1995. It sought to solicit and collect general data on how the Jainas in North America regard their precepts and practices, and how their institutions must play a role in partnership with the larger society for the promotion of Jainism as a world religion. The survey revealed the following data. 3
A large majority of the questionnaire respondents opted joining their religious organization over their linguistic choice.
A majority expressed Jaina culture as distinct from others strata of Indian cultures. While one respondent noted 'no common Indian culture', another indicated 'Jaina culture is a mosaic with similarities and differences' and nine respondents recognized no Jaina culture distinctness, as a whole.
■ Almost all returns recommonded impart of early Jaina education to children.
Same level of interest was recommonded to the question of teaching Jainism at higher academic institutions.
On the main stream Vegetarian, Animal Rights and Environment Organizations, respondents identified them with Jaina doctrinal dictums, and hence suggested the need to develop close relationship with these organization in their endeavours.
Arhat Vacana, April 2001
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