JAINA Convention 2005 07 JCNC

Author(s): Federation of JAINA
Publisher: USA Federation of JAINA

Page 55

2005
ROOTS AND WINGS: EXTENDING JAIN HERITAGE
Dr. Kokila Doshi, San Diego
"But you just don't understand us!" - The ongoing debate between generations, while generic in nature, has assumed new dimensions for Jains in the Western world. Family and faith give roots and wings to the next generation - 'roots' to stay grounded in tradition and 'wings' for self-exploration. Young Jains brought up in the western environment could find their identity in the Jain heritage preserved by their immigrant parents. However, they also need the freedom to Explore, Experience and Adapt. The issue is to find a healthy balance. Parents would like their children to follow most of the Jain practices which they themselves have adapted to suit the western lifestyle. Young Jains on the other hand would like to choose rationally from the religious practices which they are exposed to by choice or by force. They are looking for a custom-made, individualized set of Jain practices that satisfies their intellectual curiosity and is meaningful to them.
We, the parental generation, with our closeness to our roots in India, have a rich past of Jain traditions. What did we inherit? We grew up under an institutionalized (four-fold) Jain order. Validation for our practices came mainly from our elderly and from the authority of Saddhus, Sadhvis and scriptures. We followed most of the rituals and kriyas on the basis of faith and devotion. Questioning the rituals was not a question for us. The study of Jain scriptures and other knowledge-based activities were delegated primarily to Saddhus, Sadhvis and scholars. Such an arrangement served the contemporary society characterized by the illiterate masses well. Reliance on faith, devotion, and rituals became necessary. With its emphasis on the collective form of practices in the organized Jainism, rituals provided the necessary infrastructure, meaning and community bond. The symbolism inherent in rituals allowed lay men and women, who could not grasp the rational side of the religion, to have meaningful spiritual experience through rituals and ceremonies. As Indian Jains, we have absorbed the Jain values subtly as though by "immersing in the river of Jain culture.
As we changed our identity on foreign soil from Indian Jains to American Jains (or Western Jains), we worked hard and enthusiastically, to uphold the roots of "Indianness" and Jainism. To practice, preserve, and pass on our heritage, we built temples on foreign land, established Jain Centers and pathshalas, and developed some 'homegrown' institutions. As most of the immigrants were highly educated, knowledge, learning and rational approaches began to complement (and in some cases replace) Faith and Devotion. What we have today is an adapted version of our original ideal. It is still evolving, once again to suit the needs of the contemporary society. We exposed our children to Jain values through pathshalas, centers, temples
extending Jain Herita,
Western Emironnie
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