Jains and Their Religion in America: A Social Survey

Summary

“Jains and Their Religion in America: A Social Survey” traces the evolution of Jainism in the United States. The faith first gained exposure when Virachand Gandhi addressed the 1893 Parliament of the World’s Religions and a Jain temple was displayed at the 1904 St. Louis World’s Fairhttps://en.wikipedia.org/wiki/Jainism_in_the_United_States#:~:text=In%201893%2C%20Virachand%20Gandhi%20,late%201960s%20after%20the%20passage. Mass immigration followed the 1965 Immigration Act, which opened the United States to South Asian immigrants. Jain professionals and students settled in major cities, bringing a tradition centred on non‑violence, truth and non‑possession. Spiritual leaders soon followed. Chitrabhanu arrived in 1971 and lectured on ahimsa at universities, while Acharya Sushil Kumar came in 1975 and founded several Jain centres and the International Mahavira Jain Missionhttps://en.wikipedia.org/wiki/Jainism_in_the_United_States#:~:text=The%20first%20former%20Jain%20monastic,International%20Mahavira%20Jain%20Mission%20popularly. These pioneers adapted rituals to accommodate travel and emphasized lay participation. By the early 1980s, regional Jain societies existed across the country and leaders formed the Federation of Jain Associations in North America (JAINA). JAINA organises conventions, publishes educational materials and coordinates more than a hundred temples and centres. The American Jain population is estimated at about 150,000https://en.wikipedia.org/wiki/Jainism_in_the_United_States#:~:text=Jain%20Center%20of%20Greater%20Phoenix. Many members are highly educated professionals whose economic success has funded the construction of temples and community centres. The survey describes community life: temples offer religious classes, language instruction and youth programmes; groups such as Young Jains of America foster leadership and service. Challenges include preserving Indian languages, upholding orthodox rituals and reconciling strict vegetarianism with American lifestyles. Nevertheless, families instil ahimsa through vegetarianism, philanthropy and activism for environmental and animal rights. Second‑generation Jains integrate professionally yet maintain a sense of identity through festivals, rites of passage and community service. Overall, the article portrays the American Jain community as cohesive, adaptive and committed to core values. Institutions like JAINA and local temples provide organisational support; spiritual leaders have contextualised Jain teachings for the diaspora; and members balance integration with adherence to principles. By promoting non‑violence, truthfulness and non‑possession, American Jains contribute to the pluralistic fabric of U.S. society and demonstrate that an ancient Indian religion can flourish in a modern multicultural setting.