North American Jainism: Growth and Development In the Past Two decades. A Witness Account

Summary

A) Foundations and Historical Roots i) Jain presence in North America began with Virchand Raghavji Gandhi at the 1893 Parliament of World Religions. He established the Gandhi Philosophical Society in Chicago and delivered lectures on Jain doctrines such as the navatattvas, shaddravyas, panchavrata, karma, and nayavāda. ii) Subsequent figures like Barrister Champat Rai Jain (1933) and American converts such as Mr. and Mrs. Howard, Wayne Steele, and Leona Smith Kremser contributed to Jain awareness. iii) In Canada, early sympathizers included May Fookes and James Brennan, inspired by the Voice of Ahimsa journal by Dr. Kamta Prasad Jain. B) Phases of Immigration and Community Development i) Phase One: Direct immigration from India (1950s–60s), largely male, highly educated professionals who later brought families or returned to India to marry. ii) Phase Two: East African Jain refugees (1970s), arriving in cohesive family units, helped form durable communities across major U.S. and Canadian cities including California, New York, Ontario, and Quebec. iii) Phase Three: The second generation emerged (post-1965), marked by an average birth rate of 144/year (rising to 281/year by 1971), with an increasing role in institutional and cultural continuity. C) Jain Practice and Cultural Identity i) Jain identity in North America diverges from the Indian model. The śrāvaka (lay follower) and sādhu (ascetic) distinction is more pronounced, with lay practices centered on devotion, reading, and moral living, unlike the immersive renunciation of ascetics. ii) A 1996 survey revealed preferences for: a) Identifying with Jain organizations over linguistic ones. b) Support for animal rights and vegetarianism. c) Upholding Jain principles (equanimity, tolerance, ahimsa) in family matters. D) Religious and Institutional Infrastructure i) Temples fall into two categories: independent Jain temples and hybrid Hindu-Jain temples. The first Jain temple was established in New York; subsequent ones were built or adapted in major cities (e.g., Toronto, Chicago, Los Angeles). ii) Siddhachalam (New Jersey), founded by Ācārya Sushil Kumarji, became the first Jain monastery in North America and spiritual hub. He also founded International Mahāvīr Jain Mission (IMJM) which led initiatives like: a) World Jain Congress conferences. b) NGO representation at the UN. c) TV programming (Vision Network, Canada). d) Rooplal Jain Lectures at the University of Toronto. E) JAINA (Federation of Jain Associations in North America) i) Conceptualized in 1981; formally established in 1983. ii) Gained prominence post-1985 with the Detroit convention. iii) Key achievements include: a) Jain Digest (1986). b) Funding PBS documentary Ahimsa (1987). c) Jain libraries (Lubbock, Toronto). d) Matrimonial services, youth initiatives, and regional camps. e) Facilitated broad lay participation across organized and unorganized Jain communities. F) Academic and Literary Contributions i) Institutions: a) Jain Study Circle (New York, est. 1979). b) Brāhmī Jain Society (est. 1989, active in Canada & U.S.). ii) Outputs: a) Jinamāñjarī, a peer-reviewed journal (launched 1999). b) Jain Humanities Press published monographs on Tamil Jain art, Canadian Jain studies, and more. c) Future plans (as of 2004): works on ancient Jain mathematics and archaeology. G) Leadership, Identity, and Future Directions i) North American Jainism largely avoided the sectarianism (creedism) seen in Indian Jainism, thanks to inclusive leadership (notably Ācārya Sushil Kumar) and democratic community structures. ii) Some socio-linguistic tensions exist (e.g., in Toronto between Gujarati and Digambara groups), but often coexist peacefully and even synergistically. iii) A third-generation of Jains identifies more with universalist Jain values than regional identities, showing promise for a cohesive, undivided North American Jain identity.