Proud to Be British, Proud to Be Jain: Shaping Jain Identity for Future Generations
Reflections on the OneJAIN and JAINA Conference on Jain Identity, 18 October 2026
What will it mean to be Jain in Britain three generations from now? Will future generations continue to speak the languages, observe the traditions and participate in the institutions that define much of Jain community life today? And, more fundamentally, will they understand and embrace the philosophy that lies at the heart of Jainism?
These questions provided the starting point for Proud to be British, Proud to be Jain, the first joint conference organised by OneJAIN and the Federation of Jain Associations in North America (JAINA), held at the Navnat Centre in Hayes, West London, on 18 October 2026.
The gathering brought together British Jain community leaders, visiting representatives of JAINA, Jain spiritual figures, young British Jains and distinguished guests from the Hindu and Jewish communities.
The programme began with bhakti by Palvi Shah and a rendition of the Navkar Mantra by Samani Punya Pragyaji, setting a devotional tone for a day of reflection on a question of growing importance to the community.
Although the discussion covered many aspects of Jain identity, several connected themes emerged: the importance of understanding Jain philosophy, the relationship between religious tradition and contemporary life, the need for belonging and inclusion, and the responsibility to equip future generations to sustain and develop the community.
Together, these themes raised a fundamental question: how can Jain identity remain deeply rooted in its religious and philosophical traditions while continuing to be meaningful to generations growing up in a changing British society?
What are we seeking to preserve?
In his opening keynote, Mehool Sanghrajka outlined OneJAIN’s role in bringing British Jains together and developing a stronger collective voice.
He challenged participants to consider what the Jain community might look like in three generations, suggesting that its languages, institutions and familiar expressions of identity could change so profoundly that the community might no longer be recognisable in its present form.
But why does preserving Jain identity matter?
Mehool identified three reasons. A strong and recognisable Jain community is better able to ensure that its needs are understood by government and public institutions. Its organisations require future generations who are willing and capable of leading them. And perhaps most importantly, Jain philosophy offers values of enduring relevance to wider society, which Jains have a responsibility to preserve and share.
This raises a question that goes beyond the survival of particular institutions or customs.
Jain identity encompasses several dimensions. There is a cultural identity expressed through language, family traditions, festivals, food and community relationships. There is a religious identity expressed through worship, rituals, observances, spiritual discipline and religious institutions. And there is a philosophical and ethical identity grounded in principles such as Ahimsa, Aparigraha and Anekantavada.
These dimensions are closely connected, but they are not identical.
A person might retain strong cultural connections with the Jain community while having only a limited understanding of Jain philosophy. Another might be deeply committed to Jain ethical and spiritual principles while participating less frequently in traditional community activities.
The question is not which form of identity should replace another. Each contributes something important to a living religious tradition. Cultural practices create continuity across generations. Rituals and observances provide spiritual discipline and shared experience. Religious philosophy offers a framework for understanding ourselves, our conduct and our place in the world.
Yet it is worth asking whether the preservation of familiar practices, without a corresponding understanding of their significance, will be enough to sustain a confident Jain identity over time.
Mehool proposed an important shift in emphasis. Instead of concentrating only on how to attract young people into temples, Jain organisations should also ask how to bring Jain values into their lives.
He encouraged community leaders to listen more carefully to younger generations: what does being Jain mean to them, what do they want from their community, and what discourages their participation?
The challenge, therefore, is not simply to preserve an inherited identity unchanged. It is to help each generation understand, value and take responsibility for that inheritance.
British and Jain: a confident, complementary identity
One of the most illuminating sessions was a panel chaired by Shandeep Shah of OneJAIN, featuring three younger members of the British Jain community: Kavit Haria, a marketing entrepreneur; Hirak Doshi, a paramedic and founding president of the Jain Students Association; and Yash Shah, a recent graduate working as a software developer.
Asked what it meant to be both British and Jain, the panellists offered different but complementary perspectives.
For Hirak, born and brought up in Britain, there was no fundamental conflict between her British identity and her Jain values. Compassion and respect for others informed how she conducted herself both at home and in her professional life.
Yash similarly described Jain principles as supporting rather than constraining his ambitions. His spirituality provided a foundation for navigating challenges in the wider world.
Kavit’s experience was different. Although born into a Jain family, he had not grown up with a strong grounding in Jainism. His interest developed following a Young Jains convention, where several days of shared experience and connection prompted him to explore his religious heritage more deeply.
In a world offering an almost unlimited range of choices, he suggested, Jainism can help provide the judgement needed to decide which choices are worth making.
Their experiences suggest that being confidently British and confidently Jain need not involve competing loyalties.
Indeed, a meaningful religious identity can strengthen someone’s ability to participate in wider society by providing an ethical framework for the decisions and responsibilities they encounter.
Kavit’s account also highlights an important distinction between an identity received through birth and one consciously embraced through experience and understanding.
Family and community traditions provide an essential starting point, but personal conviction cannot simply be inherited. It develops through knowledge, reflection, relationships and the opportunity to explore what a tradition means to the individual.
This may be one of the central challenges facing Jain organisations: not merely transmitting an identity to younger generations, but creating the conditions in which they can discover its value for themselves.
Beyond rituals: understanding the philosophy that gives them meaning
A recurring theme throughout the young Jain panel was the perception that Jainism is often identified primarily through its dietary practices, restrictions, festivals and rituals.
The panellists did not reject these traditions. On the contrary, they recognised their importance and spoke positively about religious observances.
Their concern was that the deeper spiritual meaning behind these practices is not always sufficiently explained or understood.
This distinction matters.
Rituals can be powerful expressions of devotion, discipline and spiritual aspiration. They connect individuals with a long religious tradition and create shared experiences within families and communities. But their meaning can be diminished when they are followed without understanding their underlying purpose.
The panel’s discussion of three fundamental Jain principles demonstrated how Jain philosophy can speak directly to contemporary life.
For Yash, Ahimsa, or non-violence, was about what he described as “relentless compassion”.
He asked participants to consider how they treat the people they encounter in everyday life, such as a waiter in a restaurant or a taxi driver.
Do we respond to frustration with anger or patience? Do we recognise the dignity of those serving us? Are we attentive to the harm our words and attitudes may cause?
These ordinary interactions offer opportunities to practise Ahimsa, extending non-violence beyond dietary observance or the avoidance of physical harm to include speech, intention and conduct.
For Kavit, Aparigraha, the principle of non-possessiveness, addresses one of the central pressures of modern life: how much is enough?
In a society that continually encourages greater consumption, acquisition and achievement, Aparigraha asks us to examine our attachment to possessions, status and material success.
It does not necessarily require withdrawal from professional or economic life. Rather, it challenges us to consider whether our ambitions and possessions serve a meaningful purpose or become ends in themselves.
Hirak also reflected on the constant pursuit of the next achievement or possession, describing the feeling of being caught in a relentless race.
She highlighted Anekantavada, the Jain principle recognising the complexity of truth and the limitations of any single perspective.
In an increasingly polarised society, this principle offers a valuable reminder that we may not possess the whole truth, even when we feel strongly about our own position.
It encourages intellectual humility, careful listening and respect for different viewpoints, without requiring us to abandon our own convictions.
Together, these principles demonstrate that Jainism offers much more than a set of religious rules.
They provide a framework for how we treat others, how we relate to material possessions, how we respond to disagreement and how we make ethical decisions.
Importantly, the relationship between Jain philosophy and traditional practice should not be understood as a choice between two alternatives.
The value of a ritual may be strengthened when its philosophical meaning is understood. Equally, philosophical understanding can be deepened through the discipline and experience of religious practice.
The challenge is to ensure that these dimensions reinforce one another rather than becoming disconnected.
Education: from information to understanding
Yash made a particularly relevant observation about the challenges of religious learning.
Access to Jain content is no longer necessarily the main obstacle. Information is widely available, particularly through digital platforms. Yet access to information does not automatically lead to a meaningful understanding of Jain philosophy.
A young person may be able to find explanations of Ahimsa or Aparigraha online without necessarily understanding how those principles should influence decisions at school, university, work or home.
This points towards the importance of education that encourages reflection and application, rather than relying exclusively on the transmission of religious knowledge.
Hirak emphasised the value of accessible educational resources, suggesting simple, understandable guides to Jainism. She explained that knowing the roots of her religion had been an important source of pride in her own identity.
The visiting JAINA delegation offered useful examples of structured religious education.
JAINA President Atul Shah described the federation’s network of Jain centres across North America and highlighted the role of Pathshala in providing children with a foundation in Jain values.
But religious education cannot necessarily end when formal childhood classes conclude.
Different stages of life raise different questions.
A child may seek to understand the meaning of a religious practice. A university student may ask how Jainism relates to relationships, identity and independence. A young professional may struggle to reconcile ambition with Aparigraha. Parents may want guidance on sharing religious values with children growing up in a different cultural environment.
Each stage creates opportunities for further learning.
David Prais, speaking from the Jewish community’s experience, emphasised the importance of sustained investment in religious education and engagement throughout life.
His contribution encouraged reflection on whether Jain organisations could develop a more continuous approach to learning, supporting people well beyond their childhood years.
Such education need not rely exclusively on traditional classroom teaching. It could include discussion groups, mentoring, accessible resources explaining rituals, conversations about contemporary ethical dilemmas and opportunities to learn from experienced practitioners.
The essential question is whether religious education equips people not only to know about Jainism, but also to understand and live it.
Belonging: why the experience of community matters
Religious knowledge, however, is not the only foundation of a strong identity.
The young panel repeatedly emphasised belonging, connection and the quality of people’s experiences within the Jain community.
Hirak questioned the tendency to judge the success of community activities primarily through attendance numbers.
Rather than asking only how many young people attended an event, she suggested that organisations should consider what kind of experience those participants had.
Did they feel welcomed? Did they make meaningful connections? Did they leave wanting to return?
She referred to Social Identity Theory, which helps explain how membership of a group can shape an individual’s sense of belonging and self-understanding.
The theory suggests that identification with a community is influenced not simply by formal membership but by the meaning and value people attach to that membership.
For Jain organisations, this provides a useful perspective.
A young person may know that they are Jain through family background yet feel little connection with other Jains. Conversely, a positive experience of shared values, friendship and acceptance may strengthen their sense of Jain identity.
Kavit’s own journey was an example of the importance of belonging. His deeper interest in Jainism emerged through an experience that connected him with other young Jains.
This suggests that effective community engagement requires attention to the relationships and experiences created through events, not just their religious or cultural programmes.
It also raises the question of who feels welcome within community life.
Inclusion without losing religious distinctiveness
The panel and subsequent discussion considered interfaith marriage and the experiences of people who may not fit familiar expectations of Jain identity.
Kavit questioned whether the community’s understanding of who can belong had sometimes become too narrow. He encouraged a more welcoming, non-judgemental approach towards those with different backgrounds or levels of religious engagement.
This is an important question, but not a simple one.
Religious communities have a legitimate interest in preserving the distinctiveness of their beliefs and practices and ensuring that these are passed to future generations.
Questions about interfaith marriage, the religious upbringing of children and differing levels of observance can therefore create genuine concerns about continuity.
At the same time, a community that makes people feel excluded or judged may weaken precisely the sense of connection through which religious identity can grow.
The challenge is not to choose between preserving Jainism and welcoming people. It is to consider how both aims can be pursued responsibly.
A distinction may be helpful between respecting the integrity of a religious tradition and setting expectations about who can participate in community life.
People may differ in their level of knowledge, observance or belief while still valuing a connection with Jain philosophy and the Jain community.
A welcoming approach need not require Jain institutions to dilute their teachings or abandon their religious practices. It can instead create opportunities for people to understand those teachings, engage with them and develop their own relationship with Jainism.
The conference did not establish answers to these questions. But it highlighted the need for thoughtful discussion rather than judgement or avoidance.
From participation to ownership: giving young Jains a voice
A recurring question running through the conference was whether younger generations are sufficiently involved in shaping the future of Jain community life.
Mehool’s opening message challenged established organisations to ask young people what they want rather than simply telling them what the community expects of them.
The young panel reinforced the importance of meaningful experiences, shared purpose and participation.
This points towards a distinction between providing activities for young people and enabling young people to take genuine responsibility for those activities.
Community organisations may offer extensive programmes, yet younger members may remain largely participants rather than decision-makers.
Giving young Jains opportunities to develop and lead their own initiatives could help create a stronger sense of ownership and long-term commitment.
The North American experience provides a useful example.
Atul Shah described the role of Young Jains of America as an active organisation with considerable autonomy, offering opportunities for young people to connect, develop leadership skills and support one another.
The broader lesson is not simply that Britain should reproduce an American organisational structure.
British Jain organisations operate within their own history, resources and community circumstances.
But the principle is worth examining: when younger members are trusted to design, organise and lead initiatives, participation may develop into responsibility and long-term commitment.
That requires established leaders to provide support and mentorship while also being willing to share influence over decisions.
Youth engagement, in this sense, becomes more than a matter of increasing attendance. It becomes part of the process of developing the next generation of Jain community leadership.
Seva: experiencing Jainism through action
Understanding Jain philosophy is important, but the conference also explored how young people can experience these values directly.
Asked about possible solutions to the challenges of engagement, Yash suggested that seva, or selfless service, could provide a meaningful way forward.
He described volunteering at a soup kitchen in London on Friday evenings, an activity through which he was able both to serve others and connect with fellow Jains.
He summarised the idea as “Serve as a Jain”.
The strength of this approach is that it connects religious philosophy with practical experience.
Ahimsa becomes more than an abstract principle when expressed through compassion and service. Aparigraha may find expression in generosity and the responsible use of resources. Anekantavada can inform the way people cooperate across differences.
Service can therefore help bridge the gap between learning about Jainism and living its values.
It may also create new ways for people to connect with the community, including those who are less inclined to participate in conventional religious events.
The panel also highlighted the need for visible Jain role models, including people in business and professional life who have incorporated Jain values into their conduct and decisions.
Such examples can demonstrate that Jain principles are not confined to temples or religious occasions. They can inform careers, leadership, relationships and contributions to wider society.
A strong community needs opportunities for learning and worship, but also opportunities for service, responsibility and leadership.
Lessons from North America and other faith communities
The conference benefited from perspectives extending beyond the British Jain community.
Atul Shah described JAINA’s development as an umbrella organisation, established in 1981, bringing together Jain centres across North America.
Its educational programmes, committees, youth initiatives and collaborative structures illustrate the potential benefits of sustained cooperation across organisations.
JAINA First Vice President Dr Jayesh Shah also spoke about the forthcoming JAINA convention in Dallas, organised around the theme “Timeless Values for Our Evolving World.”
He identified artificial intelligence and technological change, growing polarisation and over-consumption as important contemporary challenges.
These are issues to which Jain philosophy can make a distinctive contribution.
Ahimsa raises questions about the consequences of our decisions and technologies. Aparigraha challenges excessive consumption and attachment. Anekantavada offers an approach to disagreement and intellectual humility in a polarised world.
Jain values therefore have relevance beyond the internal concerns of religious communities.
The interfaith contributions developed this perspective further.
Lord Krish Raval, speaking from a Hindu background, reflected on the recognition of divinity and the deeper commonality of life. He spoke of the responsibility religious communities have to bring people together and described the diversity of religious identities within his own family.
He also emphasised that a strong identity, expressed through values and conduct, can build trust in wider society.
Lord Raval encouraged the development of strong networks and highlighted the importance of learning to disagree respectfully.
David Prais reflected on Jewish identity and the ability of Jewish communities to accommodate different expressions of religious life within a recognisable shared identity.
He encouraged Jains to express their identity with greater confidence and emphasised the role of sustained education and investment in younger generations.
These observations were offered as perspectives from the speakers’ own communities and experiences, rather than universal descriptions of Hinduism or Judaism.
Nevertheless, they raised useful questions for British Jains.
Can religious confidence coexist with openness to difference? Can strong communal institutions encourage both continuity and independent thought? Can a relatively small community make a contribution to wider society that extends beyond its size?
The contributions suggested that a clearly understood and confidently practised religious identity can provide a foundation for such engagement.
From reflection to action: a possible agenda for British Jains
The conference created an opportunity to exchange ideas and consider the future of Jain identity. It did not produce a formally agreed programme of resolutions.
However, the contributions offer a basis for practical initiatives that Jain organisations, educators and community leaders might consider.
1. Connect Jain philosophy with contemporary life
Develop accessible learning resources that explain not only what Jain principles mean, but how they apply to questions facing people today.
An initial programme could consist of short discussions or digital resources exploring topics such as Ahimsa in professional relationships, Aparigraha in a consumer society and Anekantavada in situations of disagreement.
Existing rituals and traditions could be explained alongside their philosophical significance, strengthening rather than replacing traditional religious education.
2. Make belonging a measure of community engagement
Encourage organisations to evaluate events by the quality of participants’ experiences, not simply attendance.
A practical first step could be to invite younger participants and newcomers to share what they valued, what they found difficult and what would encourage them to return.
This feedback could help community organisations design activities that create meaningful relationships and stronger connections with Jain identity.
3. Support youth-led initiatives with genuine responsibility
Explore ways of giving young Jains greater influence over the planning and delivery of activities.
One possibility would be a youth-led programme, supported by established Jain organisations, in which younger members determine priorities, manage initiatives and develop leadership skills.
The role of established leaders would be to provide mentorship, practical assistance and continuity without unnecessarily limiting younger members’ independence.
4. Create opportunities to practise Jain values through seva
Develop regular opportunities for volunteering and community service that connect Jain philosophy with practical action.
Activities could include supporting people facing hardship, charitable work, environmental initiatives or partnerships with wider community organisations.
Such projects would provide an opportunity for younger and older Jains to work together while demonstrating the relevance of Jain values in wider society.
5. Develop religious education across different stages of life
Consider how existing educational provision could be complemented by programmes for university students, young professionals, parents and adults wishing to deepen their understanding.
The emphasis should be on accessible learning, opportunities for questions and discussion, and the application of religious principles to changing life circumstances.
6. Encourage inclusion, dialogue and future leadership
Create constructive opportunities to discuss questions of religious observance, interfaith families, community belonging and the transmission of Jain traditions.
These discussions should be respectful of differing perspectives and grounded in a shared commitment to the continuing vitality of Jainism.
At the same time, organisations could identify and support emerging leaders, encourage mentoring and strengthen cooperation across the wider Jain community.
These suggestions are not conference resolutions. They are possible directions arising from the ideas discussed, and would require further consultation, prioritisation and practical consideration.
Their common purpose is to help create a community in which Jain identity is not simply inherited, but understood, experienced and actively sustained.
A living Jain identity for future generations
The opening question remains: what will the British Jain community look like in three generations?
Its outward expression may change considerably. Languages, social customs and forms of community participation will inevitably evolve as successive generations respond to their circumstances.
Yet change does not necessarily mean the disappearance of identity.
The future of Jainism in Britain will depend in part on the ability to distinguish between the enduring foundations of the faith and the changing cultural forms through which those foundations are expressed.
Its philosophical and spiritual traditions provide a rich inheritance. Its religious institutions, rituals and community networks help preserve and transmit that inheritance. But its continuing vitality will also depend on the ability of future generations to understand its meaning and make it part of their own lives.
The conference pointed towards several complementary dimensions of that process: understanding Jain philosophy, experiencing a sense of belonging, practising Jain values, participating in community life and developing the confidence to lead.
These are not necessarily sequential stages. Each can reinforce the others.
A young person may discover Jainism through education, through religious observance, through an experience of community or through an opportunity to serve. What matters is that these different experiences can develop into a lasting and meaningful relationship with the Jain tradition.
The contributions from the young panel provided reasons for optimism. They demonstrated that Jain values can remain personally relevant to people growing up and working in contemporary Britain.
The North American and interfaith perspectives highlighted the importance of sustained investment in education, institutions, relationships and leadership.
And the opening keynote offered a question that deserves to remain central to future community discussions:
Rather than asking only how we bring younger generations into our institutions, how can we bring Jain values into their lives?
Answering that question will require the collective efforts of religious teachers, parents, community organisations and, critically, younger Jains themselves.
The goal should not simply be a community that continues to exist, but one that understands the value of its inheritance, has the confidence to live by it and is willing to share its wisdom with wider society.
That would provide a strong foundation for future generations to remain proud to be British and proud to be Jain.
