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Facilitating Behavior Change in Complex Waste Management Systems – Natasha Zarine

A city view in India


Civic Response Team (CRT) is a nonprofit that started in May 2015 to build evidence-driven solutions to civic and environmental challenges. One of the biggest initiatives they’ve undertaken is transforming the solid waste management system in Aurangabad, India.

Solid waste management is the most pressing civic and environmental challenge in many Indian cities. Civic Response Team knew that they would have to get creative–and collaborate with local government leaders–in order to effectively tackle this issue. So they looked at solid waste management best practices in other cities and compiled a report, which they presented to the municipal commissioner of Aurangabad in the hopes that he would be able to concretely replicate some of these initiatives.

However, there were thirty years of waste management practices to shift. Open waste dump sites were still the norm. Sanitation staff worked without protective equipment and in hazardous and undignified conditions. The commissioner didn’t have the required resources to implement the recommendations made by Civic Response Team

As a result, the organization realized they would need to get more directly involved in overhauling the municipal waste management system and undertake a holistic approach that worked with multiple stakeholders and addressed root causes to shift behaviors.  After much hard work, they began offering coordinated waste management services and piloted their offerings with pilots of 500 households. Over time, they began serving wards of 1000 homes and today even work with full townships of 30,000 people.

Tackling the problem at this scale required a multi-disciplinary approach.

They needed to map the pain points, educate local communities on the benefits of improving solid waste management, make changes to bylaws and regulations, consider budget requirements, and modify the practices of the sanitation department team. 


Very early into this work, Civic Response Team realized it would be critical to consider the whole system surrounding this problem of waste management–rather than just trying to clean up trash from the streets in isolation from the larger community dynamics and political power structures.

Co-founder Natasha Zarine explains, “We knew that unless we think in systems, it’s all going to go back to square one.”

In fact, they initially found that changes implemented in a pilot group of 500 households would hold for about six months before falling apart. The changes didn’t stick “because it was a little oasis in a larger context, within a larger system that didn’t change.” The organization recognized that for the system to truly shift, they needed “the buy-in of multiple stakeholders, including the leadership of municipal leadership.”

Municipal staff is generally supportive of the changes but Natasha found it was critical “to manage relationships at the highest level of the municipal administration and elected representatives.”

She recounts the experience with one waste management supervisor who had been working for 30 years running 14 wards of the city. Although he had amassed significant political power over his career, it was only when he began collaborating with Civic Response Team that he began to feel that his work offered dignity. “It is the first time in his life that he feels good about his work, that he feels he can do his work effectively, that he feels he’s doing the right thing,” Natasha says,

Previously, he didn’t feel proud to ask his staff to do their work, but there were no alternatives. Now, “he’s like our star sanitary inspector. He ensures that all the staff is well taken care of, that the work is happening effectively, he proudly speaks about the amount of public money he’s able to save because of the way his zone is managed, managing our waste.”

Cultivating these relationships and finding champions within local government has been critical to Civic Response Team’s ability to durably shift waste management practices in Aurangabad.


Natasha and her colleagues also quickly recognized that they did not only have to consider powerful political figures if they wanted to change the system. They also needed to think about the downstream consequences that their seemingly positive interventions might have on some of the city’s poorest residents: waste-pickers.

In Aurangabad, there are approximately 600 waste-pickers who make their livelihoods by sorting through trash and finding bits that can be resold. Under the new, more efficient waste collection processes that Civic Response Team was rolling out, the trash pickers would no longer have access to waste coming directly onto the streets. Natasha realized that if they altered the current system significantly, there were going to be negative downstream economic consequences for some of the city’s poorest inhabitants.

To mitigate these unintended consequences, Civic Response Team identified the waste-pickers working in each ward and invited them to join a sorting facility.

They did not have the budget to pay a salary and at first wondered how they would effectively get waste pickers to shift their behavior and adapt to this new system. They discovered that if they concretely communicated to the workers that they would get direct access to 300 to 500 KGs of dry waste, of which 70% is recyclable, they were eager to adapt. An added bonus was that–because the waste was no longer soiled—workers could recover much more for recycling and selling.

As they began working at the sorting facility, waste-pickers were able to more than double their income. Previously, they earned about 210 rupees a day, or $3. However, now working at the sorting center they earn on average 450 rupees per day, or $7. They also benefit from more regular working hours, more family time, fewer cuts and bruises, and more dignity. Critically, they now also take pride in their work and are happy to tell people they work at the sorting center. Word quickly spread.

Civic Response Team has now trained over 1800 sanitation staff and worked with 105 waste-pickers.

One waste-picker who they met in the first pilot has done so well she was invited to speak at a UN conference in Paris about recycling to share how it has impacted her life and how it affects the environment.

This woman’s entrepreneurial spirit led her to take a leadership role, going on to recruit three friends to work at the first recyclable waste center. She soon started managing it and “is an owner in a way because she manages everything – she gets the profits, she distributes, she makes payments to the other waste pickers who are working with her. It’s been running for four years without anyone else’s intervention because she’s understood not only the business of collection and recycling but also managing a sorting center,” Natasha says.


One of Natasha’s most notable learnings is that waste management is all about people. You need to understand “their behavior, their relationship to waste, their relationships to each other, to their past, to their religion or their beliefs…It’s extremely complex.”

Natasha describes how complex challenges like these need a technical solution but mostly require adaptive leadership.

Adaptive leadership recognizes that both shared ownership and continuous learning are central to achieve lasting behavior change. As Natasha shares, when people think of solid waste management, they think you need, “vehicles for collection, composting machinery, biogas plants, etc. which are definitely an important part, but it’s all about people.”

The other element of behavior change that surprised Natasha is that people are ready and willing to make changes when they directly see how their actions are impacting the environment and each other.

Another way to promote behavior change is to keep the steps small and incremental. In the communities that Natasha works with, it would be too large a jump to introduce home composting right away, but they will work towards this goal since it’s the most efficient way to manage organics. Natasha points out how technical solutions come into play, “this is where technology comes in. If we have the right type of products to help people compost at home and store their waste a certain way it creates a better buy-in for the overall waste management system.”

CRT is still in the process of figuring out the best balance of centralized facilities with decentralized home management for waste, recyclables, and organics.


Natasha’s advice for others interested in exploring the link between social well-being, poverty, and environmental conservation is to “dive right in.”

Bringing together a team invested in the collective vision is essential to make change happen. Although CRT’s experience with recruited volunteers has been positive, especially for short-term commitments, CRT finds it necessary to set up the sustainable funding structures that can support paid staff positions.

Natasha explains, “You really have to stand your ground and insist on either getting funding or getting paid for your services because that’s the only way to be valued.” Even when doing important work, it will not always be recognized so holding the collective vision and having the necessary structures in place for financial sustainability allows the team to remain motivated and committed to moving the work forward.

Natasha speaks of the importance of using systems thinking, research, and on-the-ground experience to understand the nuances and complexity of the behaviors you are trying to change in a larger system you are working to address.

“There’s so much happening under the epidermis that covers everything, so be aware of that.”

Finally, where people and process interact for environmental change, managing relationships is everything. Relationships build trust, and trust is essential for any behavior change to take place. Natasha says, “If people know that you’re trying to bring about a certain kind of change, and not just coming from a certain agenda, then they’re much more willing to partner with you to take that change forward.”


Danielle Sutton is the Content Animator at Acumen where she surfaces stories to inspire and activate social entrepreneurs. In an age of information overload, she believes in learning ‘the right thing at the right time’ to intentionally design impactful social enterprises. You can usually find Danielle digging into the Acumen course library, playing in the mountains, or exploring marketing on The Sedge blog.

Zoroastrianism in Iraq seeks official recognition


Zoroastrians pray in a Zoroastrian temple in Chak Chak, southeast of Tehran, June 16, 2006. (photo by REUTERS/Raheb Homavandi)

Zoroastrianism is the world’s oldest religion based on divine revelation, which served as the state religion of three great Iranian empires for 12 centuries, from the sixth century B.C. until the seventh century.

Summary⎙ Print Al-Monitor interviewed Zoroastrian spiritual leader in Iraq Peer Luqman Haji, who spoke about the resurgence of this millennia-old religion, the challenges and the need for tolerance in a region plagued by growing religious radicalism.


TranslatorMohammad Khalil

While religious diversity is now facing an imminent demise in Middle Eastern countries — especially in Syria and Iraq — the events following the rise of the Islamic State (IS) and its threat to this diversity has made it easier for the adherents of Zoroastrianism to reveal themselves after they had hidden their religion for 15 centuries and to convert to the new religion, in the aftermath of the Muslim conquest of Iraq.

Zoroastrians today are present in several areas of Iraqi Kurdistan and other areas administratively affiliated with the Iraqi federal government. But there are no accurate figures of their numbers as they are still referred to as “Muslims” on their identity documents, even though they engage in Zoroastrian religious rituals. This represents a restriction on their right to freedom of belief, especially since converting from Islam to another religion is considered a crime according to the Personal Status Law.

At the Zoroastrian Cultural and Heritage Center in Sulaimaniyah — which contains a small temple where Zoroastrian rituals are being held for the first time in modern Iraqi history — Peer Luqman Haji, the spiritual leader of Iraqi Zoroastrians, administers the conversion from Islam to Zoroastrianism through the Kushti tying ceremony (a Kushti is the sacred girdle worn by Zoroastrians around their waists) and marriage ceremonies according to the Zoroastrian tradition.

Haji talked to Al-Monitor from this small temple in Sulaimaniyah about the extent of the recognition of Zoroastrianism in Iraq, the number of followers and places of their presence. He also addressed the controversy surrounding the return of this ancient religion after it had disappeared for centuries and how this relates to the emergence of IS and its occupation of large parts of the country. Haji also clarified the Kurds’ search for a religious identity other than Islam, in addition to the reactions of Islamic religious circles regarding the return of this ancient religion that has resulted in many Muslims converting to Zoroastrianism.

As far as Haji is concerned, what he is doing is not merely a religious representation of a millennia-old religion, but a cultural revolution seeking to direct the hearts and minds of people toward a loving life and adopting moderation in a country threatened with segregation due to ethnic tensions. He is confident that his revolution will have a positive outcome on the country.

The full text of the interview follows.

Al-Monitor:  Is Zoroastrianism an officially recognized religion in Iraqi Kurdistan? And what are the limits of such recognition?

Haji:  Zoroastrianism is recognized as one of the religious beliefs as per Law No. 5 of Protecting Components of Iraqi Kurdistan of 2015, which is new and positive. This encouraged us to officially establish this place [Zoroastrian Cultural and Heritage Center] representing Zoroastrians, after an absence of centuries. We also have an official representative at the Ministry of Endowments and Religious Affairs, and this is considered a step forward on the path to official recognition. But we do not think these steps are enough for us to act freely, as the ministry has yet to recognize this place as a house of worship for Zoroastrianism, just like mosques and churches. We demand this, so we can have a house of worship that symbolizes our existence and therefore earns us legal protection.

I have been to the Ministry of Endowments and Religious Affairs in Iraqi Kurdistan 12 times since September 2015, met with the minister on five occasions and asked for official recognition, particularly for the Zoroastrian Cultural and Heritage Center as a place that represents us from a religious point of view. The center has already been recognized as a nonprofit organization by the NGO Directorate. This means that the recognition of Zoroastrianism has not yet reached the point of giving us a temple to perform religious rituals, or at least recognizing the center as a house of worship or religious center. And it should be noted that the opening of the center was attended by a representative from the Ministry of Endowments and Religious Affairs. That same day — on Dec. 20, 2015 — we presented a memo to the ministry demanding that the center be recognized.

Al-Monitor:  So you are saying that legal recognition of Zoroastrianism did not reach the point of equality with other religions? What aspects of equality are you demanding?

Haji:  First, we demand the recognition of this place and the small temple built in it as a house of worship for Zoroastrianism. We also demand that Zoroastrian clerics are recognized just like Christian, Muslim and Zaidi clerics. For example, as the spiritual leader of Zoroastrianism, I have a diploma in Zoroastrian theology from the Zoroastrian school in France. I have earned the rank of “peer,” which is the first rank in the hierarchy of Zoroastrian priesthood and the highest religious rank obtained by a Zoroastrian in Iraq. It was an intricate procedure, for — after earning my diploma in Zoroastrian theology — I had to be officially nominated to represent Zoroastrianism and be officially chosen by the Zoroastrian council in the United Kingdom, which indeed happened. But the Ministry of Endowments has yet to recognize me as a representative of the religion; I am working on this.

Al-Monitor:  Were you the first to demand the recognition of Zoroastrianism after centuries of its decline in Iraq, or were there other historical demands?

Haji:  I don’t think Zoroastrianism really disappeared throughout that time, but it was indeed occulted since human beings have no power over their hearts and spirits, so they would hide their true beliefs for fear of persecution without abandoning them completely. I will give you an example: A Zoroastrian from Khanaqin in the Diyala governorate told me that his grandfather presented an official memo to the Iraqi court in 1924, demanding that Zoroastrianism was stated as his religion on his official documents. But his demand was rejected since Zoroastrianism was not one of the officially recognized religions upon the foundation of modern Iraq. This shows that Zoroastrians have not ceased to demand recognition throughout the past centuries and that political, religious and social reasons have forced them to hide their religious identity — just like they are doing today in fear of the reaction of radical Islamists. As a result, many of them have to go to mosques for prayer so that they are not accused of being Zoroastrian and deemed unbelievers for that. Their ID cards still label them as “Muslim.”

Al-Monitor:  Are there any accurate or at least approximate statistics concerning the number of Zoroastrians or those who are adhering to it today in Iraq?

Haji:  The number of Zoroastrians in Iraqi Kurdistan and other regions is unknown, and I don’t intend to hide these figures because I actually have no idea about the approximate number of public or secret adherents to the Zoroastrian faith. I receive new adherents each day in this temple. They are revealing their true religious beliefs after decades of hiding them or inheriting them from their fathers and grandfathers without being able to go public, until they now finally get the opportunity.

Al-Monitor:  How are Zoroastrians distributed across the different regions of Iraq?

Haji:  Each day, we discover new stories about Zoroastrians in many areas of Iraqi Kurdistan and others that are administratively part of the [Iraqi] federal government. Zoroastrians are [mainly] found in Dahuk province, in the city of Zakho in the far north [near the northern borders with Turkey] and in Sulaimaniyah province, notably the districts of Darbandikhan, Ranya, Qalaat Daza and Chamchamal. They are also concentrated in Halabja province and in Erbil province, notably Koysinjaq district and Koya near Koysinjaq. Zoroastrians reside in Daquq [district] and Altun Kupri [northwest of Kirkuk] in Kirkuk province; in Khanaqin and Kafri in Diyala province; in Tuz Khormato [administratively part of Salahuddin province] in Kalar district linking between several Kurdish, Arab and Turkmen areas such as Sulaimaniyah, Diyala, Kirkuk, Salahuddin and Baghdad. Kalar is bordered by Darbandikhan district [Sulaimaniyah] to the north, Khanaqin district [Diyala] to the east, the town of Jalawla [Diyala] and Kifri district [Salahuddin]. There are other areas as well that I am currently visiting and where I am discovering new adherents.

Al-Monitor:  Are there high rates of conversion from Islam to Zoroastrianism within Iraqi Kurdistan and among the Kurds?

Haji:  It is not a religious conversion per se. A more accurate term would be “returning to one’s original religion,” or recovering it. A few days ago, I was in Khanaqin visiting a number of families who adhere to Zoroastrianism. They had paid me a visit at the temple in Sulaimaniyah, and we then set a date for me to visit them — so I did. We performed the austerity ritual, which consists of a cleric wrapping the belt three times around the waist of a person, symbolizing his initiation to Zoroastrianism. They formed a Zoroastrian council in the area, and we now have a council in every city hosting Zoroastrians in Iraqi Kurdistan. The council is composed of adherents who take care of the creed and religion, to establish relations with the other adherents in their region and in other areas.

There are high rates of returning to the religion among Kurds through the Zoroastrian Kushti tying ritual, which is the equivalent of reciting the Shahada [Shahada consists of the recitation of “There is no god but God. Muhammad is the messenger of God.”] for Muslims before converting to Islam. The ceremony includes the tying of a girdle three times around the waist, which is called Tathbeet [binding], meaning the person has now become bound to Zoroastrianism and has not just converted from one religion to another. At the temple, I regularly administer marriage ceremonies according to the Zoroastrian tradition. Five couples came to [get married] according to the Zoroastrian rituals, while the sixth arrived with children. This last couple had had an Islamic ceremony, but they were remarried in conformity with the Zoroastrian rituals.

The ceremony starts by me asking the couple to declare their will to marry each other three times. I then start with the ritual; the couple hold hands that are tied with a green cloth. They pledge before the peer to apply the Zoroastrian’s three main rules: good thoughts, good words and good deeds. The groom buys a wedding band for the bride and vice versa; the ring does not have to be made out of a specific material — it could be made out of iron, wood, gold or silver. All this happens in the presence of witnesses; the groom has a female witness and the bride has a male witness. The groom is not required to pay a dowry. After the ceremony is over, the couple vows to plant a tree every year on the day of their anniversary and give up all their commitments and devote themselves to volunteer work to serve others that day.

Al-Monitor:  How did Muslims react to the declaration of the new Zoroastrian Supreme Council and the establishment of a temple where Zoroastrian rituals are performed and conversion from Islam to Zoroastrianism are administered?

Haji:  To avoid any angry reactions, we worked silently without making any noise. We do not threaten anyone because our call is a peaceful one based on the values of peace and love. However, we still need a legal recognition within the constitution, as well as official financial and moral support in order to reinforce our position against radical clerics. This is especially true since [the latter] already started spreading lies and false accusations through mosques in order to calumniate us. An example is the claim that we are lewd and allow incest. And there are also many other false claims that aim to socially alienate us. This is obvious incitement against us. On Jan. 7, 2016, Mullah Abdul-Latif Ahmad of Sulaimaniyah defamed us publicly in front of an audience. We consider that a direct incitement to kill us. All I want to say is that people — even Muslims — treat us in a positive way, but some radical clerics deem us unbelievers publicly, which calls for an effective reaction from the state.

Al-Monitor:  How would you respond to claims saying that Zoroastrianism is resurfacing today in the form of a national religion for the Kurds, and growing as part of a new Kurdish identity against a Muslim Arab one?

Haji:  I do not agree with this argument, although we believe that Zarathustra was a Kurdish prophet, and that doesn’t mean that Arabs cannot adhere to Zoroastrianism. Just because Prophet Muhammad was Arab didn’t stop Kurds from adhering to Islam. Three members of the Arab al-Jabbur tribe in Kirkuk converted to Zoroastrianism, and I myself administered their Kushti ceremony here at the temple. I believe that Zoroastrianism is not a national religion for Kurds only, although it was their original religion. Everyone is welcome, especially since we consider Zarathustra as a prophet, philosopher and teacher at the same time. Zoroastrianism is a Reformist religion that is constantly modernizing and developing its ideologies in line with recent developments. Zoroastrianism is beyond any nationalist limitation and is spread in India and Iran. There are even Westerners who adhere to it, including Americans, British, Germans, French and Australians.

Al-Monitor:  How about the claims that go as far as associating the resurgence of Zoroastrianism in Iraq to the atrocities committed by IS in several Iraqi regions, and that these atrocities have driven people away from Islam and led them back to Zoroastrianism?

Haji:  I do not think that the return to Zoroastrianism in Iraq, or officially announcing it, is a direct outcome of the rise of IS and the negative reactions it has sparked. We have been working for years in European countries like France, Britain and many others to bring Zoroastrianism back to its birthplace in Kurdistan. This resurgence would not have seen the light had it not been for Law No. 5 of Protecting Components in Iraqi Kurdistan. The law clearly recognized Zoroastrianism as one of Kurdistan’s religions. And only after this have we been able to resurge in Kurdistan, and then we proclaimed the Zoroastrian Supreme Council in Iraq. This was preceded by secret efforts that have taken years, as I used to regularly visit the Kurdistan Region to demand recognition. However, we did not act publicly and officially until after this law recognized us — while many of our colleagues have been working for years without ever abandoning their religious belief in Zoroastrianism.

Al-Monitor:  Amid the widespread religious radicalism in the Middle East, what does Zoroastrianism have to offer to counter this phenomenon?

Haji:  I think we need a cultural revolution that would pave the way for a new culture of tolerance. As a Zoroastrian cleric, I strongly believe that we have to spread love and repair the house [Iraq] we live in, without any discrimination.

Therefore, clerics must preach reform and build societies on the basis of cooperation and with the aim of seeking heaven on earth, without waiting for Judgement Day to solve our problems. Zoroastrianism advocates for the freedom of religion, so it is up to each person to choose his or her religion. This means that no one should adhere to a certain religion before the age of 15. When religion turns into a strict ideology that rejects any debate or reform while clerics claim they speak in the name of God — believing that their word and interpretation are the word of God — society will be brought to ruins. Reform is an imperative and starting point for us representatives of Zoroastrianism to propagate our message.

Both the Kurdish and Iraqi communities are traditional ones, where religious sensitivities play a role in intensifying the conflict. It seems like the government is failing to reach any level of religious harmony among the believers of all religions and denominations — one that could ease the tension. So it is our duty to start this cultural revolution. We do not only mean the concept of religious freedom or the return to an old religion, but the choice of a new ideology that can suit and reconcile with the spirit of this age. This is why I call this “a cultural and Reformist revolution.”

Hundreds of people flock into our small temple to perform marriage rituals according to the Zoroastrian tradition, the Kushti tying or the Tathbeet in Zoroastrianism. You will be surprised when I tell you that my visitors do not come alone but in the hundreds, and they ask me to visit them in other places. They also visit our headquarters in cities where Zoroastrians live. It is a true revolution that will seek to improve society.

Saad Salloum

Dr Zinobia Madan gains National Recognition for Achievements in Healthcare

1606455_277045805784469_1219039437_oDr Zinobia Madan is recently the recipient of “Rajiv Gandhi Excellence Award for Innovations in Healthcare, 2014” & “Jewel of India Award for Landmark Contributions in Healthcare, 2014” at a function organized by The Indian Solidarity  Council  in  association  with  International  Institute  of  Education  & Management  in New Delhi on 1st February, 2014.
Among the dignitaries who presented the awards included Dr Bhisam Narayan Singh the former Governor of Tamilnadu & Ex Central Minister, Dr G V G Krishnamoorthy Former Election Commissioner of India, Mr O P Verma  Former Chief Justice and Former Governor of Punjab & Mr O P Saxena President  All India Lawyers Forum.
 “The Jewel of India Award” has been conferred on her for Landmark Contributions in Healthcarein the areas of  research,  guiding & executing  several clinical research projects, spearheading medical launches of several new  products including  Nutritionals,  Pharmaceuticals & Biotechnological, introducing the Lifestyle Medicine concept by counseling individuals through a Clinic approach  at Jaslok Hospital & Research Centre and her own venture ClinOma Healthcare  & imparting knowledge to groups of individuals on advantages of healthy living and how it is achievable by right lifestyle practices.
“Rajiv Gandhi Award  for Excellence in Healthcare Innovation”
has been conferred in recognition of her innovative social & medical contributions to the Healthcare field.  By pioneering the Lifestyle Medicine concept she helps individuals understand lifestyle diseases like diabetes, hypertension, coronary artery disease, cancer and several others and provides individualized advise on how these diseases need intervention by diet, exercise, yoga and extended care approaches. While the patient is advised these approaches at the Lifestyle Clinic, they are also advised to continue the medicines prescribed by their physician / specialist. Such lifestyle approaches are aimed to improve the health of our population and also importantly reducing the economic burden by reducing or eliminating high treatment costs incurred by patients later.
DELHI AWARD FUNCTION_0001Dr Zinobia Madan initiated her research career way back in 1983, when she was one of the earliest Research Associates at Jaslok Hospital & Research Centre. Her original cardiovascular research under the guidance of Dr G S Sainani, awarded her a PhD degree. Among the several research areas she investigated, the most exciting one was on a new drug from Upjohn (U63557A) which by her research demonstrated thromboxane synthetase inhibiting properties, and thus demonstrated potential in preventing restenosis in patients who had earlier heart attacks and patients who have undergone  coronary artery bypass surgery.
After qualifying as a doctorate from Jaslok Hospital, she spent almost 25 years in the Pharma industry where she contributed by conceptualizing new drugs, developing newer strategies for disease management by novel therapeutic approaches, conducting clinical research projects and launching new & innovative Pharmaceutical drugs, biotechnological products and nutritional products, when she headed big Research and Medical teams in leading multinational & Indian Pharma companies. Her last position in Pharma Industry was as Medical Director, Abbott Ltd, where her role involved heading the entire Medical functions of India team.
Currently, she is  Honorary Consultant – Lifestyle Medicine, Jaslok Hospital & Research Centre & also Founder of  her own venture ClinOma Healthcare through which she promotes the keys to healthy living, emphasizing the  importance of  ‘Adding Years of Healthy Life. Additionally, she is also an Independent Adviser to Pharma & Healthcare Industry. She volunteers her time to guide people  how to renew eu card or how to fill the countless applications required for the care you need.
In last 4 years,  Dr Zinobia has been keenly involved in Parsi community work utilizing her Medical Writing skills for putting up favourable healthcare related proposals to Government bodies for seeking approvals and generating funds for running these Programmes. Recently, for one such Government of India funded Programmes for the Parsi community, “Jiyo Parsi,” announced by the Ministry of Minority Affairs (MOMA), she has played a key role in conceptualizing and launching this programme. This Programme is aimed to increase the Parsi population in numbers by correcting infertility due to the problem of no marriages  / late marriages / late conception which have been identified as the main reasons for dwindling numbers.
In her journey of success in healthcare areas, she feels that she has always lived her dreams by working in areas which interest her & most importantly enjoyed every bit of her work thoroughly.