Zoroastrianism, while still a lived religion today, sees its practitioners as not only small in number, but increasingly scattered around the globe. The first substantial diaspora was formed when Zoroastrians fled Iran from the 7th century onward after the Arab invasion, and settled in India, forming the Parsi community. From the Parsis’ arrival to India until the present day, dokhmenashini, the funerary practice of excarnation or sky burial, has been consistently practiced by the majority of the community in Bombay-Mumbai as one of the most important Zoroastrian rituals to be performed. Over the nineteenth and twentieth centuries, due to merchant trade, Parsis settled in various entrepots of the British Empire creating a second diaspora, with India as the new homeland. Wherever Parsis moved and settled they built sacred spaces such as temples and funerary grounds to maintain Zoroastrian laws of purity and pollution in their new environment and used endowments to financially support them. Funerary grounds within the second diaspora were the critical nodal points of Zoroastrian settlements all over the globe, be it in Hong Kong (cemetery), or North America (cremation). Due to the unviability of excarnation in the present, even the Parsis in Mumbai are now moving away from dokhmenashini and seeking alternatives. This paper will show that this transition away from millennia old ritual practice is not simply due to the reduced viability of excarnation outside of a few places, but also due to the newly acquired financial and political strength of diaspora groups within the global Zoroastrian community. The material support and reformist values of diaspora groups have been funding several new initiatives like Parsi cremation in Mumbai, a funerary practice which was until recently considered absolutely unthinkable within a traditional Zoroastrian frame of purity and pollution.