Popular perceptions of Hindu AmericanHindu American activism have tended to focus upon the synergy between the activities of Diaspora Hindus and the agenda of Hindu nationalistHindu nationalist groups in India, such that, for example, Hindu American activism focused on the revision of school textbook depictions of Hinduism is seen as an extension of movements to revise Indian textbook depictions of ancient and medieval Indian history. At the same time, as scholars such as Prema Kurien have noted, Hindu American activism can also be placed in a long lineage of activism by immigrant groups throughout the history of the United States who have sought, in her words, “a place at the multicultural table” (Prema Kurien, A Place at the Multicultural Table: The Development of an American Hinduism [New Brunswick, New Jersey: Rutgers University Press, 2007]). A focus on the Hindutva-Diaspora Hindu nexus, while not entirely misplaced, is complicated by the fact that while Hindu activism in the Indian context is a majoritarian phenomenon, Hindu American activism is precisely the opposite: namely, an effort by a minority community to be recognized by the majority and to be afforded the same dignity in civil society that previous generations of immigrantsImmigrants to the United States have sought. The focus of this paper will be the activism of the Hindu American FoundationHindu American Foundation, some of which could be characterized as being in alignment with the aims and agenda of the Hindutva movement. Much of this activism, however, is quite distinct from, and in some cases–such as in its advocacy for marriage equality–even opposed to this ideology, being more in alignment with the wider progressive movement in the United States than with conservative politics in India. This paper will draw upon previous research on this topic by other scholars, but also on the author’s experiences as a consultant for the Hindu AmericanHindu American Foundation on a variety of issues, as well as interviews with members of the Hindu American FoundationHindu American Foundation from a variety of ethnic and generational backgrounds.

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Complicating the Narrative of Hindu American Activism: The Case of the Hindu American Foundation

  • Jeffery D. Long

摘要

Popular perceptions of Hindu AmericanHindu American activism have tended to focus upon the synergy between the activities of Diaspora Hindus and the agenda of Hindu nationalistHindu nationalist groups in India, such that, for example, Hindu American activism focused on the revision of school textbook depictions of Hinduism is seen as an extension of movements to revise Indian textbook depictions of ancient and medieval Indian history. At the same time, as scholars such as Prema Kurien have noted, Hindu American activism can also be placed in a long lineage of activism by immigrant groups throughout the history of the United States who have sought, in her words, “a place at the multicultural table” (Prema Kurien, A Place at the Multicultural Table: The Development of an American Hinduism [New Brunswick, New Jersey: Rutgers University Press, 2007]). A focus on the Hindutva-Diaspora Hindu nexus, while not entirely misplaced, is complicated by the fact that while Hindu activism in the Indian context is a majoritarian phenomenon, Hindu American activism is precisely the opposite: namely, an effort by a minority community to be recognized by the majority and to be afforded the same dignity in civil society that previous generations of immigrantsImmigrants to the United States have sought. The focus of this paper will be the activism of the Hindu American FoundationHindu American Foundation, some of which could be characterized as being in alignment with the aims and agenda of the Hindutva movement. Much of this activism, however, is quite distinct from, and in some cases–such as in its advocacy for marriage equality–even opposed to this ideology, being more in alignment with the wider progressive movement in the United States than with conservative politics in India. This paper will draw upon previous research on this topic by other scholars, but also on the author’s experiences as a consultant for the Hindu AmericanHindu American Foundation on a variety of issues, as well as interviews with members of the Hindu American FoundationHindu American Foundation from a variety of ethnic and generational backgrounds.