Recently, a debate surrounding the role of Hindu nationalism in dividing the Hindu diaspora has intensified on social media, but the truth lies elsewhere. The real division, as has been pointed out by experts and Hindu activists, is being driven by organisations that wear the mask of Hindu identity and whose leaders time and again claim to represent the Hindu community. Yet, their impact on the Indian diaspora is anything but unifying.
Vishal Ganesan, an attorney by profession and a vocal critic of Indian diaspora culture and politics, makes it clear that the issue is not Hindu nationalism but rather the actions of these organisations. According to Ganesan, their influence is built on a “facade of ‘representation.'” He argues that some vested organisations are responsible for creating rifts within the Indian diaspora. He asserts that their leaders, despite having “nothing to offer in terms of insight or leadership,” have managed to carve out a niche in elite democratic circles by leveraging their identities.
The key issue, as Ganesan sees it, is that these organisations do not represent the Hindu American diaspora in any meaningful way. This disconnection is why, according to Ganesan, these organisations are so quick to “weaponize the jaundiced and prejudicial ‘hindutva’ label” against the very community they claim to represent.
Mukunda Raghavan, a Fin-tech executive interested in Hindu philosophy and Sanskrit language, echoes Ganesan’s concerns, emphasising that many such organisations are neither “Hindu Organization” nor “represent[s] or speak[s] for Hindus in the diaspora.”
Raghavan argues that instead of advocating for the rights and needs of Hindus, these organisations promote their own political biases. He criticises them as “bad actors” who exploit the veneer of being Hindu to position themselves as the “good Hindu” in contrast to others labelled as “bad, fascist, nationalists.”
The critique goes further, with Raghavan highlighting how such vested groups view Hinduism through a “Western colonial Marxist lens” that ignores the genuine concerns of the Hindu diaspora. He points out their failure to address issues affecting Hindus in countries like Pakistan and Bangladesh, where religious minorities face severe persecution. Moreover, these organisations are accused of shutting down dialogue by resorting to “ad hominem and name-calling,” instead of engaging with differing viewpoints within the Hindu community.
The impact of these organisations is not insignificant. They may not represent a large constituency, but they wield enough influence to damage the nascent efforts of Hindus organising both in the old and new Indian diaspora.
According to Rajen Prasad, a Fijian academic, “The concept of Hindu identity in the old diaspora is a powerful unifying force. Fiji Hindus view their identity as essential in preserving their culture, language, and overall sense of self.”
Sai Paravastu, the National Secretary and Director for Community Services at Hindu Council of Australia (HCA), agrees with Prasad. He points that Hinduism plays a vital role in uniting the Indian diaspora, fostering a strong sense of identity and community. It achieves this through cultural and religious celebrations that highlight Hindu values of tolerance and inclusivity help bridge gaps between different cultural groups, contributing positively to Australia’s multicultural society. Additionally, for Paravastu, Hinduism encourages political and social engagement, further integrating the diaspora into civic life.
In fact in the Indian diaspora, Hindus are diverse and integral members of the host society and inspired by Hindu teachings contribute positively to their new home or communities. Yet, when organisations with vested political interests are given platforms with devious agendas amplified by pseudo-intellectuals, they can inflict serious harm on the community’s efforts to organise and represent themselves.
As Suhag Shukla, the Executive Director of Hindu American Foundation, aptly puts it, “You need not represent anyone and have almost no constituency to speak of, to still inflict serious damage on nascent Hindu American organising — especially when you’re promoted/coddled as a useful idiot by groups with a seriously malign agenda. Once in a while, you gotta just call out the BS.”
Well-known columnist Avatans Kumar highlights that the Indic Nationalism is neither theocentric (theocratic) nor anthropocentric (borderless laissez faire), “Indic Nationalism is Dharma with freedom of mind, body, and spirit as well as Self realization as its core principle. It is a divine power that does not strive to hurt or subjugate others.”
The time has come to recognise that the real threat to the unity of the Hindu diaspora is not the so-called rise of Hindu nationalism, but the divisive actions of those who are ideologically motivated and falsely claim to represent the Indian community.
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