Hindu Nationalism in the Indian Diaspora.

Hindutva is now a significant feature of diasporic identity: Edward TG Anderson.

Upananda Brahmachari

Hindutva’s presence in the diaspora is not a recent development. Notably, Vinayak Damodar Savarkar, the author of the seminal work on Hindutva, had international exposure prior to penning his influential treatise. Less widely recognized, however, is the fact that Rashtriya Swayamsevak Sangh (RSS) shakhas have operated globally since the 1940s through its international wing, the Hindu Swayamsevak Sangha (HSS).

Over the past two decades, Hindutva has evolved significantly, mirroring its growth in India. Today, it plays a substantial role in shaping diasporic identity for many Indian expatriates. Hindutva influences their engagement with their homeland’s history, culture, and politics, while also serving as a catalyst for navigating multicultural environments where Hindus are a minority.

While Hindutva has a significant presence in the Indian diaspora, it’s essential to recognize that it doesn’t represent the views of all people of Indian origin or overseas Indians. In fact, it may not even represent the majority.

There exists a vibrant, yet often overlooked, liberal, progressive, and radical tradition among Indians abroad – both historically and currently. This diverse group frequently finds itself at odds with those who define their Indianness solely through Hindutva.

Edward T.G. Anderson’s book, “Hindu Nationalism in the Indian Diaspora: Transnational Politics and British Multiculturalism,” delves into the impact of Hindutva ideology on diaspora communities, particularly in the British context. Anderson, an Assistant Professor in History at Northumbria University, explores how Hindu nationalism has become a global phenomenon, with sections of India’s vast diaspora drawn to or actively supporting right-wing Hindu nationalism.

Anderson’s research reveals that Hindutva ideology and its organizations have a distinctive resonance and way of operating overseas. The movement performs significant functions for diaspora communities, serving as a means to connect with their homeland. He also sheds light on the impact of conservative Indian politics on British multiculturalism, migrant politics, and relations between various minority communities.

In his book, Edward T.G. Anderson explores the intricacies of transnational Hindutva, shedding light on its nuanced and complex nature. One fascinating aspect he discovered is how second- and third-generation British Indians, or those who moved to Britain as children, often have their understanding of India and Hindu culture shaped by Hindutva.

Anderson notes that diasporic Hindutva plays an educational role, with organizations like the Sangh and Vishwa Hindu Parishad (VHP) serving as conduits for parents to transmit: Cultural heritage, Values, National myths and Hindu traditions to their children. This phenomenon has led Anderson to view global Hindutva as providing specific “services” or “functions” to diasporic communities. This observations fit in the global Hindu diaspora whether in Britain, United States, Canada, South Africa or Australia.

The book- ‘ Hindu Nationalism in the Indian Diaspora’ explores “how and why the movement became popular among India’s diaspora from the second half of the twentieth century. It shows that Hindutva ideology, and its plethora of organisations, have a distinctive resonance and way of operating overseas; the movement and its ideas perform significant, particular functions for diaspora communities”.

In his research Anderson explains how “Hindu nationalism is transforming India as an increasingly dominant ideology and political force”. Further he explores, ” it is also a global phenomenon, with sections of India’s vast diaspora drawn to, or actively supporting, right-wing Hindu nationalism. Indians overseas can be seen as an important, even inextricable, aspect of the movement. This is not a new dynamic—diasporic Hindutva (‘Hindu-ness’) has grown over many decades”.

Edward Anderson’s research highlights the complex role of Hindutva in multiculturalism and interfaith relations. He notes that Hindutva groups often position themselves as representatives of the Hindu community, despite its diversity. These groups then attempt to control the narrative on Hinduism, resisting legislation against caste discrimination and growing Islamic threats to Non-Muslims.

Anderson observes that various groups vie for leadership roles, with Hindutva organizations seeking to dominate the discourse. This phenomenon has significant implications for community dynamics and social cohesion. By claiming to speak for the entire Hindu community, Hindutva groups can marginalize alternative voices and perspectives.

Anderson’s research also highlights a significant trend in the growth of Hindutva ideology among Hindu and Indian communities overseas, particularly over the past decade. This phenomenon, termed “saffronisation,” has led to a widespread influence of Hindutva beyond traditional groups connected to the Sangh.

Mainstream Hindu groups, representing diverse constituencies, now often promote Hindutva ideology, making it increasingly normalized. However, this trend remains poorly understood by the broader public in countries like Britain and America. As a result, these groups can access spaces that might be challenging for explicitly Hindu nationalist organizations to enter.

Anderson explores this concept through the framework of “neo-Hindutva,” which recognizes the evolving and shifting forms of Hindu nationalism.

The book, “Hindu Nationalism in the Indian Diaspora: Transnational Politics and British Multiculturalism” has been by published by HURST Publishers and can be purchased  through their website along with Amazon.