Tag: Religion

Vivek Ramaswamy Leans Into His Hindu Faith to Court Christian Voters:

Swami Vivekananda, who represented Hinduism at the Parliament of the World’s Religions in Chicago in 1893, took pains to depict his faith as monotheistic, in contrast to the stereotypes of its followers as “heathen” polytheists. Although the faith has many deities, they are generally subordinate to one ultimate “reality.” Many Hindus and scholars say its theology is too complex to be described as either wholly monotheistic or wholly polytheistic.

“The polytheism hurdle is the first thing that has to be addressed” for many American Christian audiences, Mr. Altman said. He sees Mr. Ramaswamy’s pitch against “wokeism” as a way to counter stereotypes associating Hinduism with hippies, yoga and vegetarianism.

Sometimes in these comments or on social media, I see Hindus bemoan the passivity and weakness of their religion in the face of faiths with greater vigor and asabiyyah. This is such a common occurrence that I don’t often comment on it. But I have to say ironically that these sorts of comments exhibit a narrowness of perception, and a broader cultural involution, that typifies so many Hindus and is why they are often caught flatfooted against the partisans of other religions, usually Christianity and Islam.

First, there are 1.2 billion Hindus in the world. There is no near-term future where Hinduism will go extinct. And this number of Hindus is the very source of the religion’s likely rebirth: evolution operates upon heritable variation to drive adaptation and change. In a cultural sense, Hinduism has a great deal of variation, whether it be obscure ethnicities like the Cham Hindus of Vietnam, or the expansion of ISKCON around the world.

ISKCON itself is interesting because its reactions illustrate the weakness and likely end of some forms of Hinduism in the Diaspora, and likely ultimately in India itself. Though from what I can tell ISKCON does exhibit a level of unpalatable cultishness, some of its orthodox Indian Hindu critics exhibit a literal reactionary mindset that illustrates why many forms of this religion are not long for this world. After the hammer blow of Islam in the Indian subcontinent around 1200 AD Indian religious traditions, what we call Hinduism, nevertheless preserved and survived. This very fact illustrates a robustness that was lacking in Near Eastern Christianity and Zoroastrianism. But that survival likely depended upon particular Indian institutions, like jati-varna, that were decentralized and flexible in a manner that allowed Hinduism not to be decapitated in the same manner that Persian Christianity and Zoroastrianism were in the centuries after the Islamic conquest.

The centuries of dhimmitude transformed Hinduism into a far more Indian religion than it was in 500 AD. This may sound strange, but the genetic and cultural evidence are clear that a massive cultural extension of Hindu Indian civilization existed in Southeast Asia during this period. If Islam had not interposed itself, and India itself become part of the Dar-ul-Islam during the medieval period, it is quite plausible that a Hindu-Buddhism dharmic condominium may have emerged from the Indus to the Gulf of Tonkin over the last few thousand years.

But that is not what happened. At the same time as the Turco-Muslims invaded India maritime Southeast Asia began to realign itself with the Islamic international, a trade network that was beginning to dominate the Indian ocean. After 1500 most of the Hindu kingdoms collapsed and turned to Islam (with Bali and Champa being the exceptions). The geographic purview of the religions that ultimately drew from the Vedic traditions became constrained, and within India cultural adaptations emerged that allowed the religion to resist the stress tests of Islam.

The centuries after the fall of the Mughals the rise of the British, and now the rise to political domination by Hindutva, are creating new cultural configurations. Many Hindus retain the cultural mindset of the past, denying that Hinduism proselytizes when the very faces of the Balinese illustrate that this was not so in the past. These traditionalists assert jati-varna in a time when even within India inter-caste marriage is eroding the power of this communalism gradually but inevitably. They also deny that non-Indians can ever be genuinely authentically Hindu, even when those non-Indians oftentimes show a vigor of belief and practice that put Indians to the same.

Those who value purity above all else will slowly fade and diminish as they look back to the past. A new future comes, and we don’t know what it will be, but cultures are resilient.

In one section of the Washington Post piece Cal State banned caste discrimination. Two Hindu professors sued an activist professor states:

Sundaram, who supports making caste a protected characteristic, said critiquing Hinduism — even in a country where Hindus are a minority — is not akin to promoting Hinduphobia. She said most discrimination against Hindus is based on the fact that many are South Asian, rather than on their religion, and that Hinduphobia is not a widespread problem.

There are two issues I have with this assertion.

As a person of non-Hindu background and upbringing, I can tell you that prejudice against the Hindu religion is tightly coupled with “anti-South Asian” bigotry. The number of times people made fun of me for “worshipping cows” or “elephants” and “monkeys” was frequent. I actually learned about Ganesh and Hanuman due to this mockery as I had to look up what people were making fun of.

If someone screams “go back to Mecca” at a bunch of Hindu Indian Americans is that not Islamophobia because they’re not Muslim and they are being targeted for being vaguely brown? Similarly, non-Hindu brown people are bracketed into the same category and subject to discrimination because of widespread prejudices against Hinduism. In fact, despite my clear Bengali non-ashraf appearance online Indian Leftists now call me an “upper caste Muslim” to insult me. Bangladesh, unlike Pakistan, does not have caste-like stratification (look at my genetics, my ancestors were clearly from many castes), so that’s wrong, and I’m not a Muslim by belief or frankly even much upbringing (I’ve always been an atheist or agnostic and was not raised in a Musim community). But even these secular online Indian Leftists deploy tropes and insults that draw on our South Asian ancestral culture, which is broadly Hindu, even if not always orthodox Brahmanically sanctioned Hinduism.

Second, it’s pretty apparent there is an anti-Hindu streak in American society simply because of its Christian (and Abrahamic)  cultural basis. Sometimes it is hateful, sometimes it is mean. Many conservative Christians, including some Hindu converts to Christianity, believe that Hindu gods do exist, but that they’re devils and demons. I once asked a friend who is from a Hindu background but converted to Christianity in college if he believed his ancestors worshipped the devil, and he pretty much admitted he believed this to be the case. Some of the same apply to Islam, but most Christians outside of the fundamentalist fringe generally concede that Allah (Arab Christians use this word for God) is the same God that they worship.

This Hinduphobia is broad, but shallow. It doesn’t effect most peoples’ lives deeply, but that doesn’t mean it doesn’t exist. Many, though not all, Indian American Hindus are clearly embarrassed by their religion because of the mockery. This is obvious when I hear young Indian Americans emphasize that “actually our religion is monotheistic just like yours.” This is the Hindu version of Muslims saying “actually Jesus is a prophet.” Both of these assertions might be true, but the impulse behind them is to mitigate marginalization and pull themselves back to the center and normalcy.

Note: I dislike terms like “Hindophobia” and “Islamophobia,” and the stance of becoming a victim to win an argument. But this is how the game is played in America now.

Arrests, Beatings and Secret Prayers: Inside the Persecution of India’s Christians:

The Christians were mid-hymn when the mob kicked in the door.

A swarm of men dressed in saffron poured inside. They jumped onstage and shouted Hindu supremacist slogans. They punched pastors in the head. They threw women to the ground, sending terrified children scuttling under their chairs.

“They kept beating us, pulling out hair,” said Manish David, one of the pastors who was assaulted. “They yelled: ‘What are you doing here? What songs are you singing? What are you trying to do?’”

The attack unfolded on the morning of Jan. 26 at the Satprakashan Sanchar Kendra Christian center in the city of Indore. The police soon arrived, but the officers did not touch the aggressors. Instead, they arrested and jailed the pastors and other church elders, who were still dizzy from getting punched in the head. The Christians were charged with breaking a newly enforced law that targets religious conversions, one that mirrors at least a dozen other measures across the country that have prompted a surge in mob violence against Indian Christians.

Pastor David was not converting anyone, he said. But the organized assault against his church was propelled by a growing anti-Christian hysteria that is spreading across this vast nation, home to one of Asia’s oldest and largest Christian communities, with more than 30 million adherents.

The article makes it clear that this is mostly a feature of the “Cow Belt” and due to the conversion of Dalits and the like. This is The New York Times so I view this skeptically, but if this is happening it seems likely a large proportion of Dalits will convert to Christianity since the Hindu reaction here is depicted as literally reactive.

One thing that does cross my mind is that the Hindus in the piece are depicted as aggressive. But the Christians have an ambition of converting most of the population, and once and if they became the majority they would surely not be the gentle flock they are now. It’s sad, but true.

India in the Persianate Age: 1000–1765 is a good read and I recommend it. But the author, Richard Eaton, is not a guru or a sheikh, and should not be taken as such.

A comment Eaton makes offhand several times is that the conflict between Turks and Indians should not be understood in confessional terms. This is a commonly asserted, and on some level, it reflects elements of the truth. Hindu Rajputs served under Muslims, and Turkic soldiers served under Hindus. You can’t reduce everything to confession.

But, it is clear that confession and civilizational identity did exist, and it was robust. Going from the specific to the general.

1. A great deal of text given over to Man Singh’s glorification of his conquests as an Indian warrior, and his patronage of Indian religion, in particular Vaishnavism.
2. Eaton highlights the rapid Indianization of practices and hegemonic motifs present among the Turks and Afghans who were born and raised in India. And yet despite the syncretistic tendencies which occurred, ultimately these ashraf elites remained identified as Muslims and often were pulled back to world-normative Islam over the generations.
3. Vijayanagara persisted as a Hindu polity for three centuries. The cross-cultural analysis shows that recalcitrant pagan powers always convert to the religion of their enemies eventually. The leader of the pagan resistance in Saxony became a Christian. Pagan resistance to Christianity in Sweden, Lithuania, and ancient Rome were only temporary, as resistant lineages eventually were assimilated into the new order. Resistance to Buddhism in Japan and Tibet was initially violent, but futile. In iterative games, paganism is the eternal ‘beatable’ strategy.

The only point to posting this is that there is a common assertion that Hinduism as a religion or identity only emerged in the 19th century. I am now convinced that this confuses the name of the phenomenon for the phenomenon. The Indian religion of the Hindus was clearly bundled together in a way that allowed for their elite deployment as a meta-ethnic identity that separated them from the Turks and Afghans who ruled them. Similarly, the Islam of the Turks and Afghans (and variegated Ethiopians, Arabs, and Persians), separated them from the Indians whom they conquered to prevent full assimilation as an Indian elite with popular roots in early modernity.

There is a major issue where our conception of religion qua religion is conditioned on an intellectual revolution rooted in the Second Reformation of the Calvinists. But, I think it is important not to get carried away with this construct, and assert that Calvinist religion is qualitatively different from pre-Calvinist religion. I don’t think it is. Rather, it simply shifts some of the parameter values within the model. Similarly, the identity of a coherent Hindu Rashtra with a post-caste socio-religious identity is an invention of modernity, but its roots are ancient and indigenous, and not postcolonial fictions.

Since about 2006 I’ve had to write the same post again and again due to the nature of my audience: religion is not the purview of technically oriented nerds, and technically oriented nerds just don’t “get” it intuitively. This is something that is relevant to me personally, because I am myself a technically oriented nerd, and I just don’t “get” religion.

A few years ago I was asking a co-worker whey he believed in ghosts, and he stated: “because I’m human.” This is actually a good response, as all societies have the sorts of supernatural beliefs that we might categorize under beliefs about gods, spirits, and demons. This is the cognitive raw material of religion, which is a universal feature of human cultures.

A minority of people lack such intuitions. At least with any strength. I am definitely one of those. My realization that I was an atheist occurred when I was eight, as I thought for a few moments about the idea that God might not exist. At that moment I realized I did not think God existed, and, I also realized I hadn’t really thought about it before because religion was simply something I never really gave much thought to.

When I began to give more thought to religion when I was a teenager in the 1990s it was due to its cultural salience. By this, I mean two things. First, the rise of Islamic terrorism and political violence. Second, the emergence of the Christian Right in the United States. In my personal and private life, I had many conservative Christian friends and would engage them in the discussion from my atheistic vantage point.

Between 1995 and 2005 I went through a “Richard Dawkins” phase. As it happens, I met Dawkins casually in 1995 at a talk and had been reading his biology works. I was not particularly interested in his religious commentary. Rather, I read books such as Atheism: A Philosophical Justification or relevant portions of Summa Theologica. I plumbed the depths of ontological, teleological, and cosmological arguments. I engaged with the works of men such as Norman Malcolm and Richard Swinburne.

Continue reading Getting beyond the nerd understanding of religion

An individual, who I have come to conclude is a troll after further comments (they are banned), mentioned offhand that Hinduism and/or Hindu identity is reactive Islam and the British, and that its origins are in the 19th century. This is a common assertion and presented recently by one of our podcast guests. I myself have entertained it in the past. It’s not prima facie crazy.

But I have come to conclude that this is not the right way to think about it. Or, more precisely, it misleads people on the nature of the dynamic of Indian religious identity and its deep origins. This is why I think Hindus themselves self-labeling ‘polytheists’ or ‘pagan’ can mislead people. Not because these are offensive terms. People can refer to themselves however they want. But these terms have particular relational resonances with other groups, periods, and peoples.

One can point to al-Biruni’s external observations about Indian religion, or Shijavi’s personal opinions in his correspondence, to make a case for Hinduism and Hindu identity (using both terms to avoid troll-semantic ripostes) being older than the 19th century. But this is not the argument that is strongest to me. I have spent many years and books reading about the cross-cultural emergence of religious identity, and its change, in places as diverse as Classical Rome, post-Arab conquest Iran, and 7th century Japan, to name a few places. Many of these places and times had local religious cults and practices. In all of these places, they were assimilated and absorbed into the intrusive “meta-ethnic” religion. In Rome, Tibet, and Japan, the religion had major initial setbacks, but eventually, the meta-ethnic “higher religion” came back and captured the elite.

In the modern world, we see massive Christianization, and to a lesser extent Islamicization, in Sub-Saharan African. The traditional religions persist, in particular in West Africa, but history is clearly against them. Importantly, most of the religious change occurred after the end of colonialization.

The relevance of this is clear. The Indian subcontinent would be an exception for all these above cases if the vast majority of people were unintegrated animists with only local religious cults. The precedent from Europe and the world of Islam is that Brahmins and a few other pan-Indian groups (e.g., Jains) would persist as religious minorities, while the vast majority converted to the newly introduced meta-ethnic religion.

Continue reading Why Hinduism is not inchoate paganism

Thanks to readers of this weblog I know something is going on with Ayodha in India today. Two stories I read.

First, Slate, a liberal American publications, Why a Giant Hindu Deity Is Appearing in Times Square on Wednesday.

Second, Al Jazeera, India: Modi to lay Ayodhya temple foundation to push Hindu agenda.

I don’t know much beyond superficiality on this topic. Curious about other pieces.