Thursday, August 27, 2026

Be free of ideological and cultural constraints

 Collated by Tusar Nath Mohapatra

I will always have the utmost disdain for so-called "progressive" orgs like this one that have weaponized the false specter of "hindutva" to attack diaspora Hindus. 

BUT, well-meaning diaspora Hindus are not doing themselves any favors by maintaining links with India-based orgs like the RSS. This is not because, as these progressive orgs insist, the RSS is "extremist" or whatever, but simply because their clumsy attempts to shape Hindu politics in the diaspora are an impediment to us charting our own path. 

The RSS chief will no doubt give the crowd the succor they crave by praising their ability to achieve great success in America without losing their "culture," and the attendees-- many of whom are recent immigrants anxious to find their political and cultural footing-- will briefly enjoy the illusion of power.

But it will amount to nothing. The speech will traffic in the idiom of the uncle at the function who insists that our religion is great and ancient, our culture is the best, and yet looks on befuddled as their own American-born children stray further and further away from their "roots." it will betray a total lack of self-awareness and understanding of the particular challenges we face. 

But to our detriment, the first-generation attendees will leave even more reassured in their cultural and political myopia, and the second generation (the few that are paying attention at all) will look upon the whole thing as an awkward and embarrassing spectacle. Whatever the RSS's achievements in India, they have nothing to offer us, and the sooner the diaspora understands that our fate is on our hands alone, the better off we will be.

https://x.com/vjgtweets/status/2092396632767885405

That's not what I am advocating. But productive ties are only possible when each side is firmly established in their own perspectives and values. That's not possible when India-based orgs impose their particular understanding of Hindu tradition on to the diaspora, without any consideration of our particular challenges. In any case, this is what they have been doing, and the result is an abject failure.

https://x.com/vjgtweets/status/2092700244559716840

Thank you @avatans for the (rare) thoughtful response:

You say that my argument "precludes the RSS (and its affiliates) from having any legitimate role in diaspora discourse before the conversation has even commenced."

I'm not sure what you. mean here by "legitimate role." These orgs are free to propagate their ideas in the diaspora, as they have been doing so for decades. Their lack of relevance is in fact evidence of their clumsiness, and reflects their total ignorance about the socio-political dynamics of American society. Which is why I think orgs rooted in American society have nothing to gain by affiliating with them. 

Next, regarding civilizational continuity. Here I think you elide the actual core point by simply assuming that civilizational continuity requires that the diaspora retain a connection to India. You carelessly through out comparisons to the Jews, Chinese, and Armenians, but never ask yourself whether these comparisons actually work. Are Hindus an ethnic community like the Armenians, Han Chinese, or Jews? No. Are they a "religious" community? I've argued this isn't the case either, since "Hinduism" is not a religion. Do Hindus have a historical sense of "peoplehood" that is even close to comparable with that of the Jews? Also no.I agree that Hindus share a civilizational heritage, but I see this heritage as universal in character, and don't believe continuity requires preserving ties to a particular nation, culture, etc. 

On the cause of detachment, here too you misdiagnose the situation. American-born Hindus are alienated from India because, well, they are American. Acculturation is natural and inevitable. Since you brought up the comparison with the Jewish community, it is notable that the history of Jewish denominationalism in America is inextricably linked with this process of acculturation. The emergence of Conservative Judaism, e.g., was a direct response to the alienation of the children of Eastern European immigrants from the orthodox congregations established by their parents. By placing the blame on "longstanding embarrassment" by the second generation, you are shifting the blame, rather than introspecting about the failures of the first gen mode of transmission. I'm not saying this about you personally, but my sense is that is that a lot of first gen immigrants are triggered by this reality, because they are paranoid about losing touch with their roots. Well, I hate to break it to them, but the die has been cast in that regard. 

On your final point, what favorable outcomes are you talking about? From my vantage point, all I see is abject failure. For the diaspora to chart its own course, it must be free of ideological and cultural constraints imposed on it by organizations that are fundamentally Indian in their orientation. The second gen has been decades being lectured about their "deracination" and the importance of "culture." To what end? Dialogue is only possible when each party approaches it on their own terms. Articulating those terms for ourselves requires that the diaspora put these orgs at a healthy distance.

https://x.com/vjgtweets/status/2092696886448898421

I think you nailed it. I think for many immigrants who are unclear about what Hindu religiosity means outside of India, the preservation of Indian culture is used as a proxy. This is exacerbated by a sort of ingrained conservatism that is natural to all immigrant communities

https://x.com/vjgtweets/status/2092709110261411933

Archives | At its core, the Hindu supremacist movement, like alt-right movements around the world, is hyper-masculine. Persecution, like all social injustices, falls disproportionately on women; Muslim and Dalit women are doubly victimised. There is now mounting evidence of a robust symbiosis between patriarchy and autocracy. The auctioning of Muslim women—journalists, activists and students who have been vocal critics of the ruling regime—was a case study in how the two evils mutually reinforce each other.

Read Vidya Krishnan's (@VidyaKrishnan) essay from May 2022, Hyper-femininity as resistance to Hindu supremacy: caravanmagazine.in/gender/hyper-f…

https://x.com/thecaravanindia/status/2092635554894774457

Buddhism quietly transformed Western psychology. MBSR, ACT, DBT, MBCT. These are the "third wave" of cognitive behavioral therapies, and every one of them has Buddhist contemplative practice built into its structure. Some of the therapists using these methods have no idea they're teaching something a monk would recognize. x.com/melhpine/stat u…

https://x.com/melhpine/status/2092597935791911039

[PDF] AN ALGEBRA OF CASTE IN THE UP ELECTIONS 2017

R DEVI
… The propagation of Hindutva ideology and the assimilation of lower caste
historical consciousness into the dominant upper caste Hindu consciousness
proved to have worked in favour of BJP. The role of RSS and Sangh Parivar has …

[PDF] Inclusive Dimension of Divisive Tools of Caste & Religion: Electoral Politics of Uttar Pradesh

A Kumar¹, R Gupta - UnivColl International Multidisciplinary Research …, 2026
… of the Hindutva movement, based on the upper-caste vote bank, and considered
Hindus as one identity irrespective of their caste. This debate was more pronounced
in Uttar Pradesh, manifesting as the SP/BSP, rooted in caste politics, and the BJP …

[PDF] The Secular Concept and Recent Controversy with Regard to Retention or Deletion of this Concept from the Preamble of the Constitution: An Overview

SN Yadav - International Journal of Frontier Science and …, 2026
… Certainly, we may declare in the Constitution that Hinduism (not Hindutva) is the
dominant spiritual heritage of India — just like in England where the Anglican
Church is the official Church of England and the king is the defender of faith but …

[PDF] Inverted Eurocentrism: The Consumption of Decolonization in the Global North and a Radical Decolonization Agenda

IH Kvangraven - Development and Change, 2026
In the Global North and elite spaces in the Global South, the concepts of
Eurocentrism and decolonization have come to be associated primarily with identity
and location rather than with capitalism and political economy. This article argues …

From Kautilya to Modi: Continuity and Transformation of Indian Statecraft

F Aras, E Yürük
Hindutva as a variant of right-wing extremism. Patterns of Prejudice, 54(3), 215-237.
https://doi.org/10.1080/0031322X.2020.1759861 … 

The Question of Integrity in Affect in Group

SJ Boopalan - Communal Generations: Building Asian and Asian …, 2026
… societal life is called Hindutva. Hindutva ideology, despite its apparent decolonial
claims, is inspired by many problematic positions. Truschke offers an important
critique of Hindutva and is a contributor to the (freely available) online Hindutva

[HTML] Time to “Decolonize” Affect? aka The Question of Integrity in Affect in Group Relations

SJ Boopalan - Communal Generations: Building Asian and Asian …, 2026
Hindutva ideology, despite its apparent decolonial claims, is inspired by many
problematic positions. Truschke offers an important critique of Hindutva and is a
contributor to the (freely available) online Hindutva … drawn to problematic Hindutva-inflected …

[HTML] Dismantling the Myth of “Islamo-Wokeism” and Reclaiming a Shared Critical Inheritance

VAM Ashrof
Rev. Dr. Jules Gomez’s essay,“The Closing of the Cambridge Mind: How Wokeism
and Islam Colluded to Kill Critical Thinking,” published by Anglican Mainstream on
14 August 2026, takes as its occasion three genuine controversies at the University …

[PDF] Archiving Tragedies

S Kumar - Economic & Political Weekly, 2026
… It also explores how the memorialisation of disaster is embedded in the larger
majoritarian politics of Hindutva. Various states around the world have invested in
disaster sites (for instance, the Remains of Reactor 4 at Chernobyl) and conflict …

[PDF] Re-exploring Psychodynamics and Trauma in “Train to Pakistan, Ice Candy-Man, Tamas and Midnight's Children”

MH Para, HAJA Majeed - EDITORIAL BOARD
The partition of India in 1947 was a cataclysmic event that precipitated one of the
largest mass migrations and humanitarian crises in history, marked by extensive
violence and profound psychological trauma. This research aims to re-examine the …

[HTML] Beyond the Battlefield of Belief: Dismantling the Culture of Religious Combat

VAM Ashrof
This article advances a single, cumulative argument: that scripture, twentieth-century
philosophy, a Kerala reform tradition, and contemporary experimental psychology
converge—from four independent starting points—on the same practical conclusion …

[PDF] Beyond State Solutions: Confronting the Contradictions in Hate Studies

T Bryan, K McBride, A Haynes - South African Journal of Psychology
This article critically examines a fundamental tension within hate studies scholarship:
its reliance on state mechanisms as primary solutions to hate despite overwhelming
evidence of state complicity in perpetuating systems of inequality and harm. Drawing …

HINDU EXTREMISM

A Amarasingam, S Desai, S Venkataramakrishnan - Routledge Handbook of Online …, 2026
… These two statistics appear to be interlinked in light of rising and mainstreaming
Hindutva ideology. This exclusionary nationalist ideology, … Hindutva extremists
have promoted this argument online. A January 2024 tweet by a Hindutva account …

VIOLENT EXTREMISM IN THE DIGITAL AGE

S Lakhani, J Droogan, L Khalil, S Macdonald - Routledge Handbook of Online Violent …, 2026
Digital communication technologies advanced dramatically in the first quarter of the
21st century, transforming our societies and revolutionising many aspects of daily life.
As these technologies have become more powerful and sophisticated, the misuse of …

Thursday, August 20, 2026

World Union Day

 Collated by Tusar Nath Mohapatra

Go to channel The Mother & Sri Aurobindo : E-library · Savitri Class with Shilpa (by Narad) - Book 2, Canto 6 - Pg (184 -186). The Mother & Sri Aurobindo : E- ...
Sri Aurobindo Integral Education Centre Chhendipada angul // Daily Prayer of school #dailiyvlog #sriaurobindo #chhendipada.
... Sri Aurobindo Society Venue: Sri Aurobindo Society Ulsoor Bhavan Centre, Bengaluru Watch Day 1 video: https://youtu.be/TZMHcelDjGQ ******* Sri Aurobindo ...
... Sri Aurobindo, and Muhammad Iqbal through clear explanations, important concepts, and exam-oriented MCQs. In This Video, You Will Learn: ✓ Swami ...
The 123 prayers in this collection are translations of prayers that were written in French by the Mother, either translated by Sri Aurobindo in whole or in ...
24 hours ago — Sri Aurobindo: Advocate of Sanatana Dharma. Aug 15 · Justice must not end ...
9 hours ago — Sri Aurobindo; Bengal Renaissance; Swadeshi Movement; Hindu nationalism; Indian nationalism; Cultural nationalism. Cluster: Shyama Prasad Mukherjee. Shyama ...
23 hours ago — Bandlamudi contrasts Gandhi's exteriority with Sri Aurobindo's emphasis on interior truth, and uses Masti Venkatesha Iyengar's story 'An Old Tale' to illustrate ...
... Sri Aurobindo. The purpose of Auroville is to realize human unity and transformation of consciousness, and it is recognized as the first and only ...

Is India really a Hindu nation living under a Constitution that was never truly Indian?

That’s the explosive question at the heart of Dr MR Venkatesh’s book, ‘Discovery’ and Bharat: Christian Constitution in a Hindu Nation.

In this episode of Upclose, @infinitchy gets into it with @MRVChennai: How much of our Constitution is actually rooted in Bharat? Did the British leave India or did their ideas simply stay behind?

And then there’s Sabarimala. When courts step into centuries-old Hindu traditions, whose idea of rights should prevail? Can a Constitution built around Western notions of individual rights really understand Dharma and Hindu religious practices?

Watch the full conversation: youtu.be/EHAwB2a8AXU?si…

https://x.com/upword_/status/2090115291099631934

The Constitution of India contains no inherently Christian elements. Instead, it possesses a blatantly anti-Hindu character, exemplified by the following:

1. Denial of Equal Rights: Articles 25 to 30 deny #EqualRightsForHindus on par with Muslims and Christians.

2. Civilisational Vandalisation: Schedules 5 and 6 vandalise Hindu civilisation.

3. Societal Vivisection: Caste-based reservations vivisect Hindu society.

4. Knowledge Disruption: Article 28 disrupts Hindu civilisation by banning the teaching of its civilisational knowledge and texts in public education.

5. Civilisational Inversion: Individual rights are given primacy over duties, putting the cart before the horse and inverting Hindu civilisational values.

6. Social Atomisation: The state directly enforces individual allegiance, de-legitimising non-state institutions like family and community. This constitutional intolerance destroys the family and social fabric, leading to the atomisation of Hindu society.

Therefore, saying that the Constitution of India is Christian is a serious category error.

https://x.com/MNageswarRaoIPS/status/2090153457818964472

20 hours ago — 'Sri Aurobindo does not belong to the past nor to history. Sri Aurobindo is the Future advancing towards its realisation. Thus we must shelter the eternal ...
International Conference on Sri Aurobindo's Vision of India's Scientific Heritage and Knowledge Systems: Perspectives on Sanskrit Language, Literature, and ...
I also find Indian methods of teaching whether Sri Aurobindo's principles of education and schools modelled on that, tagore's school and many other Indian ...
Honouring the birth anniversary of Sri Aurobindo — a visionary philosopher, poet, spiritual leader and one of India's great thinkers. His life was a ...
Sri Aurobindo explored prodigiously through his body's cellular consciousness the secrets of evolution which the asphyxiating earth needs badly at present. Only ...
In his analysis, Sri Aurobindo argued that "Bande Mataram" functioned as a "mantra"—a term he used to describe a phrase with inherent spiritual power capable of ...


6 hours ago — ... Sri Aurobindo. Dr. Anand's vast body of work—comprising over 200 books, including 20 epics—reflects a rare, seamless synthesis of Eastern wisdom traditions ...


The Moral Vacuum and Literature’s Abdication


In Chapter 3 (Ethical Neutrality &The Fall from Human Graces), Dr. Anand identifies a second catastrophic fall of man. While the first fall in Eden yielded the pursuit of knowledge, our contemporary fall is a fall from human graces—an emotional disintegration masked by physical comfort and technological luxury. Crucially, Dr. Anand critiques the contemporary literary landscape. Unlike the morally intense masterpieces of Shakespeare, Milton, or Wordsworth, modern literature has embraced “ethical neutrality” and aesthetic ambiguity. Fearing accusations of preaching or pontificating, modern authors refrain from taking clear moral stances. Dr. Anand passionately argues for etiquettes—demanding that creative and critical works explicitly embody a cosmic responsibility to promote ethical living, lest our moral ambiguity accelerate civilizational anarchy.


The Architecture of the Self


Chapter 5 (The Digestive Tract) probes the layered nature of human consciousness. Blood, Dr. Anand reminds us, is not merely a biological liquid; it is a repository of ancestral memories, reflexes, and cosmic continuity. Within our minds, a destructive division exists between the upper, formal layer (the social self that play-acts, fakes emotions, and satisfies societal norms) and the underpass (the real self that inwardly protests against these fabrications). The “Digestive Tract” is that deep, internal sanctuary where formal pretense and personal truth meet in raw nakedness. Here, before leaving the world, man sits in judgment of his own lifework, incinerating hypocrisy in ordealic fires and passing the ashes into the Ganges of consciousness. Unlike nature, which possesses serene, unpartitioned wisdom, man’s divided self generates internal turmoil and external destruction.


https://sindhcourier.com/conversing-across-the-threshold-of-eternity/


An article on how the symbol of Sri Aurobindo took shape has been published on the website of Overman Foundation. To read the article, kindly click on the following link: With warm regards, Anurag Banerjee Founder, Overman Foundation, Kolkata.


https://overmanfoundation.org/the-symbol-of-sri-aurobindo/


[PDF] COMPARATIVE ANALYSIS OF SRI AUROBINDOS EDUCATIONAL PHILOSOPHY AND CONTEMPORARY EDUCATIONAL PRACTICES

R Srivastava
Education is a continuous process of human development that aims not only at the
acquisition of knowledge but also at the complete growth of an individual’s
personality. Sri Aurobindo, one of the most influential Indian … of Sri Aurobindo’s educational
principles with contemporary methods can promote physical, intellectual, emotional
and ethical development among learners. 7. This research highlights that modern …

Diasporic Self, Memory, and the Reconstruction of History: A Study of “Odia Diasporic Imaginary” in Manoj Das's Travel Narrative Adoora Videsha

JR Dhangadamajhi - The Odia Diaspora
… Influenced by communist ideology and mysticism, he joined Sri Aurobindo
Ashram and later served as a professor at the Sri Aurobindo International Centre. He
held roles as editor and writer advisor to Singapore’s Ministry of Education and led a …

This chapter interrogates the notion of “diasporic identity” as a “stable” category and proposes that identities are not stable, but fluid: a diasporic identity is formed in the very act of “movement” of the “self”, and it is not final but always in the process of “becoming” (Hall 1990). And in travel narratives, a diasporic selfhood/identity is formed in the process of narrativization of the experiences of the “travelling self”. Through the textual analysis of Manoj Das’s Odia travel narrative Adoora Videsha (2004), this chapter underscores the notion of “moments of diasporic experiences” (experiences of alienation, loss of identity, denied opportunity, rootlessness, and homelessness in a foreign country) and “performativity” (enactment and reenactment of these acts in different countries and different situations) as constituents of a diasporic selfhood, and posits “travel narrative” in general, and Adoora Videsha in particular, as an alternative source of (Odia) diasporic history, as it is in the travel narrative that these moments of diasporic experiences are apprehended.

Nondualism as Methodology: From Global IR to Post-Binary International Relations

D Shahi - Nondualism in International Relations, 2027
This chapter proposes nondualism as a foundation for the methodological
reconstruction of IR. It uses Global IR as an entry point to address the persistence of
binary thinking that structures both mainstream and critical approaches within the …

[HTML] From everyday encounters to geopolitical relations: the Tibetan diaspora in India

S Christopher, D Anand - South Asian Diaspora, 2026
… If the Dalai Lama invokes it to cast Tibetans as grateful students of an Indian
spiritual inheritance, post-2014 Hindutva has found the same … an Indian claim to
dharmic hospitality, and that claim in turn lends Hindutva a benign, cosmopolitan …

MHealth/Health Influencer Solutionisms in India

PN Thomas - The Handbook of Health Communication in the Global …, 2026
This chapter explores the evolving market for MHealth and practices of Health
Influencers in India. Beginning with the reality of uneven health outcomes in India,
this chapter explores MHealth within a largely unregulated context that is also the …

[PDF] Chicken Nation: Permissibility, Power, and the Social Life of Meat in India

A Doron, I Raja - Journal of Contemporary Asia, 2026
This article examines the cultural and political significance of chicken in
contemporary India, situating its circulation within histories of caste hierarchy,
religious distinction, and majoritarian politics. While scholarship has foregrounded …

[PDF] Race‐Centred Me‐Searching for Racialised Asian Researchers in Aotearoa New Zealand

P Aquino, K Tan, L Dam, S Cassim, MH Nguyen… - Kōtuitui: New Zealand …, 2026
‘Me‐search’, or the intentional process of exploring one's positionality, is
increasingly recognised as foundational to decolonising and anti‐racist research.
Yet in Aotearoa New Zealand, racialised Asian researchers have few praxis‐oriented …

[PDF] Civic Space for Countering the Anti-gender Backlash: A Literature Review

S Mushtaq, R McGee - 2026
Gender justice movements are increasingly having to contend with repressive and
authoritarian terrains. This repression extended and deepened following the Covid-19
pandemic, which was used as an excuse by many states to roll back democratic …

[PDF] Networked afterlives: Necropolitical algorithms and rumours as acts of resurrection

S Basu - The Digital Life of Grief
This chapter examines how digital rumours and violent imagery shape the ongoing
presence of the dead in Delhi after the 2020 pogrom. It introduces the concept of the
networked afterlife to describe how bodies and images circulate through social …

[PDF] The Quiet Mainstreaming of Transnational Hindutva: Long Distance Nationalism and the Australian State

F Pal, P Chacko, N Thapliyal - Asian Studies Review, 2026
… This article seeks to advance the scholarship on the Indian diasporic mobilisation
of Hindutva by organisations linked to the Hindu … vignettes, this article offers a
portrait of the Australian Sangh, which has been relatively obscured in the …

Hindutva in the Indian Freedom Struggle

A Verma - 2026
Sri Aurobindo interpreted nationalism itself as a spiritual mission. Swami
Dayananda called for a return to Vedic wisdom and self-renewal. … Leaders like
Aurobindo Ghosh exemplified this synthesis, advocating for complete independence … work— Bankim Chandra Chattopadhyay, Lokmanya Bal Gangadhar Tilak, Sri
Aurobindo, Lala Lajpat Rai, Swami Dayananda Saraswati, … Sri Aurobindo
interpreted nationalism itself as a spiritual mission. Swami Dayananda called for a …

[PDF] Savarkar's Impact on Postcolonial India

M Haroon, M Ahmed - TAMSAAL, 2026
… Savarkar, in his writings and especially in Hindutva, repeatedly stressed that
Hindutva was distinct from Hinduism and sought to incorporate all indigenous
religions of India—such as Buddhism, Jainism, and Sikhism—into a broader Hindu …

Before he was 'MN Roy'

S Chattopadhyay - The Nomadic Decades
The chapter offers a critical reading of a specific period of MN Roy's early life, when
he went by his original name, Narendranath Bhattacharya. In this chapter,
Bhattacharya's location within the Bengali anti-colonial political milieu is closely …

Eclipsed comrades: Evelyn Trent (Roy) and Ellen Gottschalk (Roy), from communism to humanism

J Olsavsky - The Nomadic Decades
… In curious ways, her life mirrors that of the better-known French woman of
Sephardic background, Mirra Alfassa (The Mother), spiritual partner of Bengali ex-revolutionary
turned supra-mental yogic metaphysician, Sri Aurobindo. From the 1920s onwards …