For anyone aware of the militant Hindu Right’s hounding of academics whose research engages with Hinduism, the recent events related to Wendy Doniger’s Book, The Hindus: An Alternative History, must appear as a predictable sequel that replays the plot of the original with minor, if equally unpleasant, variations; a Grudge or Insidious set at the intersection of the American academy and transnational Hinduism, in which, eventually, the malevolent spirits get their victims or, to put it less dramatically, the bad guys eventually wear the good guys down.
A decade ago, another book on Hinduism, Paul Courtright’s Ganesa: Lord of Obstacles, Lord of Beginnings, had similarly incensed some Hindus in the US and India. The litany of charges leveled against Courtright, a professor at Emory University, was similar to that against Doniger—disrespecting Hinduism, an obsession with sexuality, promoting a Christian agenda, and the like. And like the ominous suggestions of violence contained in the lawsuit against Doniger, some of the comments related to Courtright’s book in online petitions (long since taken down) were borderline threatening.
I was a graduate student at Emory University at the time, working on a dissertation on how Hindu communities were using the Internet to articulate conservative understandings of Indian identity. I had developed an interest in the topic while working for rediff.com in Bombay in the late 1990s right before I moved to Emory. rediff had tapped into, and, to an extent, shaped an online right wing Hindu culture, with star columnists like Varsha Bhosle, Rajeev Srinivasan, and Francois Gautier. Essays by Arvind Rajagopal and Vinay Lal had already drawn attention to the Hindu nationalist attempt to mark cyberspace as its own domain. Important work by Paula Chakravartty and Sunil Khilnani had mapped the complex web of relations between liberalization, diaspora, and shifting ideas of nationhood among global Indian communities. (Sorry, Indian media, your recent discovery of “Internet Hindus” is neither original nor nuanced). My argument was that there was a long and complex history of the relationship between technology and nationalism in India, rooted in the nineteenth century, that informed online Hindu nationalism and that the phenomenon, accordingly, needed to be seen in the light of both this history and the logic of online communication.
Continue reading “Beyond Batra and Doniger: Reflections on the study of Hinduism in the American academy”