Front and center is caste discrimination on US soil. This serious issue isn't new. We have known about this for decades. But it is time we did far more to protect Dalits and others who suffer caste-based discrimination. #CasteInTheUS
By the way, for anybody tempted to deny caste-based discrimination as a reality of modern life or, insanely, to try to claim that pointing it out is itself discriminatory -- Don't. Just don't. Such things are highly offensive and bigoted.
Then there's the forced labor angle. Modern-day slavery. In the United States. My god, so horrifying. This may well be the worst forced labor case on US soil in more than 25 years.
Lots of history in terms of forced labor and the Indian diaspora. Some of the earliest diaspora members were indentured servants, part of a system that largely replaced the slave trade. More on this -- theguardian.com/books/2016/jun…
There's the religion angle, specifically that the workers were brought to the United State through fraudulent use of R-1 visas, which are temporary visas used for clergy and lay religious workers such as missionaries.
Those familiar with Hindu Right conspiracy theories will see the irony here -- They did the very thing that they repeatedly, often wildly, accuse others as doing. If I wrote a novel this way, it would be too heavy-handed. Amazing, in a bad way.
There's the broader connections angle, which will likely take time to piece together and come out. HAF, for instance, gave money to the group being accused of this horrendous crime. HAF's director also gave a keynote address at a conference hosted by the group in 2015.
There's the BJP - Modi angle. The group accused of criminal activity has strong ties to India's Hindu nationalist leadership. The group has also pledged to help build the Ayodhya temple being constructed on the ruins of a mosque. So, compounding issues here.
Last thought (for now) -- The power of the law, when used in good faith for justice and to pursue equality and freedom for all.
Footnote -- All details are either sourced individually or taken from the original NYT article. As per the NYT article, everything is alleged at present.
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I'm teaching History of Hinduisms (plural intentional) this term. For the final paper, I give students 4 options.
This accords with my general emphasis that students should work on topics they care about. Interest (if possible, passion) are critical. #THREAD
Option 1. Close reading of a specific text
I give students a list of possible texts (from the Rig Veda forward). We read excerpts over the semester from most of the texts on the list. Students can return to a text that caught their eye, read more, and analyze.
Option 2. Traditional research paper
Pick a topic, any topic, at all related to Hinduism and write a paper about it. This can be a subject we covered in class that caught a student's attention. It can also be a subject that we didn't cover in the class (which is a lot, always).
Here we have a board member of the Hindu American Foundation -- known to promote Hindutva ideology in the US -- employing aa anti-Semitic trope to attack the authors of a recent opinion piece on human rights abuses in India.
At my talk earlier today on the Doha Ramayana, there were some questions we didn't have time to answer. So, a #THREAD of Q and A here.
Image is the opening page of this magnificent manuscript, now at the Museum of Islamic Art in Doha, Qatar. #Ramayana#Mughal#Persian
Q: Is there any evidence of struggle in translation from Sanskrit into Farsi. Are there cases when they couldn't find equivalents so used the Sanskrit words in Farsi?
A: There are lots of Sanskrit terms retained and transliterated in the Akbari Ramayan, including the Doha manuscript.
Usually, I think it was an aesthetic choice, to retain something of the flavor of the original (mediated through vernacular Hindi pronunciation).
One, you have to identify possible biases. This involves knowing, a lot, about the history of ideas, one's particular disciplines, one's areas of study, etc.
Often, biases have gone, well, sort of transnational and across identity boundaries. One example --
How we define religion, often, carries extensive Protestant biases. You may never have set foot inside a church and you may know nothing about Christianity, but you probably have these biases due to their widespread diffusion.
Those of us who work on religion learn & teach this.
Practicing a religion.
Academically studying a religion.
There is overlap in the sense that practitioners can also engage in the academic study of their religion. But the two contexts are different, with distinct precepts.
First -- Practitioners. Most people encounter religion in in this context, at temple, in church, at mosque, or in home practices.
Commonly (although far from always), there is an assumption to have a voice in this context, you should be a member of the given religious group.
As @YashicaDutt has won the Sahitya Akademi Yuva Puraskar 2020 literary award for her memoir "Coming Out As Dalit," a short #THREAD on what really stuck me with me after reading the book.
The main story is very compelling. Yashica narrates her relationship to her caste identity, in detail, over decades. She puts her story in a broader social context.
What still plays in my mind today is her discussion of #Ambedkar.
I went into the book knowing a lot about #Ambedkar. I've read many of his writings. I teach about Ambedkar, including his fraught relationship with Gandhi, his religious ideas, his role in crafting the Indian constitution, his legacies today, and more.