Intersectional Hate
Just as individuals have multiple identities, hate takes shape in multiple forms, impacting individuals in intersectional ways. Yashica Dutt, journalist and author of Coming Out Dalit, illustrates this in an interview with journalist Barkha Dutt. In discussing how casteism exists in the US, Dutt notes how casteism operates within the logic of white supremacy and often works in concert with other oppressive and hateful rhetoric (e.g., racism, sexism/misogyny, religious nationalism and extremism, ableism, etc.). She also points out that caste is often conflated with “culture” as a way to shield discriminatory practices from scrutiny with a veil of religious praxis and cultural tradition.
To better understand the harassment faced by individuals critical of Hindutva, this page offers an introduction to how one’s multiple identities impact how they are targeted by Hindutva ideologues. We also offer resources throughout to learn more about some of the identity categories discussed here and how to become an ally for historically underrepresented communities.
Savarnas, Caste, and Hindu Identity
We, the members of SASAC, advocate listening to Dalit and Bahujan (DBA) voices and perspectives as a critical part of progressive, inclusive politics. If you’re just starting out on your journey of confronting hate or if you’re years or decades into it, you may find helpful responses to these commonly asked questions by dominant caste members, particularly in the diaspora, from Suraj Yengde, Senior Fellow, Harvard University
Why do you make me pay for the atrocities that were done by my ancestors?
Upper Caste includes all the FCs - Why do you use the term "Brahminical" then?
Caste is found in all religions but why are only Hindus being targeted? Isn't class the real differentiator today?
The violence that Dalits face often comes from the OBC community, yet anti-caste activists only target brahmins. Why are OBCs not called out?
I treat my household help (servant) like family. Why do you accuse me of being casteist?
I don't believe in caste and/or don't even use my caste surname. How could I be among the oppressors?
It is not about caste at all, but I've noticed that being from the same community often makes for an easier marriage. It is culture.
How do you manage to connect every single thing with caste?
If you want me to engage with caste issues, you have to stop being so abrasive in your tone.
If these are questions or positions you have posed, or you have heard others pose, it is important to stop and ask: How do these questions and positions assume a casteist narrative and reinforce casteism? The resources on this website can help you understand DBA concerns, why prejudice harms us all, and offer informed responses to anyone asking these or similar questions. Also, visit Equality Labs which offers several resources including a Caste 101 to interrogate and check caste privilege and be an advocate for DBA concerns both within and outside of India. And, check out this excellent post offering a DBA perspective on Hindu religious texts.
Intersectionality and Hindutva
Critics of Hindutva are often attacked on the basis of their presumed caste and religious affiliation. Dalit voices as well as individuals from non-Hindu faiths and atheists are automatically maligned (wrongly) as bigoted by pro-Hindutva individuals. Hindutva advocates attempt to silence critical Hindu voices who are upper caste (savarna) by claiming the individual is self hating or misinformed.
However, to better appreciate how one experiences being a target of Hindutva harassment, we must recognize that one’s religious and caste background is not attacked in isolation. Targets of Hindutva harassment come from different class positions, may be gender non-conforming and LGBTQ+ identifying. Also, not all critics of Hindutva are South Asians. Individuals of different races, ethnicities, and nationalities are critical of Hindutva. The harassment and hate they face for voicing opposition impacts them in multiple and intersectional ways. For example, frequently when individuals are targeted, the attack is also gendered and sexualized. An individual’s appearance may be belittled, and they may receive threats ranging from sexual harassment to assault, designed to intimidate and silence their criticism.
Hindutva Outside India
South Asia is not a monolith. Not all South Asians are from India, and not all are Hindu. South Asians are from other nations in the region or live outside the region in the diaspora. Living outside South Asia may be used to discredit critics, either by arguing the individual lacks on-the-ground knowledge or has been corrupted by Western perspectives of South Asian history, religion, and culture. Also, individuals of South Asian descent born outside the region may be dismissed as lost children of the diaspora who possess no authentic knowledge of Hinduism, South Asian history, and/or politics.
The diversity within South Asian diasporas globally further complicates how Hindutva hate manifests. Many members of the Indian diaspora were or are hyperselected to immigrate to North America, Europe, and other places for their skills, which results in the majority of these diasporic communities being savarna. South Asian diasporic spaces and politics are frequently defined by savarna individuals, including the prejudices held by some members of this group. Dalit and non-Hindu South Asian diasporic individuals are often unwelcome in these spaces, continuing the discrimination and hate they experience in South Asia through Hindutva, casteism, and other forms of bias in their new homes, both in social and professional spaces (see the research of Equality Labs to learn more). Such discrimination and hate is hard to expose to the larger public of their new homes who are unfamiliar with the history and diversity of the region. Hindutva outside India takes advantage of this ignorance to inappropriately adopt the language of diversity and inclusion to promote their narrow views and to attack their critics. These tactics can result in retaliation that can include the critic losing their employment and potentially being deported if a critic’s immigration status is linked to their employment.
Migration history also complicates Hindutva hate in the diaspora. While many are most familiar with South Asian migration in the 20th century, South Asians were moving globally as merchants, sailors, and indentured laborers before then. This history of migration also informs how Hindutva harassment takes shape. For example, critical voices from individuals with indentured ancestry are frequently dismissed and attacked using the derogatory “coolie”. Separately, some individuals with indentured pasts have become vocal pro-Hindutva voices, asserting their Hindu-ness and Indian-ness in the process.
While becoming the target of hate is intersectional, it is important to recognize that these attacks are rarely about the substance of the individual’s thinking or the validity of their position. The attack is designed to intimidate them into silence. To combat this hate, learn the history of Hindutva, recognize the diversity of South Asian traditions and heritages, and consider how intersectional privilege and power structures shape our social and cultural frameworks.