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India Currents gave me a voice in days I was very lost. Having my articles selected for publishing was very validating – Shailaja Dixit, Executive Director, Narika, Fremont
The South-Asian identity of the Indian diaspora is inherently biased and it is fraught with inaccuracies. It also constitutes part of a deliberate attempt by leftist groups to deny and subsequently erase from the consciousness the memory of a glorious non-Western indigenous pagan civilization.
The question of identity and how we, both as an individual and a group, relate to the rest of the world has been explored by social scientists, anthropologists, and spiritual scholars alike. Most consider identity as linkages of social structure and/or an internal process of self-verification. Whether in affirming group identity or in resisting assimilation and digestion, this notion forms the core of identity politics.
Bharatvarsha – as the indigenous inhabitants called their subcontinental sacred land – is a land of major rivers (the Sapta-Sindhu), high mountains (the Himalayas), vast forests (the Vindhyas), and unfathomable seas (Samudra). It has a recorded history spanning well over 5,000 years. This land “bears traces of the gods and the footprints of the heroes. Every place has its own story, and conversely, every story in the vast storehouse of myth and legend has its place.” (Diana Eck, A Sacred Geography).
Foreigners – travelers, and invaders alike – later called this land as India and Hindustan (the land of the Hindus). When Columbus sailed to explore the ‘new world’, the land of big fortunes, he was going to India, not South Asia. The European colonizers named their trading companies East India Company, not South Asia Company.
In fact, South Asia did not enter the Western lexicon until the 1940s. It became an identity marker for immigrants in North America from the Indian subcontinent, including Myanmar and Tibet in some cases. In its simplest form, this marker represents a certain cultural and historical background of US immigrants from the Subcontinent in general and India in particular. Post-1947, ‘South Asianism’ in the US emerged as a form of political activism. This notion of belonging to a borderless larger geographical entity was promoted primarily by the leftist intellectuals and activists.i
In the graph below, you will see the term South Asia unused until the 1940s.
The ‘South Asian” label itself, however, was first used by American politicians and academics, not the immigrants themselves. In 1948 the first department of South Asian Regional Studies became functional in the US at the University of Pennsylvania that offered courses in geography, linguistics, Hindustani, sociology, etc. The emergence of such departments in US universities, however, owes primarily to the political and strategic objectives of the US government during and after World War II. Many South Asia departments were funded, among others, by the US intelligence apparatuses, and many of the South Asian ‘scholars’ were actually spies of the US government. Prominent among them include Olive Irine Reddick and Maureen L. P. Patterson. Reddick was an analyst in the Office of Strategic Services and worked as an undercover operative in India during the war (1942-1946). Later she ran the Fulbright Scholarship program for 14 years. Patterson, who worked in the US Government’s War Department, is credited with developing the world-famous collection at the University of Chicago South Asian Library.
The other purpose served by these South Asia departments was to train the missionaries about to go off to do “church work” in India. Combined, the legacy of these South Asia departments still haunts every aspect of the study of India in the US and beyond.
The South Asian identity is highly contested and has never been universally accepted. Many consider South Asia as a representation of India’s cultural, geographical, and economic hegemony. Leftist groups, academicians, and politicians opposed to the identity of the Hindus and people belonging to other indigenous faiths of the Indian subcontinent have used the South Asian label to delegitimize the genuine concerns of these religious minorities in the US. The same group has also worked hard to remove most references of India and Hindu from the California high school textbooks.
The socio-political goals of the Indian-subcontinental diaspora in the US are diverse and varied. India is the second-most populous country as well as the fifth-largest economy in the world. While Afghanistan, Pakistan, and Bangladesh are constitutional Islamic theocracy, India is a Hindu-majority secular state. Indians are among the most educated and their average household income is among the highest of any ethnic/national group in the US.
It is time for Indian-Americans to carve out a separate non-South Asian identity for themselves to advance their social, political, and cultural agenda in the US.
This article is part of the opinion column – Beyond Occident – where we explore a native perspective on the Indian diaspora.
Avatans Kumar is a columnist, public speaker, and an activist. He frequently writes on the topics of language & linguistics, culture, religion, Indic Knowledge Tradition, and current affairs in several media outlets.
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