Small acts, Big Society:sewaand Hindu (nationalist) identity in Britain

Abstract

This paper examines developing Hindu identity in a British context. It focuses on a recent initiative known as Sewa Day, an annual day dedicated to the provision of sewa, or service, as small-scale social action in local communities. Hindu nationalist organizations such as the Hindu Swayamsevak Sangh have been central to promoting and taking part in Sewa Day. The paper asks what purpose is served by the drive to promote social action in this way, arguing that it represents a significant attempt to project Hindus as model citizens, contributors to what the UK government has termed the 'Big Society'. The paper explores the implications of this project in terms of its ability to re-situate the politics of Hindu nationalism in relation to dominant registers of civic virtue.

Outside Caste? The Enclosure of Caste and Claims to Castelessness in India and the United Kingdom

“…That is to say, first, that it is not about caste discrimination per se, but rather about identity formation and, in particular, protecting the space for a religious identity, as British Hindus or now Dharmic religionists (rather than British Asians). This is itself a product of the importance of religion as a “mediating discourse for state institutions” (Zavos 2015: 1) in the multi-ethnic UK, with its shifting mix of concerns about multiculturalism, community cohesion, and religious militancy (Knott 2009). Second, the objections represent a contest not only over law but also over the categories of description that social science offers to law and their perceived effects.…”

“…And I have explained the response to the introduction of caste into UK equality law in terms of the threat to expose caste to public scrutiny and “brand” cosmopolitan Hindus with the caste label, while damaging their “incorporated” image in the UK “market of identities” (see Subramanian 2015: 314). At least in the UK, as Zavos puts it, “Hindu identity develops … through dialogue with other diasporic identities” (2015: 2). At this juncture, the Dalit caste discrimination legislation movement is the “opposition” against which the Hindu (or Dharmic) community has sought institutional cohesiveness and new public articulation of its identity and political position.…”

“…The notion of “caste” in public discussion and law seems potentially disruptive of the Hindu social project of identity-making 27 . If, as John Zavos suggests, diaspora identity involves “identifications outside the national time/space in order to live inside, with a difference” (2015, citing Clifford 1997: 251) then the characterization of that difference is crucial. The assertion of positive Hindu identity requires elimination of negative ascriptions, including caste, especially where caste already exists as a critical representation of Hinduism itself, and is also internally dividing, politically disruptive, and the very opposite of the kind of civic virtue British Hindus seek to promote through ideas such as socially responsible service ( sewa ), which Zavos (2015) sees folded into Big Society themes through which Hindus become model citizens in UK society.…”

Global perspectives on volunteerism

“…The Big Society was dreamed up when the Conservative Party was in opposition (2005)(2006)(2007)(2008)(2009)(2010). The idea behind the Big Society is giving people greater freedom in their individual lives (Zavos, 2014). When examining the Big Society, from a social policy context, the aim is to attempt to reshape the bond among citizens, the voluntary sector, the welfare state and the market.…”

Hindutva’s Blood

“…The HSS-the Hindu Swayamsevak Sangh-is an RSS offshoot with a focus on Hindus in the diaspora. On Hindu nationalist seva activities in diasporic contexts, see Zavos (2015).…”