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Does Cultural Hindutva cause Islamophobia?

1. Introduction

2. Methodology

3. Literature review

4. Chapter one: Nationalism and media

4.1   Theory of Hindu nationalism

4.2   What is terrorism

4.3   Empathetic media (nexus of politics, profit, and media)

4.4   Hate is a political tool

4.5   Hate is an industry

4.6   How does nationalism spread and nourish

4.7   Transnational media, communication and diaspora

5. Chapter two: Hindu Nationalism

5.1   Who is a Hindu?

5.2   Savarkar’s Hindutva

5.3   Hindutva changes with time

5.4   Secularism in Hindu nationalism

5.5   Mission of Rashtriya Swayemsevak Sangh

5.6   Bhartiya Janta Party

6. Chapter three:

6.1   Hinduism in New Zealand  

6.2   Demography

6.3   Hindu organizations in NZ

6.4   Hindu council in NZ

6.5   Guru culture in NZ

6.6   Hindu Yoga culture does not incubate

6.7   Cultural entrenchment of Hindutva

7. Chapter four: Review of NZ media on Hindutva

7.1   An Ugly Islamophobia

7.2   Bhartiya Mandir celebrations

7.3   Cultural Hindutva and Islamophobia

7.4   Stop Hindu Hate Advocacy Network

7.5   Dismantling Global Hindutva

7.6   New Lynn Terror attack

7.7   Deep Divisions are brewing in NZ

7.8   Kashmir files

7.9    Muslims in NZ feel threatened

7.10 Additional Islamophobia in NZ

8. Chapter five: Assessing claims of Hindutva in NZ

8.1   Does cultural Hindutva cause Islamophobia?

8.2   Economics of Temples

8.3   Hindu nationalism has much less influence on the diaspora

8.4   Visit to Dharma Fest on August 7, 2022

8.5   HOTA meeting

8.6   Nexus of politics, profit, and media

8.7   Motive: profit from hate news

8.8   Muslim representative Aliya did not confirm that Hindu culture cause hatred

8.9    Police did not confirm that Hindu culture cause hatred

8.10 Has there been any intimidation or violence by Hindus

8.11Dutta distorts history

9. Conclusion

10.  Bibliography

11.  Appendix

Introduction:

"New Zealand (NZ) is one of the smaller countries in the world, as measured by size, population, economic resources, and arms."[1] According to Miller, "New Zealand enjoys a strong tradition of democratically elected party government"[2] and good governance. But on March 15, 2019, Christchurch terrorist attack shattered the community peace of Aotearoa (NZ). Communities and the government felt shocked at this happening, though one community used to complain before 2019 about the online and offline use of offensive words against them. The NZ Prime Minister took all necessary measures to win the people's confidence at this critical juncture, but the Muslim community continues to feel insecure and fearful. After three years of Christchurch’s Mosque attack, Muslim community activists say that they are still facing daily racism in their life.[3] A study confirmed that hatred of the Muslim community is increasing worldwide, with NZ no exception.[4]

Christchurch attack killed 49 Muslims, disturbing New Zealand's peace, for Police were unaware of the preparations for this attack by a lone wolf later known as “Saint Tarrant” by Action Zealandia.[5] People's cooperation is essential to discovering the lone Wolf in time. The lone wolf can be from any community, religion, or culture. It is for this reason, in this dissertation, cultural Hindutva and Hindu nationalism need critical examination.

The main reasons for Islamophobia are “lack of knowledge about Islam, racism in the media,”[6]  and “profiteering by politicians and elites.”[7] Professor Mohan  J. Dutta, the dean’s chair in communication at Massey University (Dutta), and Dr. Danny Osborne, University of Auckland psychology lecturer (Osborne) refer to the power politics of political parties, including right-wing authoritarianism around the world. Professor Colleen Ward (Ward) points to racism spread by media and a lack of knowledge of Islamic culture.[8]

Many scholars[9] narrate that Hindutva infuses a sense of pride and the sense of supremacy in the Hindu community in India and its diaspora. According to Dutta, this sense of superiority and pride in the Hindu community in New Zealand leads to fear, prejudice, and insecurity, among New Zealand Muslims.[10]

Recently New Zealand Herald published that hatred is brewing between two migrants, Kiwi-Indian-Hindus (Hindus) and Kiwi-Indian-Muslims (Muslims). According to Dutta, Hindu nationalism portrays Muslims and Christians as invaders. Dutta and Kumbamu[11] refer to the legislations passed by the Indian parliament like the Citizenship Amendment Act (CAA) 2019, the National Register of Citizens (NRC), the bill on three talaqs of Muslim practice and abrogation of Article 370 of the Constitution on Kashmir. In addition, Muslims fear Modi for the Gujarat riots, in which around a thousand Muslims were killed after Muslims burnt two bogies of a train killing Karsevaks (who serve others) returning from Ayodhya.

The second cause, according to Dutta, is Hindu culture, which teaches Hindu nationalism through Hindu “cultural forms, artifacts, and performances”. Dutta blames Hindu organizations and Hindu institutions of education and temples that propagate Hindu culture for inculcating Hindutva (Hindu nationalism, which breeds hatred) against Muslims in India and New Zealand (NZ). Dutta adds, "The Vishwa Hindu Parishad (VHP) is a terrorist organization that has been directly linked to the deployment of violence and cultural elements of Hindutva in Aotearoa be closely examined.”[12]

Jaffrelot, who deeply observed Indian politics, confirmed that Islamophobia is the product of Moditva that “interlaced Hindutva with populism.”[13] Media and the internet transmitted hatred between Hindus and Muslims to NZ.

It is, therefore, necessary to find out if there is any hatred in Hindus against Muslims in Aotearoa. If yes, is this hatred related to the current political decisions taken by Bhartiya Janta Party (BJP), which Dutta and others assume? Or is this rhetoric created by Indian and international print, social and other media against BJP? Or Is this hatred ingrained in Cultural Hindutva in NZ? Dutta confirms that literature is silent on Indians in NZ and does not refer to the presence of Hindutva.[14] Leckie called it “invisible Indians.”[15]

I follow discourse analysis methodology to determine if Hindu culture (Cultural Hindutva) causes conflict.

Methodology

The present study shall use the discursive analysis method to understand Hindu Dharma propagated in New Zealand. As a methodological approach, the discursive analysis shall analyze the discourses and discussions in temples and Hindu groups based on the signs, language, dances, songs, and words used during celebrations and get-togethers. The background of the persons in discussions and academics and their intentions are considered before concluding.

A survey of the media date wise was the priority to find out when, why, and how is nationalism infused in Kiwi-Hindus, who believe in “Vasudhaive Katumbkam” (World as one family) and “Serve Bhaventu Sukhina” (May all be happy and prosper)? Who is the party behind this infusion of hatred? And what is the motive? Due to the time limitation and legal and ethical permissions requirements, personal interviews with Indians and a survey of opinions among Hindus and Muslims did not occur.  

This dissertation shall discuss issues raised by Dutta or references[16] quoted by Dutta (Dutta and others). In addition, scholarships of Jaffrelot[17] are also taken into consideration. Jaffrelot studied Indian politics in detail and the information provided by Newspapers in India. In addition, I studied NZ print media, social media like Facebook, and Twitter, opinions expressed by Hindus online, and views expressed on YouTube by Indian politicians. Savarkar coined the word Hindutva and Dutta modified it to Cultural Hindutva.

“Hindutva and cultural Hindutva are ambiguous and do not express Hindu culture or nationalism” Jaipal Datta.

To understand the terminology of Hindutva, I shall explain who Hindus are, What is Hindutva, What the mission of Rashtriya Swayamsevak Sangh (RSS) and Vishwa Hindu Parishad (VHP), and What Hindu nationalism is. And how is Hindutva/Hinduism/Hindu Dharma percolating/diffusing in New Zealand? How many cultural institutions of Hindus are in NZ? What are they preaching? Does Hindu Dharma (Hinduism) preach any violence?

After explaining Hindu Dharma (Hinduism/Hindutva), I shall examine the demography in New Zealand and Hindu organizations in New Zealand. I shall further analyze - Do Guru culture, and Yogic exercises teach hatred between different communities? Finally, I shall explain the cultural entrenchment of Hindutva in India and then correlate how it percolates to NZ. 

Lastly, I shall assess the gravity of this conflict in Hindu culture as explained by Dutta and others and link it with my observations among Hindus in New Zealand and my visits to temples and Hindu functions organized at different places. Many Hindus are god-fearing and do not want to come into the limelight. Transparent conversations need time, which is possible only after gaining people's confidence. Many Indians who believe in different faiths of Indian origin want to remain invisible and avoid active participation in transparent discussions.

I hypothesize that it is not Hindu culture (Hinduism and Hindutva) that generates hatred but the power politics in India. Misinformation and disinformation spread hatred among Hindus and Muslims in New Zealand through the internet, micro-, meso- and macro media. My observation of Hindu get-togethers in Hindu temples and meetings confirms the same.

To strengthen my hypothesis, information from the Police was sought under the Official Information Act 1982 (OIA), section 15A(1) and a direct question was raised to Aliya Danzeisen (Aliya) during a webinar meeting. Police in media and Aliya in the webinar confirm that Hindu culture does not cause conflict. An answer from the Police is awaited.

In addition, I have quoted YouTube of political leaders of India, which is in the Hindi language. I observed that English media distorted some facts. Facts are more explicit in the Hindi language. In other words, English media in India discussed biased opinions, which also added fuel to the fire. Muslims are swayed by misinformation. Indian politics and culture inform about Kiwi Indian emotions.

Kiwi Indians (Muslims and Hindus) in New Zealand belong to different states of India. Therefore, their behaviour depends on that state's politics (central and state relationship).

Literature review

Chapter One: Nationalism and Media

Territory and people are two main constituents of a Nation. People live on territory and need territory to grow food, eat, drink, and create. Some people migrated, and with the growth of agriculture, economy, and technology, migration to other territories accelerated. Industrialization, technology, transportation, the internet, and media shrank and globalized the world. In the global era of migration, deterritorialization is taking place. But Nationalism is also reappearing with new boundaries and territories. Nationalism was and is continually constructed and connected to history (memory), geography (territory), economics, and Identity (culture, race, language, ideology, religion). Nationalism exists due to the interests of the community, persons, and political interests of elites.[18]

Theory of Hindu Nationalism

The conception of nationalism of Treitschke, Renan, and Billig differs from Savarkar, Gandhi, Nehru, and Modi. Treitschke believed politics of annexing one part of the territory from the other state if required. According to Treitschke state is supreme (Realist), while Renan nationalism is more humane and values the individual’s opinion (Idealist).[19] Savarkar and Modi are realists, while Gandhi and Nehru are idealists.

Nations follow either Treitschke or Renan. But Billig thinks, "History has created nations and, in time, it will unmake them. New forms of the community will emerge, for the past is never repeated exactly….Maybe, nations are already past their heyday, and their decline has already been set in motion. But this does not mean that nationhood can yet be written off, and its flaggings dismissed as pastiche or nostalgia.”[20] Instead, Billig refers to political leaders’ identity, ideology, realpolitik, and thinking. Billig concludes, "Nationalism, as an ideology, is not confined to national borders, but its assumptions have been diffused internationally.”[21] Diaspora provides a base for nationalism.

Thobani[22]; Falcone[23]; Bhatt & Mukta[24]; Therwath[25]; Leidig[26]; Leidig, Ganesh, and Bright confirm that “diaspora networks are one of the keys, but often invisible, drivers in reinforcing long distance nationalism towards the homeland but simultaneously construct nationalist myths within their countries of residence.”[27] “These diasporic activists enact a synergetic nationalism that has productive effects in home and host countries.”[28]

Falcone reasons out by writing that “The fluidity of borders and categories, the movement of money, ideas, and people, as well as new technologies allowing so much contact between constantly shifting bodies on both sides of the journey, has allowed “the diaspora” to overspill its always ready frail walls…It is no longer useful to treat home and diaspora as if they are utterly differentiated bounded entities.”[29]

Diaspora is the bye product of modernization, long-distance nationalism, traveling, or hybridizing in new global conditions. I am considering diaspora “not in substantialist terms as a bounded entity, but rather as an idiom, a stance, a claim,” as explained by Brubaker.[30] I am convinced that no liberal state can seal its borders. Migrants (including refugees and asylum seekers) are around two percent of the world population, and migration is neither unidirectional nor permanent (modified from Brubaker's article).[31]

Understanding or knowing the psychology and culture of Indian migrants, Indian politicians (Jawaharlal Nehru and Narender Modi) taught Indian migrants/diaspora to identify closely with the interests of the host country where they are residing. “Despite various political events over the decades, the essence of that policy shaped the relationship between the Pravasis and Bharat.”[32] This policy continues to date.

According to Ghosh, Indians are connected and united by an epic relationship, an epic without a text, which is “all for the better perhaps, for if that text were ever written, it would be shabby, bedraggled, melancholy kind of epic.”[33]

Dhand believes that Hindutva has taken over Hinduism in the last couple of decades. Hindus are in the majority and are in all political parties. Some politicians are nationalists, and some are militant.[34] In India, some politicians have a criminal record due to corruption. Corrupt money (money that does not leave a digital print and remains invisible, known as black money) instead of nationalism led the politics in India after the death of Indira Gandhi (October 31, 1984).[35] Sonia and Rahul, the foremost opposition leaders, are on bail.[36]

Under normal circumstances, people are not aware of nationalism. But it is always in their consciousness.[37] According to Jaffrelot, Hindus are strongly connected to Indian territory, which according to Hindus, is not only their motherland but the sacred land to where they belong to.[38] “This ideology contrasts with their transnational development across the globe that sees Hindus of the diaspora as members of the national [host/Indian] community, even if they are not citizens of India. The Hindutva movement has carried this contradiction since the 1920s.”[39]

 Jaffrelot explains that it is elementary for Hindus to accept the new culture, for Hinduism is malleable. It reflects a vital dimension of India's “traditional xenology”.”[40]

Nishimura and Tella confirm the same while studying the cultures of many countries. Indian society and culture are ambiguous in many senses. Indians are seen as spiritual and “other-worldly,” but the “opposite is often true.”[41]

India is highly diverse and contradictory in many ways. Hindus are the majority in India. It implies that Hindus are ambiguous and widely divergent.

Narendra Modi said the people residing on foreign lands represent the best of Indian culture, ethos, and values.”[42] “We don’t see the color of the passports.”[43] Hindu nationalists equate “‘Indian Identity’ with ‘Hindu Identity’… Hindu nationalism is both universalist and modernist, prompting a global online expansion.[44]

What is terrorism?

“Terrorism is the unlawful use of force and violence against persons or property to intimidate or coerce a government, the civilian population, or any segment thereof, in furtherance of political or social objectives.”[45] Violence and political goal are two main constituents of terrorism.[46] Does Hindu culture fulfill these conditions?

“Empathic media” generates “fellow-feeling” to earn profit.

Bakir and McStay (2018) name it the “economics of emotion.” Bakir and McStay argue that “Empathic media” help construct hate through false connection, false context, manipulated-, misleading-, imposter-, fabricated content, and satire/parody. Due to the “online disinhibition effect” of the internet and powered by anonymity, it spreads increasingly emotionally abusive misinformation and disinformation to earn profit. Information rapidly circulates via user-generated content and propagandists. [47]

I agree that “without feelings of antipathy, there can be no ethnic conflict [hate industry].”[48] In other words, there can be no smoke without fire. But fake news causes hatred and conflict without smoke (antipathy) and fire (hate). “The fake news situation is socially and democratically problematic on three fronts,”[49] i.e., fake news produces wrongly informed citizens in wrongly informed echo chambers with antagonized or outraged emotions. Bakir and McStay further confirm that fake news generates attention and increases online revenue at the expense of the quality or accuracy of the news.[50] Islamophobia spreads faster on Whatsapp.[51]

Hate is a political tool. [52]

Anjum Rahman informs that hate is a political tool to get political power. Hateful words are used to get publicity and to get attention. Media helps in providing a platform for publicity. Political parties in India use it to gain political power (Horowitz).

Hate is an industry

Rahman further says in her recorded video that hate is an industry and is very well resourced. It is a very profitable business. Rahman provided an example of the Council of American Islamic Relations and Peterson. Profit increased from one thousand USD per month (August 2016) to fifty thousand USD per month (July 2017).

According to Dutta, Hindutva is far-right politics, and the far-right thrives on the politics of hate. Hate applies centripetal forces to attract others, and it helps grow the membership of academic news against Hindutva. Hate dislikes critical thoughts that challenge power. Criticism is considered anti-national and anti-Hindutva.[53] According to Dutta, Hindutva hates Muslims. In other words, two minority Indian ethnic migrants [Indian Kiwi Hindus and Indian Kiwi Muslims], who are minorities, hate each other, which I did not conclude while meeting many Indians.

Dutta adds that capitalists need profit which is the motive behind hate news. Hate flourishes on inequality. “The establishment of inequality as normative needs the perpetual other. The other is cast as the threat to the status quo, the established order, and, therefore, the target of hate. Hate finds legitimacy in the threat posed by the other.”[54] There is no inequality between Kiwi Hindus and Kiwi Muslims. Both communities are migrants and struggle to live.

Is this hate propagated by micro media, social media, the internet, and digital media to earn profit? Did NZ media and Dutta want attention and profit from hate news of Hindutva? Or is there any hidden agenda? Wolfsfeld clarified that media devotes more time to confrontation and violence, and “these [generation of hatred] are the unintended consequences that are rooted in the standard norms and routines for the construction of news.”[55] Politicians want publicity, and negative coverage is better than no coverage.  Political control of the news leads to media control. Emotional news stirs passions. Why did Hindutva hate surface in NZ?  One reason is the oft-repeated stories of passionate hate of Hindutva by NZ media. Media repertoires change the degree and direction of hatred in New Zealand.

Thus elites/capitalists invest in the political agendas of Hindutva, radical Islam, and White racism. Due to the internet and social media, it spreads around the world, including New Zealand. With just one click of the media button, profit is generated.

How does nationalism spread and nourish in the diaspora?

One central place is temples, where Hindus take part collectively in listening and singing Bhajans, eating food, and talking about their Hindu culture. Second is discourses and storytelling about Hinduism in temples and Sangh branches. Third, people perform cultural rites and participate actively in festivals and get-togethers organized by groups, Shakhas, and organizations. For example, the HOTA forum coordinated October 2022 as a Hindu heritage month in New Zealand.[56] As a result, Hindus celebrate Ram Navami, Dushehara (Vijay Dashmi) and Diwali in October in New Zealand.

Summer camps in the U.S. certify that “the spread of Sangh Parivar and its Hindutva ideology abroad was greatly facilitated by local policies like multiculturalism and by the rise of racism in emigration countries.”[57] All this is possible as the host state follows multiculturism. The multiculturism of the host state encourages each religion to celebrate its functions as per the uniform civil codes of the liberal state.

The other factor is there should be racism in the host state. Racism in the host state unites the diaspora and minorities to organize and react. Reacting communities organize to safeguard their lives and interests. Reaction of communities facilitates nationalism. Furthermore, people look back to their nation, reflecting on the good and bad experiences of both majorities and minorities.

“This raises further questions about how Indian diaspora actors articulate ‘new patriotism and the extent to which they are successful in reshaping the ‘us’ of the radical extreme right in their countries of settlement, which overwhelmingly imagines an ethnic homeland.”[58]

It is reported that “parents (migrants) encourage children to identify with their ethnic origins, language, nation, and religion.”[59] For example, “New Zealand-born Indian Sikh,” “Kiwi Sikh,” and “Religious identities and practices are intimately intertwined with ethnic minority language use.”[60] Ganapathy-Coleman asserts and provides “insights into the psychology of parenting among parents who purposefully integrate their culture of origin into the culture of their U.S. [NZ] land to define a new “authentic” Indian identity for their children.”[61] She differentiates Hindu culture from the others. “In fact, Hindus in particular, and many Indians more generally, frequently see Hinduism as a manifestation of a broader Indian identity. Hinduism offers a foundation for so many aspects of daily life – including ethno theories about parenting, socialization goals, and children – that it has more often been considered a lived religion, in contrast to the rules-based, organized and congregational forms of Abrahamic faiths.”[62]

Why did Rehman (Kiwi-Indian-Muslim) feel insecure about or afraid of Kiwi-Indian-Hindus living in New Zealand? Is it due to the conflation of culture and religion in the “distilled ethnicity” [63] of diaspora influenced by transnational Hindutva? Is there any hidden agenda?

Horowitz explains the hidden agenda of Indian political parties before elections, where hatred is evoked between Hindus and Muslims by Congress and other regional political parties to win the elections.[64] But these political parties lost political power in the democratic, fair, and transparent elections in 2014, 2017, 2019[65], and 2022 due to good governance / effective government by Narender Modi and Yogi Adityanath in Uttar Pradesh.[66] People voted against Gandhi's corruption and family rule in the center and Yadav in Uttar Pradesh.

Another reason can be that Kiwi-Indian-Muslims feel insecure in New Zealand due to BJP politics in India, for they consider the BJP against Muslims. Therefore, their relations in India may suffer from Hindutva. It is explained by Horowitz when he writes that “ethnicity is connected to family, ethnic conflict has an aspect of playing out of sibling rivalry.”[67] But why are only Muslims in New Zealand afraid of Hindutva and not Christians, Parsis, and Jews? Are Hindus in New Zealand afraid of Muslim’s reactions in New Zealand due to politics in India, which is assumed to be against Muslims? It needs a survey and further discussions. 

Transnational media, communications, and diaspora

According to Bennett, media helps communication.[68] He divides media into three parts. Micro media (email, lists, phones, and personal blogs), middle media (webzines, organization information sites, high traffic blogs, and protest hubs), and mass media (newspapers, televisions, and other conventional modes).[69] I call it micro, meso, and macro media. Cunningham adds that videos, television, cinema, and music from their home country attract people displaced from their homelands,[70] which unite and divide people worldwide. Epics of Ramayan and Mahabharta, Chanakya, Ashoka, and the popular Hindi films (Indian Bollywood films) play an important role in unifying the diverse Indian Hindu populations from different provinces of India. These epics explain how deep-rooted democracy has been in the Indian culture for thousands of years. It also teaches children about just war principles and the compassionate, humane nature required in society.

States use the internet to “stimulate and kindle national loyalty among nationals living in diasporas.”[71] The Internet made communication very easy. “Internet is a communication technology which has the potential of making political boundaries congruent with cultural ones… even when both kinds of boundaries are thoroughly deterritorialized.”[72] “But it (internet) also fosters banal reproductions of individual nations and the world as a world of nations.”[73]

As explained earlier Indian diaspora is irreversibly connected to India and Indian political movements, affecting people of Indian origin in different parts of the world. But why should it develop hatred in New Zealand, where both Hindu and Muslim communities struggle to live peacefully and are minorities?

Friesen and Voigt Graf[74] confirm that “Ethnic associations have traditionally been seen to serve the primary function of migrant integration,” and Indian migrants maintain transnational linkages by communication technologies, emails, telephones, Whatsapp, and other social media, print, and digital media.[75] Palmberger confirming Friesen and Voigt Graf, explains further that virtual spaces are as essential to consider as physical spaces. Migrants take part in civic and political engagements. Migrants are in the host country and the nation-state at the same time.[76] They are virtually present everywhere by using the internet and digital media.

Thobani clarifies “the concepts of long-distance nationalism, diasporic imaginaries of Axel (Axel explained with the Sikh movement of Khalistan in India,[77]) and diaspora space” by showing that diaspora “maintains social and political ties to politicians in both locations” and are useful for the host nation and homeland.[78] Hindus worship many Gods and tolerate others who worship other gods. In the same way, Hindus have no objection to engaging with multiple nationalisms, as mentioned by Thobani.[79]

Mutman argues that media can unite and divide the people: “the present condition of intense, dynamic, and multiple global interactions does not necessarily and uniformly lead to a pluralistic world of hybrid cultures and negotiated identities beyond nationalism or essentialism. The same condition is also responsible for authoritarian and paranoid formations such as racism.”[80] “It also states that a globalized world will not save us from racism; on the contrary, as it has been proved by its recent rise in Europe and elsewhere, racism is one of the major consequences of the impoverished UN world produced by globalization.”[81] This theory confirms that media and technology are tools for love and hate in a globalized world and play both constructive and destructive roles.

“Mihaela Nedelcu argues that culture is being created in new and important ways through online interaction between family members, while Daniele Conversi posits that computer-mediated communication is incapable of producing culture at all.”[82] Information of all types, good and bad, spread in seconds around the world.

As explained by Ganesh, cultures are formed and deformed by ideologues of all cultures, as the negativity of ICT. Digital hate culture is difficult to govern.[83] A social network is “effective at mobilizing emotion through digital communications” and sharing emotions.[84] Rhetoric, emotional hate speech by politicians in place of origin, or hatred pronounced against the nation-state of diaspora has devastating effects on contemporary societies.[85] Hatred speech against Muslims in India causes negativity in the Muslim diaspora, and media and the internet play a vital role in causing this hatred.[86]

I agree with Jaffrelot and Therwath that long-distance nationalism influences Indians. The ruling government in India does not influence this. Political actors, social forces working in India and the host country, and the ideology of political parties in India and the host state all play an essential role in diaspora behavior.[87]

Chapter two:

Who is a Hindu?  What are Hindu Dharma (Hinduism) and Hindu Nationalism (Hindutva)?

Indians are the most ambiguous interlinked, and intertwined people. Indians follow many religions. Religions of Hindus, Sikhs, Buddhists, and Jains originated within Bharat (Indian) territory. These are Hindu religions. Others follow religions that originated outside Indian territory. These are Muslims, Christians, Jews, and Parsies. These are non-Hindu religions.

Indians (Hindus, Muslims, and Christians) migrated to New Zealand (NZ) from many states of India, spoke different Indian languages, and practiced different religions. As a result, Indians in New Zealand accommodate three cultures (Indian, Indian-regional and Kiwi). Social worker Shridhar Mysore said in 2007 that “on one side, we want to keep an open mind to allow the wonderful things [from NZ culture] to come in and at the same time, preserving what we have here so the future generations do not remain Hindu or Indian just by name.”[88]

Christian informed in 2012 that Hindus are nonviolent vegetarians, worship many Gods, and respect “all forms of life, big or small…respecting all religions and understanding that we are all interconnected.”[89] However, others conclude that Hinduism is malleable and may take any shape.

Definition of Hindus changes with the mindset of the authors. In recent years many authors have clarified the dimensions of Hindus.[90]  For example, Jackson wrote in 1922 that Hindus are people living in an area where there is abnormal heat and seven rivers flow.[91] The people on the Indian side, the land that lies between “Sindhu and Sindhu”- from the Indus River to the seas, were called Hindu. DNA of Hindus and Muslims is the same.[92] The head of RSS accepts the same policy.

Hindus worship their land and call it “Punya Bhumi” (Holy Land). Land (Prithvi) is one of five tatwas that Hindus worship. Hindus are with one culture and common land.

“A historical definition includes all Hindu casts, Jains, Buddhists, Sikhs, Dalits, and Adivasis as Hindus because their religions are of Indian origin. Such a definition excludes Muslims, Christians, Parsis, and Jews because their religions are of foreign origin. Yet Hindutva does not represent a threat to the Parsis” [93] and Jews.

“Hindus … are instrumental in spreading universal values of brotherhood and humanism wherever they go.”[94]  A true Hindu subordinated everything to spirituality and the purity of the race and admitted the supreme authority of the Vedas and follows the Verna system.”[95] Everyone is born as Shudra. Profession decides the Verna of Hindus. Hindus believe in Hindu Dharma, that is Karma theory and rebirth, Universal love, Atithi Devo Bhav (Guests are Gods), Sarv Dharm Sambhav (Treat all religions equally),[96] Vasudhaiv Kutumbkum (World is one family), and Sarve Bhaventu Sukhina (All should be happy and prosper).[97] Hindus are a collection of different castes, races, religions, cultures, and languages intertwining and mixing together and finally joining Hinduism. But some authors believe that Christians and Muslims were assigned subordinate positions in a Hindu nation.[98]

What is Hinduism?

Hinduism is the way of life adopted by Hindus.  Hinduism is the world’s oldest living religious tradition and believes in “Manava Dharma Sastra.”[99]“The Hindu Dharma (religion) reflects the composite character of the Hindus, who are not one people but many. It is based on the idea of universal receptivity. It has ever aimed at accommodation itself to the circumstances and has carried on the process of adaptation through more than three thousand years.”[100] Hinduism believes in religious harmony by accepting “Ekam Sat Vipra Bahudhaa Vadanti” “That which exists is one; sages call it by various names.”[101] Cultural Hindutva shall contain languages and literature, poetry and drama, Ayurveda, Yoga, Meditation, Vedic mathematics, astronomy, ecology, science and technology, temple architecture, sculpture, music, dance, paintings, Angkor wat, Bamiyan Buddha to mention a few cultural forms, artefacts, and advances of Hindutva besides the community work as well as every day religious practices.

Savarkar’s Hindutva

Vinayak Damodar Savarkar coined the word “Hindutva” after “The War of Independence of 1857”. Hindus believe God is in all bio-species, including human beings. Hindus welcomed and respected all guests, considering Guests as Gods (Atithi Devo Bhav) to their motherland. Muslims/Christians/Jews/Parsis came as guests. Later, guests understood the weakness of Hinduism and Hindus. Guests exploited Hindu culture for their benefit, took the men, women, and land by force, and enslaved Hindus.[102] Nonviolent Hindus were enslaved.[103]

To change this attitude and character of docile Hindus, Savarkar published “Hindutva: Who is a Hindu” in 1923. He followed Swami Vivekananda, who preached, “God comes to those who work hard. God helps them that help themselves.”[104] In other words, Savarkar changed the direction of Hindutva (quality of Hindus/Hinduness) from idealism or spiritualism to realism, from effeminate Hindu to strong manly Hindu men of character and values. Savarkar wrote this book “after experiencing anti-Hindu riots, a “majoritarian inferiority complex,” and when the Hindu population “dropped from 74.3 percent in 1881 to 68.2 percent in 1931.”[105] Or due to conversions in Punjab, where the Hindu population dropped from 43.8 percent in 1891 to 36.3 percent in 1911.[106]

“As the progenitor and most eloquent theoretician of political Hindutva, Savarkar formulated his entire worldview in terms of well-entrenched, non-negotiable, binary oppositions. His universe is strictly divided into ‘friends’ and ‘foes’, ‘us’ and ‘them’, ‘Hindus’ and ‘Muslims’, ‘Hindus’ and ‘non-Hindus’, ‘righteous’ and ‘wicked’.”[107] “Savarkar politicized religion and introduced religious metaphors into politics”[108] to achieve his political goal. “For him (Savarkar), it was always the Muslims who initiated a riot.”[109] Savarkar believed in “might is right” and “eye for an eye, tooth for a tooth”.[110]

Hindus are god-fearing and docile. That is why Savarkar said in a public speech in 1925 that “Indians [Hindus] had to learn to eschew soft values such as “humility, self-surrender, and forgiveness” and cultivate “sturdy habits of hatred, retaliation, vindictiveness”.[111]

“Savarkar considered Hindu civilization as embodying and epitomizing an Indian identity to which Muslims posed a threat….His target was not only the Muslim or Christian Other but also the Gandhi-led Congress.”[112]

Savarkar wrote in Hindu-Pad-Padshahi, “As an individual to an individual, the Hindu was as valorous and devoted to his faith as a Moslem. But community to community, people to people, the Muhammadans were fiercely united by a theocratic patriotism that incited them to do or die under the banner of their God and invested every effort to spread political rule over the unbelievers with the sanctity of a holy war.”[113] Savarkar coined the word “Hindutva” to counter Muslims to induce nationalism among Hindus.

Hindu is the body, and Hindutva is the aura of Hindus. To understand, व्यक्ति (Vayakti is a person) and वयक्तित्व (Vayktitva means personality, attitude, custom, culture, nature, and quality of a person). Hindutva so of Hindu is the aura, personality, fragrance, culture, quality and philosophy of a group of people known as Hindus. Due to this conceptual cognizance, some scholars write Hindutva is difficult to explain.

“Even Vinayak Damodar Savarkar struggled with defining Hindutva….To further complicates matters, Savarkar posited that Hindutva was indefinable”.[114] In other words, Hindutva encompasses variety of beliefs, practices, and social mores. “Hindutva is not a word but history.”[115] Hindutva combines the Dharma and culture of Hindus. “Hindutva represents an essential social, political, cultural and historical consciousness of Hinduism rooted in its Dharmic and spiritual core.”[116] Hindutva is Hinduness.

Savarkar clarified that “Islam was founded on the strength of the sword and ‘one who wields the sword has truth on his side’ was to be the guiding principle of the new faith.”[117]

Savarkar made clear that “Hindutva was not the same as Hinduism …Hindutva was a form of political Hinduism that sought to organize and militarize the Hindus as a nationality. Without such nationality, the argument went, there could be no basis for nationalism in a highly diverse society, and without nationalism, there could be no nation-state.”[118] Though Supreme Court of India (SCI) confirms that Hindutva is related more to the people's way of life in the sub-continent. “It cannot be equated with narrow fundamentalist Hindu religious bigotry…”.[119]

“This definition of Hindutva is compatible with any conceivable expansion of our Hindu people.… The only geographical limits to Hindutva are the limits of our earth!.”[120]

“Neither the Hindus nor the Muslims, Savarkar felt, would be able to abandon their religious identities and transform themselves into being patriots alone. Moreover, Muslims had little faith in territorial nationalism. Their sole aim was to convert all Hindus to Islam, bring about a pan-Islamic unity, and dominate the Hindus…. Muslims would never be loyal to India”.[121] But Muslims believe that “Hindutva is an extreme right-wing nationalistic ideology. Islam is the only solution for peace in the world”.[122] It is the cause of conflict in India and NZ.

Hindutva changes with time.

MK Gandhi accepted the ideology of nonviolence. Hindutva cannot preach adharma (अधर्म, in other words, violent ideology[123]or Hindu supremacism[124]). Savarkar did not believe in nonviolence. Instead, Savarkar believed in the tit for tat (realist) ideology. Nehru (Idealist) developed nonaligned policies and articulated Panch Sheel policy for peace and prosperity. Indira Gandhi was a realist to gain political power and adopted popular socialist policies of the 1960s-70s and created Bangla Desh. Rajive Gandhi, through P.V. Narsimha Rao, accepted the liberalism of the 1990s but remained confused about realpolitik, as Rajive was not an experienced grass root worker. Examples are the Shahbano case to appease Muslims and Babur Masjid destruction to appease Hindus. Atal Bihari Vajpayee adopted a realist ideology but remained idealist due to the poor majority in parliament in national politics. An example is that he tested the atomic bomb. Sonia Gandhi, through Manmohan Singh, followed appeasement ideology to remain in power and took no action against corrupt politicians and goons (Lalu Prasad Yadav, Mukhtiyar Ansari). “The Congress, run as a family shop by Nehru’s dynasty, turned complacent and highly corrupt.”[125]

Modi’s ideology is realist. It means “Sabka Saath and Sabka Vikaas” and no appeasement of any community[126] and against corruption. “The DNA of Hindus and Muslims in India is same”, BJP quotes.[127] Modi follows Hindutva of Bhagwat – RSS Pramukh Sangh Pracharak. Academics call it nationalist/populist nationalism/ fascist. Those who were corrupt and shared power profits during the Congress regime are against Modi. These political parties could not formulate an ideology to gain votes against Modi till 2022.

“The cultural identity of all Indians is Hindutva, and the present inhabitants of the country are descendants of this great culture.”[128] Bhagwat said.[129]

Taking a clue from Savarkar, Dutta wrote, “Hindutva is a political ideology based on Hindu Culture (Sanskriti) and Hindu race.” For example, Dutta writes Vishwa Hindu Parishad (VHP), a branch of Rashtriya Swayamsevak Sangh (RSS) is a terrorist organization. And Hindutva is a Saffron terrorism/fascism (Kumbamu, Bidwai, Banaji, Baber, and Iqbal[130]). These authors condemned legislation approved by the Indian parliament on CAA, NRC, Abrogation of article 370, and three talaq practices of Muslims as crimes. Jaffrelot terms it the “Indian version of competitive authoritarianism.”[131] Corrupt polarised India and Muslims raise the false flag of fear worldwide.

Secularism in Hindu Nationalism

Secularism means, as per the Indian constitution, the state honours all faiths equally and gives them equal opportunities. Modi explains the same by saying secularism is in the DNA of India.[132] Thus India fulfills the essential criteria of secularism that Charles Taylor laid out: everyone is free to exercise their religion, all religions are equal, and all spiritual families must be heard.[133] Desh Rattan Nigam explains that Indian secularism is not against anyone and respects all religion of India, but Evan Leidig disagrees.[134] Faith is written in the preamble of the Indian constitution. Indira Gandhi later added secularism in the body as faith can be interpreted anyway.[135]

Indian constitution and state honor all faith which means Sarv Dharm Sam Bhav (Same approach to all faiths). For example, the government supports Hindu Amarnath Yatra in Jammu and Kashmir and Muslim Haj pilgrims to Mecca.[136]

Jaffrelot explains it as “Teaching Gita [Quran/Bible] doesn’t go against Indian secularisation. Teaching Gita [Quran/Bible] alone does.”[137] It is not indifference to religion but looking at all religions equally. But in India, it was not followed by some institutions. For example, in Uttar Pradesh, it is reported that some Madrasas teach only Quran. “Teaching other religious scriptures is against the tenets of Madrasas.”[138] Madrasas are not teaching mathematics and English. It is also speculated that Congress wanted  Madarasa to impart secular education but backtracked “under the pressure of some powerful Madrasas”.[139] In other words, BJP is doing what Congress wanted to implement, but Congress did not have the majority or political courage to decide and enforce it.

Karnataka Education Minister believes that “Quran is a religious book while Gita isn’t as it [Gita] does not talk about worshipping God or any religious practices. It’s a moral thing & inspires students. Even during the freedom movement, people got inspiration from Gita to struggle for independence.”[140]

The government of India wants to implement a uniform civil code, but some groups object. BJP respects all religions. BJP official was suspended over comments about Islam.[141] But as Bhargava writes, “A strict absolutist wall of separation was never a feature of the Indian model secularism. On the contrary, the wall here was always permeable.”[142]

Jaffrelot further clarifies that Hindu nationalism, in addition to being primordial and instrumental, is syncretic and strategic.[143] Syncretic, Jaffrelot means amalgamation of religions and cultures. Hindu nationalism is strategic as Hindu nationalism dominates and inhabits a superiority complex. Mahatma Gandhi also promoted a syncretic and spiritual brand of the Hindu religion.[144] Jaffrelot calls it ethnic nationalism.[145]

Savarkar formulated the ideology of Hindu nationalism, but the question remained on how to construct a Hindu nation. In 1925 K.B. Hegdewar founded Rashtriya Swayamsevak Sangh (RSS) to fulfill the dream of Savarkar and in response to a series of small and large-scale riots between Hindus and Muslims across northern India.

What is the mission of Rashtriya Swayamsevak Sangh (RSS)?

RSS aim is to “defend the Hindus and to ensure their domination over the Indian nation”.[146]

“This organization functions through a dense network of about 50,000 local shakhas, or branches, where cadres provide physical and ideological training to over 2.5 million activists…. The entire structure is called Sangh Parivar”[147] (Appendix 1 is enclosed).

“Shakhas in India decreased from 51000 in 2005-2006 to 39, 908 in 2011, (Pathak 2011). RSS is now utilizing the web for e-shakhas, “where time zone connections are set out for the convenience of those users who want to be in touch at a common time where a shared location is not possible.”[148]

Estimates of the number of RSS shakhas (branches) run anywhere from 40,000 to 70,000, and the number of active members is probably somewhere between 5 million to 10 million.[149]

Rashtriya Sevika Samiti ( Voluntary National Organization to serve) was founded in Vijaya Dashmi Day of 1936. There are more than 3500 branches and more than 300,000 women volunteers more than 3500 branches. Laxmi Bai Kelkar was the first woman who was president of the RSS (Women).[150]

The primary global Sangh Parivar network is shown in Appendix 1 [modified]. “Cartography and network studies are more important than ever for understanding diasporic and nationalist phenomena. Nationalism expresses itself transnationally in innovative ways, particularly in its long-distance form.”[151]

“RSS has been characterized on the one hand as a reactionary group of Hindu fanatics with Fascist tendencies; and on the other as a cultural organization dedicated to restoring and revitalizing the moral and spiritual traditions of India, which are being destroyed by contact with the alien west.”[152]

Savarkar’s Hindutva of the 1920s is outdated as an ideology of communism. So RSS chief of today, Mohan Bhagwat,[153] formulates a new political ideology of Hindu nationalism/Hindutva[154]. It is known as “Sabka Saath, Sabka Vikas, Sabka Prayas and Sabka Vishwas” (working together [with Muslims[155] and Christians] for the prosperity of all by maintaining the trust of all). BJP’s political party president Jagat Prakash Nadda (Nadda) (2020 onwards), and the Prime minister of India, Narendra Modi (Modi) are following the same.[156] “We do not want Sangh domination….Every citizen must work for the nation selflessly because it is the duty of all of us to give back to the nation in whatever way possible.”[157]

Mohan Bhagwat says all 1.4 billion people of India are Hindus. Bhagwat clarifies further that who so ever considers India as his/her motherland and loves and worships all creatures living in India is Hindu.[158] But Muslims do not trust BJP, and mistrust cause fear in India and NZ among Muslims.

But many Indian Muslims in India and worldwide think they do not belong to India and are against Hindus. History explains fear among Hindus and Muslims.

The birth of the Bhartiya Janta Party – BJP (Indian Peoples Party)

The BJP was formed in 1980 to mobilize Hindus. In 2014, the BJP was elected with the majority to govern India under Modi.

Hindutva is confusing. But Sharma[159] identifies four attempts to engage this ambivalent Hindu historical/empirical reality: “in terms of the categories of (1) region, (2) religion; (3) culture, and (4) nation. The first attempt is represented by the word Hindustan, the second by the word Hinduism, the third by the expression Hindu culture, and the fourth by the term Hindutva. Because of the complex nature of the Indian reality, each approach runs into its own limitations; each generates its own dilemma…. At the heart of each dilemma lies the question central to all identity issues: does the other belong to me, or do I belong to it?”[160]

Anderson and Longkumar also confirm that neo-Hindutva is hard and soft, is ever-changing, develops in new forms and spaces, and is political and a form of anti-politics (even at the same time).[161] Moreover, as “David Ludden (2005:xiv) points out, not only does ‘Hindutva [have] many histories, and may be as many meanings as locations’ but, even in the same region, it may assume different meanings according to the different organizations which may be simultaneously active in a region.”[162]

Chapter three:

Hinduism in NZ / History of Settlement, numbers

“Historically, diasporic Indians came to New Zealand in small numbers, first as sojourners, then as settlers, and more recently as migrants in search of a higher quality of life and a better economic future.”[163] “The earliest Indian visitors to Aotearoa were Indian lascars (seamen) working on European ships.”[164] Edward Peters or Black Peter is known as the “Father of Gold-Mining in New Zealand”.[165] Black Edward Peter was born in Satara, Maharashtra, which is close to Goa, and landed in 1853 in New Zealand.[166]  Mohmad Kara was one of the founders of the Christchurch Indian Association in 1937.[167]

Most Kiwi-Indians were from Gujarat and Punjab till the1980s. Later, after 1987, Indians emigrated possessing the required “skills, qualifications or capital to invest rather than cultural background and nationality”.[168] During the twenty-first century, many Indians migrated through education. “In 2015, 28,505 Indian citizens were full-fee-paying students within New Zealand tertiary institutions.”[169] Hindus are known as hardworking, honest, dedicated, loyalist, non-violent, obedient, and contributed to the host’s economy, as is evident from the behavior of the Indian diaspora in America.

Indians served New Zealand in a senior public positions. Rajesh Prasad was the first Hindu member of parliament in New Zealand. Mahesh Bindra, New Zealand’s first Hindu Member of Parliament, and Sukhi Turner from Punjab were elected as Mayor of Dunedin from 1995-2004.[170]  Sir Anand Satyanand was governor–general from 2006 to 2011, Kanwaljit Singh Bakshi represented the National Party from 2008 to 2020, and Priyanka Radhakrishanan from Labour Party is serving her second term in New Zealand Parliament.

Natchowitz and Leckie confirm in their thesis and book that racism and discrimination exist within New Zealand[171], and the Indian ethnic minorities remain invisible.[172] Some New Zealand Citizens do not like Indians. “I want someone to get rid of the Indians and Chinese, those f******are stealing our country right out from under us.”[173] Indians or Hindoos (Hindus) were called “undesirables and Asiatic,” “paupers,” “Criminals,” and “Contagious.”[174] The White New Zealand League propagated that Hindoos pose moral, sexual, and health threats.[175] In addition, Hindoos will create serious problems for the authorities.[176] Racism has existed in New Zealand since the British and Māori agreement of Waitangi and during the eighteenth and nineteenth centuries when white Christians practiced slavery. “After all, New Zealand is founded upon colonialism, predicated by white racial domination.”[177]

With the change of time, “most liberal Kiwis condemn racism towards Asians.”[178] However, after the terrorist attack of March 15, 2019, the Prime Minister of New Zealand came forward and tried her best to unite the Kiwis, saying no to racism and “we are one”. “They are us,” she said. “The person who has perpetuated this violence against us is not.”[179]

Demographic context

“In the 1921 Census over 99% of NZers at least nominally belonged to a Christian church, mostly Protestant, and close to 30% usually attended weekly services. “At the time of the 2006 census, 71 percent of people of Indian ethnicity in New Zealand were residing in Auckland, a total of 74,442 people.”[180] New Zealand is a predominantly Christian state in which Christians are 38%, Muslims 1.31%, Hindus are 2.63%, Buddhists 1.12%, and Sikhs 0.5%.[181] As per the survey of 2018, the total number of Indians in New Zealand (NZ) is 239,193 (240,000[182])) and 111,348 were born in India. (Appendix 9).  There are 123,384 Hindus (Appendix 8). Sikhs, Jains, and Buddhists are not included in this number. Indian Muslims are only 20, 913 out of the total 60,261 Muslims (Appendix 9), Bangla Deshi is 1,857, Fiji Muslims are 3,660, and Pakistani Muslims are 5,406 (Appendix 10). Total Brown Muslims from India, Pakistan, Bangladesh, and Fiji are 31,836.  Indian Brown Christians are 36,195. In addition, Hindi, Gujarati, Punjabi, and Fiji Hindi-speaking persons are 69,471, 22,200, 34,227, and 26,807, respectively. This information is approximate as it was based on the census question reports, and individuals may have answered in more than one language.[183] As of 20 June 2021 total population of New Zealand is 5,122,600.

The report does not conclude that Brown Muslims are afraid of Hindus or that only Kiwi-Indian-Muslims are scared of Kiwi-Indian-Hindus. Are Kiwi-Indian-Muslims (20,913) afraid of Kiwi-Indian-Hindus (111,504) or vice versa? Do Kiwi Indian Muslims not trust New Zealand government’s governance? Unfortunately, due to time limitations, the survey and interview could not be executed.

Indians are mainly in Auckland (65%) but everywhere, well educated (8%), no qualification (35%) secondary school, vocational (12%), undergraduate (27%), post-graduate (18%), Indians are more likely to be in paid work 70% and more, lower-income but rising entrepreneurship.

 NZ Indians contributed $ 10 billion of GDP in 2019, and visiting Indians another $0.8Billions.. 68000 visitors from India contributed $180 million. Foreign Students numbering15,300 contributed a 645million.[184] 9% of Indians are in Wellington, and 7% in Waikato. The average earning of Indians is $50,000 pa compared to a national average of $55,400 pa. This is due to the low bargaining power faced by new migrants.[185]

 “Hinduism is now the second-largest religion after Christianity. Mostly, Hindus are in managerial, professional and technical employment in New Zealand” (based on EOI of 2009 from South Asia).[186] 

Immigration is mostly merit-based and not race- or cultured-based.[187] The present Muslim population is highly complex and from 35-40 countries.[188] Migrants are educated based on the need for agriculture, infrastructure, and odd jobs. Selection is from different countries having different cultures and knowledge of foreign languages.

On May 7, 2019 Deputy Prime Minister of New Zealand Winston Peters lauded Hindu Dharma and applauded 200 delegates representing 40 Hindu organizations, temples and associations from Auckland, Hamilton, Rotorua, Wellington and Dunedin. It is acknowledged that Hindus are almost twice educated compared to the other groups of the New Zealand population in terms of percentage. [189]

Hindu organizations in NZ

In 1926 national Indian organization was set up in New Zealand. It is known as “New Zealand Indian Central Association Inc” (NZICA). The association's main aim is to guide Indians about community safety and justice. [190] There are ten associations and eleven committees attached to this association. Auckland Indian Association, Wellington Indian Association, Pukekohe Indian Association, Waikato Indian Association, Indian Association Manukau NZ, Christchurch Indian Association, Central Districts Indian Association, Country Section NZ Indian Association, Bay of Plenty Indian Association, NZ Punjabi Cultural Association.

According to the report prepared by the High Commission of India in NZ, there are 174 groups of Indians in NZ. These are 59 Indian Associations and socio-cultural organizations in New Zealand. Indian dance and music schools in New Zealand are 22. Schools to teach Indian languages are 24. Places of worship and spiritual organizations are 50. Indian ethnic media operating in New Zealand are 19.[191]

“Five percent of New Zealand population identify themselves with Indian roots and contribute over eight percent of New Zealand’s GDP. That’s why we need to ensure that we keep attracting skilled migrants from across the world to make New Zealand a competitive and flourishing country in the OECD.”[192]

Hindu Council of New Zealand

The first Hindu organization of New Zealand was formed in 1996. It is known as the Hindu Council of New Zealand (HCNZ). Hindu Heritage Centre, Hindu Social Service Foundation, Hindu Elders Foundation, Hindu Youth New Zealand, Hindu Organizations, Temples and Associations (HOTA), a representative body for New Zealand Hindu groups, constitute HCNZ. Dr. Guna Magesan said that there are “185 Sanskrit and other Indian language words similar to the Maori language.”[193]

Communities from different parts of India have their temples and traditions, like Ganesha Temple in Papakura, Auckland, Sai Ganesh Temple in Onehunga, Auckland. Hare Rama Hare Krishna Temple, Ramakrishna Mission, Satya Sai Organization, Art of Living Foundation, Hindu Swayemsevak Sangh, Sewa International, and Ekal Vidyalaya Foundation cater to Indians (Source religious diversity in New Zealand).[194]

Guru Culture in New Zealand

“All religious schools are agreed that the one who has the authority to initiate others is the qualified guru.”[195] Guru is fully human, wise, and possesses a broad range of knowledge, experience and understanding. Guru’s wisdom is born of meditativeness. “Guru speaks little. When he does speak, however, it is with personal equanimity.”[196] Guru is “described as desireless, free from both temptations of acquisition and renunciation…. Guru is a giver; he gives compassion, and most importantly, he facilitates serenity and peace of mind.”[197]

Berti also confirms that Hindutva gains favor by garlanding charming and spiritual Gurus who have mass popularity. “The existence of a Guru or a charismatic figure endowed with federal qualities (who may sometimes have a Hindutva link) and who may end up sharing some personal sympathies with the Hindutva program. It is not so much a structured bureaucratic and administrative organization that renders this federative figure effective but rather a network of people in charge of particular activities (social services, yoga therapy, religious proselytism) who recognize themselves as bound to the figure of this guru.”[198]

Hindu Yoga Culture does not incubate happiness not hatred

Yogic exercises increase oxygen content in the blood. The joints of the body remain active.  Yoga improves depression, body flexibility, blood flow, and hemoglobin levels. Yoga thins the blood.[199]

Yog is a Sanskrit word. It means the addition of two things.. It helps to maintain the balance between nature and the deep ecology. “A description of the physical yoga postures was found in the Yoga Sutras, which was apparently written in 3000 BC by Patajali, who was a Sanskrit scholar and an Indian physician”. Yoga enhances “vagal activity” and “reduces cortisol”.”[200]

Parker best explains Yoga in New Zealand in his thesis by stating, "Modern yoga is an activity intertwined with notions of transformation, personal growth and the enhancement of the mind, body, and spirit…. Yoga is a mechanism for New Zealand men to care for themselves, to care for others, and to care for the earth.”[201] “Yoga practice is more than just a set of physical exercises; it is a way of life, a way of being in the world.”[202] “Yoga can foster positive emotion, positive well-being.”[203] As stated by Parker, Maori culture is closely linked with Indian yoga practices.

As per the information, Hindu Council of New Zealand organised a second national Hindu conference with the theme “Yoga, Ayurveda, and Meditation.” The Maori king inaugurated it. HCNZ also launched the annual “Health for Humanity Yogathon”.

I became a member of a Yoga group of Indian Association Manukau and attended yogic exercises with the group on Sundays morning 8 AM to 9 AM. The group never discussed the issues raised by Dutta in his white paper. Parker mentions positive vibrations in the yoga practices and no connection is found between Hindutva, Yoga, and hatred.

Cultural Entrenchment of Hindutva

According to Billig (1995) “informal national feelings are constantly reproduced in daily life through routine symbols and speech habits (Billig 1995).”[204] Berti studied “How Hindutva is affecting a wide range of social, cultural and religious milieus in contemporary India by starting with the notion of entrenchment. Though close to Billig’s concept of banalisation or normalization, the notion of entrenchment is used here to address a multiplicity of processes, mechanisms, and even paradoxical dynamics of assimilation by way of which Hindutva penetrates different regional contexts, both in the urban and rural levels, thanks to the mediation of different social actors.”[205]

The work done by Berti explains three dynamics of Hindutva cultural entrenchment.[206] One is RSS-affiliated organizations. The second is the dynamic of convergence. It implies Gurus and Sects. They are not directly related to RSS and VHP but may believe in Hinduism.

The third is resistance from those who oppose Hindutva ideology. Hindutva ideology uses emotional messages against Muslims. RSS or mediators use Hindutva iconography, maps, ritual processions, propaganda videos, rewriting of history in school textbooks to influence young children, and local promotion of festivals to disseminate Hindutva ideology and Hindu nationalism among people. Icons of Rama, Krishna, and Ganpati in Maharashtra are used to win over demons.

Rewriting History

But I agree that Hindus are rewriting and representing the history of India based on facts. As in India, “Hindu nationalists in the US try to introduce their ideas in the classroom regarding Aryan invasions and the atrocities committed by Muslims in India.”[207]

According to Friesen, Indians in New Zealand are heterogeneous. Culture, food habits, region, language, and religion divide Indians, but they are Indians as far as New Zealanders are concerned. Some believe their Indianness is within them and may belong to any religion or state. Other Indians believe that ‘the conflation of fundamental Hinduism and Indian nationality conflicts with their values.[208]

Radio Tarana, Bollywood songs, Indian news.co.nz and Indianweekender.co.nz are two leading newspapers and websites for Indians. Friesen confirms in his research that much of the discussion within the Indian diaspora revolves around movies, web series, music, food, butter chicken, and fish and chips. Political discussions are less important.[209]

But the fact is reported by Spinoff “as a rising Hindu nationalism exerts itself in India, online Indian communities in New Zealand are also seeing a growth in Islamophobic sentiment.”[210] Spinoff further claims that social media like Facebook and Twitter spread phobias of all types of hatred and these Islamophobes live in New Zealand. In my opinion, non – Muslims feel Islamophobia, but some Indians suffer from Modi phobia. 

Assessment of Hindutva

Chapter four:

Review of NZ media on Hindutva and assessing claims.

A survey of Newspapers and literature confirms that Muslims’ fear increased after the BJP won political power in India after 2014 and the Christchurch attack of 2019. BJP changed old legislation with the new one, which according to Shahid[211], and Dutta[212] cause hatred in New Zealand. Aliya Danzeisen (Aliya), Anjum Rahman (Rahman), and Dr. Maysoon Salama talked about the danger of white supremacy and the threat of extreme right-wing, as reported by Bingham.[213] No report, best to my knowledge, specifies that Hindu culture causes violence in New Zealand.

Rahman confirms that hatred exists between Hindus and Muslims in NZ. But the root of this conflict is the history of the partition of India and the historical memory of violence, which Rahman overlooked.[214] Kashmiri Pundits’ migration from Kashmir, bomb blasts in India after the demolition of Babri Masjid by Hindu Kar Sevaks, Hindu-Muslim riots, Gujarat riots, and proselytization of Hindus exacerbated the hatred between Hindus and Muslims in India, which Dutta and others quoted. Kiwi-Muslims and Hindus imported this hatred from India. But this hatred is not visible. To prove my thesis, I studied the following news articles.

The following media analysis explains Islamophobia (fear and hatred against Muslims without reason or evidence) and the religious hatred in New Zealand.  But does Hindu culture cause Islamophobia? Unfortunately, Dutta and others failed to provide physical and digital proof of hatred or violence.

“An Ugly Islamophobia has surfaced in New Zealand, Spinoff reports.” [215]

On February 23, 2020, Shahid reported that Mohammad, a survivor of the Gujarat riots of 2002, suffered a further mental shock when he lost his cousin on March 15, 2019, in New Zealand, during the Christchurch massacre. Shahid, confirming Subramanian’s report,[216]  explained that politics has changed in India since BJP came to power. Shahid reports that the Hindutva politics of India is influencing the Hindus of New Zealand against Muslims.

Muslims protested against this change of law in India and New Zealand. This protest in NZ does not confirm hatred between Hindus and Muslims in NZ. The demonstration confirms that Indians express their opinion against the Indian government’s decision on CAA. The CAA does not grant citizenship to illegal Muslims but grants citizenship to persecuted minorities from neighboring Afghanistan, Bangladesh, and Pakistan, even if their documents have expired or they have incomplete or no records.[217]

Due to this political change in India, Shahid said, Kiwi-Indian-Hindu immigrants post hateful material on Facebook and Twitter against Muslim migrants. These posts mimic women with hijabs, mention that Islam is cancer, Kiwi-Indian-Muslims should return to their Muslim countries, and Hindus support Hannah Tamaki's call to ban mosques. However, this is an assumption, and it could not be proved.

Radhika Reddy fears that Indian anti-Islam groups may do ‘palpable’ damage to the local Kiwi-Indian-Muslim communities. Islamophobia among Indian Hindus in NZ is due to the propaganda of the BJP government against Muslims in India.[218] This hatred is working by digital attacks on critiques of Hindutva in New Zealand.[219]

In the same news article, Radhika Reddy says that as of today, hatred and harassment are online, but soon it may take over as offline. It is known as fear of the unknown.

Dr. Sapna Samant believes that the Indian government supports it, and it is challenging to act against the government of India's interests. She also argues that political change in India infuses Islamophobia in New Zealand, for Kiwi Hindu immigrants follow Hindutva.[220]

This report confirms fear among Muslims. However, the information does not prove that Hindu organizations are active in NZ against Muslims.

Bhartiya Mandir organized a function on August 5, 2020.

On the other occasion, Hemant Prashar, President of the Bhartiya Mandir, organized a function in the Kiwi Hindu temple in NZ to celebrate Bhumi Pujan at Ayodhya for Ram Lalla on August 5, 2020, inviting all Indians as per RNZ.[221]

Dutta criticized the temple event in Bhartiya Mandir as a “celebration of Islamophobia”[222] because Narender Modi – Prime Minister of India, is also conducting Bhumi Pujan to construct the temple in Ayodhya.[223] Archaeological Survey of India (ASI) confirmed that Majid was built after ‘demolishing the Hindu Ram Lalla temple[224], which ensures the opinion of the District Judge of Faizabad[225] said in 1886.[226] As per the Hindu faith, the celebration was that Ayodhya is Rama’s place of birth, and the Supreme Court of India (SCI) gave a verdict to build a temple in Ayodhya. [227]

Regarding temple celebrations, Dutta assumes without evidence that cultural Hindutva invokes Islamophobia in New Zealand. Therefore, Dutta colored this event with hatred by saying it is "effectively a celebration of Islamophobia.” "You cannot speak about addressing Islamophobia in New Zealand and attend events like this," Dutta called Ramlalla’s birthplace as fiction and multiple historical and cultural claims constructions to mythmaking.[228]

Hindus believe that Ayodhya is the birthplace of Rama, as mentioned in Ramayana. However, it is a question of faith, as some believe that Allah and Christ were not born in India.

Parashar said invitations for the occasion were extended to all Kiwi-Indians. "Whatever faith you follow, you are most welcome as long as they follow the protocols," Parashar said.

It raises a vital question: do cultural events of one religion in one place invoke hatred with other faiths around the world? Second, can cultural events of one religion in one place be an eyesore for other religions worldwide? In other words, it implies that no one should celebrate their faith functions, which is highly objectionable in a secular liberal world. Dutta’s assumption does not confirm that temple celebrations (Hindu culture) cause hatred in NZ.

“Cultural Hindutva and Islamophobia”

Summarizing all the above events of Hindus in New Zealand, Dutta published his white paper, which triggered dislike against Dutta, not against Muslims or Massey University, or other academics[229] , as Dutta assumes. Instead, Dutta held the culture of Hindutva responsible for hatred (Islamophobia),[230] and Hindutva means Hindu nationalism that disenfranchises and erases Muslim others.[231]

Dutta claims that Hindu nationalism and extremism are present in New Zealand and “views [of Hindus diaspora] on Muslims could rival those of the Christchurch terrorist.”[232] He stressed that Hindu culture (Hinduism) is responsible for this hatred and quoted Berti[233] and Pandya[234]. Dutta assumes that Chinmaya Mission disseminates Hindutva through pedagogy, storytelling of Hindu culture, and teaching supremacy in Hindus by preaching Vedic studies like Yoga, Ayurveda, and Astrology along with epics of Ramayana and Mahabharat. He believes Cultural Hindutva whitewashes the violence of Hindutva. According to Dutta, pride and supremacy cause hatred, and he compared them with white supremacy.

Through narratives, Hindu images, and deploying tropes that Hindus are in danger, Hindutva is recruiting more followers against Muslims, Dutta claims in his white paper of May 2021.[235] However, many Hindus objected to Dutta’s assumption that cultural Hindutva causes hatred against Islam; Hindutva is Fascist.[236]

The researcher's communication depends on his culture, reflexivity, understanding capacity, the practical and theoretical experience of the researcher in a social science field, and commitment to the research subject. That is why it is said that the truth is one, but academics (pundits/sages) express the same differently. Dutta thinks differently.

"Stop Hindu Hate Advocacy Network" (SHHAN)

"Stop Hindu Hate Advocacy Network" (SHHAN) informs on August 8, 2021, that Dutta has equated Hindutva with white supremacy "along with accusing Hindus of being Islamophobic,"[237] Dutta claims that VHP, RSS, and Bajrang Dal are terror groups. However, a quick look at the CIA database does not confirm it.[238]

After reading Dutta’s white paper, X criticized Dutta. Dutta wrote back that X, a white woman claiming to be Yogini, responded against Hindutva and Hindu phobia published on Twitter. Yogini asked for evidence that the Chinmaya mission is the hub of Hindutva and was accused of hate crimes against Muslims.[239] Here Dutta demeans the X by saying that she did not have the skill set to read the arguments of his published paper".

Dutta argues the act of equating Savarkar's Hindutva ideology of hate with the first nations people and white supremacy, as X was white and belonged to Australia. Instead of providing proof of hatred in NZ, Dutta said that Twitter accounts label me Maoist, communist, and Bengali. Others spread hatred against the university and me. Then he writes that any "Critique of Hindutva and its pernicious effects on the 'margins of the margins' is constructed as unsafe, labeled as bullying, and targeted as Hindu phobia."[240]

Dutta further wrote that the safety of Indian students is threatened. Dutta feels harassed and thinks that his academic freedom is threatened. "I am produced in this discourse as the bad Hindu, the brown sepoy, that is the threat to Hinduism," “threats came in various forms including physical, violence, rape [of Dutta], etc. Then, I started receiving emails,” Dutta said in his Radio interview.[241]

Then he compares hatred to him as a colonizing force of Hindutva that threatens Hinduism's plural and polymorphic imaginaries. Finally, he combined it with whiteness to propagate the politics of hate. Dutta expresses fear and hatred but does not substantiate them with facts. Police reports published in the print media did not confirm the same.

“Dismantling Global Hindutva Conference cosponsored by Massey University.”

"Dismantling Global Hindutva" was organized from September 10 to 12, 2021. 50+ universities sponsored this conference[242], which spoke about Hindutva and Hinduism. Many scholars and activists took part in this meeting. Massey University cosponsored this event. Contents were never based on one political line, academics reported.[243]

But the organizers of this conference received threats. Topics on castes and Hindutva were discussed as per the video report.[244] Dutta believes that dismantling Hindutva is necessary so that plural Hinduisms can flourish, transform, and progress. It is through dismantling Hindutva that secularism and syncretism can be achieved. "Decolonization of Hindutva is the dismantling of Hindutva".[245]

Operajita, in the Daily guardian, informs that "Stoking an effervescent hate for India, this Hindu phobic conference maliciously and wilfully endangers the lives of millions of Hindus."[246] SHHAN feels dismantling Hindutva is equal to "Dismantling India." The only thing that keeps India united is Hindu Dharma. SHHAN publishes a paper showing an "inverted communist hammer whose deathly jaws are crushing a Swayamsevak of the RSS in the conference logo." SHHAN called it a hatred symbol.

 Dutta likens (not based on facts) the "online communication of the Hindutva machine to that of QAnon followers and other far-right groups like the Proud boys."[247]

New Lynn terror attack

After the New Lynn terror attack on September 3, 2021[248], in New Zealand, "there was a swathe of anti-Islam comments, who criticized the Prime Minister (Jacinda Ardern) for saying the man was responsible for the attack, not faith."[249] Dutta criticized that the Hindu Facebook page provides a home for this rhetoric, which could not be proved.

Deep Divisions are brewing in NZ / Leader of the Indian community is threatening Auckland protesters.[250]

On 3 October 2021 New Zealand Herald (NZH) published a report by Laura Walters that “deep divisions are brewing within Aotearoa’s Indian diaspora. [251] Dr. Sapna Samant organized a protest to oppose the CAA. Veer Khar, the head of the Manukau Indian Association, warned Sapna not to criticize the Indian government, threatening her that "we are watching you."[252]

On February 9, 2022, Tan informed that Massey’s research paper on Hindutva led to trolling, persecution, and threats to Dutta. AAPI and the Indian Association of Minorities have "condemned the flood of hate, discrimination and hooting against Dutta." Police confirmed that they are aware of this hate.[253] Police did not guarantee that this hatred originated from NZ.

Kashmir Files”

AAPI raised concerns about the release of Kashmir Files on March 20, 2022. AAPI quotes Stanton and informs politics in India, due to Hindutva, about the release of "The Kashmir Files." Kashmir Files filmed the rape and murder of Hindus by Muslim terrorists in Kashmir, while the Muslim majority was silent. But AAPI and Muslim communities have voiced their concerns about security with the movie screening in New Zealand. These concerns should be read in the context of the trauma experienced by Muslims in Aotearoa on March 15, 2019. Hindutva is targeting Muslims in New Zealand.[254] In her interview with Dutta, Rahman criticized the Indian government’s action in Kashmir, violating free speech and human rights.[255] But Rahman did not mention fear in Hindus of terrorism by Muslims and rhetoric of rape from Mosques in Kashmir. 64,827 Kashmiri Pandits (Hindus) migrated in the early 1990s from Kashmir.[256] The Home Minister of India informed parliament that abrogation of the article solved the Kashmir problem in which 48400 people died due to protection given to Muslims by three Muslim political families, which ruled Kashmir.  Corruption did not allow the development of Kashmir, known as the world's heaven.[257] 

According to Rahman and Samant, the Winston Peters of New Zealand First and David Seymour of ACT did not acknowledge the anxiety of Muslims in New Zealand. [258] Mukesh Pardeshi, the Indian High Commissioner, remarked, “If it is not creating disharmony in India, why should it create disharmony in New Zealand?”[259]

Hindu nationalism in India is causing growth in Islamophobic sentiments, as Spinoff reported. Sapna Samant wrote that Hindu nationalism is not visible in New Zealand. Samant says, “it’s hidden under a “cultural garb.” But it's hard to miss once you know it’s there.”[260] 

“Muslims in NZ feel threatened by the policies of the Indian government.”

Quoting Rehman and Danzeisen, Bingham reported that in addition to white supremacists and the extreme right, “there are new threats. There’s “inciteful, inflammatory and hateful material” coming from the far-right Hindutva nationalist movement.” “It’s extreme hate”, “It’s dehumanizing material, trying to dehumanize our [Muslim] community” and “it needs to be taken seriously”.[261]

Kiwi-Muslims feel threatened by the policies of the Indian government regarding the CAA and the NRC. Why should New Zealand Muslims fear if India or United States change their national policies of CAA or NRC? Do Muslims of NZ not trust the NZ government and its administration? It needs further studies.

Does cultural Hinduism invoke phobia? Or is it due to scholars' political conceptualization of society on how society should be governed? In other words, criticism of one ism by another ism is usually a power politics practice between left and right ideologies.[262] 

Hindu Youth NZ president Murali Krishna Magesan said, “Dutta is attacking an entire community in the name of calling out a political ideology. Call political and extremist ideologies what they are but leave Hindus out of it”. Magesan added that “anyone who knows Hindus or knows Hinduism will tell you that it is a timeless tradition rooted in oneness of existence, selfless service (Sewa), non-violence (ahimsa), pluralism, and Dharma.”[263] Hindu Youth New Zealand condemns Hindu phobic Dutta’s Whitepaper.[264]

Additional Islamophobia reported in New Zealand

Recently as per literature published there is islamophobia in the ELT classroom in New Zealand.[265]  Yaghi and Ryan state no evidence that this hatred is due to Hindu culture.

Chapter Five:

 Does cultural Hindutva cause Islamophobia in NZ?

I visited Ganesh Temple in Papakura on 14 April 2022, Tamil New Year, the Chinmaya Mission, the Swaminarayan Temple, the Raksha Bandhan Festival organized by the Hindu Council of New Zealand, the Hindu function on Rama Krishna Temple. The atmosphere was calm, quiet, and friendly. No one asked about my name, caste, or religion. On 25 September, I visited HOTA forum. The main purpose of HOTA is for youth leadership and women empowerment in Hindu Organisations.

Indian society is “an immensely diverse society with many distinct pursuits, vastly disparate convictions, widely divergent customs, and a veritable feast of viewpoints.”[266]

After studying Hindu culture in different sects and parts of India, Berti writes, it is “the ambiguous interplay between Hindutva and a ‘national’, ‘Vedic’, ‘Hindu’ or ‘pan-Indian’ aspiration, or merely local people’s emotional attachment to their community, their language, and their locality.”[267] Berti is unable to specify that cultural Hindutva causes Islamophobia or hatred against any other community.

Economics of Temples

Hindu Temples are places of worship of Isht Devta and for social functions. In the long run, it is a profitable unit for the builders. Temples are financed by organizations in India, Europe, and the United States of America (U.S.). Registered trusts operate these temples. The profitability of the temple depends on the number and average income of the Hindu residents of that area. Many temples rent its room or building for personal family celebrations like marriage. The main earning of the temples is during Hindu rituals and festivals, which are around 20 in a year (Appendix 4). Temples function as a business proposition and serve the emotions of Indians in India and NZ.

Break-even of these temples varies from five to fifteen years depending on the number of persons visiting the temple and the management of the temple, although the main aim informed by temple authorities is service to humanity.

Hindu Culture preaches selfless social service / Chinmaya Mission in New Zealand

Its main aim is to make people happy. “To give maximum happiness to the maximum number for the maximum time is our religion.” Seva projects are tree planting, blood donation, helping elders, and educating children and young people. The mission statement is apparent in serving humanity. Nowhere in the aim of the Chinmaya Mission is it stated that it is for Hindutva. Mission provides individuals from any background with the wisdom of Vedanta and the practical means for spiritual growth and happiness, enabling them to become positive contributors to society.[268] Chinmaya mission of New Zealand practices “service-oriented activities for all ages”.[269]

Hindu nationalism has much less influence in the diaspora.[270]

Toffin explains Islamophobia among Hindus of India in Nepal. Theory confirms that nationalism percolates to diaspora wherever they migrate. Toffin writes that “Hindu nationalism has much less influence in Nepal. Yet, anti-Muslim stances are a widespread attitude in all districts and states [of Nepal].”[271]

Visit to Dharma Fest on August 7, 2022.

On August 7, 2022, I visited the Mahatma Gandhi centre, Auckland of Auckland Indian Association Inc., which Hon officially opened by James Bolger, Prime Minister New Zealand, on 30th April 1994. The Gandhi Hall was opened by the Mayor of Auckland, J.H. Luxford CGM, on 2nd October 1955. Pranab Mukherjee, Indian Minister of Foreign Affairs, unveiled on 12th November 1995 (CHOGM). I garlanded the Mahatma Gandhi statue just near the entrance gate. Then there is an entrance to the enormous hall with a stage. On the stage, there was a board with the name printed “Dharmafest (Religious Festival)” and “Raksha Bandhan Festival”. Hare Rama Krishna people played a song of “Hare Rama Hare Rama” on the stage with violin and musical instruments. Many families were there. Some were dancing near the location to the music of Hare Rama. Even children were also dancing with the others.

I discussed with Hare Rama people Gita and purchased book. He told me that the teachings of the Gita imbibe in Hindus the impulse to do social service wherever they are. The teachings of Gita discuss that service done to others returns either in this life or in the next life. The website of “Hindu Foundation New Zealand” depicts a photo of the Gita, which teaches a habit of social service.[272] Social service, without personal self-interest, can be found in all Hindu movements in India and abroad.

In addition, a representative of the Hare Rama foundation said that Gita teaches the Karma theory. That is, “karma (action by Hindus) is in our hands. The reward is in the hands of God.” The reward of action may come in this birth or the next birth. This Karma theory makes Hindu pious. In addition, literature also substantiates that Hindutva leaders take the benefits of seva done by Hindu organizations.[273]

On the left side, there was Karmic Kitchen from Rama Krishna Mission. Another stall belonged to Brahma Kumaris, who was talking to someone and explaining, “Who am I?” A board stated that my body is of clay, temporary and perishable. Another placard states, “learn the greatest art of life for a happy living. It’s easy”.  The free meditation center is available only in person.  Three women in pure white dresses of Salwar and Kurta with white Chunni or Dupatta (white cloth as a shawl) were sitting on chairs. They were selling some food items, including herbal tea.

There was another stall with Thiru Subramaniyar Aalayam. Some words were written in Tamil language. Gods and Goddesses were painted on the top of the board with beautiful colors. Muneeswaran Madurai Veeran Navagraha is written in English language. Names of executive committee members of temple were written. South Indian food items were available for eating with south Indian coffee in south Indian stainless steel utensils. Last, there was a stall of the Hindu Council of New Zealand (HCNZ). Murali Magesan, President of the Youth Wing of HCNZ, was in a saffron Kurta and white Pyjama with a tilak on his forehead. His father, Guna Magesan, founded this organization in NZ in 1996.

I noticed that an older person was guided to the stage with love and affection by Murali Magesan. Respecting Guru and elders is part of Hindu culture.[274] Social leaders of the Hindu society, NZ Police, and Maori leader were invited onto the stage and given respect. Five Diya (Indian candles with oil) were lightened and prayed “tamso ma jyotir Gamaye” (Oh God guide us from the darkness to the light of divinity).

Tamaki Makaurau Ethnic Responsiveness Manager for New Zealand Police, Jessica Phuang, was the guest of honor. She appreciated the initiatives taken by HCNZ to assimilate with NZ culture. She enjoyed the unity in diversity of Hindus and Indian culture. Police Superintendent spoke and appreciated the work done by Hindus. She cited an example of Singapore. In between, slogans of “long live India and NZ” were raised. Leaders appreciated Māori culture. The Maori leader spoke in the Maori language, which I could not understand. But someone said that he enjoyed Hindu culture. Songs were sung, and the children played dances. Hindu organizations like Brahm Kumari, Hare Rama Mission, Hindu Council of New Zealand, and from Hamilton, Rotorua, and Dunedin took part in cultural activities. A youth group supervised this festival function.

These organizations serve to maintain religious, cultural, and other local and international social issues to cultivate love and affection in society. They adopt dialogue methods, cooperative actions, respect for others, and diversity of views. Social communication was done by participatory methods like speeches, visual arts, songs, cultural dances, theatre, music, music lyrics, and stage presentations and dialogues. Micro. Meso and Macro media instruments are used for communication. Emphasis was on selfless service to humanity. Young and old took part in tree plantation, blood donation, teaching good practices to children, imparting good culture in schools and institutions, and serving elders. Hindu examples were informed how Hindus treat Ganga river as mother, worshiping water, fire, air, universe, and earth.

HOTA Meeting on September 25, 2022

I attended a second meeting on 25 September 2022 at Shree Swami Narayan Temple, went worth Avenue, Papatoetoe, Auckland. Hindu Organizations, Temples Association (HOTA) holds on to Ekta Shankh (a symbol of unity). The logo expresses the culture of HCNZ. Many hands of different colors hold the Shankh confirming the Hindu ideology of unity in diversity. At a high level, social cohesion, inclusion, Hindu phobia, and misinformation were key themes. The Chairperson of the Religious Diversity Centre, Jocelyn Armstrong attended the opening session. I found that Indian parents were worried that Hindu children were not learning the Indian language and Hindu culture. These elders wanted Hindu children to learn the Indian language and Hindu culture.

Nexus of politics, profit, and media incubated Islamophobia in NZ

Political decisions taken by Modi inculcated hate among Muslims in India. The five-member committee confirmed that media, NGOs, and political activists shaped a toxic “Hindu-Muslim binary.” [275] CAA protests and road blockades in Shaheen Bagh for more than three months added fuel to the emotional fire and led to Hindu-Muslim riots in Delhi. These riots influence Hindus and Muslims in NZ.

Armoudian confirms the hypothesis that “media are inextricably intertwined with events, political leaders, and societies, which collectively construct outcomes”.[276] Internet, social networking, WhatsApp, YouTube, Facebook, and Twitter construct frames of hatred by known (visible) and unknown (invisible) organizations and individuals.

Hatred percolated from India to NZ through Kiwi-Hindus and Kiwi-Muslims. Dutta certified himself when he agreed that “it is not clear who is behind the trolling, how many there are, and where they are located. It’s this world of digital hate you can’t really track.”[277] It confirms that cultural Hindutva is not the cause of this hatred and riot.

Motive: Profit from fake hate news

Dutta agrees that he criticized Hindutva and “Hindutva hate is a thriving market that promises virality and status to the white Yogis and Yoginis adorned with their saffron shawls and tilaks and Bindies”. “The logic of Hindutva hate brings together an exponentially growing audience, opportunities for talks, book deals, and ever-new market opportunities for peddling hate”[278] If White (X to whom Dutta refers) can utilize this opportunity, then why not browns (Dutta, Rahman, and Samant) of Indian origin, New Zealand Herald, and Stuff. It is not cultural Hindutva but money is the cause of hatred.

Muslim representative Aliya did not confirm that “Cultural Hindutva cause Islamophobia.”

Being a liberal Hindu myself, who worked in India in different Indian states and with diverse communities of faith and lived in New Zealand for six years in new culture and environment, many Indians and Hindus whom I know did not confirm Dutta’s theory.

It is also essential to know that till now, there is no clarity about the definition of hate news, and it is challenging to find out the truth from fake news and fake handles operating from outside New Zealand (NZ). In order to get the correct information, I asked Aliya while she was speaking in a webinar.

1. Is Islamophobia in NZ due to Hindu culture or Indian politics?

2. Does Hindutva (BJP Politics) cause Islamophobia in NZ?

She answered, "the vast majority of Islamophobia has come from the right wing; however, it is not exclusive.”[279] In my opinion, her answer is vague, and she is not sure from where and how much it comes. It implies that it is not from Hindu culture.[280]

Quoting Rehman and Danzeisen, Bingham reported on 6 June 2022, “there are new threats from the far-right Hindutva nationalist movement,” “it’s extreme hate”, “It’s dehumanizing material, trying to dehumanize our [Muslim] community” and “it needs to be taken seriously”.[281] Police did not confirm that far-right Hindu organizations are threats.

Facebook replied to the concern of Aliya Danzeisen that “we reviewed the page you reported for harassment and found it doesn’t violate our community standards. NZ police also confirmed that they did not know who posted these comments. ”[282] . The Security Intelligence Service released a Combined Threat Assessment Group report that while threatening language had been noted online, no physical violence had been detected. There may be inter-communal violence between individuals, but it can not be classified under terrorist actions.”[283] Police, as per the report of Bingham, did not confirm that Hindus acted violently or their actions come under terrorism.

I asked Ramesh Naidu of the Police on 25 September 2022 in HOTA meeting. Do police maintain a register of reported hatred? He confirmed that Police maintain a register.  

To confirm exact information about violence by Hindus against others in New Zealand, I asked NZ Police National Headquarters Wellington the following questions under the Official Information Act 1982 section 15A(1). Ministerial Services Advisor answered on 6 October 2022 that a “proper response to the request cannot reasonably be made within the original time limit and requires time beyond the date of my dissertation submission that is time until 22 November 2022. My questions were

1. What were Police actions taken in response to the claims of Mohan Dutta and others that Hindu nationalism and extremism are present in New Zealand?

2. Did Police find that any Hindu individuals in New Zealand were involved in any Hindu nationalist or extremist (or other concerning activity motivated by Hindutva), including but not limited to online harassment or intimidation?

3. Were any Hindu individuals warned or arrested for extremist or other concerning activity, including but not limited to online harassment or intimidation?

4. How many crimes inspired by Hindu nationalism are recorded in New Zealand, including but not limited to physical or verbal abuse of Muslims?

5. What was the nature of this activity?

6. Were any Hindu organizations warned of extremist or other concerning activity?

7. Has the Police assessed the level of Hindu nationalism and extremism in New Zealand?

According to Police: Andrew Little, the minister responsible for security and intelligence services, says, “New Zealand is not immune to threats, including threats from faith and politically-motivated violent extremism.”[284] “Our role is to investigate violent extremism, specifically individuals who have the capability and intent to carry out an attack or support those who do,” the NZSIS said.[285]

Police did not agree with Dutta and said that "no far-right nationalist groups or extremist Indian groups are designated as terrorist entities in New Zealand."[286]

Head of the Ministry for Ethnic Communities, Mervin Singham, said Ministry did not condone organizations or individuals expressing views that marginalize or denigrate people for having different beliefs.

Has there been any intimidation? Any violence?

Sapna tweets that I have been intimidated and threatened multiple times by various members of the Hindu Council of New Zealand and other random uncles/toxic men of Hindutva.” [287] She wrote the names of Maharaj Khar, Dharmendra Singh, Nitish Jangra, Vikas Dravidian, and Ashis M Khatri. But no links were available to verify.

Dutta distorts history.

In another Tweet, Dutta correlates vegetarianism during Diwali Celebrations with Crown funding and then adds that the Crown perpetuates Casteism.[288] Does it make sense to link Crown to vegetarianism and Brahminism? Dutta assumes that his criticism is equal to that of Massey University and other academics.[289]

In just two days (October 20, 21, and 22, 2022), I noted that Mr. Dutta tweeted forty-two tweets rejuvenating Hindutva issues to profit from hate.[290]

Conclusion

This dissertation studied text and secondary sources and confirmed that most Kiwi-Hindus do not express their opinion vocally and want to remain invisible. Second, Islamophobia exists in NZ, but not due to Hindu Dharma and Hindu culture (Hinduism and Hindutva). Dutta confirms, "If you read the literature in Aotearoa on Indians in NZ, there’s no reference to the presence of Hindutva.”[291] Main critique Danzeisen also replied with a vague answer to my question and blamed right-wing political parties. Police confirmed that Hindutva in New Zealand does not cause extreme violent conflict.

It confirms my thesis that the Chinmaya mission does not preach a violent ideology. Hindu organizations and temples preach love, not hatred. Further study is required to prove the hypothesis of Rajendra Singh and K.S. Sudarshan that “Hinduism is the panacea for all the problems of the world.”[292] Hindus believe in Vasudhaive Kutumbkam, Sarve Bhaventu Sukhinah, Dharma-Karma-Moksha theory, Dharmo Rakshati Rakshitah, Yoga, Ayurveda, Veda, Astrology, and Bhagwat Geeta. In other words, further study must prove that Hinduism minimizes conflict, for Hinduism is not static and bound by a book. Hinduism changes with science and technology development.

Hindus believe in

सर्वे भवन्ति सुखिनः / सर्वे सन्तु निरामयाः // सर्वे भद्राणि पश्च्यन्तु / मा  कश्चिद दुःख भाग भवेत //

(All should be happy, healthy, and prosperous; no one should suffer).

The published report by Spinoff, New Zealand Herald, and RNZ on Dutta's "Cultural Hindutva and Islamophobia" polarised immigrants, residents, and citizens, from India in NZ.

Is there any politics in publishing hate news in NZ? It could not be ascertained or confirmed.  This confirms that social media acts positively and negatively in both ways. It is due to this reason Hindus in NZ understood the motive of Dutta and overlooked his hate propaganda to maintain peace and harmony in New Zealand.

Overall, this study confirms the existence of Islamophobia in New Zealand (NZ). The study demonstrates that Muslims fear the BJP policies of Modi in India and that the media has exacerbated this fear. Hindu culture does not cause Islamophobia in NZ.

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Appendix

Appendix 1: Chart of Sangh Parivar

Chart of the family of Hindutva organisations in India, UK (VHP-UK), US (VHP-US), Australia (VHP-A) and New Zealand (VHP-NZ) (modified from Leidig Dissertation). 

Nomenclature

A                     Australia

BJP                 Bhartiya Janta Party                           

HSC                Hindu Students Council 

HSS               Hindu Swayamsevak Sangh                      

NHS                National Hindu Students Forum            

NZ                   New Zealand

OF                   Overseas Friends                                

RSS                 Rashtriya Swayamsevak Sangh 

RSS (W)         Rashtriya SwayamSevika Sangh for Women         

UK                   United Kingdom  

USA                 United States of America

VHP                 Vishwa Hindu Parishad

WHC               World Hindu Council                     

Appendix 2: Sangh Pariwar Details : [293] 

·   Rashtriya Swayemsevak Sangh (RSS founded in 1925) – Organisations of Shakhas in India

·       Rashtriya Swayemsevika Sangh (1936) founded by Laxmi Bai Lelkar.[294]

·       Hindu Swayamsevak Sangh (HSS founded in 1966) – Organizations of Shakhas (Branches) around the world

• Religious wing (Vishwa Hindu Parishad -VHP and World Hindu Council -WHC)

• Student Wing (Akhil Bhartiya Vidyarthi Parishad – ABVP for India)

• Hindu Students Council (HSC – international wing)

• Political Party (Bhartiya Janta Party - BJP)

  • Peasants Bhartiya Kisan Sangh (BKS)

  • Workers Bhartiya Mazdoor Sangh (BMS)

  • Women Branch – Hindu Sevika – Bhartiya Mahila Morcha (BMM)

  • Tribal – Projects for tribal in India – Kalyan Ashram

  • Youth Front – Bhartiya Janta Yuva Morcha (BJYM)

• Charity Branch

• Medical Branch

• Media and Publications

• Educational Projects – Vidya Bharti, Saraswati Shishu, Vidya Mandirs, Ekal Vidyalaya Foundations.

• Transnational: (Depending on the necessity and availability of resources each national branch copies Indian organisational structure).

  • Kenya, Uganda, Tanzania, Zambia, Tanganyka, Zanzibar

  • Burma, Mauritious, Madagaskar

  • United Kingdom (2 July 1966)

  • United States, Australia (1998), Hindu Federation Canada (1999), New Zealand (1990)

World Wide Web (Cyber Shakhas – Skype Shakhas – E-shakhas ). These are in US, Japan, Nigeria etc and maintain links with the original shakhas in India

Five Authorities of Websites are of

1. RSS

2. Organiser

3. Hindu Universe

4. Hindu Jan Jagruti

5. Haindava Keralam

[of Thewarth on pages 558-559 and IP addresses of the Sangh Parivar’s electronic network on page no. 571.

Appendix 3:  Hindu Temples in Auckland, New Zealand

1.     Bhakti Centre [Sri Sri Radha Damodar Temple – Krishna Pranami]. 11 Pleasant View Road, Panmure, Auckland 1072. Phone (09) 908-8268/ Contact Damodar Prabhu ji 527-8146 and 021-270-3424. http://bhakticentre.org.nz

2.     Bhartiya Mandir Indian Temple. 252-254 Balmoral Road, Mt Albert, Sandringham, Auckland. 09-946-2677 / 09 846 2677. http://bharatiyamandir.org.nz

3.     Chinmaya Mission New Zealand. 63 McKenze Road, Mangere Bridge, Auckland 2022. +64 220800108, Swami Amritananda +64211460438. http://www.chinmaya.org.nz

4.     Ganesh Temple. No 4, Dent Place, Papakura, New Zealand. http://www.aucklandsriganeshtemple.com

5.     Hanuman Mandir [Shree Sanatan Dharam Hanuman Mandir INC]. 14 Bay Park Place, Birkdale, Auckland, New Zealand 0625. Phone (09) 4839460. http://shreehanumanmandir.org.nz

6.     Hare Krishna Temple. 1229 Coatesville Riverhead, HWY 0892. (09) 4128075. http://www.harekrishna.org.nz  ISCON temple.

7.     Maa Durga Temple, 4/3 Onslow Avenue, Papatoetoe, Auckland, New Zealand. (09)2798108/2134898/+64224524622. Maa Shakti Charitable Trust. http://maadurgatemple.co.nz

8.     Radha Krishna Mandir [Auckland Indian Association Inc.] Mahatma Gandhi Centre, 145 New North Road, Eden Terrace, Auckland 1021. Pandit Ji Dr. Dev Ram Bhai Raval (09) 3794463/ 02102442048. Chairman Ramesh Bhai Bhagwan (09) 275-5350 / 021-2531647 http://www.aiai.org

9.     Ram Mandir [Shree Ram Mandir], 11 Brick Street, Henderson, Auckland 2104. Phone (09) 8364647 . http://shrirammandir.org.nz Shri Ram Mandir Charitable Trust.

10.  Ramakrishna Mandir, 25 Onslow Avenue, Papatoetoe, Auckland 2104. Phone (09) 2786341. httP://ram-krishna-mandir.jany.io

11.  SaibabaTemple. 41 Stanhope Road, Ellerslie, Auckland 1051. (09)8453239 / 021332972 http://www.saibabatemple.org.nz Alayam New Zealand Hindu Temple [New Zealand Hindu Temple Society Inc], 41 Stanhope Road, Ellerslie, Auckland 1051. Phone 09-627-8008. This temple is also of Shirdi Sababa Temple. It owner looks to be different.

12.  Satsangh Ramayan Mandali Waikato Inc. 31 Bartholomew Drive, Nawton, Hamilton 3200.

13.  Shirdi Sai Baba Temple. 12-18 Princes Street, Onehunga, Auckland. 0800-524-724. http://shirdisaibaba.org.nz E mail secretary@shirdisaibaba.org.nz

13.1  Shirdi Saibaba Temple Mount Wellington

14.  Shiv Mandir, 43 Holmes Road, Manurewa, Auckland. 09-2675290

15.  Swami Narayan Mandir (Shree Bhagwan Swaminarayan Temple), 21 Barrhead Place, Avondale Auckland. 09-828-2277. http://www.baps.org

15.1  Swami Narayan Temple [IISO]. 10 Wentworth Avenue, Papatoetoe 2016/2025. Phone 09-277-5756

15.2  Swami Narayan Temple [SMVS] 62 B Greenmount Drive, East Tamaki.

15.3  Swami Narayan Temple. 170 Parish Line Road, Clevedon Auckland 2582. http://www.sstakl.org

16.  Thiru Murugan Temple. 145 Church Street, Otahuhu 1062, New Zealand. 021-269-7826 and 09 276 2754. http://nzmurugan.org.nz E mail nzmurugantemple@xtra.co.nz

16.1  Thiru Murugan Temple. 174 Marua Road, Auckland 1051. Phone [09]525-1026. http://nzmurugan.org,nz

17.  Thiru Subramaniyar Aalayam. 69 Tidal Road, Mangere 2022. It is temple with granite statues. http://aalayam.co.nz

Appendix  4 Cultural methods to propagate Hinduism

Cultural methods to propagate Hinduism:

• Religious:

1.     Worshipping together at home and in temples

2.     Visiting Lord Tirupati in Andhra Pradesh

3.     Visiting Vaishno Devi Mata in Jammu and Kashmir

4.     Chintpurni, Jawalamukhi Mata in Himachal Pradesh

5.     Shiva Temple (Rameshwaram) in Tamil Nadu

6.     Visiting four Dhaam in India – Dwarka, Rudra Prayag, Amarnath, Mansarovar

7.     Fasting together during Karvachouth festival of women and joining together in the evening for worship.

8.     Navratri celebrations for nine days

9.     Eating together (Langar in Gurudwaras in Sikhism)

10.  Taking bath together in the river (Kumbh Mela and Bihar’s Chhath festival)

• Karma Yoga

1.     Donations

2.     Feeding to poor people

3.     Seva (service without personal interests)

4.     Yoga Classes

5.     Bhagwat Geeta teachings

6.     Blood donations

• Entertainment:

1.     Bollywood in Mumbai, Maharashtra.

2.     Tollywood in Chennai, Tamil Nadu.

3.     Bhojpuri Films, Patna, Bihar.

• Festivals: Indians including Hindus celebrate Muslim festivals also, but in this dissertation it is not included.

1.     Lohri, Sankranti,

2.     Basant Panchmi

3.     Holi

4.     Krishna Janamashtami

5.     Ram Navami celebrations for nine days.

6.     Dussera festival

7.     Deepawali Festival

8.     Guru Purnima

9.     Gurunanak Dev birthday

10.  Christmas

11.  English New Year day (31st December night to 1st January)

12.  Onam in Kerala

13.  Pongal in Andhra Pradesh

14.  Budh Purnima

15.  Kumbh Mela – Holy dip in Ganges

• Kambdi Yatra to take holi water of Ganga to their villages and houses on foot.

• National festivals like Independence day15 August, Republic day 26 January, Mahatma Gandhi’s birthday 2 October.

• Family functions inviting friends and relations

1.     Celebration of a birth in the house after forty days

2.     Janeu Sanskar (thread around neck and arm)

3.     Naam Karan Samskara

4.     Marriage Samskara

5.     Death and Pind Daan and Asthi Visarjan in Ganga/river/sea

6.     Remembering parents, grandparents on death dates. It is known as Shraadh days and held by elder son of the family for parents and grand parents. Activities are feeding Brahmins and poor people, visiting temples. Once in a year.

Appendix 6: Main Hindu Organisations in New Zealand[295]

·       Art of Living Foundation is a non profit organization. 93 Lansford Crescent, Avondale 0600, phone 021584 405.

·       Auckland Indian Association Inc. 145 New North Road, Eden Terrace, Auckland 1021. Phone 09-3570665. Main aim is to preserve and promote the Indian culture and heritage. It facilitates communication and understanding of Indian cultural matters of the Indian community. http://www.aiai.org.nz

·       BAPS Swaminarayan

·       Bay of Plenty Indian Association. 4.3% of the County’s Indian population lived in the Bay of Plenty (source NZH).A new Bay of Plenty Indian association is believed to be the first of its kind in the area - NZ Herald

·       Bhartiya Samaj Charitable Trust: 13 May Road, Mount Roskill, Auckland 1041, New Zealand jeet@xtra.co.nz Jeet Sachdeva is the chairperson of this Charitable Trust. Phone 021 222 1020. http://www.bsct.org.nz

·       Central Districts Indian Association. Aim is to promote and preserve Indian culture in the Central Districts Region of New Zealand. President is Anita Naran Email cdia.inc@outlook.com   http://www.cdia.org.nz

·       Chinmaya Mission http://www.chinmaya.org.nz https://www.chinmayamissionnelson.org.nz/about-us/

·       Christchurch Indian Association. President is Mr. Vinod Manu. Phone 02102648469 vmanu40410@gmail.com and Mrs Amita Lallu is secretary of the organization, christchurchindians@outlook.com Aim is to preserve and foster the culture, language and heritage of Indians in Christchurch. Established 1935. Affiliation to New Zealand Indian Central Association.

·       Ekal Vidyalaya Foundation

·       Facebook Page: “The Hindus in New Zealand”

·       Hare Krishna School (ISKCON) Phone 09 412 6325 E mail admin@harekrishna.school.nz   Website www.harekrishna.school.nz Address 1229  Coatsville – Riverhead Highway, Kumeu, Auckland 0892.

·       Hindu Council of New Zealand (Hamilton)

·       Hindu Council of New Zealand (HCNZ) is affiliated with Vishwa Hindu Parishad (VHP). According to Citizens Advice Bureau (CAB) of New Zealand website, the Hindu Council of New Zealand promote universal human values and coexistence. National body is in Auckland. It provides care for the children, elderly. It aims to bring all like minded organizations and institutions together to promote universal human values and coexistence. https://www.cab.org.nz/community-directory/KB00008353

·       Hindu Elders Foundation

·       Hindu Foundation NZ INC (HFNZ). It advocates for policies and practices that ensure the well being of all mankind based on Vasudhaiv Kutumbakam (Universal brotherhood of all living beings.  http://hindufoundation.org.nz

·       Hindu Heritage Research Foundation (NZ) Phone 09 277 5606 E mail hhresearch.foundation@gmail.com Website http://www.hinduheritage.org.nz  Address: 79 Cambridge Terrace, Papatoetoe, Auckland 2025.

·       Hindu Organizations, Temples and Associations (HOTA), a representative body for Hindu groups in New Zealand.

·       Hindu Social Service Foundation

·       Hindu Swayamsevak Sangh New Zealand (HSSNZ)

·       Hindu Youth New Zealand [Hindu Youth New Zealand Association] (HYI)

·       Indian Association Manukau New Zealand. 57 Hillside Road, Papatoetoe 2025. Phone 0221971916. It welcomes Indians from any origin from India and around the world. There are no qualifications based on caste, creed, state, origin or financial commitment. http://www.inzone.org.nz 

·       Hare Krishna Organization of New Zealand is a branch of International Society of Krishna Consciousness (ISKCON), which was incorporated in New York in 1966. It is a devotional movement and does not allow anyone to take part in political movements. http://www.harkrishna.org.nz

·       Manawatu Hindu Society: Main aim is to serve the people of Manawatu district and serving the needs of the Hindu Community but all are welcome. Phone +64212692442,  http://manawatuhindusociety.co.nz Society is supported by temple. Land is 2000M2 and building constructed is 400M2.

·       New Zealand Hindu Students Forum [New Zealand Hindu Council]

·       New Zealand Indian Central Association Inc. (NZICA) is an umbrella body for Indian Community groups through out Aotearoa since 1926. It supports welfare, youth, women, culture. It is located at Mahatma Gandhi Centre, 145 New North Road, Auckland. Phone 09 309 6277 http://www.nzindians.org.nz

·       New Zealand Punjabi Cultural Association

·       Organization of Hindu Malayalee (OHM NZ). This organization is of Hindu Malayalees of New Zealand. It believes in Vasudhaiv Kumtumbkam philosophy of Sanatan Dharma. Its aim is to promote good race relations and the Hindu cultural heritage of India and Kerala. It believes “Hinduism as a religion of humanity that encompasses honesty, good will, patience and generosity”.http://ohmnz.org.nz

·       Sri Om Devi Temple (Sriom Devi Dwarka), 250 Hull Road, Waiuku 2682, NZ. www.sriompravruthi.org Main aim of the organization is “Humanity leads divinity.” Sriomdevi is a new deity to this earth. She took 18 births in different regions of this earth. The significance of her birth represents bringing all cultures under one roof which envisions the motto “Humanity leads divinity.”

·       Pukekohe Indian Association. Pukekohe Indian Association (PIA) centre is built in Pukekohe. It is used for local events.

·       Satya Sai Organization. Aim is to love and serve all; help ever and hurt never. It is an international organization. “The hallmark of love is selfless sacrifice (thyaga). Love seeks nothing from anyone. It bears no ill-will towards anyone. It is utterly selfless and pure.” It is located in 110 countries as per the website. www.sathyasai.org.nz

·       Sewa International Limited is an international organization. It was incorporated in New Zealand on 27 August 1999. Address: 22 Riverhills Avenue, Pakuranga, Auckland, New Zealand. Director is Imran Muhammad. It is a business organization. But name is Sewa means service.

·       Shanti Niwas Charitable Trust: 14 Spring Street, Onehunga, Auckland shantiniwas@xtra.co.nz  Phone 09 622 1010

·       Vishwa Hindu Parishad

·       Waikato Indian Association. Indian Cultural Society Waikato was formed in 1990. Aim of the society is to foster advancement of Indian tradition, language and literature and promote and develop multicultural philosophy within NZ society. Address: 82 Duke Street, Frankton, Hamilton 3204; 27 Eclipse Rise Flagstaff, Hamilton 3210. Contact Jujhar Singh Randhawa Phone 0275777221 Email Waikato.indian.association@gmail.com

·       Wellington Indian Association. Association is a charitable organization. It was established in 1925 to foster Indian culture for Indians in Wellington. Aim of the association is to promote a better understanding of the Hindu religion and Indian culture. Email secretary@wia.org.nz 48, Kemp Street, Kilbirnie, Wellington, NZ Phone +64 4 387-3003 http://www.wia.org.nz

Appendix 7: Main Hindu Activities

·       Running Bal Vihars to educate children and organizing children’s camps

·       Youth Conferences and Youth Camps

·       Family Camps

·       National Conferences

·       Yoga classes by Hindu organizations

·       Cultural activities – celebrations of festivals together

·       Teaching Gita, Mahabharta and Ramayan classes

·       Tree plantation

·       Blood donations

·       Serving elders

] Hoadley, New Zealand United States Relations, 1.

[2] Miller, Party Politics in New Zealand, 196.

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[9] Bidwai, Kanungo, Baber, Kumbamu, Banaji mentioned by Dutta in his “Cultural Hindutva and Islamophobia - All believe that Hindutva inculcates sense of pride and superiority complex. Literature is added in Bibliography.

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[30] Brubaker, “The ‘diaspora’ diaspora,” 12.

[31] Brubaker, “The ‘diaspora’ diaspora,” 9.

[32] Mani, and Varadarajan, ““The Largest Gathering of the Global Indian Family”: Neoliberalism, Nationalism, and Diaspora at Pravasi Bhartiya Divas,” 60 and 62.

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[37] Billig, “Banal Nationalism,” 12.

[38] Jaffrelot, Modi’s India: Hindu nationalism and the rise of ethnic democracy.

[39] Michel, Possamai and Turner, “Religions, Nations and Transnationalism in Multiple Modernities: An Introduction,”  14.

[40] Jaffrelot, “From Holy Sites to Web Sites: Hindu Nationalism, from Sacred Territory to Diasporic Ethnicity” 167.

[41] Nishimura and Tella, “Communication Style and Culture Features in High/Low Context Communication Cultures: A Case Study of Finland, Japan and India,” 792

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[48] Horowitz, Ethnic Groups in Conflict, 182.

[49] Bakir and McStay, “Fake News and The Economy of Emotions,” 159.

[50] Bakir and McStay, “Fake News and The Economy of Emotions,” 159.

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[54] Dutta, “The production of critical thought as dangerous in the discourses of the far right.”

[55] Wolfsfeld, Media and the Path to Peace, 24.

[56] Hindu Post Desk, “HOTA Forum to coordinate Hindu Heritage Month in New Zealand.”

[57] Jaffrelot, “The Sangh Parivar and the Hindu Diaspora in the West: What Kind of “Long – Distance Nationalism,?” 278.

[58] Ledig, Ganesh and Bright, “New forms of cultural nationalism? American and British Indians in the Trump and Brexit,” 318.

[59] Hussain, “’ I Know my roots are Indian but my thinking is Kiwi’: Hybridization, identity, and ‘Indians’ in New Zealand,” 1.

[60] Hussain, 19.

[61] Ganapathy-Coleman, “Raising “Authentic” Indian Children in the United States: Dynamism in the Ethnotheories of Immigrant Hindu Parents,” 360.

[62] Ganapathy-Coleman, “Raising…Parents,” 364.

[63] Ganapathy-Coleman, 369.

[64] Horowitz, Ethnic Groups in Conflict, 182.

[65] Chhibber and Verma, “The Rise of the Second Dominant Party System in India: BJP’s New Social Coalition in 2019,” 131.

[66] Chaturvedi, Gellner and Pandey, “Politics in Gorakhpur since the 1920s: the making of a safe ‘Hindu’ constituency,” 54.

[67]Horowitz, Ethnic Groups in Conflict, 184.

[68] Bennett, News: The Politics of Illusion.

[69] Bennett, “Global Media and Politics: Transnational Communication Regimes and Civic Cultures,” 143.

[70] Cunningham, “Popular media as public ‘sphericules’ for diasporic communities,” 131.

[71] Eriksen, “Nationalism and the Internet,” 14.

[72] Eriksen, “Nationalism and the Internet,” 14.

[73] Szulc, “Banal nationalism in the Internet age: rethinking the relationship between nations, nationalisms and the media,”

[74] Voigt-Graf, “The Construction of Transnational Spaces by Indian Migrants in Australia,” 375.

[75] Friesen, “The Evolution of ‘Indian’ Identity and Transnationalism in New Zealand,”59.

[76] Palmberger, “Migrants and New Media: Digital Ethnography, Transnationalism, and Superdiversity,” page 7 of 14.

[77] Axel, “The Diasporic Imaginary,” 426. Nation state and diaspora are isolable entities but have become intertwined in a dialectical relationship. Place of origin, Tradition, religion, language and race all are important to define diaspora.

[78] Thobani, “Alt-Right with the Hindu-right: long distance nationalism and the perfection of Hindutva,” 750.

[79] Thobani, “Alt-Right with the Hindu-right: long distance nationalism and the perfection of Hindutva,” 760.

[80] Mutman, “Signs in Flow: Transnationalism, Media and Racism,” 2386.

[81] Mutman, “Signs in Flow: Transnationalism, Media and Racism,” 2397.

[82] Oiarzabal and Reips, “Migration and Diaspora in the Age of Information and Communication Technologies,” 1335.

[83] Ganesh, “The ungovernability of digital hate culture.”

[84] Ganesh, “Weaponizing white thymos: flows of rage in the online audiences of the alt-right.”

[85] Bilewicz, “Hate Speech Epidemic. The Dynamic Effects of Derogatory Language on Intergroup Relations and Political Radicalization.” 28.

[86] Armoudian, Kill the Messenger: The Media’s role in the fate of the world, 287. Examples of Rwanda, Bosnia, Burundi confirm.

[87] Jaffrelot and Therwath, “The Sangh Parivar and the Hindu Diaspora in the West: What kind of “long distance Nationalism”? 293.

[88] Collins, “Hindu centre embraces two cultures.”

[89] Christian, “Let’s talk about religious faiths in Auckland.”

[90] Sharma, Hindutva: Exploring the idea of Hindu nationalism, xiii.

[91] Sharma, “On Hindu, Hindustan and Hindutva,” 2.

[92] Swamy (@Swamy39), “The Objective & Strategy of Opponents of Hindutva.” 25:18 to 26:41.

[93] Buck, ““The world’s best minority”: Parsis and Hindutva’s ethnic nationalism in India,”2810.

[94] Bhatt, “Dharmo rakshati rakshitah: Hindutva movements in the UK,” 573.

[95] Sharma, Hindutva: Exploring the idea of Hindu Nationalism, 98-99 and 152.

[96] Zee News, Sadiyon reha hai Dushman Daure Jahan Hamara Arif Mohmad Khan ne ‘India ka Arth’ me jo keha wo kamaal hai.

[97] Modi, Shri Narendra Modi describes his views on Secularism. 0:31.

[98] Buck, ““The World’s best minority”: Parsis and Hindutva’s ethnic nationalism in India,” 2810.

[99] Lauren, The Evolution of International Human Rights: Visions Seen, 6.

[100] Mahapatra, “Hindu, Hinduism and Hindutva, as understood by Supreme Court [of India].”

[101] Sharma, Hindutva: Exploring the Idea of Hindu Nationalism, 66.

[102] Pirbhai, “Demons in Hindutva: Writing a Theology for Hindu Nationalism,” 43.

[103] Sharma, Hindutva: Exploring the idea of Hindu Nationalism, xxi.

[104] Sharma, Hindutva: Exploring the Idea of Hindu Nationalism, 112.

[105] Jaffrelot, Modi’s India: Hindu Nationalism and the Rise of Ethnic democracy, 12.

[106] Jaffrelot, “Hindu nationalism: Strategic Syncretism in Ideology Building,” 517.

[107] Sharma, Hindutva: Exploring the Idea of Hindu Nationalism, 115.

[108] Sharma, Hindutva: Exploring the Idea of Hindu Nationalism, 114.

[109] Sharma, Hindutva: Exploring the Idea of Hindu Nationalism, 114.

[110] Sharma, Hindutva: Exploring the idea of Hindu Nationalism, 135.

[111] Nandy, “A disowned father of the nation in India: Vinayak Damodar Savarkar and the demonic and the seductive in Indian nationalism.” 95.

[112] Jaffrelot, “Modi’s India,” 13.

[113] Sharma, “Hindutva: Exploring the Idea of Hindu Nationalism,” 120.

[114] Chaturvedi, “A new book examines VD Savarkar’s project to establish Hindutva not as an ideology but as history.”

[115] Dey, “The Cultural Logic of Hindutva.”

[116] Indiafacts, “Hinduism vs Hindutva: What is the debate about.”

[117] Sharma, Hindutva: Exploring the idea of Hindu Nationalism, 123.

[118] Nandy, “A disowned father of the nation in India: Vinayak Damodar Savarkar and the demonic and the seductive in Indian nationalism,” 95.

[119] Mahapatra, “Hindu, Hinduism and Hindutva, as understood by Supreme court.”

[120] Thobani, “Alt-Right with the Hindu-right: long-distance nationalism and the perfection of Hindutva,” 745.

[121] Sharma, Hindutva: Exploring the idea of Hindu nationalism, 161-162.

[122] Albayaan Arabic Foundation, “Why Hindutva attacking Muslims in Leicester?| What Islam has to offer? | Leicester.”

[123] Ramachandran, “Hindutva Violence in India,” 16.

[124] Ramakrishna, “The Growing Challenge of the Extreme Right.”

[125] Subramanian, “How Hindu supremacists are tearing India apart” page 8 of total 20 of website.

[126] ABP News, Exclusive: Musalmano ka Mudda Sabse Jayeda Uthaata Rehunga, Madrasa nahin Alkayeda ka office toda.

[127] Bharat Today, Muslims have the same DNA as Hindus.

[128] Jaffrelot, Modi’s India: Hindu Nationalism and the Rise of Ethnic Democracy, 168.

[129] PTI, “Cultural identity of Indians is Hindutva: RSS chief.”

[130] Iqbal, “The Rise of Hindutva, Saffron Terrorism and South Asian Regional Security,” 43.

[131] Jaffrelot, Modi’s India: Hindu Nationalism and the Rise of Ethnic Democracy, ix.

[132] Modi, Shri Narendra Modi describes his views on Secularism.

[133] Jaffrelot, “Modi’s India: Hindu Nationalism And the Rise of Ethnic Democracy,” 8.

[134] Al Jazeera English, Is Narendra Modi undermining secularism in India,? 7:20 – 13:26.

[135] Swamy (@Swamy39), “The Objective & Strategy of Opponents of Hindutva,” 33:02 to 35:12.

[136] Jaffrelot, “Misunderstanding secularism: Teaching Gita doesn’t go against Indian secularism. Teaching Gita alone does.”

[137] Jaffrelot, “Misunderstanding secularism: Teaching Gita doesn’t go against Indian secularism. Teaching Gita alone does.”

[138] NH Correspondent/Lucknow, “If Gita, Ramayan mandatory in Madrasas, make Quran mandatory in RSS schools, say clerics.”

[139] Salam, “Deoband’s historic seminary among unrecognised madrasas’ in Uttar Pradesh.”

[140] ANI (@ANI), “Quran is religious book while Gita isn’t.”

[141] RNZ, “India’s ruling party suspends official over comments about Islam.”

[142] Bhargava, “What is Indian secularism and what is it for,” 29.

[143] Jaffrelot, “Hindu Nationalism: Strategic Syncretism in Ideology Building,” 517.

[144] Jaffrelot, “Introduction: The Invention of an Ethnic Nationalism,” 4.

[145] Jaffrelot, “For Holy Sites to websites: Hindu Nationalism, from Sacred Territory to Diasporic Ethnicity,” 154.

[146] Jaffrelot, Modi’s India; Hindu Nationalism and the Rise of Ethnic Democracy, 14.

[147] Therwath, “Cyber-hindutva: Hindu nationalism, the diaspora and the web,” 554.

[148] Therwath, “Cyber-hindutva: Hindu nationalism, the diaspora and the web,” 557.

[149] Curran,Jr, “The RSS: Militant Hinduism,” 96

[150] India TV. Special Report: Janiya 100 saal baad RSS me kaun sa bada parivartan hone wala hai: Mohan Bhagwat, 8:38, and 13:17.

[151] Thewarth, “Cyber-Hindutva: Hindu nationalism, the diaspora, and the web,” 573.

[152] Curran, Jr, “ The RSS: Militant organization,” 93.

[153] DD News, Bhavishya Ka Bharat – Rashtriya Swayamsevak Sangh ka Dhstrikon Sammelan me Sangh Pramukh Mohan Bhagwat ka Sambhodhan.     

[154] Times of India, “What does Mohan Bhagwat mean when he says Hindutva ‘includes’ Muslims?”

[155] Rashtriya Swayamsevak Sangh, RSS chief Mohan Bhagwat’s definition of Hindutva includes Muslims.

[156] PTI, “Country followed ‘sabka saath, sabka vikas, sabka vishwas’ Mantra: PM Narendra Modi on government’s 7th anniversary.”

[157] Talukar, “Mohan Bhagwat’s speech a treatise in syncretism and liberalism: exposes lies, insecurity and bigotry of RSS haters.”

[158] ANI News, RSS regards all of India’s population as Hindu society: Mohan Bhagwat, 0:03

[159] Sharma, “On Hindu, Hindustan, Hinduism and Hindutva,” 29-30

[160] Sharma, “On Hindu, Hindustan, Hinduism and Hindutva,” 29-30.

[161] Anderson and Longkumar, “‘Neo-Hindutva’: evolving forms, spaces, and expressions of Hindu nationalism,” 372-374.

[162]  Berti, “The Local Enactment of Hindutva: Writing Stories on Local Gods in Himachal Pradesh,” 65.

[163] Natchowitz, “Towards a Framework of Deep Diversity: Identity and Invisibility in the Indian Diaspora in New Zealand”, 192.

[164] Leckie, Invisible: New Zealand’s history of excluding Kiwi-Indians, 18.

[165] Leckie, 20.

[166] Leckie, 20.

[167] Leckie, 26.

[168] Leckie, 24.

[169] Leckie, 28.

[170] Nachowitz, “Towards a Framework of Deep Diversity: Identity and Invisibility in the Indian Diaspora in New Zealand,” 188.

[171] Bingham, “If the Christchurch terrorist was not white, would he still have been able to plot in secret? Chapter 5: That Day.”

[172] Nachowitz, iv.

[173] Leckie 186.

[174] Leckie, 41.

[175] Leckie, 80.

[176] Leckie, 85.

[177] Leckie, 14.

[178] Leckie, 16.

[179] Guardian Staff, “ Jacinda Ardern on the Christchurch shooting: ‘One of New Zealand’s darkest days.”

[180] Lewin and others, “Nameste New Zealand: Employers and Employees in Auckland,” 13.

[181] Foroutan, “Facts Sheet 2012-08-27 – Demography of Religion in NZ,”

[182] Waitakere Indian Association, Report on Economic Contribution of NZ Indians: $10 Billion and Rising,

[183] Friesen, “The Evolution of ‘Indian’ Identity and Transnationalism in New Zealand,” 51.

[184] Waitakere Indian Association, “Report on Economic Contribution of NZ Indians: $10 Billion and Rising”

[185] Waitakere Indian Association, Economic Contribution of NZ Indians, (2020 report),5.

[186] Hussain, “‘I Know my roots are Indian but my thinking is Kiwi’: hybridisation, identity and ‘Indians’ in New Zealand,” 9.

[187] Kolig, “Islam and Orientalism in New Zealand: The Challenges of Multiculturalism, Human Rights and National Security – and the Return of the Xenophobes.” 221.

[188] Kolig, 227.

[189] Stuff, “Values of Hindu dharma lauded at national conference in Auckland.”

[190] New Zealand Indian Central Association, “We are New Zealand Indian Central Association: Uniting Indian communities since 1926.” 

[191] High Commission of India New Zealand, “Indian Community e-Directory 2022,” 1-52.

[192] Kiwi-Indians, “Indian organisations welcome Immigration New Zealand outreach.”

[193] Morris, “Diverse religions – Religious diversity in New Zealand.” page 2.

[194] Morris, “Diverse religions – Religious diversity in New Zealand.” page 2.

[195] Mlecko, “The Guru in Hindu Tradition,” 51.

[196] Mlecko, “The Guru in Hindu Tradition,”58.

[197] Mlecko, 59.

[198] Berti, “Introduction,” 17.

[199] Woodyard, “Exploring the therapeutic effects of yoga and its ability to increase quality of life,” 51.

[200] Field, “Yoga clinical research review,” 1.

[201] Parker, “Yoga experiences of New Zealand men,” 1.

[202] Parker, “Yoga experiences of New Zealand men,” 13.

[203] Parker, “Yoga experiences of New Zealand men,” 34.

[204] Berti, “Introduction,” 1.

[205] Berti, “Introduction,” 2.

[206] Berti, “Introduction,” 2-4.

[207] Jaffrelot, “The Diaspora and Hindu Nationalism,” 363.

[208] Friesen, “The Evolution of ‘Indian’ Identity and Transnationalism in New Zealland,”57-59.

[209] Friesen, “The Evolution of Indian Identity and Transnationalism in New Zealand,” 53

[210] Shahid, “An ugly Islamophobia has surfaced in New Zealand, from India.”

[211] Shahid, “An Ugly Islamophobia has surfaced in New Zealand, from India.”

[212] Dutta, “Cultural Hindutva and Islamophobia.”

[213] Bingham explained in his series of reports from May 31 to June 06, 2022, in Chapter 1: Iceberg, Chapter 2: Threats and Warnings, Chapter 3: Spies and Brides, Chapter 4: An Exercise and Warning, Chapter 5: That Day, Chapter 6: Change is Coming, Chapter 7: Threats old and New. References of these reports are in the Bibliography under Bingham.

[214] Gudavarthy, “The root of the poison.”

[215] Shahid, “An ugly Islamophobia has surfaced in New Zealand, from India.”

[216] Subramanian, “How Hindu supremacists are tearing India apart.”

[217] Ministry of Law and Justice, “The Gazette of India: The Citizenship (Amendment) Act, 2019.”

[218] Shahid, “An ugly Islamophobia has surfaced in New Zealand from India.”

[219] RNZ,  “Prof Mohan Dutta: the worrying rise of right-wing Hindutva thinking.”

[220] Shahid, “An ugly Islamophobia has surface in New Zealand, from India.”

[221] First Up, “Temple event ‘celebration of Islamophobia’-academic.”

[222] RNZ, Prof. Mohan Dutta: the worrying rise of right wing Hindutva thinking.

[223] Press Trust of India, “PM Narendra Modi performs Bhoomi pujan for Ram temple in Ayodhya.”

[224] Shukla, “ASI finds temple evidence.”

[225] Chakraborty, “Ram Mandir-Babri Masjid dispute: All you need to know about the long standing Ayodhya issue.” Financial Express.

[226] India Today, “ 25 years since the demolition of Babri Masjid: A timeline of the Ayodhya dispute.”

[227] Chakroborty, “ Ram Mandir Babri Masjid dispute: all you need to know about the long standing Ayodhya issue.”

[228] Dutta, “Hate, Hindutva, and Ayodhya Temple.”

[229] Dutta (@mjdutt), “Note here the usual tropes to target academics.”

[230] Bidwai, “Confronting the reality of Hindutva terrorism.”

[231] Sharma, Hindutva: Exploring the idea of Hindu nationalism, 114-164.

[232] Azad (@blockhousebay), “I don’t know exactly how close we are.”

[233] Berti, Jaoul and Kanungo, Cultural Entrenchment of Hindutva: Local Mediations and Forms of Convergence.

[234] Pandya, “Guru Culture in South Asia: The Case of Chinmaya Mission in South Asia.”

[235] Dutta, “Cultural Hindutva and Islamophobia.”

[236] Kumbamu, “Saffron Fascism: The Conflux of Hindutva Ultra Nationalism, Neoliberal Extractivism, and the Rise of Authoritarian Populism in Modi’s India,”161-177.

[237] SHHAN, “Stop Hindu Hate Advocacy Network,” Mohan J Dutta.

[238] CIA, “The World Fact Book: Terrorism,.”

[239] Dutta, “The violence of whiteness and Hindutva: Colonial formations.”

[240] Dutta, “The violence of whiteness and Hindutva: Colonial formations.”

[241] RNZ, “Prof Mohan Dutta: the worrying rise of right-wing Hindutva thinking,” Podcast.

[242] Dismantlinghindutva (@dghconference), “Dismantling Global Hindutva is a 3-day conference.”

[243] “Dismantling Global Hindutva.”

[244] Unlisted, “DGH: Multidisciplinary Perspectives Closing Statement.”

[245] Ibid.

[246] Operajita, “Dismantling Global Hindutva: A Hinduphobic conference.”

[247] Walters, “The rise of Hindutva and hate in Aotearoa’s Indian diaspora.”

[248] RNZ, “Man shot dead at Countdown supermarket in Auckland.”

[249] Walters, “The rise of Hindutva and hate in Aotearoa’s Indian diaspora.”

[250] Masilamani, “Leader of Indian community accused of threatening Auckland protesters.”

[251] Walters, “The rise of Hindutva and hate in Aotearoa’s Indian diaspora.”

[252] Walters, Ibid.

[253] Tan, “Police aware of concerns about far-right Indian nationalist groups in NZ.”

[254] AAPI, “The Falsehoods of the Hindutva Ecosystem in Aotearoa. Or, How’s that for social cohesion?”

[255] CARE, CARE White Paper: Hindutva, digital networks of hate, and implications for democracy….The Kashmir Files in Aotearoa, 45:36.

[256] PTI, “64,287 Kashmiri Pandit families left Kashmir valley in early 1990s due to militancy: MHA.”

[257] Zee News, Amit Shah Jammu Kashmir Speech Live: Shah Ka wo Bhashan Jab Hila Pakistan, 1:00.

[258] AAPI, “The Falsehoods of the Hindutva Ecosystem in AOTEAROA. Or, How’s that for social cohesion?”

[259] AAPI, “The Falsehoods of the Hindutva Ecosystem in AOTEAROA. Or, How’s that for social cohesion?”

[260] Shahid, “An ugly Islamophobia has surfaced in New Zealand from India.”

[261] Bingham, “Lessons from a terror attack. When did we forget how to listen to each other? Chapter 7: Threats Old and New.”

[262] Dutta (@mjdutt), “Academics doing justice-based scholarship should join unions.”

[263] Tan, “Massey research paper on Hindutva leads to trolling, persecution and threats.”

[264] “Hindu Youth New Zealand condemn Hinduphobic Whitepaper.”

[265] Yaghi and Ryan, “‘Because you’re all covered up’: Islamophobia in the ELT Classroom.”

[266] Nishimura, Nevgi, and Tella, “Communication Style and Cultural Features in High/Low Context Communication Cultures: A Case Study of Finland, Japan, and India,” 792

[267] Berti, “Introduction,” 22.

[268] “Chinmay Mission”

[269] Chinmaya Mission, “Nelson.”

[270] Toffin, “On the Margins of Hindutva: The Krishna Pranami Sect in Nepal and India,” 182.

[271] Toffin, “On the Margins of Hindutva: The Krishna Pranami Sect in Nepal and India,”182.

[272] “Hindu Foundation NZ INC (HFNZ).”

[273] Berti, “ Introduction,” 6.

[274] Bhartiya Janta Party, Hum Narayan Guru ji ke Awahan ko Samjhe, to Payenge ki unke Sandeshon se atamnirbhar Bharat ka bhi marg banta hai.(if we follow Guru, than India can become self relaint)

[275] Mahaprashasta, “Delhi Riots: ‘Delayed Deployment of Additional Forces Escalated violence,’ says Fact-Finding Panel.

[276] Armoudian, Kill the Messenger: The Media’s Role in the Fate of the World, 287-288.

[277] Tan, “Massey University professor hit by right wing Hindu trolls.”

[278] Dutta, “The White colonizer will extract, steal, erase, and repeat the cycle.”

[279] Bridge Initiative, “Mosques Under Attack: Islamic places of worship have become targets of far-right violence in the west.”

[280] Datta, “Hindu culture does not cause violence.”

[281] Bingham, “Lessons from a terror attack. When did we forget how to listen to each other? Chapter 7: Threats Old and New.”

[282] Bingham, “Lessons from a terror attack. When did we forget how to listen to each other? Chapter 7: Threats Old and New.”

[283] Bingham, “Lessons from a terror attack. When did we forget how to listen to each other? Chapter 7: Threats Old and New.”

[284] Walters, “The Rise of Hindutva and Hate in Aotearoa’s Indian Diaspora.”

[285] Walters, “The Rise of Hindutva and Hate in Aotearoa’s Indian Diaspora.”

[286] Walters, “The rise of Hindutva and hate in Aotearoa’s Indian diaspora.”

[287] Samant (@drsapna), “Here in Aotearoa I have been intimidated.”

[288] Dutta (@mjdutt), “Forcing vegetarianism during Diwali Celebrations with Crown funding.”

[289]

[290] Dutta (@mjdutt), “ Note here the usual tropes to target academics.”

[291] Dutt (@mjdutt), “If you read the literature in Aotearoa on Indians.”

[292] Jaffrelot, “From Holi Sites to Websites: Hindu Nationalism, from Sacred Territory to Diasporic Ethnicity,” 167.

[293] Therwath, “Cyber-hindutva: Hindu nationalism, the diaspora and the Web,” 558-559

[294] India TV. Special Report: Janiye 100 Saal Baad RSS me Kaun sa bada parivartan hone wala hai. 8:38 and 13:17.

[295] Vishwa Hindu Parishad, “Hindus Abroad.”

HOTA works together with Jaipal Datta.

Ganesha temple in Papakura, New Zealand.

Gurudwara in Rotorua by Jaipal Datta

Swami Narayan Temple in Papakura by Jaipal Datta

Guru Culture among Hindus by Jaipal Datta

Krishna brain washes Arjuna to wage a war to save Dharmic democracy.

HOTA discusses the Hinduism in New Zealand with Jaipal Datta

Swami Narayan Temple Complex in Papkura by Jaipal Datta 

http://www.sstakl.org

Hare Rama Hare Krishna temple in Auckland by Jaipal Datta - Dance unites emotions among people.

Hinduism unites people. Dance in New Zealand - Jaipal Datta

Hinduism unites people of different culture. Youtube video of Solan, Himachal Pradesh.