In her book A Place at the Multicultural Table: The Development of an American Hinduism Prema Kurien states that
“Hinduism has taken different forms in the countries where it has been transplanted, depending on the interaction between the social and cultural characteristics of the particular group of immigrants and the characteristics of the receiving society.”
Only recently, starting in the early-1990s, has the paramount importance of immigrant religion in the host country been acknowledged by scholars in the field of Diaspora Studies. In terms of the Hindu Diaspora of the United States, research conducted by Diana L. Eck, Pyong Gap Min and Prema Kurien has been groundbreaking. Why and how has Hinduism changed in the American setting? In the U.S. organizations of Popular Hinduism have been created that do not exist in India. These include for example Hindu student organizations, local worship and singing groups (satsangs), as well as educational groups for children (bala vihars). Practices in Hindu Temples built in the U.S. have also undergone some modifications when compared with traditional Hindu temples in India.
What are the functions of those local associations and the new practices in Hindu Temples? Were they perhaps founded to build an ethnic community and to preserve Indian traditions and culture in a foreign environment? Are they a means to resist assimilation into the American host country society? Or does Hinduism, quite to the contrary, serve as a vehicle for actually becoming American?
To resolve all those questions outlined above I am going to analyze select organizations of Popular Hinduism in the U.S., starting with an examination of the local worship and children educational groups. Then I will turn to the discussion of the possible functions of the new practices in Hindu temples in the United States. I will end my paper with a short summary of my findings.
Table of Contents
1. Introduction
2. Organizations of Popular Hinduism in the American Diaspora
2.1 Local worship groups (satsangs)
2.2 Educational groups for children and teenagers (bala vihars)
2.3 Hindu Temples in the United States of America
3. Conclusion
Objectives and Themes
This paper examines how the concept of "Popular Hinduism" manifests within the American diaspora and analyzes the specific functions served by new religious and community-oriented organizations. It explores how these groups, ranging from local worship circles to temples, serve as essential vehicles for preserving cultural identity while simultaneously facilitating the integration of Hindu immigrants into American society.
- The evolution of "Popular Hinduism" within the United States.
- The social and community-building functions of local worship groups (satsangs).
- The role of educational initiatives (bala vihars) in passing cultural values to the second generation.
- The dual nature of Hindu temples as both religious spaces and cultural-social centers.
- The tension between preserving Indian heritage and adapting to the American host environment.
Excerpt from the Book
2.1 Local worship groups (satsangs)
Satsangs (congregations of truth) are local Hindu worship groups that usually assemble monthly, or to a lesser extent more often. The group meetings take place in the homes of the member families. An average satsang comprises of approximately fifty to seventy Hindu families, but attendance varies due to the constantly changing location of group gatherings.
Members of a specific satsang usually share the same cultural and linguistic background: they emigrated from the same parts of India. One example is the Organization of Hindu Malayees (OHM) established in 1991. This satsang was founded by and consists today only of Hindu immigrants from the south Indian state of Kerala, in which the language Malayalam is spoken.
The typical course of a satsang meeting could be divided into two different phases: first a pooja (worship) is performed by lay readers, participants of the satsang themselves. It includes prayers, chants and the singing of devotional songs, called bhajans. The discussion of sacred literature, such as for example the Bhagavad Gita, is also a vital part of the worship session.
After the worship a typical Indian meal is served and eaten together by the attendants of the satsang, during which members talk to each other and exchange news about jobs, vacations, the education of their children etc.
Summary of Chapters
1. Introduction: This chapter defines the scope of the study, situating the research within the context of Diaspora Studies and identifying the shift from traditional Indian practices to the emerging forms of "Popular Hinduism" in the U.S.
2. Organizations of Popular Hinduism in the American Diaspora: This central section analyzes the development of new religious and social structures that facilitate congregationalism, which is largely absent in traditional Indian Hinduism.
2.1 Local worship groups (satsangs): This chapter investigates how informal home-based worship groups create community ties, provide a space for debate on religious identity, and support cultural preservation among dispersed immigrant families.
2.2 Educational groups for children and teenagers (bala vihars): This chapter examines how these groups address the concerns of first-generation parents regarding the upbringing of their children and the transmission of Hindu ethics and Indian identity in an American context.
2.3 Hindu Temples in the United States of America: This chapter discusses the transformation of temple functions in the U.S., exploring their roles as social, cultural, and religious centers and the ongoing debates regarding their effectiveness in building a cohesive community.
3. Conclusion: The final chapter synthesizes the findings, arguing that these organizations primarily serve to re-create and maintain cultural identity, acting as a vehicle for integration rather than isolation.
Keywords
Popular Hinduism, American Diaspora, Indian immigrants, congregationalism, satsang, bala vihar, Hindu temples, cultural preservation, identity construction, assimilation, integration, religious education, second-generation, orthopraxy, diaspora studies.
Frequently Asked Questions
What is the primary focus of this research?
The paper explores how "Popular Hinduism" has evolved within the United States and investigates the functions served by new organizational forms like satsangs, bala vihars, and temples for the Indian diaspora.
What are the central themes discussed?
Key themes include the transformation of religious practice in a host country, the need for cultural preservation, the challenge of intergenerational transmission of values, and the balancing act between assimilation and maintaining ethnic identity.
What is the core objective of the work?
The objective is to understand whether these new religious organizations are designed to resist assimilation or if they function as platforms for successfully integrating into American society while remaining Hindu.
Which scientific methods are applied?
The paper utilizes a literature review and thematic analysis, drawing on established research in Diaspora Studies and specific ethnographic accounts of Hindu organizations in the United States.
What is covered in the main body of the text?
The main body examines three distinct organizational types: local worship groups (satsangs), children's educational groups (bala vihars), and Hindu temples, analyzing their specific roles in the lives of immigrant families.
Which keywords best characterize this work?
The work is best defined by terms such as "Popular Hinduism," "Diaspora," "Congregationalism," "Cultural Preservation," and "Immigrant Identity."
How does the role of Hindu temples differ in the US compared to India?
In the US, temples are often transformed into cultural and social hubs that include community halls and classrooms, whereas in India, their function is predominantly centered on religious worship.
Why are "bala vihars" considered essential by immigrant parents?
Bala vihars are considered vital because they provide an organized setting to teach children about Indian culture, religion, and morality, which parents fear their children might lose while growing up in American society.
Does the author suggest that these organizations prevent assimilation?
No, the author argues that these organizations actually serve as a vehicle for integration, allowing immigrants to adapt to their new environment while maintaining their cultural and religious heritage.
- Quote paper
- Melanie Buettner (Author), 2010, Religion in Diaspora - The Functions of Hindu Congregationalism in the United States of America, Munich, GRIN Verlag, https://www.hausarbeiten.de/document/150980
