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munity consultations to assist in bringing into focus the research topics that are sig-
nificant to Hindus in India and in the diaspora. In practice, all such elements of re-
search will have to be negotiated with individual communities. This means re-
searchers will have to share their “control” of research and seek to maximize the
participation and interest of Indians in general and Hindus in particular. To stimu-
late research on Hinduism, it will be necessary to induct young Hindu researchers
and students into projects in which they will be employed as trainees. Support sys-
tems and mentoring processes must be instituted to bring these young people into
close contact with senior Hindu researchers and to prepare them for work inside
their own communities and within their own value systems and cultural practices.
STAGING SATYAGRAHA
TO TAKE BACK HINDU STUDIES
Leaders of the Hindu community in North America disagree with the claims of
many RISA-L members and faculty teaching Hinduism-related courses in North
American teaching institutions that there is no misrepresentation of Hindu values,
norms, or practices in Hinduism courses taught by the members of RISA-L. De-
veloping nonviolent strategies based on the Gandhian principles ofsatyagraha, as
proposed by Rajiv Malhotra, can therefore be introduced as a practical aspect of
“taking back” Hindu studies. According to Gandhi, satyagraha is the ideal way to
resolve conflicts, which usually involve a clash between both persons and principles.
Behind every struggle lies another clash, a deeper one: a confrontation between two
views that are each to some measure true. Every conflict, to Gandhi, was on some
level a fight between differing angles of vision illuminating the same truth.
In trying to find a suitable solution to a given conflict, the initial temptation or re-
sponse is to remove the adversary by force and settle the argument quickly. But
while it may remove the person, forced victory leaves the underlying conflict be-
tween principles intact and simmering. It may erupt again as soon as the adversary
has recouped his or her losses and mustered enough new strength. Common sense
and pragmatism may recommend accommodation and compromise with the adver-
sary, thereby allowing each side to win a little. This solution is often described as a
“win-win” situation. For Gandhi, however, this stance overlooks the truth that each
side loses a little as well.^20
The modern democratic spirit suggests the use of arbitration and law to deter-
mine and judge which side is right. This solution, however, may sacrifice the truth