284. identity
(or rather, the element or share of truth) in the losing side ’s position. Thus, ac-
cording to Gandhi, satyagraha would be a better way to fight injustice than any one
or more of the methods suggested above because it consciously avoids the pitfalls
in them and instead seeks a new position, which is more inclusive than the old ones,
and moves into it.
Ideally, therefore, the practical steps that diasporic Hindus need to take in their
struggle to remove misconceptions about Hinduism should be based on the Gand-
hian principles ofsatyagraha articulating (1) negotiations over the differences with
the adversary and attempts to resolve them, and (2) mobilization and proper train-
ing of supporters and volunteers to lead the struggle if negotiations fail.
Ideally, negotiations would follow this sequence: recognize the truthful and un-
truthful elements on each side; put the truthful elements from each side together;
form a new side and adopt it while struggling with your opponent; continue revis-
ing and refining the new position as the negotiations or fight continues; end the
struggle only when both sides agree to occupy the same side.
Satyagraha would involve creation of small groups of dedicated Hindu scholars
to study and document instances of misrepresentation of Hindu values, practices,
norms, and so on. Other groups would be needed to coordinate such activities as let-
ter writing, petiton writing and signing, and establishing dialogue with teaching fac-
ulties at the university level.
The real adversary in this struggle is likely to be apathy, both on the part of Hin-
dus in the diaspora and the average North American. Such apathy will have to be
shattered through a dramatic demonstration of concern. This can be accomplished
by creating and opening several fronts simultaneously: making an appeal to the gen-
eral public in North America through newspaper and magazine articles, producing
leaflets advertising forthcoming courses on Hinduism at colleges and universities
across North America to attract the attention of the average North American, or-
ganizing rallies, and opening alternative centers for teaching courses on Hinduism.
Experienced Hindu academics will have to be recruited to act as consultants to guide
diasporic Hindus in writing and circulating petitions or leading protests against the mis-
representation of Hinduism. An annual inventory of outlines of courses on Hinduism
should be made, and Hindu scholars invited to evaluate the courses and offer sugges-
tions for improving the teaching of Hinduism. Hindu scholars and community leaders
should engage in an ongoing dialogue with book publishers in India and abroad. The
latter may be invited to send manuscripts on Hinduism that they have received to a com-
mittee of Hindu academics and scholars for fair evaluation and assessment to avoid the
perpetuation of glaring misrepresentations or falsehoods concerning Hinduism.