They belong to the two oldest religions that do not believe in proselytization, they both have been the victim of the two greatest religious holocaust of mankind, they both have suffered in the hands of the two other aggressive religious denominations and they both recognize that they have a common enemy that is threatening their  future. Hindus and Jews have been warming up to each other and have enhanced their alliance in the recent times. Gone are the pro-Palestine and pro-Arafat stance of India, despite the continuing politics of minority appeasement. One hopes that the two democratic countries, isolated in their respective unstable parts of the world, will continue to work together and allow their partnership to blossom further.


Our Hindu-Jewish Romance

A few of the reasons why Jews and Hindus enjoy a unique camaraderie in this pluralistic world

 By Dr. Nathan Katz


Hindus and Jews love each other. We all know that. This does not mean that we love our Christian, Muslim, Buddhist or secular neighbors any the less, but we Jews and Hindus have an instinctual simpatico. I will explain why this is the case.

First, Jews have lived freely in India for perhaps two thousand years. When the Cochin Synagogue celebrated its four hundredth anniversary in 1968, it was a major news event in India. Hindus pride themselves on tolerance, and India’s unique position as the only nation in the world with no anti-Semitism reinforces this cherished self-perception. When Jews come to learn that some of us have lived freely, peacefully and creatively for so long in India, we are surprised and delighted, and we admire Hinduism as the only civilization immune to Jew-hatred. We learn that anti-Semitism is not universal, and that it is possible to preserve Jewish identity and religion in the absence of persecution. For this, we feel deep gratitude.

Second, ours are the two oldest religions in the world. Judaism is the mother of the younger faiths of Christianity and Islam, just as Hinduism is the source of Jainism, Buddhism and Sikhism. Our ancient religions have sacred languages, Sanskrit and Hebrew, and hereditary priesthoods, brahmins and kohanim. We have dietary codes, we purify ourselves in special tanks, and our brides circle their husbands seven times. The ritual parallels seem endless.

The Hindu American community, like the Jewish American community, is enriched by internal pluralism, each group comprising both traditional and secularized people. We encourage our liberals to collaborate, and at the same time we are pleased by interreligious cooperation between swamis and rabbis.

Both Hinduism and Judaism are non-proselytizing faiths, so we find it difficult to understand those who target us for conversion. We are sensitive about monotheistic zealots who besmirch our religions, and we work together to strive against such defamation. In America, Jews are “elder brothers ” of Hindus; as such, we instinctively jump to defend a Hindu community’s plans to build a temple when, as is sometimes the case, local folk object. Jews believe that our freedom of religion is best protected by ensuring that all religious minorities enjoy this same right.

On the traditional side, leading rabbis and swamis recently overcame one thorny issue that has stood in the way of our mutual affection. For the past 1,500 years or more, what in English is called “idolatry ” has clouded Jewish perceptions of Hinduism. Happily, this issue may have been resolved once and for all at a February 2007 dialogue in New Delhi between members of the Chief Rabbinate of Israel, a body which speaks with authority in the Jewish world, and the Dharma Acharya Sabha, a similarly august Hindu group. Led respectively by Rabbi Yona Metzger and Swami Dayananda Saraswati, the rabbis and the swamis issued a nine-point statement of principles, the first of which removed the “idolatry ” issue from the table: “Their respective Traditions teach that there is One Supreme Being who is the Ultimate Reality, who has created this world in its blessed diversity and who has communicated Divine ways of action for humanity, for different peoples in different times and places.” This acknowledgement by credible rabbis and swamis that the same G-d is the source of their two faiths is a major step forward for our relationship, enabling our traditionally religious members to join our secular ones in this symbiosis of mutual support and enrichment.

The poet asks, “How do I love thee?” We Hindus and Jews count many ways indeed.


India and Israel: Diverse in a homogeneous world

May. 18, 2009
Seth j. Frantzman

In a recent book entitled The Hindus: Alternative History, Wendy Doniger claims that Hinduism was invented by the British. Doniger is a scholar of Indian religions at the University of Chicago. She argues that Hinduism’s unity and its holy Vedas are primarily a myth created by Protestants who sought a “unified Hinduism.”

She further argues that upper-caste Brahmins and other elites in India collaborated with the British and invented a “British-Brahmin version of Hinduism – one of the many invented traditions born around the world in the 18th and 19th centuries.” These “bad Hindus” are accused of having an inferiority complex. She claims that the Hindu nationalism (Hindutva) of today thus uses a fake Hinduism for its own historiography and that she seeks to tell an “alternative to the narrative of Hindu history that they [the nationalists] tell.”

When it comes to classic Hindu texts such as the Ramayana and Mahabharata, she condemns them for their violence. The Mughal Muslim emperors who colonized India for Islam for 300 years were, according to a reviewer, “motivated by realpolitik rather than religious fundamentalism” when they destroyed thousands of Hindu temples and sold hundreds of thousands of Hindus into slavery.

According to Pankaj Mishra, an author who has praised the book, Doniger should be admired for striding “intrepidly into a polemical arena almost as treacherous as Israel-Arab relations.” Mishra calls Hindu nationalists the “Indian heirs to British imperialists who invented ‘Hinduism'” and accuses them of wanting to create a “culturally-homogenous and militant nation-state.”

Reading this virulent condemnation of Hinduism and Hindu nationalism, one is reminded of European-Jewish intellectual Tony Judt’s condemnation of Israel: “The very idea of a Jewish state [is] rooted in another time and place… in a world where nations and peoples increasingly intermingle and intermarry… [it is] dysfunctional… an anachronism.” Doniger’s claim that Hinduism was invented in the 19th century bares a striking resemblance to Tel Aviv University Prof. Shlomo Sand’s claim in his book When and How the Jewish People Was Invented (2008) that Jews are not a “nation-race” but rather a colorful amalgam of converts.

ALMOST EVERY BOOK on modern India is full of condemnations for Hindu nationalism, which is seen as the antithesis of Gandhi’s “good” pacifism. Professors in the West are full of attempts to rewrite Hindu claims that their temples were destroyed by the Muslims and either declare there were no Hindu temples or excuse the mass destruction of them and the building of mosques atop them. Excusing the imposition of slavery on Hindus by Islamic invaders who arrived in large numbers in the 11th century under Mahmoud of Ghazna is a little harder, but even it is excused.

Hindu nationalism, like Zionism, is condemned for having a “nationalist archeology.” Critiquing Israeli archeology Nachman Ben-Yehuda has described the myth of Masada and Nadia Abu el-Haj has written on “reflections on archeology and Israeli settler-nationhood.” Ramachandra Guha in his India After Gandhi writes that the Hindu temple at Ayodha that was destroyed in the 16th century by the Mughal Emperor Babur to build the Babri Mosque was merely the site of “Hindu sentiment and myth” and not the historical birthplace of the Hindu god Ram.

There is a connection between the contempt for Hindu nationalism and the disdain for Zionism that exists in many circles. They are widely condemned for similar things. Both are accused of inventing a history for their people and religion. Both are accused of inventing and perverting archeology. Both are accused of being anachronisms in a world that is supposedly multicultural. Both are seen as militant and anti-Muslim.

But there is another connection that is often overlooked. Both were unlikely victims of Gandhi’s sometimes misplaced pacifism. Gandhi condemned not only Zionism but also encouraged the Jews of Europe to voluntarily submit to Nazism and throw “themselves into the sea from cliffs” to please Hitler. Gandhi, a Hindu, penned an introduction to the Koran, a book that is deeply prejudiced against pagan Hinduism, and during the partition of India he excused the ethnic cleansing of Sikhs and Hindus in Pakistan, while encouraging India to protect her Muslim minority.

WHAT TRULY unites Zionism and Hindu nationalism, however, is the fact that both represent the aspirations of unique peoples and states. There is only one Hindu state and one Jewish state. Both are accused of daring to declare themselves Jewish and Hindu and thus seek “homogeneity.” This accusation is made in a world with some 48 countries with a Muslim majority and 169 Christian majority countries. India and Israel, far from being homogeneous anachronisms are tiny drops of diversity in a world that is increasingly homogeneous.

Hindu nationalism is not a result of a British imperialism anymore than Zionism is; both grew out of a long suppressed and colonized peoples’ dreams for their own country free from foreign rule. Those who want to expose themselves to Hindu nationalism and its true underpinnings should pick up Lal K. Advani’s My Country My Life. Absent of that, people should at least give Hinduism, like Judaism, the benefit of the doubt. They are based on real religions and real texts, not myths conjured up in the 19th century.

The writer is a PhD student in geography at the Hebrew University and runs the Terra Incognita Journal blog.