I.9. The Hindu Response to Globalization
Part I.9
The Hindu
Response to Globalization
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������ Globalization refers to an expansion beyond national borders
that includes all aspects of human life and culture, but particularly related spheres
of business, science and technology. It is the dominant theme of multinational
corporations and the world media with its worldwide coverage of the news. We
find people of all races, nationalities and religions participating in a global
exchange of information, ideas and commodities.
������ Globalization has brought about a migration of many peoples,
including a Hindu Diaspora. There are now significant Hindu minorities in North
America and UK not as old indentured servants but as part of a new cultural elite
of computer programmers, doctors and engineers. Peoples are mixing all over the
world, as the whole planet gradually becomes a single melting pot.
However,
globalization is often projected uncritically as if it reflected some necessary
good for everyone. Certainly the benefits of globalization are evident in
greater affluence, better communication and advancements in technology that
have reached most of the planet. But globalization has its shadows with a
deteriorating effect on the environment and an alarming persistence of poverty
in various nations, including a few already extensively exposed to
globalization. It remains to be seen whether the benefits of this current
globalization will outweigh its long-term harm to the environment and to cultural
diversity.
Planetary
Thinking
������ A related term to globalization is �planetary.� Some thinkers
speak of a new �planetary age�, in which we are becoming cognizant of ourselves
as citizens of the entire globe rather than only loyal to a particular country,
culture or religion. Planetary could be called the positive side of
globalization and implies a genuine concern for nature. It refers to a holistic
vision of life and of the earth. It indicates the need to protect not only the
natural environment, but also traditional cultures and non-western ways of
living.
Perhaps the main
idealistic pursuit in the West today is ecology, which flows out of this
planetary vision. Ecologists are thinking in planetary terms, not simply in
nationalistic or even human terms. Because of their planetary perspective, they
are opposed to globalization in which business interests override human and
natural needs, like the cutting down of the rainforests by multinational
corporations.
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Multiculturalism
and the Clash of Cultures
������
A third related
term to consider is �multiculturalism�. This implies that we must consider the
needs and values of all cultures throughout the world�that no single culture
should dominate all humanity. It means that not only European but also African
and Asian cultural models have their importance and their place in the world
order.
Yet
multiculturalism connects with its opposite, the idea of the �clash of
cultures� made famous in the recent works of Samuel Huntington. In this view
the different cultural spheres of the world, like the western European, Islamic
or Hindu are like the hostile nations of old. We are in an era of cultural
warfare, not so much through the battlefield as through the media and through
economics. Cultural spheres rather than national boundaries are the main lines
of division and confrontation.
Cultural
chauvinism and isolationism still continues in the era of globalization, even
among the countries supposed to be the most global in their views. For example,
the average American, from the very country pioneering globalization, is
unlikely to speak any language other than English and is unable to explain even
the basics of foreign cultures or religions. During the 1991 Gulf War, for
example, it was found that over fifty percent of Americans didn�t even know
where the Persian Gulf was located on the globe. Americans remain apathetic
about foreign affairs even while aggressively spreading their culture
worldwide. The American view of globalization is people all over the world
becoming American or adapting an American consumerist life-style. We must
recognize that this is not true globalization at all and reflects a narrow
point of view, not planetary thinking.
The Down Side
of Globalization
������ The negative side of globalization is a disturbing
neo-colonialism� the continued projection of western and European civilization
and its values for everyone, just as in the colonial era. The new multinational
corporations appear like a continuation of old colonial businesses like the
East India Company. Modern technology allows companies to control other
countries without the need of a military presence, through money, capital and
media alone, which doesn�t necessarily make such control more just or less
obtrusive.
������ Most of the values behind the current globalization are the
same as those of colonialism, which are those of western culture. The West
considers its culture to be universal, though it is only one of many in the
world. The old colonial rulers had the same view of their culture as the best
for everyone on the planet. The West sees not only its scientific view of the
world as for good for all, but also its intellectual culture and its religions
as the best, if not the only the legitimate ones. While Americans are proud of
Asians wearing blue jeans they are quite suspicious of Americans wearing
turbans or chanting Sanskrit mantras.
������ Slavery characterized the colonial era, along with a division
of humanity into civilized and primitive nations. Such slavery was abolished by
law but continues in a new form. The modern world has a corresponding division
of rich and poor, developed and developing (or undeveloped) nations. Poor
assembly line workers in Asia are much like the slaves of the last century and
not always much better cared for. This gap between rich and poor nations is
increasing rather than decreasing. The recent economic crisis in East Asia
shows that economic development in the Third World may not be continuous but
may go through a decline or crash before ever reaching its expected goals.
Materialism for
All
������ Globalization is not so much a respect for cultures all over
the world as it is a case of cultures all over the world following a western,
particularly American life-style and mode of behavior. In the American model of
life, business and money is the main concern, with material affluence the goal
of all striving. The culture is one of entertainment and recreation, with
shopping malls, giant movie screens and huge sports arenas as the modern temples.
������ This new multiculturalism expects everyone to pursue wealth
and technology and follow the life-style guidelines of the western media. It
has little concern for religion, which after all in the West, is mainly a
formality that few take seriously. Or it turns religion into a business,
honoring religions that use an aggressive and ruthless marketing of their
products. It has no spiritual concern or regard for Moksha or liberation from
the material world. It is quite happy in the material world and only seeks to
find new ways to enjoy it better.
������ Yet the very success of this materialism has caused many in
the West to begin to question it and look for a more spiritual way of life.
This has brought them in the direction of the East and India in particular, pursuing
Yoga and meditation, which are gradually becoming popular in the West.
Globalization
of Hinduism on a Spiritual Level
������ The globalization of Hindu Dharma on a spiritual level
occurred some time ago, going back at least to Ramakrishna in the last century.
In fact modern Hindu gurus have been the main pioneers of a new universal,
global or planetary spirituality, not limited to any particular church, savior
or belief. They have not spoken or taught merely as Hindus, or as opposing
other religions, but as seeking a spiritual approach that synthesizes the best
in all human striving under the understanding that humanity is one family and
all of the human spiritual heritage belongs to each of us.
Modern Hindu
gurus have tried in a pluralistic, global and multicultural way to take what is
best in all religions and respect the truth wherever it occurs. They have
projected themselves more as universal teachers and their teaching of Yoga and
Vedanta as universal paths, rather than portraying themselves as sectarian
Hindus. Some have been projected as avataras of new global or planetary
religions beyond any religious affiliation even that of Hinduism or Sanatana
Dharma. These views have given Hindu gurus some popularity in the West and some
following by western students, even by those who have not become Hindus or who
have preserved their own religious beliefs.
������ Even Hollywood has taken an interest in Yoga and in Buddhism,
showing that media influences are not always against the deeper knowledge
behind the Indic traditions. New Age and counter cultural trends in the West
carry a strong interest in Eastern religions, including various Hindu teachers
and teachings. Hindu bhajans are beginning to become popular in the pop music
circle in America. Ayurvedic medicine and even Vedic astrology are gaining
adherents in the West, and often among the more educated and affluent members
of society.
Misuse of Hindu Tolerance
������ Yet there has been a down side to this Hindu universalism as
well. The Hindu recognition of Christ as a great yogi, for example, has been
used as part of missionary propaganda to convert Hindus. Many Catholics claim
to see value in Indian philosophies like Vedanta, but only like what earlier
Christians saw in pagan Greek philosophers, a good philosophical base on which
to build their own conversion efforts, not a genuine respect for an independent
tradition.
������ Hindu tolerance of Islam has allowed many Hindu girls to marry
Muslims and become Muslims but it has not resulted in Muslims respecting Hinduism
or allowing their girls to convert to Hinduism to marry Hindu boys. In short
this Hindu universalism has seldom been reciprocated and often been abused.
������ The multifaith era has some advantage for Hinduism because it
recognizing a pluralism in religion, which is perhaps the essence of Hinduism,
but even here Hinduism has not always done well. The problem is that multifaith
groups tend to interpret religion in a Biblical sense as one God and one Book
or even one prophet or savior, projecting a monotheistic model as universal for
everyone. Western religious leaders only come to admire Hinduism when it
appears like monotheism, when the Vedas
are the Bible, or when Krishna is like the Son of God. Some Hindus are too
quick to make these equations not realizing that they are not creating an
understanding or tolerance of Hinduism but merely catering to western religious
views.
The Challenge
to Hinduism from Globalization
������ Hindu culture and spirituality, though spreading in their
influence in the new global arena, are still being undermined by outside
influences. The global age still poses a major challenge to Hindu spirituality
through missionary efforts, just as in the colonial era. The global media and
global money possess an inherent bias for western cultures and religions.
Christian and Islamic groups have money and media power to target Hindus and
continue to do so on a large scale, not only in the West where Hindus are
recent immigrants but in India itself. For them globalization still means one
religion for everyone and the end of religious traditions different than their
own. While only about a fifth of Americans are fundamentalist Christians and
while the predominant American culture tends to belittle them as backward, they
still can mobilize massive resources for their overseas conversion efforts,
holding a large fraction of the resources of an enormously rich nation.
������ Global business presents a challenge to Hindu spirituality
because it projects a materialistic model for the entire world, including for
India. It is hardly a culture of enlightenment that global business is bringing
to the world but junk food like coca cola, movies saturated with sex and
violence, and a naive adulation of athletes and movie stars as the most
desirable human types. Such a commercial culture undermines spiritual cultures
like those in India. It places a strong imprint of enjoyment on the minds of
people so that the pursuit of liberation, which implies simplicity and
asceticism, is forgotten.
Hindu Responses
to Globalization
������ However, there has been little organized Hindu response to
globalization, either to its advantages or disadvantages. Hinduism tends to be
otherworldly and not to react quickly to temporal changes. Hinduism also is not
very well organized socially or intellectually to tackle such outer issues in a
major way. Some Hindus think that they need not make any response to
globalization other than to continue their spiritual practices. However, when
they see their children adopting western commercial culture or changing to a
hostile western religious belief they often have a rude awakening.
������ Perhaps the most obvious Hindu response is that to the global
evangelical movement. Movements like Vishwa Hindu Parishad (VHP), or its older
prototype the Arya Samaj, have arisen to counter this trend, helping to
reconvert Hindus who have joined these other religions. Yet even in spite of
the rapid growth of such organizations, most Hindu groups make little effort in
this regard, still thinking that the religion people follow doesn�t matter
because all religions are good.
������ Another part is the Hindu response to global business. One
effort, going back to Mahatma Gandhi, is to try to protect the villages of
India from global business and promote a swadeshi movement. Another effort is
to promote technological development but try to avoid western commercial
culture as in the BJPs slogan of �computer chips yes, potato chips no.� A
social and spiritual effort is that of the Swadhyaya movement of Pandurang
Shastri Athavale which aims at creating a more indigenous Indic model for the
spread of spirituality and the protection of families and villages. This is an
important trend that needs more work and attention.
������ The Hindu response to environmental and ecological concerns,
though rapidly growing, has also been rather weak. India has already been
devastated in terms of its ecology and this trend is increasing at an alarming
rate. There is little organized Hindu effort to counter this, the great Hindu
tradition of Bhumi Puja and love for Mother Earth notwithstanding. That Hindus
have forgotten their connection with the Earth is perhaps their greatest
falling from their older and deeper traditions. The Hindu ecological movement
needs to get much more attention and support from Hindu groups throughout the
world.
������ The Hindu use of the global media remains inefficient, where a
positive Hindu view is seldom presented. The notable exception to this is the
Internet where, for example, the Hindu Universe (hindunet.org) is a
well-organized and popular site. India has more software technicians than any
country in the world so it has the capacity to increase its Internet presence
dramatically. Magazines like Hinduism
Today have arisen as a modern voice for the concerns of the Hindu community
and to bring it together on a common platform. Though starting off from a very
limited circulation base, the magazine continues to grow at a rapid rate.
Unfortunately there are few efforts in this direction that do not get beyond
promoting a particular sect.
Groups like VHP,
not only in India but also in the West, have created meetings for Hindu
religious leaders or Dharma Sansads in order to unite Hindus to face the
challenges of the current era, as well as to dialogue with other religious
groups. However some Hindus, being suspicious of any regimentation, have
dismissed these efforts not as a real attempt to unite Hindu society but as
having ulterior political motives. While one may question any such efforts,
that a better organized Hindu response would be helpful I don�t think is really
disputable to any one who really thinks about the dangers of this era.
A Call to
Action
The main
conclusion here, therefore, is that there should be a better Hindu response to globalization.
While Hindus have the ideological foundation for this, they are weak in
implementation. In projecting a united front or common cause, different Hindu
groups should work out their responses in a typical pluralistic Hindu manner.
They need all not agree with one another. They can tackle the matter from
different angles and approaches. But action of some sort, wherever one can
start, is necessary. The response should not only be spiritual but also in the
educational, economic, scientific and media realms, recognizing the special
challenges posed by the type of civilization that we have today.
As this action
occurs a new churning will take place within Hindu Dharma that can revitalize
and transform it once more for this planetary age, in which it can again extend
throughout the world and spread its benefits to all peoples. Hindu Dharma has a
cosmic vision that is quite in harmony with the planetary era and capable of
receiving a global regard and aiding in a new global vision, if it would but communicate
itself better in the global forum.
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