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Monday, July 13, 2026

 INDIA

Social Work, Conversions and NGOs



Ram Puniyani |

RSS bugbear of forced conversion to Christianity are belied by Census data.


NGOs are much in the news these days for various reasons. From the ramparts of Red Fort, RSS Pracharak Prime Minister Narendra Modi declared that RSS is the biggest NGO of the world. Incidentally, there is a noteworthy aspect of this NGO – it is a non-registered organization, supposed to be doing cultural work. On this count, Priyank Kharge, home minister of Karnataka, called for registration of RSS. The RSS denied that and said that it is just a group of individuals. Fair enough, but what about the massive funds it is receiving?

At another level, recently in the parliament, the Home Ministry moved and got passed an amendment to the Foreign Contributions Regulation Act (FCRA), and Rules thereunder, which seek to restrict the activities of NGO’s receiving foreign funds. The ruling party’s basic intention and propaganda is that forcible conversions are being done particularly by Christian NGOs. In their understanding, the conversion to Christianity is forcible, their running of education and health facilities is an allurement to convert the people to Christianity. How much of this is true?

While we have article 25 in our Constitution which guarantees the citizens the fundamental right to freely practice, profess, and propagate their religion, those in power assert that this article gives us the right to practice, preach and propagate our religion but it does not give the right to convert another person. The understanding of Hindu nationalists is that the efforts of missionaries are due to allurement or force, they deny the agency of those who want to convert themselves. It seems there are no ground level studies to tell us how many of those studying in Christian mission schools convert to that religion. There is also no data how many of Dalits/Adivasis convert to Christianity because of allurement or force.

Population Numbers Give Different Picture

Christianity in India is a very old religion. It came here with the arrival of St. Thomas, according to one version, in 52 CE. He started building of churches and many of the locals took to it. A look at the statistics will tell us that the trajectory of growth of this religion in India has been slow one. As per the last census data (2011), Christians made up 2.30% of the total population. As per previous Censuses, their share in population was: 1971-2.60%, 1981-2.44%, 1991-2.34% and 2001-2.30%. Thus, during a period when lots of noise is being made about forcible conversion, the population census data tells a different story.

Despite this data, the propaganda about forcible conversion and also conversion through allurement has been intense leading to horrific violence. The most ghastly of this violence took place in Keonjhar, Orissa in 1999 when Pastor Graham Steward Staines was burnt alive. The main instigator of this violence was Dara Singh aka Rajendra Singh Pal of Bajrang Dal, who is undergoing life imprisonment. This horrific murder was called by the then President of India K. R. Narayanan as a barbaric act that belonged "...to the world's inventory of black deeds." Wadhva Commission was appointed in the wake of this tragedy. The commission stated that “that the Pastor had not been doing the work of conversion; he was involved in serving the leprosy patients”.

What is remarkable is that as per the report, there was no substantial increase in the percentage of Christian population in the area. The report states, “Keonjhar district had a total population of 15.30 lakh. Out of them, 14.93 lakh were Hindus. Christians, mostly tribals, were 4,707. According to the 1991 census, there were already 4,112 Christians in the district. Thus, there was an increase of only 595 in the Christian population”. This increase is not statistically significant.

Then we witnessed intense activities in Dangs (Gujarat) and Kandhamal (Orissa). Many from VHP, Swami Aseemanand, Swami Laxmananand had set up their Ashrams in these areas. These areas also witnessed intense violence, culminating in the tragic Kandhamal Violence of 2008. Now, as an offshoot of this propaganda Christian pastors working in remote areas are facing scattered sub-radar violence. Their prayer meetings are labelled as meant for doing conversion work and attacked.

Niyogi Committee Report (1956)

One of the major ideologues of BJP/RSS, Ram Madhav in his article (Indian Express June 27, 2026) supporting the new FCRA modifications reminds that Niyogi Committee had already opined restrictions on Missionaries. Nehru Government decided not to implement its recommendations. Further, Madhav says that now it is Modi who is implementing those recommendations. What were Niyogi committee’s recommendations?

The Niyogi Committee Report on Christian Missionary Activities (1956) investigated controversial religious proselytization in India. It concluded that conversions were largely driven by inducements like education and medical care, warning that foreign missionary networks sought to create a separate Christian state within India.

Prime Minister Jawaharlal Nehru's government effectively rejected the Niyogi Committee Report (1956) because its proposed restrictions which conflicted with the newly formed Constitution, particularly the fundamental right to propagate religion. Nehru viewed the report's recommendations as a threat to religious freedom.

Mahatma Gandhi on Conversion

Madhav points out that Gandhi was against proselytization. It is true; but he was not against freedom of religion. Now freedom of religion is primarily presented and propagated as proselytization. What Gandhi said was not against the practice of religion in any way. In an interview (The Hindu, 22 March 1931), Gandhi apparently stated that if in a self-governing India, missionaries kept 'proselytizing by means of medical aid, education etc., I would certainly ask them to withdraw. Every nation's religion is as good as any other. Certainly, India's religions are adequate for her people. We need no converting spirituality.' This is the first part of the quote and the lines that follow give the totally opposite idea — the ideas which Gandhi held. Gandhi goes on to write: 'This is what the reporter has put in my mouth... All that I can say is that it is a travesty of what I have always said and held.”

He goes on to explain: “I am, then, not against conversion… Every nation considers its own faith to be as good as that of any other. Certainly, the great faiths held by the people of India are adequate for her people…” And then he goes on to list the faiths of India: “Apart from Christianity and Judaism, Hinduism and its offshoots, Islam and Zoroastrianism are living faiths.” (Gandhi's Collected Works, Volume XLVI p. 27-28)

For the ilk of Madhav, Christianity is a foreign religion spread by force and allurement. This basic understanding of theirs’ is a seriously flawed one.

The writer is a human rights activist, who taught at IIT Bombay. The views are personal.

Sunday, July 12, 2026

India's Hindu nationalists take 17th-century king as new anti-Muslim symbol


Statues of 17th-century king Shivaji have been erected across various Indian cities over the past few years by Hindu nationalist groups, who view him as a symbolic defender of Hindus against Muslims. The campaign marks another act of intolerance toward Muslim and Christian minorities, who have been targeted since the Bharatiya Janata Party took power 12 years ago.

Issued on: 10/07/2026 
By:The FRANCE 24 Observers

Screenshot of a video showing the Indian army erecting a statue of Chhatrapati Shivaji Maharaj near the Line of Control that separates India and Pakistan on March 5, 2026. 
© Instagram/ anilchoudhari2909

A few hundred men paraded on motorcycles through the streets of Sangareddy, in the southern Indian state of Telangana, on May 29, 2026. They were supporters of the Rashtriya Swayamsevak Sangh, or RSS, the foremost organisation within the Hindu nationalist movement and the ideological backbone of the ruling Bharatiya Janata Party (BJP) – the Hindu nationalist party of Indian Prime Minister Narendra Modi.

Wearing saffron scarves around their necks, they rode down the roads waving their signature double-pennant flags, also saffron – the colour of the BJP.
A video shows members of the Hindu nationalist group celebrating the unveiling of a statue of Chhatrapati Shivaji Maharaj in Sangareddy on May 29, 2026. The footage was posted on X on May 31, 2026. Source: X/VLKAS_PR0NAM0

Since 2022, hundreds of statues of King Chhatrapati Shivaji Maharaj – some of them towering up to 27 metres – have emerged across several towns and cities, including in Telangana and Ladakh, a northern Indian state bordering Pakistan and China.

These statues are sometimes erected in secret by nationalist groups, at times with the complicity of local authorities and elected officials and in some instances, with the assistance of the military.



This video shows the Indian army erecting a statue of Chhatrapati Shivaji Maharaj near the Line of Control that separates India and Pakistan on March 5, 2026. Source: Instagram/anilchoudhari2909

Shivaji is a prominent 17th-century figure in Maharashtra, a state in western India. Today, he serves as a key point of reference for local political parties across the entire political spectrum. He is widely known for his military campaigns against the Muslim Mughal emperor Aurangzeb, who is commonly depicted as a tyrant in popular Indian historical narratives.

However, in the political communication strategy of the Hindu nationalist right, Shivaji has been cast as a symbol of the struggle against Muslimsa minority community heavily targeted by the BJP and the RSS.

‘There has been this Hindu right-wing project aimed at making India a de facto Hindu state’

The New York Times reported that several states governed by Modi’s political party have allocated funds to projects aimed at promoting Shivaji's legacy.

The narrative the party is trying to push aligns with a clear political agenda, according to Rohit Chopra, a communications professor at Santa Clara University and a member of the advisory board of the Centre for the Study of Organised Hate:


“At this point, this has become a project of state and society. In my opinion, it's definitely coming from the BJP high command. [...] Since the BJP came back to power under Mr. Modi's prime ministership in 2014, there has been this Hindu right-wing project, which is a hundred-year-old project aimed at making India a Hindu state de facto, as opposed to a secular state. Even if it is constitutionally a secular state, the idea is that the national culture at large should be Hindu, and accepted as such.

There's been this project to create an overarching pan-Hindu cultural identity, in which Shivaji is a figure who is now being recast as a Hindu nationalist figure who has significance not just for Maharashtra but also for all Hindus and all of India. So there's this new kind of landscape and topography where these pan-Hindu icons are being recast and reshaped through statues. [...] It is a state project, but there are some different cultural organisations also involved.”

A driver filmed a statue of Shivaji, transported on a truck. The video was posted on YouTube on September 29, 2024. Source: YouTube / Vinay_khatri_vinu

Chopra said that the RSS’s narrative surrounding the Maratha king is, moreover, “historically completely inaccurate”:

“That is reading a 20th-century conception of nationalism and ethno-nationalism back into an earlier time, when that logic of our conflation of political and religious identification didn't exist. Aurangzeb, against whom Shivaji fought, had Hindus in his army, and Shivaji had Muslims in his army. These were regional political battles. The conception of Hinduism that the RSS and the BJP promote is a profoundly modern one, rooted in the 19th and 20th-century conception of religion that conflates religious territory and national identity. That way of looking together religion, territory, land and politics simply did not exist in an earlier period.”
‘Another reminder that minorities don't have a claim on public space’

Since 2014, religious minorities in India – specifically Muslims and Christians – have been targeted by violence and what Human Rights Watch terms “abusive policies”, such as expulsions and politically motivated prosecutions.

Chopra says the erection of Shivaji statues is part of an ongoing pattern of exclusion targeting these marginalised groups:


“It doesn't directly insult minorities as such, but it becomes another way in which Muslims, Islam, and Christians are completely excluded from public life and public culture. I doubt anyone will speak up publicly against it because if you are a minority and speak up, the risks are very high. But it is another reminder that they don't have a claim on public space. [...] The idea is that this conception of Hinduism is not just the only way to be a Hindu, but this is also the only authentic way to be an Indian.”

A driver filmed a statue of Shivaji in Bengaluru, southern India. The video was posted on YouTube on October 2, 2023. Source: YouTube/RAM-lf2jt

While the erection of statues dedicated to Shivaji serves a clear political agenda, the specific locations chosen for these monuments are equally crucial to the nationalists' political strategy:


“Telangana is in the south of India, a region that has historically not been a stronghold of the BJP, though they are beginning to make some inroads there in alliance with local parties. So it's very clear that the goal is to cover the whole of India, and I'm sure that we'll see one in the east as well.”

This article has been translated from the original in French.

Saturday, July 11, 2026

India And Indonesia: Asian Giants That Refuse To Bow To The Superpowers – Analysis
India's Prime Minister Narendra Modi with President Prabowo Subianto in Jakarta, Indonesia on July 07, 2026. Photo Credit: India PM Office


Modi’s Visit Strengthens India-Indonesia Strategic Partnership — During his July 6–8, 2026 visit to Indonesia, Modi and President Prabowo Subianto signed major agreements on defense (including BrahMos supersonic cruise missiles and air-to-air missiles worth ~$630 million) and critical minerals, elevating bilateral ties to a new level.

Defense Cooperation Enhances Strategic Autonomy — The missile deals significantly boost Indonesia’s maritime defense capabilities, particularly in disputed areas like the South China Sea and Strait of Malacca, while helping both nations maintain independence from major powers like China and the U.S.

Economic and Cultural Ties Are Also Deepening — Bilateral trade reached $28 billion, with new agreements on rare-earth magnets and critical minerals. The visit highlights strong historical and cultural links, and both nations are pursuing a pragmatic foreign policy that balances relations with Russia, the U.S., and others without full alignment with any bloc.

These days, in early July, we are witnessing an intense diplomatic offensive by Indian Prime Minister Narendra Modi. After hosting his Japanese counterpart Sanae Takaichi in New Delhi, Modi embarked on a six-day tour of Indonesia, New Zealand, and Australia from 6 to 11 July. His visit to the Republic of Indonesia (6–8 July) is undoubtedly the most significant stop on the trip, as the two countries further strengthened their already existing strategic partnership through a series of concrete agreements.

This is Modi’s first official visit to Indonesia since 2018, and it comes as a reciprocal visit following Indonesian President Prabowo Subianto’s trip to New Delhi in January 2025, when he attended India’s Republic Day celebrations as the guest of honour. Modi last visited Jakarta in 2023 to participate in the Association of Southeast Asian Nations (ASEAN) Summit.

A Visit of Great Importance


“Our history is built on shared culture, independence, and mutual trust, and our future will likewise be defined by shared prosperity,” Modi declared during a joint press conference

Prabowo was even more explicit:

“This visit reflects the commitment of our two countries to continue strengthening our Comprehensive Strategic Partnership through concrete and mutually beneficial cooperation.”

During Modi’s visit to Jakarta, representatives of India and Indonesia signed a series of strategic agreements, including deals on defence cooperation and the supply of critical minerals. In doing so, Prime Minister Modi and President Prabowo gave fresh momentum to India–Indonesia relations, which have often failed to realise the full potential that undoubtedly exists between Asia’s two largest democracies. It is enough to note that there are still no direct flights connecting New Delhi and Jakarta.


A Strategic Partnership Awaiting Full Implementation


India and Indonesia share remarkably deep cultural ties dating back approximately 2,000 years. Throughout history, these connections have manifested themselves through Hinduism, Buddhism, literature, theatre, cuisine, and the trade of spices and textiles.

Although the two countries signed a Comprehensive Strategic Partnership Agreement in 2018, it has rarely been implemented to its fullest potential. New Delhi and Jakarta concluded the agreement with the aim of expanding cooperation in national and maritime security, trade, infrastructure development, and economic relations.

The geostrategic significance of the India–Indonesia partnership is underscored by the fact that India’s southernmost territory, the Andaman and Nicobar Islands, lies in close proximity to Indonesia’s Aceh Province, adjacent to the Strait of Malacca—one of the world’s most important maritime trade routes. A substantial share of global commerce, including shipments of oil and liquefied natural gas between the Indian and Pacific Oceans, passes through this narrow waterway.

Indonesians Acquire Elite Indian Military Technology

During Modi’s visit to Indonesia, the greatest attention was drawn to two defence agreements that will significantly boost exports of Indian military technology to Indonesia. The agreements include the purchase of India’s BrahMos supersonic cruise missile system and Indian air-to-air missiles for the Indonesian armed forces. The combined value of the two missile deals amounts to approximately $630 million.

India has already exported BrahMos missile systems to the Philippines and Vietnam. The BrahMos is a versatile missile platform that can be launched from land-based batteries, warships, submarines, and combat aircraft. Its supersonic speed reaches up to Mach 3, roughly three times the speed of sound. The system was developed by Indian engineers with assistance from Russian specialists.

It is particularly noteworthy that the agreements on advanced Indian military technology were concluded just one day after China conducted a test launch of a long-range ballistic missile. Indonesia could use BrahMos systems not only to protect its extensive coastline but also to secure maritime routes in disputed areas of the South China Sea and the Strait of Malacca. The most likely potential adversary, of course, would be China.

Viewed in this context, the partnership between India and Indonesia carries considerable strategic significance amid Asia’s increasingly intense arms race.


Advanced Military Technology Gives Indonesia Greater Strategic Autonomy


The acquisition of Indian missile technology enhances Indonesia’s strategic autonomy in the broader Indo-Pacific region. More precisely, Indonesia has no intention of becoming anyone’s satellite state—neither China’s nor America’s.

Jakarta is determined not to take sides in the growing rivalry between China and the United States across the Indo-Pacific. Instead, it seeks to preserve as much freedom of action, independence, and neutrality as possible.

In simple terms, Indonesia aspires to be recognised as a middle power in international relations, and it has strong credentials to support such ambitions: a population of 288 million people (the fourth largest in the world and the largest Muslim-majority country), the world’s 17th-largest economy, a strategic position between Asia and Australia, and membership in the G20, BRICS, and ASEAN.

Indonesia: A Middle Power with Friendly Ties to Russia


This explains why the newly signed agreements with India are so important, as are the defence and economic partnerships Indonesia has previously concluded with South Korea, Japan, Türkiye, Russia, and other countries.

Indonesia, in particular, maintains notably warm relations with Russia. Few people realise that Jakarta did not condemn Russia’s invasion of Ukraine, instead adopting a neutral position.

The breadth of Russian-Indonesian relations was demonstrated by President Prabowo Subianto’s participation as the guest of honour at the St. Petersburg International Economic Forum in June 2025. On that occasion, Prabowo and Russian President Vladimir Putin signed a Strategic Partnership Agreement, further elevating bilateral ties.

An Underrated Economic Partnership


While most analysts focus on military cooperation, the economic dimension of India–Indonesia relations is equally significant.

The two countries signed agreements on the development of rare-earth magnets as well as on the exploration, extraction, and processing of critical minerals. As one of the world’s fastest-growing economies, India is eager to diversify its sources of critical minerals. Indonesia, meanwhile, possesses vast reserves of nickel and substantial untapped deposits of rare-earth elements and other strategically important minerals.

These complementary strengths create an opportunity for the establishment of a reliable supply chain between the two countries.

In fiscal year 2024/25, bilateral trade between India and Indonesia reached $28 billion, highlighting the growing importance of their economic relationship.


Indonesians Hold India and Its Prime Minister in High Esteem


The importance Indonesia attaches to India is reflected in two highly symbolic gestures.

The first was Indonesia’s decision to award Prime Minister Narendra Modi its highest civilian honour, the Bintang Adipurna. Accepting the decoration from President Prabowo Subianto, Modi said that the award “belongs to the people of India” and represents a tribute to the enduring friendship between the two nations.

With this latest distinction, Modi has now received at least 35 of the highest state honours from foreign countries—more than any other Indian leader. Admittedly, this remarkable achievement is partly explained by the fact that he has been in office for more than 12 years, making him India’s second-longest-serving prime minister. The record is still held by independent India’s first prime minister, the legendary Jawaharlal Nehru.

Modi has received eight foreign state honours this year alone, while U.S. President Donald Trump has received just one. That fact illustrates the Indian leader’s considerable international standing and suggests that, after Nehru, he has arguably done more than any other prime minister to shape India’s foreign policy and global profile. At present, Modi can certainly be regarded as one of the world’s most respected active statesmen.

The second gesture demonstrating Indonesia’s appreciation of India was its decision to allow Modi to address the People’s Consultative Assembly (MPR). While foreign leaders occasionally address national legislatures around the world, Indonesia grants this privilege only on rare occasions.

Before Modi, only Xi Jinping in 2013 and Saudi King Salman bin Abdulaziz Al Saud in 2017 had been given the honour of addressing the Indonesian parliament.

Given the honours bestowed upon Modi, some observers might describe India and Indonesia as enjoying a brotherly relationship. While such a characterisation may be an exaggeration, there is little doubt that Jakarta and New Delhi currently enjoy the best relations in their modern history. Their partnership could even be compared to the kind of special relationship that exists between the United States and the United Kingdom.

India–Indonesia relations demonstrate that two large neighbouring countries can cooperate successfully without allowing major powers to divide them or draw them into a new Cold War.

India and Indonesia have shown that it is possible to maintain excellent relations simultaneously with Russia and the United States, pursuing national interests without becoming subordinate to either side.

That is a diplomatic balancing act worthy of admiration.


About Matija Šerić
Matija Šerić is a geopolitical analyst and journalist from Croatia and writes on foreign policy, history, economy, society, etc.

Sanskrit prayers and dosas: Inside one of the oldest Hindu temples in the US

(RNS) — Šri Mahã Vallabha Ganapati Devasthãnam, the second-oldest traditional Hindu temple built by Indian immigrants, marked the anniversary of its consecration on July 4.


The Šri Mahã Vallabha Ganapati Devasthãnam temple, July 4, 2026,
 in Flushing, Queens, in New York. (RNS photo/Madhiha Anis)


Madhiha Anis
July 7, 2026
 RNS


FLUSHING, N.Y. (RNS) — Temple bells echoed through the sanctuary as priests chanted Sanskrit prayers before black granite deities draped in silk and fresh flowers. Barefoot worshippers carrying coconuts, bananas and jasmine garlands moved from shrine to shrine as families from across the country gathered to mark the anniversary of the Hindu Temple Society of North America’s consecration, a tradition observed each year on the same date the U.S. celebrates its founding.

The date is fitting. The Hindu Temple Society of North America, officially called Šri Mahã Vallabha Ganapati Devasthãnamri, is the second-oldest traditional Hindu temple founded by Indian immigrants in the United States. It opened its doors on July 4, 1977, after years of fundraising and planning by Indian immigrants who had settled in the New York metropolitan area. Sri Venkateswara Temple in Pennsylvania, the first traditional Hindu temple founded by Indian immigrants, was consecrated only a few weeks earlier on June 8, 1977.

After passage of the Immigration and Nationality Act of 1965 abolished the national-origins quota system, there was a surge in immigration from Asia, including India. Many who arrived entered the U.S. through employment-based visas, particularly in management, business and science fields. The new Indian immigrants wanted a place of worship and created the Hindu Temple Society of North America, which purchased the site of a former Russian Orthodox church in Flushing, Queens.

Now, nearly 50 years later, the Hindu Temple Society of North America counts more than 20,000 devotees on its mailing list, and there are an estimated 1,000 Hindu temples, including traditional temples like this Queens temple, spread out over 45 states. Šri Mahã Vallabha Ganapati Devasthãnam, nonetheless, still draws worshippers from across the United States. Last Saturday (July 4), as the U.S. marked its 250th anniversary, more than 100 people came to Flushing to celebrate the temple’s anniversary.

Worshippers filled the temple from early morning, as early as 7:30 a.m., lining up with trays of fruit, coconuts and flowers as priests performed special pujas, a Hindu ceremony involving prayers and offerings to the deities, throughout the day. Families gathered in front of the temple’s shrines before making their way downstairs to share a meal in the bustling canteen, where volunteers poured steaming sambar over plates of idli and crisp dosas. Some had come for breakfast. Others were on their way upstairs for morning worship. Many were there for both.


People use the canteen at the Šri Mahã Vallabha Ganapati Devasthãnam temple, July 4, 2026, in Flushing, Queens, in New York. (RNS photo/Madhiha Anis)

Opened in 1993, the canteen has become one of New York City’s best-known destinations for South Indian vegetarian cuisine, drawing Hindi worshippers alongside neighborhood residents, students and tourists, who often visit the temple after stopping for a meal.
RELATED: In visit to Hindu temple, King Charles demonstrates power of presence in a divided world

Beyond daily worship, the temple hosts religious festivals, cultural celebrations and educational programs throughout the year. Its Ganeša Pãtašãla, a religious and cultural school established in 1998, offers instruction in Hindu religion, Indian languages, classical music and Bharatanatyam dance, giving children and young adults an opportunity to learn the traditions and practices of Hinduism alongside their cultural heritage.

But last weekend, many who visited were drawn to Lord Ganesha, the elephant-headed Hindu deity revered as a remover of obstacles. The temple, dedicated to Lord Ganesha, has always attracted devotees seeking blessings before milestones — starting a new job, welcoming a child, beginning a new chapter. Throughout the afternoon, worshippers streamed through the temple carrying bags of prasadam after offering prayers.

Some had traveled only a few subways stops; others had driven or flown in from hundreds of miles away.

The Šri Mahã Vallabha Ganapati Devasthãnam temple, July 4, 2026, in Flushing, Queens, in New York. (RNS photo/Madhiha Anis)
An entrance to the Šri Mahã Vallabha Ganapati Devasthãnam temple, July 4, 2026, in Flushing, Queens, in New York. (RNS photo/Madhiha Anis)

For Jai Yaram, a married 34-year-old who immigrated from India to the United States several years ago, the temple has become a familiar part of his new life. A frequent visitor, he said the temple helped him adjust to the U.S. by giving him a spiritual connection to India. “It gives me a lot of peace,” Yaram said, noting worshippers do pujas — a traditional prayer — every day. “It brings the values from India here. I hope this temple stands forever, because I came here as an immigrant, and gradually I’m progressing.”

Another visitor, Sai Yash, 34, from Wichita, Kansas, spoke of that same pull toward Ganesha.

“I came from Wichita, Kansas, after hearing that this is one of the finest temples,” Yash said. “Whenever we begin something, a new job, the first prayer we do is to Ganesha. That’s why we came to this temple.”



The Šri Mahã Vallabha Ganapati Devasthãnam temple, July 4, 2026, in Flushing, Queens, in New York. (RNS photo/Madhiha Anis)

Others made the journey to celebrate family milestones. Dharti Adhia traveled from Cincinnati with her husband and their 11-month-old child, making the Ganesh Temple one of the family’s first stops during their July 4 visit to New York. The visit fulfilled a promise she had made to herself years earlier. “The first time I came here, I remember thinking that one day I’d bring my baby here,” she said. “This place has always felt very special.”
In East India, a Marian shrine draws in Christian, Hindu and Muslim pilgrims

(RNS) — The historic Catholic minor basilica attracts thousands of pilgrims annually — the majority of them Hindu and Muslim — seeking what they call the power of the divine feminine from the Virgin Mary.


Devotees pray at the Basilica of the Holy Rosary, locally known as the Bandel Church, on May 30, 2026, near Kolkata, India. (Photo by Priyadarshini Sen)


Priyadarshini Sen
July 9, 2026   
RNS

BANDEL, India (RNS) — Each week for the last 13 years, 28-year-old Rimpa Chowdhury, who describes herself as a devout Hindu, has visited the Basilica of the Holy Rosary — a historic 16th-century Catholic church on the banks of the Hooghly River in eastern India with a shrine to the Virgin Mary.

For Chowdhury, the Bandel Church, as it is known locally, is more than a place where her prayers have been answered. Its vast riverside grounds, 50 miles north of Kolkata, the capital of West Bengal, are where she has found community and peace.

“There’s something about this place,” said Chowdhury, wearing a loose green tunic. “A shrine becomes something else when a woman has power over it.”

Over decades, thousands of pilgrims — the majority of them Muslims and Hindus — have been visiting the basilica for feast days every year, led by what they call the “power of the divine feminine” — their belief in the power of Mary, the mother of Jesus.


The Basilica of the Holy Rosary in Bandel, India, near Kolkata. It was declared a minor basilica by Pope John Paul II in 1988. (Photo courtesy of Wikimedia/Creative Commons)

Against its grand façade, featuring soaring arches and a vaulted-ceiling nave of ancient murals, a statue of Mary, “Our Lady of Happy Voyage,” stands out as the main attraction. Sailors and travelers visit her shrine frequently, praying for protection from danger. In 1988, Pope John Paul II declared the historic sanctuary a minor basilica, recognizing the church’s spiritual significance.

According to historical records, Catholic Augustinian friars and Portuguese traders settled in this region of Bengal in the late 16th century. Portugal’s monarchy tied Marian devotion to their colonial conquests, placing their outposts under the protection of the Virgin Mary.


An entrance to the Basilica of the Holy Rosary, locally known as the Bandel Church, on the outskirts of Kolkata, India. (Photo by Priyadarshini Sen)

Although the original church, built in 1599, was destroyed during an invasion by Muslim rulers of the Portuguese outpost in 1632 and again by an earthquake, legends say the rescue of Mary’s statue from the depths of the Hooghly River cemented her place as a divine protector.

“In Bengal, the goddess is revered as the ultimate primordial force in the universe,” said Father John Chalil, lead priest of the Bandel Church. “Devotees from all over India come here seeking sanctuary, and the nuns cater to their various needs.”

Since the 1950s, Chalil says, nuns from five congregations have been serving at the shrine and building social harmony in an area dotted with terracotta temples, mosques and churches. Local communities lean on each other, often transcending religious differences.


The shrine community around the church stretches across several villages — each village informally named after Marian apparitions, including Our Lady of Fatima and Our Lady of Vailankanni (Good Health).



People pass through Bandel, India, on May 30, 2026, near Kolkata. 
(Photo by Priyadarshini Sen)

The harmony is historically rooted. Though once a vital Portuguese outpost on the Hooghly River, the town of Bandel has evolved into a shared space where people of all faiths venerate local shrines. The church’s community programs reach non-Christian populations.

“We go to the surrounding villages to educate the masses about women’s rights and tribal welfare,” said Sister Nirmala, a nun involved with spiritual work at Bandel for more than 15 years. “Religious differences have not interfered with people’s faith in Mary.”

The nuns have been offering spiritual nourishment to the devotees and smoothing sectarian differences despite the growing religious polarization in India.

Those with Mother Teresa’s Missionaries of Charity provide vital care and health services in the nearby areas. The Missionary Sisters of Mary Immaculate offer retreats and counseling to pilgrims, and the Auxilium Convent Sisters run a boarding home for young, underprivileged girls, providing them an education and assistance to live independently after graduation.


Nuns pray at the Basilica of the Holy Rosary, locally known as the Bandel Church, on May 30, 2026, near Kolkata, India. (Photo by Priyadarshini Sen)

Sister Philomena Mathew, a nun with the Missionary Sisters of Mary Help of Christians, another Catholic order in the local community, is concerned about the growing attacks on Christians across the country.

“We’re willing to confront anyone who obstructs the peace and harmony in this region,” she said.

Anti-Christian violence spearheaded by Hindu nationalist mobs has escalated across India since Prime Minister Narendra Modi’s Bharatiya Janata Party (BJP) came to power in 2014. Vigilante groups have disrupted prayer gatherings, vandalized church properties and assaulted pastors and nuns, accusing them without evidence of forcibly converting Hindus to Christianity.

“Last year there were 831 attacks against Christians in India,” said AC Michael, the national coordinator for United Christian Forum, a New Delhi-based human rights coalition that advocates for the rights of religious minorities. “From isolated localized incidents, the violence has become systemic, operating through a network of persecutions.”

Even though West Bengal has in the past been a safer state for religious minorities compared to the rest of the country, the recent election of a BJP state government has sparked apprehension, with attacks against Christians rising in the region.


Mother Teresa’s Missionaries of Charity, a global Catholic order founded in Kolkata, has been coming under severe scrutiny from Hindu nationalist organizations, which claim its charitable work is aimed at converting vulnerable Hindus to Christianity. In December 2021, India’s Ministry of Home Affairs revoked the organization’s license, but reversed its decision after weeks of pushback.

Mother Teresa shown with an Indian child in 1977. (RNS archive photo)

“If nuns from the Missionaries of Charity were able to fend off attacks from religious extremists, I’m sure nuns at Bandel will also keep the community safe,” Michael said.

Mother Teresa visited Bandel Church in 1995, two years before her death. Her work in the region was centered on maintaining a mutually supportive relationship with the local Salesian order.

The town of Bandel has not been a focal point of targeted minority violence, but the broader region has occasionally witnessed political and festival-related communal clashes. On July 5, a mob barged into a newly constructed church south of Kolkata, threatening the congregants and vandalizing crosses.

“It’s the vision of the great saints that we are carrying forward,” said Sister Jesline Rose, a nun with the Missionary Sisters of Mary Immaculate who serves at the church. “No doubt the political landscape in Bengal is changing, but we’ll keep our pluralistic spirit alive.”

Rose and her fellow nuns regularly visit Hindu and Muslim families in the neighborhood to offer spiritual support and solace to individuals facing personal and medical hardships.


The altar and interior of the Basilica of the Holy Rosary near Kolkata, India. (Photo by Priyadarshini Sen)

The pilgrims, aided by the nuns, write down their prayer intentions on small slips of paper that are dropped into the wish box located near the statue of the Virgin Mary.

During festivals and winter walk pilgrimages, the nuns manage thousands of devotees — mostly Muslims and Christians — who congregate on the grounds to unite in thanksgiving.

The church is the unifying cultural monument for the devotees, and the nuns, its custodians.

They believe the power of the divine feminine in Bengal — from the Virgin Mary to Hindu goddesses Kali and Durga — will help them fight off threats from religious extremists.

“We look to the nuns for hope,” said Chowdhury, who lives in the narrow alleyways behind Bandel Church, a neighborhood of mostly Hindu and Muslim families. She’s anxious about the rising religious intolerance in the country, which she believes could trickle down to Bengal. The nuns “embody the power of Mother Mary, who is the protector of all devotees at our church,” she said.



Wednesday, June 24, 2026

The Challenges and Opportunities of Living in the Inbetween Time


 June 24, 2026

In late October, I published an interview with political scientist, Dr. Benjamin Peters, whose work focuses on peace (full bio at the end). Eight months later, the systematic destruction of our democracy continues unabated. In March, the V-Dem Institute at the University of Gothenburg reported that “Democracy in the USA is deteriorating at unprecedented speed.” So, we continue to need experts like Dr. Peters. He graciously agreed to collaborate once again.

AM: In the last interview, you gave us some ideas for personal peacemaking. (link here) Yet many of us are witnessing (either firsthand or by videos) violence, war, and absolute denial of due process rights by ICE agents. How do we remain peaceful in these scenarios?

BP: There are very good reasons – both moral and strategic – to choose peaceful, nonviolent approaches.

Many traditions valorize nonviolence as morally superior to violence. The Sanskrit term ahimsa means “without a desire to kill” (non-injury), and is a core ethical principle in Hinduism, Buddhism, and Jainism. Ahimsa was a guiding value for Gandhi who considered it the source of nonviolence’s power. As he put it, “Strength does not come from physical capacity. It comes from an indomitable will.”

Gandhi had an influence on Martin Luther King, Jr. who confirmed the moral superiority and practical power of nonviolence. Like Gandhi, King believed that ends must be pre-existent in the means. In other words, you must practice the values you are trying to bring into the world. If your goal is a world free of violence, you must bring it into being through nonviolent means.

King’s idea of the Beloved Community provided a regulative norm or a moral guide for action that always centered the commitment to achieving justice nonviolently above the desire to exact revenge or to dehumanize the perpetrators of an evil system. He knew that meeting violence with violence would, at worst, cause an endless cycle of harmful retribution and, at best, prevent the conditions for reconciliation even if violence subsided.

As for the pure practicality of nonviolence, there are two things to consider. First, because the government maintains permanent, organized forces trained to use violence (i.e., the military, the police, ICE, etc.), a violent opposition is always at a disadvantage in terms of resources, training, and experience. Second, there’s compelling evidence that nonviolent opposition movements have been more successful than violent movements. Perhaps the best known statement of that argument is Erica Chenoweth’s TEDTalk on “The Success of Nonviolent Civil Resistance”.

To help us maintain a commitment to nonviolence, we can draw inspiration from the many examples of nonviolent movements that are achieving results right now. I recommend signing up for the newsletters of Waging Nonviolence and Nonviolence News. They report on successful nonviolent actions and often include resources and know-how that can be put into practice whatever your preferred form of organizing, protest, or civic action. Plus, it’s very encouraging to learn about people around the country and around the world who are making change happen every day.

AM: You’ve written extensively about Costa Rica, and my husband and I traveled there in February. It was an item on my bucket list, as I’m fascinated with the abolition of their military in 1948. I was deeply moved by the peaceful lifestyle. We left the resort to drive into the surrounding towns and speak to the locals. My husband is fluent in Spanish, and I can hold my own in easy dialogue. Everywhere we went, the people embraced their “pura vida” lifestyle. Yet, I can’t help worrying about them. While the U.S. is obligated to help in the event of an invasion (Rio Treaty of 1947), I’m not sure it would do so with this current administration. Your thoughts?

BP: Costa Rica is an exemplar of security through peacemaking, and the good news is that the bold and innovative approaches it has taken over the years now make an invasion extremely unlikely.

Twice after it abolished its army, exiles launched invasions (1948 and 1955) with the intent of overthrowing the government. Although Costa Rica invoked the Rio Treaty each time, the invasions were quickly put down by its civilian security force and without armed intervention by other countries. A key outcome was a treaty with Nicaragua, its neighbor to the north, pledging to prevent insurgents from operating in their territories or from crossing their shared border. No invasions have occurred since then.

It made two more breakthroughs in peacemaking in the 1980s. First, in order to avoid U.S. pressure to support its efforts to violently overthrow the Nicaraguan government, Costa Rica announced a policy of Perpetual Unarmed Neutrality in 1983. It then denied the U.S. Navy permission to operate within its territorial waters along its border with Nicaragua and shut down Contra rebel bases and U.S. covert operations in Costa Rican territory. These moves showed that even without an army, Costa Rica could defend its interests and protect its sovereignty.

Second, the declaration of neutrality established a moral high ground that prepared Costa Rica for a role as a trusted and neutral broker for peace in the region. President Óscar Arias used this status coupled with active diplomacy to get the leaders of El Salvador, Guatemala, Honduras, and Nicaragua to end their conflicts and civil wars. The outcome was the Esquipulas Peace Agreement, an unprecedented peace treaty achieved by the countries themselves without outside mediation and despite U.S. interference in the process.

For these efforts, Óscar Arias won the Nobel Peace Prize, and the Esquipulas treaty, which is still in effect, continues to make the possibility of an invasion highly unlikely. To top it all off, Óscar Arias convinced Panama, Costa Rica’s neighbor to the south, to abolish its army in 1990, further shoring up Costa Rica’s security. Talk about waging peace!

But let me get back to your question, which was also about the U.S. Unfortunately, the U.S. has done more than any other country to destabilize the region around Costa Rica. It has launched strikes against civilian vessels in the Caribbean and Pacific, invaded Venezuela to kidnap its president, threatened to reclaim the Panama Canal, threatened to invade Cuba, and threatened to launch strikes inside Mexican territory.

Although there is no sign that the U.S. poses a direct threat to Costa Rica, there’s an argument to be made that its belligerent actions are the biggest threat to peace and international law in the region.

AM: It seems there are signs that more people, here in the States (Trump’s approval polls and No Kings rallies) and worldwide (the Orban upset), are becoming disillusioned with authoritarianism. Do you agree? Can you see a shift happening? (please oh please, say yes)

BP: Well, I hope you’re right! What I can say is that we seem to be at a moment in history that only comes along every so many generations, and that is a moment when things can actually change in significant ways for better or for worse. It’s a time when people of good will working and organizing together can – and must – affect the outcome.

Gramsci called this kind of moment an interregnum, the term for the inbetween time when one era is coming to an end and there’s uncertainty about what will replace it. As he put it, “The crisis consists precisely in the fact that the old is dying and the new cannot be born; in this interregnum a great variety of morbid symptoms appear.” I think we see the old order under assault and morbid symptoms all around us, but it’s important to remember that the inbetween time is an opening for new possibilities, a chance to change things for the better in significant ways.

We can probably trace the full-blown onset of the interregnum to the 2008 Great Recession. Since then, we’ve seen movement after movement demand change. Here in the U.S. that has included Occupy Wall Street, Black Lives Matter, the Women’s March, #MeToo, Fridays for Future, the Sunrise Movement, March for our Lives, No Kings, and many others. Of course, something similar has been happening around the world from the Arab Spring through recent “GenZ protests” in countries including Bangladesh, Nepal, Chile, Madagascar, Bulgaria, Morocco, Peru, and others. These movements are demanding solutions to the problems the old order created but that it cannot, or will not, solve.

Here in the U.S., the starkest contrast in the search for new political solutions is between Trump and his dwindling MAGA base on the right and politicians like Sanders, AOC, and Mamdani on the left. The interregnum opened up the “political opportunity structure” that brought both of these political expressions to the national stage in a way that wouldn’t have been possible before 2008.

AM: Considering online and IRL cruelty on one hand and existential threats to peace – including from our own government, like the president’s threat of genocide against Iran – on the other, how can we keep fear in check and continue the work of peacemaking and social change?

BP: Well, we must accept that risks come with being public about what we believe and putting those beliefs into action. At the same time, we must remember that many others share those beliefs and are also willing to work together for change. There really is strength in numbers! There’s also strength in a common vision for change and a shared commitment to doing what each of us can to make change happen.

We have an opportunity to ground a vision for change in the shared values of a government that really represents the people rather than special interests. For example, many Americans support policies like single payer healthcare, national paid family leave, and free higher education. Right now, the political system has too many “veto points” where a small, powerful minority can block what the majority wants, and too many entrenched interests that financially back that minority.

This is a “system failure”, and the consequences are not abstract. People feel them every day in their own lives and in their communities. Many people have a sense that the system is rigged, that it is built to protect the profits and priorities of a few at the expense of the rest of us. This is especially acute with the financial strain people are under. It’s this sense of frustration coupled with vulnerability that is fertile ground for authoritarianism.

The good news is that because the system was built by real people, it can be changed for the better by real people, and people of good will organizing for change tips the balance toward renewed faith in democracy. This requires, for example, working to get big money out of politics, supporting candidates who will give us real choices and force a genuine debate about our national priorities, and pushing for more accountable, more representative government in general. The more we can organize for changes like these, the sooner we bring the interregnum to an end on our terms and reclaim the democratic promise of America.

AM: Many of my friends, family, and acquaintances have expressed real concerns about their physical safety regarding speaking up, protesting, and defending democracy. Thankfully, we’re not in a civil war in this country. Yet, we learn about more human rights abuses every day. Hundreds of people are participating in hunger strikes to protest inhumane conditions, for example, Delaney Hall in NJ comes to mind. (another reason to call our senators and representatives). Asylum seekers are being deported to dangerous countries. American citizens are attacked by ICE. It doesn’t take a deep thinker to imagine things getting much worse, particularly with the massive funding for ICE. Your specific goals: “working to get big money out of politics” and “pushing for more accountable representative government” and the others listed above are so important. Thankfully, there are good candidates running in the midterms.

So, one last question…During this 250th anniversary of our democracy, how do we encourage more people, specifically those who have remained on the sidelines, to vote, help others vote, and get involved in whatever way they can when conditions are legitimately overwhelming and so often scary?

BP: It’s a good question. The history of the past 250 years is the story of struggle after struggle to expand democracy. Given the very real forces working to undermine what’s been won, it can feel a bit overwhelming to see any chance of change. When a majority of people feel like the system is rigged and that it’s risky to take public action in defense of democracy, it’s no wonder so many people stay on the sidelines.

But here’s one thing that can help get folks back in the game: stop telling them to defend a status quo that isn’t working for them. Instead, we need to emphasize that taking action, including voting, is the essence of self-government – the simple, radical idea that we, the people, should actually be the ones in charge.

The reason things feel so overwhelming isn’t because we’re apathetic, polarized, or even scared, it’s because characteristics of our political system that were designed to limit democracy are being exploited to block the changes most of us want. When your rent spikes or you’re rationing prescriptions or you’re living paycheck to paycheck even though you have a middle-class job, that’s not a mystery – that’s a system built over time to benefit the powerful few while ignoring most people’s daily struggles.

To move past the fear, we must remember that democracy isn’t what we have; it’s what we’re fighting for. We aren’t just “voting”; we’re reclaiming our right to have a say in the decisions that affect our communities and our everyday lives. We encourage people by offering solutions at the scale of our problems, like getting big money out of politics, fighting for health care and education as fundamental rights, and shifting spending from militarism to rebuilding public infrastructure and bolstering programs of social uplift.

It’s easy to identify “bad leaders”, but we must start seeing the system as a set of institutions and policies that we can update and use to solve public problems. When we do that, that’s when the overwhelm turns into a plan. Let’s use this anniversary to demand changes to politics so that our elected officials actually answer to us and work on our behalf. Our strength lies in the power of numbers, so getting as many people out to vote and involved in campaigns for change is key.

AM: Many thanks for this! You’ve given us a solid rationale and a strong motivation to talk to as many friends, family, and neighbors as possible to encourage and help them vote with the intent to better our everyday lives.

Benjamin A. Peters, PhD, is the Director of the Global Scholars Program and a faculty member at the University of Michigan. Prior to that, he worked in Japan for fourteen years, where he was a Professor of Political Science, Dean of the School of International Liberal Arts, and Vice President of Miyazaki International University. His teaching and research are in the areas of the human right to peace and cultures of peace, Japanese and Costa Rican politics, and constitutional antimilitarism.

This piece first appeared on Ann’s Substack.

Ann Mallen is a former teacher and current writer of both fiction and nonfiction. Her work has appeared in a variety of literary journals and online periodicals including The Washington Post and HuffPost Personal. She is a cancer survivor and lives with lupus and autoimmune hemolytic anemia. She was also the founder and director for nine years of The Cream Literary Alliance, a 501c3 nonprofit. She advocates for patients with AIHA and has been invited to present for awareness days, to attend professional summits and conferences, and to teach at a patient conference. She also writes the Substack publication: Staying Power. Website: annmallen.com