Meet an innoFaither is our series to introduce the inspiring optimists in the innoFaith world and what they’re working on and thinking about. We hope it helps you find and engage with each other across the network to advance faith-rooted social innovation and interfaith collaboration for social impact. Or just meet some cool people.
Meet Nikhil Mandalaparthy, Deputy Executive Director of Hindus for Human Rights and a committed advocate for pluralism and human rights. All over the world, we’ve seen how when religion and nationalism intertwine, it can drive hate, violence, and injustice. Inspired by his own faith, other traditions, and bhakti poets, Nikhil works to foster inclusive expressions of Hindu identity.
What faith(s), if any, do you practice? Is your faith or practice bringing special inspiration or insight for you in this current moment?
I identify as Hindu. I grew up in the suburbs of Seattle in a fairly religious, dominant-caste South Indian family, but as I entered high school and college I grew interested in other religious traditions as well, first Tibetan Buddhism and then Islam. I had no intention of leaving my Hindu identity for a different tradition, but I became increasingly fascinated by religion, mythology, and world history. Around the same time, I started learning about the long history of caste oppression, which originated in Hindu traditions, was absorbed into other religions in South Asia, and has accompanied South Asians as they establish diaspora communities around the world. I also became increasingly alarmed by Hindu nationalism, a century-old far-right political ideology that advocates for Hindu supremacy, and is now the dominant expression of Hindu identity both in India and among Hindu American communities.
I find spiritual community with other young Hindu Americans who reject caste and Hindu nationalism as integral to our faith, and instead want to envision and enact a way of being Hindu that is inclusive and justice-oriented. I practice my faith through my involvement with two progressive Hindu organizations: as board member of Sadhana: Coalition of Progressive Hindus and as deputy executive director of Hindus for Human Rights.
I am deeply inspired by the voices of bhakti poets—individuals from diverse caste, gender, and class backgrounds from throughout South Asian history whose religious devotion inspired them to boldly challenge caste, patriarchy, and oppression through poetry and song. Through my Instagram page, Voices of Bhakti, I've showcased translations of over 300 poets, writing in over 30 different languages.
Where do you live?
I'm currently based in Washington, DC, but I'm lucky to be able to travel a lot for work.
What's your favorite pastime?
I love to cook! Thanks in part to the pandemic, I discovered a love for trying new ingredients and recipes, and I'm always looking for the next dish I want to try making. I'm also kind of addicted to YouTube cooking videos.
What are you working on currently?
One of my biggest inspirations for my work with Sadhana and Hindus for Human Rights has been liberation theology. In the spring of 2021, I worked with another Sadhana board member, Dr. Gautham Reddy, to launch a Hindu Liberation Theology Reading Group. We brought together a dynamic group of young Hindu Americans, many of whom are second-generation, to read and discuss works of liberation theology across religious traditions, and to explore what liberation theology could look like from Hindu perspectives. We met monthly for about a year, taking a break in the second half of 2022. We're working on putting together the second round of our syllabus to re-launch our meetings in early 2023!
What question are you thinking about these days?
Something I've been thinking about is the (productive) tension between tradition and innovation. Faith communities often pride themselves on passing down practices and beliefs that go back centuries or even longer (or so we tell ourselves). As immigrants or the children of immigrants, we also often experience an additional pressure to hold on to one's cultural or religious identity. In some cases, this continuity can be empowering, giving one a sense of identity and community. In other cases, holding on to tradition can be harmful, contributing to cultures of abuse and oppression. How do we decide what to hold on to, and what to leave behind?
How can people find you?