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There is no single set of beliefs or rituals that marks Hindus around the world, no single version of Hinduism operating among Hindus in diaspora. The diaspora consists of Hindus of different castes and sects from all over India, and each of those groups retains its own regional traditions and practices when it emigrates. Additionally, the culture of the area in which migrants settle influences the manner in which they express their Hinduism, especially when Hinduism is just one of many religions present, or when Hinduism is a minority religion. Thus, one must consider not only migrants' interactions with the community of their fellow believers but also their dealings with people from the religious and ethnic communities of the surrounding culture.

Scholars have often classified Hinduism as an ethnic religion. These scholars view it as a religion of a single ethnic group (Indians) and as associated with India. In this view, being Hindu is conflated with being Indian. For each person, the Hindu world consists of the community of his or her caste. Each person is subject to the dharma (law; that is, rules and customs) of his or her community. The entire world of dharma—the Hindu universe—is called bharat. It is said to be surrounded by kala pani, the black waters.

The Spread of Hinduism outside India

Although almost all the world's Hindus live in India or Nepal, there are also overseas communities of Hindus. The first movement of Hinduism from India was to nearby areas of Southeast Asia (in the first century CE). They came at the invitation of local rulers who wanted them to bless their land. After the blessing, many stayed in these areas, marrying women from them and mixing Hinduism with local customs. Even in countries that are now Buddhist, such as Thailand, aspects of the Hindu god Brahma are still important. The Dheva Satarn temple in Bangkok and royal ceremonies still conducted in Thailand clearly show aspects of rituals for Brahma. Moreover, the Ramayana (c. 300 BCE), the great epic that describes the adventures of Rama, an incarnation of the Hindu god Vishnu, continues to be performed as part of Thai popular culture. (In Thailand, the epic is called the Ramakien.) However, even Thai Brahmans—members of Hinduism's highest grouping of castes—have become fully Thai except in religious descent.

Merchants spread Hinduism to other parts of the globe, including Burma, Malaysia, Mauritius, and later East Africa. This trend was especially strong during the British colonization of India (c. 1850–1947), when workers also went into Kenya, Tanzania, and Malawi as railroad workers for the British administration or as small traders or civil servants. Eventually, these traders began to bring their families to their new settlements, and as families became established, so too the appurtenances of religious practice, from gurus to temples. Hinduism fit into the context of religious pluralism found in the British colonial empire. Hindus who emigrated to East Africa were able to maintain their ties to India, something that was not so true of Indians in the West Indies and South Africa, who often were indentured servants and who found it more difficult to keep up ties with their homeland.

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