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International audience ; My paper is based on a recent fieldwork among the Indo-Guyanese community of New York City. After its independence in 1966, Guyana witnessed ethnic violence between "Afro-Guyanese" slave descendants and "Indo-Guyanese" descendants from the 230.000 indentured labourers who werebrought from India between 1838 and 1917. Following such violence, a large number of Guyanese have migrated to North America since the 1990s, mainly in New York City where they number 140.000 today. I focus on the "Madrasi" community, a term referring to a (geographical) Tamil origin but also to an (ideological) popular version of Hinduism. /p.77/ The Indo-Guyanese community is far from being homogeneous: even within the Hindu majority, the various sectarian affiliations play a crucial role in political mobilisations, along with the Tamil / North Indian divide. As prototypical "twice-migrants," Indo-Guyanese in New York City constantly mobilise and circulate between three major historical and cultural frames: India and Indianness, Guyana and Creoleness, and the contemporary diaspora in New York City.My paper reflects on identity activism sponsored by Hindu religious associations in New York City, focusing on the interconnection between political mobilisations relating to the Guyanese context (antiMadrasi stigma among the non-Hindu and orthodox Hindu communities) and contemporary New York stakes (visibility in the highly multicultural local context; need to both de-ostracise and upgrade popular rituals; promotion of a "progressive" tradition engaged in "ecological devotion" and gender equality, for example). I argue that it is precisely through constantly mobilising the connections and ruptures between the various "spaces" and historical strata (India, Guyana, NYC) that the Madrasi tradition has been successfully taking root in the New York City context ; Mon article est basé sur un terrain récent au sein de la communauté indo-guyanienne de New York. Après son indépendance en 1966, le Guyana a été le théâtre de ...