The one difference between Godse and the so-called secularists in India is that Godse swore by genuinely secular and democratic principles, so that ‘… - Koenraad Elst

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The one difference between Godse and the so-called secularists in India is that Godse swore by genuinely secular and democratic principles, so that ‘all Indians should enjoy equal rights and complete equality on the basis of democracy’ and no special privileges on the basis of communal identity, such as weightage in parliamentary representation for the Muslims. Congressite and leftist secularists, by contrast, supported communal representation and weightage back then, and still support separate Personal Law systems for different communities defined by religion today. If words still have a meaning, Godse’s vision of independent India’s polity was more secular than that of the self-styled secularists.

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About Koenraad Elst

Koenraad Elst (born 7 August 1959) is a Flemish right wing Hindutva author, known primarily for his support of the Out of India theory and the Hindutva movement. Scholars have accused him of harboring Islamophobia.

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Alternative Names: Elst, Koenraad
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If in secular Europe, the pope speaks out against the Scorsese film on Jesus' temptations, without even trying to pressure governments to ban it, the European secularist press, as if to pre-empt any suggestion of a ban, makes it quite clear that there can be no question of anyhow restricting the public's access to the film. If people don't want to see it, let them not go see it. That is their freedom, like it is other people's freedom to go see it, unimpeded by papal or governmental bans... In Europe, we have come to protect our constitutional freedoms, and hardly any bigot will even think of either seriously campaigning for a ban or using violence to punish people who show interest in the material to which he objects. All right, there was a bomb attack on a movie theater showing the Temptation film. But the culprit was simply caught and put in jail. Nobody has suggested that we should ban the film in order to avert violence. If at all there is a threat of violence, then there are no two opinions about the duty of the state to uphold the constitutional freedoms, and to prevent terror-mongers from dictating who can see what.

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Today, this reluctance to posit a central indebtedness of Indian culture to European conquerors (for that is how the Greeks ended up in India) tallies well with the Zeitgeist in the West, where the European element in every form of progress or achievement is downplayed and the contributions of others emphatically highlighted or magnified. But then again, regarding India, there is a Zeitgeist within the Zeitgeist: even within the existing ‘down with us’ atmosphere in Europe, there persists a secondary agenda borrowed mainly from India’s Nehruvian secularists, viz., belittling Hinduism.

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