In Europe, with its centuries of struggle against Christian hegemony, nobody minds that the ruling party in Germany is called Christlich-Demokratisch… - Koenraad Elst

But then, among the organizers of the Indology session, I am a controversial name because of my known skepticism towards the pious lies of my peers, their so-called secularism paradigm flavoured with anti-Brahmanism. That far at least the anti-Hindu "South-Asian Studies" school has penetrated in the Orientalist institutions, unlike in the other sections, where scholars aren't expected to militate against their chosen object of study. In spite of Said's fantasies, most Orientalists had or have a tendency to "go native", to sympathize or identify with the culture they study; most Sinologists can argue the case for China with conviction, or at least tone down and relativize any criticism that is unavoidable. By contrast, only in the case of India is a scholar accepted in his peer group if he gives proof of a bias against the country and religion he has chosen to study.

In late 1995, "the Chalvey Muslim boys" in the Chalvey area of Slough (between London and Oxford), circulated a "notice" in and around the Slough & Eton Secondary School, informing the public that: "We Muslims don't want Kafirs such as Sikh and Hindu children to mix with our children, specially our girls. Two years ago a Sikh boy was friendly with a Muslim girl and we made his life so difficult that he committed suicide. If your children come to this school, we will bully your boys the way we did to the boy who committed suicide, and we will make your daughter pregnant and change them into Islam. We mean what we are saying, and if you ignore it you will be very sorry." (Appendix)

Let us now look in more detail into the organizational estrangement between Godse and his mentor Savarkar. Of the events ‘which painfully opened my eyes about this time to the fact that Veer Savarkar and other old leaders of the Mahasabha could no longer be relied upon’, Godse mentions the following examples. In 1946, Savarkar went out of his way to personally reprimand Godse when Apte and he had heckled Gandhiji during a prayer-meeting in a Hindu temple in Bhangi Colony (Delhi), where Gandhiji had read passages from the Quran in spite of protests by the Hindu worshippers, and where he had spoken in defence of Bengal Chief Minister Huseyn Shaheed Suhrawardy, the man possibly politically (and probably also directly) responsible for anti-Hindu pogroms in Calcutta and Noakhali.