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The fact that Islam sits lightly on most Muslims in Indonesia, has not prevented a hard core to display the patented behaviour pattern of Islam. In I… - Koenraad Elst
" "The fact that Islam sits lightly on most Muslims in Indonesia, has not prevented a hard core to display the patented behaviour pattern of Islam. In Irian Jaya (West New Guinea), the Papua tribals are overrun by immigrant Muslims from Java. Many of them have already been converted by force or social pressure. In ex-Portuguese East Timor, which Indonesia has annexed against the United Nations' will, massacres of Christians or Animist natives by Muslim immigrants and soldiers have happened on a large scale. In Bali, the Hindus are not exactly persecuted, but Muslim immigrants from Java have acquired the positions of power. By the standards which Indian Muslims use to measure "discrimination against the minorities", the Hindus of Bali could claim that they are discriminated against. Nevertheless, the situation in most of Indonesia still seems to be much better than in Bangladesh (let alone Pakistan), and the communities live together rather peacefully. But it has taken tough rulers to uphold this relatively stable pluralism.
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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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Elst, Koenraad
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Additional quotes by Koenraad Elst
After all the wild claims made about their findings, the experts themselves have finally spoken... In a normal setting, the ASI findings should finish once and for all the campaign of history denial by the Marxists and their Muslim camp followers. But the world of Indian secularism is a fantasy-land where hard facts don’t count for much. So, a great many diehards unflinchingly reject the findings of science.
The ideal of Pakistan was launched by Iqbal in 1930, and in 1940 it became the official political goal of the Muslim League. has often been described as the cradle of Pakistan. From their better knowledge of and appreciation for modern culture, the Aligarh thinkers accepted the modern value of religious tolerance. Not to the extent that they would be willing to co-exist with the Hindus in a single post-colonial state, but at least to this extent that they wanted to do something about the image of intolerance which Islam had come to carry. Around 1920 Aligarh historian Mohammed Habib launched a grand project to rewrite the history of the Indian religious conflict.
In normal academic practice, the debate on an issue on which such a consensus exists, would only have been opened after the discovery of new facts which undermine the consensus view. The present debate is between a tradition which numerous observers and scholars had found coherent and well-founded, and an artificial hypothesis based on political compulsions instead of on newly discovered facts.
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