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In a sociological sense, I am still part of the Catholic community,... Nevertheless, I am no longer a Roman Catholic. I am a secular humanist with an… - Koenraad Elst
" "In a sociological sense, I am still part of the Catholic community,... Nevertheless, I am no longer a Roman Catholic. I am a secular humanist with an active interest in religions, particularly Taoism and Hinduism, and keeping a close watch on the variegated Pagan revival in Europe... The Sangh Parivar is disinclined to educate its cadres on the illusory nature of Christianity, possibly because this would entail the tedious job of clearing the superstitious deadwood from Hinduism as well. It avoids polemicizing against Christianity as such and prefers to focus on the historical and contemporary misbehaviour of Christian missionaries: the Goa inquisition, the destruction of the Mylapore Shiva temple near Chennai, the expulsion of Riyang tribals from Christian-dominated Mizoram... Another mistake often made in Hindutva polemic against the missionaries is to deny that their motive is Christian religion. It is said that their real motive is political, that they serve the interests of a secular entity, typically European colonialism or American hegemonism. There is a historical basis for this suspicion, e.g. the militantly secularist French Third Republic (1870-1940) encouraged the missions as de facto French outposts and agents d'influence in the colonies. Conversely, tribal anti-British rebellions in India typically started with attacks on mission posts. It is also likely that during the Cold War, the CIA supported attempts to set up a Christian state in India's Northeast as an American foothold in Asia. Yet, apart from being largely anachronistic now, such scenarios simply don't represent the main thrust of missionary activity.
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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
To allow the “freedom to convert” as part of the freedom of religion (as the Indian Constitution does) betrays a Christian bias. And of course, any account of the religious situation is not complete without identifying the utterly anti-Hindu design of India’s state religion, viz. secularism. In Europe, this was an arrangement created in defence against the influence of Christianity against the state, but in India, it was introduced as a weapon to belittle Hinduism, and is therefore strongly supported by the (disproportionately powerful) Churches.
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)
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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 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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