In India, and increasingly also in the West and in international institutions, we are faced with a similar phenomenon, viz. Jihad negationism. This i… - Koenraad Elst
" "In India, and increasingly also in the West and in international institutions, we are faced with a similar phenomenon, viz. Jihad negationism. This is the denial of aggression and atrocities motivated by Islam. Among the differences, we note those in social position of the deniers and those in the contents of the denial. Jihad deniers are not marginals who have sacrificed a career to their convictions, on the contrary; they serve their careers greatly by uttering the politically palatable “truth”. In India, any zero can become a celebrity overnight by publishing a condemnation of the “communalists” and taking a stand for Jihad denial and history distortion. The universities are full of them, while people who stand by genuine history are kept out. Like Jawaharlal Nehru, most of these negationists hold forth on the higher humbug (as historian Paul Johnson observed) and declare themselves “secular”.
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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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I also intend to restore objectivity. This is an urgent necessity in view of two challenges. (...) This means in practice that once you have identified an author as representative of the wrong interest group, his arguments are ipso facto wrong or vitiated. In a large part of the academic publications, this position is implicit in their way of foregoing any serious evaluation of arguments formulated by Hindu revivalists, as if the identification of the propounder of the argument as a “Hindu fundamentalist” were sufficient to put it beyond the pale of rational discourse. Thus, the Hindu litany of grievances against the inequalities imposed on Hinduism by the Indian state (which makes up a very large part of this literature) is commonly only mentioned as an object of ridicule, never of proper investigation. The second problem is that many India-watchers who have ordinary notions of objectivity (...) have none the less published books and papers on the present topic which suffer serious lapses from the normal scholarly standards. The exacting standards of objectivity are obviously a permanent challenge to scholars in any field, but this field, or at least its present-day state of the art, presents some peculiar problems. In some cases, the bias may be in the mind of the India-watcher, but the overriding problem is that even scholars and journalist who do try to be objective are handicapped in this endeavour by their reliance on Indian sources which have considerable standing but are none the less far from objective.
But the objective finality of Pollock’s thesis is more specific, viz. to blacken the Indian homeland hypothesis by associating it with National-Socialism. Reality, however, is just the opposite: more even than other Europeans, the Nazis espoused and upheld a westerly homeland and the invasion hypothesis. This invasion happens to be a corner-stone of Pollock’s worldview, with invader castes guilty of expropriating and subjugating the natives, who became the lower castes. Hitler-Pollock, same struggle!
At any rate, the BMAC’s frontal display of contempt for logic and rational method has not pitted any secularist against the BMAC position. For them no allegations of replacing historical knowledge with myth or “faith”; which adds further illustration to our view that the whole rhetoric of historicity vs. faith was never anything else than a dispersionary tactic to put the Hindus on the defensive.
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