The demonisation of Modi did not start with the 2002 riots. “Smear Modi Campaign”started from day one and was carried out in the same do-or-die spiri… - Madhu Purnima Kishwar

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The demonisation of Modi did not start with the 2002 riots. “Smear Modi Campaign”started from day one and was carried out in the same do-or-die spirit that one witnesses today when Congress Party wants to eliminate him from the prime ministerial race.

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About Madhu Purnima Kishwar

Madhu Purnima Kishwar (born 1951 in Delhi) is an Indian academic and writer. She is the founder and editor of Manushi: A Journal about Women and Society.

Also Known As

Alternative Names: Madhu Kishwar

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Additional quotes by Madhu Purnima Kishwar

I am well aware that many will dismiss this book as a hagiographical account of Modi’s term as CM. To them I can only say, for 12 long years you have swallowed uncritically poisonous propaganda against him based on statements and testimonies which are being proven motivated, cooked-up, and plain false by courts and the SIT team. Let this come as a necessary antidote to that malicious smear campaign. I assure you that, unlike most of Teesta Setalvad’s witnesses, none of the people who spoke to me used tutored language. All of them spoke spontaneously on video. Unlike Teesta’s many witnesses, none of these people are likely to disown what they told me.

Modi told me the last straw for him with regard to NDTV was when one of their correspondents, Vijay Trivedi, accompanied him in a helicopter for an interview. When he started asking the same old insulting questions, Modi simply kept quiet and refused to respond any further. Piqued at Modi’s ignoring him, Trivedi spread the canard that Modi nearly threw him out of the helicopter mid-air because he had asked tough questions. Modi says on that day he decided never to give legitimacy to NDTV by giving them an interview or responding to any questions from them. Vijay Trivedi treats this incident as a badge of honour.

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This is a classic example of conflicts arising not out of ignorance but surfeit of knowledge combined with the unconsciously imbibed arrogance of Western academia which assumes that its tools of analysis and value systems enable them to understand and pass judgment on the experiences and heritage of all human beings including those who operate with very different world views. Instead of dealing with the criticism leveled at their intellectual tools, many Western Indologists treated the conflict as a case of ‘academic freedom’ versus the intolerance of Hindu community leaders, thus leading to a bitter stalemate.

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