It is bad form and bad scholarship to bypass someone’s arguments to attack his motives, and even worse to replace his stated motives with imputed mot… - Koenraad Elst
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It is bad form and bad scholarship to bypass someone’s arguments to attack his motives, and even worse to replace his stated motives with imputed motives, but this is one phenomenon which outside observers of the debate will have to get used to: Indian Marxism has given wide currency to the approach of “I don’t care what arguments you come up with, I’m going to tell you what your true motives are, you reactionary pig”.
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.
The true story has been explained threadbare long ago, but for poor listeners like Mr. Engineer, we may repeat that Lal’s excavation focused on the ancient period and that from the viewpoint of Ramayana studies, the medieval layer with its unmistakable temple foundations was indeed devoid of much interest. The discovery of temple remains was nothing unexpected or controversial at the time, given the consensus (still prevalent in the late 1970s) on the site’s known history of Islamic iconoclasm. Yet, after the normal bureaucratic and human-inertial delays, as the 1980s were advancing, the ASI started deliberately postponing the formal publication of Lal’s findings because secularist opinion had started mobilizing against the longstanding historical consensus. The reason for the endless procrastination must have been the same reason why the court case has been dragging on for decades: fear of getting involved in controversy, particularly one where the facts would force a stance favoured by the Hindu side. In other words, fear of being demonized by the secularist establishment with its bloodhound attitude towards dissent.
The neologism âdivâsi constitutes one of the most successful disinformation campaigns in modern history.
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Some discriminations are rather academic and only consequential at several removes. Thus, the understanding of religious freedom as guaranteed in article 25, especially the inclusion of the right to propagate one's religion and thus to encourage others to convert, is tailor-made for the Christian mission. This interest group had successfully lobbied to ensure that the right to convert be included in the Constitution. It also fits the Islamic design to islamize all of mankind, but the notion of conversion is foreign to Hindus and even more to Parsis. So the constitutional right to convert seemingly creates a level playing field, counting for all religions, yet in practice it upholds a right central to Christianity and Islam but meaningless (except negatively) to Hinduism. It legalizes the aggression by the foreign and conquering religions to the detriment of the indigenous religion.
