The debate on the Aryan Invasion Theory is not logically affected by the political motives of its participants, though these motives are sometimes pa… - Koenraad Elst

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The debate on the Aryan Invasion Theory is not logically affected by the political motives of its participants, though these motives are sometimes palpable through the rhetoric used. Mapping these motives as a matter of history of ideas (and not as a way to decide the AIT question itself by means of political association) allows us to point out the following: on the pro-AIT side, justification of European colonialism, illustration of the racist worldview, delegitimation of Hinduism as India’s native religion by missionaries of foreign religions, Indian Marxist attempts to delegitimize Indian nationalism, and several separatisms in India seeking to bolster the case against Indian unity; and on the anti-AIT side, Indian nationalism seeking to make India’s civilisational unity more robust, and to score a point against the aforementioned “anti-national forces”.

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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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Alternative Names: Elst, Koenraad
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Additional quotes by Koenraad Elst

Outsiders notice how the inward-looking education of Muslim youth in Muslim schools (facilitated by their constitutional privilege of subsidized yet totally autonomous communal schools, a privilege denied to Hindus in the prevalent reading of Art.30) leads to their unemployability in the modern labour market; but the Muslim leadership, encouraged by the secularist media, prefers to deny its own responsibility and blame Muslim disadvantage on others. This mentality of resentment feeds terrorism, as indeed acknowledged in the Indian Mujahedin manifesto. Likewise, that the police more easily suspects Muslims and tends to associate them with terrorism is true, but not unrelated to their own actions (e.g. the Jamia Millia VC's recent refusal to cooperate with the police when some of his students were suspect).”

But the scholarly finding is that it has indeed changed. Caste in the age of the Ṛg-Vedic “Family Books”, India’s oldest documents, was non-existent, or at least never mentioned. Later it was understood to be hereditary though only in the fatherly line, and for the last two thousand years, it was the boxed-in endogamous institution that we have come to know.

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