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The enemies of Hindu Dharma and of India can get away with any lie or distortion because they have the media and the India-watching academics and mov… - Koenraad Elst
" "The enemies of Hindu Dharma and of India can get away with any lie or distortion because they have the media and the India-watching academics and movie directors at their disposal. They will exploit any mistake the Hindus make, knowing fully well that they do not have the same luxury of getting away with missteps. Any sin against the canon of scholarship will be used to create an impression of an “anti-science” mentality, of “amateurism” at best, but more likely of “superstition” or “jingoistic history distortion”. In fact, even in the case of utmost Hindu conscientiousness, they will still throw all these swearwords at the Hindus and thereby still condition numerous mediocre minds against the Hindu position (or more precisely, against the historical truth), at least in the short term; but in that case, at least knowledgeable and discerning people will come over to the Hindu side of the argument, and they will make the difference in the long run... The mass killing of Hindus by Islamic Mujahedīn (Arabic: “those who strive [on the path of Allah]”) is a historical reality, costing many millions of Hindu lives. A recent Nehruvian-cum-Marxist current in Indian and India-watching historiography tries to deny this fact, but the evidence is plentiful, much of it from the horse’s mouth: the Muslim chronicles that take great pride in being able to describe the destruction of Pagan people and Pagan culture. This Negationism is an interesting topic, both for refuting it as a matter of correct history-writing and for analysing its psychological and political determinants.
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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
In its early years, at the dawn of the Ṛg-Veda, the fledgling Vedic tradition was limited to king Bharata's Paurava tribe (descendents of Purū, himself a scion of the Lunar Dynasty) in northern Haryana, between the Sarasvatī and Dṛṣadvatī rivers. It is at his Court that priest Bharadvāja composed the first Vedic hymns. The Pauravas called the region "Ilā's footstep" (after the Lunar dynasty's foremother Ilā, daughter of patriarch Manu Vaivasvata), "the navel of the world", and "the best place on earth", true to people's universal attachment to their motherland. But compared to present-day India, it was an insignificant statelet. In its smallness it was perhaps best comparable to my own country, Belgium. But that was only the beginning. Some of Bharata's successor-kings, like Divodāsa and Sudās, conquered territory around this core area and ultimately made the Bhārata (i.e. belonging to king Bharata) territory as large as Northwestern India: from western Uttar Pradesh to the Afghan border. Sometimes even beyond, so as to include the Afghan region of Kambuja (the region from where the Vedic people imported their horses), though its population was mostly Iranian.
The crucial fact here is that the academics’ position proved to be wrong, while my position was simply the scholarly position and proved to be right. If there could still be any debate about this in the 1990s (debate which was not really allowed, because overruled by an emphatically imposed new orthodoxy), there is no debate now, after the Court-ordered excavations of 2003 and the Court verdict of 2010. So, I was vetoed for being right, at the most for being dissident, not at all for being substandard nor for being “fundamentalist”.
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Macaulay's policy was implemented and became a resounding success. The pre-Macaulayan vernacular system of education was destroyed, even though British surveys had found it more effective and more democratic than the then-existing education system in Britain. The rivalling educationist party, the so-called Orientalists, had proposed a Sanskrit-based system of education, in which Indian graduates would not have been as estranged from their mother civilization as they became through English education, and in which they could have selectively adopted the useful elements of Western modernity, more or less the way Japan modernized itself.
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