The claims she makes there about my own position are factually wrong and seem to be based on what Prof. Meenakshi Jain has aptly called "the Marxist … - Koenraad Elst

At the end of it, I for one, am not aware of any point at which the Invasionists could honesttly say: “This here, this proves the Aryan Invasion.” Being convinced of an Indian Urheimat is yet another matter. The case for considering the Vedic and the Harappan culture as instances of one and the same civilization is fairly strong, though much research remains to be done. But this does not necessarily imply that the Harappan culture was purely Indo-European, nor does it prove that the Harappan language was native to India. The case for placing the Indo-European Urheimat in northern India is still too outlandish to mention in decent company, but we cannot say that solid findings are available that conclusively refute it. On the contrary, it is the dominant South Russian Urheimat theory that finds itself unsupported by most types of evidence. The Indian Urheimat theory...is at least fully compatible .... 162-3

“To toe a party line” is usually said of people who hide their real convictions to parrot an officially sanctioned doctrine. In Wallis’s case, there is no longer any reason to assume that he has to conceal his own belief in order to toe the party-line. From his writing, it appears that he genuinely believes the party-line, which he has interiorized.

Further, it says that the religious minorities must "not claim any privileges", something with which any democrat and secularist would wholeheartedly agree: privileges on the basis of creed are against the equality principle which is fundamental to the law system of a modern state. It is one of the absurdities of Indian "secularism" that it contains a number of communal inequalities in law: · Separate family law codes for Muslims, Christians and Parsis, epitomized by the Muslim right to polygamy; this constitutes the denial of the very first defining principle of the secular state, viz. legal equality of all citizens regardless of religion;
· exemption of mosques and churches (as opposed to Hindu temples) from intervention in their management and appropriation of their funds by the secular authorities;
· special safeguards of the communal character (in recruitment of teachers and students, in the contents of the curriculum) of Christian and Muslims schools all while retaining their subsidies, which are denied to Hindu denominational schools (Art. 30 of the Constitution);
· a large number of occasional advantages for the minorities in everyday political practice, e.g. subsidies for the Muslims who perform the pilgrimage to Mecca, as contrasted with pilgrimage taxes to be paid by Hindus going to Amarnath and other Hindu places of pilgrimage.