This is very clear when we take a long-term perspective: in the fifty years between 1941 and 1991, their per­cent­age has risen 5.64% (from 24.28% to… - Koenraad Elst

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This is very clear when we take a long-term perspective: in the fifty years between 1941 and 1991, their per­cent­age has risen 5.64% (from 24.28% to 29.92%), substan­tially more than the 4.31% gain in the sixty years bet­ween 1881 and 1941. At this rate, the Muslims in the Subcon­tinent must have passed the 30% mark in the mid-1990s and will pass the miles­tone of becoming more than half the num­ber of Hindus (ca. 32% to ca. 64%) before the census of 2011.

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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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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.

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The picture emerging from all this clutching at straws was clear enough: there is no such thing as a refutation of the overwhelming ASI evidence, just as there was no refutation of the archaeological and documentary evidence presented earlier.

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