Report on Kaligram Muharrum riot, October 2016

The report has been prepared using eye-witness accounts by social worker and technologist Bhaswar Goswami, who hails from Kaligram village and is currently working in Bengaluru.

Durga Puja is a time for celebration, Aradhana of ‘Naari Sakti’ and a way to worship mata for the emancipation of the individuals and the upliftment of the society in Bengal. It is a time when every household buys new cloths, gifts them to family and friends and celebrate the occasion with full merriment everywhere in rural and urban Bengal. But, the same is not true for the villagers of Kaligram, which is about 75 kilometers from the town of Malda in Bengal (location on the map).

This culturally rich and educated village has not known a peaceful Durga puja for at least three decades. Every year, Durga puja is accompanied by the horrors of Muslim oppression and aggression committed in the name of Muharrum celebration. This is especially true when both the festivals fall on the same day or close to each other. Each time, the Muslim procession used to cross this Hindu village, it wreaked havoc in the otherwise peaceful village. In 2015, the village saw gruesome Muslim violence [Read here]. This year the same has repeated again.

Even before the Puja started, as the villagers of Kaligram prepared with joy and devotion for the celebration, there was a fear among the Hindu households about the possibility of Muslim disruption and the flare up of communal tension, since Muharrum coincided with Durga Puja. Local administration had issued multiple discriminatory orders like ‘Hindus cannot play music while Muharrum is underway’, ‘immersion of Durga Idols cannot be done as per practice on certain days’, etc. These orders, though discriminatory were silently accepted by the Hindu villagers in order to maintain communal harmony. Yet, despite this compromise by the local Hindu community, Muslim mob attacked the village on the evening of October 14 and inflicted huge damage to Hindu lives and property.

Here is a chronological account of the incidence:

13th October, night around 9 PM: Hindus were busy taking their Durga Idol immersion procession through the village, as per Police guidance. Same night Muslims were celebrating what they call ‘Basi karbala’, a specific type of violent celebration for Muharrum practiced in Bengal.

13th October, night around 10 PM: While immersion procession was passing through the village as per prior schedule, Hindus got to know that local police led by IC Chanchal PS, had diverted ‘Basi karbala’ procession with thousands of Muslims brandishing swords, lathis and other sharp weapons. This was a clear deviation from the 24 years old court settlement that mandated no ‘Basi karbala’ procession to be allowed to pass through the village for ensuring safety and security of the Hindu life.

13th October, night around 11 PM: Hindus protested to the police and in return got flak from the IC Police. Moreover, Hindu women were insulted by the police administration.

14th October, early morning around 12 AM: Fearing the dire consequences of ‘Basi karbala’ procession passing through the village, Hindus decided to block the road by keeping Durga Idol and not to carry on with the immersion. This made the Muslims to change their mind and divert the ‘Basi karbala’ procession through outer roads.

14th October, early morning, around 4 AM: Malda police administration reached Kaligram with armed police and forced the villagers to take the Durga Idol for immersion. Villagers agreed.

14th October, early morning, around 5 AM: While most of the villagers were busy doing the immersion of their mata with heavy heart, police asked 8 Hindu youth leaders (Ratan Das, Siddharta Nandi, Suman Guha, Manish Sarkar, Gopesh Sarkar, Ajit Pramanik, Ramkrishna Das, and Advocate Himadri Das) to accompany them to police station Chanchal in order to have some discussion. After taking them to the police station, all were arrested, though they had committed no wrongs.

14th October, morning, around 7 AM: News about the arrest of the either people spread through the Village men and women decided to do ‘gherao’ of Chanchal police station in protest of the arrest.

14th October, evening, around 5 PM: Finally, giving in to the demands of the villagers SDPO apologized to the people and released the arrested eight Hindu youth leaders without any condition.

14th October, night, around 10 PM: Muslim mob gathered around the village with country made bombs, pistols, pipe guns, swords, lathis and other ammunitions, and started to loot and burn the houses. Rapid Action Force (RAF), which was deployed at the place came under attack as well. Two Police personnel got severely injured and the RAF men ran away leaving the villagers completely unguarded. Villagers called up Malda District administration in desperation, but the calls were unanswered.

15th October, around 5 PM: District Magistrate, Superintendent of Police and other officials from the administration reached Kaligram with huge police force, but by then, the mob, which had already inflicted heavy damage to the Hindu property and human life, had run away. Around 50 houses looted and burnt to ashes. Two cars and one truck were also burnt. One jewelry shop & two grocery shops were looted. Cattles were taken away. Hindu women were molested. Three Hindu temples were vandalized beyond repair and their idols Hundreds of Hindus were left homeless and lost their life savings.

Now, that the Section 144 has been imposed by the administration and the central armed forces are patrolling the village, there is a temporary relief to the Hindu villagers. In the last five days, a bustling village has turned into a riot hit desert, with hundreds becoming homeless, including children and many infants, who are now living in other’s homes and consuming community food. No relief or compensation has been provided by the administration till now.

Villagers are running pillars to post in order to file FIRs and looking for ways to bring the issue to the attention of the entire nation, while there are attempts in the local media to suppress the incident in the name of maintaining communal harmony and the administration has chosen to remain a mute spectator.

Here are three video clips showing the damage to Hindu property in the attacks.

Video 1

Video 2

Video 3

 Source: indiafacts

American Progressives also typify others: Olmsted and Pollock

There are striking parallels between the seemingly progressive yet deeply prejudiced views of leftist American intellectuals of the 19th century and today.

by Kausik Gangopadhyay

Sene One: Mid Nineteenth Century 

Abolition of Slavery is a landmark event in American History. At the peak of American Civil war, President Abraham Lincoln abolished slavery as a strategic move to win the war through the Emancipation Proclamation (1863). Planters in the Southern states of America used to justify slavery on the ground of supposed racial inferiority of the Negros and need of Slavery as an institution for the benefit of the Negros. But what was the role of progressive American intellectuals of that era regarding abolition of slavery?

The voice against slavery was gaining ground in the preceding decades. This may give the reader an impression that progressive intellectuals sympathetic to abolition of slavery believed in equality of all races, as opposed to those conservatives who supported slavery as the right institution for upliftment of blacks. Such an understanding, however, would be deeply flawed.

Frederick Law Olmsted was a versatile personality of that era. He was a farmer as well as a landscape architect, journalist, social critic and public administrator. He was commissioned by the New York Times editor in 1852 to prepare a series of articles about Slavery in the south. His famous book, The Cotton Republic (1861), was based on these articles which presented an all-encompassing picture of slavery. Eminent personalities of that era, including Karl Marx, were influenced by Olmsted's views. What were Olmsted's views exactly? He was firmly against slavery — not primarily because of exploitation of the slaves but mostly on account of the supposed inefficiency of the slaves who, in his understanding, accomplished one third to one half as much work as did “the commonest stupidest domestic drudges at the North.”

It is not Olmsted alone but other contemporary progressive intellectuals of the United States of the time such as Cassius Marcellus Clay and Hinton Rowan Helper had similar opinions, which formed the core of anti-Slavery argument of those times.

Do their arguments make sense? Absolutely Not. Eminent economic historians of the twentieth century—Robert William Fogel and Stanley L. Engerman—analysed American slavery in their book Time on the Cross (1974) for which Fogel was awarded the Nobel Memorial Prize in economic sciences. Their data-based work did dispel many popular false perceptions about slavery, in particular, the myth of Negro slovenliness. The Negros were definitely more hard working and more productive than free white labourers. 

Fogel and Engerman further explain,

 “The antislavery critics...conceived of blacks as members of an inferior race...Most expected that freed Negroes would have to be constrained in various ways if an “orderly” society was to be maintained.”

No wonder, “one of the biggest biological crisis of the nineteenth century” happened right after abolition of slavery when at least one quarter of the four million former slaves got sick or died between 1862 and 1870. (Jim Downs, Sick from freedom; 2012)

Scene two: Early Twenty-first century

 A large number of American academics probably do not recognise Indian civilisation anything worthy of cognisance. The present West—American society being certainly at the forefront—is the product of the European renaissance in the Middle ages, which awakened the scientific exploration and risk-taking ventures of the West. At the heart of this revolution, argues Peter L. Bernstein in his book Against the Gods (1998), lies the Hindu-Arabic number system developed by the Indian civilisation and passed over to the West by the Arabs.

 Sheldon Pollock is a scholar and a leading expert on Sanskrit. Pollock, a chaired professor in a reputed US university, is the editor of the Murty Classical Library of India, a project launched to translate many volumes of Indian classics into English. This shows identification of Pollock with the cause of Indian civilisation. Rajiv Malhotra's book, The Battle for Sanskrit (2016), summarises Pollock's views on Sanskrit and Indian culture. Pollock considers Sanskrit a Brahminical project and source of oppression in India. Sanskritic hegemony, Pollock feels, deprived India of all creativity. The Ramayana, according to him, is a socially irresponsible book.

 Sanskrit connotes to the language of the cultured people by etymology. But Sanskrit is not really an exception; in civilizational projects, languages often evolve from the high culture of society and their names are indicative of this feature. For example, Mandarin is the imperial lingua franca of China (the language of the bureaucrats); Hebrew and Turkish are two artificially revived languages of the twentieth century by the cultural elites of the respective nations. Nevertheless, two most prominent compositions of Sanskrit, the Ramayana and the Mahabharata, are both composed by authors belonging to the subaltern classes (left liberal terminology wise)—Valmiki was a highway robber and Vyasa illegitimate Child of a boat-woman. These epics form the heart and the soul of Indian culture. What can be better proof of the fact that Sanskrit integrated the masses of India?

 Pollock is—very crucially—factually wrong too. He considers circa 260 BC as the birth of writing in India, overlooking the extensive evidence of writing found in Harappan sites (second or third millennium BC). Moreover, days when Sanskrit was India's lingua franca, India was one of the most advanced country of the world in terms of science, technology and economic prosperity. It is quite naive to insinuate that Sanskrit is responsible for Indian inferiority (the claim of Sheldon Pollock).

Progressive Typification

 The world-views of two leading progressive scholars of two very different generations show a similar pattern. Indeed, two examples are, by no means, sufficient to make a complete evaluation of the American progressives. However, they may bust some myths about American Progressives and their world-view which is often projected as neutral to race and religion.

 A. Olmsted was for abolition of slavery but strongly believed in inferiority of the Negroes. Pollock is associated with promotion of Indian civilisation but strongly believes in inferiority of Indian civilisation.

 B. Olmsted was factually wrong and prejudiced to consider the slaves as slovenly; but he pretended to be objective. Pollock's worldview has also factual inconsistencies as explained above. He is supposedly objective; so it does invoke the question: does he nurture deep prejudices in his psyche?

 C. Olmsted wanted Negroes to be constrained in an orderly society; he could not imagine a complete equality of the races. Pollock wants to send Sanskrit to museum as a dead language. He is utterly against revival of Sanskrit. Parity of Indian civilisation to its western counterpart is an unacceptable idea for him.

 D. Though slavery was no progressive institution, slaves did survive as second class inhabitants in American society with receipt of almost 90% of payment made to the free workers (Fogel and Engerman, 1974). There was no systemic genocide by slave-owners. However abolition of slavery caused Negroes to perish in unprecedentedly large numbers during 1860s. Likewise, American conservatives are no friends of Indian culture. Indian cultural studies—while being dominated by western academic discourse—can survive without any state patronage from them. But it is difficult to conclude the same with Pollock as gatekeeper for Indian culture. Such a “friend” of Indian culture would probably end up being catastrophic.

Source: pragyata

Varanasi is as old as Indus valley civilization, finds IIT-KGP study

Jhimli Mukherjee Pandey | Feb 25, 2016, 11.49 PM IST

Kolkata: It's a perfect example of science meeting faith and technology buttressing myth. A detailed study conducted by IIT-Kharagpur - using GPS, one of the latest tech tools - could well turn the clock back on Varanasi, indicating that the holy town has been a continuous human settlement since the days of the Indus Valley Civilization, around 6000 years ago.

The project, funded by the Union ministry of human resources development (it has released Rs 20 crore just for the first phase), has even attracted the attention of Prime Minister Narendra Modi. The PM made it a point to explore the project's progress on Sunday at Varanasi, when he met the IIT-Kgp faculty members and inquired about its possibilities and scope.

The results that have come from a detailed geo-exploration (exploration conducted through GPS technology) conducted by seven IIT-Kgp departments, tracing the different stages through which civilization progressed, and how Varanasi has been able to maintain continuity as a living civilization, unlike comparable seats of human settlement in the world. The researchers have dug 100-metre-deep boring holes all over Varanasi to conclude that there is evidence of continuous settlement at least till 2000BC. There are enough indications that by the time the data collection is over, there would be enough to prove that this date can be pushed back to about 4500BC.

The oldest part of this civilisation has been traced to the Gomati Sangam area of Varanasi, as indicated by the underground layers that have already been tested.

It is perhaps time to take a re-look at India's history. IIT Kharagpur is about to make an explosive announcement. It is ready to put the clock 6000 years back on Varanasi, bringing it at par with the Indus valley civilisation, if not older. What's more, the seven departments of IIT Kgp, that are working on the project, are tracing the different stages through which the civilisation has progressed and has yet been able to maintain its continuity as a living civilisation, unlike comparable ancient civilisations around the world.

The project, which is completely funded by the union ministry of human resources development, has attracted the attention of none less than Prime Minister, Narendra Modi, who made it a point to explore its progress on Sunday at Varanasi, when he met the IIT Kgp faculty members and inquired about the possibilities and the scope of the project.

The results that have come from a detailed geo exploration through the GPS conducted through 100 metre deep bore holes all over Varanasi shows continuous settlement history till 2000 BC. The indicators are that at the end of data collection, this will be put back another '1500 years to establish the final habitable antiquity of Varanasi at 4500 BC.

The geo-exploration, that is being conducted jointly with the British Geological Survey, has already established the existence of Naimisharanya, a forest that finds mention in the Vedas and in the Kashipurana. This forest was considered mythological all these years.

The researchers are also trying to set up a riverine route from Kolkata to Varanasi to Prayag (Allahabad). "Since ancient times, people used this route but the advent of the railways stopped it. We are trying to re-establish that route," said Joy Sen, a senior faculty member of the school of architecture and planning, who is also the chief of the project that has been christened Sandhi. The other departments that are involved in sandhi are humanities and social sciences, computer science, information technology, electrical, electronics and telecommunications and oceanography. The riverine route will be developed to carry tourists, said sources.

Separate heritage trails leading to the five oldest ghats - Asi, Kedar, Dasashwamedh, Panchaganga and Rajghat - are also being created. "We are tracing the ashrams of ancient yogis and spiritual leaders of all religions that dotted the lanes leading to the ghats. Some of these are extinct now, some dilapidated. We will reclaim and restore as much as possible," Sen explained.

A large part of the project, which began in August last year, aims at creating a green rim and reclaiming the greenery and waterbodies that dotted the entire zone from Sarnath to the campus of Benares Hindu University. Efforts are on to remove encroachment and illegal constructions so that the earlier ecosystem is reclaimed as far as possible. "Varanasi has been the seat of all religions and their holy men, who will all be represented elaborately in the project. Efforts are also being made to establish special zones in areas that are dominated by old age homes and shelters for widows," Sen added.

Language, music and iconograohy play a major role in Sandhi. Old texts like Kashipuran or Skandapuran, Mahabharata and Ramayana and the Buddhist text Anguttaranikaya are being re-read for descriptions of Kashi and Kashiraj that were considered mythological all these years.

"We are encountering surprises every day. What was thought to be lore or myth is gradually getting established as history, and that is our biggest achievement," Sen said.

Top Comment

Indian civilization is without the shred of a doubt, one of the most ancient in the world, and what is perhaps unequivoc... Read MoreVijay S Kumar
Source: timesofindia

The MHRD is completely funding the project and has already released Rs 20 crores for it.

An open letter to Rajdeep “IAmAntiNational” Sardesai

Dear Rajdeep,

It seriously doesn’t matter to me what’s your self-image: Nationalist or anti-nationalist. I don’t even care what people think about you. I don’t even see a reason why an honest journalist needs to advocate his ideologies in a national newspaper’s op-ed page. I don’t even know how many honest journalists can get this opportunity of ‘self-promotion’ as most of them are vernacular, non-lutyens journalists, struggling to find news in scorching heat of India that exists outside of Delhi.

Since your article is based on an absolutely wrong premise, besides self-pity, I think, as a true nationalist, its my duty to correct it and put it in right perspective before your lie becomes the mainstream narrative.

You write:

“In the 1990s, the country’s polity was divided by secular versus pseudo secular faultlines; now, another divide, and frankly far more insidious, is sought to be created between ‘national’ and ‘anti-national’ forces.”

In the 1990s, the country was divided between haves and have-nots. That’s why the main theme was ‘Garibi Hatao’. As it still does. Then liberalization happened. With liberalization, India got divided on a new fault line. Ones who wanted to make a better livelihood by working hard and those who wanted to milk liberalization with corruption. Corruption requires middlemen, brokers, pimps and sycophants. Thus a group mushroomed, disguised in the garb of secularism and unfortunately you chose to become their voice. Indians have been secular for thousands of years. I hope you know, words like ‘religion’ and ‘secular did not even exist until the advent of Christianity. I am sure your grandfather must have told you that Hindu civilization existed even thousands of years before Jesus Christ.

‘Secularism’ was a tool that corrupt Congress and the beneficiaries of its corruption used to protect ‘the ecosystem’ from millions of hungry, unemployed, exploited, oppressed but honest, hard-working common citizens. Secularism was invented to consolidate minority votes without isolating Hindus and without appearing to be a minority appeaser. With liberalization, came new multi-national businesses who wanted to overcome red-tapism and needed licenses whereas the ruling parties needed funds. Coincidentally, at the same time English news channels were also in red so they also needed funds. So news channels with power to make or break images needed money and corrupt Congress with money needed image. Thus emerged a new group – The Secular group.

Anyone who disagreed with their ‘Idea of (corrupt) India’ was labelled non-intellectual and thus the middle class, vernacular Indian who did not have the privilege to study in St. Xaviers, Christchurch, Doon, Scindia, Oxford or Cambridge was made to feel inferior in his own country. They were typecast as illiberal, regressive Hindus. Supporting Pakistan was seen as intellectual. Rejecting Hindu customs and traditions became an intellectual exercise. People who take pride in Hindu philosophy were systematically labelled ‘illiberal’. You were seen protecting, promoting and nurturing such voices.

Rajdeep, your grandfather must have also told you that everything that is traditional isn’t illiberal. Similarly, everything that’s rebellious in nature isn’t liberal. But Secular India had silenced the grandfathers of India. On TV channels, for sure. That’s how India was divided between organized and funded club members of a ‘Secular India’ and unorganized, simple, honest and truly secular Indians. They were denied entry into mainstream narrative of India. Nobody was talking for them. Nobody was listening to them. It was by design. You were one of the designers.

Since you love old Hindi songs you must have heard ‘Jiska koi nahin uska to khuda hai yaaron…’ and khuda listened to this hapless mass. A technological innovation came as their rescue. Social media happened. Of course, the secular brigade tried to monopolize it but the entry was open to all. It wasn’t a club. It was a platform. When so-called ‘smart trolls’ started exposing your secular club members of their lies and sinister intents, your wife tried to humiliate them and create further divide by labelling them as ‘Internet Hindoos’.

They weren’t Hindoos. They were Indians. They wanted to take pride in India. And you wanted to crush that pride. For that pride would have been counter productive to thekedars of ‘idea of India’. Two ideas, two Indias came out in open. One who loved India. And another who loved ‘idea of India. That’s how ‘nationalist’ and ‘anti-nationalist’ debate started. Nobody called you anti-national. You decided to ridicule nationalists. You started calling Modi supporters as ‘sanghis’, bhakts, and pseudo patriots, without even realizing that these people love Modi for he is a India Bhakt. They will drop Modi the day they doubt his integrity.

You misunderstood that Modi bhakts are also BJP, RSS bhakt. Your fundamentals were wrong. That’s why it took one evening of prime time for one of your ex-colleagues to demolish your game. Today you have become a victim of your own game. You have sensed that being anti-Hindu, anti-India is not paying dividends and it’s too late for you to be called nationalist. You don’t have credibility, and now it’s a matter of survival for you. If your grandfather was alive, he would have warned you that the race you, Arvind Kejriwal, Rahul Gandhi and friends are running ends only in a dark well. Where even penance doesn’t help.

Nothing can be a more resounding proof than the fact that today you have to use an op-ed page to publicly justify your ideological defeat with a vicious hashtag #IAmAntiNationalist

 You write:

“Yes, I am anti-national because in a plural democracy I believe we must have a dialogue with Kashmiri separatists as we must with those in the North-East who seek autonomy. I will listen to student protestors in Srinagar or Imphal as I will to those in an FTII or a JNU.”

I would advise you have a dialogue with Arnab Goswami. With Subhash Chandra. Have a dialogue with Bhakts like me. With Internet Hindoos. Have a dialogue with the innocent Modi supporter who you had beaten up at MSG. But listening isn’t your agenda. If it were you, I would have listened to so-called trolls on twitter and understood why they are so angry with me. But you chose to whine all day about trolls and their abuse. If you can tolerate anti-India slogans I am sure you can also tolerate some abuse on your TL.

On your timeline thousands of ‘trolls’ keep screaming why you don’t show India’s growth story? Did you listen to them?

I want to have a dialogue with you. Listen to you. Understand you. But are you ready to invite me? To listen to my point of view?

Prosecute all those who break the law, incite violence, resort to terror but don’t lose the capacity to engage with those who dissent. The right to dissent is as fundamental as the right to free speech: shouting down alternative views, be they on prime time TV or on the street, is not my idea of India.

Forget Idea of India, first tell us what is India. Is Malda India? Are the states other than Delhi India? Are other CMs not Indian CMs? Is Ramchandra Guha the only Indian intellectual? Or the death of a journalist who was burnt for exposing corruption less secular than the lynching of Akhlaq? Or the turmoil, conflict, negativity, opposition, communalism, intolerance, awards wapsi… only themes of India?

Is Nemo the only dog in India?

If your channel is the only source of information, one would die believing India is Delhi. Modi its villain. Ramchandra Guha its Buddha. Kejriwal  its Christ plus Prophet. Those 5-6 panelists as Supreme Court. Regressive Hindus are killing innocent Christians, Muslims, Dalits, writers and now poor students. Rest of the population is starving without beef. And Sonia Gandhi never existed.

My grandfather told me a journalist’s only requirement is integrity. Integrity isn’t honesty. Integrity is the ability to tell the truth even when no one is listening. When was the last time you raised real issues of India? When was the last time you made your viewers hear a common man’s concerns. Hate Modi. Hate RSS. Hate Bhakts. Hate Hindus. But why this complete blackout of ‘Rest of India’. Do you work for ‘India Today’ or ‘Delhi Today’?

Yes, I am anti-national because I don’t believe in doublespeak on issues of nationalism. If support for Afzal Guru is to be seen as ‘sedition’, then at least half the erstwhile Cabinet in Jammu and Kashmir, where the BJP is in coalition with the PDP, would be held guilty.

I absolutely agree with your logic. And by that logic, and no doublespeak, you must also hold Arvind Kejriwal guilty for having partnered with Congress and Congress for partnering with Owaisi and Nitish for partnering with Lalu. Even you must be held guilty for partnering with corrupt and crony capitalist Ambani and your wife for partnering with your unethical enemy group: Times of India

What you have failed to understand is that ‘is hamam mein sab nange nahin hai, yeh nangon ka hamam hai’. You are one of them.

 If the Kashmiri youth today see Afzal as someone who was framed, they should be challenged to a legal and political debate but can they be branded as ‘jihadists’ simply because their views are repugnant to the rest of the country?

 You are again confusing issues. It’s not about Afzal. It’s about India. It’s about ‘India go back’. India ki barbadi’ ‘ India tere tukde honge’. It’s about that. Afzal, sedition law, FoE, Lawyers’ hooliganism etc are games journalists like you play to shift focus, confuse issues and keep the ‘ecosystem’ protected.

It’s about terrorism. It’s about alleged terror links of some students. It’s about supporting terror groups. It’s about terror funding. It’s about threat to India’s sovereignty. That’s why people are concerned. Leave sedition laws for the court. You tell us where do you stand? Without any buts. If you are seen protecting the rights of these allegedly terror-linked students, or seen spinning this news and covering them up, you won’t have to put any hashtag, because soon you will become a hashtag yourself – of all anti-nationals.

 Yes, I am anti-national because while I am a proud Hindu who wakes up to the Gayatri mantra, I also like a well done beef steak, which, according to BJP minister Mukhtar Naqvi, is a treasonous act, enough to pack me off to Pakistan. I celebrate the rich diversity of my country through food: Korma on Eid, pork sorpotel with my Catholic neighbours in Goa during Christmas and shrikhand during Diwali is my preferred diet. The right to food of my choice is again a freedom which I cherish and am unwilling to cede.

Unfortunately, your understanding and definition of Hinduism is limited to Gayatri Mantra, beef steak and shrikhand.  The day you will understand Hinduism you will regret that you had to waste all your productive life to learn secularism, tolerance, inclusiveness, nationalism etc. when all this wisdom was available in your grandfather’s diaries.

 Post-script: Last week, at the Delhi Gymkhana litfest, I suggested that the right to free speech must include the right to offend so long as it doesn’t incite violence. A former army officer angrily got up and shouted, “You are an anti-national who should be lynched right here!” When even the genteel environs of the Gymkhana club echo to such strains, we should all be very worried.

I don’t know much about club culture but I know one thing for sure: when journalists stop travelling beyond their studios to reporting facts, fighting over TRPs instead of truth, and using media to further their agenda or to defend and justify themselves, we should all be not just very worried but take time out to introspect.

The other day I was invited to a Times Now panel for an Arnab Goswami show where he was exposing the hypocrisy of Indian seculars and liberals. My views about Indian Secular gang are well-known and I expressed them frankly. Next morning, while walking in my park without a dog, a gentleman called me ‘bhakt’. Exactly like you do. Do you know, in Hindu philosophy, Bhakti is a human quality, attained only by honest people. He accused me of being critical of award wapsi gang who hate intolerant Hindus who support Modi and that too on a Arnab Goswami show who is exposing those who hate India and Modi who loves India and who has the support of Hindus who love India which is also loved by Modi…

If supporting India means supporting Modi and vice versa then I’d rather be called a ‘bhakt’ than being seen exchanging notes with terror support groups.

Yes, #IAmABhakt, of India

Vivek Agnihotri is a filmmaker, writer and columnist. His next film ‘Buddha In A Traffic Jam’ deals with Naxalism at India’s premier institutes.

Vivek tweets at @vivekagnihotri

Source: opindia

Sad Suicide of Rohith Vemula Shows Where The Virulent Politics of Caste Hatred Is Headed

One can then empathise with the desolation the parents of the late Rohith Vemula must be feeling as news came of his suicide. It is indeed sad when a bright aspirant student is deprived of living his dreams.

Aravindan Neelakandan

Aravindan Neelakandan is the co-author of the acclaimed book "Breaking India". He is also a popular science writer in Tamil.

Educational institutes are supposed to prepare one to tackle difficulties in life and persevere, not lead to death. One can then empathise with the desolation the parents of the late Rohith Vemula must be feeling as news came of his suicide. It is indeed sad when a bright aspirant student is deprived of living his dreams.

Vemula left a suicide note that lamented the reduction of human beings to a single identity. The proponents of caste conflict have used it to emphasise that Vemula was a victim of caste oppression, thanks to his ties to the Ambedkar Students Association (read his full suicide note here). Some members of ASA were suspended for alleged violence on campus.

The recent events call for an in-depth study of what is happening in the name of Dalit politics, particularly in the erstwhile undivided Andhra Pradesh. A vicious racial hate theory has been propagated in the university campuses of Andhra Pradesh in the name of Dalit liberation, abetted by forces inimical to national unity and compromise.

To understand the kind of violence that has been happening in the campuses of Hyderabad, we have to understand the long history of hate campaigning that has taken place there with patronage from the high seats of power within and outside India.

The academic kingpin of this divisive phenomenon is Prof Kancha Ilaiah who is now the director of the Centre for Social Exclusion and Inclusive Policy at Maulana Azad National Urdu University (MANUU) in Hyderabad. Indologist Koenraad Elst has pointed out the striking similarities between the way Ilaiah’s work (incidentally sponsored by the Rajiv Gandhi Foundation) depicts Brahmins and the Nazi depiction of Jews.

Kancha Ilaiah

Earlier, Ilaiah had worked in Osmania University, Hyderabad. Today it is a veritable den of casteist-racist movements. Pitting Ambedkar against Gandhi, Ilaiah has been marketed in the West as a messiah of the downtrodden in India.

Gospel for Asia presents Kancha Ilaiah as the ‘Martin Luther King’ of the Indian civil rights movement. In 2005, he testified against India to a US Congress sub-committee on human rights. The hearing was titled, ‘Equality and Justice for 200 Million Victims of the Caste System.’

Kancha Ilaiah was there along with the Dalit Freedom Network (DFN) which was part of the family of organisations linked to CSW (Christian Solidarity Worldwide). Its current President, Jonathan Aitken, and its former president and patron, Baroness Cox, are both staunch right-wing Christians. And CSW works in a coordinated way with DFN in the US and similar organisations in India and hate-mongers like Kancha Ilaiah in Indian universities.

In his book ‘Post-Hindu India’ Ilaiah states that Brahmins are worse than animals because even the animal instincts are ‘underdeveloped’ in them. He declares that Hinduism is actually ‘spiritual fascism’ created by ‘the unusual instinct of parasitism’ in Brahmins and says that Dalits ‘have to turn to a war of weapons’ in order to eliminate Hinduism.

Consider the following lines:

The Brahmins as a community shared the animal instinct of not being able to produce anything from the earth. This human caste differs from all the other social communities ever since human beings evolved out of the apes.

Now if you substitute Jews in the place of Brahmins, this will match lines from some Nazi pamphlet. Only these are lines from a book published in 2009 by a prestigious academic publisher – Sage Publications: ‘Post Hindu India’ (page.206).

Ilaiah has ominously predicted a ‘major civil war’ on the lines of the violent upheavals that happened in Europe and sees it as a ‘necessary evil’. In fact, what is happening in the campuses of universities in Andhra Pradesh – now Telangana – have to be seen as attempts to whip up such gross communal, divisive passions.

So beef festivals  and rallying for Yakub Memon, etc, are basically attempts to pit Dalits against ‘forward castes’. The most unfortunate suicide of Rohith Vemula is but one more tragic result of such ideological posturing and divisive campus politics. But who will hold the Kancha Illaiahs of our universities accountable?

Source: swarajyamag

History of Hindu Heroism: A brief chronicle

IndiaFacts columnist Manini has put together a compelling 

presentation chronicling the long history of Hindu heroism for 

IndiaFacts. Here’s how she describes the presentation:

This is a quick chronicle of all those Hindu bravehearts who for 

over 550 years, fought Islamization and paid with their lives to 

keep the Hindu religious and cultural identity alive.

We invite our readers to watch, share, and disseminate this rather superlative and visually pleasing presentation.

History of Hindu Heroism from IndiaFacts Research Centre

OMG! You Wont Believe Star Wars is Based on These Two Famous Ancient Indian Texts. Read the Truth!

The Jedi in the Lotus: An Eastern Look at Star Wars By Steven J. Rosen

This book looks at the underlying basis of George Lucas' successful film series, showing how it is, in many cases, based on Indic texts, such as the Ramayana and the Mahabharata. Naturally, the market for this book is not only students of Hinduism and Eastern spirituality – my usual market – but also fans of the film series, which amounts to literally millions of people. When the Phantom Menace (the first Star Wars prequel) came out in 1999, it was hailed as the most anticipated movie of all time, and it did incredibly well at the box office. What's more, when the video and DVD were recently released, the sales were unprecedented. Now, the next film in the series is due out this month (May 2002), and fans say that this will be the best of them all. Six months after that, Lucasfilms will release the video and DVD of that film, and two years later, the final installment of the Star Wars series is scheduled for release, meaning that the epic fantasy series will be on people's minds for years to come. I ask those of you associated with the Infinity Foundation to help me find a publisher for this work. Time is of the essence. An outline of my book is as follows: o The introduction reveals the basic connection: It describes how myths are embedded in the consciousness, in the soul, and have therefore manifested in similar ways throughout the world. Ancient Indian myths are perhaps the earliest examples of these world myths, while Star Wars is merely among the most contemporary. The correlations are many, and they will all be explored throughout the book. I look at George Lucas' major influences, from Flash Gordon to Joseph Campbell, and how Indian tales form the central core around which his series is modelled. o In Chapter One, I elaborate on the story of Rama as well as that of the Pandavas. In addition, I outline the chronology of events in Star Wars and show overlapping themes and points of similarity and difference. o Chapter Two explains "the Force," showing its correlation with both Maha-Maya (God's external energy of illusion) and Yoga-Maya (God's internal positive spiritual energy), since The Force has both bad and good dimensions. I will also compare the Force to various manifestations of shakti and to Brahman, the impersonal aspect of the Supreme, for there is much similarity in these concepts. Students of Indian religion will balk at the East-Indian ideas Lucas freely uses when constructing his idea of the Force. o The Third Chapter will explain the underlying message of the Star Wars films, especially its idea that light and dark aspects of reality can be analogized with Nature vs. Machine paradigms. Each film in the Star Wars series offers food for thought regarding the "organic as opposed to the mechanic," and our Third Chapter will look at them all. o Perhaps most importantly, in the Fourth Chapter, I will show that just as Star Wars takes place in deep space, most of the battles in the Ramayana take place in sophisticated aircrafts, and Arjuna, too, in the Mahabharata, is said to engage in many battles while in outer space. The Vimana shastras show that ancient India somehow knew of elaborate aircraft and boasted an awareness of advanced technology. While I point out that much of this may be relegated to the realm of fantasy, it is indeed curious that ancient texts engage these very Star Wars-like ideas. o The Fifth Chapter will elaborate on Yoda's relationship with Luke Skywalker, which is essentially a Guru-Disciple relationship. I will explain their interaction in terms of Indian texts and show how the teacher/pupil dynamic is nowhere as developed as in India. I will also show parallels between India's system of yoga and that which is taught by the Jedi knights. This will lead into an examination of kshatriya dharma, for the the Jedi knight concept is obviously an extrapolation of the codes of India's warrior caste. o The Afterword will sum up the religious components of the film series and explore spiritual elements in many other similar films. In conclusion, I will show that ancient Indian traditions were well ahead of their time, and even today have much to offer the world. Source: infinityfoundation

The moderns of ancient India

Rigveda, Kamasutra, Arthashastra – A rich legacy of abjuring violence against women

Nirbhaya’s rape-murder and the outpouring of protest and anguish that followed invites us to imagine a society in which women are free agents. One which fully accepts that women have the right to make independent decisions – whether in their romantic and sexual lives or in the pursuit of education and work.

A society that discourages violence against women and condemns even marital rape. If violence occurs, society does not stigmatise the woman victim or blame her for somehow having incited the violence but does its best to offer her support and sympathy.

Such a society sounds like a utopian dream – particularly in a country still plagued by khap panchayat judgments ordering gang rape as a punishment for women suspected of “inappropriate relationships” and statements by politicians blaming women for rape. However, we wouldn’t have to travel far in space to find this utopia. We simply need to board a time machine, and jump straight into Rigvedic India.

The Rigveda does mention a rape. The victim is Ushas (Dawn), who flees to a cave, traumatised. She is then befriended by minstrel rishis who track her to her hidden dwelling, and offer praise and support. Singers gather in front of Ushas’s cave praising her radiance and lustre and persuading her to come out, which she eventually does.

In one of the hymns the rapist is punished; an arrow is shot at him. Society did not judge Ushas. It rallied to her aid, boosting her morale and helping her emerge from post-traumatic depression into a happy and normal life.

The society of the scriptures stigmatised neither the rape survivor nor the children born as a result of rape. A father who abandoned such a child was looked down upon, whosoever he might be.

Several Puranic texts chronicle the mighty Brihaspati’s rape of his brother’s wife, Mamata. The child was raised by his maternal grandparents before being adopted by King Bharata. He also became extremely learned. He and his descendants composed the hymns that constitute Book 6 of the Rigveda. While the child prospered, Brihaspati was despised. Mamata was neither stigmatised, nor abandoned by her husband.

In the Ramayana, the Suryavanshi prince, Danda, a serial rapist is exiled by his father to the Dandakaranya forest, where he proceeds to rape his teacher Shukracharya’s daughter Abja. Incensed, Shukracharya curses Danda – he and his entire clan perish.

Meanwhile, the regent discovers that Abja had conceived from the rape. He brings her to the Suryavanshi capital, Ayodhya, with great honour. She becomes queen and her child, Harit, later ascends the throne. Not only did the rape victim and her child flourish; no one questioned their rights to the throne. Illegitimacy carried no stigma.

Besides sexual violence, physical or psychological violence against women is discouraged in the Rigveda, as illustrated by the famous funeral hymn. A woman who lies down, depressed, beside her dead husband is urged to get up and embrace the world of the living – with laughter, good food and song. She is even encouraged to take the hand of a suitor who could be a potential second husband.

Some Vedic women, far from being helpless and victim-like, were very martial. In a famous hymn about Mudgala’s wife, robbers steal his entire stock of cattle. The couple is left with an old bull and a creaky wooden cart with one wheel missing. After Mudgala makes some ad hoc repairs, the couple give chase, his wife holding the reins and driving the cart drawn by the bull. Her skill ensures that they capture all their own cattle as well as some of their raiders’.

Other Vedic hymns mention a woman warrior, Vishpala, who fought at night in the Battle of Khela. Losing a leg in battle did not faze the lady. She got an iron leg made and rejoined the battle.

Leap forward now in time to Vatsyayana and his Kamasutra. Vatsyayana warns husbands (especially in the context of arranged marriages) not to force themselves on their wives: “Women, being of a tender nature, want tender beginnings, and when they are forcibly approached by men with whom they are but slightly acquainted, they sometimes suddenly become haters of sexual connection, and sometimes even haters of the male sex. The man should therefore approach the girl according to her liking.”

Vatsyayana is equally against date rape; he points out that it has similar effects on the woman who is “forcibly enjoyed” by “one who does not understand the hearts of girls”: she begins to hate sex and mankind in general. Again, no disposition to blame women for being raped; the responsibility lies squarely with the rapist.

Nor does marriage give a man an inalienable right to his wife’s person – quite a revolutionary idea when marital rape is not criminalised even in modern society. Both Vatsyayana and Kautilya, the author of the Arthashastra, maintain that wives could resort to divorce (with the option of remarriage) under some circumstances. Thus, women trapped in violent marriages were not without an exit strategy.

It would be ideal if violence against women simply didn’t exist. If this is impossible, the best alternative is a society where a woman’s self-worth and honour are not diminished simply by a crime against her person. Hopefully, we can use our distant ancestors’ social norms for inspiration in moving towards such a society.

The writer is associate professor of economics at Jawaharlal Nehru University

Source: TOI

History and Nationalism: Excerpt from Hinduism and the Clash of Civilization

One of the main purposes of history books, as taught in different countries in the world,…

David Frawley | Indology | 30-10-2015

One of the main purposes of history books, as taught in different countries in the world, is to instill a sense of national pride and honor—in short, to inculcate a sense of patriotism and nationalism. Whether it is the United States, Great Britain, Russia, Germany or China, this is certainly the case today and has been so as long as these countries have existed as modern nations. The lives of great leaders, particularly the founders of the country are highlighted, the continuity of the nation’s history is emphasized, and the importance of the nation in the history of world and the greatness of the national culture are stressed. Students are expected to come away from reading accounts of their history with a sense of national greatness and purpose, not only for the past but also for the future.

However, India is a strange and unique country in which history books are often anti-national in nature. India has largely kept intact the British approach to Indian history devised in the colonial era. Students of such textbooks come away apologetic or confused about their country and its traditions. Textbooks in Marxist ruled states of India like West Bengal and Kerala leave their students with a sense of the greatness of Communism and Communist countries like China or even Russia which is no longer Communist, rather than any real regard for India and its great traditions.

An early 19th-century manuscript of Rigveda (padapatha) in Devanagari.

History books in India try to ignore the dominant Hindu ethos of the country and its history before the Islamic period. India’s greatest historical and cultural document, the Mahabharata and Ramayana are hardly given any attention in the schools. So too, the Vedas, Puranas, Buddhist Jatakas and other prime historical and cultural documents of the country are ignored because of their religious overtones. If they do address India as a nation, it is only India of the independence movement that they acknowledge, as if prior to 1947 India did not really exist. While Nehru is made important, older kings from the Rigvedic Bharatas to Yudishthira of the Mahabharata period to the Marathas of the eighteenth century are hardly mentioned. There is no real sense of any historical continuity to the culture, much less to the country. While Mahatma Gandhi is emphasized, the greater spiritual traditions of India and its great teachers from the Vedic rishlS, Vedantic Buddhists and Jain sages to modern savants like Sri Aurobindo and Ramana Maharshi are not given much attention.

It is true that history should not be a mere instrument of a destructive nationalism and should avoid instilling aggression against other lands and peoples, even when upholding what is valuable in a nation’s history. But this does not require that the national value of historical studies is negated altogether.

The question, therefore, is how the history accounts in India made to reflect and instill a genuine nationalism and sense of the country’s history and destiny. India, after all, is one of the great civilizations of the world, with cultural traditions that have much value for humanity. Such historical accounts must reflect the richness and diversity of Indic civilization, but they cannot ignore its unity and continuity either.

The fact is that you cannot build a nation without creating history books that instill a positive nationalism, particularly in the youth. The real danger in India is not the arising of a chauvinistic nationalism like that of Nazi Germany or Fascist Italy—which are foreign to the mentality and ethos of the country—but a lack of national spirit and historical consciousness that keeps people alienated from their roots and the country divided.

India needs a real nationalism and for this a national sense of history, pride and purpose is required. A true Indian nationalism will be rooted in an Indian ethos of dharma, spirituality and pluralism, but this does not mean there can be no national or historical pride without encouraging communalism in the country. On the contrary, a greater sense of national identity would be the best thing to counter the disintegrating influence of religious, castist and regional interests that are bringing the country down.

Therefore we must ask: Why can’t Indians connect India’s traditional ancient literature, the Vedas, with its archaeology through Harappa and the many sarasvati River sites? Why can’t Indians find national pride in their own history both on literary and archaeological levels? Why should history in India be used for national shame, rather than National pride? Why should history of India place Indic civilization out of India? These are questions that must be answered.

Western and Indic Views of History

The subject of history in the Western context is very different than in the Indian context. In the Western view, history is mainly an account of political events and economic progress, a purely outward affair. In the Hindu view, history is a means of teaching detachment, showing how great kings and kingdoms come and go in the course of time. It has an inner value as a spiritual teaching about the nature of human life and the need for liberation from worldly concerns. In the Western view, history is progressive from the crude beginnings of agriculture and village life moving forward to the present day urban culture. In the Hindu view history is cyclical, with various cultures coming and going over time as the soul seeks liberation from the phenomenal world.

The Western progressive account of history is quite flawed. For example, the first civilizations of the ancient world that we can document—including Egypt. Sumeria, India and China—did not regard themselves as the first but were aware of many cultures and kingdoms before them, particularly prior to a great flood. The civilizations that we regard as the first saw themselves as very old with many antecedents! Yet we pretend that there was nothing before them!

Mauryan building in the Barabar Mounts. Grotto of Lomas Rishi. 3rd century BCE.

In addition, the civilizations of the Third Millennium BCE, like those of Egypt and Harappan/Sarasvati India, had better urban and architectural achievements than those that followed for many centuries. Even Europe had its Dark Ages after the Roman period in which much knowledge was lost. This idea of history as linear progress is clearly not the case. While humanity has progressed scientifically, this is mainly over the past five hundred years.

On the other hand. we see a spiritual decline since ancient times and over the last century we can note a decline in culture, art, music and philosophy in Europe itself, coinciding or even caused by great advances in science.

As India is the only civilization of antiquity to survive the onslaught of time, it is the special responsibility of Indians to discover not only their own history but also that of the entire ancient world. Just as there are unquestioned distortions of ancient India, similar distortions of other ancient cultures also exist. For example, the religion of ancient Egypt, which like that of the Vedas demonstrates much occult and spiritual significance, is similarly dismissed as polytheism, idolatry or henotheism (worshipping different Gods as the supreme God), exactly like the Vedas.

Revamping the way history is taught in Indian schools would be a major step in the direction of a more authentic and spiritually sensitive history of the world. It is a scientific and spiritual imperative, not only for India but for all countries.

[Excerpted from the David Frawley’s book Hinduism and the Clash of Civilization. ]

Source: indiafacts