The document discusses how Western academics and organizations work to fragment and undermine India through distorting perceptions of Indian society and culture. It describes how they promote atrocity literature portraying India negatively, encourage separatist identities along linguistic, caste and other lines, and intervene inappropriately in India's domestic affairs. The overall aim seems to be dividing, destabilizing and weakening India through these means while ignoring pro-India perspectives.
This document discusses how Christianity has been assimilating elements of Hinduism in South India through a process called "Dravidian Christianity". It provides 3 key ways this has been done:
1. Fabricating a myth that St. Thomas visited South India and influenced Tamil classics, claiming this was an early form of Christianity rather than Hinduism. Archaeological evidence debunks this myth.
2. Aligning with the Dravidian movement starting in the 1900s to portray Hinduism as imposed by "evil" northern Aryans, while presenting Christianity and an imagined "Dravidian" spirituality as similar.
3. Christianizing elements of Tamil culture like festivals, art forms, and the popularization
The document discusses the expansion and activities of evangelical Christian organizations in India from a critical perspective. It notes that large Western-funded organizations like World Vision and Gospel for Asia build infrastructure and provide services, but also covertly engage in proselytization activities disguised as development or humanitarian work. The document argues that the goal of such organizations is to ultimately spread fundamentalist Christianity and create populations dependent on the West in India. It provides several examples and quotes from evangelical thinkers and leaders to assert that the organizations view Hinduism negatively and as an obstacle to be overcome.
This chapter discusses how colonial administrators and evangelists invented racial identities and histories to divide populations in India. It explains how the concept of a distinct "Dravidian race" was fabricated by combining linguistic separatism, missionary interests, and ethnolinguistic scholarship. Key figures like Francis Whyte Ellis, Alexander Campbell, and Bishop Robert Caldwell promoted ideas that Tamil and other South Indian languages were unrelated to Sanskrit and belonged to non-Aryan Dravidians who were oppressed by invading Aryans. This helped establish a Dravidian identity and the notion of Aryan oppression. The chapter examines how Tamil literature and traditions like the Thirukural and Saiva Siddhanta were selectively appropriated and revised to link
The document discusses how Biblical myths were imposed as historical facts by European colonists to interpret and dominate non-Western cultures like India and Africa. It describes how the Biblical story of Noah's flood, the curse of Ham, and the Tower of Babel were used to map unfamiliar populations into a Biblical framework and justify the mistreatment of black Africans and Indians. It also examines how early Indologists like William Jones fitted Sanskrit literature and Indian history into a Biblical timeline to establish colonial dominance and the notion of Aryan invasion. The legacy of this "Imperial evangelism" still shapes the colonial Indological infrastructure and view of Indian communities through a Biblical lens.
Archaeology tells us about the sophisticated Harrapan civilization in India between 2500-1700 BCE. The Aryans who arrived around 1500 BCE established a rural culture and the Vedic religion. Hinduism and Buddhism later emerged, blending indigenous beliefs with the Vedas. Hinduism centered on dharma, karma, samsara and achieving moksha. Buddhism founded by Siddhartha Gautama taught the four noble truths and eightfold path to overcome suffering and reach nirvana.
1. The document provides an overview of the major cultural and religious developments that occurred in Eurasia and North Africa between 500 BCE and 500 CE. It discusses the philosophies that emerged in China like Confucianism, Daoism, and Legalism and how they addressed social order.
2. In India, it outlines the development of Hinduism and Buddhism, including their core beliefs like samsara, karma, and achieving nirvana. It also examines the social roles prescribed for women.
3. In the Middle East, it introduces the monotheistic traditions of Zoroastrianism and Judaism that emerged, emphasizing concepts like the struggle between good and evil.
The document provides background information on the rise of Sufism and the Bhakti movement in medieval India. It discusses how the Sufi movement brought a new form of liberal religious expression within Islam that emphasized equality and universal love. Sufis formed mystical orders called silsilahs and used local languages to spread their message. The Bhakti movement similarly transformed Hinduism by introducing devotion and rejecting the caste system. The Sufi and Bhakti saints played an important role in promoting religious harmony between Muslims and Hindus in India.
This document discusses how Christianity has been assimilating elements of Hinduism in South India through a process called "Dravidian Christianity". It provides 3 key ways this has been done:
1. Fabricating a myth that St. Thomas visited South India and influenced Tamil classics, claiming this was an early form of Christianity rather than Hinduism. Archaeological evidence debunks this myth.
2. Aligning with the Dravidian movement starting in the 1900s to portray Hinduism as imposed by "evil" northern Aryans, while presenting Christianity and an imagined "Dravidian" spirituality as similar.
3. Christianizing elements of Tamil culture like festivals, art forms, and the popularization
The document discusses the expansion and activities of evangelical Christian organizations in India from a critical perspective. It notes that large Western-funded organizations like World Vision and Gospel for Asia build infrastructure and provide services, but also covertly engage in proselytization activities disguised as development or humanitarian work. The document argues that the goal of such organizations is to ultimately spread fundamentalist Christianity and create populations dependent on the West in India. It provides several examples and quotes from evangelical thinkers and leaders to assert that the organizations view Hinduism negatively and as an obstacle to be overcome.
This chapter discusses how colonial administrators and evangelists invented racial identities and histories to divide populations in India. It explains how the concept of a distinct "Dravidian race" was fabricated by combining linguistic separatism, missionary interests, and ethnolinguistic scholarship. Key figures like Francis Whyte Ellis, Alexander Campbell, and Bishop Robert Caldwell promoted ideas that Tamil and other South Indian languages were unrelated to Sanskrit and belonged to non-Aryan Dravidians who were oppressed by invading Aryans. This helped establish a Dravidian identity and the notion of Aryan oppression. The chapter examines how Tamil literature and traditions like the Thirukural and Saiva Siddhanta were selectively appropriated and revised to link
The document discusses how Biblical myths were imposed as historical facts by European colonists to interpret and dominate non-Western cultures like India and Africa. It describes how the Biblical story of Noah's flood, the curse of Ham, and the Tower of Babel were used to map unfamiliar populations into a Biblical framework and justify the mistreatment of black Africans and Indians. It also examines how early Indologists like William Jones fitted Sanskrit literature and Indian history into a Biblical timeline to establish colonial dominance and the notion of Aryan invasion. The legacy of this "Imperial evangelism" still shapes the colonial Indological infrastructure and view of Indian communities through a Biblical lens.
Archaeology tells us about the sophisticated Harrapan civilization in India between 2500-1700 BCE. The Aryans who arrived around 1500 BCE established a rural culture and the Vedic religion. Hinduism and Buddhism later emerged, blending indigenous beliefs with the Vedas. Hinduism centered on dharma, karma, samsara and achieving moksha. Buddhism founded by Siddhartha Gautama taught the four noble truths and eightfold path to overcome suffering and reach nirvana.
1. The document provides an overview of the major cultural and religious developments that occurred in Eurasia and North Africa between 500 BCE and 500 CE. It discusses the philosophies that emerged in China like Confucianism, Daoism, and Legalism and how they addressed social order.
2. In India, it outlines the development of Hinduism and Buddhism, including their core beliefs like samsara, karma, and achieving nirvana. It also examines the social roles prescribed for women.
3. In the Middle East, it introduces the monotheistic traditions of Zoroastrianism and Judaism that emerged, emphasizing concepts like the struggle between good and evil.
The document provides background information on the rise of Sufism and the Bhakti movement in medieval India. It discusses how the Sufi movement brought a new form of liberal religious expression within Islam that emphasized equality and universal love. Sufis formed mystical orders called silsilahs and used local languages to spread their message. The Bhakti movement similarly transformed Hinduism by introducing devotion and rejecting the caste system. The Sufi and Bhakti saints played an important role in promoting religious harmony between Muslims and Hindus in India.
The document discusses the rise of secularism in Europe and India. It describes how in Europe, the Christian church and state were once strongly bonded but thinkers began revolting against Christianity, leading to the emergence of secular states. In India, Islam and Christianity came through imperialism and used state power to spread by destroying temples and forcing conversions. However, secularism in independent India gave complete freedom to Islamic and Christian missionaries to propagate while hindering Hindu practices, weakening Hindu society. Key differences discussed are the violent versus non-violent spread of monotheistic versus polytheistic faiths.
The document discusses religious reform movements in modern India that arose in response to rigid and inhumane practices in Indian society in the early 19th century. It highlights key figures like Raja Ram Mohan Roy who founded the Brahmo Samaj movement to reject idol worship and rituals. Ishwar Chandra Vidyasagar worked to promote women's rights and education. The Prarthana Samaj in Bombay promoted rational worship and social reforms like inter-caste marriage. The Arya Samaj, founded by Swami Dayanand Saraswati, also aimed to reform Hindu practices and promote women's rights based on a strict interpretation of the Vedas. These religious reform movements addressed social issues
The origins of Hinduism can be traced back to the Indus Valley civilization and the arrival of the Aryans in India in around 1500 BCE. The Aryans developed the caste system and their religious beliefs were documented in the Vedas. Key Hindu texts like the Upanishads and Bhagavad Gita explored philosophical concepts like Brahman, karma, dharma and samsara. In the post-classical period, Hinduism evolved to emphasize devotion to major gods like Brahma, Vishnu and Shiva. Modern Hinduism has been influenced by encounters with other religions and grapples with issues like the caste system and role of Hinduism in a democratic India.
Sita ram goel the story of islamic imperialism in indiaIndiaInspires
This document summarizes the history of Islamic rule in India from the 11th century onwards based on Muslim historians' accounts. It describes how rulers like Mahmud Ghaznavi, Muhammad Ghuri, the Khiljis, Tughlaqs, and others destroyed Hindu temples and monasteries, slaughtered civilians, and spread Islam through force. It argues that Hindu rulers failed to collectively defend against the foreign invaders and were unprepared for the violent nature of Islamic imperialism, allowing the conquest of most of India over time.
The document summarizes key aspects of early Indian civilization between 1000 BC and 500 AD, including the influence of religion and social structures. It describes the four varna social classes of ancient India and discusses the major Hindu concepts of dharma, karma, and reincarnation. It then provides overviews of the Mauryan, Kushan, and Gupta Empires, noting their expansion, administration, and role in trade. The document also summarizes the religious traditions of Hinduism and Buddhism that developed in India, and highlights achievements in literature, architecture, science, mathematics and technology during this time period.
Classical Indian civilization began in the Indus River Valley and spread throughout the subcontinent facilitated by geographic barriers that made invasion difficult. Indo-European Aryans migrated into the region, blending their beliefs with indigenous peoples and establishing the caste system and Hinduism as the dominant religion. Hinduism and the caste system shaped Indian society and culture and influenced neighboring regions through trade routes.
Classical Indian civilization began in the Indus River Valley and spread throughout the subcontinent, aided by geographic barriers that protected it from invasion. Indo-European Aryans migrated in around 1500 BCE, bringing Vedic religion and establishing the caste system, which divided society into distinct social classes. Hinduism eventually emerged as the dominant religion, incorporating beliefs in dharma, karma, samsara, and moksha. The caste system and Hindu beliefs strongly influenced all aspects of Indian culture and society for centuries.
Ancient civilizations arose in Asia along major river valleys such as the Indus River Valley in South Asia and the Huang He Valley in East Asia. These river valleys provided rich soil for agriculture and natural protections from invasion. Some of the earliest civilizations included the Indus Valley Civilization with major cities of Harappa and Mohenjo-Daro, as well as early Chinese civilizations. In India, Aryan migrations introduced new social hierarchies like the caste system. Major empires later rose like the Mauryan Empire under Asoka, which spread Buddhism throughout Asia. Trade networks also developed linking Asia, like the Silk Road under the Kushan Kingdom.
The document discusses the cultural developments in India that resulted from the establishment of the Delhi Sultanate in the 13th century, including the emergence of an Indo-Islamic culture through the interaction of Turks and Indians. It then highlights several influential religious texts and sites, including the Bijak verses of Kabir, Guru Granth Sahib of Sikhism, Ajmer Sharif Dargah shrine in Rajasthan, and St. Francis Assisi Church in Kochi. The document also discusses the Bhakti movement, Sufism, and their influence in promoting religious tolerance and unity in Indian society.
- The Indus Valley civilization emerged in the river valleys of the Indus River around 1500 BC and included major cities like Harappa and Mohenjo-Daro with populations of 35,000-40,000 people.
- Around 1500 BC, nomadic Aryan groups migrated into northern India and conquered the Indus Valley civilization, establishing new social divisions and institutions. They developed a caste system that stratified Hindu society into priests, warriors, commoners, peasants, and untouchables.
- Hinduism and Buddhism both originated in ancient India, with Hinduism believing in dharma, karma, samsara, and deities like Brahma and Shiva, while Buddhism rejected the Hindu caste system
The document provides an overview of Hinduism including its basic beliefs like polytheism, reincarnation, and karma. It discusses important Hindu concepts such as dharma, samsara, and the major gods Brahma, Shiva, and Vishnu. It also covers the caste system in India and gives a brief history of India including its invasions and colonization by other groups like the British. Finally, it provides details about Gandhi and his role in leading the Indian independence movement through non-violent civil disobedience and passive resistance.
1. In the 18th century, the term "Aryan" was adopted to refer to ancient Indo-European language speakers as a whole, including groups across Europe and India.
2. Models of Indo-Aryan migration discuss scenarios of early Indo-Aryans migrating to northwest India, with linguistic and some genetic evidence supporting migration claims.
3. More recent genetic studies found no evidence that castes in South Asia resulted from an Aryan invasion or subjugation of Dravidian people, suggesting castes developed from traditional tribal organizations during Indian society formation.
Asian studies; Ancient India, Indian Civilization, Indus Valley CivilizationJaymie Lopez
The document provides details about the ancient Indus Valley Civilization that existed from 3300-1300 BCE in modern day India and Pakistan. Some key points:
1) The civilization developed along the Indus River valley and its cities included Harappa and Mohenjo-Daro which had advanced urban planning with drainage systems.
2) The culture is still mysterious as its writing remains undeciphered. Artifacts show an emphasis on trade, religion, and advanced agriculture including early cotton cultivation.
3) The civilization declined around 1900 BCE possibly due to drought or invasion, though the exact causes are uncertain. Immigrating Aryan groups may have contributed to its collapse and cultural transformation in northern India.
Ancient india geography & climate origins of hinduism & buddhismjauntingjen
The ancient Indus Valley civilization arose around 2500 BC along the Indus River valley. Two major cities, Harappa and Mohenjo-Daro, exhibited sophisticated urban planning with standardized bricks, water and sewage systems. This civilization declined around 1700 BC for unknown reasons. Around 1500 BC, Indo-Aryan groups began migrating into northwestern India, blending with the local people and establishing the caste system that stratified society. Hinduism and Buddhism later emerged as major religions in India, influenced by geography and invasions.
The document provides background information on early civilizations in India. It discusses the Indus Valley civilization including the major cities of Harappa and Mohenjo-Daro. It then covers the arrival of the Aryans around 1500 BC who established social hierarchies through the caste system and introduced Hinduism. Buddhism later emerged in India as a rival philosophy that rejected the Hindu concepts of caste and gods.
Culture notes for mains ,from ccrt india helpful for ias aspirantsAshish Omer
1. The document discusses the culture and architecture of India. It describes the origins and characteristics of Indian culture, and provides details on the major architectural styles and sites throughout India's history. These include the Indus Valley civilization, Mauryan period, Buddhist stupas and schools of art like Gandhara and Mathura. It also examines the development of temple architecture and cave architecture across India from the 2nd century BC to the 7th century AD.
The report was submitted for the course "Sociology" at IIIT-Delhi in collaboration with Shubham Singhal and Deepanker Agarwal under the guidance of Dr. Duru Arun Kumar.
The report explains racism,its causes, its effect and people's attitude towards racism.
Rabindranath Tagore's views on Nationalism and Patriotism were far ahead of his time. Today also his views are very relevant. He was able to see the dangers of hyper-nationalism and patriotism. It may stand against humanity. He feared that national will replace human beings. His views of Japan's economic rise and military aggression.
This was webinar presentation. The event was organised by a college in north Karnataka.
The document discusses the rise of secularism in Europe and India. It describes how in Europe, the Christian church and state were once strongly bonded but thinkers began revolting against Christianity, leading to the emergence of secular states. In India, Islam and Christianity came through imperialism and used state power to spread by destroying temples and forcing conversions. However, secularism in independent India gave complete freedom to Islamic and Christian missionaries to propagate while hindering Hindu practices, weakening Hindu society. Key differences discussed are the violent versus non-violent spread of monotheistic versus polytheistic faiths.
The document discusses religious reform movements in modern India that arose in response to rigid and inhumane practices in Indian society in the early 19th century. It highlights key figures like Raja Ram Mohan Roy who founded the Brahmo Samaj movement to reject idol worship and rituals. Ishwar Chandra Vidyasagar worked to promote women's rights and education. The Prarthana Samaj in Bombay promoted rational worship and social reforms like inter-caste marriage. The Arya Samaj, founded by Swami Dayanand Saraswati, also aimed to reform Hindu practices and promote women's rights based on a strict interpretation of the Vedas. These religious reform movements addressed social issues
The origins of Hinduism can be traced back to the Indus Valley civilization and the arrival of the Aryans in India in around 1500 BCE. The Aryans developed the caste system and their religious beliefs were documented in the Vedas. Key Hindu texts like the Upanishads and Bhagavad Gita explored philosophical concepts like Brahman, karma, dharma and samsara. In the post-classical period, Hinduism evolved to emphasize devotion to major gods like Brahma, Vishnu and Shiva. Modern Hinduism has been influenced by encounters with other religions and grapples with issues like the caste system and role of Hinduism in a democratic India.
Sita ram goel the story of islamic imperialism in indiaIndiaInspires
This document summarizes the history of Islamic rule in India from the 11th century onwards based on Muslim historians' accounts. It describes how rulers like Mahmud Ghaznavi, Muhammad Ghuri, the Khiljis, Tughlaqs, and others destroyed Hindu temples and monasteries, slaughtered civilians, and spread Islam through force. It argues that Hindu rulers failed to collectively defend against the foreign invaders and were unprepared for the violent nature of Islamic imperialism, allowing the conquest of most of India over time.
The document summarizes key aspects of early Indian civilization between 1000 BC and 500 AD, including the influence of religion and social structures. It describes the four varna social classes of ancient India and discusses the major Hindu concepts of dharma, karma, and reincarnation. It then provides overviews of the Mauryan, Kushan, and Gupta Empires, noting their expansion, administration, and role in trade. The document also summarizes the religious traditions of Hinduism and Buddhism that developed in India, and highlights achievements in literature, architecture, science, mathematics and technology during this time period.
Classical Indian civilization began in the Indus River Valley and spread throughout the subcontinent facilitated by geographic barriers that made invasion difficult. Indo-European Aryans migrated into the region, blending their beliefs with indigenous peoples and establishing the caste system and Hinduism as the dominant religion. Hinduism and the caste system shaped Indian society and culture and influenced neighboring regions through trade routes.
Classical Indian civilization began in the Indus River Valley and spread throughout the subcontinent, aided by geographic barriers that protected it from invasion. Indo-European Aryans migrated in around 1500 BCE, bringing Vedic religion and establishing the caste system, which divided society into distinct social classes. Hinduism eventually emerged as the dominant religion, incorporating beliefs in dharma, karma, samsara, and moksha. The caste system and Hindu beliefs strongly influenced all aspects of Indian culture and society for centuries.
Ancient civilizations arose in Asia along major river valleys such as the Indus River Valley in South Asia and the Huang He Valley in East Asia. These river valleys provided rich soil for agriculture and natural protections from invasion. Some of the earliest civilizations included the Indus Valley Civilization with major cities of Harappa and Mohenjo-Daro, as well as early Chinese civilizations. In India, Aryan migrations introduced new social hierarchies like the caste system. Major empires later rose like the Mauryan Empire under Asoka, which spread Buddhism throughout Asia. Trade networks also developed linking Asia, like the Silk Road under the Kushan Kingdom.
The document discusses the cultural developments in India that resulted from the establishment of the Delhi Sultanate in the 13th century, including the emergence of an Indo-Islamic culture through the interaction of Turks and Indians. It then highlights several influential religious texts and sites, including the Bijak verses of Kabir, Guru Granth Sahib of Sikhism, Ajmer Sharif Dargah shrine in Rajasthan, and St. Francis Assisi Church in Kochi. The document also discusses the Bhakti movement, Sufism, and their influence in promoting religious tolerance and unity in Indian society.
- The Indus Valley civilization emerged in the river valleys of the Indus River around 1500 BC and included major cities like Harappa and Mohenjo-Daro with populations of 35,000-40,000 people.
- Around 1500 BC, nomadic Aryan groups migrated into northern India and conquered the Indus Valley civilization, establishing new social divisions and institutions. They developed a caste system that stratified Hindu society into priests, warriors, commoners, peasants, and untouchables.
- Hinduism and Buddhism both originated in ancient India, with Hinduism believing in dharma, karma, samsara, and deities like Brahma and Shiva, while Buddhism rejected the Hindu caste system
The document provides an overview of Hinduism including its basic beliefs like polytheism, reincarnation, and karma. It discusses important Hindu concepts such as dharma, samsara, and the major gods Brahma, Shiva, and Vishnu. It also covers the caste system in India and gives a brief history of India including its invasions and colonization by other groups like the British. Finally, it provides details about Gandhi and his role in leading the Indian independence movement through non-violent civil disobedience and passive resistance.
1. In the 18th century, the term "Aryan" was adopted to refer to ancient Indo-European language speakers as a whole, including groups across Europe and India.
2. Models of Indo-Aryan migration discuss scenarios of early Indo-Aryans migrating to northwest India, with linguistic and some genetic evidence supporting migration claims.
3. More recent genetic studies found no evidence that castes in South Asia resulted from an Aryan invasion or subjugation of Dravidian people, suggesting castes developed from traditional tribal organizations during Indian society formation.
Asian studies; Ancient India, Indian Civilization, Indus Valley CivilizationJaymie Lopez
The document provides details about the ancient Indus Valley Civilization that existed from 3300-1300 BCE in modern day India and Pakistan. Some key points:
1) The civilization developed along the Indus River valley and its cities included Harappa and Mohenjo-Daro which had advanced urban planning with drainage systems.
2) The culture is still mysterious as its writing remains undeciphered. Artifacts show an emphasis on trade, religion, and advanced agriculture including early cotton cultivation.
3) The civilization declined around 1900 BCE possibly due to drought or invasion, though the exact causes are uncertain. Immigrating Aryan groups may have contributed to its collapse and cultural transformation in northern India.
Ancient india geography & climate origins of hinduism & buddhismjauntingjen
The ancient Indus Valley civilization arose around 2500 BC along the Indus River valley. Two major cities, Harappa and Mohenjo-Daro, exhibited sophisticated urban planning with standardized bricks, water and sewage systems. This civilization declined around 1700 BC for unknown reasons. Around 1500 BC, Indo-Aryan groups began migrating into northwestern India, blending with the local people and establishing the caste system that stratified society. Hinduism and Buddhism later emerged as major religions in India, influenced by geography and invasions.
The document provides background information on early civilizations in India. It discusses the Indus Valley civilization including the major cities of Harappa and Mohenjo-Daro. It then covers the arrival of the Aryans around 1500 BC who established social hierarchies through the caste system and introduced Hinduism. Buddhism later emerged in India as a rival philosophy that rejected the Hindu concepts of caste and gods.
Culture notes for mains ,from ccrt india helpful for ias aspirantsAshish Omer
1. The document discusses the culture and architecture of India. It describes the origins and characteristics of Indian culture, and provides details on the major architectural styles and sites throughout India's history. These include the Indus Valley civilization, Mauryan period, Buddhist stupas and schools of art like Gandhara and Mathura. It also examines the development of temple architecture and cave architecture across India from the 2nd century BC to the 7th century AD.
The report was submitted for the course "Sociology" at IIIT-Delhi in collaboration with Shubham Singhal and Deepanker Agarwal under the guidance of Dr. Duru Arun Kumar.
The report explains racism,its causes, its effect and people's attitude towards racism.
Rabindranath Tagore's views on Nationalism and Patriotism were far ahead of his time. Today also his views are very relevant. He was able to see the dangers of hyper-nationalism and patriotism. It may stand against humanity. He feared that national will replace human beings. His views of Japan's economic rise and military aggression.
This was webinar presentation. The event was organised by a college in north Karnataka.
This document defines post-colonialism and discusses some of its main concepts. Post-colonialism emerged in the 1970s in response to Western colonial subjugation in the Third and Fourth World. It examines the effects of colonial practices on literary productions in formerly colonized societies. Some key post-colonial concepts discussed include mimicry, hybridity, orientalism, and universalism. The document also analyzes power dynamics between colonizers and colonized groups as depicted in the novel A Passage to India.
Nationalism emerged in the 18th century with the French Enlightenment and American Revolution. It holds that humanity can be divided into separate nation states with their own rights and duties. While nationalism provided explanations for conflicts, it also became a mobilizing force for people. Orientalism refers to the academic study of Asia and the Middle East but was criticized by Edward Said for distorting alien societies by exaggerating differences, treating cultures as static essences, and separating societies from Western influences. Anthropologists have struggled with how to study nationalism and avoid the pitfalls of Orientalism while still making comparisons across cultures.
A Bibliographic Essay On Hindu And Christian Dalit ReligiosityAndrew Molina
This bibliographic essay summarizes works about Hindu and Christian Dalit religiosity and experiences of oppression. It discusses early ethnographic works that described harsh restrictions faced by Untouchable castes. More recent works have moved away from judging Dalits, instead emphasizing the diversity of Dalit life and experiences negotiating hierarchical society. The essay also discusses how some scholarship aims to understand how Christianity and politics have impacted Dalit solidarity and advancement. Overall, the works presented seek to understand Dalit religious visions and perspectives rather than just portraying Dalits through an outsider lens.
The White Tiger by Aravind Adiga: Literary AppreciationDilip Barad
The document discusses several topics related to literature and criticism including the ideas of nation, narrative, and cultural studies. It examines concepts from thinkers like Tagore, Gandhi, Umashankar Joshi, Homi Bhabha, and Farrukh Dhondy regarding nationalism and the relationship between nation and novel. It also covers four goals of cultural studies, narrative structures in memory novels, Kafka's views on literature, and Nietzsche's concept of the "Ubermensch." Specific texts discussed include The White Tiger by Aravind Adiga and passages are summarized.
This document provides a summary of the Dhaarmic Traditions of Hinduism. It begins with a preface describing the document's purpose of providing basics of Hindu dharma to second generation Indian Americans and members of the Hindu diaspora. The preface notes that reliable sources of information on Hinduism can be hard to find. It is compiled by Kosla Vepa PhD and disseminated by the Indic Studies Foundation to promote an accurate understanding of Hinduism and the Indian civilization. The document includes sections on thoughts for newly married couples, quotes on the meaning of life adapted from the Bhagavad Gita, and a table of contents listing the included chapters.
REPRESENTING CASTE AND GENDER UNDERPINNINGS OF THE ADIVASIS: JOURNEY FROM SUB...John1Lorcan
The vulnerable life experiences of the most marginalized or the tribal people labelled as “adivasis” are
less explored by the mainstream society. Tribal narratives unfold the hidden layers of indomitable politics
which situate them as subalterns. The alienation, silencing, othering, misrepresentation, and exploitation
of adivasis in the name of land as landless, and homeless has been an age- old practice. The paper
analyses the marginalized voice of a Dalit woman, and social activist named C.K. Janu through her
personal reflections in Mother Forest, which deftly sketches her journey from an ordinary tribal girl to an
Adivasi leader, and later as the chief spokesperson to protest the injustices of thegovernment. The study
refers to the theoretical underpinnings of Shailaja Paik’s Dalit Women’s Education, and discusses the
educational transformation of women from Dalit communities. The tribal woman’s fight against hegemonic
forces is represented through the conflict between civilization, and modernization.
REPRESENTING CASTE AND GENDER UNDERPINNINGS OF THE ADIVASIS: JOURNEY FROM SUB...John1Lorcan
The vulnerable life experiences of the most marginalized or the tribal people labelled as “adivasis” are
less explored by the mainstream society. Tribal narratives unfold the hidden layers of indomitable politics
which situate them as subalterns. The alienation, silencing, othering, misrepresentation, and exploitation
of adivasis in the name of land as landless, and homeless has been an age- old practice. The paper
analyses the marginalized voice of a Dalit woman, and social activist named C.K. Janu through her
personal reflections in Mother Forest, which deftly sketches her journey from an ordinary tribal girl to an
Adivasi leader, and later as the chief spokesperson to protest the injustices of thegovernment. The study
refers to the theoretical underpinnings of Shailaja Paik’s Dalit Women’s Education, and discusses the
educational transformation of women from Dalit communities. The tribal woman’s fight against hegemonic
forces is represented through the conflict between civilization, and modernization.
This document summarizes Rabindranath Tagore's 1917 essay "Nationalism in India". Tagore argues that India's real problem is social rather than political. He notes parallels between India and America in welding together diverse races. Tagore claims India has never truly felt nationalism and that nationalism has caused problems. He advocates for finding a spiritual unity among Indians that transcends political ideals imported from the West.
This document provides an overview of postcolonialism, including its definition, origins, key theorists, themes, and texts. It begins by defining postcolonialism as the study of the political, cultural, and linguistic experiences of formerly colonized societies. Some of the major theorists discussed include Edward Said, Frantz Fanon, Gayatri Spivak, and Homi Bhabha. The document also summarizes several postcolonial novels from different regions, including Africa, India/Pakistan, the Caribbean, and Australia/New Zealand to illustrate common postcolonial themes.
This document provides a summary and analysis of contrasting views of India presented by Amartya Sen and V.S. Naipaul. Sen highlights India's long tradition of argumentation and reason, while Naipaul depicts India as a land of resentment and rage arising from revolutions and mutinies. Both share a vision of universal values prevailing, but differ in how people grasp those values - through reason for Sen and through excess for Naipaul. The document analyzes and critiques their perspectives, suggesting Naipaul's view leaves out moral motivations and reasoned choices in progress.
American Indian Thought Philosophical Essays (Review)Aaron Anyaakuu
This document summarizes a book review of the edited collection "American Indian Thought: Philosophical Essays" which brings together essays from American Indian scholars and those with PhDs in philosophy. The review summarizes that the collection challenges the notion that philosophy can uncover universal truths by presenting American Indian perspectives. It discusses how the essays explore how American Indian approaches to knowledge, ethics, community and more emphasize interconnectivity compared to Western views. The collection provides greater understanding of what American Indian philosophy looks like from those with relevant training and experiences.
The document discusses two concepts: ethnocentrism and Afrocentrism. [1] Ethnocentrism refers to evaluating other cultures based primarily on the standards of one's own culture. [2] Afrocentrism emerged as a reaction to past views that minimized African contributions to history and civilization. [3] The document provides examples of important inventions and innovations by African Americans that were often overlooked in traditional histories.
Rereading Indian Literature: The White Tiger and NarcopolisDilip Barad
This document provides a summary of a presentation on rereading Indian writing in English. It discusses works like The White Tiger and Narcopolis and their themes of corruption, caste, and trauma. It also covers several scholars who analyze concepts like the nation, narration, and cultural criticism. Nation is described as having an ambivalent nature. Memory novels are discussed as having a narrative structure opposite to historical narratives in how they portray trauma. Key characters and themes in The White Tiger and Narcopolis are also summarized.
The document discusses postcolonial studies and its examination of the global impact of European colonialism from the 15th century to present day. It aims to describe colonial power mechanisms, recover marginalized voices, and theorize colonial and postcolonial identities. A major issue is the nature of representation, as Western representations of third world countries served political interests. Postcolonial critics problematize "objective" perception and examine damaging stereotypes circulated through texts and media. Relatedly, Western education functioned to spread imperialism through cultural colonization. Postcolonial critics reject claims of universalism in Western literature and examine its representations of other cultures and silence on colonialism and imperialism.
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Lesson 4 - Western Discourse on India's Fragment
1. 4.1. Western Discourse
on India’s Fragments
Examining International nexus and their Indian Affiliates
2. Introduction
A paradoxical mixture of academics and activists are lifted across continents to
give testimonies against India.
Left-wing academicians of India collaborate with right-wing forces of the West,
typically via intermediaries.
Pro-India perceptions are ignored and the Indian legacy of supporting the rights
of down-trodden are dismissed derisively.
Ideologues give open call to racial civil wars, which are published by
prestigious academic publishing houses of the West.
Seeing India with distorting lenses - project a savage imagery of India as a dark
frontier region ripe for Western intervention.
3. Introduction
Dividing, destabilizing and weakening India.
Demonizing, distorting and/or co-opting its culture.
Right-wing American politicians support NGO service projects run by
liberals they would scorn at home.
Left-liberal academics share the stage with right-wing fundamentalist
Christians in the service of some ‘oppressed’ people in India that
neither group understands adequately.
4. Western funding agencies
work closely with their
respective governments,
academic institutions and
churches.
The overall mission is to
influence Indian intellectuals
in the academy, media and
NGOs.
5.
6. Indians are
unlike Chinese
Interestingly, while the Chinese government, industrialists, and intellectuals are very
influential in the academic studies of China from a nationalistic position, there is no
significant role by the Indian government or any other Indian institution acting squarely
on behalf of India’s interest in the global study of India.
9. Approach to studying Hinduism
The primary categories of academic study are castes, minorities
and women.
These groups are oppressed as the result of Indian civilization’s
flaws.
Feeds a negative attitude towards Indian civilization in general.
India is a dysfunctional nation-state defined by its human rights
crises and other problems
10. South Asian studies departments
in the Western academic world.
Dalit studies encourage Dalit writing only from a separatist and divisive
perspective.
Ignores the significant cooperation between the Dalits and the savarnas.
Ignoring that Ramayana, Mahabharata, and much of bhakti literature, were
written by Dalits.
Raja Rao is prejudiced against his Muslim characters.
How there are very few Muslim characters in texts by Hindu writers such as
Tagore.
11. Analyzing 35 years of annual conferences on
India held at University of Wisconsin, Madison.
India is as an anti-progressive country, frozen in time, and poverty stricken.
India appears like a patient afflicted with caste, sati, dowry, feticide, untouchability,
etc., with the West as the doctor.
Indian nation-state is a illegitimate and an artificial ‘imagined community’ that does
not really exist, or if it does, it should not exist because its very existence is
oppressive to its downtrodden.
But such notions of imagined communities are quite arbitrarily applied. For
instance, Muslims and Dalits across India - fragmented into thousands of tiny
communities and identities are treated as a coherent collective.
13. The national identities of the USA, China and
Japan are becoming stronger.
National identity in the West is getting stronger, in the less
developed countries scholarship is encouraged toward self-
deconstruction.
They are not deconstructing themselves with comparable force or
feeding their own centrifugal forces.
In America – deconstruction in academic sphere only.
14. The deconstruction of India.
Postmodernism has provided academic respectability to a whole generation
of bright Indians to deconstruct their own nationality and civilization.
This self-flagellation is made fashionable by association with West-based,
‘successful’ Indian scholars, and is encouraged through funding and career
paths.
India is to be replaced by a large number of ‘sub-nations’ according to this
trendy theory.
While trying to champion the subaltern strata, these theories are largely
inaccessible and meaningless to the subaltern people themselves.
16. These projects might have
initially started out as
strictly academic, but they
fed one another and
eventually entered the
public discourse.
…to create separatist
identities
among Indians
17. 1. Linguistics
Linguistics became an important new discipline in Europe largely
due to the influence of Indology.
To reinforce separate ethnic identities among various Indian
groups.
First they maximized the linguistic differences by constructing
separate grammars, and then
Show that Tamil classical literature was a narrative of conflicting
ethnic identities throughout Indian history.
18. 2. Literature
The scope for studying the classical literature in each language is
abundant.
Approach to Indian literature is superimposed on top of the divisive
approach to Indian linguistics.
To identify crucial ethnic elements, isolating it from the rest of Indian
literature.
Often these features would be highlighted as ‘this-worldly’ or
‘secular’ Tamil poetry, to contrast it from the supposed ‘other-
worldliness’ of Sanskrit literature.
19. 3. Art and Cultural Studies
The common trend is to identify local differences and play them up
as the essence of the culture.
Sometimes even the art is associated with imagined Christian
influences.
20. 4. History
Any common Indian narrative is dismissed as artificial or a
conspiracy of oppressive Brahmins or later nationalists.
The ‘spread’ of any common cultural element is depicted as the
strategy of cunning kings and Brahmins.
Indian scholars are encouraged by Western agencies to
deconstruct every aspect of Indian culture.
Gift to the subalterns, the ‘real’ Indians, by giving them their true
history freed from that of India as a nation.
21. 5. Anthropological Studies
Race Science – It transformed Indian community units that were
distinguished by their occupational roles into ethnic/racial groups.
Each caste group is encouraged to identify itself with a racial
identity that it considers as indigenous.
Blames all its perceived and actual problems on a conspiracy of
other castes and on India as a whole.
22. Linguistics, Caste
Anthropology & Mythology became
powerful instruments
in the hands of colonial powers.
Cate = Race
Dravidian = Dalits
Indian and Hinduism painted as the Villains
24. What is Atrocity literature ?
Atrocity literature is a technical term referring to literature generated
by Western interests with the explicit goal to show that the target
non-Western culture is committing atrocities on its own people, and
hence in need of Western intervention.
Ex : The phenomenon of Thugs
The control over discourse by supplying meta-narratives serves as
a part of political control. In support of colonialism, there developed
a genre of literature in the West that became known as ‘atrocity
literature’.
25. Creating Atrocity literature :
In the context of American history
1) European settlers in America – pushed the natives – civilization and
savagery.
2) Dangerous savage – the myth making – painting a vivid picture of
native American – threat to innocent Christians.
3) Frontier – Uncivilized world
4) Grotesque divinities – idol worshipping
5) Primitive - Lacking in aesthetics, morality and rationality.
6) The Savage culture – victimize their own women and children.
7) Colonization and subsequent brutalities were justified.
26. Creating Atrocity literature :
In the context of American history
8) Manifest Destiny, White Man’s Burden - atrocity literature gave
intellectual sustenance to imperialism.
9) It also offered an emotional hook. The exciting adventures of
frontiersmen, including explorers, soldiers, and cowboys.
10) Thrived on half-truths - create a sense of heightened urgency in
dealing with savagery. Justify the harsh subjugation of the people.
11) Conflicts were exaggerated and sensationalized in order to make an
ideological point.
27. Once a target culture is branded and
marked in this way, it becomes the
recipient of all sorts of untoward
allegations.
Everything they say is lie.
29. Atrocity Literature on India
People of India as Savages – saved from darkness
Filled with images of polytheism and weird ‘gods’,
Caste system and human rights atrocities,
Moribund and grotesque aesthetics,
Irrational thinking and an overall image of chaos
Hence Civilizing and Colonizing Mission
30. Right Wing - The evangelical
organizations working under the Dalit
banner and the right-wing think-tanks
and policy centers see India through
a Biblical lens.
Left Wing - Deploy subaltern studies
and postmodern theories to
deconstruct the Indian state which is
oppressive, undemocratic, inherently
anti-minority, anti-women and anti-
Dalit.
32. Western Intervention in India’s
domestic affairs
Indian activists are hired to take domestic matters to international forums
are undermining India’s own legal, political and human rights structures.
Internationalizing of an issue - bring fame to a few ‘champions of human
rights.
Increased alienation among India’s youth, and a sense of dependence
on outsiders.
Alter the identities of Indian communities to create more conflicts.
Add fuel to the centrifugal forces that threaten India’s integrity.
33.
34. The entire global human rights industry must
be asked some additional questions:
Are Western institutions qualified to ‘cure’ Indian society?
What is the track-record of Western powers intervening in third world
domestic issues in the past?
Who are they accountable to, as the self-appointed ‘doctors’?
Does the West have a superior human rights record compared to the rest of
the world?
Are Western agendas constructed for their own benefit to justify meddling?
Are human rights definitions and the case selections biased?
Do globetrotting Indian activists have personal vested interests?
35. 4.2. India:
A Neo-Con Frontier
This and the subsequent chapter describe how both the Christian right-wing and the
liberal, secular left-wing come together to depict India as a region of darkness.
36. Fig 13.1 - a network of right-
wing think-tanks in the US.
They monitor India to gather
atrocity literature - conduct media
briefings and promote anti-India
advocacy.
Advocate US intervention in
India’s affairs from a Judeo-
Christian interest.
Dalit activism - a front for
Christian right-wing subversion.
Hinduism inherent evil tendencies
– all the ills.
37. 4.2.1. The Evangelical
Missions
• Western governments - civilization-flag bearers.
• India provides the richest harvesting ground for souls.
• Operates as multinational enterprises
38. Corporate Multinationals to Convert
Hindus
The Thailand Report on Hindus - A special task-force was formed
to analyze Hindus as the target, and to devise strategies to convert
them over the next few decades.
Classifying Hindus into different target segments.
Explained the issues facing each segment - vulnerable to
conversion and as well as the resistance to conversion.
The corporate marketing approach - SWOT Analysis
39. Urban Evangelism
The following categories of Hindus have an open response to
Christ:
slum dwellers;
young people in schools and universities;
unemployed young people desperately in search of jobs.
40. Student Evangelism : Strategies
‘....Students from a traditional Hindu home appear open to the
Christian gospel due to the breakdown of their religiosity while in
the secular atmosphere of the college/university. Students coming
from a rural background to study in a city are lonely, and open to
Christian influence through friendship. The students from other
language areas studying in linguistically strange areas are open for
friendship from Christian youth (e.g. a Bengali north Indian studying in
an engineering/medical/technical college in Hyderabad). International
students are another group open to new influences (e.g. Malaysian,
Iranian, and African students in India)…..’
41. Student Evangelism : Strategies
Train Christian students to develop close friendships with Hindu
students.
Conduct special Bible studies for Hindu students.
Help them financially when the students are genuinely needy.
The ‘strategy for social concern’ warns the missionary not to ‘give
room for suspicion.
42. India’s Unity Identified as
Barriers for Evangelism
In 2000, the Theology Strategy Working Group and the Intercessory
Working Group under the Lausanne Committee for World Evangelization
hosted a workshop for sixty key strategists
44. Pat Robertson
Documentary on India
The Ganga as ‘Siva’s sperm’.
Hinduism as having evil tendencies
- polytheism.
The land has been cursed.
Siva [is] the God of Destruction,
The Goddess of Death [Kali] – that
black, ugly statue with all those
fierce eyes.
45. Pat Robertson
‘I mean, these people are out to kill
other human beings in the name of
their God’.
Hinduism as being demonic.
Deities are labelled as demons
Conversion - an act of saving the
heathens.
‘Of all of India’s problems, one
stands out from the rest. That
problem is idol worship.
46. Gordon Robertson
‘The Bible talks in terms of the
land being cursed on behalf of
what the inhabitants have done
to it. You erect all these idols
under every green tree, on top of
every hill, you’re going to curse
your land. And the oppression,
we see it in evidence’.
48. Dalit Activism by the American
Christian Right
All caste problems in India are caused by Hinduism.
Hinduism = caste = racism
American right-wing + Dalit Christian evangelists - the problems of
India are the result of heathenism.
The cure is Christianity.
49. 4.2.2a. Dalit Freedom Network
Colorado, USA
An example of a West-run organization that professes
to champion Indian Dalit Emancipation.
50. Dalit Freedom Network
It describes its mission as, ‘to follow the command of Jesus Christ
who called us to be “the salt of the earth” and “the light of the
world”’.
It was founded in 2002 by Dr Joseph D’souza, head of the All India
Christian Council (described later in this chapter), along with Nanci
Ricks, a former missionary.
51. The list of directors :
One of its directors is a former top staffer of right-wing US congressman,
Trent Franks.
Another is a vice president of the Moody Bible Institute, which the
Encyclopedia of Christianity calls ‘the flagship of interdenominational
fundamentalism in the twentieth century’.
Two directors are from OM (Operation Mobilization), a US-based
‘international Christian mission agency with over 5,400 workers in more
than 110 countries and onboard two ocean-going ships’.
52. Another is the lead singer of
Cademon’s Call, a Christian rock group.
Lyrics demonize India using Biblical imagery.
‘Mother India’ song refers to the serpent in the Bible’s Garden of
Eden as the cause for India’s suffering, and goes as follows:
‘…Father God, you have shed your tears for Mother India. Your Spirit
falls on India and captured me in Your embrace. The Serpent
spoke and the world believed its venom. . . . Father, forgive me, for I
have not believed. Like Mother India, I have groaned and grieved….’
53. Among the Advisory
Board Members of DFN are:
William Armstrong - a former Republican senator
Luis Bush – engage in evangelical activities
Thomas McCallie – support creationism in opposition to science
George Miley - International President of Antioch Network
54. John Gilman :
a head of Dayspring International
‘…The worship of a hundred million gods will
disappear. Idolatry will be cast down. But what
will replace it? National Dalit leaders plead to the
Church in India, saying, ‘Come and tell us
about your Jesus. Teach us your scriptures.’
They believe this is the only hope for India, a
nation that could be on the brink of a bloody civil
war – or on the brink of an outpouring of the
Holy Spirit unlike any in history. There has never
been a better soul-winning opportunity than right
now in the nation of India….’
55. ‘We Want to Kill Sanskrit’ : Kancha Ilaiah
‘We should close down the IITs and the IIMs as they
pander to the upper-caste economy of the country’.
The Christianity Today Congressional hearing in the USA’,
in which he blamed Hinduism for ‘the ongoing reality of
violence and discrimination against Dalits’.
Characterize Brahmins as
sub-humans,
‘acts like the communitarianism of penguins and sheep,
which hardly builds the energy for individual struggle for
survival’.
worse than animals because in their case.
57. DFN Activities
In 2005, DFN representatives, along with Kancha Ilaiah, provided testimony
to a US government subcommittee on human rights, in which they advocated
US interventionist policies against India. The hearing was titled, ‘Equality and
Justice for 200 Million Victims of the Caste System’
In 2006, a ‘Religious Freedom Day’ was organized on Capitol Hill in
Washington by the right-wing Christian fundamentalist. Joseph D’souza of
DFN gave the keynote speech, in which he held ‘Hindu extremism’
responsible for all religious violence.
Operation Mercy Charitable Company (OMCC), which aims to establish
explicitly Christian ‘Good Shepherd’ schools.
58. 4.2.2b. All India Christian
Council (AICC)
Presenting Indian atrocity literature.
Dalit and Christian Persecution.
59. Examples of US Politicians and
Bureaucrats Linked with
Christians Lobbying Against India
60. US Congressman Christopher Smith
Held a hearing in 2005 on human
rights violations and discrimination
faced by Dalits in India.
He is a staunch Christian known for
anti-abortionist and other
fundamentalist beliefs.
It is Christianity, not Dalit
empowerment or women’s rights, that
he is lobbying for
Chairman of the Committee on Africa,
Global Human Rights and
International Operations
61. Congressman Trent Franks
Introduced a resolution in the US
Congress, calling for interventionist
measures by United States in India’s
caste problems.
He also appeared on the radically
evangelical GOD TV channel to ask
Christians all over the world to pray
for the defeat of Barack Obama.
62. William Armstrong
He is a former US senator who is an active
member of the advisory board of Dalit
Freedom Network.
He serves as the president of Colorado
Christian University, which ‘recognizes the
need for an environment that fosters
evangelization’, by sending its students,
faculty, and staff to ‘places like India’
63. Edolphus Towns
He is a congressman and an ordained
Baptist minister.
He cited AICC reports as his authority to
condemn India in the US Congress, on the
charge that India’s Foreign Contributions
Regulations Act monitors the flow of foreign
funds for evangelization
64. Edolphus Towns
‘…There are steps that we can take to support the
rights of all people in South Asia. It is time that we
take these steps. They include cutting off our aid
and trade with India and putting the US Congress
on record in support of self-determination for the
Sikhs of Punjab, Khalistan, the Christian people
of Nagaland, the Kashmiris, and all the people of
South Asia, who are seeking freedom. Only by
exercising their right to self-determination, which is
the essence of democracy, can the people there
finally live in freedom, peace, and prosperity….’
67. Ethics and Public Policy
Center (EPPC)
The Ethics and Public Policy Center openly and officially calls itself
the ‘premier institute dedicated to applying the Judeo-Christian moral
tradition to critical issues of public policy’ in Washington.
68. Stanley Kurtz, a senior fellow
at EPPC at that time, and a
known right-wing radical
thinker also with a PhD from
Harvard.
‘Can we do deliberately in Iraq
what the British did
inadvertently in India?’
He praised Lord Macaulay’s
work to convince the British to
civilize Indian savages.
69. The late US Ambassador to the
UN, Jeane J. Kirkpatrick, a tough
right-wing Reaganite who
repeatedly condemned and
opposed India at the time of Indira
Gandhi and notoriously helped arm
Pakistan with US weapons.
Timothy Shah, an Indian Christian
who was the Director of South Asia
Affairs at EPPC. He served as the
‘research director for an
international study of Evangelical
Protestantism and Democracy in
the Global South, funded by The
Pew Charitable Trusts
70. 4.3. India:
A Left-wing Frontier
How the secular lens, in contrast to Biblical lens, also
delegitimizes India as a nation state.
71.
72. Liberal-Left Think-tanks
Indian society is examined as a
collection of fragments that are
victims of Indian state oppression.
India is a prison for sub-national
identities that are held together
bybrute force.
Such portrayals become tools in
the hands of those who demand
the US-mediated balkanization of
India.
73. Academic South Asian Studies
India as a colonial construct
that has no historical validity of
its own.
Indian culture is inherently
anti-Dalit, anti-minority and
anti-women.
Both Indian culture and the
Indian state are shown as
opponents of freedom.
75. Few Individuals engaged in
Deconstruction of India
Martha Nussbaum - India’s internal clash – good vs bad guys -
Westernized liberal Indians versus militant ‘Hindu thugs’.
Lise McKean - Seeing the whole guru tradition as part of the
oppressive ‘Hindu nationalism’. University of Chicago Press.
Romila Thapar - Indian state are nothing but oppressive devices
controlled by dominant ethnic groups - need to be dismantled.
76. Few Individuals engaged in
Deconstruction of India
Meera Nanda - Virulently denouncing Indian culture and Hinduism
as being intrinsically anti-scientific.
Vijay Prashad - championed the Afro-Dalit collaboration to shape
the identity of marginalized Indians.
Angana Chatterji - lashing out against anything Hindu, seeing it as
an evil conspiracy to oppress innocent people.
77. Martha Nussbaum
She is professor of Law and Ethics at the
University of Chicago.
Radical Eurocentrism - Hindu nation is not ‘a
benign establishment like the Lutheran Church of
Finland’ but something that would treat Muslims
as second-class citizens.
In India the perpetrators of violence are not
Muslims but Hindus who sought their ideology
in Fascist Europe.
78. The Clash Within: Democracy, Religious
Violence, and India’s Future
Indus Valley Civilization was Dravidianist,
before the Sanskrit-speakers moved in.
Hindus are no more indigenous than Muslims.’
She in not expert in archeology but dare to
state : ‘…the entire Indian archeological
academic establishment as belonging to the
‘Hindu Right’…’
79. Lise McKean
In it she associates everything even remotely
connected with Hindu spirituality (such as a cement
advertisement featuring a yogi) to the ominous image
of Hindu nationalism.
‘a world more macabre than a Stephen King horror
story’.
A whole chapter is devoted to macabre details of child
sacrifices and murky allegations appearing in the
local press against Hindu ‘godmen’.
80. Romila Thapar
‘Patriotism = Aryan caste conspiracy’
India is founded as an oppressive upper-caste
system, against which low-caste insurgencies
need to be organized.
Identifying a ‘substratum religion, doubtless
associated with the rise of subaltern groups.
Merging of the south Indian Dravidian
separatism with a much broader base of pan-
Indian subaltern movements.
81. Romila Thapar
To reject the historical and cultural continuities
that unite India and its civilization.
Indian civilization as an amorphous and
random collection of tribes.
Hinduism is the result of recent ‘manufactured
mechanisms’ and ‘structures of statecraft.
82. Romila Thapar
References to the rakshasa, the preta and the
daitya, demons and ghosts of various kinds,
could have been a reference to the alien
people of the forest.
This is exactly the same thesis that is being
spread today by Maoist insurgents working
among remote tribes in central India, namely,
that demons mentioned in Hinduism are
actually references to tribal people.
83. Romila Thapar
Thapar does recognize the legitimacy of Jesus as
the Christ and accepts the historicity for his
existence while denying historicity for Rama.
In 2008 she gladly accepted the million-dollar
Kluge Prize, whereas she had twice declined the
Indian government’s Padma Bhushan.
She did so because she did not want to be seen
as politically linked to any ideology. But the Kluge
award is wellknown for being often given to
Christian evangelicals
84. Meera Nanda
Denouncing Indian culture as inherently anti-scientific and
accusing Indian nation builders of paving the way for
pseudo-science and even of having a Nazi mindset.
Accuses Swami Vivekananda and Bankim Chandra of the
‘cardinal sin’ of trying to appropriate modern scientific
thought for Hinduism.
All attempts to investigate Hinduism in the light of science
are declared to be linked to Hindutva.
85. Meera Nanda
Nanda has supported Protestantism as being
scientific, while describing Hinduism as the exact
opposite.
Nanda is representative of a pattern: The Templeton
Foundation brings together science with Judeo-
Christianity, and uses willing Indians like Nanda to
attack Indian spiritual traditions.
86. Vijay Prashad
He runs organizations that recruit Indian
American students on American campuses
to teach them about the horrors of Indian
civilization.
Prashad endorses the Afro-Dalit movement
- ‘both the Africans and the Indian
Untouchables and tribals had common
ancestors’.
India does not have any legitimacy as a
nation-state.
87. Angana P. Chatterji
Alleging India Development Relief Fund (IDRF) for funding
hatred and atrocities against Indian minorities.
India Development Relief Fund (IDRF) schools in Indian rural
and tribal areas were providing a successful alternative to
Christian missionary schools involved in conversion.
She also sent an unsolicited testimony on Orissa violence to
the government of India, in which all her data came directly
from the one-sided report by the All India Christian Council.
Supporting Kashmir separatists in the name of self-
determination.
88. Justify terrorist attacks on
India as well-deserved.
• India as an undemocratic state filled with horrors of Hindu savagery.
• Illegally occupying Kashmir and oppressing Muslims in general.
Editor's Notes
Pg. 173
Pg. 174
Pg. 174/ 177 ----- Indians are not well coordinated in their study of these Western institutional interventions. On the contrary, most Indians in positions of influence are happily complacent, and some even support such interventions quite openly.
Pg. 175 -176
Pg. 177
Pg. 177
Pg. 177 --- Fig 11.2 shows the way India is deconstructed in many academic and think-tank projects in the West. The left side of the diagram shows the
secular lenses being applied in a Eurocentric manner, while the right side shows the Biblical lenses. In between are shown the topics of study.
Pg. 178
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Pg. 179 -180
Pg. 180
Fig 11.3 shows some of the academic disciplines, especially pertaining to the Tamil culture, that have served to create separatist identities among Indians. This process continues to this day, and has become entrenched beyond the intellectual forums and entered into the psyche of the general public.
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Pg. 212 ----
This chapter describes organizations using the Biblical lens, while their liberal secular counterparts will be described in the next chapter.
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Pg. 218 -19
It is said there are hundreds of millions of Hindu deities. All this has put a nation in bondage to spiritual forces that have deceived many for thousands of years’. His son elaborated further: ‘The Bible talks in terms of the land being cursed on behalf of what the inhabitants have done to it. You erect all these idols under every
green tree, on top of every hill, you’re going to curse your land. And the oppression, we see it in evidence’.
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Another important ideologue being globally promoted by DFN as ‘the leading Dalit rights campaigner’, is Kancha Ilaiah.
Pg. 228
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Pg.229 –
Although DFN is based in the US, it is affiliated with the All India Christian Council, which is described as ‘the largest alliance in India of Church bodies and Christian entities’ and a ‘nation-wide alliance of Christian denominations, mission agencies, institutions, federations and Christian lay leaders’.
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This is ironic because within the US, the Biblical view and the secular humanist view are at loggerheads against one another.
Pg. 247 -248
Pg. 248
In studies of the United States or of other modern nation states like China, such deconstruction of the nationhood or cultural unity is typically kept at the periphery. But exactly the opposite is true when looking at India.