Hindutva

[Guest]

http://www.the-week.com/25mar13/currente...ticle9.htm

<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->C for controversy
   Gujarat
Chief Minister Modi wants Gujarati children to study English from Class I. The RSS calls him Macaulay

By Anosh Malekar

A etle [means] apple, apple etle safarjan. B etle ‘bole’ [ball], bole etle dado. C etle cat, cat etle biladi. This is the way most Gujaratis have learnt the Queen’s language, starting with the alphabet in Class VIII. Chief Minister Narendra Modi of the BJP wants to change that to A for apple, by introducing English as a compulsory subject from Class I in Gujarat in the coming academic year.

"Not knowing the language might bring shame to a person when he faces the world," Modi (left) said citing his own "embarrassing lack of fluency in English. Though his intentions are good, he knows he is fishing in troubled waters. Since the 1960s, teaching of English has been a political issue in Gujarat.

Like liquor, English raises the hackles of a lobby of Gandhians who trace their roots to Maganbhai Desai, a former vice-chancellor of Gujarat Vidyapeeth. "Maganbhai propagated the use of Gujarati as the medium of instruction," said Sukhdeo Patel, an Ahmedabad-based activist. "So much so that the use of Gujarati in higher education became popular as ‘Magan madhyam’."

Surprisingly, the initial resistance to ‘anglicising’ Gujarat came from the Rashtriya Swayamsevak Sangh (RSS). Harshad Shah, Gujarat unit president of the educational wing of the RSS, Vidya Bharati, said an awareness campaign would be launched against the move.

Modi, who belongs to the RSS, intends to introduce English in 3,000 state-run primary schools as a pilot project. Vidya Bharati will not teach English in its 450 schools till class V. "We are not opposed to English language," said Shah. "The mother tongue has a great role to play in a child’s formative years." He said the early introduction of English will have an adverse impact on the social, cultural, educational and psychological atmosphere in the long term. Children, said Shah, will grow up feeling subservient to a foreign language.

Modi’s response was typical of him: "If we have confidence in our culture, civilisation and language, then we need not be afraid of English. Language is only a pathway to success. One should be proud of one’s culture but should not shut the door on the world." Shah said catching them young was a fallacy so far as achieving good command over English was concerned. "It was Macaulay’s clever ploy to destroy the fabric of India," he said. "There is no dearth of Macaulay’s breed, who would like their newborns to laugh and cry in English."

Gujaratis freely admit to poor knowledge of English. A survey conducted at the H.M. Patel Institute of English Training at Vallabh Vidyanagar, near Anand, revealed poor reading and thinking abilities among students of English. Moreover, a national survey revealed that Gujarat ranked 20 among states in its ability to teach English. No wonder people from other states who knew better English came to roost in Gujarat.

"During the 1960s, when the textile industry was booming, the state was forced to recruit technicians, assistants and office staff from outside the state who could talk and correspond in English," said Laljibhai Prajapati, a senior employee with a Gujarat-based fertiliser company. "The Gujarati looked on in despair."

The politicisation of the policy affects students even today. Their representation is minimal at Ahmedabad’s best institutions—Indian Institute of Management, National Institute of Design, Physical Research Laboratory, and Indian Space Research Organisation. "The average Gujarati student is as intelligent as anyone else, but his inability to read and understand English is a major handicap," said Javed Ameer of Action Aid. "This could be used to whip up the sons of the soil issue." Recently, Gujaratis demanded 90 per cent reservation in private professional institutions run by the Nirma and Reliance industrial groups.

"Times are changing in Gujarat," said Patel. "Modi’s decision should be welcomed. But where can he get trained teachers to impart good English at primary level? Let us see if this is mere propaganda."

Gujaratis, said Patel, should concentrate on the quality of education. "It is no use floating aimlessly in the quest for a space in the globalised economy," he said. "What is going to happen is superficial. And Modi is not the first."

The decision to introduce English from Standard V was made by chief minister Keshbubhai Patel in 1998, who himself took private tuition in the subject so that he could converse fluently with non-resident Indians and investors from abroad. Modi has gone a step forward, provoking a jibe—M etle Macaulay, Macaulay etle Modi.

Dissenting note
Gujaratis are an enterprising class who care little about English, says Sukhdeo Patel of Ganatar, an Ahmedabad-based NGO. "During a recent trip to Delhi I came across traditional Gujarati craftspersons selling their wares to foreigners, using broken English," he said. "Even otherwise, Gujaratis crossed the seven seas centuries ago." What rankles Patel is the Gujaratis’ poor knowledge of Gujarati. Like many others, he is sceptical of Modi’s plan.

Never too late: Sukhdeo Patel

"Whom are you talking about?" he asked. "How will a child whose mother tongue remains weak pick up a foreign language?" Patel runs mobile schools for children of salt pan workers in the Little Rann of Kutch. "I never faced any problems due to lack of good English," he said. "But now, with increased interaction with officials, fellow activists from outside the state and even foreigners, I feel the need to learn English. That will help me put across my point of view more effectively."

Patel’s inspiration is Acharya Vinoba Bhave, whose mother tongue was Marathi. He picked up Gujarati only after coming in contact with Mahatma Gandhi.

Acharya learnt French and Sanskrit at college and went on to pick up many Indian languages in later life. To understand the Koran, he learnt Arabic; to understand the Bible, Latin and Hebrew. At age 63, he learnt German, Chinese and Esperanto. He certainly did not learn English from Class I.<!--QuoteEnd--><!--QuoteEEnd-->

[acharya]

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`RSS growing in strength'

By Our Staff Correspondent

MANGALORE, MARCH 13. The Rashtriya Swayamsevak Sangh is growing in strength, which goes to show that the youth are more inclined towards it, according to the chief spokesman of the RSS, Ram Madhav.

Giving details of the improvement of the `shaka' attendance, he told The Hindu that there are 49,590 `shakas' in the country.

He said: "Our shakas have always been active in mobilising public support for every endeavour for the well-being of people." Stating that Dakshina Kannada district has become one of the strongholds of the RSS, Mr. Madhav said that there are 300 places where shakas have been running at least two programmes each involving societal well-being. Making special mention of Kalladka in Mangalore division, Mr. Madhav said the shakas here have taken up more than 100 activities including promoting village cleanliness, temple maintenance, persuading people to give up vices, water purification and maintenance, agriculture knowledge dissemination, forming self-help groups, empowerment of women, self-employment programmes for rural youth, etc.

[Guest]

<!--QuoteBegin-->QUOTE<!--QuoteEBegin--> Hindu & Golwarkar bashing by western indologist
 


http://us.f2.yahoofs.com/bc/4217e00c_868c/...fq6lNCBcsHS8nG2
This is a file named Hindu&Golwalkar bashing.pdf Please download it from this URL. Here are Dr. Gautam Sen's comments:

This is a standard, nasty piece of propaganda, masquerading as
academic research. The quotation from Golwalkar gives it all away
since he deviously dates it 1947 (implying knowing approval) though it was in fact written long before the anti-Jewish pogroms and eventual genocide, i.e. sometime before November 1938. And Golwalkar apologised and withdrew it subsequently. He might have mentioned that in the mid-1930s much of the British and European elite regarded Herr Hitler as their saviour too. All this binary, exclusivist stuff is rubbish because Hindus merely react to the vicious exclusivism of Muslims and Christians, who demonise Hindus unfailingly as idolaters worshipping evil; this fellow obviously hasn't experienced aeroplanes being flown into buildings -  he might imagine that was done by Hindus too. Being an academic in a racist society that excludes non whites from major positions (unless they whore for whites) this man should keep quiet. As a former academic from a hallowed British academic institution, I can testify how utterly racist these places can be (just ask the Asian woman who ran the British Law Society). Some of the 'academics' he quotes are, to my certain knowledge, French and American intelligence officers.  If this idiot applied this ridiculous model to the Jewish state and chose his data selectively the results would be startling too. I don't suppose he finds repugnant that his racist country has murdered over 100, 000 Iraqi civilians in recent months and engaged in sexual torture. He might provide some commentary on the repugnant activities of his country in Kenya while he is at it as well. So much for academic research, but Nottingham is hardly the
centre of global intellectual excellence.


PLEASE CIRCULATE WIDELY.
Dr. Gautam Sen<!--QuoteEnd--><!--QuoteEEnd-->

[Guest]

<!--QuoteBegin-->QUOTE<!--QuoteEBegin--><b>Who does Hindutva appeal? </b>
MN Buch
I noted sometime back the advice given by the Sangh to Mr LK Advani to return to Hindutva and to reiterate its philosophy aggressively. On his behalf there are a few questions which I would like to pose for the consideration of RSS Sarsanghachalak K Sudarshan. I<b> know that Hindutva has been defined not in religious terms but as a concept of cultural nationalism. Perhaps there can be no quarrel with this because in the ultimate analysis every nation has to have a cultural identity and a cultural footprint.</b>

Even in a country as diverse as Indonesia, whose state motto is "Bhinneka Tungal Eka", which means unity in diversity, the cultural identity of the nation is defined by Vishnu riding Garud at Merdeka Square (Independence Square), the Ramayan as enacted at Jogjakarta and the ancient form of Hinduism as practiced in Bali. This does not affect the status of the country as one which is overwhelmingly Islamic - 92 per cent of the population of Indonesia professes the Islamic faith. Indonesia has been able to retain its cultural identity as a nation that was formerly Hindu without in any way compromising with its basically Muslim religious character.

However, there is one major difference between us and Indonesia is which <b>the latter can adopt any cultural identity it wants because there is no really sizeable minority whose identity feels threatened</b>. Bali is a separate island from Java and Sumatra and its Hindu society exists in an isolated hot house environment which is physically separated from the rest of Indonesia. In India different religions are interwoven within the fabric of society throughout the country, in every village and every town.

Therefore, each group struggles to preserve its own identity lest it be submerged in a larger whole. The caste marks on the forehead of the Tamil Iyer Brahmin are different from those on the forehead of the Tamil Iyengar Brahmin. Even within the Brahmin fold of the same linguistic and racial group each sub caste tries to preserve a separate identity. The Khalsa maintains his own identity through the five Ks and the turban that he wears. It is but natural that in India our largest religious minority, the Muslims, tries and maintains its separate identity through dress, customs, food habits and religious practices.

Perhaps Partition has made the Indian Muslims, who constitute the largest Islamic community in the world after Indonesia, even more conscious of their Islamic identity, which is why there is so much resistance to the acceptance of a common civil code or even a reform of the Sharia strictly in accordance with the tenets of Islam and the revelations of the Quran. For us to consider this as the expression of anti national sentiments is not fair.

I do not accept the validity of the Muslim Personal Law Board, I do not accept the resistance to secular laws while enjoying the protection of a secular state, I do not accept the maintenance of separate identity which, rather than preserving cultural homogeneity, tries to drive a wedge between different communities, I do not accept the weak kneed approach of the State whenever faced by the unreasonable demands of a minority community. This does not apply to Muslims alone.

Article 25 is still a part of our Constitution and Explanation II of this Article specifically states that reference to Hindus shall be construed to including a reference to Sikhs, Jains and Buddhists. Personally I think Article 25, Sub Clause 2 <b>should be deleted from the Constitution because it is a standing insult to Hindus that their religious institutions have been singled out for reform through legislation</b>. Islam, Christianity and Judaism are not considered religions which require any reform, which means that all perversions are necessarily Hindu, Buddhist, Jain or Sikh. Despite Article 25 (2) being extant governments, including the Government of MP, have declared Jains and Sikhs to be minority communities. I do not question the separate identity of these religions professed by these communities, but so long as Article 25 (2) is on the statute book they cannot be deemed to be minorities.

The above arguments notwithstanding, we still need to define Hindutva in terms which would be acceptable to all communities in India, including Muslims and Christians. At present the definition is too fuzzy to go down well with these communities. In the ultimate analysis people seem to associate Hindutva only with the proposed temple at Ayodhya. That is a prospect which frightens many people, including Hindus, because the issue is one where there is always a threat of underlying violence. However, that is a separate subject and I only mention it in passing.

Coming back to the definition of Hindutva, even if one narrows down its scope to a Hindu context, to <b>whom are we appealing? As the politics of this country has developed it is caste which has come to play a major role. Manu Smriti has been completely misinterpreted and twisted to the disadvantage of the so called upper castes.</b> You, as Sar Sanchalak of the Sangh which firmly rejects caste discrimination, will perhaps appreciate my argument that the politics of caste poses the greatest danger of all to Hinduism.

Hindu society has been totally fragmented by the caste factor in politics, in government employment, in affirmative action by government and by sectarian appeals to particular group and communities. Unless one is able to reverse this fragmentation of Hindu society it would be futile to talk of Hindutva because there are no Hindus to whom we can appeal. There are only upper castes, Shudras, intermediate castes, OBCs, etc. What does the Sangh intend to do about restoring harmony to society at large, but in particular Hindu society?

Unless the Hindu begins to think like a Hindu rather than like a Yadav, or a Gurjar, or a Gadaria, or a Jat, or a Maratha, or a Vaish, we can bid farewell to Hinduism. A religion which has survived in pristine form for thousands of years, where the Meenakshi Temple at Madurai can have seventy generations of priests from the same family, whose Gods have survived unchanged in a world in which the Gods of ancient Egypt, Greece and Rome have been confined to the dustbin, can ill afford to be broken by a totally temporal factor, caste, which has no spiritual foundation. It is this factor which should cause Mr Sudarshan deep anxiety because it certainly worries me. It worries me because I am a Hindu.

One last point. The RSS has always claimed to be an organisation meant for the service to mankind. It is not a political organisation. This means that every political pronouncement of RSS is tantamount to the exercise of authority but without any accountability. Political parties are accountable to their members through their constitution and to the people at large at the time of election.

Should the RSS make political pronouncements while it is not prepared to accept political accountability? <b>Certainly, RSS must be a moral force which promotes truth, moral values, transparency in public dealings and the need for good governance so that the welfare of the nation can be advanced</b>. But should it dictate to a political party what its administrative policies should be? Mr Sudarshan is known as a thinker, an ideologue and a philosopher with unimpeachable credentials of integrity and solid worth. I would like him to pose these questions to the Sangh because through the answers to these questions the Sangh will emerge stronger and the nation will be well served by a dedicated organisation.
<!--QuoteEnd--><!--QuoteEEnd-->

[Guest]

Pioneer Op-ed
<!--QuoteBegin-->QUOTE<!--QuoteEBegin--><b>Hinduism & conversion</b>
Shridhar Pant
Ram Gopal's argument in the letter, "Regain lost glory" (March 7), that regards Hinduism as the oldest proselytising religion, is distressing. He asserts, "It is significant that the Vedic people who called themselves Aryans wanted to convert the original inhabitants of the country, the Dasas and Dasyus." Then he opines, "...since Hinduism prohibited sea voyage, it was difficult to send its message across. It was soon closeted leading to the dilution of the Vedic precept, Krinavanto vishwamaryam (let us Aryanise the whole world)."

<b>Mr Gopal seems to have been influenced by the Marxist-secular diatribe when he argues that the Aryans wanted to convert the "original inhabitants of the country".</b> His assertion indicts them for invading India. This is surprising given the fact that no one now takes the Aryan invasion theory seriously, except for a few Left-leaning scholars. Aryans were proud people who immensely loved their homeland. Had they been nomads, it would have been mentioned in the Vedas. Instead, they praised snow-clad mountains, dense forests, mighty rivers and vast ocean. Nowhere does one find even one couplet in praise of the prairies, typical rolling topography and roaring clouds. No doubt, Aryans were the original inhabitants of Aryavart (India).

It seems Ram Gopal has misunderstood the term "Arya", which meant noble and was used to address a respectable and upright person. The Rig Vedic hymn quoted by him, therefore, meant: "Let us make people of the universe noble." It had nothing to do with conversion. Even Jains or Charvaks were given this epithet. Of course, there were Dasas and Dasyus - while the former were those vanquished in battles, the latter were highway robbers - and their acts never deserved the term "Arya".

A similar misconception prevails on the issue of prohibition imposed by Hinduism on sea voyages. True, the idea was popularised by some Brahmins during the later Buddha and early Muslim period when one could become a Bhikhsu without going through the rigours of sanyas. Being less disciplined, these people generally brought back some unwanted practices after their return from abroad. Thus, it was necessary for Hinduism to prohibit their sea journey.

Moreover, the presence of a substantial Hindu population in Bali (Indonesia) proves their love for navigation. Also, the existence of Hinduism as a popular religion in Thailand, Burma, Siam, Cambodia and Indonesia could not have been possible without their adventurous journey in the East. Chinese traveller Fa Hian states that while returning home from India, he was accompanied on the ship by some Brahmin devatas.

Further, in ancient times, a Suryavanshi princess of Ayodhya had visited Korea. Thus, the prohibition on sea voyages was a later phenomenon that was imposed to prevent the import of unhealthy alien cultures. Besides, Indians had a flourishing sea trade. In fact, it was the prosperity of Sindh, created through roaring mercantile activities in the Arabian peninsula, that prompted Mohammad bin Qasim to attack its capital, Debal, in 712 AD.

In the lecture delivered at Detroit (USA) on February 21, 1894, Swami Vivekanand had asked a question:<b> "Did we ever send even one dharma-pracharak to convert anybody? We tell you, may your religion be propitious to you, but let me have mine." This proves Hinduism as a non-proselytising religion. Being a Sanatan Dharma, it believes in Satyam ekam, vipra bahuda vadanti and aham Brahmasmi. Hence a Hindu does not distinguish between one God and the other</b>.
<!--QuoteEnd--><!--QuoteEEnd-->

[acharya]

<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->http://www.charity-commission.gov.uk/inves...reports/hss.asp
(also copied for your convenience).

Hindu Swayamsevak Sangh
Registered Charity No. 267309
Introduction

1. This report is a statement of the results of an Inquiry
conducted under Section 8 of the Charities Act 1993.

2. Hindu Swayamsevak Sangh ('the Charity') was registered as a
charity on 29 April 1974. The object of the Charity is to advance
the Hindu religion and to educate the public in the Hindu ideals
and way of life. The Charity is based in Leicester.

3. Income for the Charity for the financial year ending 31 March
2002 was £1,267,570. This includes £909,112 received by Sewa
International.

Background

4. The Charity had set up a project arm in 1991 known as Sewa
International (UK). The purpose of the project arm was to help
aged, sick, poor and distressed persons.

5. On 26 January 2001 a devastating earthquake struck the state of
Gujarat, India resulting in many thousands of people being killed
and millions being made homeless.

6. Within a few days the Charity had launched the Gujarat
Earthquake Appeal Fund ('the appeal') through Sewa International to
help those suffering and to aid the rebuilding of the villages. A
number of prominent people became patrons of the appeal.

Issues

7. Following concerns expressed over the administration and
expenditure of the appeal, an Inquiry was opened on 4 October 2002.
The purpose of the Inquiry was to establish whether the funds
raised had been properly applied in accordance with the terms of
the appeal.

8. During the course of the Inquiry it was also alleged that the
Charity had not been clearly identified on some of the appeal
literature. It was suggested that the identity of the charity was
important because of the alleged links between the Charity and the
Hindu Nationalist Organisation Rashtriya Swayamsevak Sangh ('RSS').

Findings

9. Sewa International launched the appeal in January 2001 following
the earthquake in Gujarat. Primary accounting records supplied by
the Charity show that £2,330,000 was banked in the name of the
appeal.

10. The Charity produced evidence that all the funds raised as a
result of the appeal had been sent to an established Indian
non-governmental organisation known as Sewa Bharati. This
organisation would utilise the funds towards the rebuilding of six
villages in Gujarat.

11. The Charity produced a detailed breakdown of the application of
funds by Sewa International (UK) in India. The funds were utilised
towards the following projects:

* £1,062,000 for the reconstruction of six villages
* £123,352 for schools project 1
* £1,282,352 for schools project 2
* £118,887 for other projects

These amounts show that Sewa International (UK) contributed 74% of
the total project costs of £3,507,914.

12. The Commission is satisfied that the trustees have taken
sufficient steps to ensure funds have been applied in accordance
with the appeal. In January 2004, Sewa International (UK) arranged
for a delegation of 30 people from major donors to visit Gujarat to
view the completed rehabilitation projects. The delegates produced
a report which confirms they were satisfied that the funds had been
spent in accordance with the Gujarat appeal.

13. Formal audited Accounts for the total income and expenditure of
Sewa Bharati were not received.

14. The Charity advised the Commission in 1991 that Sewa
International had been set up as a project arm of the Charity and
the Commission agreed that the trustees of the Charity had the
power to do this. Some of the appeal literature and the Sewa
International (UK) website did not clearly identify the link with
the Charity. On some items the Charity's registered number was
quoted, but the name was not.

15. During the Inquiry, we have been asked to consider the alleged
links between the Charity and RSS. The trustees stated that the
Charity has no formal organisational links with RSS and that there
is only an ideological commonality between the two organisations.
Therefore, owing to the Commission being satisfied that the funds
have been properly expended it was not necessary to consider any
alleged links during this Inquiry.

Outcome of the Inquiry

16. The Commission was unable to establish for itself how the funds
were utilised as its request for visas to visit India to undertake
an inspection visit were refused by the Indian government.

17. The Charity has been advised that if they wish to use the name
Sewa International, all promotional material must state clearly
that Sewa International (UK) is a project arm of the Charity.

Wider Lessons

18. Charities working internationally, like all charities, must
keep accounting records that show and explain all transactions and
are sufficient to ensure that statutory Accounts can be prepared.
In particular the accounting records must provide a record of
assets and liabilities and details of the nature of all receipts
and payments. For further information on charities working
internationally see:
www.charitycommission.gov.uk/supportingcharities/cwi.asp

19. Where a charity applies funds internationally it is under a
duty to take sufficient steps to ensure the funds are applied in
accordance with the appeal. Ideally a charity should require the
organisation undertaking the charitable relief work to supply a
copy of its audited Accounts.<!--QuoteEnd--><!--QuoteEEnd-->

[acharya]

<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->March 12, 2005, EPW

<b>Twisting the Tale
Goa's Anti-Colonial Stir Retold</b>

The BJP in Goa is sponsoring and circulating VCDs of a film purporting to tell the story of the territory's liberation from Portuguese colonial rule. But there is a clear anti-Christian agenda behind the film and the effort to promote it, with the intention of appealing to the Hindutva vote bank.

Frederick Noronha

Just before December 19, 2004 the anniversary of the end of Portuguese colonial rule in Goa an unusual controversy erupted in the state of Goa. The state's government, then run by the right-wing Bharatiya Janata Party, had inspired, sponsored and circulated a film which it wanted to be shown in schools across the small region of 1.4 million people.

(The BJP has since been ousted from power and the state is currently under president's rule.)

This video compact disc (VCD) was created in 2002, and is only now being widely circulated and adequately noticed. Purported to be a 'documentary' on Goa's liberation struggle as the anti-colonial drive against the Portuguese is known here this movie claims to convey a patriotic message.

While it does offer a narration of the campaign against colonialism, it also promotes a bigoted view of the past, stokes some hardly subtle ideas of religious hatred, and could only end up creating further suspicion in a state whose communities are otherwise known for living in relative peace and amity.

To be fair, Goa's history has been rife with religious, caste-based and ethnic intolerance. Early Portuguese rule not its entire duration was a phase of intense intolerance. But should history be raked up selectively, with dubious intent? What is the political goal of highlighting a slice of the past? Should taxpayers' money go to interpret history only through the lenses of religious hate and conflict? Above all, were the battles of the past only or primarily about religion, as India's contemporary religious right is trying to project?

Subliminal messages come across through the screening. It depends what one wants to see in it. Setting an 'innocent' film against its wider setting might make sense here.

Can we believe that all this is just a coincidence, and not the obvious game plan of the ideology of hate and conflict that has come to rule Goa by a mix of intrigue and deceit? That too, in a state which never gave the BJP a mandate or majority to rule, but where a mandate is being manufactured through every trick in the book.

Selective Narration

Against the backdrop of violence and screams, silhouettes of Portuguese soldiers are shown damaging Hindu religious icons. Guns tangle with temples in the fast-changing visuals. We are told: 'hazaron mandir' (thousands of temples) were broken, and 'bhajans' and 'kirtans' were stopped in colonial times. Like any stereotype, this is based in truth, but not the whole truth and with just one side of the picture being selectively narrated. Conversions to Christianity in Goa are shown as arising entirely to violence, trickery and fraud.

It is the first one-third of the 'documentary', supposedly about Goa's liberation struggle, which needs to be closely studied by those concerned about the dangers of communalism spread by the state. Hindus in religious garb are being shown as attacked while at prayer, and women are shown as being sexually assaulted and abused. The symbol of the cross is shown repeatedly, in a manner that not only projects it as evil but also reduces colonialism to the level of a religious war.

In its defence, the ideology behind this VCD has argued that it has depicted reality, that colonial rule was indeed harsh and often violent in Goa, and that many of these 'facts' have already been documented. While all this may well be true, and religion and colonialism was combined into a lethal mix in the past, should the government of a secular state continue with such trends? Is this not an attempt at preying on the realities of the past with a dubious political agenda for the present?

One can count the cross depicted some 34 times. Portugal's undeniable misuse of religion in the 16th and 17th centuries is no excuse whatsoever for its continued misuse in the 21st century. As the BJP struggles so far unsuccessfully – to build up a winning Hindutva 'vote bank' in Goa, targeting a contemporary religious symbol is a game worth risking. Can one overlook the fact that the Portuguese took over large parts of current-day Goa simply through treaties with neighbouring rulers? Or that they worked out a successful modus vivendi with local elites (of all religious groups), more so in the latter part of their reign? And that critical segments of the Goan economy were in Hindu hands for significant parts of the colonial period ('native' merchants and also village officials like the 'sinay', 'kulkarni' and 'potekar' or tax collector)?

Portuguese soldiers are depicted laughing sadistically while locals are tortured. Shivaji and Sambhaji are shown as fighting the 'atrocities' on the people in Goa; never mind that neighbouring rulers like them did have pacts with the Portuguese along the way.

Provocative Depiction

In scenes depicting the Portuguese rulers' political misuse of religion, the camera focuses on the statues of the Infant Jesus and Ignatius Loyola in the Bom Jesu Basilica in Old Goa places of worship still for a significant number in today's Goa. What exactly is the message being sent out?

All this fits in with the stated historical position of the RSS and the Hindutva movement that 'Hindus' have been oppressed in their 'own homeland' of India for many years. Or that the RSS 'is only asserting the natural rights of Hindus and correcting historical wrongs'. In both Gujarat 2002 and Mumbai 1993, history has shown that people need to be made to feel insecure and threatened before being provoked into violence.

For the BJP-inspired film, Goa's history was interpreted as driven mainly by religious conflict. It does the same in interpreting the case of Cuncolim, a south Goa village which was caught up in a bitter battle with the colonial Portuguese.

Writing in another context, the noted Indo-Portuguese historian from Goa Teotonio R de Souza says the battle at Cuncolim in 1583 wasn't primarily about religion. He writes: "My analysis suggests that both the Portuguese rulers and the native dominant class of Cuncolim were using religion for their own vested interests. Religious beliefs were not the main issue, but the economic and political implications of conversion were seen as a threat." (See http://www.goacom.com/culture/history/cuncolim.html)

Souza explains how the Portuguese found collaborators in Goa: "It was so in Goa at the time of its conquest by Afonso de Albuquerque. The Hindu population seems to have been unhappy with the Muslim overlords, and the representatives of the dominant Hindu class thought that they could use the Portuguese to regain its earlier dominance."

Undeniably, Goa's past was one of religious conflict and strife. But this needs to be projected in context. The Portuguese came here much earlier than the British, French or Dutch, in times when religious intolerance was a little more acceptable to the ruler. Their bigotry lasted for the first part of their rule here; while in the 18th century, they were about as religiously bigoted (or not) as the British were in the rest of India. The inquisition wasn't targeted at the Hindus, but primarily against those Catholics (or neo-Catholics) who weren't seen as Catholic enough.

Much of the rest of the VCD, apart from the 'religious conflict' based part, is a glorified depiction of the anti-colonial struggle. By reducing this narration to crude simplifications, it obviously doesn't do much justice to a complex story one that was a key part of global history and the history of colonialism in Asia. (Portugal was the first European colonial power of its times to set foot in Asia, and the last to leave.)

Some freedom fighters have protested, but only over the relative emphasis given to the role played by different groups in the campaign. In a nutshell, this is a film which needs to be seen by everyone concerned about the state of secularism in India today, just so as to realise the damage that can be caused by politicians in power who believe in blatantly taking sides.<!--QuoteEnd--><!--QuoteEEnd-->

[Guest]

xposting Kalavai Venkat's post from IC

http://groups.yahoo.com/group/IndianCivili...n/message/73529

<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->A few thoughts. In brief, don't reinvent Hindutva; let it just be one of the many Hindu voices. Instead, create amorphous local Hindu social systems as we had in the past.

1. Hindus have rarely gravitated towards a monolithic central organization. That actually militates against the very core of the Hindu spirit. An organization like RSS tries to evolve consensus. They have to sing everything: Sarasvati vandana, Hanuman chalisa, praise Gandhi, Ambedkar, Siva and Vishnu. They try to be something for everyone. A very poor way to offer value proposition except for those that gravitate towards Hindu nationalism.

2. Hindu revival must happen at local levels, and any (amorphous) organizing should be that of special interest groups, offering special value proposition.

3. Inventory the real threats that Hindus face and generate pragmatic solutions:

a. No media clout. Start media that is driven by business logic and not by some ideology. Why do most devout Hindus buy `The Hindu' even though it is a Communist newspaper? Simple. The sports coverage is the best, reporting is perceived as credible and the editing very well done. Compare this with most pro-Hindu publications and you get the idea. I subscribed to a pro-Hindu publication, run by a very bright and well-meaning Hindu. Guess what? I received only 3 issues.
Packaging and professionalism is everything in the age of consumerism.

b. Institute scholarships for bright Hindu kids, preferably those that practice their traditions, and motivate them to register for humanities programs in the Indian universities. Don't forget that most Hindu-hating leftists have no better than a second class in high school. If bright Hindu kids with better academic grades were to apply, and swamp all schools from BHU to JNU, we are effectively shutting-off the entry points of the enemies. These kids must lie low till they form a critical mass as professors. This is exactly what the Dravidianists and missionaries did. Once you attain critical mass, your writ runs.

c. Try to accept the diversity in Hinduism. An Advaitin, a Vaishnava, a Mimamsaka and a tribal all follow varied traditions. Don't impose stereotypes. Encourage the tribal to nourish his age old traditions. Don't impose Bhagavad Gita and Vedas on him. It is actually a powerful move. We can then have a solid ground for blocking missionary activities: these activities threaten fragile local tribal traditions. You can enact laws to preserve the tribal traditions instead of banning missionary activities and achieve the same purpose. The international leftists would actually support you. But, this also requires that you don't expect the tribal to sing Sarasvati vandana or learn Sanskrit.

d. Create local organizations with specific purposes and value propositions. For example, an organization that nurtures the traditions of the Nair community in Kerala will appeal to them. But you have to offer a reason for the young to assemble. Very few will come to sing some patriotic songs. Instead, set up kick boxing classes, yoga sessions, English classes etc. Folks will join, pay for the same, and you have a self-sustaining model. Each of these communities has financially well-off members living abroad. Invite them to donate, recognize their leadership, be accountable to them and soon you have viable organizations.

4. Once these local organizations attain critical mass, leverage their clout to create local institutions like schools. Try to make each of those a center of excellence. These local organizations should come up with a list of demands to the politicians.

5. Christianity and Islam are both irrational cults and a bundle of internal contradictions. Both are dependant of the historicity of their founders and the miracles attributed/involving them. Any informed person can shred these cults to pieces in rational discussion. It is a travesty that Hindus are ignorant of these ideologies. Sections of Hindus must get acquainted with these ideologies, and not only critique but also write satires caricaturing these cults. So long as you allow these degenerate cults to sit on a high pedestal, they will continue to harm the societies they invade.

6. There is one area where the RSS and VHP are best suited to play a role: reconversion of Muslims and Christians to Hinduism. That must be pursued with all seriousness.

7. Deliver with a bang. Never whine.

Thanks.

PS: It is hard to agree with Srinivas on his observations on jati. We must distinguish between jati identities and anti-brahminism. In TN, this movement was and is spear-headed by upper caste Vellalas –
particularly, Vellala Gounders and Mudaliars, who were and are extremely conscious of their jati identity. Another group that is rabidly anti-brahmin is the Christian convert. Vellala opposition to Brahmin is due to the fact that the Brahmin surpassed the Vellala in English education. It was entirely the resentment of the erstwhile most dominant community of TN at its inability to match the success of a miniscule minority.

Christian conversions happen only among certain jatis: for example, fishermen, Nadar, Udaiyar and sections of Vellala to name a few. The reasons are historical to be taken up later. Many jatis have extreme pride in their identity and its members treat Christianity and missionaries with contempt. Observe the reaction of the Vanniyar to missionary appeals. Such jatis rarely display anti-brahmin feelings.

It is also hard to agree with Subrahmanya on Sanskritization. Just observe any Harijan name his kid: it is practically a Sanskrit name. It is a reality that jatis Sanskritize themselves as they progress in social ladder. I would certainly oppose any organized Sanskritization of any jati but it is equally undeniable that many of them voluntarily do that.<!--QuoteEnd--><!--QuoteEEnd-->

[utepian]

Please take time and read this critque on the study of "Hindutva" from Yvette Rosser (Ram Rani). Besides being verbose the article has far too many points that deserve to be highlighted.

I present only an excerpt, but urge all to please read this article in its entirety.

http://www.infinityfoundation.com/mandala/...osse_puzzle.htm

<!--QuoteBegin-->QUOTE<!--QuoteEBegin--><b>Many scholars who specialize in "South Asian Studies" have a very negative preconceived notion of the "Hindu revivalist movement" in particular, and strangely enough, towards Hinduism and Indic civilization in general, especially as "Hindu India" interfaces with modernity in the socio-political realm. At conferences at American universities on the religion and history of South Asia, "Hindu" seems to be used mainly as a derogatory term. The modern Hindu cultural-political movement is referenced by its detractors as "Hindu Nationalism", "Hindu Chauvinism", "Hindu Fundamentalism", "Right-wing Hinduism", "Hindu Fanaticism", "Obscurantist Hinduism", "Hindu Fascists", and other pejorative terms. The term "Saffron", the traditional ochre color of a Hindu holy man's robes, is used as a retrogressive, pilloried classification, a blanket term inferring all of the above named negative characteristics. This "Hindu Revivalist Movement", as less critical analysts might call it, is invariably criticized by the academic community in the West and represented in the popular media as if it were synonymous with Nazism. Scholars who study the "Hindu Revivalist" movement in contemporary India and its manifestations in the Indian ex-pat community, known as non-resident Indians (NRI), may, if they do not write negative critiques with allusions to fascism, find themselves accused of cavorting with "Hindu-Nazis". I experienced this during my own travels and travails through academia.</b>
<!--QuoteEnd--><!--QuoteEEnd-->

[acharya]

<b>RSS spreading wings in Mauritius</b>
From our correspondent
The Rastriya Swayamsevak Sangh (RSS) and the Vishwa Hindu Parishad (VHP) have infiltrated Mauritius using the route of religious and charitable organisations. At least 18 shakhas are held in the country on a weekly basis with the RSS as a social movement finding support even within members of the Mauritius Parliament.

Former Prime Minister Atal Behari Vajpayee, former minister of human resources development Murli Manohar Joshi and VHP chief Ashok Singhal have visited organisations linked with the RSS and the VHP, with the latter having established a formal office in Mauritius. The ideology was first exported to Mauritius from India by Swami Krishnanadji Maharaj in 1967 who settled here with a group of 40 persons who had accompanied him.

Dhundev Bahadoor, who is the president of the Human Service Trust, was in this group and makes no secret of his preference for the RSS and the VHP. He is totally opposed to present Prime Minister Paul Raymond Berenger maintaining that "he has let us down, he has done nothing for the Hindus and has been working for the US and other Western countries."

Bahadoor had around him two members of Parliament who were ministers in government and resigned just a few weeks ago in protest against Berenger's policies. Anil Kumar Bacchoo, who was the former minister of public infrastructure, and Mookhesswar Choonee, the former minister of local government, were full of praise for Vajpayee and Joshi. They said the RSS influence was visible in Mauritius and it was a favoured organisation. Acharya Mohan Prakash Saklani was among those waiting to receive Prime Minister Manmohan Singh at the Aparvasi ghat, the place where the first indentured Indian labour had first arrived in shiploads in the 19th century.

The Acharya said he was in charge of the Temple Federation of 300 Sanatan dharma temples in Mauritius, arriving here 18 years ago from Badrinath in Uttaranchal. He said RSS leaders were regular visitors to Mauritius, pointing out that a well-known leader from Varanasi was currently in Port Louis to propagate his ideology.

<b>He said the Hindus in Mauritius were under threat as they were being converted by the Christians on the one side, and on the other the Muslims were adding rapidly to their population. "One day, we will suddenly find that we are in a minority,"</b> he declared maintaining, "We have been able to stop the conversions to some extent."
(Source: Deccan Chronicle)

[acharya]

Indian Currents, Issue 14, 3 April 2005

Cowed Down By Cow

By Mukundan C Menon

The Udupi-Mangalore belt in South Canara of Karnataka was rocked by violence
unleashed by Sangh Parivar in the third week of March. All in the name of
protecting the proverbial Holy Cow.

Notably, the series of violent incidents started soon after the Rashtriya
Swayamsevak Sangh’s three-day ‘Pratinidhi Sabha’ concluded at Mangalore on March
12 expressing serious concern on "declining Hindu population" turning it to
"minority community" in many parts. Later, addressing the RSS rally, its
Sarsangha Sanchalak, K. S. Sudarshan, called upon to rebuild India on Hindu
philosophy "where soul is as important as the mind and body".

The series of violence started the very following day with the shocking incident
of stripping, assaulting and parading nude of two Muslim cattle traders, Hajabba
(60) and his son Hasanabba (25), for about three hours at Adiudupi on March 13
night by activists of Hindu Yuva Sena, Bajrang Dal and VHP alleging that the
victims were transporting a calf in their Maruti van from Moodbettu of Kodavoor
violating the cow slaughter ban in the State. The assault left Hasanabba’s nasal
septum leg fractured and Hajabba’s spine damaged seriously. Both were admitted
to hospital.

What followed was a series of agitations, charges and counter-charges. It
culminated into massive violence in Mangalore on March 24-25, when the RSS
unleashed attacks on Muslims and clashed repeatedly with the police. Tension
loomed large in Mangalore on Good Friday with clamping down of prohibitory
orders.

The Chairperson of Karnataka State Minorities Commission, Mohammed Masood,
wanted the Government to formally declare Udupi and Dakshina Kannada as
communally disturbed districts. "The prevailing social situation", he said, "is
unbearable for Muslims as the fundamentalists are undermining the economic and
social spheres of minorities, especially Muslims".

According to Mazood, the police failed to handle the stripping and parading
incident appropriately which "sent wrong signals to the Muslim community".
Although action should have been taken against the Sub-Inspectors of both Malpe
and Udupi Town police stations, only the former had been placed under
suspension, he said. He also demanded forces with special powers to be deployed
to handle such situations.

The "Karnataka Komu Sauharda Vedike" organised a massive rally and dharna in
front of Udupi Deputy Commissioner’s office on March 19 to protest against the
stripping incident and demanding stringent actions against the culprits
involved. Their memorandum to the Deputy Commissioner also demanded banning of
"reactionary organizations" indulging in violence, action against the police
personnel who support "reactionary forces", resignation of political leaders on
moral grounds owing responsibility for the incident, and action against a
section of media for wrong reporting.

The Udupi district president of Vedika, Rama Diwana, in particular, demanded
suspension of Superintendent of Police, S Murugan, and Deputy Superintendent of
Police, U R Pangam.

In a separated statement, Vedika President, Prof. Rachappa, and Secretary, K. P.
Sripal, said: "The fascist face of Sangh Parivar has been exposed with this
incident. The massacres and communal violence being perpetrated by Sangh Parivar
has now entered Karnataka. A fascist organisation like the Sangh Parivar which
believes in violence has no moral right to talk about Naxalites or
non-violence."

A memorandum to Governor T. N. Chaturvedi submitted by Indian Union Muslim
League (IUML) said: "The act of fanatic Hindu groups were inhuman and barbaric
which were against the human civilization and not heard of in recent years
except at Abu Gaib jail in Iraq."

Senior police officers, especially the Udupi Superintendent of Police, S.
Murugan, was criticized severally for his lapses as well as for his alleged
pro-Hindutva leanings. The Additional Director-General of Police (Law and
Order), Subash Bharani, and Inspector-General of Police (Western Range), H.N.
Sathyanarayana Rao, have reportedly sought explanations from Murugan about the
lapses relating to the stripping incident.

Murugan reportedly came to know about the stripping incident only when the Chief
Minister, N. Dharam Singh, called him from Bangalore to get the details. Senior
officers claim that stripping incident missed their attention since they were
attending another communal flare-up at Majoor, which turned out to be a minor
one, at that time.

Question of jurisdiction dispute also caused the police lapse. The Sub-Inspector
of Malpe police station, C. D. Nagaraj, did not follow up the stripping incident
since it started at Moodabettu area, which falls under the Udupi two police
station limit. Although Cr.P.C. stipulates that a place where an offence is
initially committed is important, no officer can shrug his responsibility on the
plea that it falls beyond his jurisdiction limits. Interestingly, both Malpe and
Udupi town police stations functioned under the Udupi Circle Inspector of
Police, Praveen Naik.

Shockingly, the police officers failed to take cognizance of the offence even
after news reports appeared in the local media. Apparently, the reality stared
in their face after the report about the incident highlighted in a Kannada daily
was raised in the Assembly. Later, both Udupi Circle Inspector Praveen Naik and
Malpe Sub-Inspector Nagaraj were placed under suspension.

Although the cow slaughter has been banned in Karnataka, militant Hindu bodies
take it upon themselves to enforce the law by forcibly blocking transportation
of all cattle, especially cows. Since majority of cattle traders are
traditionally Muslims, it easily gives avenue for occasional communal frictions.
And, there was a motivating pattern. The Hindu militancy on cow slaughter in
Dakshin Canara belt increased after news reports described how Dara Singh, the
killer of Graham Staines and his two children in Orissa, started his own
movement in forcible preventing cows transported to West Bengal. Through South
Canara cattles are transported to Kerala, the foremost beef eating state in
South India which is free from cow slaughter ban.

According to officials, transportation of cattle, especially cows, is on the
rise in the recent past, creating occasional frictions between two communities.
Notably, stringent official actions against transportation of cattle started
under the influence Hindu militancy especially after the NDA dispensation
occupied Central power in 1998-99. Notably, only cow slaughter has been banned
in Karnataka, and not transportation of cattle. However, officials connive with
unofficial Hindu militants’ move to frustrate Muslim traders transporting cattle
of all kinds in the name of Holy Cow.

For the record, police officials say that the incidents of Hindu organisations
confronting people transporting cattle and assaulting them "are viewed
seriously" and cases were booked against people indulging in such acts.
"Similarly, we also take a serious view of people transporting cattle,
especially cows, in violation of laws." Police sources also maintain that they
seriously take into account the underlying tensions while dealing with such
cases since, more often than not, "people transporting cattle are Muslims and
those opposing them are Hindus", which has all elements of communal tension.

Yet, police always are keener to take action against the cattle traders, than
the perpetrators of violence against them, under the notion that "prevention (of
cattle transportation) is better than cure".

At an All Party Peace committee meeting held at Udupi Deputy Commissioner’s
Office on March 22, the Deputy Commissioner T. Sham Bhatt announced: "The
district administration will provide information about Cow Slaughter Prohibition
Act to the public. If there is any violation of law, information should be given
to the departments concerned. No one should take law into his hands. If the
officials did not respond, then superior officials should be approached."

As arrests started belatedly on the stripping incident, various Sangh Parivar
bodies started making allegations to divert attention from the main issue. The
Udupi district unit of Hindu Yuva Sena took out a protest march on March 17
against what it termed "political attempts" to implicate them in the case. It
wanted the police to stop arresting its activists and the cases filed against
them should be withdrawn. Instead, the district administration should take
action against those violating the Cow Slaughter Prohibition Act, the Sena
resolution demanded.

Diverting the issue to new dimensions with a tinge of jingoistic sensationalism,
the Udupi district President of BJP, K. Raghupati Bhat, alleged that
pro-Pakistan slogans were raised at the March 19 rally by the Karnataka Komu
Sauharda Vedike. Besides raising "anti-India and anti-Hindu slogans", speakers
at the rally insulted Swamijis of the Ashta Mutts and the whole Hindu community.
According to Bhat, "the rally was supported by divisive forces, naxalites, and
Pakistani agents".

Armed with baseless reports in a section of local media, other Sangh Parivar
bodies also alleged that Pakistan flags were waved at the rally. There were also
demands to arrest all of them as subversive elements, and to treat those who
engaged in cow slaughter as criminals.

Officials, however, disputed these allegations as frivolous. According to Udupi
Superintendent of Police, Murugan, nobody was heard shouting pro-Pakistan
slogans in the police video graphs of the entire rally.

He also disputed the allegation about waving Pakistan flag, saying that the flag
shown in certain press photographs was not the national flag of Pakistan. To
prove his point, the SP took out a calendar of flags and showed that Pakistan’s
national flag was different from those appeared in some newspapers.

"I am receiving calls from both sides — one side asking how the "Pakistani flag"
was allowed to display in the rally, and another saying that the flag used was
not "Pakistani flag", the exhausted officer on apparent verge of dejection said.

Stoutly refuting charges of using Pakistan flag and raising pro-Pak slogans,
president of Udupi district of Karnataka Komu Sauharda Vedike, Sriram Divana,
demanded legal action against the newspapers which had wrongly depicted a flag
of a "dargah" as the national flag of Pakistan. All the slogans shouted at the
rally were pre-determined and not one of them was anti-patriotic, he said. With
the aid of photographs, he showed the drastic difference between the "dargah
flag" and Pakistan national flag. The lone exceptional similarity between the
two, however, is its green color.

That leaves a moot question to ponder: Is green colour, too, a taboo for
Hindutva variety of patriotism?

http://www.indiancurrents.com/Mukundan%20C%20Menon.htm

[Guest]

<b>WHAT CAN ONE HINDU DO?</b>

Dr.BABU SUSEELAN


What can one Hindu do? People who are concerned about the state of Hindus
around the world and want to correct it frequently ask this question. More
often than that, it is asked in a form that indicates the cause of their
helplessness: "What can one Hindu do?" "How can an individual propagate
Hindutva on a scale large enough to effect the immense changes which must be
made in every walk of Hindu life in order to create the kind of ideal Hindu
society? Some ask the right questions, some feel that some wider scale of
action is required. Many others ask the question, but do nothing. Some
expect to perform instantaneous miracles; some however paralyze themselves by
projecting an impossible goal. Some want to overhaul Hindu society
overnight, and they tend to regard knowledge of Hindutva as irrelevant.

<b>CHANGING MINDSETS</b>

If you are a Hindu and are concerned with the present state of affairs,
begin by identifying the nature of the problem. The battle is primarily
intellectual, not merely political. Politics is the practical implementation
of the fundamental Hindutva ideas that dominate our culture. One cannot
fightor change the consequences without fighting and changing the cause, nor
can one attempt any practical implementation without knowing what one want
to implement.

In an intellectual battle (Hindutva verses Sectarian), one need not convert
every one. History is made of minorities, or more precisely, intellectual
movements, which are created by minorities, make history. Intellectuals with
foresight and commitment can develop abstract and functional strategies to
change the society. An intellectual battle is a battle for man's minds, not
an attempt to enlist blind followers. Only people who understand them can
propagate ideas. An organized movement has to be preceded by an educational
campaign, which required persons. Such trained persons are the necessary
precondition of any attempt to change the Hindu society.

The immense changes, which must be made in every walk of Hindu life, cannot
be made singly, piecemeal or retail. But the factor that underlies and
determines every aspect of Hindu life is Hindutva. Teach every man the right
Hindutva and his own minds will do the rest.

<b>Hindus cannot exist without practicing and protecting Hindutva. </b> Every
Hinduis not intellectual innovators, but they are receptive to the ideas of
Hidutva, when and if it is offered. There are also great numbers of Hindus
who are indifferent to the ideas of Hindutva and to anything beyond the
distorted secularism. Such Hindus accept subconsciously dualistic and
divisive ideas of Christianity, Islam and Communism without critical
evaluation. They also accept whatever is offered by the distorted secular
culture, and swing blindly with any transient ideas. They are merely
oscillators-be they politicians, bureaucrats, businessmen, or educators-and
by their own choice, irrelevant to the fate of the Hindu world.

Today, most Hindus are acutely aware of cultural pollution, coercive
religious conversion, Jihadi terrorism, ideological confusion, distorted
secularism, and political turmoil created by the pseudo secularists and
alienated intellectuals. But they are anxious, confused and groping for
answers. Are we able to enlighten them? Can we answer their questions? Can
we offer them a consistent Hindutva ideology? Do we know how to convince
them?Are we immune from the fallout of the constant barrage aimed at the
destruction of the Hindutva movement? To provide them with clear,
consistent,and correct concepts, we need an intellectual, social and
political battle.

If we want to influence a country's intellectual trend, the first step is
to bring order to our own ideas and integrate them into a consistent case, to
the best of our knowledge and ability. Knowledge necessarily includes the
ability to apply abstract principles of Hindutva to concrete problems, to
recognize the principles to specific issues, to demonstrate them, and to
advocate a consistent course of action. Our Rishis and Acharayas have given
us philosophical guidelines in the Vedas, Upanishad and Darshanas. Leaders
like Dr.Hedgewar, Swami Vivekananda and Guruji Gholwalkar have demonstrated
how abstract Hindu concepts can be put into practice for the benefits of
Hindu society.

When our convictions and commitment to Hindutva are in our conscious,
orderly control, we will be able to communicate them to others. This does
not mean one must make philosophical speeches on Hindutva when unnecessary
and inappropriate. We need the philosophy of Hindutva to back us up and give
us a consistent case when we deal with or discuss specific issues.

How can we propagate our Hindutva? Do not wait for a national audience.
Speak on any scale open to you, large or small---to your friends, your
associates, your professional organizations, or any legitimate public forum.
You can never tell when your words will reach the right mind at the right
time. You will see no immediate results---but it is of such activities that
public opinion is made.

Make any issue or problem an ideological issue. An issue of Hindutva verses
sectarian philosophy (pluralistic, all inclusive, spiritual, open, and
systemic philosophy verses, pseudo secular, fundamentalist, dualistic,
divisive, rigid, all exclusive, mechanical models).

Do not pass up a chance to express your views on important issues affecting
Hindus. Whether it is discrimination, prejudice, race relations,
international affairs, religious conversion, Jihadi terrorism, distorted
secularism, fundamentalism, sharit law, polygamy, or any social, political
and religious issues. Write letters to the editors of newspapers and
magazines, to TV and radio commentators and, above all, to the political
leaders.

Remember, the best democracy is still no guarantee against intolerance and
bigotry, and eternal vigilance is an expression that will never become
obsolete. The opportunities to speak about Hindutva are all around you.
Hindus need to repeatedly examine incidence and issues of prejudice and
falsepropaganda. Hindus should not keep silent when the philosophy of
Hindutva and Hindu values are being attacked. Always be vigilant and
recognize warning sings of intolerance and its perpetrators, and contribute
to efforts to preserve religious freedom to practice and promote Hindu
values.

Always explore the nexus of pseudo-secularists, communists and
deprogrammers who want to demoralize Hindus. Above all, do not join the wrong
ideological groups or movements, in order to do something. By ideological
(inthis context), I mean group or movements proclaiming ant-Hindu values.
Many anti-Hindu groups substitute anarchism for liberal democracy, pluralism
for theological fundamentalism, and reason to whims and faith. To join such
groups means to reverse the noble philosophy of Hindus, and to sell out
pluralistic principles for the sake of some superficial and intolerant
ideologies. It means that you help defeat the noble values of Hindutva and
the victory of sectarian, exclusive ideas of our enemies.

<b>FORGE PARTNERSHIP</b>

The groups one may properly join today are the VHP, RSS, HSS and the Indian
American Intellectual Forum These groups are organized to achieve a single,
specific, clearly defined goal, on which men of differing regions and
backgrounds can agree. These groups have no hidden agenda, selfish motives
orsectarian political purpose. As a member of the Sangh parivar, we have
several mandates. The other is an inner imposed mandate of a personal
missionand desire to assist those Hindus in difficult circumstances to
improve their life. These two mandates are not mutually exclusive. In fact,
the two often gets superimposed upon each other and are intermingled. It is
important to establish a close working relationships with other Hindu
organizations to foster coordination, cooperation and coalitions addressing
specific Hindu needs. All across the globe thousands of Sangh Pracharaks
regularly give their time and talents to make a positive difference in the
lives of Hindus. They are proud of their part in a great endeavor. For Hindu
samaj to prosper and survive, we all must get involved in Sangh activities
and must get involved and live up to our responsibilities as Hindus.

It is a mistake to think that the intellectual movement to propagate
Hindutva is without difficulties. It requires a profound conviction, that
ideas based on Hindutva are important to you and to your own life. If you
integrate that conviction to every aspect of your life, you will find many
opportunities to enlighten others.

There is no short cut to achieve our objectives. Hindutva is the permanent
fuel and ideological powerhouse. So propagate it with activism. If our
enemies destroy our identity, and establish a mechanical, all exclusive,
narrow minded and rigid political philosophy and life style, it will be the
default of those who keep silent. We are still free enough to speak,
organize and act. Do we have time? No one can tell. But time is on our
side-because we have an indestructible weapon and an invincible thought
system-Hindutva.

[Guest]

Hmmm.. Why cant they work with Sangh ? And whats this fear of politics ?

http://in.news.yahoo.com/050512/43/5yilj.html

<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->New Hindu cultural group in Kerala

By Indo-Asian News Service

ADVERTISEMENT

Thiruvananthapuram, May 12 (IANS) A former Kerala bureaucrat is putting together a new "cultural and social" organisation called the Global Hindu Confluence (GHC) to bring together all Hindus in the state, irrespective of caste.

"This is purely a cultural and social organisation and there will be no political activism," said former chief secretary and GHC president R. Ramachandran Nair.

He told reporters Thursday that it would be formally inaugurated here on May 16.

GHC would include all castes and would open chapters all over the state and even abroad.

Keeping with their ideology of doing away with politics, the GHC would not have even one political leader at its official launch, at which delegates from several countries, including the US, Britain and Germany, are expected. <!--QuoteEnd--><!--QuoteEEnd-->

[Guest]

came in email:

<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->HINDUISM AND CONVERSION



<b>Q 1: Is Hinduism a religion or is it a Way of Life?</b>

Neither. Hinduism is a term coined by Western people
applied to a group of people who believe in Santana Dharma (eternal code of
righteousness). It is a spiritual philosophy with clearly enunciated
tenets (comparable to the Ten Commandments for the Christians). I have heard
some Hindus claim that Hindu dharma is far too complex, and ambiguous on
many issues. In saying that, these commentators are simply stating ignorance
of their scriptures. Sanatana dharma came into being in Bhaaratvarsha, now
referred to as India. However, over the years, some followers of dharma
have evolved and established different practices while retaining the basic
tenets of dharma. These are the many religions that took birth in India.
Examples
are Shaivism, Shaktism, Vaishnavism, Arya Samaj, Jainism, Buddhism,
Sikhism, and many other smaller subgroups. A spiritual philosophy that has given
birth to many religions is thus more than a religion. This philosophy
is unique in that there is no dogma, nor the practice of prescription or
proscription by any organised hierarchy. Although belief in the Supreme
Brahman, The Unknowable, is one of the fundamental tenets, agnostics
and atheists have always been accepted so long as they practice dharma. So,
belief in, and practice of, dharma is fundamental to being a Hindu.



<b>Q 2: Does Hinduism allow (Religious) Conversion?</b>
       <b> Does it allow conversion to other faiths?

        Does it accept non-Hindus who want to become devotees of dharma
as
Hindus?</b>

            For a long time now, academicians and some spiritual
'leaders' have been claiming that a Hindu has to be born Hindu and that no
non-Hindu can become a Hindu. On the other hand, historically, at least in the
foreseeable past, most Hindus have not reacted, or even shown concern,
about the organised activities carried out by non-Hindu proselytisers seeking
and carrying out mass conversions of Hindus to other faiths.



The second fallacy is that all religions are equal and that all
(religious) paths lead to the same goal (God). This is simply not true. While all
religions may have some good points, they differ in belief and in
practice. Many practices enjoined by some religions, had these not been accorded
a 'divine' status, would be unacceptable in the modern world. History is
witness to atrocities committed, massacres and genocides included, in
the name of 'God' by the followers of exclusivist intolerant religions. How
can one, who believes in dharma, regard these as equivalent to dharma?



<b>What should our attitude be to the followers of other religions?</b>

'I accept the right of others to believe in their own spiritual
philosophy.'
Each to his own!

[This right has been enshrined as one of the Universal Human Rights.]



<b>What if followers of other religions want to seek your / your
children's conversion to their faith?</b>
This can not be acceptable. These activities will be considered as an
assault on my right to my own spiritual belief - my Human Right.


<b>Should Hindus engage in seeking conversion of non-Hindus to Hindu
dharma?</b>
Hindus should never undertake acts of coercion or use nefarious or
deceitful means to achieve religious conversion. But it is right and proper for
Hindus to tell the world of non-Hindus of the spiritual grandeur of dharma. If
anyone non-Hindu wishes to follow dharma of his/her own accord, they
should be actively welcomed - as individuals as well as collectively by the
Hindu community, something that rarely happens.



<b>What do the scriptures say on 'conversion'?</b>


kr'nvanto viswam aryam             [(let you/I) ennoble the entire
(people of the) world.]



[In Vedic times, those who were following dharma - Aryans - were
enjoined to undertake education and instruction of the ignorant people - the
malecchas - to make them righteous.]



aa no bhadraah kr'tvo yantu vishwatah
(R V 1, 84, i)

[Let noble thoughts come to us from all sides.]



sarva dharmaan parityajya

maam aikam sharanam vraja
(Srimad Bhagavad Geetaa - 18, 66)

[Renounce all faiths and duties, and take refuge in Me alone.]



<b>The question then arises - Why did Hindus - the followers of dharma -
stray from these clear instructions?</b>

There are many factors, including historical factors - of
tyrannical subjugation and colonisation during which time Hindus became
victims of despots and proselytisers and had to remain constantly on
their back foot, meek and submissive, tolerating unending vilification of
dharma and the culture that evolved from it. This onslaught made Hindus
insular to a self-destructive extent. The virtual extinction of Hindu dharma from
Kashmir, once a source-centre of Shaivism is just one example of many
in the larger Indian subcontinent. Consider the history prior to that period.
Hindu dharma was practiced in most of the Asian countries, evidence of that
quite clearly seen even now in South East Asian subcontinent.



Another factor is the damage done by our own ancestors and current
'leaders' who claim that no 'non-Hindu can become a Hindu'.  Could it be that
they had not done a thorough study of the primary scriptures? Could it be that
they misinterpreted the scriptures? Consider this sloka from Sri Bhagavad
Geetaa
(18-67):               idham tai naatapaskaaya

                                                           
naabhaktaaya
kadhaachana

                                                                       
na
chaashu-shrooshavai vaachyam

                                                                       
na
cha maam yo-abhya sooyati

[This (the Geetaa upadesha) is never to be spoken by you to one who is
devoid of austerities, nor to one who is not devoted, nor to one who
does not do service, nor to one who speaks ill of Me.]



Sri Krishna was not referring to one who is ignorant or who has strayed
from the path of righteousness but one, who despite knowledge of dharma,
chooses not to follow it, one who insists on being evil and adharmic. Is it
that some of our predecessors misunderstood their scriptures?



<!--QuoteEnd--><!--QuoteEEnd-->

[Guest]

Yesterday US senator Santorum said
<b> I just want to remind people of societies over the last couple of centuries that have been secular in nature, and see what, what the results of that. Starting with the French Revolution; moving on to the last century to the Fascists, and yes the Nazis, and then the Communists and the Baathists. All of those purely sects. Hated religion. Tried to crush religion. That's the kind of peaceful public square that the New York Times would advocate for.. </b>

Indian congress calls them secular basically they are against majority religion.
How true were Senator's words?

[Bharatvarsh]

"I just want to remind people of societies over the last couple of centuries that have been secular in nature, and see what, what the results of that. Starting with the French Revolution; moving on to the last century to the Fascists, and yes the Nazis, and then the Communists and the Baathists. All of those purely sects. Hated religion. Tried to crush religion. That's the kind of peaceful public square that the New York Times would advocate for.."

Nonsense, the French revolution and secularism was the best thing that happened to Europe. The tyranny of the Church was overthrown and Europe progressed and Nazis were not secular, they had their own weird beliefs. Some of them believed that Jesus was not a Jew but was an Aryan, and that Paul was the one who made Jesus a jew, some of them also believd in neo-pagan religions. Hitler himself said he was a Catholic, also atheists were not allowed into the Nazi party. Communists were also not secular, secularism means that the state shall be separate from religion and will be neutral regarding religion in peoples lives but Communists went out of their way to destroy religion so they are not secular. Secularism was never needed in India because Hindus did not have an instituition like the Church which controlled everything, and the following article shows how Christianity influenced Nazis:

http://christianaggression.org/item_displa...S&id=1112242439

[Guest]

<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->Nonsense, the French revolution and secularism was the best thing that happened to Europe. The tyranny of the Church was overthrown and Europe progressed and Nazis were not secular, they had their own weird beliefs. <!--QuoteEnd--><!--QuoteEEnd-->
French revolution was against church so for republican it was wrong. Same was with Nazi, they were against Jews and called themselves secular. Quote is for how so called secular used this term to suppress religion and forced their form of ideology. Below is today’s quote from esteem commies of India. Having Mullah MLA around is a certificate for secularism but party with so called Hindu cause is sinner.

<!--QuoteBegin-->QUOTE<!--QuoteEBegin--><b>CPI general secretary AB Bardhan was equally critical of Mr Paswan. "By saying that a Muslim should be made the chief minister of Bihar, Mr Pasawn does not become secular. He does not have a single Muslim MLA so by moving around with a handful of mullahs, he does not become secular. Therefore, it would be better for him to stop messing around further," Mr Bardhan told The Pioneer.</b><!--QuoteEnd--><!--QuoteEEnd--> -Pioneer

[Bharatvarsh]

But the secularism practiced in India is not secularism, it has been pereverted to oppress Hindus, and i don't think we need secularism in India. To me the French revolution was a great turning point in European history which did a lot of good for Europe. Of course it's bad for Republicans because most of them are right wing Christian freaks, but the concept of secularism was a great one that suited Europe and other Christian countries whether the republicans accept it or not. As for secularism in india i do not believe in it, i believe that Hindus should have their own country like Jews have Isreal. [EDITED]. The french revolution rightfully attempted to wrench the excessive power of church, nazis were not supressing Judaism they were supressing jews as a race because they thought that they were inferior. The only legitimate case of supressing religion is that of the Communists and communists were not secular, secularism is when religion and state are separate and the state should remain neutral regarding religion in ppl's lives but when Communists were suppressing religion they were violating secularism. Here's what US constituition says:

"Congress shall make NO law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the government for a redress of grievances. [bold caps, mine]"

http://www.nobeliefs.com/Tripoli.htm

Notice that it did not prohibit the exercise of religion, it prohibited making religious laws, but the Communists prohibited the right to exercise religion which is why they are not secular.

[Guest]

Leaders, media and other jokers of India don't know the definition of Secular or secularism. For jokers of Indian anything against majority Hindu population is Secularism.

Problem is how to educate those educated and powerful jokers of India. It is an uphill task.

[Bharatvarsh]

Mudy i don't think the leaders and media are uneducated about secularism, i think they know about secularism but try to pass off anti hindu policies as secularism to get votes. No amount of education will change such traitors, a sound thrashing to such ppl is what would change them.