The GM genocide in India

The GM genocide:

Thousands of Indian farmers are committing suicide after using genetically modified crops

 

By Andrew Malone

Last updated at 12:48 AM on 03rd November 2008

 

When Prince Charles claimed thousands of Indian farmers were killing themselves after using GM crops, he was branded a scaremonger. In fact, as this chilling dispatch reveals, it’s even WORSE than he feared.

 

The children were inconsolable. Mute with shock and fighting back tears, they huddled beside their mother as friends and neighbours prepared their father’s body for cremation on a blazing bonfire built on the cracked, barren fields near their home.

 

As flames consumed the corpse, Ganjanan, 12, and Kalpana, 14, faced a grim future. While Shankara Mandaukar had hoped his son and daughter would have a better life under India’s economic boom, they now face working as slave labour for a few pence a day.

 

Landless and homeless, they will be the lowest of the low. Shankara, respected farmer, loving husband and father, had taken his own life. Less than 24 hours earlier, facing the loss of his land due to debt, he drank a cupful of chemical insecticide. Unable to pay back the equivalent of two years’ earnings, he was in despair. He could see no way out. There were still marks in the dust where he had writhed in agony. Other villagers looked on – they knew from experience that any intervention was pointless – as he lay doubled up on the ground, crying out in pain and vomiting. Moaning, he crawled on to a bench outside his simple home 100 miles from Nagpur in central India. An hour later, he stopped making any noise. Then he stopped breathing. At 5pm on Sunday, the life of Shankara Mandaukar came to an end.

 

Human tragedy: A farmer and child in India’s ‘suicide belt’

The GM genocide: Thousands of Indian farmers are committing suicide after using genetically m… Page 1 of 6

11/6/2008

As neighbours gathered to pray outside the family home, Nirmala Mandaukar, 50, told how she rushed back from the fields to find her husband dead. ‘He was a loving and caring man,’ she said, weeping quietly. ‘But he couldn’t take any more. The mental anguish was too much. We have lost everything.’ Shankara’s crop had failed – twice. Of course, famine and pestilence are part of India’s ancient story. But the death of this respected farmer has been blamed on something far more modern and sinister: genetically modified crops. Shankara, like millions of other Indian farmers, had been promised previously unheard of harvests and income if he switched from farming with traditional seeds to planting GM seeds instead. Beguiled by the promise of future riches, he borrowed money in order to buy the GM

seeds. But when the harvests failed, he was left with spiralling debts – and no income. So Shankara became one of an estimated 125,000 farmers to take their own life as a result of the ruthless drive to use India as a testing ground for genetically modified crops.

 

The crisis, branded the ‘GM Genocide’ by campaigners, was highlighted recently when Prince Charles claimed that the issue of GM had become a ‘global moral question’ – and the time had come to end its unstoppable march. Speaking by video link to a conference in the Indian capital, Delhi, he infuriated bio-tech leaders and some politicians by condemning ‘the truly appalling and tragic rate of small farmer suicides in India, stemming… from the failure of many GM crop varieties’. Ranged against the Prince are powerful GM lobbyists and prominent politicians, who claim that genetically modified crops have transformed Indian agriculture, providing greater yields than ever before. The rest of the world, they insist, should embrace ‘the future’ and follow suit. So who is telling the truth? To find out, I travelled to the ‘suicide belt’ in Maharashtra state.

 

What I found was deeply disturbing – and has profound implications for countries, including Britain, debating whether to allow the planting of seeds manipulated by scientists to circumvent the laws of nature. For official figures from the Indian Ministry of Agriculture do indeed confirm that in a huge humanitarian crisis, more than 1,000 farmers kill themselves here each month.

 

Simple, rural people, they are dying slow, agonising deaths. Most swallow insecticide – a pricey substance they were promised they would not need when they were coerced into growing expensive GM crops. It seems that many are massively in debt to local money-lenders, having over-borrowed to purchase GM seed. Pro-GM experts claim that it is rural poverty, alcoholism, drought and ‘agrarian distress’ that is the real reason for the horrific toll.

But, as I discovered during a four-day journey through the epicentre of the disaster, that is not the full story.

 

Distressed: Prince Charles has set up charity Bhumi Vardaan Foundation to address the plight of suicide farmers

 

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11/6/2008

 

In one small village I visited, 18 farmers had committed suicide after being sucked into GM debts. In some cases, women have taken over farms from their dead husbands – only to kill themselves as well. Latta Ramesh, 38, drank insecticide after her crops failed – two years after her husband disappeared when the GM debts became too

much. She left her ten-year-old son, Rashan, in the care of relatives. ‘He cries when he thinks of his mother,’ said the dead woman’s aunt, sitting listlessly in shade near the fields.

 

Village after village, families told how they had fallen into debt after being persuaded to buy GM seeds instead of traditional cotton seeds. The price difference is staggering: £10 for 100 grams of GM seed, compared with less than £10 for 1,000 times more traditional seeds. But GM salesmen and government officials had promised farmers that these were ‘magic seeds’ – with better crops that would be free from parasites and insects.

 

Indeed, in a bid to promote the uptake of GM seeds, traditional varieties were banned from many government seed banks. The authorities had a vested interest in promoting this new biotechnology. Desperate to escape the grinding poverty of the post independence years, the Indian government had agreed to allow new bio-tech giants, such as the U.S. market-leader Monsanto, to sell their new seed creations. In return for allowing western companies access to the second most populated country in the world, with more than one billion people, India was granted International Monetary Fund loans in the Eighties and Nineties, helping to launch an economic revolution. But while cities such as Mumbai and Delhi have boomed, the farmers’ lives have slid back into the dark ages. Though areas of India planted with GM seeds have doubled in two years – up to 17 million acres – many famers have found there is a terrible price to be paid.

 

Death seeds: A Greenpeace protester sprays milk-based paint on a Monsanto research soybean field near Atlantic, Iowa

 

The GM genocide: Thousands of Indian farmers are committing suicide after using genetically m… Page 3 of 6

11/6/2008

 

Far from being ‘magic seeds’, GM pest-proof ‘breeds’ of cotton have been devastated by bollworms, a voracious parasite. Nor were the farmers told that these seeds require double the amount of water. This has proved a matter of life and death. With rains failing for the past two years, many GM crops have simply withered and died, leaving the farmers with crippling debts and no means of paying them off.

 

Having taken loans from traditional money lenders at extortionate rates, hundreds of thousands of small farmers have faced losing their land as the expensive seeds fail, while those who could struggle on faced a fresh crisis. When crops failed in the past, farmers could still save seeds and replant them the following year. But with GM seeds they cannot do this. That’s because GM seeds contain so- called ‘terminator technology’, meaning that they have been genetically modified so that the resulting crops do not produce viable seeds of their own. As a result, farmers have to buy new seeds each year at the same punitive prices. For some, that means the difference between life and death.

 

Take the case of Suresh Bhalasa, another farmer who was cremated this week, leaving a wife and two children.

As night fell after the ceremony, and neighbours squatted outside while sacred cows were brought in from the fields, his family had no doubt that their troubles stemmed from the moment they were encouraged to buy BT Cotton, a geneticallymodified plant created by Monsanto.

 

‘We are ruined now,’ said the dead man’s 38-year-old wife. ‘We bought 100 grams of BT Cotton. Our crop failed twice. My husband had become depressed. He went out to his field, lay down in the cotton and swallowed insecticide.’

 

Villagers bundled him into a rickshaw and headed to hospital along rutted farm roads. ‘He cried out that he had taken the insecticide and he was sorry,’ she said, as her family and neighbours crowded into her home to pay their respects. ‘He was dead by the time they got to hospital.’

 

Asked if the dead man was a ‘drunkard’ or suffered from other ‘social problems’, as alleged by pro-GM officials, the quiet, dignified gathering erupted in anger. ‘No! No!’ one of the dead man’s brothers exclaimed. ‘Suresh was a good man. He sent his children to school and paid his taxes.

 

‘He was strangled by these magic seeds. They sell us the seeds, saying they will not need expensive pesticides but they do. We have to buy the same seeds from the same company every year. It is killing us. Please tell the world what is happening here.’

 

Monsanto has admitted that soaring debt was a ‘factor in this tragedy’. But pointing out that cotton production had doubled in the past seven years, a spokesman added that there are other reasons for the recent crisis, such as ‘untimely rain’ or drought, and pointed out that suicides have always been part of rural Indian life.

 

Officials also point to surveys saying the majority of Indian farmers want GM seeds – no doubt encouraged to do so by aggressive marketing tactics. During the course of my inquiries in Maharastra, I encountered three ‘independent’ surveyors scouring villages for information about suicides. They insisted that GM seeds were only 50 per cent more expensive – and then later admitted the difference was 1,000 per cent.

 

(A Monsanto spokesman later insisted their seed is ‘only double’ the price of ‘official’ non-GM seed – but admitted that the difference can be vast if cheaper traditional seeds are sold by ‘unscrupulous’ merchants, who often also sell ‘fake’ GM seeds which are prone to disease.)

 

With rumours of imminent government compensation to stem the wave of deaths, many farmers said they were desperate for any form of assistance. ‘We just want to escape from our problems,’ one said. ‘We just want help to stop any more of us dying.’

 

Prince Charles is so distressed by the plight of the suicide farmers that he is setting up a charity, the Bhumi Vardaan Foundation, to help those affected and promote organic Indian crops instead of GM.

 

India’s farmers are also starting to fight back. As well as taking GM seed distributors hostage and staging mass protests, one state government is taking legal action against Monsanto for the exorbitant costs of GM seeds.

This came too late for Shankara Mandauker, who was 80,000 rupees (about £1,000) in debt when he took his own life. ‘I told him that

 

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11/6/2008

 

Find this story at www.dailymail.co.uk/news/worldnews/article-1082559/The-GM-genocide-Thousands-Indian-farmers-committingsuicide- using-genetically-modified-crops.html

 

German View on Terrorism

From: CRISPIN CATALAN <criscatalan@verizon.net>
Date: Wed, Dec 16, 2009 at 8:12 AM
Subject: Fw: German View on Terrorism

..
Subject: FW: German View on Terrorism
As I mentioned once, our daughter-in-law (who’s father survived Bergen-Belsen) has long maintained
that without the silent majority of Muslims speaking out history will repeat itself. She sent this to me as
she feels it expresses her fears/concerns better than she can.
Sharon
This is by far the best explanation of the Muslim terrorist situation I have ever read. His references to
past history are accurate and clear. Not long, easy to understand, and well worth the read. The author of
this email is said to be Dr. Emanuel Tanay, a well-known and well-respected psychiatrist.
A German’s View on Islam
A man, whose family was German aristocracy prior to World War II, owned a number of large
industries and estates. When asked how many German people were true Nazis, the answer he gave can
guide our attitude toward fanaticism. ‘Very few people were true Nazis,’ he said, ‘but many enjoyed the
return of German pride, and many more were too busy to care. I was one of those who just thought the
Nazis were a bunch of fools. So, the majority just sat back and let it all happen. Then, before we knew it,
they owned us, and we had lost control, and the end of the world had come. My family lost everything. I
ended up in a concentration camp and the Allies destroyed my factories.’
We are told again and again by ‘experts’ and ‘talking heads’ that Islam is the religion of peace and that
the vast majority of Muslims just want to live in peace. Although this unqualified assertion may be true,
it is entirely irrelevant. It is meaningless fluff, meant to make us feel better, and meant to somehow
diminish the spectre of fanatics rampaging across the globe in the name of Islam.
The fact is that the fanatics rule Islam at this moment in history. It is the fanatics who march. It is the
fanatics who wage any one of 50 shooting wars worldwide. It is the fanatics who systematically
slaughter Christian or tribal groups throughout Africa and are gradually taking over the entire continent
in an Islamic wave. It is the fanatics who bomb, behead, murder, or honour-kill. It is the fanatics who
take over mosque after mosque. It is the fanatics who zealously spread the stoning and hanging of rape
victims and homosexuals. It is the fanatics who teach their young to kill and to become suicide bombers.
The hard, quantifiable fact is that the peaceful majority, the ‘silent majority,’ is cowed and extraneous.
Communist Russia was comprised of Russians who just wanted to live in peace, yet the Russian
Communists were responsible for the murder of about 20 million people. The peaceful majority were
irrelevant. China ‘s huge population was peaceful as well, but Chinese Communists managed to kill a
staggering 70 million people.
The average Japanese individual prior to World War II was not a warmongering sadist. Yet, Japan
murdered and slaughtered its way across South East Asia in an orgy of killing that included the
systematic murder of 12 million Chinese civilians; most killed by sword, shovel, and bayonet.
And who can forget Rwanda , which collapsed into butchery. Could it not be said that the majority of
Rwandans were ‘peace loving’?
History lessons are often incredibly simple and blunt, yet for all our powers of reason, we often miss
the most basic and uncomplicated of points:
Peace-loving Muslims have been made irrelevant by their silence.
Peace-loving Muslims will become our enemy if they don’t speak up, because like my friend from
Germany , they will awaken one day and find that the fanatics own them, and the end of their world will
have begun.
Peace-loving Germans, Japanese, Chinese, Russians, Rwandans, Serbs, Afghans, Iraqis, Palestinians,
Somalis, Nigerians, Algerians, and many others have died because the peaceful majority did not speak
up until it was too late. As for us who watch it all unfold, we must pay attention to the only group that
counts–the fanatics who threaten our way of life.
Lastly, anyone who doubts that the issue is serious and just deletes this email without sending it on, is
contributing to the passiveness that allows the problems to expand. So, extend yourself a bit and send
this on and on and on! Let us hope that thousands, world-wide, read this and think about it, and send it
on – before it’s too late.
Emanuel Tanay, M.D. 2980 Provincial St. Ann Arbor , MI 48104 734-997-0256

 

Some Events in Christian History

Some Events in Christian History

From ancient to modern times

 

Events that solely occurred on command of church authorities, or were committed in the name of Christianity. (List incomplete)

 

Ancient Pagans

 

*As soon as Christianity was legal (315), more and more pagan temples

were destroyed by Christian mob. Pagan priests were killed.

 

*Between 315 and 6th century thousands of pagan believers were slain.

 

*Examples of destroyed Temples the Sanctuary of Aesculap in Aegaea,

the Temple of Aphrodite in Golgatha, Aphaka in Lebanon, the

Heliopolis.

 

*Christian priests such as Mark of Arethusa or Cyrill of Heliopolis

were famous as “temple destroyer.” [DA468] *Pagan services became

punishable by death in 356. [DA468]

 

*Christian Emperor Theodosius (408-450) even had children executed,

because they had been playing with remains of pagan statues. [DA469]

 

According to Christian chroniclers he “followed meticulously all

Christian teachings… ”

 

*In 6th century pagans were declared void of all rights.

 

*In the early fourth century the philosopher Sopatros was executed on

demand of Christian authorities. [DA466]

 

*The world famous female philosopher Hypatia of Alexandria was torn to

pieces with glass fragments by a hysterical Christian mob led by a

Christian minister named Peter, in a church, in 415.

 

Mission

 

*Emperor Karl (Charlemagne) in 782 had 4500 Saxons, unwilling to

convert to Christianity, beheaded. [DO30]

 

*Peasants of Steding (Germany) unwilling to pay suffocating church

taxes between 5,000 and 11,000 men, women and children slain

5/27/1234 near Altenesch/Germany. [WW223]

 

*Battle of Belgrad 1456 80,000 Turks slaughtered. [DO235]

 

*15th century Poland 1019 churches and 17987 villages plundered by

Knights of the Order. Victims unknown. [DO30]

 

*16th and 17th century Ireland. English troops “pacified and

civilized” Ireland, where only Gaelic “wild Irish”, “unreasonable

beasts lived without any knowledge of God or good manners, in common

of their goods, cattle, women, children and every other thing.” One of

the more successful soldiers, a certain Humphrey Gilbert, half-brother

of Sir Walter Raleigh, ordered that “the heddes of all those (of what

sort soever thei were) which were killed in the daie, should be cutte

off from their bodies… and should bee laied on the ground by eche

side of the waie”, which effort to civilize the Irish indeed caused

“greate terrour to the people when thei sawe the heddes of their dedde

fathers, brothers, children, kinsfolke, and freinds on the grounde”.

 

Tens of thousands of Gaelic Irish fell victim to the carnage. [SH99,

225]

 

Crusades (1095-1291)

 

*First Crusade 1095 on command of pope Urban II. [WW11-41]

 

*Semlin/Hungary 6/24/96 thousands slain. Wieselburg/Hungary 6/12/96

thousands. [WW23] *9/9/96-9/26/ 96 Nikaia, Xerigordon (then turkish),

thousands respectively. [WW25-27]

 

*Until Jan 1098 a total of 40 capital cities and 200 castles conquered

(number of slain unknown) [WW30]

 

*After 6/3/98 Antiochia (then turkish) conquered, between 10,000 and

60,000 slain. 6/28/98 100,000 Turks (incl. women & children) killed.

[WW32-35]

 

Here the Christians “did no other harm to the women found in [the

enemy’s] tents – save that they ran their lances through their

bellies,” according to Christian chronicler Fulcher of Chartres.

[EC60]

 

*Marra (Maraat an-numan) 12/11/98 thousands killed. Because of the

subsequent famine “the already stinking corpses of the enemies were

eaten by the Christians” said chronicler Albert Aquensis. [WW36]

 

*Jerusalem conquered 7/15/1099 more than 60,000 victims (jewish,

muslim, men, women, children). [WW37-40]

 

(In the words of one witness “there [in front of Solomon’s temple]

was such a carnage that our people were wading ankle-deep in the blood

of our foes”, and after that “happily and crying for joy our people

marched to our Saviour’s tomb, to honour it and to pay off our debt of

gratitude”)

 

*The Archbishop of Tyre, eye-witness, wrote “It was impossible to

look upon the vast numbers of the slain without horror; everywhere lay

fragments of human bodies, and the very ground was covered with the

blood of the slain. It was not alone the spectacle of headless bodies

and mutilated limbs strewn in all directions that roused the horror of

all who looked upon them. Still more dreadful was it to gaze upon the

victors themselves, dripping with blood from head to foot, an ominous

sight which brought terror to all who met them. It is reported that

within the Temple enclosure alone about ten thousand infidels

perished.” [TG79]

 

*Christian chronicler Eckehard of Aura noted that “even the following

summer in all of palestine the air was polluted by the stench of

decomposition” . One million victims of the first crusade alone. [WW41]

 

*Battle of Askalon, 8/12/1099. 200,000 heathens slaughtered “in the

name of Our Lord Jesus Christ”. [WW45]

 

*Fourth crusade 4/12/1204 Constantinople sacked, number of victims

unknown, numerous thousands, many of them Christian. [WW141-148]

 

*Rest of Crusades in less detail until the fall of Akkon 1291

probably 20 million victims (in the Holy land and Arab/Turkish areas

alone). [WW224]

 

Note All figures according to contemporary (Christian) chroniclers.

 

Heretics

 

*Already in 385 C.E. the first Christians, the Spanish Priscillianus

and six followers, were beheaded for heresy in Trier/Germany [DO26]

 

*Manichaean heresy a crypto-Christian sect decent enough to practice

birth control (and thus not as irresponsible as faithful Catholics)

was exterminated in huge campaigns all over the Roman empire between

372 C.E. and 444 C.E. Numerous thousands of victims. [NC]

 

*Albigensians the first Crusade intended to slay other Christians.

[DO29]

 

The Albigensians (cathars = Christians allegedly that have all rarely

sucked) viewed themselves as good Christians, but would not accept

roman Catholic rule, and taxes, and prohibition of birth control. [NC]

 

Begin of violence on command of pope Innocent III (greatest single

pre-nazi mass murderer) in 1209. Beziérs (today France) 7/22/1209

destroyed, all the inhabitants were slaughtered. Victims (including

Catholics refusing to turn over their heretic neighbours and friends)

20,000-70,000. [WW179-181]

 

*Carcassonne 8/15/1209, thousands slain. Other cities followed.

[WW181]

 

*subsequent 20 years of war until nearly all Cathars (probably half

the population of the Languedoc, today southern France) were

exterminated. [WW183]

 

*After the war ended (1229) the Inquisition was founded 1232 to search

and destroy surviving/hiding heretics. Last Cathars burned at the

stake 1324. [WW183] *Estimated one million victims (cathar heresy

alone), [WW183]

 

*Other heresies Waldensians, Paulikians, Runcarians, Josephites, and

many others. Most of these sects exterminated, (I believe some

Waldensians live today, yet they had to endure 600 years of

persecution) I estimate at least hundred thousand victims (including

the Spanish inquisition but excluding victims in the New World).

 

*Spanish Inquisitor Torquemada alone allegedly responsible for 10,220

burnings. [DO28]

 

*John Huss, a critic of papal infallibility and indulgences, was

burned at the stake in 1415. [LI475-522]

 

*University professor B.Hubmaier burned at the stake 1538 in Vienna.

[DO59]

 

*Giordano Bruno, Dominican monk, after having been incarcerated for

seven years, was burned at the stake for heresy on the Campo dei Fiori

(Rome) on 2/17/1600.

 

Witches

 

*from the beginning of Christianity to 1484 probably more than several

thousand.

 

*in the era of witch hunting (1484-1750) according to modern scholars

several hundred thousand (about 80% female) burned at the stake or

hanged. [WV]

 

*incomplete list of documented cases

 

The Burning of Witches – A Chronicle of the Burning Times

 

Religious Wars

 

*15th century Crusades against Hussites, thousands slain. [DO30]

 

*1538 pope Paul III declared Crusade against apostate England and all

English as slaves of Church (fortunately had not power to go into

action). [DO31]

 

*1568 Spanish Inquisition Tribunal ordered extermination of 3 million

rebels in (then Spanish) Netherlands. Thousands were actually slain.

[DO31]

 

*1572 In France about 20,000 Huguenots were killed on command of pope

Pius V. Until 17th century 200,000 flee. [DO31]

 

*17th century Catholics slay Gaspard de Coligny, a Protestant leader.

After murdering him, the Catholic mob mutilated his body, “cutting off

his head, his hands, and his genitals… and then dumped him into the

river […but] then, deciding that it was not worthy of being food for

the fish, they hauled it out again [… and] dragged what was left …

to the gallows of Montfaulcon, ‘to be meat and carrion for maggots and

crows’.” [SH191]

 

*17th century Catholics sack the city of Magdeburg/Germany roughly

30,000 Protestants were slain. “In a single church fifty women were

found beheaded,” reported poet Friedrich Schiller, “and infants still

sucking the breasts of their lifeless mothers.” [SH191]

 

*17th century 30 years’ war (Catholic vs. Protestant) at least 40% of

population decimated, mostly in Germany. [DO31-32]

 

Jews

 

*Already in the 4th and 5th centuries synagogues were burned by

Christians. Number of Jews slain unknown.

 

*In the middle of the fourth century the first synagogue was destroyed

on command of bishop Innocentius of Dertona in Northern Italy. The

first synagogue known to have been burned down was near the river

Euphrat, on command of the bishop of Kallinikon in the year 388.

[DA450]

 

*17. Council of Toledo 694 Jews were enslaved, their property

confiscated, and their children forcibly baptized. [DA454]

 

*The Bishop of Limoges (France) in 1010 had the cities’ Jews, who

would not convert to Christianity, expelled or killed. [DA453]

 

*First Crusade Thousands of Jews slaughtered 1096, maybe 12.000

total. Places Worms 5/18/1096, Mainz 5/27/1096 (1100 persons),

Cologne, Neuss, Altenahr, Wevelinghoven, Xanten, Moers, Dortmund,

Kerpen, Trier, Metz, Regensburg, Prag and others (All locations

Germany except Metz/France, Prag/Czech) [EJ]

 

*Second Crusade 1147. Several hundred Jews were slain in Ham, Sully,

Carentan, and Rameru (all locations in France). [WW57]

 

*Third Crusade English Jewish communities sacked 1189/90. [DO40]

*Fulda/Germany 1235 34 Jewish men and women slain. [DO41]

 

*1257, 1267 Jewish communities of London, Canterbury, Northampton,

Lincoln, Cambridge, and others exterminated. [DO41]

 

*1290 in Bohemian (Poland) allegedly 10,000 Jews killed. [DO41]

 

*1337 Starting in Deggendorf/Germany a Jew-killing craze reaches 51

towns in Bavaria, Austria, Poland. [DO41]

 

*1348 All Jews of Basel/Switzerland and Strasbourg/France (two

thousand) burned. [DO41]

 

*1349 In more than 350 towns in Germany all Jews murdered, mostly

burned alive (in this one year more Jews were killed than Christians

in 200 years of ancient Roman persecution of Christians). [DO42]

 

*1389 In Prag 3,000 Jews were slaughtered. [DO42]

 

*1391 Seville’s Jews killed (Archbishop Martinez leading). 4,000 were

slain, 25,000 sold as slaves. [DA454] Their identification was made

easy by the brightly colored “badges of shame” that all jews above the

age of ten had been forced to wear.

 

*1492 In the year Columbus set sail to conquer a New World, more than

150,000 Jews were expelled from Spain, many died on their way

6/30/1492. [MM470-476]

 

*1648 Chmielnitzki massacres In Poland about 200,000 Jews were slain.

[DO43]

 

(I feel sick …) this goes on and on, century after century, right

into the kilns of Auschwitz.

 

Native Peoples

 

*Beginning with Columbus (a former slave trader and would-be Holy

Crusader) the conquest of the New World began, as usual understood as

a means to propagate Christianity.

 

*Within hours of landfall on the first inhabited island he encountered

in the Caribbean, Columbus seized and carried off six native people

who, he said, “ought to be good servants … [and] would easily be

made Christians, because it seemed to me that they belonged to no

religion.” [SH200]

 

While Columbus described the Indians as “idolators” and “slaves, as

many as [the Crown] shall order,” his pal Michele de Cuneo, Italian

nobleman, referred to the natives as “beasts” because “they eat when

they are hungry,” and made love “openly whenever they feel like it.”

[SH204-205]

 

*On every island he set foot on, Columbus planted a cross, “making the

declarations that are required” – the requerimiento – to claim the

ownership for his Catholic patrons in Spain. And “nobody objected.” If

the Indians refused or delayed their acceptance (or understanding) ,

the requerimiento continued

 

“I certify to you that, with the help of God, we shall powerfully

enter in your country and shall make war against you … and shall

subject you to the yoke and obedience of the Church … and shall do

you all mischief that we can, as to vassals who do not obey and refuse

to receive their lord and resist and contradict him.” [SH66]

 

*Likewise in the words of John Winthrop, first governor of

Massachusetts Bay Colony “justifieinge the undertakeres of the

intended Plantation in New England … to carry the Gospell into those

parts of the world, … and to raise a Bulworke against the kingdome

of the Ante-Christ. ” [SH235]

 

*In average two thirds of the native population were killed by

colonist-imported smallpox before violence began. This was a great

sign of “the marvelous goodness and providence of God” to the

Christians of course, e.g. the Governor of the Massachusetts Bay

Colony wrote in 1634, as “for the natives, they are near all dead of

the smallpox, so as the Lord hath cleared our title to what we

possess.” [SH109,238]

 

*On Hispaniola alone, on Columbus visits, the native population

(Arawak), a rather harmless and happy people living on an island of

abundant natural resources, a literal paradise, soon mourned 50,000

dead. [SH204]

 

*The surviving Indians fell victim to rape, murder, enslavement and

spanish raids.

 

*As one of the culprits wrote “So many Indians died that they could

not be counted, all through the land the Indians lay dead everywhere.

The stench was very great and pestiferous. ” [SH69]

 

*The indian chief Hatuey fled with his people but was captured and

burned alive. As “they were tying him to the stake a Franciscan friar

urged him to take Jesus to his heart so that his soul might go to

heaven, rather than descend into hell. Hatuey replied that if heaven

was where the Christians went, he would rather go to hell.” [SH70]

 

*What happened to his people was described by an eyewitness

 

“The Spaniards found pleasure in inventing all kinds of odd cruelties

… They built a long gibbet, long enough for the toes to touch the

ground to prevent strangling, and hanged thirteen [natives] at a time

in honor of Christ Our Saviour and the twelve Apostles… then, straw

was wrapped around their torn bodies and they were burned alive.”

[SH72]

 

Or, on another occasion

 

“The Spaniards cut off the arm of one, the leg or hip of another, and

from some their heads at one stroke, like butchers cutting up beef and

mutton for market. Six hundred, including the cacique, were thus slain

like brute beasts…Vasco [de Balboa] ordered forty of them to be torn

to pieces by dogs.” [SH83]

 

*The “island’s population of about eight million people at the time of

Columbus’s arrival in 1492 already had declined by a third to a half

before the year 1496 was out.” Eventually all the island’s natives

were exterminated, so the Spaniards were “forced” to import slaves

from other caribbean islands, who soon suffered the same fate. Thus

“the Caribbean’s millions of native people [were] thereby effectively

liquidated in barely a quarter of a century”. [SH72-73] “In less than

the normal lifetime of a single human being, an entire culture of

millions of people, thousands of years resident in their homeland, had

been exterminated. ” [SH75]

 

*”And then the Spanish turned their attention to the mainland of

Mexico and Central America. The slaughter had barely begun. The

exquisite city of Tenochtitlán [Mexico city] was next.” [SH75]

 

*Cortez, Pizarro, De Soto and hundreds of other spanish conquistadors

likewise sacked southern and mesoamerican civilizations in the name of

Christ (De Soto also sacked Florida). *”When the 16th century ended,

some 200,000 Spaniards had moved to the Americas. By that time

probably more than 60,000,000 natives were dead.” [SH95]

 

Of course no different were the founders of what today is the US of

America.

 

*Although none of the settlers would have survived winter without

native help, they soon set out to expel and exterminate the Indians.

Warfare among (north American) Indians was rather harmless, in

comparison to European standards, and was meant to avenge insults

rather than conquer land. In the words of some of the pilgrim fathers

“Their Warres are farre less bloudy…”, so that there usually was “no

great slawter of nether side”. Indeed, “they might fight seven yeares

and not kill seven men.” What is more, the Indians usually spared

women and children. [SH111]

 

*In the spring of 1612 some English colonists found life among the

(generally friendly and generous) natives attractive enough to leave

Jamestown – “being idell … did runne away unto the Indyans,” – to

live among them (that probably solved a sex problem).

 

“Governor Thomas Dale had them hunted down and executed ‘Some he

apointed (sic) to be hanged Some burned Some to be broken upon wheles,

others to be staked and some shott to deathe’.” [SH105] Of course

these elegant measures were restricted for fellow englishmen “This

was the treatment for those who wished to act like Indians. For those

who had no choice in the matter, because they were the native people

of Virginia” methods were different “when an Indian was accused by an

Englishman of stealing a cup and failing to return it, the English

response was to attack the natives in force, burning the entire

community” down. [SH105]

 

*On the territory that is now Massachusetts the founding fathers of

the colonies were committing genocide, in what has become known as the

“Peqout War”. The killers were New England Puritan Christians,

refugees from persecution in their own home country England.

 

*When however, a dead colonist was found, apparently killed by

Narragansett Indians, the Puritan colonists wanted revenge. Despite

the Indian chief’s pledge they attacked.

 

Somehow they seem to have lost the idea of what they were after,

because when they were greeted by Pequot Indians (long-time foes of

the Narragansetts) the troops nevertheless made war on the Pequots and

burned their villages.

 

The puritan commander-in- charge John Mason after one massacre wrote

“And indeed such a dreadful Terror did the Almighty let fall upon

their Spirits, that they would fly from us and run into the very

Flames, where many of them perished … God was above them, who

laughed his Enemies and the Enemies of his People to Scorn, making

them as a fiery Oven … Thus did the Lord judge among the Heathen,

filling the Place with dead Bodies” men, women, children. [SH113-114]

*So “the Lord was pleased to smite our Enemies in the hinder Parts,

and to give us their land for an inheritance” . [SH111].

 

*Because of his readers’ assumed knowledge of Deuteronomy, there was

no need for Mason to quote the words that immediately follow

 

“Thou shalt save alive nothing that breatheth. But thou shalt utterly

destroy them…” (Deut 20)

 

*Mason’s comrade Underhill recalled how “great and doleful was the

bloody sight to the view of the young soldiers” yet reassured his

readers that “sometimes the Scripture declareth women and children

must perish with their parents”. [SH114]

 

*Other Indians were killed in successful plots of poisoning. The

colonists even had dogs especially trained to kill Indians and to

devour children from their mothers breasts, in the colonists’ own

words “blood Hounds to draw after them, and Mastives to seaze them.”

(This was inspired by spanish methods of the time)

 

In this way they continued until the extermination of the Pequots was

near. [SH107-119]

 

*The surviving handful of Indians “were parceled out to live in

servitude. John Endicott and his pastor wrote to the governor asking

for ‘a share’ of the captives, specifically ‘a young woman or girle

and a boy if you thinke good’.” [SH115]

 

*Other tribes were to follow the same path.

 

*Comment the Christian exterminators “God’s Will, which will at last

give us cause to say How Great is His Goodness! and How Great is his

Beauty!”

 

“Thus doth the Lord Jesus make them to bow before him, and to lick the

Dust!” [TA]

 

*Like today, lying was OK to Christians then. “Peace treaties were

signed with every intention to violate them when the Indians ‘grow

secure uppon (sic) the treatie’, advised the Council of State in

Virginia, ‘we shall have the better Advantage both to surprise them, &

cutt downe theire Corne’.” [SH106]

 

*In 1624 sixty heavily armed Englishmen cut down 800 defenseless

Indian men, women and children. [SH107]

 

*In a single massacre in “King Philip’s War” of 1675 and 1676 some

“600 Indians were destroyed. A delighted Cotton Mather, revered pastor

of the Second Church in Boston, later referred to the slaughter as a

‘barbeque’.” [SH115]

 

*To summarize Before the arrival of the English, the western Abenaki

people in New Hampshire and Vermont had numbered 12,000. Less than

half a century later about 250 remained alive – a destruction rate of

98%. The Pocumtuck people had numbered more than 18,000, fifty years

later they were down to 920 – 95% destroyed. The Quiripi-Unquachog

people had numbered about 30,000, fifty years later they were down to

1500 – 95% destroyed. The Massachusetts people had numbered at least

44,000, fifty years later barely 6000 were alive – 81% destroyed.

[SH118] These are only a few examples of the multitude of tribes

living before Christian colonists set their foot on the New World. All

this was before the smallpox epidemics of 1677 and 1678 had occurred.

And the carnage was not over then.

 

*All the above was only the beginning of the European colonization, it

was before the frontier age actually had begun.

 

*A total of maybe more than 150 million Indians (of both Americas)

were destroyed in the period of 1500 to 1900, as an average two thirds

by smallpox and other epidemics, that leaves some 50 million killed

directly by violence, bad treatment and slavery.

 

*In many countries, such as Brazil, and Guatemala, this continues even

today.

 

More Notable Events in US history

 

*Reverend Solomon Stoddard, one of New England’s most esteemed

religious leaders, in “1703 formally proposed to the Massachusetts

Governor that the colonists be given the financial wherewithal to

purchase and train large packs of dogs ‘to hunt Indians as they do

bears’.” [SH241]

 

*Massacre of Sand Creek, Colorado 11/29/1864. Colonel John Chivington,

a former Methodist minister and still elder in the church (“I long to

be wading in gore”) had a Cheyenne village of about 600, mostly women

and children, gunned down despite the chiefs’ waving with a white

flag 400-500 killed.

 

From an eye-witness account “There were some thirty or forty squaws

collected in a hole for protection; they sent out a little girl about

six years old with a white flag on a stick; she had not proceeded but

a few steps when she was shot and killed. All the squaws in that hole

were afterwards killed …” [SH131]

 

*By the 1860s, “in Hawai’i the Reverend Rufus Anderson surveyed the

carnage that by then had reduced those islands’ native population by

90 percent or more, and he declined to see it as tragedy; the expected

total die-off of the Hawaiian population was only natural, this

missionary said, somewhat equivalent to ‘the amputation of diseased

members of the body’.” [SH244]

 

20th Century Church Atrocities

 

*Catholic extermination camps

 

Surpisingly few know that Nazi extermination camps in World War II

were by no means the only ones in Europe at the time. In the years

1942-1943 also in Croatia existed numerous extermination camps, run by

Catholic Ustasha under their dictator Ante Paveliç, a practising

Catholic and regular visitor to the then pope. There were even

concentration camps exclusively for children!

 

In these camps – the most notorious was Jasenovac, headed by a

Franciscan friar – orthodox-Christian serbians (and a substantial

number of Jews) were murdered. Like the Nazis the Catholic Ustasha

burned their victims in kilns, alive (the Nazis were decent enough to

have their victims gassed first). But most of the victims were simply

stabbed, slain or shot to death, the number of them being estimated

between 300,000 and 600,000, in a rather tiny country. Many of the

killers were Franciscan friars. The atrocities were appalling enough

to induce bystanders of the Nazi “Sicherheitsdient der SS”, watching,

to complain about them to Hitler (who did not listen). The pope knew

about these events and did nothing to prevent them. [MV]

 

*Catholic terror in Vietnam

 

In 1954 Vietnamese freedom fighters – the Viet Minh – had finally

defeated the French colonial government in North Vietnam, which by

then had been supported by U.S. funds amounting to more than $2

billion. Although the victorious assured religious freedom to all

(most non-buddhist Vietnamese were Catholics), due to huge

anticommunist propaganda campaigns many Catholics fled to the South.

With the help of Catholic lobbies in Washington and Cardinal Spellman,

the Vatican’s spokesman in U.S. politics, who later on would call the

U.S. forces in Vietnam “Soldiers of Christ”, a scheme was concocted to

prevent democratic elections which could have brought the communist

Viet Minh to power in the South as well, and the fanatic Catholic Ngo

Dinh Diem was made president of South Vietnam. [MW16ff]

 

Diem saw to it that U.S. aid, food, technical and general assistance

was given to Catholics alone, Buddhist individuals and villages were

ignored or had to pay for the food aids which were given to Catholics

for free. The only religious denomination to be supported was Roman

Catholicism.

 

The Vietnamese McCarthyism turned even more vicious than its American

counterpart. By 1956 Diem promulgated a presidential order which read

 

“Individuals considered dangerous to the national defense and common

security may be confined by executive order, to a concentration camp.”

 

Supposedly to fight communism, thousands of buddhist protesters and

monks were imprisoned in “detention camps.” Out of protest dozens of

buddhist teachers – male and female – and monks poured gasoline over

themselves and burned themselves. (Note that Buddhists burned

themselves in comparison Christians tend to burn others). Meanwhile

some of the prison camps, which in the meantime were filled with

Protestant and even Catholic protesters as well, had turned into

no-nonsense death camps. It is estimated that during this period of

terror (1955-1960) at least 24,000 were wounded – mostly in street

riots – 80,000 people were executed, 275,000 had been detained or

tortured, and about 500,000 were sent to concentration or detention

camps. [MW76-89].

 

To support this kind of government in the next decade thousands of

American GI’s lost their life.

 

*Christianity kills the cat

 

On July 1, 1976, Anneliese Michel, a 23-year-old student of a teachers

college in Germany, died she starved herself to death. For months she

had been haunted by demonic visions and apparitions, and for months

two Catholic priests – with explicit approval of the Catholic bishop

of Würzburg – additionally pestered and tormented the wretched girl

with their exorcist rituals. After her death in Klingenberg hospital –

her body was littered with wounds – her parents, both of them

fanatical Catholics, were sentenced to six months for not having

called for medical help. None of the priests was punished on the

contrary, Miss Michel’s grave today is a place of pilgrimage and

worship for a number of similarly faithful Catholics (in the

seventeenth century Würzburg was notorious for it’s extensive witch

burnings).

 

This case is only the tip of an iceberg of such evil superstition and

has become known only because of its lethal outcome. [SP80]

 

*Rwanda Massacres

 

In 1994 in the small african country of Rwanda in just a few months

several hundred thousand civilians were butchered, apparently a

conflict of the Hutu and Tutsi ethnic groups.

 

For quite some time I heard only rumours about Catholic clergy

actively involved in the 1994 Rwanda massacres. Odd denials of

involvement were printed in Catholic church journals, before even

anybody had openly accused members of the church.

 

Then, 10/10/96, in the newscast of S2 Aktuell, Germany – a station not

at all critical to Christianity – the following was stated

 

“Anglican as well as Catholic priests and nuns are suspect of having

actively participated in murders. Especially the conduct of a certain

Catholic priest has been occupying the public mind in Rwanda’s capital

Kigali for months. He was minister of the church of the Holy Family

and allegedly murdered Tutsis in the most brutal manner. He is

reported to have accompanied marauding Hutu militia with a gun in his

cowl. In fact there has been a bloody slaughter of Tutsis seeking

shelter in his parish. Even two years after the massacres many

Catholics refuse to set foot on the threshold of their church, because

to them the participation of a certain part of the clergy in the

slaughter is well established. There is almost no church in Rwanda

that has not seen refugees – women, children, old – being brutally

butchered facing the crucifix.

 

According to eyewitnesses clergymen gave away hiding Tutsis and turned

them over to the machetes of the Hutu militia.

 

In connection with these events again and again two Benedictine nuns

are mentioned, both of whom have fled into a Belgian monastery in the

meantime to avoid prosecution. According to survivors one of them

called the Hutu killers and led them to several thousand people who

had sought shelter in her monastery. By force the doomed were driven

out of the churchyard and were murdered in the presence of the nun

right in front of the gate. The other one is also reported to have

directly cooperated with the murderers of the Hutu militia. In her

case again witnesses report that she watched the slaughtering of

people in cold blood and without showing response. She is even accused

of having procured some petrol used by the killers to set on fire and

burn their victims alive…” [S2]

 

*As can be seen from these events, to Christianity the Dark Ages never

come to an end.

 

http://notachristia n.org/christiana trocities. html

 

 

Atrocity Literature as a Genre

Jayakumar S. Ammangudi

Excerpted with permission from Malhotra, Rajiv and Aravindan Neelakandan, “Breaking India: Western Interventions in Dravidian and Dalit Faultlines,” Amaryllis Publishers, Delhi, 2011

 

Chapter: 11.

Western Discourse on India’s Fragments

Section: Atrocity Literature as a Genre

Printed Pages: 182-185

Footnotes included

Atrocity Literature as a Genre

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.’ Over the past four centuries, a corpus of academic and fictional writings that have been adapted into Broadway plays and Hollywood movies have portrayed Western encounters with other cultures, such as Indians, Native Americans, Blacks, Mexicans, Filipinos, Japanese, Chinese, Haitians, Cubans, Vietnamese, and Arabs – reinforcing the idea that the rest of the world is inferior to European/American culture and must be won over for their own good. Only then can John Wayne fade peaceably into the sunset on his horse.

Atrocity literature was integral to portraying other cultures’ strangeness and exotica by emphasizing the dangers they posed. One way to understand the power of atrocity literature is to examine it in the context of American history since the early 1600s, where it played a role in every episode of prejudice, territorial acquisition, and economic expansion.[i] The process may be briefly stated as follows:

  • As European settlers in America expanded westward across the American continent, they pushed the natives ahead of them along an ever-shfting frontier, which was understood as a demarcation line between civilization and savagery.
  • The myth-making consisted of painting a vivid picture of the native American as being ‘dangerously savage’—a people who were a threat to the innocent, God-fearing Christian folks. The imagery sometimes suggested that America was the Biblical Eden, now belonging to European colonialists, and it was being violated and threatened by evil savages from the frontier. This notion of the ‘frontier’ came to represent the collective rest of the non-Christian, hence ‘uncivilized’ world.
  • The natives were typically depicted in scenes of ‘idol worshipping’, replete with grotesque divinities, as opposed to the one true God of Western Christendom. These ‘others’ were packaged to appear primitive: lacking in morals and ethics, and prone to violence. This trio—lack of aesthetics, lack of morality, and lack of rationality—is found over and over again in atrocity literature.
  • When conflicts erupted, the Whites, as civilizing people, were depicted as responding legitimately and dutifully to the actions of savages. Thus the brutalities by the colonizers were depicted as justified and reasonable measures.
  • The savage cultures were also shown to victimize their own women and children. Therefore, the violent civilizing mission of the Whites seemed to be in the best interests of the savage societies at large.
  • This kind of atrocity literature gave intellectual sustenance to imperialist doctrines like Manifest Destiny, White Man’s Burden, etc.
  • It also offered an emotional hook. The exciting adventures of frontiersmen, including explorers, soldiers, and cowboys generated even more such literature.
  • This genre of literature thrived on half-truths, selecting items from here and there, and stitching themes together into a narrative that played on the reader’s psyche with pre-conceived stereotypes.[ii] It sought to create a sense of heightened urgency in dealing with savagery.
  • The non-Western cultures portrayed in this way may or may not have committed the alleged atrocities attributed to them. The truth, in all probability, was not as one-sided as depicted. Typically, conflicts were exaggerated and sensationalized in order to make an ideological point.

 

  • In contrast to the approach towards non-Western civilization, the social ills and atrocities in Western societies are characterised as aberrations: racism, colonial genocide, the two World Wars, the Holocaust, sexual abuse, etc., are considered as isolated acts that deviate from the true Western character.

 

  • As Western colonization expanded worldwide, the myth of the frontier proved successful in subduing the natives of America , Africa and Asia . It was compatible with other forms of European expansionism. Now the frontier could be anywhere outside of western civilization.

 

  • Once established in the popular mind, atrocity literature was often used to justify the harsh subjugation of the people on the frontier. The same myth that excused genocide of Native Americans later excused large-scale violence such as the Vietnam War and the Iraq War.

 

 

In every era of Western expansion, many scholars naively participated in producing such atrocity literature without taking into consideration how the material would eventually be used. Once a target culture is branded and marked in this way, it becomes the recipient of all sorts of untoward allegations. It becomes impossible for the leaders of any such branded culture to defend themselves against the bombardment of false charges and depictions. In order to defend oneself, one has to first acknowledge the false allegations, which legitimize them and make a victory for the other side. Anyone effectively criticizing the Western powers is quickly put on the list of suspected dangerous savages and stigmatized. One thing that atrocity literature insists is that savages almost always lie. Therefore, normal rules of evidence and fair representation no longer apply, and another ‘savage culture’ is neutered.[iii]

Footnotes


[i] Atrocity literature has been used by the American Government to justify its interventions in a ‘guilt-free’ manner. For a historical analysis of atrocity literature and its devastating effect on non-White cultures encountered by White Americans, see: (Malhotra 2009) . For a theoretical framework of cultural violence, see (Gatlung 1990) . He defines cultural violence as ‘any aspect of a culture that can be used to legitimize violence in its direct or structural forms.’

 

[ii] A very good example of the power of atrocity literature manufactured by colonialism in Indian context is the phenomenon of Thugs. Researcher Martine van Wœrkens in a detailed analysis of the Thug phenomenon reveals in the seminal work ‘The Strangled Traveler’ that while it is true that ‘many different groups of Thugs actually did exist over the centuries the monsters the British made of them had much more to do with colonial imaginings of India than with the real Thugs.’ (Wœrkens and Tihanyi 2002)

 

[iii] Many Americans criticized their government for using such propaganda tactics to build up the public frenzy prior to attacking Iraq in order to frame it as ‘savage war.’ Human rights scholars, compiled the atrocity literature about the plight of Arab women and other citizens, even if the condition of Arab women was far direr in other Arab countries than it was in Iraq., The propagandistic roll of these scholars has not been widely acknowledged. This significant service to propaganda paid by scholars and the media should serve as impetus for further scholarly introspection in to roll of academia and the news media in the creation of atrocity literature that directly influences American foreign policy This should serve as reason for other scholars to introspect. Importantly, throughout the debates on what to do about the savages, there took place an intellectual game the purpose of which was to show that a fair and equitable due process was being carried out. Marimba Ani, a black scholar, calls this ‘rhetorical ethics’ – a form of ethical hypocrisy that it is not meant to be carried out; it’s a mere pretence of carrying out complex procedures.

 

=============================================

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Superpower or Balkanized War Zone?

fromJayakumar S. Ammangudi jkumar64@sbcglobal.net reply-tobreakingindia@yahoogroups.com
todateTue, Jun 7, 2011 at 9:52 PMsubject[breakingindia] Superpower or Balkanized

Excerpted with permission from Malhotra, Rajiv and Aravindan Neelakandan, “Breaking India: Western Interventions in Dravidian and Dalit Faultlines,” Amaryllis Publishers, Delhi, 2011

 

Chapter: 1. Superpower or Balkanized War Zone?

(In its entirety.)

Printed Pages: 1-7
Footnotes included

 

Chapter 1

Superpower or Balkanized War Zone?

A civilization provides a shared identity composed of the images that we have of ourselves, as a people, with a collective sense of history and a shared destiny. It gives a positive sense of who ‘we’ are, and ensures a deep psychological bond among ourselves, along with the feeling that the nation is worth defending. Without this bond, who is the ‘we’ to be defended and what are the sacrifices for? Breaking a civilization is, therefore, like breaking the spine of a person. A broken civilization can splinter, and the balkanized regions can undergo a dark metamorphosis to become rogue states – transforming an entire region into a cataclysm of gigantic proportions.

 

Is the spine of Indian civilization vulnerable to such a rupture? And what forces, if any, are attempting to do this? Are they external or internal, or both? Where do they originate? How do they evolve? How are they managed?
This book addresses these questions with specific reference to Dravidian and Dalit identities and the role of the West in exploiting them.

 

India’s centripetal forces—economic growth, corporate and infrastructure development, and improved national democratic governance—bring the nation together. Much is being written about these positive forces. What is less often discussed and seldom studied in detail, are the centrifugal forces, both internal and external. The internal ones include communalism and socio-economic disparities of various kinds. The external forces that bring divisiveness among Indians, are more complex, and these have linked up with India’s internal cleavages. This shows how various global nexuses with their own agendas now control these internal forces to an unprecedented degree. Yet, this book is not screaming a doomsday scenario, but rather, an original analysis of the danger the nation is facing.

 

It is not just Pakistan stirring up disruptive forces in India, or China linking up with Indian Maoists, or the evangelical churches of Europe and North America stirring up separatism. It is all of these and more. These centrifugal forces are deep, subtle, complexly interlinked, and operating as loosely coupled multinational networks.

 

The nexus this book uncovers might seem far removed from the visions of violence and chaos conjured up by the notions of ‘secessionism,’ ‘insurgency,’ and ‘rebellion.’ Yet, it establishes that certain academic centers of the West control or at least heavily influence the socio-political discourse on India. These are coupled with political think-tanks, church activism, and social organizations that feed the centrifugal forces in India. They invent new fault lines and nurture existing ones. There is surprisingly little counter-discourse on the side of India’s unity.

 

India’s Built-in Tendencies to Fragment

 

While it is tempting to blame all problems on outside forces, one must come to terms with India’s own weaknesses and centuries-old tendencies to fragment. This troubling side has not received enough attention by those enjoying the successes of the newly vibrant economy. Some of the hard realities are as follows:

 

  • India has the largest number of poor citizens in the world, the largest number of children without schooling, a serious and growing shortage of water that is required to sustain life in the hinterlands, and conflicts across its many groups.
  • There are social injustices that are partly historical and partly modern. Some have originated within Indian society, while others are bred and fed by foreign influences to gain leverage in India.
  • The trickle-down effect of economic success has not adequately filtered to the lowest strata, where it is needed with the greatest urgency. While millions of Indians enjoy careers based on a technical education subsidized by the Indian public, a much larger number have not received even a basic education. The middle class, aspiring to modernize or Americanize, boasts of the new automobile infrastructure, yet the investments made to farming and water infrastructure are dismal. India’s public health system is atrocious. [i]
  • Separatist movements threaten normal civilian life in Kashmir, parts of India’s northeast, and in numerous Indian states afflicted with rural Maoist terrorism. There are sporadic Islamist terror-attacks in various parts of India, and there have been eruptions of Hindu-Muslim violence. Separatist movements by Dravidians and Dalits create violence across the South, and these are the topics of this book.
  • Even cyberspace, which was seen as an Indian haven, has become India’s vulnerability. A recent highly publicized study on cyber espionage terms India as the ‘most victimized state’, whose sensitive defense networks, embassy communications, in India and around the world, have been highly compromised by Chinese espionage agents.[ii] Vital information thus obtained by the Chinese can then be passed on to the Maoist insurgency raging at the mineral-rich heart of India, where a vicious cycle of state apathy, foreign interventions and Maoist terrorism is bleeding India.
  • India is surrounded by unstable and radicalized nations, including those that are becoming failed states; and cross-border violence is being exported into India, tying up crucial economic and military resources.[iii] The Indian experience of democracy has led to a very large number of political parties, thereby fragmenting vote banks and voices in the social mosaic. This has brought opportunism and shortsightedness, with long-term policy compromises and vacillations. One wonders if India has too much democracy – or, at least, too little governance.

 

Yet India’s resilience is also remarkable. For example:

 

  • While the US has become highly militarized to protect its homeland against terrorism, India has not done so to the same extent, despite having been attacked by terrorists far more frequently and for many more years. There is no ‘Fortress India’ mindset. After the terror-attacks killed several people in Mumbai in 2008, trains started to run, shops reopened, and normal life resumed within a few days.
  • India has the second largest Muslim population in the world, and a vast majority of its Muslims remain well grounded in local, native cultures, and are integrated into Indian society with their Hindu neighbors. Insofar as it has resisted attempts to be co-opted into international pan-Islamist programs, Indian Islam offers a model for inspiring Muslims worldwide into cultural syncretism and harmonious co-existence with other religions.
  • India’s resilience is partly based on its civilization’s strength of accommodation and flexibility, but also on hard policy-choices implemented by its leaders since independence from British rule in 1947. Thus, India’s version of affirmative action—known as ‘reservations’, and implemented by successive governments for over 60 years—has brought remarkable advancement in the plight of the impoverished Dalits (the former ‘untouchables’) and other disadvantaged groups. But given the scope of the problem, this is too little and too late. Many worthy Indian NGOs (non-government organizations) have filled the vacuum left by the government and provided assistance successfully.

 

External Forces

 

India’s internal performance must be judged on how it benefits its least privileged citizens, and it certainly deserves harsh criticism. Yet if the nation-state were severely undermined in its external capacity to deal with other forces, the result could invite invasions, re-colonization, cultural and psychological imperialism, and other unwanted interventions. This has happened numerous times in India’s history; for instance, when the British used human-rights cases as pretexts to act against many Indian rulers.

 

Ironically, the British committed many horrible acts while justifying them by compiling what is known as atrocity literature[iv] to depict the savagery of Indians. They claimed that their own acts were designed to help bring about ‘civilization’ for Indians. For example:

 

  • The Criminal Tribes Act was passed in 1871 and made it lawful to perform genocide against a list of Indian tribes who were deemed to be ‘criminals,’ including every member of these tribes right from birth. Many tribes were condemned in this way not because they were ‘criminal’ (even if there is such a things as a whole tribe being criminal), but because they were fighting against the British destruction of their jungles and other habitats. The Thugs were one such group that got so badly maligned via atrocity literature that their name has entered the English language as being synonymous with crime.
  • Atrocity literature played its part in downgrading women’s rights. Veena Oldenburg’s seminal book, Dowry Murder, gives details on how the British encouraged the Indians to dish out cases of atrocities that could then be blamed on the native culture.[v] They systematically compiled these anecdotes, mostly unsubstantiated and often exaggerated and one-sided. This became a justification to enact laws that downgraded the rights of common citizens. The book shows how the dowry extortions that have become so common in middle-class India today, were actually started when women’s traditional property rights were taken away by the British through convoluted logic.
  • Nicholas Dirks is one of many scholars who have shown how the British used atrocity literature in order to exacerbate conflicts between the jatis in order to ‘solve’ their problems by intervening. This helped the British to gain further power and extort Indian wealth.[vi]
  • Claims of atrocities against workers were used to outlaw various Indian industries, including textiles and steelmaking, in which India had a lead over Britain. Meanwhile, the British started their own Industrial Revolution to supply these goods to India as a captive market, turning Indians from world-class producers and exporters into importers and paupers. According to British author William Digby, between 1757 and 1812, the inflow of profits from India into Britain was estimated at between 500 million pounds and 1 billion pounds.[vii] The value of this sum in today’s purchasing power would be over a trillion dollars. A more recent study by economist Amiya Bagchi establishes that the British imposed a drain on India, equivalent to 5-6 percent of current GDP <check>.[viii] The British were very diligent in documenting alleged cases of atrocities against workers by the Indian manufacturers who were their competitors, and then outlawed many Indian industries on the charge of violating workers’ rights. The massive poverty and unemployment that resulted, only made the workers’ plight worse.

 

In his landmark monograph written a century ago, Hind Swaraj, Gandhi discusses how the Indians working for the British Empire were unwittingly helping to sustain it. They imagined themselves as being patriotic Indians because they were unaware of the larger picture, and of the British aims that they were serving. A hundred years after Gandhi wrote his famous diagnosis of the colonized Indians, we need to introspect:

 

  • Whether the West has become even more sophisticated in its nurturing and deployment of Indian sepoys than its British predecessor. It co-opts Indian intellectuals at various levels, ranging from lowly data-hunter-gatherers, to identity-engineering programs in the murky backwaters of NGOs, to mid-level scholars in India, all the way to Indian Ivy League professors and award-winning globetrotters.
  • What the civic society’s and government’s relationship is to Western churches.
  • The role of the human rights industry as a ‘fifth column’ to selectively target and undermine political opponents.
  • In what ways the leading private foundations—Ford Foundation, Carnegie Foundation, Rockefeller Foundation, Luce Foundation, Pew Trust, Templeton Foundation, to name just a few—serve as vehicles for the US government and billionaires to collaborate on fulfilling what many Americans have seen as their manifest destiny.

 

This book shows that Indian centrifugal forces have not only up-linked with the international forces, but also have strategically interlinked among themselves for greater synergy. What, then, should be the proper definition of a ‘minority’ when such a group now functions as part and parcel of a global majority? Specifically, this book exposes the formation of Dravidian and Dalit identities over nearly two hundred years, and the role played by Western nexuses.

 

Footnotes


[i] In his article of Oct 19, 2006, Suman Guha Mozumder quotes the well known journalist P. Sainath who told an audience in New York that while food courts are springing up almost everywhere in India’s big city malls catering to the palates of well off Indians, ‘The average rural family today is eating nearly 100 grams less of food grains than six or seven years ago and the average per capita availability of food grains has declined sharply. In 1991, when reforms began, availability of food per person was 510 grams, today it has fallen to 437 grams.’ He said, ‘At a time when people of our class are eating foods like we never had in our lives before, India’s agriculture sector is in the midst of a collapse.’ He said that while India has eight billionaires and hundreds of millionaires, the country ranks 127th in the Human Development Report Index. ‘So, on the one hand we have this incredible emerging tiger economy. . . (on the other hand) it should be remembered that the incredible tiger economy produces a very shameful kind of human development indicators,’ Sainath said. ‘The life expectancy of average Indians is lower than people in Mongolia or Tajikistan.’ He said the Vidarbha region in Maharashtra has seen 968 suicides by farmers, including 120 on an average every month in the last three months. In March, 2006, Parliament was told by Union Agriculture Minister Sharad Pawar that in the last ten years over 120,000 farmers have committed suicide in India. ‘Suicides by farmers today are actually a symptom of a much wider crisis in India’s farm and agricultural sector,’ Sainath said, that this was the result of a systematic and structured move to shift to corporate farming from small family farming practices as well as mindless deregulation that has ruined the farming community. He said, ‘The claims that India is shining are true. I believe it, although it is happening for just the ten percent of the population.’ (See: http://ia.rediff.com/money/2006/oct/19bspec.htm )

 

[ii] (Information Warfare Monitor and Shadowserver Foundation 2010, 43)

 

[iii] In fact almost all nation states surrounding India have been listed as within the first 25 of the Failed State Index 2009 released by Carnegie Endowment for International Peace: Afghanistan is ranked 7; Pakistan 10; Burma 13; Bangladesh 19; Sri Lanka 22; Nepal 25.

 

[iv] 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 their own people, and hence in need of Western intervention. This will be elaborate in a later chapter.

 

[v] (Oldenburg 2002) Oldenburg, Veena Talwar. Dowry Murders: The Imperial Origins of a Cultural Crime. New York: Oxford University Press, 2002.

 

[vi] For example see (Dirks 2004) Dirks, Nicholas. Castes of Mind: Colonialism and the Making of Modern India. Hyderabad: Orient Blackswan, 2004.

 

[vii] (Digby 1969, 33) Digby, William. ‘Prosperous’ India: A Revelation from Official Records. New

Delhi: Sagar, 1969.

 

[viii] (Bagchi 1984, 81) Bagchi, Amiya. The Political Economy of Underdevelopment. Cambridge

University Press, 1984.

 

 

=============================================

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For purchasing elsewhere, visit Breaking India

 

Overview of European Invention of Races

Jayakumar S. Ammangudi

Excerpted with permission from Malhotra, Rajiv and Aravindan Neelakandan, “Breaking India: Western Interventions in Dravidian and Dalit Faultlines,” Amaryllis Publishers, Delhi, 2011

 

Chapter: 2.  Overview of European Invention of Races

Printed Pages: 8-11

Chapter 2: Overview of European Invention of Races

Western Academic Constructions Lead to Violence

In the past five centuries, European nations colonized many regions of Asia, Africa, and the Americas. These Western powers variously imposed a Eurocentric worldview on the colonized cultures. The histories of the local cultures as well as a global historic narrative were constructed to justify colonization. Today, even though many of these biases have been exposed, they still wield power in the academic and socio-political discourses. In the next several chapters, we see the forces that led to these colonial constructs, and explore the reasons for their continued existence. With reference to fig. 2.1, a brief outline of each of its components is given next.

Europe

In the eighteenth century, when the traditional religious edifice of Europe was threatened by the Enlightenment, Europeans looked for a golden past. Many hoped they could find it in India, which had been the source of much of Europe’s imports for centuries. In this search for identity, they began to hypothesize and construct an idealized ‘Aryan race’ through a distorted reading of Indian scriptures. Fed by virulent German nationalism, anti-Semitism and Race Science, this manipulation led ultimately to the rise of Nazism and the holocaust.

India

In the late eighteenth century, the Indologist Max Müller proposed the Aryan category strictly as a linguistic group, but it got soon transformed into the Aryan race by colonial administrators who used Race Science to make a taxonomical division of traditional Indian communities. The castes designated as ‘non-Aryan’ were marginalized or excluded in depictions of Hindu society. In parallel, the Church evangelists working in South India constructed a Dravidian race identity. They de-linked Tamil culture from its pan-Indian cultural matrix and claimed that its spirituality was closer to Christianity than it was to the Aryan North Indian culture.

Sri Lanka

In Sri Lanka, the Buddhist revival spurred by the Theosophical Society also spread ideas of the Aryan race theory. Bishop Robert Caldwell and Max Müller categorized Tamils as Dravidians and Singhalese as Aryans. This division was encouraged by colonial administrators. Gradually, many South Indians who had assumed a Dravidian identity adopted this division and turned it into antagonism toward the so-called Aryans. The result has been the deadly ethnic civil war that continued in Sri Lanka for a few decades.

Africa

The Hamitic myth of the Bible in which the descendants of Noah’s son Ham were cursed, was used by slave traders and slave owners to justify slavery. Hamitic linguistic groups were identified and separated from the rest of Africans. African civilization’s contributions were explained as the work of an imaginary sub-race of Whites invading and civilizing Africa. Western classification of traditional African communities into races led to bitter rivalries, including genocide as in Rwanda.

The following six chapters will go into details of how the present Dravidian identity came about in a period of less than two centuries.

=============================================

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For purchasing elsewhere, visit Breaking India

 

 

Christian Denigration of Indian Spiritual Dance

Breaking India Excerpt 02

Excerpted with permission from Malhotra, Rajiv and Aravindan Neelakandan, “Breaking India: Western Interventions in Dravidian and Dalit Faultlines,” Amaryllis Publishers, Delhi, 2011

 

Chapter: 8. Digesting Hinduism into Dravidian Christianity

Section: Christianizing Hindu Popular Culture

Sub-section: Christian Denigration of Indian Spiritual Dance

Printed Pages: 113-120
Footnotes included

Christian Denigration of Indian Spiritual Dance

From the 17th century onwards, Christian missionaries made scathing attacks on the Indian classical dance form seeing it as a heathen practice. This was often expressed by attacking the devadasi system on the grounds of human rights. The devadasis were temple dancers, dedicated in childhood to a particular deity. The system was at its peak in the 10th and 11th centuries, but a few hundred years later, the traditional system of temples protected by powerful kings had faded away under Mughal rule especially since the Mughals turned it into popular entertainment devoid of spirituality. The devadasi system degenerated in some cases into temple dancers used for prostitution, although the extent of this was exaggerated by the colonialists.

 

 

Many of the English educated elites of India accepted the colonial condemnation of their heritage and apologized for its “primitiveness.” Some of them turned into Hindu reformers, and found the devadasi system detestable for moral and even social-hygienic reasons.[1] However the devadasis saw their very existence threatened and sent handwritten pleas to the colonial government explaining the spiritual foundation of Bharatha Natyam. They quoted Siva from the Saiva Agamas saying, “To please me during my puja, arrangements must be made daily for shudda nritta (dance). This should be danced by females born of such families and the five acharyas should form the accompaniments.” Since these Agamas are revered by every Hindu, the devadasis asked, “What reason can there be for our community not to thrive and exist as necessary adjuncts of temple service?” They opposed the proposed draconian punishment for performing their tradition, calling the legislation “unparalleled in the civilized world.” [2]

 

 

Instead of abolition of their traditional profession, they demanded better education to restore their historical status. They wanted the religious, literary and artistic education as in the past, saying, “Instill into us the Gita and the beauty of the Ramayana and explain to us the Agamas and the rites of worship.” This would inspire devadasi girls to model themselves after female saints like Maitreyi, Gargi and Manimekalai and the women singers of the Vedas, such that,

 

“we might once again become the preachers of morality and religion… You who boast of your tender love for small communities, we pray that you may allow us to live and work out our salvation and manifest ourselves in jnana and bhakti and keep alight the torch of India’s religion amidst the fogs and storms of increasing materialism and interpret the message of India to the world.”[3]

 

Despite such attempts, the missionary influence continued to dominate Bharata Natyam came to be seen as immoral and facing almost certain extinction. For example, a Dravidianist supported by missionary scholarship called the dance “the lifeline that encourages the growth of prostitution.”[4]

 

 

However, Hindu savants worked tirelessly to remove the Christian slurs cast on this art form. Chief among them was Rukmini Devi Arundale (1904-1986) who protected and revived this dance by founding the Kalakshetra Academy of Dance and Music in 1936. She made it an acceptable norm for girls (and even boys) from middle class households to learn Bharat Natyam. Though operated like a modern institution, it functioned as a traditional gurukula with prayers before the deity Ganapati, vegetarianism, and a guru-shishya relationship. Throughout Tamil Nadu the guru-shishya form of decentralized one-on-one learning spread in various ways as part of this revival. Thus, far from being dead as intended by missionaries, colonialists and their Indian cronies, Bharat Natyam again became well established as a spiritual art form in South India, and started to achieve acclaim throughout India and abroad. Kalakshetra grew into a university with a large campus in Chennai.

Strategic Shift: Subtle Christian Appropriation of Hindu Dance

In recent years, missionaries are again targeting Bharat Natyam. But this time as a takeover candidate for digestion into Christianity. This reversal of strategy is in response to the growing enthusiasm for Bharat Natyam, including among many Western feminists who see Indian dance as a valorization of feminine sexuality.[5] Westerners took up this dance initially showing respect for Hindu practices and symbols, and studied under Hindu gurus who naively welcomed the Christian disciples. Each of the individuals who are at the forefront of Christianizing the Bharata Natyam today was initially taught by Hindu gurus.[6] In India there are many unsuspecting, or perhaps opportunistic, Hindu gurus who take this genre of Christian students under their wings. These Christian disciples worked very hard and many became exemplars, dancing to Hindu themes and enthralling the media and audiences.

 

 

However, they ran into conflicts between traditional Hindu art and Christian aesthetics and dogma. Father Francis Barboza, a prominent Roman Catholic priest and dancer of Hindu art forms, confesses that “the main difficulty I faced in the area of technique” concerned what is Indian classical dance’s unique feature, namely, the hand gestures (hasta) and postures. He confesses:

 

I could use all of them in the original form except for the Deva hasta [hand gestures], because the nature and significance of the Bible personalities are totally different and unique. Hence, when I wanted to depict Christ, the Christian Trinity (Father, Son and the Holy Spirit), I drew a blank. I realised that I had to invent new Deva Hasta to suit the Divine personalities and concepts of the Christian religion. This was a challenge to my creative, intellectual and theological background. Armed with my knowledge of Christian Theology and in depth studies of ancient dance treatises, I then introduced a number of Deva Hasta to suit the personalities of the Bible. These innovations succeeded in making my presentation both genuinely Indian and Christian in content and form.[7]

 

 

Dr. Barboza has Christianized the Bharatha Natyam by inventing the following Christian Mudras: God the Father; Son of God; The Holy Spirit; The Risen Christ; Mother Mary; The Cross; Madonna; The Church;  and The Word of God, as well as two postures, Crucifixion and The Risen Christ.[8] This strategy is strikingly similar to the development of “Christian Yoga” and “Jewish Yoga” by western practitioners who take what they want from yoga but reject or replace any symbols or concepts that are too explicitly Hindu.

 

 

Another example is the Kalai Kaveri College of Fine Arts, founded by a Catholic priest in 1977 as a cultural mission. He received patronage from various sources and sent out priests and nuns to learn from unsuspecting Hindu gurus. The college claims to be offering “the world’s first, off-campus degree program in Bharathanatyam,” with another program in South Indian classical music (both vocal and instrumental). Its website’s home page shows Dr. Barboza’s “Christian mudras” using the Christian “Father Deity” as the Bharata Natyam mudra replacing thousands of years of Hindu mudras.[9] Kalai Kaveri is backed and funded as a major church campaign. The Tamil Nadu government is also actively funding and promoting it.[10]

 

 

Kalai Kaveri also has overseas branches. Its UK branch with Lord Navnit Dholakia as its patron, ”administers performances and educational workshops in the UK by the dancers and movement instructors from Kàlai Kàviri College in south India.”[11]Its website contains a passage from its 25th Anniversary handbook, Resurgence, which reveals the time tested Christian technique of first praising Indian spirituality and then mapping it to Christian equivalents, such as the subtle the use of the phrase “holy communion” which has specific religious importance to Christians that might not be noticed by others. It starts out with respect for the Vedic tradition:

 

“Music and dance when viewed in Indian tradition are fundamentally one spiritual art, an integral yoga and a science of harmony…. According to the Vedas, the Divine Mother Vak (Vag Devi) sang the whole creation into being. God’s eternal life-force, Para Sakthi, entered or rather assumed the perennial causal sound Nada through the monosyllabic seed-sound Om (Pranava). Thereby the phenomenal world with its multiple forms evolved. This process of physical, vital, mental and soul contact or holy communion with God aims at complete harmony, perfect integration, and absolute identification with God, in all His manifested as well as unmanifested Lila (divine play and dance) at the individual, cosmic and supra-cosmic levels of existence.”[12]

 

But the article continues, the mapping turns more explicitly Christian:

 

“Therefore it is possible to trace each human sound or word back to its source by retracing step-by-step to the positive source, until the body of Brahman called Sabda Brahman is reached: ‘In the beginning was Prajapathi, the Brahman (Prajapath vai idam agtre aseet) With whom was the word (Tasya vag dvitiya aseet) And the word was verily the supreme Brahman’ (Vag vai paraman Brahman). This Vedic verse finds parallel in the fourth Gospel of the Christian New Testament: ‘In the beginning was the word and the word was with God and the word was God.’ (John 1.1) The ‘Word’ referred to here is the primal sound or Nama. It cannot be the spoken word, and hence it is the creative power of God. The mis-named Odes of Solomon, which are probably from 2nd century Christian Palestine or Syria convey the same truth metaphorically: ‘There is nothing that is apart from the Lord, because He was before anything came into being. And the worlds came in to being by His word’ (Ode XVI:18 – 19).[13]

 

 

Father Saju George, a Jesuit priest from Kerala, is a Kalai Kaviri celebrity who learned from various Bharat Natyam gurus. He performs both Christian and Hindu themes. Kalai Kaveri boasts that, having also danced before Pope John Paul II in New Delhi, he has thus raised Bharathanatyam to the realm of Christian prayer and worship…Here is a rare opportunity to experience a new flowering of an ancient vine. In the concerts, imageries of Radha Krishna share a platform with the crucifixion and resurrection of Jesus Christ.[14]

Blatantly Rejecting Hinduism while Christianizing the Bharat Natyam

Rani David, the founder of Kalairani Natya Saalai in Maryland, USA, (strategically located right next to a prominent Hindu temple) is even more blatant about Christianizing the Bharata Natyam. Her website does not hesitate to reveal her disdain of Hindu symbols that are a part of Bharatha Natyam, and her vow to remove them from the dance. She wants to make Bharat Natyam non-Hindu:

 

At one of the elaborate ‘Salangai poojai’, in spite of her conviction, she was embarrassed because her Christian values would not permit her to bow down before a statue, whether one of Nataraja, Mary or even Jesus Christ. It was then that she vowed to herself that one day she would fashion this beautiful art into one that could not be exclusively claimed by any one religion. That vow began its fulfillment at Edwina Bhaskaran’s arengetram in ’92 when a patham on Christ, ‘Yesuvaiyae thoothi sei’, was included.[15]

 

But her initial posture of pluralism leads to an exclusively Christian dance as an “innovation,” of which she is proud:

 

Edwina’s grandfather, Elder Edwin, congratulated Rani and inquired, ‘can you stage a full program with only Christian items?’…. Consequently, ‘Yesu-Yesu-Yesu’ a two hour program on Christ was innovated and staged first in Maryland and then taken on tour to many parts of USA..[16]

Rani David is also proud of her collaborations with Father Barboza and other Indian Christians. In an article tellingly titled, “The Concept of Christianizing,”’ she begins by comparing the problems of Bharata Natyam with similar problems supposedly found in the Bible, making her assessment seem even-handed:

History of Bharatanatyam reveals that it was misused by religious people and became a social stigma. Likewise, the word ‘dance’ itself in the Bible has had two bad ‘sinful’ references: once with the Israelites and the golden calf and the other by Salome who danced before Herod. [17]

In the next sentences this facade of equal treatment is replaced by focusing on the positive aspects of dance only in the Bible. Citing particular verses that mention dance, she concludes:

 

… dance is strongly implied to be present in God’s Kingdom. But is there an unquestionable support? Yes, in Psalms 149:3 and 150:4 there are definite commands to include dances in the praising of God! One can hardly get any more definite than that![18]

In other words, when dance is condemned in the Bible, it maps onto the Hindu nature of Bharatha Natyam and both share the problem equally; but when dance is positively depicted in the Bible it is solely a Christian phenomenon without Hindu parallels.

 

 

What is neatly glossed over is the obvious fact that Bharat Natyam was developed, institutionally nourished and theologically refined within Hinduism precisely because it is a tradition of embodied spirituality that valorizes the body—both male and female, and even animal—whereas the Abrahamic tradition, precisely because of its obsession with sin and fears of idolatry, has stifled the possibility of such bodily representation as a divine medium.[19]

 

Rani David then explains the challenges in trying to make Hinduism and Christianity co-exist in the dance. She states that there are

two major differences that we cannot overlook. Hinduism is liberal and will accept anything ‘good’ as sacred. Christianity, on the other hand, is based on a ‘zealous’ God who commands you cannot worship any other gods. Christian form of worship is simplicity; that is why you see Christians dressed in white when they go to church. But a Hindu devotee believes in elaboration in worship. The more you beautify, the more acceptable! So where does one bring in Bharatanatyam? It is not an easy task to merge the two worlds.… it was the Catholic Priest, Father Barboza, who laid down some definite mudras which you see displayed on this page. With the idea of making a universal adaptation, I have used some of these mudras in my choreography. [20]

 

 

Anita Ratnam, a prominent dancer, goes even further and claims in her 2007 event in Maryland: “Rani David laid down facts and demonstrated that Christianity existed along with Bharatanatyam and Sanga Thamizh, but history lost in time has given Christianity a western outlook.”[21]

 

 

It is interesting to note how self-conscious and strategic the various Christians are when engaged in this cross-religious activity. Their Christianity is very explicitly present in their minds and they are deliberate in making their strategic choices. On the other hand, Hindus engaged in such cross-religious activities are easily lost in ideas of “everything is the same” and “there is no us and them.” One side (i.e. Christian) has a strategy and is constantly reworking it and perfecting it, in order to expand itself. The other side (i.e. Hindu) is naively unconcerned, and unwilling to see this is a competitive arena.

 


[1] One of the most vocal champions for the abolition of the system was Dr. Muthulakshmi Reddy, (1886-1968) the first female doctor of Madras Presidency, an advocate for women’s rights, as associate of Mahatma Gandhi, and a member of the legislature who worked for the abolishment of the devadasi system in 1929.

[2] Quotes excerpted from (Hinduism Today Archives 1993) . It is true that with the loss of royal and other forms of social patronage dating from (in many areas even before) British times, many of these institutions had sunk to a depraved level indistinguishable from prostitution (with possible elements of coercion given the patriarchal social structure). However, this was part of a more generalized decadence that could be seen also in the greedy behavior of temple priests at pilgrimage sites due to the same loss of patronage. Just as Bharata Natyam has long since regained its status worldwide, so too well-trained priests have now regained their status in the temples of the Hindu diaspora and in the better maintained temples of India,

[3] (Hinduism Today Archives 1993) .

[4] (Rao, Ramamirthammal and Kannabirān 2003, 210)

[5] For example, Western anthropologists (like Frédérique Appfel Marglin) have not just learned Hindu classical dance (the closely-related Odissi form) but have also lived with and given very sympathetic accounts of the daily lives and values of the devadasis. The Tantric inspiration behind these dance traditions, which were earlier the object of so much Christian-inspired censure, has become a badge of honor.

[6] Dr. Francis Barboza, who later invented Christian Mudras in Bharatha Natyam, was instructed in the dance form by two Hindus, Guru Kubernath Tanjorkar and Prof. C.V. Chandrasekhar. (Barboza 2003) Father Saju George, a Jesuit priest, was instructed by Sri K Rajkumar, Khagendra Nath Barman, Padmashri Leela Samson, Nadabrahmam Prof. C V Chandrasekhar (all from Kalakshetra, Chennai) and Padmabhushan Kalanidhi Narayanan and Kalaimamani Priyadarshini Govind. Of these Gurus, Leela Samson is a Christian. (Kalai Kaviri 2006) Leela Thompson was instructed by the very founder of Kalakshetra Rukmini Arundale and Sharada teacher, another talented Bharatha Natyam Guru of Kalakshetra.Rani David, daughter of an evangelical fundamentalist, was instructed by Shri Shanmugasundaram in the Tanjore style and later by Smt Mythili Ragahavan, a direct disciple of Smt. Rukmini Arundale of Kalekshetra. She later studied Nattuvangam under Shri Seetharama Sharma and Shri ‘Adyar’ Lakshman. (R. David 2004:Dead Link )

[7] (Barboza 2003)

[8] (Barboza 2003)

[9] Gesture presented as representative of Bharatha Natyam in (Kalai Kaviri 2004) to be compared with “Christian gesture innovated” in (Barboza 2002)

[10] (Tamil Nadu Govt 2003-2004)

[11] (Kalai Kaviri 2004:2005)

[12] (Stephen.A 2004)

[13] (Stephen.A 2004)

[14] (Kalai Kaviri 2006)

[15] (Arangetram Brochure 1999)

[16]  (Arangetram Brochure 1999)

[17] (R. David 2004:Dead Link)

[18] (R. David 2004:Dead Link)

[19] Thus, Sufi-inspired syncretism in India has focused on rasa and dhvani theory as applied to poetry and music rather than to dance, which had to be ‘secularized’ into Kathak to enjoy widespread patronage (the trance-inducing sama dances have little of the representational or aesthetic dimension of Indian classical dance). However, many among the Muslim audiences and patrons (e.g., in Awadh) could appreciate (at least at the aesthetic level), and despite the apparent contradiction, the backdrop of Hindu mythology with its various deities (esp., the already ‘secularized’ Krishna). Because of this acknowledged incompatibility, there has been no attempt to Islamize (as opposed to ‘secularize’) Kathak.

[20] (R. David 2004:Dead Link)

Since the middle of 2009 the website has expired. However the pseudo-historic narrative attempted by Rani David for Christianizing Bharatha Natyam has been approvingly displayed in a prominent Indian dance portal, www.narthaki.com, which is run by a prominent dancer named Anita Ratnam.

 

Christianizing Hindu Popular Culture: The Leela Samson Scandal

from Jayakumar S. Ammangudi jkumar64@sbcglobal.net reply-tobreakingindia@yahoogroups.com
toBreaking India <breakingindia@yahoogroups.com>
dateFri, Jun 3, 2011 at 4:31 PMsubject[breakingindia] The Leela Samson Scandal – Extract from “Breaking India”

 

Excerpted with permission from Malhotra, Rajiv and Aravindan Neelakandan, “Breaking India: Western Interventions in Dravidian and Dalit Faultlines,” Amaryllis Publishers, Delhi, 2011

 

Chapter: 8. Digesting Hinduism into Dravidian Christianity

Section: Christianizing Hindu Popular Culture

Sub-section: The Leela Samson Scandal

Printed Pages: 120-123
Footnotes included
The Leela Samson Scandal

Rukmini Arundale, a guru who rescued the dance form from the era of colonial evangelism, speaks of dance as ”Sadhana which requires total devotion.”[1] Kalakshetra, the institution she founded to specifically stress the Hindu spiritual roots of Bharata Natyam, was recently captured by Christian evangelists led by Leela Samson. Samson started her connection to Kalakshetra as a high school student and went on to a career as a dancer and teacher. Rukmini had reservations about admitting Leela Samson, according to a contemporary guru who knew Rukmani:

Leela Samson a senior artist today, came to Kalakshetra as a young girl. Because of her Judeo Christian background she had not had much exposure to traditional Indian culture. [Rukmani] was therefore hesitant about including her as a student. However on examining her on various related aspects we found that she had the attributes of a good dancer. I then persuaded [Rukmani] to give her a chance and she did so, but with some reluctance.[2]

In 2005, Samson was appointed as the new director of Kalakshetra. In 2006, she provoked a media storm by justifying the elimination of the spiritual roots of Bharata Natyam. Trouble started in 2006 when Sri Sri Ravi Shankar, the head of “Art of living” meditation, expressed his concern over the attempt of Leela Sampson to thwart the participation of Kalakshetra students in the inaugural function of a “Health and Bliss” religious course being conducted by him in Chennai. According to Ananda Vikatan, a popular Tamil weekly, the most disturbing aspect was the reason cited by Leela Samson. She explained: “This function is concerned with Hindu religion. So Kalakshetra students need not participate in it.”[3]

 

This was soon followed by an article that appeared in Hindu Voice, a magazine run by Hindu nationalists, which claimed that under the Samson tutelage at Kalakshetra, most of the Vinayaka images for which regular poojas had been historically conducted by the students were removed. Only after a lot of criticism did she replace one image but not all. Samson ordered all prayers to the deity to be stopped, and the clothes adorning the deities were removed.[4] As this progressed into a major controversy, Samson was forced to react but denied all the charges. She made the claim that “Kalakshetra never had idols that were worshipped. A lamp was all that was lit in every place we worshipped, according to Theosophical principles and the highest philosophical principles upheld by our elders.”[5]

 

Whereas Siva’s Nataraja form represents the Cosmic Dancer, the dancing form of Ganesha has customarily been invoked by Indian dancer and worshipped before a performance. The suppression of these “idols” by Leela Samson was an attempt to detach Bharat Natyam from its traditional roots under the guise of secularization, and then remapping it within Christian theology and symbolism. Her response against “idol worship” contradicts her mentor and the institution’s founder, Rukmini Arundale, who had defended the Hindu worship of various deities’ images:

All the songs we dance to are of Gods and Goddesses. You may ask, “Why so many Gods and Goddesses? The only reply I can give is, “Why not so many Gods and Goddess?[6]

 

Rukmini did not support a vague notion of a “universal religion” and in fact specifically critiqued  this sort of generic spirituality, saying:

Some people say ‘I believe in universal religion’, but when I ask them whether they know anything about Hinduism, they answer in negative. They know nothing about Christianity, nor about Buddhism or about any other religion either. In other words, universality is, knowing nothing of anything….Real internationalism is truly the emergence of the best in each….But in India when I say India I mean the India of the sages and saints who gave the country its keynote, there arose the ideal of one life, and of the divinity that lives in all creatures; not merely in humanity.[7]

 

In the morning assembly, Samson allegedly told the students and teachers that “idol worship” is superstition and should be discouraged at Kalakshetra. There were complaints that her hand-picked teachers explained the Geeta-Govindam in denigrating tones. The certificate that was designed by Rukmini Arundale with Narthana Vinayakar had the emblem of Siva on it. The present certificate has been changed and is without any Hindu symbols.[8]

Samson has been criticized for undervaluing the Hindu stories and symbols to the point of ridicule, comparing them with Walt Disney’s characters, Batman and “the strange characters in Star Wars.”[9] In contrast, Rukmini explains the deep meaning of symbolism in the ballad, ”Kumarasambhava”:

Why does the story of Kumarasambhava please me? It is because of the symbolism. Finally what Parvati wins is not passion but the devotion and sublimation of herself. Parvati wins Siva and she becomes united with Him, because she has discovered the greater, indeed the only way of discovering God. This is very beautiful symbology. Siva burnt to ashes all that is physical. So must a dancer or musician burn to ashes all thought which is dross and bring out the gold which is within.[10]

 

She speaks of the Ramayana and Mahabharatha as the “essential expressions of Indian dance.”[11] Far from being manmade stories as Leela Samson considers Indian narratives to be, Rukmini Arundale speaks of Sri Rama, Sri Krishna and Buddha in the following manner:

Why was India a world power? Because Sri Krishna had lived in this country, Sri Rama had lived here and so had Lord Buddha. It was their Teaching that made India a great world power.[12]
Where Leela Samson sees the equivalents of Batman and Mickey Mouse characters, the founder of Kalakshetra sees great world teachers and symbolism of the most sublime kind. In Sampson’s appropriation, Bharata Natyam was denied its vital spiritual, devotional, aesthetic and pedagogical dimensions, and dragged down to the fantastic garish mass level of cartoons. Thus in Leela Samson’s own words the process of usurpation can be seen in its crucial stages: initially de-Hinduising and secularizing the art form and then Christianizing it.

 


[1] (Arundale 2004, 20).

[2] (Sruthi (Jan 1996) 2005, 56)

[3] (Anantha Vikatan 20-Dec-2006)

[4] (Deivamuthu.P 2007)

[5] (Prakriti Foundation 2006)

[6] (Arundale 2004, 185)

[7] (Arundale 2004, 148-9)

[8] (Deivamuthu.P 2007)

[9] (Samson 2004)

[10] (Arundale 2004, 186)

[11] (Arundale 2004, 117)

[12] (Arundale 2004, 147)

 

Arundale, Rukmini Devi. “Philosophy of Dance.” All India Radio, April 14, 1954.

—. Some Selected Speeches and Writings of Rukmini Devi Arundale-Vol-I. Chennai: Kalakshetra Foundation, 2004.

Sruthi (Jan 1996). “Advice from a Veteran:Interview with Sarada.” In Nirmalam-The Genius of S Sarda, by Anita Ratnam. Arangam Trust, 2005.

Deivamuthu.P. “Anti-Hindu activities at Kalakshetra, Chennai.” Hindu Voice, April 8, 2007.

—. “Demolishing a Tradition at Kalakshetra.” Organiser, April 29, 2007.

Prakriti Foundation. Prakriti Foundation Invitation . December 8, 2006. http://www.prakritifoundation.com/inv/kf.html (accessed August 10, 2009).

Samson, Leela. History And Myths of Indian Classical Dances. August 2004. http://www.4to40.com/discoverindia/index.asp?article=discoverindia_historyandmyth (accessed April 10, 2008).

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Hindu Fundamentalism: What Is It?

Hindu Fundamentalism: What Is It?
by David Frawley (Vamadeva Shastri),
Santa Fe, NM

 Fundamentalism is an easily discernable phenomenon in belief-oriented religions like Christianity and Islam which have a simple and exclusive pattern to their faith.  They generally insist that there is only One God, who has only one Son or final Prophet, and only one true scripture, which is literally God’s Word.  They hold that belief in this One God and his chief representative brings salvation in an eternal heaven and disbelief causes condemnation to an eternal hell.  Muslims daily chant ‘there is no God but Allah and Mohammed is his (last) prophet.’  Most Christians, whether Catholic or Protestant, regard belief in Christ as one’s personal savior as the only true way to salvation.

Fundamentalists are literalists in these traditions who hold rigidly to their beliefs and insist that since their religion alone is true that other religions should not be tolerated, particularly in the lands where members of their religion are in a majority.  Fundamentalists generally hold to their religion’s older social customs and refuse to integrate into the broader stream of modern society which recognizes freedom of religious belief.

Fundamentalism can usually be discriminated from orthodoxy in these traditions, but tends to overlap with it, particularly in the case of Islam.  Most orthodox Christians and many orthodox Muslims tolerate those of other religious beliefs, though they may not agree with them, and are not involved in the militancy and social backwardness of fundamentalist groups.  They usually have little trouble functioning in modern society, though they may keep to themselves in matters of religion and still regard that their’s is the only true religion.  The strictly orthodox in these religions, however, may not be very different than the fundamentalists and often support them.

While the news media of the Western World, and of India itself, speaks of Hindu fundamentalism, no one appears to have really defined what it is.  Is there a Hindu fundamentalism comparable to Islamic or Christian fundamentalism? Using such a term merely assumes that there is, but what is the evidence for it? Are there Hindu beliefs of the same order as the absolute beliefs of fundamentalist Christianity and Islam? It is questionable that, whatever problems might exist in Hinduism, whether fundamentalism like that found in Christianity or Islam, can exist at all in its more open and diverse tradition which has many names and forms for God, many great teachers and Divine incarnations, many sacred books, and a pursuit of Self-realization that does not recognize the existence of any eternal heaven or hell.  There is no monolithic faith called Hinduism with a set system of beliefs that all Hindus must follow which can be turned into such fundamentalism.

Fundamentalist groups insist that their’s is the only true God and that all other Gods or names for God are wrong.  Islamic fundamentalists insist that the only God is Allah, and will not accept Hindu names like Brahman or Ishvara, even though these also refer to a Supreme Being and Ultimate Spiritual Reality such as Allah is supposed to be.  Christian fundamentalists will not accept Allah or Brahman as names for God as they conceive Him to be.  Hindus with their many names and forms for God don’t mind accepting the Christian name God or even Islamic Allah as referring to the same reality, though they may not use these names in the same strict or exclusive sense as Christians or Muslims.  A belief in God is not even necessary to be a Hindu,?? as such non-theistic Hindu systems as Sankhya reveal.  For those who speak of Hindu fundamentalism, we must ask the question: What One God do Hindu fundamentalist groups insist upon is the only true God and which Gods are they claiming are false except for Him?  If Hindus are not insisting upon the sole reality of the One Hindu God, can they be called fundamentalists like the Christians and Muslims?

Islamic fundamentalists consider that Islam is the only true religion, that no true new faith can be established after Islam and that with the advent of Islam all previous faiths, even if they were valid up to that time, became outdated.  Christian fundamentalists hold that Christianity alone is true, and that Islam and Hinduism are religions of the devil.  Even orthodox people in these traditions may hold these views.
Hindus are not of one faith only.  They are divided into Shaivites (those who worship Shiva), Vaishnavas (those who worship Vishnu), Shaktas (those who worship the Goddess), Ganapatas (those who worship Ganesh), Smartas and a number of other groups which are constantly being revised relative to modern teachers around whom new movements may be founded (like the Swami Narayan movement, the Ramakrishna-Vivekananda groups, or the followers of Sri Aurobindo).  Those called Hindu fundamentalists are similarly divided up into these different sects.  What common belief can be found in all these groups which constitutes Hindu fundamentalism? What common Hindu fundamentalist platform do the different sects of Hinduism share?  Is it a Shaivite, Vaishnava, or other type fundamentalism?  How do such diverse groups maintain their harmony and identity under the Hindu fundamentalist banner?  While one can make a code of belief for Christian or Islamic fundamentalism, what code of belief applies to Hindu fundamentalism of all different sects?

No Hindus – including so-called Hindu fundamentalists – insist that there is only one true faith called Hinduism and that all other faiths are false.  Hinduism contains too much plurality to allow for that.  Its tendency is not to coalesce into a fanatic unity like the fundamentalists of other religions, but to disperse into various diverse sects and fail to arrive at any common action, historically even one of self-defense against foreign invaders.

Fundamentalist groups insist upon belief in the literal truth of one book as the Word of God, which they base their behavior on.  Muslim fundamentalists insist that the Koran is the Word of God and that all necessary knowledge is contained in it.  Christian fundamentalists say the same thing of the Bible.  Again even orthodox or ordinary Muslims and Christians often believe this.  Hindus have many holy books like the Vedas, Agamas, Bhagavad Gita, Ramayana and so on, which contain a great variety of teachings and many different points of view and no one of these books is required reading for all Hindus.  Hindus generally respect the holy books of other religions as well.  What single holy book do Hindu fundamentalists hold literally to be the word of God, which they base their behavior upon? Christian and Islamic fundamentalists flout their holy book and are ever quoting from it to justify their actions.  What Hindu Bible are the Hindu fundamentalists all carrying, quoting and preaching from and find justification in?

Fundamentalist groups are often involved in conversion activity to get other people to adopt their beliefs.  They frequently promote missionary efforts throughout the world to bring the entire world to their views.  This again is true of ordinary or orthodox Muslims and Christians.  Fundamentalists are merely more vehement in their practices.  What missionary activities are Hindu fundamentalists promoting throughout the world? What missions in other countries have Hindu fundamentalists set up to convert Christians, Muslims or those of other beliefs to the only true religion called Hinduism? What Hindus are motivated by a missionary spirit to discredit people of other religious beliefs in order to convert and save them?

Fundamentalist groups not only condemn those of other beliefs to an eternal hell, they may even make death threats against those who criticize their beliefs.  The fatwa of the Ayatollah Khomeni against Salmon Rushdie is one example of this, which many Muslim groups throughout the world, perhaps the majority, have accepted.  What Hindu has ever condemned non-Hindus to an eternal hell, or issued declarations asking for the death of anyone for merely criticizing Hindu beliefs? Where have Hindus ever stated that it is punishable by death to criticize Krishna, Rama or any other great Hindu leader? There are certainly plenty of books, including many by Christians and Muslims, which portray Hinduism in a negative light.  How many of such books are Hindu fundamentalists trying to ban, and how many of their authors are they threatening?

Fundamentalists are usually seeking to return to the social order and customs of some ideal religious era of a previous age.  Fundamentalists often insist upon returning to some traditional law code like the Islamic Sharia or Biblical law codes, which are often regressive by modern standards of justice and humanitarianism.  What law code are Hindu fundamentalists seeking to reestablish?  Which Hindu groups are agitating for the return of the law code of the Manu Samhita, for example (which incidentally has a far more liberal and spiritual law code than the Sharia or the Bible)?

Fundamentalists are usually opposed to modern science.  Many Christian and Islamic fundamentalists reject the theory of evolution and insist that the world was created by God some 6000 years ago.  Even in America Christian fundamentalists are trying to have this theory taught in the public schools and would like to have the evolution theory taken out.  What scientific theories are Hindu fundamentalists opposed to and trying to prevent being taught in schools today?

Fundamentalism creates various political parties limited to members of that religion only, which aim at setting up religious dictatorships.  What exclusively Hindu religious party exists in India or elsewhere in the world, and what is its common Hindu fundamentalist platform? Who is asking for a Hindu state that forbids the practice of other religions, allows only Hindu religious centers to be built and requires a Hindu religious figure as the head of the country.  This is what other fundamentalist groups are asking for in terms of their religions and what they have instituted in a number of countries that they have taken power, like Iran and Saudi Arabia.

Fundamentalism is often involved with militancy and sometimes with terrorism.  What Hindu minorities in the world are violently agitating for their separate state? What planes have Hindu fundamentalists hijacked, what hostages have they taken, what bombs have they planted? What terrorist activities are Hindu fundamentalists promoting throughout the world? What countries are stalking down Hindu fundamentalist terrorists who are plotting against them? The Ayatollah Khomeni is regarded in the Western world as a typical example of an Islamic fundamentalist militant leader.  Many Western people consider him to be a terrorist as well.  What Hindu fundamentalist leader has a similar record?

Saudi Arabia is usually regarded as a pious or orthodox Islamic country, and is usually not called fundamentalist even by the news media of India.  No non-Islamic places of worship are allowed to be built there.  No non-Islamic worship is allowed in public.  American troops in the Gulf War had to hide their religious practices so as not to offend the Saudis.  Traditional Islamic law, including mutilation for various offenses, is strictly enforced by a special religious police force.  If we apply any standard definition of fundamentalism, Saudi Arabia is a super-fundamentalist country.  What Hindu community is insisting upon the same domination of one religious belief, law and social practices like that of Saudi Arabia?  Which Hindus are more fundamentalist in their beliefs and practices than the Saudis whom few are calling fundamentalists?

Hence we must ask: What are Hindus being accused as fundamentalists for doing?  Is it belief in the unique superiority of their religion, the sole claim of their scripture as the Word of God, their savior or prophet as ultimate for all humanity, that those who believe in their religion go to an eternal heaven and those who don’t go to an eternal hell, the need to convert the world to their beliefs – these views are found not only in Christian and Islamic fundamentalism but even among the orthodox.  There are no Hindu fundamentalist statements of such nature.  Can we imagine any Hindu swearing that there is no God but Rama and Tulsidas is his only prophet, that the Ramayana is the only true scripture, that those who believe differently will be condemned by Rama to eternal damnation and those who criticize Tulsidas should be killed?

Hindus are called fundamentalists for wanting to retake a few of their old holy places, like Ayodhya, of the many thousands destroyed during centuries of foreign domination.  Several Hindu groups are united around this cause.  This, however, is an issue oriented movement, not the manifestation of a monolithic fundamentalism.  It is a unification of diverse groups to achieve a common end, not the product of a uniform belief system.  Even the different groups involved have often been divided as to how to proceed and have not spoken with any single voice.  Whether one considers the action to be right or wrong, it is not the manifestation of fundamentalism.  It may be the awakening of a number of Hindus socially and politically, but it is not the assertion of any single or exclusive religious ideology.  If it is fundamentalism, what is the fundamentalist ideology, belief, and practice behind it?  Hindus, alone of all people, have failed to take back their holy sites after the end of the colonial era.  If they are fundamentalists for seeking to do so, then what should we call Pakistan or Bangladesh who have destroyed many Hindu holy sites and were not simply taking back Islamic sites that the Hindus had previously usurped?

Hindus are called fundamentalists for organizing themselves politically.  Yet members of all other religions have done this, while Hinduism is by all accounts the most disorganized of all religions.  There are many Christian and Islamic parties throughout the world, and in all countries where these religions are in a majority, they make sure to exert whatever political influence they can.  Why shouldn’t Hindus have a political voice even in India?  The Muslims in India have their own Muslim party and no one is calling them fundamentalists for organizing themselves politically.  There are many Islamic states throughout the world, and in these states Hindus, if they exist at all, are oppressed.  What Hindu groups are asking for India to be a more strictly Hindu state than Muslims are doing in Islamic states?

There are those who warn that Hindu rule would mean the creation of a Hindu theocratic state.  Yet what standard Hindu theology is there, and what Hindu theocratic state has ever existed?  Will it be a Shaivite, Vaishnava, or Vedantic theocracy?  What Hindu theocratic model will it be based upon?  Is there a model of Hindu kings like the Caliphs of early Islam to go back to, or like the Christian emperors of the Middle Ages?  What famous Hindu king was a fundamentalist who tried to eliminate all other beliefs from the land or tried to spread Hinduism throughout the world by the sword?  Does Rama or Krishna provide such a model?  Does Shivaji provide such a model?  If no such model exists, what is the fear of a militant Hindu theocratic rule based upon?

Traditional Hindus do exist.  There are Hindus who are caught in conservative or regressive social customs, like untouchability or mistreatment of women, which should not be underestimated.  There are serious problems in Hindu society that must be addressed, but these should be examined as per their nature and cause which is not some uniform Hindu fundamentalism but wrong practices that are often contrary to real Hindu thought.  To lump them together as problems of Hindu fundamentalism fails to examine them adequately but, rather, uses them as a scare tactic to discredit Hinduism as a whole.  There are some Hindus who may believe that their religion is superior and want to keep it separate from other religions.  In this regard they are no different than orthodox Christians and Muslims.

The fact is that there is no monolithic fundamentalism possible among Hindus who have no uniform belief structure.  A charge of social backwardness and discriminatory attitudes can be made against a number of Hindus but this is not the same as the blanket charge of fundamentalism, which misinterprets Hinduism as a religion of militancy which it nowhere is.  The charge of fundamentalism is usually made against various Hindu groups like the VHP (Vishwa Hindu Parishad) who do not support the caste system and other such backward customs anyway.

What is called Hindu fundamentalism is in fact generally a reaction to Islamic, Christian and Communist fundamentalisms, which are all organized according to an exclusive belief system and a strategy to take over the world.  These three fundamentalisms are attacking India from within, as well as threatening it from without.  Islamic terrorist activity continues in India, particularly in Kashmir.  India is now surrounded by self-proclaimed Islamic states where Hindus have become second class citizens.  Under this circumstance why should it be so wrong for Hindus in India to consider creating a state that defends them?  What other country is willing to defend the rights or traditions of Hindus?  Christian and Islamic missionary activity continues strongly in many parts of India.  Do these missionary groups portray Hinduism as a valid religion in its own right?  They are sometimes not even teaching respect for India as a nation as the separatist agitation they create once their members become a majority in a region reveals.

Hinduism is a super-tolerant religion.  No other religion in the world accepts such a diversity of beliefs and practices or is so ready to acknowledge the validity of other religions.  The idea of the unity of all religions was practically invented by modern Hindus like Ramakrishna, Vivekananda and Gandhi.  As Hinduism is a super-tolerant religion, even a little intolerance among Hindus is regarded as Hindu fundamentalism.  And the charge of intolerance can be used to discredit Hindu groups, who are extremely sensitive to such a negative portrayal.

Throughout history Islam and Christianity, owing to the exclusive nature of their beliefs, have been generally intolerant religions (though there have been notable exceptions).  They have not accepted the validity of other religious practices, and contain in themselves little diversity as compared to Hinduism.  What Christian or Muslim leaders proclaim that all religions are one or that Hindus and Buddhists have as valid a religion as they do (and therefore do not need to be converted)?  As these religions are generally intolerant, their members have to be super-intolerant to be called fundamentalist.

Hindus often have a double standard in religion that works against them.  They try to tolerate, accept or even appreciate exclusivism, intolerance and fundamentalism when practiced by those of other religious beliefs.  For example, which Hindus are criticizing the far more obvious fundamentalism and exclusivism among Christians and Muslims? Meanwhile any criticism by Hindus of other religions, even when justified, may be regarded by other Hindus as intolerance.  In addition, many Hindus, particularly of the modern socialist-communist variety, brand even pride in Hinduism as fundamentalism.

Another related term that we meet with in the Indian press today is that of Hindu chauvinism, though terms such as Christian chauvinism or Islamic chauvinism do not occur in either the Indian or the Western press.  Chauvinists believe in the special superiority of their particular group.  This term is used mainly relative to white chauvinists, those who think that whites are genetically better than dark-skinned people, or in the case of male chauvinists or those who think that men are inherently better than women.  Hindus may praise their religion, and Hindus often use flowery and exaggerated language to praise things, but few if any Hindus are claiming that Hindus own the truth and that those of other backgrounds or beliefs cannot find it.  Christians and Muslims routinely believe that only members of their religion go to heaven and everyone else, particularly idol worshipping people like Hindus, go to hell.  Which Hindu chauvinists have similar ideas?  The Vatican recently told its monks and nuns not to experiment with Yoga and Eastern forms of religious practice which it branded as selfish, false and misleading.  Should we not therefore call the Pope a Christian chauvinist religious leader?  Yet Hindus who are more tolerant than this may be designated in such a manner.

Hindus are not only not chauvinistic, but they are generally suffering from a lack of self-esteem and an inferiority complex by which they are afraid to really express themselves or their religion.  They have been beaten down by centuries of foreign rule and ongoing attempts to convert them.  The British treated them as racially inferior and both Christians and Muslims treated them as religiously perverted.  (The fact) that some Hindus may express pride in their religion is a good sign, and it shows a Hindu awakening.  Unfortunately the groups who may be challenged by this awakening have labelled this pride chauvinistic.  Naturally some Hindu groups may express this pride in an excessive way, just as happened with the Black pride idea in America during the civil rights movement, but this is only an attempt to counter a lack of pride and self-respect.  It is hardly the assertion of any enduring cultural militancy and does not have the history like the fundamentalism of Christianity and Islam which goes back to the early eras of these faiths.

Such terms as ‘fundamentalist’ and ‘chauvinist’ are much less applicable to Hinduism than to other religions and generally are  great exaggerations.  They are a form of name calling, and do not represent any clearly thought out understanding.  It is also interesting to note that many of the people who brand Hindus in this light are often themselves members of more exclusivist ideologies which have an agenda to gain world-domination and to take over India.

This does not mean that Hindus should not be criticized.  Certainly they can be criticized for many things.  They have to really look at who they are and what they are doing, because in most cases they are not living up to their inner potential or their heritage.  On a social level many Hindus are trapped in backward social customs, but those who are not backward are usually caught in the corruption or materialism of modern society.  On an inner level, Hindus suffer from lack of creativity, initiative, and original thinking.  They want to imitate either their own older thinkers whose teachings may not be entirely relevant today, or, if modern, they imitate the trends of Western culture which are unspiritual.  As a group, Hindus mainly suffer from passivity, disunity, and a lack of organization, and they are very poor at communicating who they are to the world as a whole.  Relative to their own religion, their main problem is that they fail to study, practice or support it, or to defend it if Hindu teachings are misrepresented or if Hindus are oppressed.

These are not the problems of an aggressive or militant fundamentalism but the opposite, that of people who lack faith and dedication to themselves and their traditions.  Hindus are not in danger of being overly active and militant but of remaining so passive, resigned, and apologetic that they are unable to function as a coherent group or speak with a common voice about any issue.  They have been very slow even to defend themselves against unwarranted attack, much less to assert themselves or attack others.  There is no danger of a monolithic or dictatorial fundamentalism in India like in Iran or Saudi Arabia.  The danger is of a divided and passive religion that leaves itself prey to external forces and thereby gradually disintegrates.  A little more activity among Hindus, almost whatever it might be, would be a good sign as it shows that they are not entirely asleep!  To brand such activity, which is bound to be agitated at first, as fundamentalist because it causes this sleep to be questioned is a mistake.

In this regard Sri Aurobindo’s insight may be helpful (INDIA’S REBIRTH, pg.  177).  He said, ‘The Christians brought darkness rather than light.  That has always been the case with aggressive religions – they tend to overrun the Earth.  Hinduism on the other hand is passive, and therein lies its danger.’

It is time Hindus stopped accepting wrong designations and negative stereotypes of their wonderful religion.  Certainly aspects of Hinduism need to be reformed, and Hindus are not all required to agree with each other or accept any set religious dogma, but there is very little in this beautiful religion that warrants such debasing terms as fundamentalism and chauvinism.  If we look at the aspects which are commonly ascribed to religious fundamentalism, we find little of them even among so-called Hindu fundamentalists.

Hindus who accuse other Hindus of being fundamentalists should really question what they are saying.  What is the fundamentalism they see, or is it merely a reaction to the oppression that Hindus have passively suffered for so long?  Are the people making the charge of fundamentalism themselves following any religious or spiritual path, or is it a political statement of non-religious people against religion?  If Hindus are becoming intolerant and narrow-minded, they should be criticized for being poor Hindus, (they should) not (be criticized) for being fundamentalist Hindus; as true Hinduism has a universal spirit.

As long as Hinduism is devalued and misrepresented, we must expect some Hindus to take a stand against this in one way or another.  Other Hindus should not simply criticize them if the stand they take may be one-sided.  Hindus must try to defend Hinduism in a real way, not simply condemn those who may not be defending it in a way that they think is not correct.  This requires projecting a positive Hindu spirit, the yogic spirit, that can attract all Hindus and turn their support of the tradition in a spiritual direction.  It requires not condemning other Hindus who are struggling to uphold the tradition as they understand it to be, but arousing them to the true spirit of the religion.

To routinely raise such negative stereotypes as fundamentalist or even fascist relative to Hindu groups, who may only be trying to bring some sense of unity or common cause among Hindus, is a gross abuse of language.  What Hindus need is to wake up and unite, to recognize their common spiritual heritage and work together to manifest it in the world today, just as modern teachers like Vivekananda and Aurobindo encouraged.  Such teachers did not speak of Hindu fundamentalism.  They recognized Hindu backwardness but sought to remedy it by going to the core of Hindu spirituality, the spirit of unity in recognition of the Divine in all, not by trying to cast a shadow on Hinduism as a whole.

Does Hinduism Teach that All Religions Are The Same?

Does Hinduism Teach

That All Religions Are The Same?
A Philosophical Critique of Radical Universalism

source: http://www.boloji.com/hinduism/091.htm

It is by no means an exaggeration to say that the ancient religion of Hinduism has been one of the least understood religious traditions in the history of world religion. The sheer number of stereotypes, misconceptions and outright false notions about what Hinduism teaches, as well as about the precise practices and behavior that it asks of its followers, out-number those of any other religion currently known. Leaving the more obviously grotesque crypto-colonialist caricatures of cow-worshipping, caste domination and sutee aside, even many of the most fundamental theological and philosophical foundations of Hinduism often remain inexplicable mysteries to the general public and supposed scholars of Hindu Studies. More disturbing, however, is the fact that many wild misconceptions about the beliefs of Hinduism are prevalent even among the bulk of purported followers of Hinduism and, alarmingly, even to many purportedly learned spiritual teachers, gurus and swamis who claim to lead the religion in present times.

Of the many current peculiar concepts mistakenly ascribed to Hindu theology, one of the most widely misunderstood is the idea that Hinduism somehow teaches that all religions are equal…that all religions are the same, with the same purpose, goal, experientially tangible salvific state, and object of ultimate devotion. So often has this notion been thoughtlessly repeated by so many – from the common Hindu parent to the latest swamiji arriving on American shores yearning for a popular following that it has now become artificially transformed into a supposed foundation stone of modern Hindu teachings. Many Hindus are now completely convinced that this is actually what Hinduism teaches.

Despite its widespread popular repetition, however, does Hinduism actually teach the idea that all religions are really the same? Even a cursory examination of the long history of Hindu philosophical thought, as well as an objective analysis of the ultimate logical implications of such a proposition, quickly makes it quite apparent that traditional Hinduism has never supported such an idea.

The doctrine of what I call Radical Universalism makes the claim that all religions are the same. This dogmatic assertion is of very recent origin, and has become one of the most harmful misconceptions in the Hindu world in the last 150 or so years. It is a doctrine that has directly led to a self-defeating philosophical relativism that has, in turn, weakened the stature and substance of Hinduism to its very core. The doctrine of Radical Universalism has made Hindu philosophy look infantile in the eyes of non-Hindus, has led to a collective state of self-revulsion, confusion and shame in the minds of too many Hindu youth, and has opened the Hindu community to be preyed upon much more easily by the zealous missionaries of other religions. The problem of Radical Universalism is arguably the most important issue facing the global Hindu community today. In the following, we will perform an in-depth examination of the intrinsic fallacies contained in this inherently non-Hindu idea, as well as the untold damage that Radical Universalism has wrought in modern Hinduism.

What’s a Kid to Do?

Indian Hindu parents are to be given immense credit. The daily challenges that typical Hindu parents face in encouraging their children to maintain their commitment to Hinduism are enormous and very well-known. Hindu parents try their best to observe fidelity to the religion of their ancestors, often having little understanding of the religion themselves other than what was given to them, in turn, by their own parents. All too many Indian Hindu youth, on the other hand, find themselves un-attracted to a religion that is little comprehended or respected by most of those around them  Hindu and non-Hindu alike.

Today’s Hindu youth seek more strenuously convincing reasons for following a religion than merely the argument that it is the family tradition. Today’s Hindu youth demand, and deserve, cogent philosophical explanations about what Hinduism actually teaches, and why they should remain Hindu rather than join any of the many other religious alternatives they see around them.

Temple priests are often ill equipped to give these bright Hindu youth the answers they so sincerely seek…mom and dad are usually even less knowledgeable than the temple pujaris . What is a Hindu child to do?

As I travel the nation delivering lectures on Hindu philosophy and spirituality, I frequently encounter a repeated scenario. Hindu parents will often approach me after I’ve finished my lecture and timidly ask if they can have some advice. The often-repeated story goes somewhat like this:

We raised our son/daughter to be a good Hindu. We took them to the temple for important holidays. We even sent him/her to a Hindu camp for a weekend when they were 13. Now at the age of 23, our child has left Hinduism and converted to the (fill in the blank) religion. When we ask how could they have left the religion of their family, the answer that they throw back in our face is: but mama/dada, you always taught us that all religions are the same, and that it doesn’t really matter how a person worships God. So what does it matter if we’ve followed your advice and switched to another religion?

Many of you currently reading this article have probably been similarly approached by parents expressing this same dilemma. The truly sad thing about this scenario is that the child is, of course, quite correct in her assertion that she is only following the logical conclusion of her parents often-repeated mantra of all religions are the same.

If all religions are exactly the same, after all, and if we all just end up in the same place in the end anyway, then what does it really matter what religion we follow?

Hindu parents complain when their children adopt other religions, but without understanding that it was precisely this highly flawed dogma of Radical Universalism, and not some inherent flaw of Hinduism itself, that has driven their children away. My contention is that parents themselves are not to be blamed for espousing this non-Hindu idea to their children. Rather, much of the blame is to be placed at the feet of today’s ill equipped Hindu teachers and leaders, the supposed guardians of authentic Dharma teachings.

In modern Hinduism, we hear from a variety of sources this claim that all religions are equal. Unfortunately, the most damaging source of this fallacy is none other than the many un-informed spiritual leaders of the Hindu community itself. I have been to innumerable pravachanas, for example, where a benignly grinning guruji will provide his audience with the following tediously parroted metaphor, what I call the Mountain Metaphor.

The Mountain Metaphor:
Truth (or God or Brahman) lies at the summit of a very high mountain. There are many diverse paths to reach the top of the mountain, and thus attain the one supreme goal. Some paths are shorter, some longer. The path itself, however, is unimportant. The only truly important thing is that seekers all reach the top of the mountain.

While this simplistic metaphor might seem compelling at a cursory glance, it leaves out a very important elemental supposition: it makes the unfounded assumption that everyone wants to get to the top of the same mountain! As we will soon see, not every religion shares the same goal, the same conception of the Absolute (indeed, even the belief that there is an Absolute), or the same means to their respective goals. Rather, there are many different philosophical mountains, each with their own very unique claim to be the supreme goal of all human spiritual striving. As I will show, Radical Universalism is not only an idea that is riddled with self-contradictory implications, but it is a doctrine that never originated from traditional Hinduism at all.

A Tradition of Tolerance, Not Capitulation

Historically, pre-colonial classical Hinduism never taught that all religions are the same. This is not to say, however, that Hinduism has not believed in tolerance or freedom of religious thought and expression. It has very clearly always been a religion that has taught tolerance of other valid religious traditions. However, the assertion that

(a) we should have tolerance for the beliefs of other religions, is a radically different claim from the overreaching declaration that
(b) all religions are the same.

And this confusion between two thoroughly separate assertions may be one reason why so many modern Hindus believe that Hindu tolerance is synonymous with Radical Universalism. To maintain a healthy tolerance of another person’s religion does not mean that we have to then adopt that person’s religion!

Traditional Hinduism has always been the most tolerant, patient and welcoming of all religions. Hinduism is not a religion that persecutes others merely for having a difference in theological belief. Hindu India, for example, has been the sole nation on earth where the Jewish community was never persecuted. This is the case despite the presence of Jews in India for over 2000 years. Similarly, Zoroastrian refugees escaping the destruction of the Persian civilization at the hands of Islamic conquerors were greeted with welcome refuge in India over 1000 years ago. The Zoroastrian community (now known as the Parsee community) in India has thrived in all these many centuries, living together with their Hindu neighbors in peace and mutual respect. Hinduism has been a religion that has always sought to live side-by-side peacefully with the followers of other, non-Hindu, religions, whether they were the indigenous Indian religions of Buddhism, Jainism, and Sikhism or the foreign religions of Christianity and Islam.

In keeping with the Vedic adage that the guest in one’s home is to be treated with as much hospitality as one would treat as a visiting divinity, Hinduism has always been gracious to the followers of non-Hindu religions, and respectful of the gods, scriptures and customs of others. The tolerance and openness of Hinduism has been historically unprecedented among the wider community of world religions, universally acclaimed, and very well attested.

The common mistake that is often made, however, is to mistake the long-held Hindu tradition of tolerating other religions with the mistaken notion that Hinduism consequently encourages us to believe that all religions are exactly the same. We have mistaken Hindu tolerance with Radical Universalism.

The leap from tolerance of other faiths to a belief that all religions are equal is not a leap that is grounded in logic. Nor is it grounded in the history, literature or philosophy of the Hindu tradition itself.

Uniquely Hindu: The Crisis of the Hindu Lack of Self-Worth

In general, many of the world’s religions have been periodically guilty of fomenting rigid sectarianism and intolerance among their followers. We have witnessed, especially in the record of the more historically recent Western religions, that religion has sometimes been used as a destructive mechanism misused to divide people, to conquer others in the name of one’s god, and to make artificial and oppressive distinctions between believers and non-believers. Being an inherently non-fundamentalist world-view, Hinduism has naturally always been keen to distinguish its own tolerant approach to spirituality vis-à-vis more sectarian and conflict oriented notions of religion. Modern Hindus are infamous for bending over backwards to show the world just how non-fanatical and open-minded we are, even to the point of denying ourselves the very right to unapologetically celebrate our own Hindu tradition.

Unfortunately, in our headlong rush to devolve Hinduism of anything that might seem to even remotely resemble the closed-minded sectarianism sometimes found in other religions, we often forget the obvious truth that Hinduism is itself a systematic and self-contained religious tradition in its own right. In the same manner that Christianity, Islam, Buddhism, Taoism, or Jainism have their own unique and specific beliefs, doctrines and claims to spiritual authority, all of which fall within the firmly demarcated theological bounds of their own unique traditions, Hinduism too has just such Hindu-centric theological and institutional bounds. Like every other religion, Hinduism is a distinct and unique tradition, with its own inbuilt beliefs, world-view, traditions, rituals, concept of the Absolute, metaphysics, ethics, aesthetics, cosmology, cosmogony, and theology. The grand, systematic philosophical construct that we call Hinduism today is the result of the extraordinary efforts and spiritual insights of the great rishis, yogis, acharyas and gurus of our religion, guided by the transcendent light of the Vedic revelation, that has stood the test of time. It is a tradition that is worthy of healthy celebration by Hindus and respectful admiration by non-Hindus.

Hindus have no more reason to be uncomfortable with the singular uniqueness of our own spiritual tradition, or less of a reason to boldly assert our own exceptional contributions to the development of global religious thought, than do the followers of any other venerable faith. This is an obvious, yet all too often forgotten, fact the importance of which cannot be overstated: Hinduism is its own uniquely independent religious tradition, different and distinct from any other religion on earth. There is a Hindu philosophy, a Hindu world-view, a Hindu set of ethics, a Hindu theology, a Hindu spiritual culture, a Hindu view on the nature of God (Ishvara), personhood (jiva) and material reality (jagat). In short, there is a distinctly Hindu tradition.

Such a recognition of Hinduism’s unique features is not to deny that there will always be several important similarities between many of the religions of the world. Indeed, the human impetus to know Truth being a universally experienced phenomenon, it would be quite surprising indeed if there were not some common features discernable in all the diverse religions of our common earth. While interesting commonalities and similarities can always be seen and appreciated, however, it would be misleading to consequently deny that Hinduism, like every other separate religious tradition, is also to be plainly contrasted in myriad ways from any other religion. Such a realization and acceptance of Hinduism’s unique place in the world does not, by any stretch of the imagination, have to lead automatically to sectarianism, strife, conflict or religious chauvinism. Indeed, such a recognition of Hinduism’s distinctiveness is crucial if Hindus are to possess even a modicum of healthy self-understanding, self-respect and pride in their own tradition. Self-respect and the ability to celebrate one’s unique spiritual tradition are basic psychological needs, and a cherished civil right of any human being, Hindu and non-Hindu alike.

Letting the Tradition Speak for Itself

When we look at the philosophical, literary and historical sources of the pre-colonial Hindu tradition, we find that the notion of Radical Universalism is overwhelmingly absent. The idea that all religions are the same is not found in the sacred literature of Hinduism, among the utterances of the great philosopher-acharyas of Hinduism, or in any of Hinduism’s six main schools of philosophical thought (the Shad-darshanas). Throughout the history of the tradition, such great Hindu philosophers as Vyasa, Shankara, Ramanuja, Madhva, Vallabha, Vijnana Bhikshu, Swami Narayana (Sahajananda Swami), and others made very unambiguous and unapologetic distinctions between the religion of Hinduism and non-Hindu religions. The sages of pre-modern Hinduism had no difficulty in boldly asserting what was, and what was not, to be considered Hindu. And they did so often! This lucid sense of religious community and philosophical clarity is seen first and foremost in the very question of what, precisely, constitutes a Hindu. Without knowing the answer to this most foundational of questions, it is impossible to fully assess the damaging inadequacies of Radical Universalist dogma.

Who is a Hindu?

Remarkably, when the question of who is a Hindu is discussed today, we get a multitude of confused and contradictory answers from both Hindu laypersons and from Hindu leaders. That we have such a difficult time understanding the answer to even so fundamental a question as who is a Hindu? is a starkly sad indicator of the lack of knowledge in the Hindu community today.

Some of the more simplistic answers to this question include:

  • Anyone born in India is automatically a Hindu (the ethnicity fallacy);
  • if your parents are Hindu, then you are Hindu (the familial argument);
  • if you are born into a certain caste, then you are Hindu (the genetic inheritance model);
  • if you believe in reincarnation, then you are Hindu (forgetting that many non-Hindu religions share at least some of the beliefs of Hinduism);
  • if you practice any religion originating from India , then you are a Hindu (the national origin fallacy).

The real answer to this question has already been conclusively answered by the ancient sages of Hinduism, and is actually much simpler to ascertain than we would guess.

The two primary factors that distinguish the individual uniqueness of the great world religious traditions are

(a) the scriptural authority upon which the tradition is based, and
(b) the fundamental religious tenet(s) that it espouses.

If we ask the question what is a Jew?, for example, the answer is: someone who accepts the Torah as their scriptural guide and believes in the monotheistic concept of God espoused in these scriptures.

What is a Christian?: a person who accepts the Gospels as their scriptural guide and believes that Jesus is the incarnate God who died for their sins.

What is a Muslim?: someone who accepts the Quran as their scriptural guide, and believes that there is no God but Allah, and that Mohammed is his prophet.

In general, what determines whether a person is a follower of any particular religion is whether or not they accept, and attempt to live by, the scriptural authority of that religion. This is no less true of Hinduism than it is of any other religion on earth. Thus, the question of what is a Hindu is similarly very easily answered.

By definition, a Hindu is an individual who accepts as authoritative the religious guidance of the Vedic scriptures, and who strives to live in accordance with Dharma, God’s divine laws as revealed in the Vedic scriptures.

In keeping with this standard definition, all of the Hindu thinkers of the six traditional schools of Hindu philosophy (Shad-darshanas) insisted on the acceptance of the scriptural authority (shabda-pramana) of the Vedas as the primary criterion for distinguishing a Hindu from a non-Hindu, as well as distinguishing overtly Hindu philosophical positions from non-Hindu ones. It has been the historically accepted standard that, if you accept the Vedas (meaning the complete shruti and smrti canon of the Vedic scriptures, such as the four Vedas, Upanishads, Mahabharata, Ramayana, Bhagavad Gita, Puranas, etc.) as your scriptural authority, and lived your life in accordance with the Dharmic principles of the Vedas, you are then a Hindu. Thus, any Indian who rejects the authority of the Veda is obviously not a Hindu regardless of their birth. While an American, Canadian, Russian, Brazilian, Indonesian or Indian who does accept the authority of the Veda obviously is a Hindu. One is Hindu, not by race, but by practice.

Clearly Defining Hinduism

Traditional Hindu philosophers continually emphasized the crucial importance of clearly understanding what was Hinduism proper and what were non-Hindu religious paths. You cannot claim to be a Hindu, after all, if you do not understand what it is that you claim to believe, and what it is that others believe. One set of antonymous Sanskrit terms repeatedly employed by many traditional Hindu philosophers were the words vaidika and avaidika. The word vaidika (or Vedic in English) means one who accepts the teachings of the Veda. It refers specifically to the unique epistemological stance taken by the traditional schools of Hindu philosophy, known as shabda-pramana, or employing the divine sound current of Veda as a means of acquiring valid knowledge. In this sense the word vaidika is employed to differentiate those schools of Indian philosophy that accept the epistemological validity of the Veda as apaurusheya, or a perfect authoritative spiritual source, eternal and untouched by the speculations of humanity, juxtaposed with the avaidika schools that do not ascribe such validity to the Veda. In pre-Christian times, avaidika schools were clearly identified by Hindu authors as being specifically Buddhism, Jainism and the atheistic Charvaka school, all of whom did not accept the Veda. These three schools were unanimously considered non-Vedic, and thus non-Hindu (they certainly are geographically Indian religions, but they are not theologically/philosophically Hindu religions). Manu, one of the great ancient law-givers of the Hindu tradition, states the following in his Manava-dharma-shastra:

All those traditions and all those disreputable systems of philosophy that are not based on the Veda produce no positive result after death; for they are declared to be founded on darkness. All those doctrines differing from the Veda that spring up and soon perish are ineffectual and misleading, because they are of modern date. (XII, 95)

Stated in simpler terms, vaidika specifically refers to those persons who accept the Veda as their sacred scripture, and thus as their source of valid knowledge about spiritual matters.

In his famous compendium of all the known Indian schools of philosophy, the Sarva-darshana-samgraha, Madhava Acharya (a 14th century Advaita philosopher) unambiguously states that Charvakins (atheist empiricists), Bauddhas (Buddhists) and Arhatas (Jains) are among the non-Vedic, and thus non-Hindu, schools. Conversely, he lists Paniniya, Vaishnava, Shaiva and others among the Vedic, or Hindu, traditions. Likewise, in his Prasthanabheda, the well-known Madhusudana Sarasvati (fl. 17th century C.E.) contrasts all the mleccha (or barbaric) viewpoints with Hindu views and says that the former are not even worthy of consideration, whereas the Buddhist views must at least be considered and debated. The differentiation between orthodox and heterodox, from a classical Hindu perspective, rests upon acceptance of the Vedic revelation, with the latter rejecting the sanctity of the Veda. As a further attempt to clearly distinguish between Hindu and non-Hindu, Hindu philosophers regularly used the Sanskrit terms astika and nastika. The two terms are synonymous with vaidika and avaidika, respectively. Astika refers to those who believe in the Vedas, nastika to those who reject the Vedas. Under the astika category Hinduism would include any Hindu path that accepts the Veda, such as Vaishnavism, Shaivism, Shaktism, Advaita, Yoga, Nyaya, Mimamsa, among others. The nastika religions would include any religious tradition that does not accept the Veda: Buddhism, Jainism, Sikhism, Christianity, Islam, Baha’i, etc. Thus when it came to the importance of unambiguously differentiating between the teachings of Hinduism and the teachings of non-Hindu religions, the most historically important sages of Hindu philosophical and theological thought were clearly advocates of Vaidika Dharma  Hinduism – as a systematic, unitive tradition of spiritual expression.

Dharma Rakshaka: The Defenders of Dharma

With the stark exception of very recent times, Hinduism has historically always been recognized as a separate and distinct religious phenomenon, as a tradition unto itself. It was recognized as such by both outside observers of Hinduism, as well as from within, by Hinduism’s greatest spiritual teachers. The saints and sages of Hinduism continuously strived to uphold the sanctity and gift of the Hindu world-view, often under the barrages of direct polemic opposition by non-Hindu traditions. Hindus, Buddhists, Jains and Charvakins (atheists), the four main philosophical schools found in Indian history, would frequently engage each other in painstakingly precise debates, arguing compellingly over even the smallest conceptual minutia of philosophical subject matter. The sages of Hinduism met such philosophical challenges with cogent argument, rigid logic and sustained pride in their tradition, usually soundly defeating their philosophical opponents in open debate.

Shankara Acharya, as only one of many examples of Hindu acharyas defending their religion, earned the title Digvijaya, or Conqueror of all Directions. This indomitable title was awarded Shankara due solely to his formidable ability to defend the Hindu tradition from the philosophical incursions of opposing (purva-paksha), non-Hindu schools of thought. Indeed, Shankara is universally attributed by both scholars, as well as later, post-Shankaran Hindu leaders, with being partially responsible for the historical decline of Buddhism in India due to his intensely polemic missionary activities. No Radical Universalist was he!

The great teacher Madhva is similarly seen as being responsible for the sharp decline of Jainism in South India due to his immense debating skills in defense of Vaidika Dharma. All pre-modern Hindu sages and philosophers recognized and celebrated the singularly unique vision that Hinduism had to offer the world, clearly distinguished between Hindu and non-Hindu religions, and defended Hinduism to the utmost of their formidable intellectual and spiritual abilities. They did so unapologetically, professionally and courageously. The Hindu world-view only makes sense, has value, and will survive if we all similarly celebrate Hinduism’s uniqueness today.

Traditional Hinduism Versus Neo-Hinduism

A tragic occurrence in the very long history of Hinduism was witnessed throughout the 19th century, the destructive magnitude of which Hindu leaders and scholars today are only beginning to adequately assess and address. This development both altered and weakened Hinduism to such a tremendous degree that Hinduism has not yet even begun to recover. The classical, traditional Hinduism that had been responsible for the continuous development of thousands of years of sophisticated culture, architecture, music, philosophy, ritual and theology came under devastating assault during the 19th century British colonial rule like at no other time in India’s history. For a thousand years previous to the British Raj, foreign marauders had repeatedly attempted to destroy Hinduism through overt physical genocide and the systematic destruction of Hindu temples and sacred places. Traditional Hinduism’s wise sages and noble warriors had fought bravely to stem this anti-Hindu holocaust to the best of their ability, more often than not paying for their bravery with their lives. What the Hindu community experienced under British Christian domination, however, was an ominously innovative form of cultural genocide. What they experienced was not an attempt at the physical annihilation of their culture, but a deceivingly more subtle program of intellectual and spiritual annihilation. It is easy for a people to understand the urgent threat posed by an enemy that seeks to literary kill them. It is much harder, though, to understand the threat of an enemy who, while remaining just as deadly, claims to seek only to serve a subjugated people’s best interests.

During this short span of time in the 19th century, the ancient grandeur and beauty of a classical Hinduism that had stood the test of thousands of years, came under direct ideological attack. What makes this period in Hindu history most especially tragic is that the main apparatus that the British used in their attempts to destroy traditional Hinduism were the British educated, spiritually co-opted sons and daughters of Hinduism itself. Seeing traditional Hinduism through the eyes of their British masters, a pandemic wave of 19th century Anglicized Hindu intellectuals saw it as their solemn duty to Westernize and modernize traditional Hinduism to make it more palatable to their new European overlords. One of the phenomena that occurred during this historic period was the fabrication of a new movement known as neo-Hinduism. Neo-Hinduism was an artificial religious construct used as a paradigmatic juxtaposition to the legitimate traditional Hinduism that had been the religion and culture of the people for thousands of years. Neo-Hinduism was used as an effective weapon to replace authentic Hinduism with a British invented version designed to make a subjugated people easier to manage and control.

The Christian and British inspired neo-Hinduism movement attempted to execute several overlapping goals, and did so with great success:

  • The subtle Christianization of Hindu theology, which included concerted attacks
    on iconic imagery (archana, or murti), panentheism, and continued belief in the
    beloved gods and goddesses of traditional Hinduism.
  • The imposition of the Western scientific method, rationalism and skepticism on
    the study of Hinduism in order to show Hinduism’s supposedly inferior grasp of
    reality.
  • Ongoing attacks against the ancient Hindu science of ritual in the name of
    simplification and democratization of worship.
  • The importation of Radical Universalism from liberal, Unitarian/Universalist
    Christianity as a device designed to severely water down traditional Hindu
    philosophy.

The dignity, strength and beauty of traditional Hinduism was recognized as the foremost threat to Christian European rule in India . The invention of neo-Hinduism was the response. Had this colonialist program been carried out with a British face, it would not have met with as much success as it did. Therefore, an Indian face was used to impose neo-Hinduism upon the Hindu people. The resultant effects of the activities of Indian neo-Hindus were ruinous for traditional Hinduism.

The primary dilemma with Hinduism as we find it today, in a nutshell, is precisely this problem of

(a) not recognizing that there are really two distinct and conflicting Hinduisms today, Neo-Hindu and Traditionalist Hindu; and

(b) with Traditionalists being the guardians of authentic Dharma philosophically and attitudinally, but not yet coming to full grips with the modern world…i.e., not yet having found a way of negotiating authentic Hindu Dharma with an ability to interface with modernity and communicate this unadulterated Hindu Dharma in a way that the modern mind can most appreciate it.

Hinduism will continue to be a religion mired in confusion about its own true meaning and value until traditionalist Hindus can assertively, professionally and intelligently communicate the reality of genuine Hinduism to the world. Until it learns how to do this, neo-Hinduism will continue its destructive campaign.

The non-Hindu Origins of Radical Universalism

Radical Universalism is neither traditional nor classical in its origin. The origins of the distinctly non-Hindu idea of Radical Universalism, and the direct paralyzing impact it has had on modern Hindu philosophy, can only be traced back to the early 19th century. It is an idea not older than two centuries, yet the results of which have been devastating for both the progress of serious Hindu philosophical development since the 19th century, as well as in its practical effect of severely undermining Hindu self-esteem. Its intellectual roots are not even to be found in Hinduism itself, but rather are clearly traced back to Christian missionary attempts to alter the genuine teachings of authentic Hinduism. Radical Universalism was the vogue among 19th century British educated Indians, most of who had little authentic information about their own Hindu intellectual and spiritual heritage. These westernized Indians were often overly eager to gain acceptance and respectability for Indian culture from a Christian European audience who saw in Hinduism nothing more than the childish prattle of a brutish colonized people. Many exaggerated stereotypes about Hinduism had been unsettling impressionable European minds for a century previous to their era. Rather than attempting to refute these many stereotypes about Hinduism by presenting Hinduism in its authentic and pristine form, however, many of these 19th century Christianized Indians felt it was necessary to instead gut Hinduism of anything that might seem offensively exotic to the European mind. Radical Universalism seemed to be the perfect base-notion upon which to artificially construct a new Hinduism that would give the Anglicized 19th century Indian intelligentsia the acceptability they so yearned to be granted by their British masters.

We encounter one of the first instances of the Radical Universalist infiltration of Hinduism in the syncretistic teachings of Ram Mohan Roy (1772-1833), the founder of the infamous Brahmo Samaj. A highly controversial figure during his life, Roy was a Bengali pseudo-intellectual who was heavily influenced by the teachings of the Unitarian Church , a heterodox denomination of Christianity. In addition to studying Christianity, Islam and Sanskrit, he studied Hebrew and Greek with the dream of translating the Bible into Bengali. A self-described Hindu reformer, he viewed Hinduism through a warped colonial Christian lens. The Christian missionaries had told Roy that traditional Hinduism was a barbaric religion that had led to oppression, superstition and ignorance of the Indian people. He believed them. More, Roy saw Biblical teachings, specifically, as holding the cherished key to altering traditional Hindu teachings to make it more acceptable to India’s colonial masters. In his missionary zeal to Christianize Hinduism, this Hindu reformer even wrote an anti-Hindu tract known as The Precepts of Jesus: The Guide to Peace and Happiness. It was directly from these Christian missionaries that Roy derived the bulk of his ideas, including the anti-Hindu idea of the radical equality of all religions.

In addition to acquiring Radical Universalism from the Christian missionaries, Roy also felt it necessary to Christianize Hinduism by adopting many Biblical theological beliefs into his new neo-Hindu reform movement. Some of these other non-intrinsic adaptations included a rejection of Hindu panentheism, to be substituted with a more Biblical notion of anthropomorphic monotheism; a rejection of all iconic worship (“graven images” as the crypto-Christians of the Brahmo Samaj phrased it); and a repudiation of the doctrine of avataras, or the divine descent of God.

Roy ‘s immediate successors, Debendranath Tagore and Keshub Chandra Sen, attempted to incorporate even more Christian ideals into this new invention of neo-Hinduism. Sen even went so far as concocting a Brahmo Samaj text that contained passages from a variety of differing religious traditions, including Jewish, Christian, Muslim, Hindu and Buddhist. In his later years, Sen portrayed himself as a divinized prophet of the New Dispensation, which he felt replaced the Old and New Testaments, in addition to traditional Hinduism. With Sen’s continued descent into anti-Hindu apostasy and megalomania, the movement rapidly declined in importance and influence. The Brahmo Samaj is today extinct as an organization, but the global Hindu community is still feeling the damaging effects of its pernicious influence even at present.

The next two neo-Hindu Radical Universalists that we witness in the history of 19th century Hinduism are Ramakrishna (1836-1886) and Vivekananda (1863-1902). Though Vivekananda was a disciple (shishya) of Ramakrishna, the two led very different lives. Ramakrishna was born into a Hindu family in Dakshineshwar. In his adult life, he was a Hindu temple priest and a fervently demonstrative devotee of the Divine Mother. His primary object of worship was the goddess Kali, whom he worshipped with intense devotion all of his life. Despite his Hindu roots, however, many of Ramakrishna’s ideas and practices were derived, not from the ancient wisdom of classical Hinduism, but from the non-Vedic religious outlooks of Islam and liberal Christianity. Though he saw himself as being primarily Hindu, Ramakrishna also resorted to worshipping in mosques and churches, and believed that all religions aimed at the same supreme destination. He experimented with Muslim, Christian and a wide variety of Hindu practices, blending, mixing and matching practices and beliefs as they appealed to him at any given moment. In 1875, Ramakrishna met Keshub Chandra Sen, the then leader of the neo-Hindu Brahmo Samaj, and formed a close working relationship with him. Sen introduced Ramakrishna to the close-knit community of neo-Hindu activists who lived in Calcutta , and would in turn often bring these activists to Ramakrishna’s satsanghas.

Throughout his remarkable life, Ramakrishna remained illiterate, and wholly unfamiliar with both classical Hindu literature and philosophy, and the authentic teachings of the great acharyas who served as the guardians of those sacred teachings. Despite the severely obvious challenges that he experienced in understanding Hindu theology, playing upon the en vogue sentiment of religious universalism of his day, Ramakrishna ended up being one of the most widely popular of neo-Hindu Radical Universalists. The fame of Ramakrishna was to be soon eclipsed, however, by that of his most famous disciple.

Swami Vivekananda was arguably Ramakrishna’s most capable disciple. An eloquent and charismatic speaker, Vivekananda will be forever honored by the Hindu community for his brilliant defense of Hinduism at the Parliament of World Religions in 1893. Likewise, Vivekananda contributed greatly to the revival of interest in the study of Hindu scriptures and philosophy in turn-of-the-century India . The positive contributions of Vivekananda toward Hinduism are numerous and great indeed. Notwithstanding his remarkable undertakings, however, Vivekananda found himself in a similarly difficult position as other neo-Hindu leaders of his day were. How to make sense of the ancient ways of Hinduism, and hopefully preserve Hinduism, in the face of the overwhelming onslaught of modernity? Despite some positive contributions by Vivekananda and other neo-Hindus in attempting to formulate a Hindu response to the challenge of modernity, that response was often made at the expense of authentic Hindu teachings. Vivekananda, along with the other leaders of the neo-Hindu movement, felt it was necessary to both water down the authentic Hinduism of their ancestors, and to adopt such foreign ideas as Radical Universalism, with the hope of gaining the approval of the European masters they found ruling over them.

Vivekananda differed quite significantly from his famous guru in many ways, including in his philosophical outlook, personal style and organizational ambitions. While Ramakrishna led a contemplative life of relative isolation from the larger world, Vivekananda was to become a celebrated figure on the world religion stage. Vivekananda frequently took a somewhat dismissive attitude to traditional Hinduism as it was practiced in his day, arguing (quite incorrectly) that Hinduism was too often irrational, overly mythologically oriented, and too divorced from the more practical need for social welfare work. He was not very interested in Ramakrishna’s earlier emphasis on mystical devotion and ecstatic worship. Rather, Vivekananda laid stress on the centrality of his own idiosyncratic and universalistic approach to Vedanta, what later came to be known as neo-Vedanta. Vivekananda differed slightly with Ramakrishna’s version of Radical Universalism by attempting to superimpose a distinctly neo-Vedantic outlook to the idea of the unity of all religions. Vivekananda advocated a sort of hierarchical Radical Universalism that espoused the equality of all religions, while simultaneously claiming that all religions are really evolving from inferior notions of religiosity to a pinnacle mode. That pinnacle of all religious thought and practice was, for Vivekananda, of course Hinduism. Though Vivekananda contributed a great deal toward helping European and American non-Hindus to understand the greatness of Hinduism, the Radical Universalist and neo-Hindu inaccuracies that he fostered have also done a great deal of harm as well.

In order to fully experience Hinduism in its most spiritually evocative and philosophically compelling form, we must learn to recognize, and reject, the concocted influences of neo-Hinduism that have permeated the whole of Hindu thought today. It is time to rid ourselves of the liberal Christian inspired reformism that so deeply prejudiced such individuals as Ram Mohan Roy over a century ago. We must free ourselves from the anti-Hindu dogma of Radical Universalism that has so weakened Hinduism, and re-embrace an authentically classical form of Hinduism that is rooted in the actual scriptures of Hinduism, that has been preserved for thousands of years by the various disciplic successions of legitimate acharyas, and that has stood the test of time. We must celebrate traditional Hinduism. The neo-Hindu importation of Radical Universalism may resonate with many on a purely emotional level, but it remains patently anti-Hindu in its origins, an indefensible proposition philosophically, and a highly destructive doctrine to the further development of Hinduism.