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Koenraad Elst é um escritor e orientador belga.

Como autor de quinze livros em inglês em tópicos relacionados à política da Índia e comunalismo. Wikipedia  

✵ 7. Agosto 1959
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Koenraad Elst: 144   citações 0   Curtidas

Koenraad Elst: Frases em inglês

“For fourteen years, the secularists had worked hard to keep the lid on the Ayodhya evidence and they didn’t want some puny radar scanner or muddy-handed archaeologist to bring the facts to light and thereby expose their mendaciousness.”

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Koenraad Elst

2000s, Ayodhya, the Finale (2003)

“The existence of that temple had been a matter of consensus among Muslims, Europeans and Hindus, both nationalist and anti-nationalist, until the JNU professors issued their fatwa to disregard the evidence and deny history.”

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Koenraad Elst

2000s, Ayodhya, the Finale (2003)

“Isn’t that funny: people wearing the mantle of the academic quest for knowledge who denounce the search for knowledge on the dogmatic plea that the outcome is known beforehand? …Even back then, given all the earlier evidence, everything indicated that something would be discovered. They themselves cannot have been ignorant of this, so their opposition was a deliberate attempt to obstruct the progress of scientific knowledge.”

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Koenraad Elst

2000s, Ayodhya, the Finale (2003)

“This was reckless, for … the eventual discovery of such a temple would justify a contrario the replacement of the mosque with a restored temple. At least in theory, but the Marxists were confident that their opponents would never get the chance to press this point. Under the prevailing power equation, they expected to get away with a plain denial of history… Ever since, the secularist historians have been bluffing their way through the controversy.”

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2000s, Ayodhya, the Finale (2003)

“The existence of the medieval temple had long been firmly established. There was testimony upon testimony of Hindus bewailing and Muslims boasting of the replacement of the temple with a mosque; and of Hindus under Muslim rule coming as close as possible to the site in order to celebrate Rama’s birthday every year in April, in continuation of the practice at the time when the temple stood. None of the written sources, whether Hindu, Muslim or European, contradicted the pre-existence of a Rama temple at the site.”

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Koenraad Elst

2000s, Ayodhya, the Finale (2003)

“Here, the supposed Hindu fundamentalists have been abiding by the findings of science, while the so-called secularists have been on the opposite side, the side of dogmatism and obscurantism.”

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2000s, Ayodhya, the Finale (2003)

“Given the widely acknowledged importance of the Ayodhya conflict, one would have expected at least some of the well-funded Western academics to embark on their own investigation of the issue rather than parroting the slogans emanating from Delhi’s Jama Masjid and JNU. Their behaviour in the Ayodhya debate provides an interesting case study in the tendency of establishment institutions and settled academics to genuflect before ideological authorities overruling proper scholarly procedure in favour of the political fashion of the day.”

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2000s, Ayodhya: The Case Against the Temple (2002)

“Foreign scholars might have played the role which the Supreme Court judges rejected: that of independent arbitrators. But as it turned out, the established Western academics, to the extent that they cared to look into the Ayodhya debate at all, have only looked through the glasses which the India’s Marxist-Muslim combine has put on their noses.”

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2000s, Ayodhya: The Case Against the Temple (2002)

“It is not reassuring to watch the ease with which foreign scholars have absorbed or adopted the non-temple thesis from their Indian colleagues (whom they assume to be neutral observers) even without being shown any positive evidence. In academic circles in the West, my own restating the status quaestionis in terms of actual evidence has only earned me hateful labels and laughter, and this from big professors at big universities whose prestige is based on the widespread belief that scholarship goes by hard evidence, not politically fashionable opinions. Never has any of them offered hard evidence for the newly dominant view, or even just shown a little familiarity with the contents of the debate.”

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Koenraad Elst

2000s, Ayodhya: The Case Against the Temple (2002)

“The VHP-mandated scholars, for their part, have not been aggressive enough to take the struggle into the enemy half of the field by focusing public attention on the quality of the evidence presented by the BMAC-mandated scholars and their allies in academe and the media. That is why the latter have gotten away with creating the false impression, at least among those unacquainted with the actual contents of the debate, that the pro-temple case is weak and fraudulent while, purely by implication, their own case must be unassailable.”

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Koenraad Elst

2000s, Ayodhya: The Case Against the Temple (2002)

“The VHP-mandated scholars have, in their argumentation, pointed out no less than four attempts where scholars belonging to the anti-temple party have tried to conceal or destroy documentary evidence. Those are of course cases where the attempt failed because it was noticed in time, but the question must be asked how many similar attempts have succeeded.”

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Koenraad Elst

2000s, Ayodhya: The Case Against the Temple (2002)

“In Ayodhya itself, several Rama temples were destroyed by Aurangzeb (Treta-ka-Thakur and Swargdwar), a fact which even the official polemicists against the Rama-Janmabhoomi have not dared to deny.”

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Koenraad Elst

Fonte: 2000s, Ayodhya: The Case Against the Temple (2002)

“The next meeting was scheduled for the next day, January 25. But there, the BMAC scholars simply did not show up. The unambiguous result of the debate was this: the BMAC scholars have run away from the arena. They had not presented written evidence worth the name, they had not given a written refutation of the VHP scholars’ arguments, they had wriggled out of a face-to-face discussion on the accumulated evidence, and finally they had just stayed away. Thus ended the first attempt by the Government of India to find an amicable solution on the basis of genuine historical facts.”

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Koenraad Elst

2000s, Ayodhya: The Case Against the Temple (2002)

“Hindu society is guilty of trying to manage its own affairs at its own sacred site, so it deserves to be punished with administrative restrictions on its access to the Rama-Janmabhoomi, and perhaps with further judicial restrictions later. The judges simply confirm what is explicitly laid down in article 30 of the Constitution: minorities enjoy privileges which are denied to Hindus, including the non-interference by the government in the affairs of their places of worship. Hindus have no right to complain when the government takes over Hindu temples, nor when it works hand-in-glove with Islamic activists trying to take over a Hindu sacred site. They should be satisfied with the status of second-class citizens, to which they have been so well accustomed by centuries of colonial rule, Islamic as well as Christian.”

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Koenraad Elst

2000s, Ayodhya: The Case Against the Temple (2002)

“This raises the issue of a possible settlement with the Muslims, and the terms in which such a settlement should be formulated. But note that no secularist opinion leader in India nor any Western observer has highlighted these offers, let alone given them his explicit support. Their preference is with the most obscurantist and militant tendency in the Muslim community.”

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Koenraad Elst

2000s, Ayodhya: The Case Against the Temple (2002)

“The aim of the pro-Babri Masjid historians was never to settle any historical questions. If it had been, then they would not have opposed the VHP’s request to organize systematic excavations at the site; nor would they have concealed the pro-temple evidence in their publications. Their aim was merely to distract public attention from the obvious and extremely simple solution of this controversy. The fact that this solution would be in favour of the Hindu claims was apparently unbearable to them because of their seething hatred of their ancestral religion.”

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Koenraad Elst

2000s, Ayodhya: The Case Against the Temple (2002)

“After all, the call for historical proof was only launched by India’s secularists spoiling for a fight, as a dispersionary tactic… They themselves have not contributed any evidence to the search for the historical true story, they were actually demanding from the Hindu side what they themselves never provided, - indeed, never intended to provide. In the process, their ulterior motives have come to light…”

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Koenraad Elst

2000s, Ayodhya: The Case Against the Temple (2002)

“This was reckless, for if the political choice for the preservation of the mosque were based on the historical non-existence of the medieval temple at the site, then the eventual discovery of such a temple would justify a contrario the replacement of the mosque with a restored temple. At least in theory, but the Marxists were confident that their opponents would never get the chance to press this point. Under the prevailing power equation, they expected to get away with a plain denial of history rather than a mere insistence on divorcing history from politics.”

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Koenraad Elst

Found and Lost: The Ayodhya Evidence (2003) https://web.archive.org/web/20071009120710/http://koenraadelst.voiceofdharma.org/articles/ayodhya/foundnlost.html
2000s

“Hindu society is a terrorized society. During the Muslim period, all those who stood up and spoke out against Islam were eliminated; and under Nehruvian rule, they were sidelined and abused. The oppressed Hindus started licking the boot that kicked them, and this has become a habit which in their slumber they have not yet identified and stopped.”

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1990s, Negationism in India, (1992)

“The unanimous and entirely coherent testimony that the wars in Hindustan were religious wars of Muslims against Kafirs is a different matter altogether: denying this testimony is not a matter of small adjustments, but of replacing the well-attested historical facts with their diametrical opposite.”

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1990s, Negationism in India, (1992)

“The pogroms in Pakistan and Bangladesh after the demolition of the Babri Masjid left 50,000 Hindus homeless in Bangladesh and triggered another wave of refugees from both countries towards India. In Pakistan, 245 Hindu temples were demolished, in Bangladesh a similar number was attacked, and even in England some temples were set on fire by Muslim mobs.”

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Koenraad Elst

1990s, Negationism in India, (1992)

“There is no Schopenhauer anymore who dares to speak openly of the contrast between the humane philosophies of South and East Asia and the barbaric fanaticism taught and practised by Mohammed.”

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1990s, Negationism in India, (1992)

“But the innermost and actually religious level of Hindu culture is an individual affair. And it could not have been otherwise. Action and ritual may be community affairs, but the basis of real religion is a culture of consciousness, and consciousness is individual.”

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1990s, Ayodhya and After: Issues Before Hindu Society (1991)

“Intellectually, these Nehruvian historians and pressmen stand thoroughly discredited. But they have power positions in the media and in the education and research establishments, so they still manage to black out criticism and alternative opinions…. They know they have been beaten at the intellectual level, but they use their power over the public arena to ensure that these challengers remain in the margins.”

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Koenraad Elst

1990s, Ayodhya and After: Issues Before Hindu Society (1991)

“They themselves of course can get away with blatant lies, because they are shielded by a politically motivated press against any criticism that would threaten their eminence. But real scientists do not count on such exemptions.”

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Koenraad Elst

1990s, Ayodhya and After: Issues Before Hindu Society (1991)

“When it comes to dealing with the history of persecution and temple destruction by the Muslims, secularist historians throw all regard for hard evidence to the wind and replace it with a purely deductive (which is typically medieval) approach : Islam is tolerant, therefore the destruction and persecution cannot have taken place.”

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Koenraad Elst

1990s, Ayodhya and After: Issues Before Hindu Society (1991)

“Islam has till today retained a lot of its medieval self- righteousness. While native Americans who claim back ancestral sacred places may have to confront economical interests, juridical technicalities or other small-human opposition against their demands, there is now hardly any ideologically motivated resistance against respecting their culture and their historical sensitivities. But in India, and in the countries which Islam has carved out of if, there is still a strong presence of an ideological drive to islamize India, and to make this clear by wresting all kinds of real and symbolical concessions from the Hindus, and by refusing them any concession whatsoever in return. The symbols of humiliation that have been inflicted on the Hindus, are being defended.”

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1990s, Ayodhya and After: Issues Before Hindu Society (1991)

“In fact, this conclusion is merely a restatement of what was a matter of consensus until a few years ago. This time it is supported by a bundle of evidence, but it had been known all along. It is only recently that politically motivated academics have manufactured doubts concerning this coherent and well-attested tradition. And it is not on the strength of arguments, but exclusively through their grip on the media, that they temporarily managed to create the impression that the Hindu case was built on myth and concoction.”

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Koenraad Elst

1990s, Ayodhya and After: Issues Before Hindu Society (1991)

“Since quoting the Quran may get this book banned, I will merely give the verse numbers…”

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Koenraad Elst

1990s, Ayodhya and After: Issues Before Hindu Society (1991)

“Normally, the atheist Left should be the sharpest opponent of religious obscurantism and dogmatic adherence to anti-universalist belief systems like Islam. But in India, the two work happily together for the destruction of their common enemy: Hindu Dharma.”

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Koenraad Elst

1990s, Ayodhya and After: Issues Before Hindu Society (1991)