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Koenraad Elst

March 04, 2023

Koenraad Elst (Dutch pronunciation: [ˈku:nra:t 'ɛlst]; born 7 August 1959) is a Flemish right wing Hindutva author, known primarily for his support of the Out of India theory and the Hindutva movement. Scholars have accused him of harboring Islamophobia.

Koenraad Elst
Born7 August 1959
Leuven, Belgium
NationalityBelgian
EducationBenaras Hindu University Katholieke Universitiet Leuven
OccupationAuthor
OrganizationRashtriya Swayamsevak Sangh

Early life and education

Elst was born into a Flemish Catholic family but he rejects Roman Catholicism and instead calls himself a “secular humanist”.[1][self-published source?] He graduated in Indology, Sinology and philosophy at the Catholic University of Leuven. Around that time, Elst became interested in Flemish nationalism.[2] Between 1988 and 1992, Elst was at the Banaras Hindu University. In 1999, he received a PhD in Asian Studies from Leuven.[3] His doctoral dissertation on Hindu revivalism was published as Decolonizing the Hindu Mind.[2]

Prema Kurien notes Elst to be unique among the Voice of India scholars in the regard of his having an advanced academic degree in a related field of their professional discourse.[4]

Works

Indigenous Aryan theories

 
Map based on The Aryan Non-Invasionist Model by Koenraad Elst

In two books, Update on the Aryan Invasion Debate (1999) and Asterisk in Bhāropīyasthān (2007), Elst argues against the academically accepted view that the Indo-European languages originated in the Kurgan culture of the Central Asian steppes and that the migrations to Indian subcontinent in the second millennium BCE brought a proto-Indo-European language with them.[5][6] He instead proposes that the language originated in India and it spread to Middle East and Europe when the Aryans, (who were indigenous) migrated out.[7][8] According to Elst, the linguistic data are a soft type of evidence and are compatible with a variety of scenarios. The dominant linguistic theories may be compatible with an out-of-India scenario for Indo-European expansion.[9]

One of the few authors to use paleolinguistics,[10] he is deemed as one of the leading proponents of the Indigenous Aryans (Out of India fringe theory). The theory has been rejected by the scholarly community and is not deemed as a serious competitor to the Kurgan hypothesis,[6] except by some authors in India.[11]

Hindutva and Islamophobia

Elst was an editor of the New Right Flemish nationalist journal Teksten, Kommentaren en Studies from 1992 to 1995, focusing on criticism of Islam and had associations with Vlaams Blok, a Flemish nationalist far-right political party.[12][13][14] He has also been a regular contributor to The Brussels Journal, a controversial conservative blog.

Every Muslim is a Sita who must be released from Ravana's prison. We should help Muslims in freeing themselves from Islam …

Koenraad Elst[15]

In Ram Janmabhoomi vs Babri Masjid, Elst makes the case for the birthplace of Rama, the Hindu god/king to correspond with the site of Babri Masjid and concurrently portrays Islam as a fanatic bigoted faith.[16] The book was published by Voice of India, a publication house that is self-describedly devoted to furthering the Hindu nationalist cause and had attracted immense criticism for publishing anti-Muslim literature in abundance.[12][17] It was though praised by L. K. Advani, former deputy Prime Minister of India, who commanded an important role in the demolition of the said masjid.[18] In Ayodhya and After (1991), Elst was even more explicit in the support of the demolition and termed it an exercise in national integration which provided "an invitation to the Muslim Indians to reintegrate themselves into the society and culture from which their ancestors were cut off by fanatical rulers and their thought police, the theologians".[19] In another interview, Elst went on to claim that it was a justified act of revenge which enforced fears of Hindu repercussion, thus curtailing Muslim violence.[20] He though has retrospectively rejected the use of violent force in the demolition of the temple and has urged the Muslims to contend with the construction of a peace monument.[20][21][22]

An intellectual heir of the school of thought championed by Ram Swarup and Sita Ram Goel[23]— the founders of the Voice of India, who were themselves highly critical of both Christianity and Islam—Elst is a prominent author of the house[17] and adopts their hard-line stance against the two religions in his book.[12] Elst argues that there existed an universal spirituality among all the races and faiths, prior to the introduction of "Semitic" faiths which corrupted it.[17] In Decolonizing the Hindu Mind, he contends that the "need for 'reviving' Hinduism spring from the fact that the said hostile ideologies (mostly Islam) have managed to eliminate Hinduism physically in certain geographical parts and social segments of India, and also (mostly the Western ideologies) to neutralize the Hindu spirit among many nominal Hindus."[24]

He is a vocal proponent of Hindutva, a Hindu nationalist movement which is typically associated with the far-right and supports the Bharatiya Janata Party.[25][26][27] Elst perceives Hindutva as a tool to decolonize the mental and cultural state of Indians and return to the past days of Hindu glory.[28] He has written in support of the view that the Vedic science was highly advanced and may be only understood by a Hindu mystic.[29] The Saffron Swastika is widely regarded to be his magnum opus[30], which argues against the idea that the brand of Hindutva practiced by the Bharatiya Janata Party (BJP) / Rashtriya Swayamsevak Sangh are fascist in ideology.[31] Advani had high regards for the work,[32] terming Elst as a 'great historian' and even carried a "heavily marked" copy of the book from which he freely quoted the passages that discussed him.[33]

In other essays and conferences, Elst has supported for outright attacks on the enemy ideology of Islam which, in his opinion, is supposedly inseparable with terrorism and hence, must be destructed.[26][34][35] He calls for an Indian-ization of Muslims and Christians by forcing them to accept the supremacy of Hindu culture and terms it as the Final Solution for the Muslim Problem.[36] In his 1992 book, Negationism in India: Concealing the Record of Islam, Elst attempts to demonstrate that there exists a prohibition of criticism of Islam in India and accuses secular historians (including the likes of Romila Thapar, Bipan Chandra, Ram Sharan Sharma et al.) of suffering from Hindu Cowardice wherein they ignore Muslim crimes against Hindu communities, in order to fulfill their Marxist agenda.[37][38][39][40]

Reception

Elst has attracted significant criticism from the academia.

Anthropologist and noted commentator on politico-religious spheres – Thomas Blom Hansen described Elst as a "Belgian Catholic of a radical anti-Muslim persuasion who tries to make himself useful as a 'fellow traveller' of the Hindu nationalist movement".[41] Historian Sarvepalli Gopal deemed Elst to be "a Catholic practitioner of polemics" who was fairly oblivious of modern historiography methods.[42] Meera Nanda deems him to be a far-right Hindu cum Flemish nationalist.[12] Elst has engaged in historical revisionism[43] and has been described variedly as a Hindu fundamentalist, pro-Hindutva right-wing ideologue, Hindutva apologist and Hindutva propagandist.[26][44][45][30]

Meera Nanda has accused Elst of exploiting the writings of his intellectual forefathers over Voice of India, to "peddle the worst kind of Islamophobia imaginable". [12][46] Sanjay Subrahmanyam similarly deems Islamophobia as the common ground between Elst and the traditional Indian far right.[47] Elst strongly denies the charges of him being an anti-Muslim, but insists that "not Muslims but Islam is the problem".[48][self-published source?]

Elst's work has drawn praise from fellow Hindutva activists and conservatives. David Frawley deemed his work on Ayodhya as "definitive"[49] and Paul Beliën had described him as "one of Belgium's best orientalists";[50] François Gautier considers Elst as one of the most knowledgeable scholars on India and regretted of his' being unable to publish except from Hindu-oriented publishing houses.[51] Ramesh Nagaraj Rao praised Elst for his unassuming and brilliantly meticulous research whilst blaming the academia for turning him into an demonic figure, only to ignore his works.[52]

Influences

Anders Behring Breivik, a Norwegian far-right terrorist, responsible for the 2011 Norway attacks extensively borrowed from his works, in writing his manifesto.[53] The manifesto, among other things sought to deport all Muslims from Europe and quoted Elst in asserting the existence of a massive movement that was aimed to ''deny the large-scale and long-term crimes against humanity committed by Islam''.[53][54]

Notes

  1. ^ . Archived from the original on 18 August 2004. Retrieved 11 December 2010.[self-published source]
  2. ^ a b Nanda 2009, p. 112.
  3. ^ Geybels, Hans; Herck, Walter Van (2011). Humour and Religion: Challenges and Ambiguities. Bloomsbury Publishing. p. IX. ISBN 9781441194831.
  4. ^ Kurien, Prema A. (2007). A Place at the Multicultural Table : the Development of an American Hinduism. Rutgers University Press. p. 166. ISBN 9780813541617. OCLC 476118265.
  5. ^ Bär, Walter; Fiori, Angelo; Rossi, Umberto (6 December 2012). Advances in Forensic Haemogenetics. Springer Science & Business Media. ISBN 9783642787829. Retrieved 31 March 2019. The Gimbautas hypothesis of an origin in the kurgan region and spread during the Bronze Age (between 4,000 and 2,500 BC) [...] seems to have the greatest support from archaeological and other considerations [...].
  6. ^ a b Pereltsvaig, Asya (9 February 2012). Languages of the World: An Introduction. Cambridge University Press. ISBN 9781107002784.
  7. ^ Humes, Cynthia Ann (2012). "Hindutva, Mythistory, and Pseudoarchaeology". Numen: International Review for the History of Religions. 59 (2–3): 178–201. doi:10.1163/156852712x630770. JSTOR 23244958.
  8. ^ Avari, Burjor (2016). India: The Ancient Past: A History of the Indian Subcontinent from c. 7000 BCE to CE 1200. Routledge. p. 79. ISBN 9781317236726. A Belgian revisionist, Koenraad Elst, has nevertheless claimed that the Aryan migration was not towards India but out of India. Their ancestral homeland, their Urheimat, was the land of Sapta-Sindhava (the Punjab), and from there they expanded outwards towards Afghanistan, Iran, Central Asia and, ultimately, towards Europe.
  9. ^ Patton, Laurie L. (2005). "Introduction". In Bryant, Edwin; Patton, Laurie L. (eds.). The Indo-Aryan Controversy. Psychology Press. pp. 1–19. ISBN 9780700714636. It is possible that the absorption of foreign words could have taken place after the emigration of other branches of Indo-Europeans from India (p. 8).
  10. ^ Bryant, Edwin (2001). The Quest for the Origins of Vedic Culture: The Indo-Aryan Migration Debate. New York: Oxford University Press. p. 146. In any event, Elst's proposal that earlier tribes could have emigrated from India bearing the centum characteristics and, after the velars had evolved into palatals in the Indian Urheimat, later tribes could have followed them bearing the new satem forms (while the Indo-Aryans remained in the homeland), cannot actually be discounted as a possibility on these particular grounds.
  11. ^ Bryant, Edwin (March 2004). The Quest for the Origins of Vedic Culture : The Indo-Aryan Migration Debate. Oxford University Press. p. 147. ISBN 9780195169478. OCLC 697790495.
  12. ^ a b c d e Nanda 2009, pp. 112–113.
  13. ^ Vierling, Alfred (1 July 2013). "NIEUW RECHTS TEN ONDER, beschreven door Dr Koenraad Elst". Retrieved 19 April 2019.
  14. ^ de Zutter, Jan (2000). Heidenen voor het blok : radicaal-rechts en het nieuwe heidendom. Antwerpen: Houtekiet. p. 17. ISBN 9052405824. OCLC 50809193.
  15. ^ Nanda 2009, p. 106.
  16. ^ Sethi, Harish (26 January 1991). "Justifying Hindu Hurt.Ram Janmabhoomi vs Babri Masjid by Koenraad Elst. Review". Economic and Political Weekly. 26 (4): 167–168. JSTOR 4397247.
  17. ^ a b c Pirbhai, M. Reza (April 2008). "Demons in Hindutva: Writing a Theology for Hindu Nationalism". Modern Intellectual History. 5 (1): 27–53. doi:10.1017/S1479244307001527. ISSN 1479-2451. S2CID 145620682.
  18. ^ Sita Ram Goel, How I became a Hindu. ch.9
  19. ^ Anand 2011, p. 138.
  20. ^ a b Nanda, Meera (2011). The god market : how globalization is making India more Hindu. Monthly Review Press. p. 227. ISBN 9781583672501. OCLC 897104896.
  21. ^ "Ayodhya: 'Congress-BJP talks are important'". New Indian Express (Chennai, India). 21 December 2010. Retrieved 27 April 2019.
  22. ^ "Indologist moots 'peace monument' by Muslims". New Indian Express (Chennai, India). 20 December 2010. Retrieved 27 April 2019.
  23. ^ Nanda, Meera (2011). The god market : how globalization is making India more Hindu. Monthly Review Press. p. 163. ISBN 9781583672501. OCLC 897104896.
  24. ^ Guichard 2010, p. 94.
  25. ^ Guha, Sudeshna (May 2005). "Negotiating Evidence: History, Archaeology and the Indus Civilisation". Modern Asian Studies. Cambridge University Press. 39 (2): 399–426. doi:10.1017/s0026749x04001611. JSTOR 3876625. S2CID 145463239.
  26. ^ a b c Sikand, Yogesh (Spring 2002). "Hinduism and Secularism After Ayodhya by Arvind Sharma: A Review". Islamic Studies. 41 (1): 166–169. JSTOR 20837185.
  27. ^ Guichard 2010, p. 145.
  28. ^ Nanda, Meera (2004). Prophets Facing Backward : Postmodern Critiques of Science and Hindu Nationalism in India. Rutgers University Press. p. 10. ISBN 9780813536347. OCLC 1059017715.
  29. ^ Nanda, Meera (2004). Prophets Facing Backward : Postmodern Critiques of Science and Hindu Nationalism in India. Rutgers University Press. ISBN 9780813536347. OCLC 1059017715.
  30. ^ a b "Camus, J.Y.(2007), The European extreme right and religious extremism. Středoevropské politické studie (CEPSR), (4), 263–279" (PDF).
  31. ^ . 20 May 2006. Archived from the original on 20 May 2006.
  32. ^ Advani, L.K. My Country, My Life. Rupa.
  33. ^ Publishing, Outlook (8 April 2008). "Outlook". Outlook Publishing – via Google Books.
  34. ^ "A Hindutva Ploy". Indian Currents. 5 January 2015. Retrieved 27 April 2019.
  35. ^ "Indologist triggers row". Mail Today (New Delhi, India). 21 December 2014. Retrieved 27 April 2019.
  36. ^ Nanda, Meera (2004). Prophets Facing Backward : Postmodern Critiques of Science and Hindu Nationalism in India. Rutgers University Press. p. 14. ISBN 9780813536347. OCLC 1059017715.
  37. ^ "Taj Mahal or Tejo-Mahalaya?". The Express Tribune. 21 July 2016. Retrieved 11 February 2018.
  38. ^ Guichard 2010, p. 89.
  39. ^ Kurien, Prema A (2007). A Place at the Multicultural Table : the Development of an American Hinduism. Rutgers University Press. p. 171. ISBN 9780813541617. OCLC 476118265.
  40. ^ "Of historical lies and countering negationism". The Pioneer (New Delhi, India). 14 March 2018. Retrieved 27 April 2019.
  41. ^ Hansen, Thomas Blom (23 March 1999). The Saffron Wave: Democracy and Hindu Nationalism in Modern India. Princeton University Press. p. 262. ISBN 9781400823055.
  42. ^ Gopal, Sarvepalli (15 October 1993). Anatomy of a Confrontation: Ayodhya and the Rise of Communal Politics in India. Palgrave Macmillan. p. 21. ISBN 9781856490504.
  43. ^ Longkumer, Arkotong (2010). "Notes". Reform, Identity and Narratives of Belonging : The Heraka Movement of Northeast India. Continuum, Bloomsbury. p. 210. doi:10.5040/9781472549211. ISBN 978-0-8264-3970-3.
  44. ^ DeVotta, Neil (2002). "Demography and Communalism in India". Journal of International Affairs. 56 (1): 53–70. ISSN 0022-197X. JSTOR 24357883.
  45. ^ Anand, D. (30 April 2016). Hindu Nationalism in India and the Politics of Fear. Springer. ISBN 9780230339545.
  46. ^ Nanda 2011, pp. 161–163.
  47. ^ "Bad time to be Muslim". The Times of India. Retrieved 5 June 2019.
  48. ^ . koenraadelst.bharatvani.org. Archived from the original on 9 April 2009. Retrieved 20 October 2017.[self-published source]
  49. ^ Frawley, David (2000). How I Became a Hindu: My Discovery of Vedic Dharma. Voice of India. p. 96. ISBN 9788185990606.
  50. ^ "Is Islam Dying? Europe Certainly Is | The Brussels Journal". www.brusselsjournal.com. Retrieved 5 March 2020.
  51. ^ "Rediff on the NeT: The Rediff Interview/ Francois Gautier". www.rediff.com. Retrieved 5 June 2019.
  52. ^ "An Interview With Koenraad Elst". www.saveindia.com. Retrieved 5 June 2019.
  53. ^ a b NANDA, MEERA (2011). "Ideological Convergences: Hindutva and the Norway Massacre". Economic and Political Weekly. 46 (53): 61–68. ISSN 0012-9976. JSTOR 23065638.
  54. ^ Gardell, Mattias (1 January 2014). "Crusader Dreams: Oslo 22/7, Islamophobia, and the Quest for a Monocultural Europe". Terrorism and Political Violence. 26 (1): 129–155. doi:10.1080/09546553.2014.849930. ISSN 0954-6553. S2CID 144489939.

References

External links

  • From Macaulay to Frawley, from Doniger to Elst: Why do many Indians need White saviours?

March 04, 2023
koenraad, elst, dutch, pronunciation, ˈku, ɛlst, born, august, 1959, flemish, right, wing, hindutva, author, known, primarily, support, india, theory, hindutva, movement, scholars, have, accused, harboring, islamophobia, elst, varanasi, uttar, pradesh, born7, . Koenraad Elst Dutch pronunciation ˈku nra t ɛlst born 7 August 1959 is a Flemish right wing Hindutva author known primarily for his support of the Out of India theory and the Hindutva movement Scholars have accused him of harboring Islamophobia Koenraad ElstElst in Varanasi Uttar Pradesh Born7 August 1959Leuven BelgiumNationalityBelgianEducationBenaras Hindu University Katholieke Universitiet LeuvenOccupationAuthorOrganizationRashtriya Swayamsevak Sangh Contents 1 Early life and education 2 Works 2 1 Indigenous Aryan theories 2 2 Hindutva and Islamophobia 3 Reception 4 Influences 5 Notes 6 References 7 External linksEarly life and educationElst was born into a Flemish Catholic family but he rejects Roman Catholicism and instead calls himself a secular humanist 1 self published source He graduated in Indology Sinology and philosophy at the Catholic University of Leuven Around that time Elst became interested in Flemish nationalism 2 Between 1988 and 1992 Elst was at the Banaras Hindu University In 1999 he received a PhD in Asian Studies from Leuven 3 His doctoral dissertation on Hindu revivalism was published as Decolonizing the Hindu Mind 2 Prema Kurien notes Elst to be unique among the Voice of India scholars in the regard of his having an advanced academic degree in a related field of their professional discourse 4 WorksIndigenous Aryan theories Map based on The Aryan Non Invasionist Model by Koenraad Elst In two books Update on the Aryan Invasion Debate 1999 and Asterisk in Bharopiyasthan 2007 Elst argues against the academically accepted view that the Indo European languages originated in the Kurgan culture of the Central Asian steppes and that the migrations to Indian subcontinent in the second millennium BCE brought a proto Indo European language with them 5 6 He instead proposes that the language originated in India and it spread to Middle East and Europe when the Aryans who were indigenous migrated out 7 8 According to Elst the linguistic data are a soft type of evidence and are compatible with a variety of scenarios The dominant linguistic theories may be compatible with an out of India scenario for Indo European expansion 9 One of the few authors to use paleolinguistics 10 he is deemed as one of the leading proponents of the Indigenous Aryans Out of India fringe theory The theory has been rejected by the scholarly community and is not deemed as a serious competitor to the Kurgan hypothesis 6 except by some authors in India 11 Hindutva and IslamophobiaElst was an editor of the New Right Flemish nationalist journal Teksten Kommentaren en Studies from 1992 to 1995 focusing on criticism of Islam and had associations with Vlaams Blok a Flemish nationalist far right political party 12 13 14 He has also been a regular contributor to The Brussels Journal a controversial conservative blog Every Muslim is a Sita who must be released from Ravana s prison We should help Muslims in freeing themselves from Islam Koenraad Elst 15 In Ram Janmabhoomi vs Babri Masjid Elst makes the case for the birthplace of Rama the Hindu god king to correspond with the site of Babri Masjid and concurrently portrays Islam as a fanatic bigoted faith 16 The book was published by Voice of India a publication house that is self describedly devoted to furthering the Hindu nationalist cause and had attracted immense criticism for publishing anti Muslim literature in abundance 12 17 It was though praised by L K Advani former deputy Prime Minister of India who commanded an important role in the demolition of the said masjid 18 In Ayodhya and After 1991 Elst was even more explicit in the support of the demolition and termed it an exercise in national integration which provided an invitation to the Muslim Indians to reintegrate themselves into the society and culture from which their ancestors were cut off by fanatical rulers and their thought police the theologians 19 In another interview Elst went on to claim that it was a justified act of revenge which enforced fears of Hindu repercussion thus curtailing Muslim violence 20 He though has retrospectively rejected the use of violent force in the demolition of the temple and has urged the Muslims to contend with the construction of a peace monument 20 21 22 An intellectual heir of the school of thought championed by Ram Swarup and Sita Ram Goel 23 the founders of the Voice of India who were themselves highly critical of both Christianity and Islam Elst is a prominent author of the house 17 and adopts their hard line stance against the two religions in his book 12 Elst argues that there existed an universal spirituality among all the races and faiths prior to the introduction of Semitic faiths which corrupted it 17 In Decolonizing the Hindu Mind he contends that the need for reviving Hinduism spring from the fact that the said hostile ideologies mostly Islam have managed to eliminate Hinduism physically in certain geographical parts and social segments of India and also mostly the Western ideologies to neutralize the Hindu spirit among many nominal Hindus 24 He is a vocal proponent of Hindutva a Hindu nationalist movement which is typically associated with the far right and supports the Bharatiya Janata Party 25 26 27 Elst perceives Hindutva as a tool to decolonize the mental and cultural state of Indians and return to the past days of Hindu glory 28 He has written in support of the view that the Vedic science was highly advanced and may be only understood by a Hindu mystic 29 The Saffron Swastika is widely regarded to be his magnum opus 30 which argues against the idea that the brand of Hindutva practiced by the Bharatiya Janata Party BJP Rashtriya Swayamsevak Sangh are fascist in ideology 31 Advani had high regards for the work 32 terming Elst as a great historian and even carried a heavily marked copy of the book from which he freely quoted the passages that discussed him 33 In other essays and conferences Elst has supported for outright attacks on the enemy ideology of Islam which in his opinion is supposedly inseparable with terrorism and hence must be destructed 26 34 35 He calls for an Indian ization of Muslims and Christians by forcing them to accept the supremacy of Hindu culture and terms it as the Final Solution for the Muslim Problem 36 In his 1992 book Negationism in India Concealing the Record of Islam Elst attempts to demonstrate that there exists a prohibition of criticism of Islam in India and accuses secular historians including the likes of Romila Thapar Bipan Chandra Ram Sharan Sharma et al of suffering from Hindu Cowardice wherein they ignore Muslim crimes against Hindu communities in order to fulfill their Marxist agenda 37 38 39 40 ReceptionElst has attracted significant criticism from the academia Anthropologist and noted commentator on politico religious spheres Thomas Blom Hansen described Elst as a Belgian Catholic of a radical anti Muslim persuasion who tries to make himself useful as a fellow traveller of the Hindu nationalist movement 41 Historian Sarvepalli Gopal deemed Elst to be a Catholic practitioner of polemics who was fairly oblivious of modern historiography methods 42 Meera Nanda deems him to be a far right Hindu cum Flemish nationalist 12 Elst has engaged in historical revisionism 43 and has been described variedly as a Hindu fundamentalist pro Hindutva right wing ideologue Hindutva apologist and Hindutva propagandist 26 44 45 30 Meera Nanda has accused Elst of exploiting the writings of his intellectual forefathers over Voice of India to peddle the worst kind of Islamophobia imaginable 12 46 Sanjay Subrahmanyam similarly deems Islamophobia as the common ground between Elst and the traditional Indian far right 47 Elst strongly denies the charges of him being an anti Muslim but insists that not Muslims but Islam is the problem 48 self published source Elst s work has drawn praise from fellow Hindutva activists and conservatives David Frawley deemed his work on Ayodhya as definitive 49 and Paul Belien had described him as one of Belgium s best orientalists 50 Francois Gautier considers Elst as one of the most knowledgeable scholars on India and regretted of his being unable to publish except from Hindu oriented publishing houses 51 Ramesh Nagaraj Rao praised Elst for his unassuming and brilliantly meticulous research whilst blaming the academia for turning him into an demonic figure only to ignore his works 52 InfluencesAnders Behring Breivik a Norwegian far right terrorist responsible for the 2011 Norway attacks extensively borrowed from his works in writing his manifesto 53 The manifesto among other things sought to deport all Muslims from Europe and quoted Elst in asserting the existence of a massive movement that was aimed to deny the large scale and long term crimes against humanity committed by Islam 53 54 Notes The Problem of Christian Missionaries Archived from the original on 18 August 2004 Retrieved 11 December 2010 self published source a b Nanda 2009 p 112 Geybels Hans Herck Walter Van 2011 Humour and Religion Challenges and Ambiguities Bloomsbury Publishing p IX ISBN 9781441194831 Kurien Prema A 2007 A Place at the Multicultural Table the Development of an American Hinduism Rutgers University Press p 166 ISBN 9780813541617 OCLC 476118265 Bar Walter Fiori Angelo Rossi Umberto 6 December 2012 Advances in Forensic Haemogenetics Springer Science amp Business Media ISBN 9783642787829 Retrieved 31 March 2019 The Gimbautas hypothesis of an origin in the kurgan region and spread during the Bronze Age between 4 000 and 2 500 BC seems to have the greatest support from archaeological and other considerations a b Pereltsvaig Asya 9 February 2012 Languages of the World An Introduction Cambridge University Press ISBN 9781107002784 Humes Cynthia Ann 2012 Hindutva Mythistory and Pseudoarchaeology Numen International Review for the History of Religions 59 2 3 178 201 doi 10 1163 156852712x630770 JSTOR 23244958 Avari Burjor 2016 India The Ancient Past A History of the Indian Subcontinent from c 7000 BCE to CE 1200 Routledge p 79 ISBN 9781317236726 A Belgian revisionist Koenraad Elst has nevertheless claimed that the Aryan migration was not towards India but out of India Their ancestral homeland their Urheimat was the land of Sapta Sindhava the Punjab and from there they expanded outwards towards Afghanistan Iran Central Asia and ultimately towards Europe Patton Laurie L 2005 Introduction In Bryant Edwin Patton Laurie L eds The Indo Aryan Controversy Psychology Press pp 1 19 ISBN 9780700714636 It is possible that the absorption of foreign words could have taken place after the emigration of other branches of Indo Europeans from India p 8 Bryant Edwin 2001 The Quest for the Origins of Vedic Culture The Indo Aryan Migration Debate New York Oxford University Press p 146 In any event Elst s proposal that earlier tribes could have emigrated from India bearing the centum characteristics and after the velars had evolved into palatals in the Indian Urheimat later tribes could have followed them bearing the new satem forms while the Indo Aryans remained in the homeland cannot actually be discounted as a possibility on these particular grounds Bryant Edwin March 2004 The Quest for the Origins of Vedic Culture The Indo Aryan Migration Debate Oxford University Press p 147 ISBN 9780195169478 OCLC 697790495 a b c d e Nanda 2009 pp 112 113 Vierling Alfred 1 July 2013 NIEUW RECHTS TEN ONDER beschreven door Dr Koenraad Elst Retrieved 19 April 2019 de Zutter Jan 2000 Heidenen voor het blok radicaal rechts en het nieuwe heidendom Antwerpen Houtekiet p 17 ISBN 9052405824 OCLC 50809193 Nanda 2009 p 106 Sethi Harish 26 January 1991 Justifying Hindu Hurt Ram Janmabhoomi vs Babri Masjid by Koenraad Elst Review Economic and Political Weekly 26 4 167 168 JSTOR 4397247 a b c Pirbhai M Reza April 2008 Demons in Hindutva Writing a Theology for Hindu Nationalism Modern Intellectual History 5 1 27 53 doi 10 1017 S1479244307001527 ISSN 1479 2451 S2CID 145620682 Sita Ram Goel How I became a Hindu ch 9 Anand 2011 p 138 a b Nanda Meera 2011 The god market how globalization is making India more Hindu Monthly Review Press p 227 ISBN 9781583672501 OCLC 897104896 Ayodhya Congress BJP talks are important New Indian Express Chennai India 21 December 2010 Retrieved 27 April 2019 Indologist moots peace monument by Muslims New Indian Express Chennai India 20 December 2010 Retrieved 27 April 2019 Nanda Meera 2011 The god market how globalization is making India more Hindu Monthly Review Press p 163 ISBN 9781583672501 OCLC 897104896 Guichard 2010 p 94 Guha Sudeshna May 2005 Negotiating Evidence History Archaeology and the Indus Civilisation Modern Asian Studies Cambridge University Press 39 2 399 426 doi 10 1017 s0026749x04001611 JSTOR 3876625 S2CID 145463239 a b c Sikand Yogesh Spring 2002 Hinduism and Secularism After Ayodhya by Arvind Sharma A Review Islamic Studies 41 1 166 169 JSTOR 20837185 Guichard 2010 p 145 Nanda Meera 2004 Prophets Facing Backward Postmodern Critiques of Science and Hindu Nationalism in India Rutgers University Press p 10 ISBN 9780813536347 OCLC 1059017715 Nanda Meera 2004 Prophets Facing Backward Postmodern Critiques of Science and Hindu Nationalism in India Rutgers University Press ISBN 9780813536347 OCLC 1059017715 a b Camus J Y 2007 The European extreme right and religious extremism Stredoevropske politicke studie CEPSR 4 263 279 PDF Asianetglobal com News The Saffron Swastika The Notion of Hindu Fascism Konraad Elst 20 May 2006 Archived from the original on 20 May 2006 Advani L K My Country My Life Rupa Publishing Outlook 8 April 2008 Outlook Outlook Publishing via Google Books A Hindutva Ploy Indian Currents 5 January 2015 Retrieved 27 April 2019 Indologist triggers row Mail Today New Delhi India 21 December 2014 Retrieved 27 April 2019 Nanda Meera 2004 Prophets Facing Backward Postmodern Critiques of Science and Hindu Nationalism in India Rutgers University Press p 14 ISBN 9780813536347 OCLC 1059017715 Taj Mahal or Tejo Mahalaya The Express Tribune 21 July 2016 Retrieved 11 February 2018 Guichard 2010 p 89 Kurien Prema A 2007 A Place at the Multicultural Table the Development of an American Hinduism Rutgers University Press p 171 ISBN 9780813541617 OCLC 476118265 Of historical lies and countering negationism The Pioneer New Delhi India 14 March 2018 Retrieved 27 April 2019 Hansen Thomas Blom 23 March 1999 The Saffron Wave Democracy and Hindu Nationalism in Modern India Princeton University Press p 262 ISBN 9781400823055 Gopal Sarvepalli 15 October 1993 Anatomy of a Confrontation Ayodhya and the Rise of Communal Politics in India Palgrave Macmillan p 21 ISBN 9781856490504 Longkumer Arkotong 2010 Notes Reform Identity and Narratives of Belonging The Heraka Movement of Northeast India Continuum Bloomsbury p 210 doi 10 5040 9781472549211 ISBN 978 0 8264 3970 3 DeVotta Neil 2002 Demography and Communalism in India Journal of International Affairs 56 1 53 70 ISSN 0022 197X JSTOR 24357883 Anand D 30 April 2016 Hindu Nationalism in India and the Politics of Fear Springer ISBN 9780230339545 Nanda 2011 pp 161 163 Bad time to be Muslim The Times of India Retrieved 5 June 2019 Book Review Saffron Wave koenraadelst bharatvani org Archived from the original on 9 April 2009 Retrieved 20 October 2017 self published source Frawley David 2000 How I Became a Hindu My Discovery of Vedic Dharma Voice of India p 96 ISBN 9788185990606 Is Islam Dying Europe Certainly Is The Brussels Journal www brusselsjournal com Retrieved 5 March 2020 Rediff on the NeT The Rediff Interview Francois Gautier www rediff com Retrieved 5 June 2019 An Interview With Koenraad Elst www saveindia com Retrieved 5 June 2019 a b NANDA MEERA 2011 Ideological Convergences Hindutva and the Norway Massacre Economic and Political Weekly 46 53 61 68 ISSN 0012 9976 JSTOR 23065638 Gardell Mattias 1 January 2014 Crusader Dreams Oslo 22 7 Islamophobia and the Quest for a Monocultural Europe Terrorism and Political Violence 26 1 129 155 doi 10 1080 09546553 2014 849930 ISSN 0954 6553 S2CID 144489939 ReferencesNanda Meera 11 July 2009 Hindu Triumphalism and the Clash of Civilisations Economic and Political Weekly 44 28 106 114 JSTOR 40279263 Nanda Meera 2011 The God Market How Globalization is Making India More Hindu NYU Press ISBN 9781583672501 Guichard Sylvie 2010 The Construction of History and Nationalism in India Textbooks Controversies and Politics Routledge ISBN 9781136949302 Anand Dibyesh 2011 Hindu Nationalism in India and the Politics of Fear Palgrave Macmillan US ISBN 9781349371907 External linksFrom Macaulay to Frawley from Doniger to Elst Why do many Indians need White saviours Retrieved from https en wikipedia org w index php title Koenraad Elst amp oldid 1142104625, wikipedia, wiki, book, books, library,

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