If a Hindu was lynched by "radical islamists" in India, unlike Pak PM, there wd be no "shamed" statement. Media wd report Hindutva fanatics did it. There cd be suo motu congnizance at midnight against and arrest for those who reported the murder for disturbing communal harmony.
Pak will make a show of arrests of those involved: in India, Hindus reporting this wd be arrested, and police will practice martial arts in custody. At the end of an impeccable investigation, judicial pondering, at worst provocation of existence of Hindus, wd be found guilty.
In Pakistan courts will grant a few life sentences, may be even a few hangings, all of which will be commuted or turned into fines under demand from pirs, sufi "saints". In India, kadi ninda will be given to Hindus for creating such fear that scared ppl do such lynchings .
So I wd say, the man will get at least initial token justice of a few sentences against perps in Pak, even if they will eventually have no consequence for those who did it, or the ideology that pervades that society that drove it. In India, he wd be forgotten.
In fact in India his name wd vanish from public discourse, the media, he would become a man with no name as otherwise it wd be Islamophobia. Absorbed into the terrible nothingness of a Nehruvian birthpang of nationhood deflection of responsibility to no one is responsible.
For Sri Lanka, maybe they shd open Chachnama and read up the claimed cause given behind scum scoundrel Qasim's invasion of Sindh: that pirates had looted ship carrying gifts and slaves being sent to Hajjaj by Sri Lanka. Gifts and slaves dont assure humanity from this culture.
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1) This series has been a little controversial (historical details) but I think it captures much of what we know. What is interesting is what it shows inside the minds of current Israeli intelligentsia. All those fretting abt Indian aantels shd watch this.
2) for those not so familiar with Israel's internal dramas, the scriptwriters r trying their best to be what we call "progressive", choosing to focus on a "class"-struggle, homegrown insurgents seeking social justice (Panthers), Ash-Seph contests in backdrop of Yom-Kippur war.
3) For me, scriptwriters political preferences (even if it was part of character building for Meni) wr clear when Meni berates his pal Moshe Dayan's alleged thinking with p****, and also berates the effing "Zionists". Hindus will identify parallels in Bolly or Indian media.
@ramana_brf@EPButler The article is just trying to explore Indonesian state's Islamist framing of state tolerated religions. That implies in turn, editing of Hinduism to suit the view of the state. Its a significant thing, as a tool of state. Note something similar happened in India in the past too.
@ramana_brf@EPButler There was a slew of attempts to show "monotheistic" forms either to placate, or to survive, or to get a modicum of tolerance - "we are like you too - so why do you harry us!". This has coloured the discourse ever since. We are not free of it yet.
@ramana_brf@EPButler The "reform" movements from medieval, (even the last stages of Devagiri) all emphasized their "mono" aspects, and the new "mono"s derided what they saw as the older "not-purely-mono" strands.
None in this exchange stop to think if India wd hv really benefited from the brightness of these brightest. Leaching of talent is both a product of deliberate ideological flaws in the Indian state, as well as lack of strong identification with “home”. But there is more to this:
The brightest allowed into influential positions in institutions in seen to be key in financial, ideological dominance of western imperialism follow the same rules as in politics: in addition to talent they must show character flaws that wd make them toe their patron’s interests.
If ppl care to look carefully at the various statements/positions/activities of the “brightest” who hv also been allowed to “rise” to decisive roles, over the years, they will be able to see patterns that match what the colonial occupation regime in India would have appreciated.
1) The CA had a large contingent of those educated in the imperial British system, and practitioners in the colonial judicial system. So they wd be expected to put themselves on different pedestal. But the actual debates throw up surprisingly modern contrarian views: I cite a few
This is B.Das moving amendment during the discussions in session on 24th May, 1949, Constituent Assembly. Here is a surprisingly candid outburst and shows that contrary to propaganda, even the CA debates did not show an unreserved faith in ability, impartiality of judiciary.
Das's comments continued: my pet peeve on dress code. Its not a question of mere fashion: its a much deeper issue of image sending out social signals.
Actually "sati" stories so drummed to prove wife-killer yindu, hide all the stories of historical Muslims killing wives to prevent them appropriated by others. In some versions Baz Bahadur ordered his harem including Rupamati executed when he fled. She was missed or wasnt wounded
Given her claimed works are deemed to show sophisticated upbringing, she cd hv been initially compromised unwillingly and later submitted to make the best of a bad situation. Bayazid was treacherous, and a known predator who is claimed to hv surprised Rupamati in a forest/river.
I often wonder if the Bayazid Rupamati story's alleged devoted love is a romantic exaggeration of later years, and whether her suicide was out of both a deep sense of hopelessness and betrayal of whatever trust she had tried to clutch on to in her life with Byazid.
All of those "academic" references, being chain referenced by others - are actually explicitly speculative. There is no direct hint about this in Bankim's communications. He was a voracious reader and collector of local histories, and wd hv had examples well before Phadke.
This shd not be about who inspired whom, and Phadke's insurgency shd be given its own recognition - but reducing Bankim's Anandamath to being modeled on Phadke actually feeds into the pseudo-Left's subtle and as yet unsuccessful attempt to delegetimize Bankim's "nationhood".
It also covers the thought process in Bankim that led to his concept of a nationhood framed by the Hindu. The first objection to the pseudo-left speculation on Phadke is that it seeks to place the source of Bankim's nationalism as derived from "outside" and "contemporary".