Elst, Kunrad

Kunrad Elst was born in Leuven , Belgium , into a Flemish Catholic family. In his family were Christian missionaries and priests. ^[2] He graduated from Leuven Catholic University with a degree in Indology , Sinology and Philosophy . Later, in 1998 , he received his doctorate from the same university. The bulk of his doctoral dissertation, which was devoted to the theme of Hindu revivalism and the reform movements in Hinduism , later came out as a separate book, Decolonizing the Hindu Mind (Decolonization of the Hindu Mind). Other excerpts from his doctoral dissertation have also been published as “ Who is a Hindu ” and “ The Saffron Swastika ”. Elst also studied at Benares Hindu University in India . A number of his writings on communism and Indian politics were published by the Indian publisher Voice of India . ^[3]

In the early 1980s, Elst participated in the New Age movement, worked in a bookstore that sold literature on this topic, and organized New Age meetings. ^[4] Later, however, he pulled away from New Age groups. ^[5] In the 1990s, he woke up interest in the European neopagan movement. In 1992, Elst met the “pagan high priest” Kunrad Logghe at the World Congress of Ethnic Religions and became editor of the neopagan journal TEKOS with him. ^{[6] [7]}

During his stay at the Benares Hindu University from 1988 to 1992 , Elst met and communicated with many Indian political and public figures and writers. ^[8] Then he wrote his first book on the Indo-Muslim confrontation in Ayodhya . In subsequent years, he regularly wrote articles for Belgian and Indian publications, and often visited India to study various aspects of its ethnic, religious and political structure, as well as to meet with Hindu and other figures and thinkers.

In 1989 , Elst first met Sita Ram Goel after reading his book History of Hindu Christian Encounters. Elst later sent Goel a manuscript of his first book, Ram Janmabhoomi Vs. Babri Masjid: A Case Study in Hindu Muslim Conflict, dedicated to the conflict between Muslims and Indians in Ayodhya. Goel was impressed: “I started reading it and could not stop. That very evening I gave it to Ram Svarupa. He read it all night and called me the next morning and said that Elst’s book should be published immediately. ” ^[9] In August 1990 , Lal Krishna Adwani presented this book of Elst at a public ceremony chaired by Girilal Jain . ^{[9] [10]}

In 1998, Elst defended his doctoral dissertation at the University of Leuven on the topic of the ideological development of Hindu revivalism . He also wrote on topics of multiculturalism, the history of ancient China and Chinese philosophy , comparative studies of religions, polemics related to language policy and the hypothesis of the Aryan invasion. In the 1990s, Elst became widely known as an author on Indian politics. This happened against the backdrop of the ever-increasing popularity of Bharatiya Janata Party , a party that preached the values ​​of Hindu nationalism. Elst himself often presents himself as an independent scientist. ^[eleven]

Elst says his language "softened and focused more on points of view, rather than on groups of people such as Muslims or Marxist historians." ^[12] He writes that he reoriented his scientific interests to a more fundamental study of philosophy and issues of ancient history, paying less attention to issues that are at the center of modern political struggle. ^[13]

New Right and Flemish Interest

Elst actively participates in the publications of the Flemish nationalist movement of the New Right ( niederl. Nieuw-rechts ), which he has supported since the early 1990s , at the same time criticizing him on some issues. ^{[14] [14]}

Elst is sometimes criticized for collaborating with the far-right separatist Flemish party, Flemish Interest ( Dutch: Vlaams Belang ). So, in June 1992, Elst delivered an anti-Islamic speech at a party congress (at that time called the Flemish Bloc ( Dutch: Vlaams Blok ). At the congress, the party proposed the first version of its 70-item anti-immigration political program. ^[15] In response to criticism, Elst stated that he spoke there because the Flemish interest was the only party that seriously discussed the “problem of Islam.” Elst, however, declared his disagreement with the party’s proposed solution to this problem and condemned the inherent Flemish in the interest of xenophobia. ^[16] Elst asserts that Vlaams Belang has never been and never will be his party precisely because preached her xenophobia and ethnocentrism . ^[17] Subsequently, Elst critics have repeatedly accused him that he was "the expert Flemish interest in Islam ”and pointed to its connection with the neopagan movement. Elst himself, however, claims that he does not support the party’s program, ^[18] and is rather cool on the issue of Flemish independence. ^[19] Some critics distinguish between the positions of Elst and Philip Devinter on this issue. Devinter expresses dissatisfaction with the opinion of Elst that "the main problem is not Muslims, but Islam." ^[20]

Islam

Some books and articles by Elst contain harsh criticisms of Islam . In an article From Ayodhya to Nazareth, written in an open letter to the Pope and Bishop of the Indian Church Alan de Lastik, Elst urges Catholic leaders to ask Muslims to repent to Christians, and in Ayodhya And After (“Ayodhya and then”) Elst is trying to draw parallels between the events in Ayodhya and the Israeli-Palestinian conflict, ^[21] - an attempt already undertaken earlier by European ultra-right movements. In another section of the book, ^[22] Elst draws parallels between Islam and Nazism . In particular, Elst argues that "the problem is not Muslims, but Islam." ^{[23] [24]} Elst's views on Islam have much in common with the neoconservatism of the Middle East Forum , with which Elst periodically collaborates. ^[25] Belgian journalist Paul Belien in one of his publications reports that, according to Elst, “Despite notable demographic and military growth, Islam is declining.”

Hinduism and Indian politics

In a number of his books, Elst sympathizes with the Hindutva movement, at the same time exposing it to some criticism. For example, he argues that “there is no intellectual life in the Hindutva movement” ^[26] and that Hindutva supporters could not create a “thorough and consistent view of a number of issues that any social thinker and any political party will one day have to present your opinion. " Elst claims that in the Hindutva movement, very little original and complete work is being done today. ^[26] According to Elst, “Hindutva is a rather crude ideology that has borrowed a lot from European nationalism with its emphasis on homogeneity. Under the conditions of British colonialism, the appearance of this kind of Hindu nationalism could not be avoided, but I think there are other alternatives that are in greater harmony with the brilliant Hindu civilization. " ^[27] Sometimes Elst criticizes the Hindutva movement for not sufficiently criticizing Islam. ^[28] Elst condemns the most marginal authors of the Hindutva for calling the Taj Mahal a Hindu temple and claim that the Vedas contain all the secrets of modern science. ^[26]

A similar kind of relationship exists between Elst and the Hindu nationalist organization Rastria Swayamsevak Sangh (RCC). Elst sees the RCC as an interesting nationalist movement, while at the same time criticizing some of its secondary aspects. So, for example, Elst accuses Rastria Swayaysevak Sangh of “not going far enough in the field of nationalism”. Elst also claims that the RCC’s intellectual contribution is minimal: “Most of their pamphlets and manifestos contain a lot of proud patriotism and whining about dividing the Hindu homeland, but there is little insightful analysis that could serve as the basis for a real strategy, for an innovative political course.” ^[28]

Elst is often criticized for being biased against opponents of Hinduism. Elst writes "when Indians complain about real problems such as the subversive activities of Christian missionaries or Islamic terrorism , it is always convenient to present such a spontaneous and true understanding as an artifact of RCC propaganda." ^[29]

Elst's 1990 book, Ram Janmabhoomi vs. Babri Masjid, a Case Study in Hindu-Muslim conflict ”(“ Rama Janmabhumi versus the Babri Mosque: A Study of One of the Clashes in the Indo-Muslim Conflict ”) was the first non-Indian author to publish a book on the subject of the Indo-Muslim conflict in Ayodhya. ^[30] In his opinion, "until 1989 , all sources (Hindu, Islamic, and European) that mentioned the problem agreed that the Babri mosque was forcibly built on the site of a Hindu temple." ^[31] Elst claims that politically motivated scholars, taking advantage of their influence on the media , cast doubt on this consistent and established view of this historical event. ^[26] According to Elst, the “anti-temple” group in the conflict in Ayodhya seriously violated scientific deontology . Elst claims that the immediate reason for his intervention in the debate was “the refusal to accept historical evidence resulting from the misuse of the influence of scientists and the media” during the conflict in Ayodhya. ^[32]

In his book Negationism in India: Concealing the Record of Islam, Elst talks about the whitewashing of Islamic history in India. Elst claims that enormous efforts are being made to rewrite Indian history and whitewash Islam. Elst compares the purpose and methods of this alleged historical revisionism with Holocaust denial . According to Elst, in India, the "deniers of jihad " occupy a dominant position in academia and the press. ^[33]

In the book “The Saffron Swastika” (“Saffron Swastika”), Elst analyzes the concept of “Hindu fascism ” and argues that “for an objective observer, there is nothing surprising in the fact of the presence of fascist elements both in the Hindutva movement and in the general environment of anti-imperialist Hindu thinkers awakening. Although it is always necessary to be wary of the presence of totalitarian traces in any ideology or movement, the constant mention of fascism in the anti-Hindu rhetoric of secular observers is a product not of data analysis, but of their own political compulsiveness. ” ^[thirty]

In one of his articles, Elst writes that the current tendency to blame the Hindu movement for fascism is nothing more than “a reused old colonialist tactic”. ^[34] Regarding the controversy surrounding the theory of “ indigenous Aryans ” in Hindu nationalism, Elst writes

Elst’s book Asterisk in Bharopiyasthan was criticized by renowned Hindu nationalist N. Sh. Rajaram , who did not like Elst’s proposed plan to “save Indo-European linguistics from oblivion.” ^[36] Elst's views on Aryan invasion theory have been criticized by scholars such as Hans Hawk , ^[37] Edwin Bryant , ^[38] George Cardona ^[39] and Michael Witzel . ^[40]

Religion and Politics

When in early 2007, Buddhist organizations in Belgium applied for the status of an officially recognized religion , having done so on the same basis as agnosticism , Elst launched a campaign against such recognition. To conduct this campaign, he used his blog and public appearances in cultural centers. ^[41] In order to discredit the request of the Belgian Buddhists, he also used Maoist sources (mainly from the Dalai Lama and Tibetan Buddhism ).

In late March 2008, Elst criticized the decision of Hugo Klaus to euthanize . According to Elst, Klaus was influenced by the agnostic political lobby, which set itself the goal of compromising the Roman Catholic Church . ^[42]

Elst writes in English and Dutch. His articles are often published in the conservative Flemish journal Nucleus. ^{[43] [44]} Elst also writes for the libertarian- conservative online magazine The Brussels Journal , the Flemish satirical weekly 't Pallieterke ' and other Belgian and Dutch publications. Elst is also published in popular Indian magazines such as Outlook India . Elst wrote an epilogue to Daniel Pipes' book, The Rushdie Affair: The Novel, the Ayatollah, and the West, and a number of critical publications on Islamism in the West. ^[45] According to some sources, Elst maintains contact with the far-right Flemish party of Flemish interest . ^[46]

Elst describes himself as "a secular humanist who is actively interested in religion, especially Taoism and Hinduism , and is closely watching the revival of paganism in Europe." ^[47] In his books, articles, and interviews, C. Elst expounds some of his personal motivations and his interest in Indian communism and nationalism. ^{[48] [49] [50]}

Manini Chatterjee, in a review published in the Calcutta Telegraph , criticized C. Elst’s book, Ramjanmabhoomi vs. Babri Masjid. " ^[51] In her opinion, the problem with the book is the frequent use of terms such as “maybe” and “maybe”. ^[28] Paul Theunissen, in his critique of the same book by K. Elst, criticizes him for the negative portrayal of Syed Shahabuddin. ^[51]

Danish anthropologist Thomas Blom Hansen described C. Elst as "a Belgian Catholic with radical anti-Muslim views, trying to bring any benefit as a fellow traveler of the Hindu nationalist movement." ^[52] Ashis Nandi , one of the leading Indian social, political and cultural critics, accused K. Elst of dishonesty and “moral failure”. ^[53] Indian author Mira Nanda criticized C. Elst for believing "Semitic monotheism" responsible for the crisis experienced by modern society. ^[54]

The famous Indian historian Sarvepalli Gopal in his book “Anatomy of a Confrontation” (“Anatomy of Confrontation”) calls C. Elst “a polemic Catholic who began a new crusade on Indian soil.” He also claims that it is difficult to take seriously an author who "speaks of centuries of Muslim rule in India as a blood-soaked disaster." ^[28]

Ayub Khan calls Elst the most prominent propagator of the Sangh Parivara in the West. He claims: "Its importance in Hindutva circles is so great that L.K. Advani constantly quoted him during his testimony before the commission investigating the destruction of the Babri mosque ." In response to Ayub Khan, C. Elst points out the presence of criticism of the Sangh Parivara in his publications. ^[55]

Christian Boucher criticizes the book The Saffron Swastika for the fact that C. Elst too trusts the autobiography of Savitri Devi , as well as for her statement about Savitri's bisexuality . ^[56]

Hindu revivalists , as a rule, are favorable to K. Elst and his works. David Frawley writes that Elst is an expert in the political and social problems of India, who is engaged in their detailed study, and that no Western author or researcher can compare with him. ^[57]

The answer of K. Elst to most critics of opponents can be found in his books and articles. ^[58]

• "Dr. Ambedkar - A True Aryan " (1993)
• "Asterisk in Bharopiyasthan" , Koenraad Elst, Voice of India
• Ayodhya, The Finale - Science versus Secularism the Excavations Debate (2003) ISBN 81-85990-77-8
• Ayodhya: The Case Against the Temple (2002) ISBN 81-85990-75-1
• Ayodhya and After: Issues Before Hindu Society (1991)
• “BJP vis-à-vis Hindu Resurgence” (1997) ISBN 81-85990-47-6
• "Decolonizing the Hindu Mind - Ideological Development of Hindu Revivalism" Rupa, Delhi (2001) ISBN 81-7167-519-0
• "The Demographic Siege" (1997) ISBN 81-85990-50-6
• Indigenous Indians: Agastya to Ambedkar , Voice of India (1993)
• “Gandhi and Godse - A review and a critique” ISBN 81-85990-71-9 (transl: Pourquoi j'ai tué Gandhi, examen critique de la défense de Nathuram Godse par Koenraad Elst, Les Belles Lettres)
• Negationism in India: Concealing the Record of Islam (1992) ISBN 81-85990-01-8
• Psychology of Prophetism - A Secular Look at the Bible (1993) ISBN 81-85990-00-X
• "Ram Janmabhoomi vs. Babri Masjid. A Case Study in Hindu-Muslim Conflict . " Voice of India, Delhi 1990. (a large part of this book is included in Vinay Chandra Mishra and Parmanand Singh, eds .: Ram Janmabhoomi Babri Masjid, Historical Documents, Legal Opinions & Judgments, Bar Council of India Trust, Delhi 1991.)
• “Return of the Swastika” , Koenraad Elst, Voice of India
• "The Saffron Swastika - The Notion of Hindu Fascism" (2001) ISBN 81-85990-69-7
• “Update on the Aryan Invasion Debate” Aditya Prakashan (1999) ISBN 81-86471-77-4
• "Who is a Hindu?" (2001) ISBN 81-85990-74-3
• “Linguistic Aspects of the Aryan Non-Invasion Theory” , In Edwin Bryant and Laurie L. Patton (editors). Indo-Aryan Controversy: Evidence and Inference in Indian History. - Routledge / Curzon, 2005. - ISBN 0-7007-1463-4 .
• "The Rushdie affair's legacy . " Postscript to Daniel Pipes: The Rushdie Affair: The Novel, the Ayatollah, and the West (1990), Transaction Publishers, paperback (2003) ISBN 0-7658-0996-6
• Gujarat After Godhra: Real Violence, Selective Outrage Edited by Ramesh N. Rao and Koenraad Elst. New Delhi, Har-Anand Pub., 2003, 248 p., ISBN 81-241-0917-6 .
• "The Ayodhya demolition: an evaluation" , in Dasgupta, S., et al .: The Ayodhya Reference, qv, p. 123-154.
• "The Ayodhya debate" , in Pollet, G., ed .: Indian Epic Values. Râmâyana and Its Impact, Peeters, Leuven 1995, qv, p. 21-42. BJP Hindu Resurgence. Voice of India, Delhi 1997. (adapted from a paper of the International Ramayana Conference and the October 1995 Annual South Asia Conference in Madison, Wisconsin)
• “The Ayodhya debate: focus on the“ no temple “evidence” , World Archaeological Congress, 1998
• “India's Only Communalist: In Commemoration of Sita Ram Goel” (edited by Koenraad Elst, 2005) ISBN 81-85990-78-6
• "The Rushdie Rules" Middle East Quarterly , June 1998
• Foreword to: “The Prolonged Partition and Its Pogroms Testimonies on Violence against Hindus in East Bengal (1946-1964)” by AJ Kamra.
• “Banning Hindu Revaluation” , Observer of Business and Politics, 1-12-1993,

• Articles and Books by Dr. Elst
• Quotes by Koenraad Elst
• Koenraad Elst at the Brussels Journal (N / A)
• An Interview With Koenraad Elst
• Interview with India Currents Magazine, Feb. '96
• Pondering Pagans Hinduism Today
• Review of Koenraad Elst's Ayodhya and after
• Criticism and review of Elst's positions on 'revivalism'. “Koenraad Elst - Sangh Parivar's Apologist” by A. Khan
• Reply by Elst