Communist & Maoist Deception Watch Thread

Discussion in 'Politics & Society' started by 12arya, Sep 21, 2018.

  1. 12arya

    12arya Senior Member Senior Member

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    A place to compile all the lies and falsehood spread by communists/maoists and many different avatars!


    if this thread is unnecessary, mods would hopefully take action.


    Let's begin with the most recent and the most embarrassing one..............from the land of yours truly:facepalm:

    upload_2018-9-21_22-55-54.png
     
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  3. 12arya

    12arya Senior Member Senior Member

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    @indus @Haldiram @Chatrapathi @HindaviSwarajya @dhananjay1

    This is the beginning of it all.............how commies gained footing in in Kerala and as expected it was through a mega lie!


    https://haindavakeralam.com/punnapra-vayalar-uprising-a-hk7687

    Punnapra-Vayalar Uprising – A Story of Communist treachery

    Punnapra-Vayalar revolt has been defined variously i.e. as a part of the freedom movement of India and also as movement against the declaration of Independent Travancore.

    Was it India's freedom movement? Or Did the Communists ever fight for India's freedom? The answers to these questions can be had from a detailed and critical study of the CPI's stand during the days of India's freedom struggle. The CPI's negative stand could well be understood by studying its activities against the backdrop of the Second World War scenario.

    C P I in fact played a double headed chameleon when it worked for the Russian cause and declined the cause of the nation they lived in favour of the USSR. It Pooh-poohed the British war against Germany as Imperialist War because in the early phase of the war England was fighting the alliance of which Russia was a member. The Stalin-Hitler pact of 1939 decided the stand of the Communists in India. Hitler having become the friend of Russia became the friend of peace in the descriptions of Indian Communists. Russia being the Communist fatherland and Germany its friend Indian Communists disparaged the British war against Russo-German combine as imperialist war.

    1942 Operation Barbarosa against Russia made the latter fall out with Germany to become an English ally. This English alliance with Russia, the socialist fatherland changed the attitude of the C P I towards England overnight as if by the wand of a magician. British fight against the anti-Russian Germany became people's war in the descriptions of the Indian Communists. Communists were now the bed-friends of the British with the result that not only did they non-cooperate with Indian freedom movement but tried their level best as well to sabotage it. (Ramesh Chandra Majumdar, History of the Freedom Movement in India, Calcutta, 1971, Vol. III, p. 567)

    The Communist-British honeymoon reached its climax with Joshi-Maxwell correspondences. There were secret correspondences between the British Home Secretary Reginald Maxwell and P. C. Joshi, General Secretary of the CPI. The CPI had made contacts even with the South East Asia Command promising all help to the British to sabotage India's fight for freedom. They offered to act as spies ferreting out for the British secret news about the moves of Indian freedom fighters and national leaders. This Communist offer though backed by the strong recommendations of Maxwell, was declined by the military authorities. Expressing their inability to entertain the idea of utilizing the services of political party, they said, ''Besides we have our own ENSA organization'. It is thus a fact that Joshi as the General Secretary of the party offered unconditional support to the British Indian government to fight all the anti-English forces in India including the Indian National Army of Netaji Subhash Chandra Bose whom the Communist dubbed a Fascist stooge and boot licker of the Japanese. He promised to help the British even to the point of helping Netaji arrested. Joshi characterized the leaders including Gandhi as traitors and fifth columnists. (Gene D Overstreet and Marshall Windmiller, Communism in India, pp. 180-181)

    More heinous were the activities of the Communist students' organization. Communist section of the splintered All India Students Federation was active in anti national activities right from its origin. Its conference in 1940 led by Hiren Mukherji and K M Ashraf challenged the right of Indian National Congress to speak for the whole of India and passed a resolution declaring that a future India should be a voluntary federation of regional states based on mutual confidence. Instead of arguing for a single nation comprising the entire Indians, the Communists upheld the idea that India should be a multi-national federation (R. C. Majumdar, op. cit, p. 567). They even celebrated the Pakistan Days in their bid to enlist the support of the Muslims by conceding their claim of Pakistan. (M. R. Masani, The Communist Party of India – Short History, Bombay, 1962, pp. 66-67)

    Not only did the Communists sabotage Indian freedom movement but turned turncoats even to the working class as well. Even among its own followers the CPI's sincerity was looked suspiciously, especially in the context of the Kayyur martyrdom of 1943. It happened at a time when the Indian Communists were the bed-friends of the British. But the Communists did not pressurize the British nor even put a word with them to see the Kayyur revolutionaries released. Even Communist historians seem nonplussed by this stand of the CPI. Thus writes Dr. K. K. N. Kurup:''The greatest paradox in this affair was that the Indian Communist Party was in cooperation with the British Government in India against a fascist war, when these semi literate peasant-cum-freedom fighters mounted the gallows.''

    (K K N Kurup, The Kayyur Riot, Calicut, 1978, p. 68; also see E. Balakrishnan, Communist Movement in Kerala, Kochi, 1998, pp. 176-178)

    Also the party was so much in dire need of martyrs that it would not take any step that would mar opportunities to get them, a stand well reflected in the attitude of the Communist leaders like P. C. Joshi who wrote ''The party is not loosing but gaining four martyrs & inspired by four, we will win four hundred & four thousand new party members'' (P. C. Joshi, A Kayyur Heroes, article written in Peoples War, 1943 quoted in K. K. N. Kurup, op. cit, p. 110)

    The veteran communist leader E. M. S himself confessed the erroneous policies the Communists followed during 1942 and after:

    It is undoubted that the Communists had erred in many aspects, realizing the importance of 1942 anti-imperialist upsurge, in evaluating the importance of the emergence of the leftist socialist group following this, in assessing the diehardism involved in Muslim League's Pakistan call¦

    A. Sreedhara Menon, ˜From Quit India to 1947'', Kerala and Freedom Struggle, Calicut, 2000, pp. 158-165)

    While delivering the Gangadhar Adhikari Memorial Lecture on ˜Proletarian Internationalism'' Today on 5 June 1990 E M S admitted that it was a mistake by the then CPI leadership consisting of Gangadhar Adhikari, P. C. Joshi and B. T. Ranadive to have described the Second World War as the People's war immediately after the entry of the Soviet Union in it and subordinated to it the question of national liberation movement. (Indian Express, Kochi, 7 June 1990.)

    Policy of the Communist Party at the national level was thus to support British administration in India even at the cost of own comrades life. It is against this all India background of the CPI that one is to set the Punnapra-Vayalar uprising. It is indeed strange to conclude that the party which boycotted and sabotaged the national movement organized freedom struggle in the remote corner of Kerala! Besides the Punnapra-Vayalar uprising occurred only after 2 September 1946, the day when Nehru's interim national government took over the Indian administration. Suffice it to say, the real transfer of power happened before the Punnapra-Vayalar uprising. The Punnapra-Vayalar revolt that took place only after the transfer of power can in no way be deemed fight for Indian independence.

    Was it a movement against the declaration Independent Travancore?

    Punnapra-Vayalar tragedy occurred in October 1946 i.e. before the declaration of Independent Travancore which came only later. It was only on 11 June 1947 that C. P. Ramaswami Iyyer, Diwan of Travancore declared at Bhaktivilasam, his official residence that the day India would become independent Travancore too would be an independent state. He did it not on his own but on behalf the Travancore king who C. P. said was prepared to face any eventuality.

    At the 25th June 1947 press conference at VJT Hall Sir. C. P. elaborated that the Independent Travancore was the decision of the King and that the King took this decision owing to somebody else's pressure was only a canard to defame the king.

    But facts were not taken by the ordinary folk which still believed that C. P. was the man behind the Independent Travancore declaration. Even now it is still difficult to convince the ordinary masses the realities regarding Punnapra-Vayalar uprising which they take as a part of India's freedom movement and a fight against the C. P's move to balkanize the nation.

    Was the full independence of Travancore aimed at?


    A starving state Travancore appointed a trade agent to import grains from Karachi. But this was misinterpreted as the appointment of an Ambassador. Appointment of trade agent has been done in with the precedence and was fully legal.

    It was also stated by the Diwan that Travancore like all other native states would decide on defense, external affairs, communication, etc, only after consulting the central leaders. It was also stated that he would fall in with any central decision regarding educational research and public health which would be in the best interest of the entire subcontinent. This very clearly brought out C. P's conviction that an Independent Travancore had its own limitations and that it cannot help but only fall in with the interest of the entire nation.

    19-21 July 1947 discussions with Lord Mountbatten and V. P. Menon C. P. agreed to join with the Indian Union giving over to it defense, external affairs and communication portfolios. Center had also agreed to Travancore's handling its internal autonomy and trade affairs and not to poke nose into its rights to revenue collection, currency system, trade with foreign countries, keeping own troops etc.

    On 23 July Sir C. P, touching down at Thiruvananthapuram told his colleagues about the decision to get Travancore united with the Indian Union. He is also said to have telegraphed this to his son C. R. Pattabhiraman at Madras. But this was not widely publicized. According to A. Sreedhara Menon the assassination attempt on Sir. C. P. would not have happened had he made an early revelation of these facts (A. Sreedhara Menon, Sir C. Piyum swatantra tiruvitamkurum (Malayalam)Kottayam, 1999, p. 21) But would not the assassination attempt have happened even if the decision of Travancore's merger with the Indian union was widely publicized? Was the move to assassinate C. P. purely the result of Communist or popular movement?

    A snake in the grass?

    C. P. was a known scholar especially of Indology. A promoter of Indian studies, C. P. was an adept in India's spiritual philosophy whose contribution to it earned him recognition of the international community of scholarship. His books like Fundamentals of the Hindu the Faith and Culture, Psychology, Western and Eastern, Culture Freedom and other Essays, Women in Vedic and Post-Vedic Times, etc and the forewords he wrote to many books like Beggar Princess by Dilip Kumar Roy, Indo-Chinese Relations by Chou Esiang Kuang, Sikkhism by Bhair Jodh Singh, U.N.O. by Jaganou Diagou, Numismatic Parellels of Kalidasa by Dr. C. Siva Ramamurthy and many other scholarly works on Indian philosophy are of world wide recognition. A wide-ranging intellectual, he was an internationally reputed jurist and educationist few could match. However C. P's efforts as a great promoter of Hinduism and Hindu interests turned him to be a victim of attack by fundamentalist forces. His prevailing upon the King of Travancore to declare the Temple Entry Proclamation in Travancore had taken wind out of sails of certain sections of Kerala which were waiting for opportunity to convert the outcaste Hindus to their religious fold. His liquidation of the Christian owned Quilon National Bank and fight with the Christian Press, Malayala Manorama were issues that resulted in the ire against C. P. The recent revelation of Maheswari Amma, wife of the late N. Srikantan Nair in an interview to my journalist friend M. Balakrishnan that it was the Manorama Group that acted behind the assassination attempt on C. P is indeed noteworthy. It was not the communist plan to assassinate C. P. though fortunately for the Communist it inadvertently occurred that a K. C. S. Mani, an R. S. P. activist happened to be the man who attempted to assassinate him.

    Economic poverty and the working class' plight of Alappuzha belt at the time Punnapra-Vayalar revolt occurred could be duly reckoned with as one of the leading causes of the revolt. An analysis of the socio-political and economic backdrop of the revolt is much called for. Politically the high pitch of the Responsible Government in Travancore was over. True, the leaders like Pattom Tanu Pillai liked to try it. But the mass movement came against this and the call to throw the American Model to Arabian sea (American model arabikkadalil) rent the air. The Communists, eagerly waiting for a chance to revolt, got a golden opportunity to incite armed insurrection against the government. Coincided with this was the post-World War (II) bleak economy of Kerala in general and Alappuzha in particular. With the increase in the prices of the necessary commodities the sufferings of the ordinary people and the working class beggared description (See Prof. A. Sreedhara Menon's speech ˜From Quit Indian to 1947'' at Kochi on 8 May 1999 which this author translated and edited. See Kerala and Freedom Struggle, Op. Cit). The tenant-land lord clashes were common just as the skirmishes between the industrial workers and factory owners. The social chemistry of the area was also more or less the same with most of the land being owned by the upper class including the Syrian Christians and the downtrodden communities like Ezhavas and Pulayas constituting the labour force. Inequality was so rampant that it grew to abominable dimensions with the state police too siding with land and factory owners in times of labour disputes and consequent clashes. K. C. George in his Punnapra-Vayalar gives a touching description of this socio-economic condition of the downtrodden. He describes the plight of the fishing folk enslaved by the Christian priests and the misery of the agricultural labourers ridden roughshod over by the land lords. And to these suffering masses any fight against this type of tyrannies was so welcome that it would cultivate in them a sense of self-respect and manliness and establish their due rights through pugnacity and fearlessness (C. Narayanapilla, Tiruvitamkur swatantryasamara charitram (Malayalam), Tiruvanantapuram, 1972, p. 1086). Suffice it to say that the Alappuzha belt of Kerala with its pathetic socio-economic scenario was riot-prone. It was this sensitive state of affairs the Communists exploited

    Why the Punnapra-Vayalar uprising?


    As already noticed the anti national stand of the Communist Party made it completely isolated from the populace. And to the Communist it was a necessity to gain the lost popularity. If to quote the late Prof. A. Sreedhara Menon the Communists now tried a new method, armed revolt. They unleashed a false propaganda that though the Nehru government took the reigns of power the real transfer of power did not happen and lambasted Nehru as a bourgeois agent of the British. Nehru was ruling India on behalf of the British, they tried to convince the people. Hence the necessity of organizing armed revolts against the then government in power, they argued. Without martyrs the party would not get any grip in Kerala and a confrontation with the Travancore administration would help them in getting the martyrs, they knew. The leaders who sent the unlettered masses with false promises were not unwise to believe that an untrained group equipped with country spikes and the like weapons would withstand the heavily armed Travancore government forces. They would only be cannon eaters perishing like moths before the bullets, they knew. It gives one queer reading that not even a single leader gave up his life in the Punnapra-Vayalar uprising which the Communists described as a working class revolt. Even the Communist veteran P. Krishna Pillai, otherwise famous for his sincerity and uprightness, is said to have left the scene overnight, leaving the uneducated workers to C. P's force. And the Punnapra-Vayalar bloodbath as the communists expected gave them martyrs. Hence the CPI's sweeping victory in the forthcoming 1957 Assembly election in Kerala.

    Definitely the martyrdom of more than a thousand innocent people made the CPI stronger than it was before and the Party which had only a few followers in 1947 grew in the number of followers to become strong enough to get through the 1957 hustings resulting in the formation of the Communist government in Kerala. The blood of the martyrs thus became the seed of the party. Punnapra-Vayalar revolt was thus neither a fight for India's independence nor a revolt against C. P's declaration of Independent Travancore as the Communists propagate. It was in fact a sad story of the Communist leaders' treachery to their unlettered and ignorant but sincere comrades.


    http://m.rediff.com/news/nov/04kerala.htm
     
    Last edited: Sep 21, 2018
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  4. 12arya

    12arya Senior Member Senior Member

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    https://haindavakeralam.com/22-years-communist-cruelty-hk23961

    22 years to Communist Cruelty in Parumala


    [​IMG]
    On 17 September 1996, three ABVP activists: Anu, Sujith and Kim, were cornered in Devaswom Board college in Parumala by a violent mob of SFI, CITU and DYFI. The mob threatened to kill them, for their active participation in the ABVP College unit. Fearing that death was just inches away, the students ran for life and jumped into River Pampa, hoping that they could swim across to safety. But the heartless SFI goons began pelting stones mercilessly and severely that the 3 boys were drowned.




    [​IMG]



    Two decades ago,this hapless parents lost their only son,when #LeftistTerror murdered ABVP leaders #Anu_Kim_Sujith in Parumala DB College. pic.twitter.com/nyvddTFe4W

    — KummanamRajasekharan (@Kummanam) September 16, 2017



    Even the women who were washing clothes, who were witness to the incident, tried to rescue them by throwing their sarees into the water, hoping that the boys could catch hold of them. But the women were brutally chased away by the SFI goons, who hurled abuses at them. They pelted stones too, at the women. The helpless women had no option but flee the place.
    And much to the glee of the sadistic goons, the boys were drowned.

    [​IMG]

    Kerala was ruled by the Marxists then, who did away with every shred of evidence. They even went to the extent of manipulating the postmortem report. They made a fresh report, stating that the boys were drunk, which led to their being drowned. With the aid of these forged evidences, the Marxist leadership successfully won the case. The verdict that came from the court declared the SFI and DYFI caders as innocent. But the cosmic law has its own course…destiny will prove who gets the real justice. Time will again prove that the tears of the parents have were not ever wasted.

    Judgement on Parumala massacre gives an insight on police & st govt act together 2 suppress the voices against fascism #Anu_Kim_Sujith pic.twitter.com/h67AljYVHJ

    — Meenakashi Lekhi (@M_Lekhi) September 21, 2017
     
    A chauhan, sorcerer and itsme like this.
  5. 12arya

    12arya Senior Member Senior Member

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    The history of land grabbing led by commies.

    https://haindavakeralam.com/communism-and-land-reforms-hk6744

    Communism and Land Reforms Movement in Kerala

    Land Reforms Bill was introduced in the Kerala Assembly in 1958 by the then EMS Namboodiripad-led Communist Government. This Bill with diabolical Communist-cunning deliberately left out industries and plantations out of its ambit. Large plantations were owned by the Church and Christian-owned companies. The plantations, where the Christians had an upper hand, after being bequeathed by the British, escaped confiscation while the Nairs and other land owning Hindus were squeezed out and impoverished. The lands that were seized from the land-owning Nairs, in the name of equitable distribution to the landless, eventually went into the possession of the non-Hindus, especially the Christians.

    The spin that the Communists put out on the exemptions given to plantations was articulated by the CPI leader E. Chandrasekharan Nair who said, the exemption from ceiling limits was originally granted to plantation crops based on the fact that plantations needed to be run as industries, with plantation workers being eligible for benefits that were unavailable to agricultural workers. The exemption was largely based on the interests of the plantation workers and also on the fact that the running of plantations required additional capital investment and technological inputs to increase production and productivity. The fact of the matter is that the loud-mouthed Communists were incapable of taking on the powerful Church in Kerala.

    Under the Land Reforms Act, cultivable lands had indeed been confiscated by the Communists and given to tenants. But this only helped in transforming the tenants into a new class of landlords.

    If one studies a cross-section of farmers, most of the present-day large farmers come from large tenant backgrounds.[1]

    Small farmers with little or no access to water bodies or kulams are often at the mercy of the monsoon. Crop failures drive them to the clutches of Christian money lenders and soon they become disposed of their small patches of land. The small tenant who was made owner of a small plot by the communists soon becomes a landless agriculture worker.

    Land reform in Kerala did not really end capitalist landlordism or transfer agrarian power to agricultural labourers and poor peasants. As E.M.S. Namboodiripad famously remarked, the old janmi system was replaced by landlordism of another type, of landlords who get their lands cultivated through wage labour and those who live by lending money and dominated rural trade. [2]

    The actual agricultural workers including Scheduled Castes continued to remain landless after 52 years of much tom-tommed “Land Revolution” by the Communists. Adivasis, the natural occupiers and keepers of forests, constitute only one per cent of the Kerala population but almost 65 per cent of them remain landless. Scheduled Castes form about 15 per cent of the Kerala population and almost half of them do not have lands for house or farming.


    “How many Communist leaders are there in Kerala who do not have homes or lands?” fumes Satheesan of Mananthavadi, an activist of the Adivasi Gothra Mahasabha. [3]

    A stock-taking of the land situation after 52 long years of the operation of the Land Reforms Movement proves that the entire process was a farce. After all these years, the statistics with the CPI(M)-led Government show that five percent of the 3.25-crore people of the State do not own even a square inch of land while individuals like Janata Dal (S) MLA MV Sreyamskumar, whom the CPI(M) had been protecting, are holding hundreds of acres of land in the name of plantations (Mr Sreyams himself admits that he owns 64 acres of land in own his name, excluding the lands of his relatives). [3]

    Kerala’s Communists in general, and the CPI(M) in particular, have always claimed that foundation of the entire progress the State has achieved since its formation in 1956 is the land and education reforms movements initiated by their Communist Government way back in 1958. This is the incessant barrage of propaganda which they constantly din into the ears of their ??????? ???? semi-literate, feeble-minded, labour-class supporters.


    Now, half a century later, the Marxists themselves are admitting through their current struggles for land for Adivasis and farm workers that the Land Reforms Movement had miserably failed in attaining its goal of confiscating surplus lands held by capitalists/feudalists and distributing them among landless farmers, Adivasis, Dalits and other downtrodden people.[3]

    While the Islamic fanatic Tipu Sultan the butcher from Mysore destroyed two thousand temples in the Malabar region to establish the supremacy of Islam, it was the British rulers acting at the behest of Christian missionaries who dug the grave of the Kerala temples. The wily British accomplished this not by resorting to anything so crude and beastly as demolishing them: but by simply confiscating all of them in the name of the state of course along with all their landed properties and then making sure that the temples withered away from calculated and steady attrition. [4]

    The British in 1810 made the then ruler of Travancore, Rani Lakshmi Bai, appoint the British Resident, Colonel John Munro, as Dewan of the Travancore Kingdom as well. Munro who was a committed Christian missionary as well as a ruthless colonialist, naturally considered it his pious duty to debilitate the Hindu religion and at the same time foster Christianity. He achieved both these aims by the simple expedient of taking over by a Government fiat nearly all the temples of Travancore and Cochin and also by seizing all their landed Temple properties without any compensation whatsoever. [4]

    More than three hundred of the biggest temples of Travancore were appropriated by the Government under a Devaswom Board. At the same time, Munro issued hundreds of munificent land grants to the Christian Churches. Land was grabbed from Hindu Temples and gifted to Christian Churches.

    The Resident-Dewan-missionary had seen to it that the records of the sequestered Temple lands and of lands were thoroughly intermixed; so much so that it had been made quite impossible to catalogue Temple lands separately from Government lands. [4]

    Very soon after Independence the Congress Government enacted the Land Reforms Act which was so crafted that it effectively denuded the temples of what little bits of land that still remained with them but left unmolested the lands owned by the churches and mosques. The Central Government also did its secular act of destroying temples by confiscating by special legislation again with absolutely no compensation the vast forest lands of the Malabar temples. These lands were promptly taken over by Christian and Muslim encroachers.

    This war of attrition waged on the Hindu Temples of Kerala for over two centuries picked up momentum after the formation of Kerala State in 1956. The double-dealing and double-crossing politicians led by the arch-traitor EMS Namboodiripad, wearing the mask of anti-Hindu secularism, were only too glad to betray the Hindu voters by heaping further blows on the temples.

    This convenient excuse that it was no longer possible to distinguish Temple lands from state lands which made shameless use of outright brigandage, was to be used in the future times without number by the Government and double-dealing and double-crossing fork-tongued Communist and non-Hindu politicians not only to hang on to the Hindu Temple properties but also to foil the feeble attempts made by spiritual-minded and patriotic Hindus from time to time to claim compensation for the illegally seized Temple lands.[4]

    While this sequestration and annexation of Temple lands had been going on for the last two hundred years, no Government of Kerala past or present, had ever dared to take over the vast land holdings of a single church or mosque. Moreover, to get Muslim goodwill all the immense wakf properties in Kerala (and in the whole of the rest of India, as this is a Central Government Act) have also been exempted from the Buildings and Rent Control Act, which is now strangling the remaining few buildings of temples and ashrams.

    Repeated frantic requests for a few acres of forest land for the provision of some basic amenities for the millions of pilgrims converging on the forest Temple at the Sabarimala Sri Sasta Temple have been flatly turned down on the ground that forest land cannot be alienated without the permission of the Centre. At the same time ten hectares of forest land were granted in a jiffy to build a church” proclaimed by the bishops as a rival pilgrim centre “close to the Sabarimala temple. And the successive Governments of Kerala in the last fifteen years have been falling over each other to provide free titles to the well-organized, Church-backed Christian encroachers to huge areas of forest land, running into more than a million acres. [4]

    In Kerala, Government control has rendered innumerable Temples dysfunctional. Besides, under the Kerala Land Reforms Act, over 12,000 acres of Guruvayoor temple's land has been reduced to a mere few hundred acres. Now most of those lands are owned by the Muslims. In Sabarimala, 2,500 acres of Temple land has been sold by the Government Devaswom Board. Although the church is the largest real-estate owner in the country, no church land has ever been confiscated or otherwise alienated by the Government. [5]

    The LDF Communist Kerala Government completed procedures in 2009 to allot free land to private schools and colleges run by Christian and Moslem religious institutions in the State. Some of these are already housed in government land that has been technically leased to them. The lease amounts have not been paid by these institutions for decades and the arrears come to hundreds of crores of Rupees. No Government dares to recover the dues out of fear of minority community protests. KP Rajendran, Kerala Revenue Minister, who is from the CPM, said that St.Thomas College, St.Mary's College, Christ College, St.Alberts College, Ponnani Moslem Education Service College would be the initial beneficiaries. Other institutions will be accommodated as soon as they submit applications. 10 to 25 acres are expected to be thus allotted to each institution. An acre of land [an acre is 100 cents] in the vicinity of these colleges is valued at a minimum of 10 to 15 crores of Rupees. In return for the land, the minority communities would support LDF candidates from the minority communities at the Parliamentary elections. [6]

    For the Communists total destruction of Hinduism and conversion of Hindus to atheism and later on to Islam or Christianity is the ultimate goal. Naturally the greatest beneficiaries of the Communist Land Reforms Movement in Kerala were Christians and Muslims, and the greatest losers were the Hindu temples and Hindu people.

    Harrisons Malayalam Ltd owns 20000 hectares of land in Kerala according to their corporate website. Why don’t the Communists eye these lands owned by the arch capitalists? The CPM sees the stated enemies, the arch-capitalists as financiers and business partners and not class-enemies. This is the new and modern “pragmatic” Communism of Pinarai Vijayan and Kodiyeri Balakrishnan!

    The Communists see the small Hindu subsistence farmer as “class enemy”. They have raised the farm wages to such un-economical levels and placed every possible structural obstacle in the path of paddy production that Hindu farmers are abandoning paddy cultivation in large numbers. This wanton destruction of paddy cultivation is a deliberate Communist stratagem to make the lives of the common agrarian Hindu farmers including Dalits, miserable. The farm lands, where paddy was cultivated, are either remaining barren or have been converted for other purposes.

    Due to Communist depredation, the native crops have been given the short shrift and replaced with monoculture crops like rubber. These crops do not require labour, as in paddy, displacing millions of land dependent labourers and reducing them to penury.

    Significantly, land reform did not increase agricultural production or rural employment in the State. In fact, one of the most visible results of the land reform legislation was the extreme fragmentation of land, the oft-cited reason for making agriculture a low-profit venture in the State. [2]

    The highest per-capita rate of suicide in agrarian areas is in Kerala. Of these suicides vast majority of deaths are of Hindus. All these suicides can be counted among the blessings and benedictions of the Land Reforms Movement of the Communists.

    References:

    [1]Rich farmers retain water rights in Kerala By Jyothi Krishnan,

    http://infochangeindia.org/environm...ch-farmers-retain-water-rights-in-kerala.html

    [2]”Reversing Land Reforms” by R. Krishnakumar, Frontline, Volume 21 – Issue 04, February 14 – 27, 2004.

    [3] Land reforms fall flat in Kerala by VR Jayaraj, The Daily Pioneer [OPED | Thursday, February 18, 2010]
    [4]”Temple Looting in Kerala-Then and Now” by Leela Thampi
    [http://hamsa.org/appendixes.htm]
    [5] Government control of temples weakening Hinduism by J G Arora, Organiser, March 08, 2009

    [6] ] “Communist Land Dole to Minority Educational Institutions” by R.Sajan 01/02/2009 report in Haindavakeralam.com
     
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  6. 12arya

    12arya Senior Member Senior Member

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    Keralites are not anti-hindus as commies claims! We r fighting for our life style and culture against all odds.

    The success of Ramayana Masam as a Hindu renaissance movement


    [​IMG]

    I am not aware of the fact whether there is an equivalent to ‘Ramayana Masam’ being observed in other states outside Kerala. The primary objective of this article is to introduce this custom to non-Malayali readers who haven’t heard of this. I would also like to invite the attention of Malayali Hindus, especially the youths towards the social success of this festival which was considered to be almost extinct about two decades ago.

    According to the Hindu calendar the month of Karkitakam starts by mid of July. This is the first month of Dakshinayanam which lasts for six months. In Kerala, this is the time of heavy monsoon showers. People are more confined to their houses during this rainy season. And also this is the time of monsoon related diseases. The famous Vavubali (yearly Pithru Tharpanam) happens on the new moon day of the month of Karkitakam. That is the day people remember their forefathers, do special poojas for the Moksha of their ancestors and seek blessings from them. In Kerala, people used to observe Karkitaka month as Ramayana Masam or the ‘Month of Ramayana’. It was a tradition of which nobody knows the origin. But it was there for the last few centuries. In sixteenth century, there lived a great poet and Rishi called Thunchath Ramanujan Ezhuthachan in Kerala, popularly known as Ezhuthachan. He was a great devotee and a philosopher too. He authored many devotional and philosophical works in Malayalam which was a language in its infancy at that time. One of his works was Ramayanam Kilippattu which is an independent work based on Adhyathma Ramayanam. In this, the story of Rama is being told with utmost devotion and philosophical beauty. Because of its beauty and elegance, Ramayanam Kilippattu became a household name from the huts of the poor to the palaces of kings in Kerala. People found much needed spiritual solace in reading and discussing this work. Not sure whether the custom of observing a month dedicated for Ramayanam was existing that time. But today this is the book, most of the people in Kerala read during Ramayana Masam. It made the great story of Rama accessible to even the most illiterate. I have seen from my personal experience that my grandmother who had never attended a school developed her reading skills just by reading Malayalam versions of Puranas including the Ramayanam of Ezhuthachan.

    In Ramayana month, people read the Ramayanam with utmost devotion in the evenings in-front of oil lamp (Nilavilakku) which represents guru or god. The parayanam will be audible enough so that the other family members can also listen the story. The whole story is read taking one month time every day covering few pages. On the last day, some of the devotees do special poojas celebrating Srirama Pattabhishekam. Normally the Uthara Ramayanam or ‘Uthara Kandam’ is not read as part of this custom. The same ritualistic parayanam is used to be conducted in temples, ashrams and other public places. There were expert readers who could read the text with perfect pronunciation and musical rendering. People used to explore different styles and ragas to make the whole experience more melodious and devotional. This tradition kept alive the spiritual ethos of the people and the characters of Ramayana influenced their day to day life and culture. Children had the story of Ramayana fresh in their minds hearing it every year. It nourished the poetic skills of people, it introduced grammar and vocabulary to the masses, it fostered ideals and strengthened Sanathana Dharma concepts in their minds.

    This was the condition till few decades ago. Then came the mental slavery which was induced through the European education system. The newer generations started developing an aversion towards such old ideas and customs. The increased influence of Communism and the work of missionaries also added to this social deterioration. I remember in my childhood days, my elder cousins falling in to the Hippie culture which
    was prevalent at that time. Looking at everything with a negative attitude was fashionable in those days. More than everybody else the Communists encouraged such mentality and pushed the ordinary Hindus in to it by all sort of distorted theories about Hindu culture. According to them, Ramayana represented the domination of Aryan invaders on native Dravidans. It supported caste discrimination, Chathurvarnyam and oppression of women. It promoted blind beliefs and superstitions.

    According to Semitic fanatics, it is raw and heathen. It is polytheistic and promote worship of monkeys and animals. The Tamil Dravidian politics combined with missionary agenda made it a point to abuse, undermine and even attack those who stand for such great cultural symbols. The anti Hindi move in Tamil Nadu soon transformed into anti North. And Rama was depicted as a symbol of North Indian or Aryan culture. Thus the whole social psyche was manipulated to make them think against anything Hindu, Vedic and Sanskrit. Being the neighbouring state, and a region which shares so many things in common with Tamil Nadu, naturally all these negative mind sets affected Kerala people also atleast at the academic and intellectual levels.

    When this was the condition in Kerala, the Hindu organizations like VHP came together along with smaller community organizations came together to form a Hindu forum under the banner of Vishala Hindu Sammelanam. This was forum intended to discuss and address various issues faced by the Hindu society of Kerala. Vishala Hindu Sammelanam organized a mammoth gathering of Hindus in Kochi in 1982. It was a clarion call upon the Hindu society of Kerala. It discussed various threats faced by Hindus that time, including the growing influence of Communism and Semitic religions, religious conversions, attacks and encroachments on temples and temple properties etc etc. As a remedy to many of these issues, VHS started preparing various action plans to bring awareness to Hindus about their culture. As part of this effort VHS decided to work towards reviving the age old tradition of observing Ramayana Masam. Soon this was taken up by individuals and various organizations and the movement started gaining momentum.

    During this time Hindu leaders started writing articles in print media, published new books and studies on Ramayanam. These triggered many debates at various levels. Communists sensed the trouble and started working overtime to malign Hindu organizations and Hindu devotees for their efforts to revive the Ramayana tradition. But when people were ready to take that step first towards the Lord, the Lord too responded so quickly. Soon All India Radio started Ramayanam recitals in their early morning programs during this month. This gave the new generation Hindus like me, an opportunity to listen to some of the best voices who rendered this work so melodiously that it ignited the imaginations of the audience. That time TV channels were not operational in Kerala. This trend caught up in other media too. Many ashrams, small and big temples, individuals and other groups started organizing Ramayana recitals during this month as a religious ritual. As the demand increased, many publishing houses came out with discounted editions of the holy Ramayanam along with even audio / video CDs. Now it has become a part of Malayali Hindu society. During this time the book shops are flooded with copies of Ramayanam. Almost all the Hindu temples managed my Malayalis outside Kerala organize Ramayana Masam nowadays. Many Malayalam TV channels start the days with Ramayanam recital by famous artists. Discourses of learned scholars are aired during this month.

    Two were two more important things started regaining their lost popularity along with this. Pithru Tharpanam and Oushadha Seva. Now, thousands of Hindus gather to offer their respect to their ancestors on the new moon day of Karkitaka. They realize and accept this as an important ritual which need to observed. Many Hindu community groups like NSS and SNDP organize this event successfully even in places like Bangalore and Hyderabad. The second one is the popularity of medicated rice porridge (Oushadha Kanji). The traditional Ayurveda practiioners of Kerala had recommended a special rice porridge to be consumed during the monsoon period as a preventive measure against common ailments. Because of many reasons, this once popular tradition was also on verge of vanishing. This is also gaining popularity nowadays and people started appreciating the greatness of our traditional Ayurvedic medical system.

    I got a personal experience too to see how easy it is to revive such social movements and strengthen Hindu culture. Two years ago when I asked my friend Mr Vinod whether he had ever read Ramayana, his answer was in negative. I encouraged him to talk to his neighbors and friends and try to observe Ramayana Masam so that he will also get the feel of reading the holy text. He tried his best to gather his friends but none turned up to support it. When I heard this, I asked him to take it as vow to read the book himself for his own sake at his house. He agreed to this and started reading the book alone. Though he has serious eyesight problems, he took it as a vow itself, and decided to read the full text. It requires to read 13-14 pages a day to complete it in a month. After a week, when he updated me about the progress, I suggested him to include his high school student son also in this once in a while. Soon I heard that his son has developed an interest in
    this and together they finished reading the text in a month’s time as planned. They felt so happy and satisfied. It gave him lot of confidence and strength. He shared this experience with his friends who was reluctant to join in this unfashionable activity. In the next year, that is in 2013, he got couple of friends to discuss this idea. They could bring together 16 families who wanted Ramayana parayanam in their homes ! They found a person also who is well versed in reading the text. And what to say, they observed the ritual in a grand way in the second year. They got a quick result too. Within three days of completing the ritual, a Mahathma happened to visit Vinod’s house. Vinod invited his friends to meet him and had a great Satsang at his own home ! All the participants got excited and this year they are confident that they will get more than 30 families ready to conduct the parayanam at their homes ! This is the power of pure Sankalpa.

    What I wanted to highlight through this article is that, there are still local traditions which can be explored and strengthened to counter the onslaught of Semitic forces against Hindu society. Revival of Ramayana Masam among Malayali Hindus is a typical example of what Hindu organizations and Hindu individuals can do if they take appropriate steps with a clear vision. Those who wants to know and feel the impact of this, keep looking for a local temple, ashram or a community center in Kerala or in cities like Bangalore or Delhi where this tradition can be seen being practiced during this Karkitakam month. It is a great example of social integration just like the much successful Balagokulam of Kerala which can be emulated by people of other states.
     
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  7. 12arya

    12arya Senior Member Senior Member

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    https://myvoice.opindia.com/2017/05/how-communists-persecute-the-rss-in-kerala/

    How communists persecute the RSS in Kerala

    “We should learn (how to kill adversaries) from Bengalis. They do it without shedding even a drop of blood. They kidnap people, bury their bodies in deep pit . The world will not (even) know about the blood.”

    The macabre-sounding lines above were not uttered by Idi Amin or Pol Pot. They are not from a horror novel. They were not even said by a demonic dictator or a psychopath behind bars. These lines were reportedly articulated by the present CM of Kerala, Pinarayi Vijayan.

    What the former Kerala CPM secretary (and now the CM) said to his close comrades is just a tip of the iceberg. The God’s own country, a misnomer used for Kerala where state sponsored massacres of BJP and RSS workers are the norm of the day, has turned into a hell for people not subscribing to the communist ideology.

    All in all, more than 267 RSS workers and volunteers have been butchered in the state of Kerala (official figures, unofficial figure might be much higher) in the past 50 years and among these, 232 have been killed by the communists.

    16 RSS volunteers and associated workers have been put to death since 2010. In a tragic turn of events, 32-year-old BJP worker Remith was hacked to death in the Pinarayi village, and what aggravates this tragedy is that in 2002 his father too was murdered by the communist goons. Entire families and clans have been wiped off for voting for the BJP.

    The blood-soaked political history of Kerala has left a long trail of tragedies among those who dare to defy the tyranny of the communists. Allegedly, more than 1500 persons have got their limbs chopped off, blinded or rendered bedridden due to injuries inflicted by the Communists.

    As highlighted by the Prime Minister Shri Narendra Modi in one of the rallies, the indefatigable Sadanandan Master ji’s both the legs were chopped off by the communists simply for having a different political opinion and wanting to express his opinion through the available democratic means provided by our Constitution.

    In a recent display of aggression and political intolerance, the CPI(M) activists vandalised the newly-inaugurated office of the RSS. According to reports, the 10-member gang not just smashed the windows and equipment inside the Kesava Seva Kendram in Thalassery, they also threatened women and children that were present at the premises.

    The mainstream media, mostly dominated by Left-influenced journalists and intellectuals, either largely ignores the communist violence in Kerala, or presents the narrative in such a manner that it seems as if violence originates from all sides, that both the RSS-BJP combined and the communists inflict violence on each other and casualties are on both the sides.

    This is far from the truth. In fact, if you believe the mainstream English media, it’s the life of Pinarayi that is in danger, such is the travesty that goes on in the name of news and analysis.

    The entire law and administrative infrastructure is either controlled by the communists themselves, or the governments sympathetic towards the communists and hostile towards the RSS. Pinarayi becoming the CM, despite having a violent history against the RSS-BJP supporters, despite the documented evidence of his psychopathic tendencies, is one of the biggest examples of state patronage of use of murderous attacks on RSS supporters and sympathizers in the state. How can violence be from both the sides if the entire state machinery is controlled by the communists.

    Communists, with the help of their intellectual friends in the mainstream media, have perfected the art of running with the hair and hunting with the hounds. While their communist comrades on the ground unleash waves upon waves of terror their intellectual comrades create a narrative to show that it’s the communists who are being victimized. This narrative need to be changed and the real truth needs to be brought to the fore.

    According to this report, Kerala is the only state in India where there are “party grams” or villages, especially in the violence-ridden Kannur district, where only communists can enter and live. Even during the polls only the members of the CPI M can enter these areas.

    The institutionalized violence in Kerala has gone unabated for many decades and despite an unparalleled streak of violence the brave RSS workers have been carrying on their work whether it is empowering the poorest of the poor at the grassroots level or by creating a groundswell of opposition to the sanguinary communist rule under the yoke of brutality. The bravery of these relentless RSS workers is unparalleled who have been carrying on their work in one of the most hostile territories in the world.
     
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  8. sorcerer

    sorcerer Senior Member Veteran Member Senior Member

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    Kerala nun rape case: Kodiyeri Balakrishnan terms nuns’ strike ill-motivated

    THIRUVANANTHAPURAM: CPM state secretary Kodiyeri Balakrishnan has come out against the nuns protesting in front of the High Court seeking the arrest of Bishop Franco Mulakkal. The CPM state chief alleged the strike was part of a political campaign.

    http://www.newindianexpress.com/sta...-terms-nuns-strike-ill-motivated-1874958.html
     
  9. 12arya

    12arya Senior Member Senior Member

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    https://swarajyamag.com/culture/defence-against-hinduphobia

    Defence against “Hinduphobia”
    by Koenraad Elst - Jul 09, 2016, 1:18 pm

    [​IMG] Amazon.in
    Snapshot
    • Rajiv Malhotra’s new book, ‘Academic Hinduphobia’, is a serious commentary on the ineptness of the so-called experts of Hinduism, holding positions of power and prestige at American universities.




    Rajiv Malhotra is the belated Hindu answer to decades of the systematic blackening of Hinduism in academe and the media. This is to be distinguished from the negative attitude to Hinduism among ignorant Westerners settling for the “caste, cows and curry” stereotype, and from the anti-Hindu bias among secularists in India. Against the latter phenomenon, Hindu polemicists have long been up in arms, even though they have also been put at a disadvantage by the monopoly of their enemies in the opinion-making sphere. But for challenging the American India-watching establishment, a combination of skills was necessary which Malhotra has only gradually developed and which few others can equal.

    In the present book, Academic Hinduphobia (Voice of India, Delhi 2016, 426 pp.), he documents some of his past battles against Hinduphobia in academe, i.e. the ideological enmity against Hinduism. We leave undecided for now whether that anti-Hindu attitude stems from fear towards an intrinsically better competitor (as many Hindus flatter themselves to think), from contempt for the substandard performance of those Hindus they have met in polemical forums, or from hatred against phenomena in their own past which they now think to recognize in Hinduism (“racism = untouchability”, “feudal inborn inequality = caste”).

    In this war, American academe is linked with foreign policy interests and the Christian missionary apparatus, and they reinforce one another. Hindus have a formidable enemy in front of them, more wily and resourceful than they have ever experienced before. That is why a new knowledge of the specific laws of this particular battlefield is called for.

    Demonization

    Rajiv Malhotra correctly lays his finger on the links between Christian traditions and present-day Leftist techniques to undermine India. Many Hindus think that Western equals Christian, but this is wrong in two ways: not all Christians are Western, and not all Westerners are Christian. Yet, secular and leftist Westerners are nonetheless heirs to Christian strategies and modes of thinking. Thus, many of the Christian Saints have a narrative of martyrdom, and usually, it is that which made them Saints. The early Church deliberately spread or concocted martyrdom stories, for it empirically found these successful in swaying people towards accepting the Christian message.

    Today, this tradition is being continued in secularized form: “Western human rights activists and non-Westerners trained and funded by them, go around the world creating new categories of ‘victims’ that can be used in divide-and-conquer strategies against other cultures. In India’s case, the largest funding of this type goes to middlemen who can deliver narratives about ‘abused’ Dalits and native (especially Hindu) women.” (p.219)

    Here, Malhotra prepares the ground for his Breaking India thesis, where different forces unite with a common goal: to deconstruct India’s majority culture and fragment the country. At the same time, he sketches the psychology of the Hindu-haters, explaining why they have such a good conscience in lambasting Hinduism and trying to destroy it. They like to see themselves as the oppressed underdogs, or in this case as champions of the oppressed, in spite of their privileged social position and their senior position vis-à-vis the born Hindus who come to earn PhDs under their guidance.

    Among those confronted here are Sarah Caldwell, David Gordon White, Deepak Sarma, Robert Zydenbos and Shankar Vedantam. Note the names of some Hindu-born sepoys. The term “sepoy” for Hindus trying to curry favour with their white superiors needs to be nuanced a little bit. In colonial days, it was black and white: Britons trying to perpetuate and legitimize their domination, and Indian underlings trying to prosper as much as possible in the British system. Today, American Indologists are also partly influenced (esp. in their furious hatred of Hindutva) by Indian secularist opinion, but then this has, in turn, been oriented in an anti-Hindu sense precisely by the earlier cultural anglicization of the elites during colonial times. Anyway, in the present context, it is indeed Americans leading the dance and Indians trying to keep up.


    Principally, Malhotra focuses on different episodes in the one controversy that made him a household name in Indology circles: exposing Wendy Doniger’s brand of roundabout and candid-sounding anti-Hindu polemic. By his much-publicized example, he has galvanized many Hindus into actively mapping the battlefield and even coming out to do battle themselves against the mighty and intolerant Hindu-watching establishment. There is no longer an excuse for the all-too-common Hindu attitude of smug laziness hiding behind the spiritual-sounding explanation that, instead of our own effort, the law of karma will take care of everything.

    The book is a pleasant read because the described characters are variegated and the events on the ground are swiftly advancing all while the ideas are being developed. For understanding the entirety of its message, I can only advise you to read it, it is really worth your time. Here I will limit myself to a searchlight on a few passages.

    Wendy’s psycho-analytic free-for-all

    One of the faces of academic “Hinduphobia” is the flippant eroticizing discourse about Hindu civilization developed by Chicago University’s Prof. Wendy Doniger, continued by her erstwhile Ph.D. students and eagerly taken over by prominent media like the Washington Post. Here, Malhotra first of all amply documents the reality and seriousness of the problem. Imagine: a number of professors who are not at all qualified as psycho-analysts and would be punishable if they applied their diagnosis to a living human being, feel entitled to psycho-analyse a Guru like Ramakrishna or a God like Ganesha.

    [​IMG]
    Wendy Doniger


    Thus, Jeffrey Kripal’s thesis about Ramakrishna (Kali’s Child) is, according to a quoted Bengali critic, marred by “faulty translations”, “wilful distortion and manipulation of sources”, “remarkable ignorance of Bengali culture”, “misrepresentations” and a simply defective knowledge of both Sanskrit and Bengali. (p.101) He has, like too many academics, the tendency to “first suspect, then assume, then present as a fact” his own desired scenario, i.e. “that Ramakrishna was sexually abused as a child”. (p.105) A closer look at his errors could make the reader embarrassed in Kripal’s place, e.g. mistranslating “lap” as “genitals”, “head” as “phallus”, “touching softly” as “sodomy” etc. Kripal’s whole scenario of Ramakrishna as a defiler of boys is not only unsubstantiated, it provides not only a peep into Kripal’s own morbid mind; it is also, in this age of cultural hypersensitivity, a brutal violation of Hindu and Bengali feelings. If it were an unpleasant truth, it had a right to get said in spite of what the concerned communities would think, but even then, a more circumspect mode of expression and more interaction with the community directly affected, would have been called for. But when it comes to Hindus, riding roughshod over them is still the done thing.

    Similarly, Paul Courtright develops his thesis about Ganesha’s broken trunk being a limp phallus, and of Ganesha being the first god with an Oedipus complex, on the basis of what is clearly a defective knowledge about the elephant god. The lore surrounding Ganesha is vast, and does not always live up to Courtright’s stereotype of a sweets-addicted diabetic. He has some stories in Hindu literature to his credit where his phallus is not exactly limp. Indeed, I myself am the lucky owner of a Ganesha bronze where he is doing it with a Dakini.

    Wendy Doniger herself is now best known for the numerous errors in her book The Hindus, an Alternative History, diagnosed in detail by Vishal Agarwal. Known among laymen as a Sanskritist, her shoddy translations of Sanskrit classics have been criticized by colleagues like Michael Witzel, not exactly a friend of the Hindus. In a normal academic setting, with word and counter-word, where the peer review would have included first-hand practitioners of the tradition concerned, Doniger’s or Kripal’s or Courtright’s gross errors would never have passed muster. It is only because the dice have been loaded against Hinduism that these hilarious distortions are possible. It is, therefore, a very necessary and very reasonable struggle that Malhotra has taken up.

    The RISA list

    When I wrote my book The Argumentative Hindu (2012), I seriously wondered whether to include my exchanges with the RISA (Religion In South Asia) list about the dishonourable way listmaster Deepak Sarma and the rest of the gang overruled list rules in order to banish me, and how many prominent Indologists actively or passively supported their tricks. I didn’t consider my own story that important, but finally I decided to do it, just for the sake of history. Future as well as present students of the conflicting worldviews in India and among India-watchers in the West are or will be interested in a detailed illustration of how mean and how pompous the anti-Hindu crowd can be in defending their power position.

    Here we get a detailed report on a much more important RISA debate that took place in 2003, and as it turns out, it was indeed worth making this information available. A lot of anecdotal data become known here, useful one day for the occasional biographer, such as the interesting tidbit that Anant Rambachan, with whom Malhotra crossed swords in his book Indra’s Net, was an ally back then (p.210). More fundamentally, and affecting the whole Hindu-American community, we note Paul Coutright’s turn-around to a sudden willingness for dialogue with the Hindus about his erstwhile thesis (p.211). The reason that mattered most in the prevailing Zeitgeist, was that “American Hinduism is a minority religion in America (…) that deserves the same treatment that is already being given to other American minority religions – such as Native American, Buddhist or Islamic – by the Academy. The subaltern studies depiction of Hinduism as being the dominant religion of India must, therefore, be questioned in the American context.” (p.213)

    On the other hand, in all sobriety, I must also note how, in spite of that hopeful event, very little has changed. Recent incidents, some concerning Malhotra himself, confirm that the exclusion of people because of their opinion, the systematic haughtiness because of institutional rank (“Malhotra is not even an academic”, a sophomoric attitude unbecoming of anyone experienced with how progress in research is made, and by whom), the intellectually contemptible use of “guilt by association”, are all still in evidence in Western Indologist forums. He notes an improvement in the general mood as a result of the debate: “For the first time in RISA’s history, to the best of my knowledge, the diaspora voices are not being branded as saffronists, Hindutva fanatics, fascists, chauvinists, dowry extortionists, Muslim killers, nun rapists, Dalit abusers, etc. One has to wait and see whether this is temporary or permanent.” (p.215)

    So far, the impression prevails that the mood has not changed much. We saw this in 2015, when Malhotra was accused of plagiarism. A detailed look at the case exonerated him and actually made the whole controversy rather ludicrous, yet otherwise moderate voices on the Indology and the Indo-Eurasian Research lists (I can’t speak for the RISA list, but it contains the same people) all ganged up against him. They acted very indignant over something that, even if it were true, would only be a trifle, immaterial to the debate at hand. It is this persistence of the same anti-Hindu attitudes that makes this book more than a historical document: it teaches Hindus what to expect today if they challenge the Indological establishment.

    In 2003, one factor was perhaps that a BJP government ruled in Delhi and, in spite of its so-called “saffronization” of the history textbooks, refuted in practice all the apprehensions about “Hindu fascist” rule which the same Indologists had uttered in the 1990s. Remember, they had predicted a “Muslim Holocaust” if ever the BJP would come to power (and have never had to bear the consequences of their grossly wrong prediction in the field of their supposed expertise). Even ivory-tower academics had to be aware of that feedback from reality. Then again, this consideration ought to prevail even now, with Narendra Modi opening many doors internationally and not at all living up to the hate-image which many India-watchers had sworn by in the preceding years. Yet, “Hinduphobia” is still with us.

    Phobia

    The major flaw in this book is its title. I object to political terms ending in -phobia, normally a medical term meaning “irrational fear”, as in arachnophobia, the “irrational fear of spiders”. As far as I know, the first term in this category of political terms borrowed from the medical register, was homophobia, the “irrational fear of homosexuals”. First of all, the word was wrongly constructed. Literally, it means “fear of the same”, i.e. “fear of the same sex”, whereas men criticizing homosexuality are not usually afraid of men. In fact the words targets people who disapprove of homosexuality, no matter what their rational or emotional motive. The term or connotation “sexuality” is missing (you might try “homophilophobia”), and the targeted “disapproval” is not the same thing as the stated “fear”, nor as the intended “hate”. Still, the neologism won through thanks to the bourgeoisie’s sheepish acceptance of it.

    Next came Islamophobia, literally “irrational fear of Islam”, intended to mean “hatred of Islam”, and in effect targeting “disapproval of Islam”, “Islam criticism”. This term was first launched in the 1990s by the Runnymede Trust, a British Quango dedicated to fighting racism. It was taken over by many governments and media, and especially promoted by the Organization of Islamic Cooperation. It is an intensely mendacious term trying to criminalize the normal exercise of the power of discrimination. The targeted critics of Islam need neither fear nor hate Islam, their attitude may rather be likened to that of a teacher using his red pencil to cross out a mistake in a pupil’s homework. But again, a mighty promotion by powerful actors made the word gain household status.

    On this model, the term Hinduphobia was coined. At bottom, we have to reject this term as much as we rejected the use of psychiatry against dissident viewpoints in the Soviet Union.

    On the other hand, an irrational anti-Hinduism is a reality. It is precisely through comparison with Islam that this becomes glaring. Whenever a group of people gets killed in the name of Islam, immediately the politicians concerned and the media assure us that this terror “has nothing to do with Islam”. In the case of Hinduism, it is just the reverse. Of any merit of Hinduism, it is immediately assumed that “it has nothing to do with Hinduism”, whereas every problem in India is automatically blamed on Hinduism, from poverty (“the Hindu rate of growth”) to rape.

    Thus, it is verifiable that books may be written about “Jain mathematics”, but when Hindus do mathematics, it will be called “Indian mathematics” or “the Kerala school of mathematics”. Congress politician Mani Shankar Aiyar once praised India’s inherent pluralism, enumerated its well-attested hospitality to refugee groups, and then attributed all this not to Hinduism, but to “something in the air here”. In missionary propaganda and in the secularist media, it is always emphasized that “tribals are not Hindus”; except when they take revenge on Christians or Muslims, because then the media report on “Hindu rioters”.

    This obsessive negativity towards Hinduism needs to be named and shamed. Now that the bourgeoisie has interiorized terms like Homophobia and Islamophobia, it is clear that the neologism Hinduphobia belongs to a language register they will understand. Once heightened scruples prevail and linguistic hygiene is restored, all three terms may be discarded together. But until then, the use of Hinduphobia in counter-attack mode is a wise compromise with the prevailing opinion climate.
     
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  10. vampyrbladez

    vampyrbladez Senior Member Senior Member

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    Please watch this movie. Real Redpill.........................................................
     
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  11. 12arya

    12arya Senior Member Senior Member

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    isn't this based on a book with same title? have been wanting to read it? have added it in my wishlist on kindle. yet to buy. thanx for sharing.
     
  12. vampyrbladez

    vampyrbladez Senior Member Senior Member

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    Also watch Chakravyuh and Newton.
     
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  13. Chatrapathi

    Chatrapathi Regular Member

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    After many years they coined beautiful name 'URBAN NAXALS' for the root cause of the naxa/mao/commie problem in India.

    Many Tribals who joined naxal movement are actually as victims as general public in India they are brainwashed by stupid leftist ideology,funded,Arm-trained and supported in legal matters by these leftist scums for their masters in West,China and of-course our anti-India party Khangress.
     
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  14. 12arya

    12arya Senior Member Senior Member

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    this article sums up evrything happening right now!

    http://www.organiser.org//Encyc/201...ruction-Proletariat-Out-Intellectuals-In.html

    Cultural Marxism is the New War machine for Destruction-‘Proletariat’ Out, ‘Intellectuals’ In


    The cultural Marxists drive society morally into an identity crisis by the means of false standards of a hypocritical ethics. The aim is no longer the “dictatorship of the proletariat,” because this project has failed, but the “dictatorship of political correctness”
    -Anthony P Mueller


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    Strands of Cultural Marxism across the Globe (Representation Image)

    Another name for the neo-Marxism of increasing popularity in the United States is cultural Marxism. This theory says that the driving force behind the socialist revolution is not the proletariat—but the intellectuals. While Marxism has largely disappeared from the workers' movement, Marxist theory flourishes today in cultural institutions, in the academic world, and in the mass media. This “cultural Marxism” goes back to Antonio Gramsci (1891-1937) and the Frankfurt School. The theorists of Marxism recognized that the proletariat would not play the expected historical role as a “revolutionary subject.” Therefore, for the revolution to happen, the movement must depend on the cultural leaders to destroy the existing, mainly Christian, culture and morality and then drive the disoriented masses to Communism as their new creed. The goal of this movement is to establish a world government in which the Marxist intellectuals have the final say. In this sense, the cultural Marxists are the continuation of what started with the Russian revolution.

    Lenin and the Soviets
    Led by Lenin, the perpetrators of the revolution regarded their victory in Russia only as the first step to the world revolution. The Russian Revolution was neither Russian nor proletarian. In 1917, the industrial workers in Russia represented only a small part of the workforce, which mainly comprised peasantry. The Russian Revolution was not the result of a labour movement but of a group of professional revolutionaries. A closer look at the composition of the Bolshevist party and of the first government of the Soviet state and its repressive apparatus reveals the true character of the Soviet revolution as a project that did not aim at freeing the Russian people from the Tsarist yoke but was to serve as the launch pad for the world revolution.

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    Antonio Gramsci the Italian Marxist is considered the pioneer of Cultural Marxism

    The experience of World War I and its aftermath showed that the Marxist concept of the “proletariat” as a revolutionary force was an illusion. From the example of the Soviet Union, one could also see that socialism could not function without a dictatorship. These considerations brought the leading Marxist thinkers to the conclusion that a different strategy would be required to establish socialism. Communist authors spread the insight that the socialist dictatorship must come in disguise. Before socialism can succeed, the existing culture must change. Control of the culture must precede political control.

    Cultural Control Rises in Tandem with Political Control
    Helping the neo-Marxists was the fact many of their efforts in taking control of culture happened parallel to the encroachment of the state on individual liberties. Over the past decades, at the same time when so-called political correctness has been on the rise, the American government obtained a vast arsenal of repressive instruments. Few Americans seem to know that the U.S. is still under emergency law that has been in force since George W. Bush used the executive privilege to declare a state of national emergency in 2001. In the same year, 9/11 opened also the path to push through the Patriot Act . From a score of around 95 points, the Freedom House “Aggregate Index of Freedom” of the United States has fallen to 86 points in 2018.

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    Frankfurt School-Horkheimer is front left Adorno front right and Habermas is in the background right running his hand through his hair

    Moral Corruption
    The way towards the rule of the cultural Marxists is the moral corruption of the people. To accomplish this, the mass media and public education must not enlighten but confuse and mislead. The media and the educational establishment work to put one part of the society against the other part. While group identities get more specific, the catalogue of victimisation and history of oppression becomes more detailed. To turn into a recognised victim of suppression is the way to gain social status and to obtain the right to special assistance, of respect and social inclusion.

    The demand for social justice creates an endless stream of expenditures deemed essential—for health, education, old age, and for all those people who are “needy,” “persecuted” and “oppressed,” be it real or imaginary. The flood of never-ending spending in these areas corrupts the state finances and produces fiscal crises. This helps the Neo-Marxists accuse “capitalism” of all evils when, in fact, it is the regulatory state that provokes the systemic failures and when it is the excess of public debt that causes the financial fragility.
    The cultural Marxists believe that someday they will be the sole holders of power and be able to dictate to the masses how to live and what to think
    Politics, the media, and the judiciary never pause at waging the new endless wars: the war on drugs or against high blood pressure or the campaigns that assert the endless struggle against fat and obesity. The list of the enemies grows every day whether racism, xenophobia, and anti-Islamism. The epitome of this movement is political correctness, the war against having one's own opinion. While the public tolerates disgusting expositions of behavior, particularly under the cult of the arts, the list of prohibited words and opinions grows daily. Public opinion must not go beyond the few accepted positions. Yet while the public debate impoverishes, the diversity of radical opinion flourishes in the hidden.The way towards the rule of the cultural Marxists is the moral corruption of the people. To accomplish this, the mass media and public education must not enlighten but confuse and mislead
    The cultural Marxists drive society morally into an identity crisis by means of the false standards of a hypocritical ethics. The aim is no longer the “dictatorship of the proletariat,” because this project has failed, but the “dictatorship of political correctness” whose supreme authority lies in the hands of the cultural Marxists. As a new class of priests, the guardians of the new orthodoxy rule the institutions whose power they try to extend over all parts of the society. The moral destruction of the individual is a necessary step to accomplish the final victory.

    Opium of the Intellectuals
    The believers of neo-Marxism are mainly intellectuals. Workers, after all, are a part of the economic reality of the production process and know that the socialist promises are rubbish. Nowhere was socialism established as the result of a labour movement. The workers have never been the perpetrators of socialism but always its victim. The leaders of the revolution have been intellectual party politicians and military men. It was up to the writers and artists to conceal the brutality of the socialist regimes through articles and books and by films, music, and paintings, and to give socialism a scientific-intellectual, aesthetic and moral appearance. In the socialist propaganda, the new system appears to be both fair and productive.

    The cultural Marxists believe that someday they will be the sole holders of power and be able to dictate to the masses how to live and what to think. Yet the neo-Marxist intellectuals are in for a surprise. When socialism should come indeed, the “dictatorship of the intellectuals” will be anything but benign—and not much different from what happened after the Soviets took power. The intellectuals will be among the victims. This was, after all, the way as it had happened in the French Revolution, which was the first attempt of a revolution by intellectuals. Many of the victims of the guillotine were prominent intellectuals who had earlier supported the revolution— Robespierre among them.

    In his play about “Danton’s Death,” the dramatist Georg Büchner famously had a person saying: “Like Saturn, the revolution devours its own children.” Yet more appropriately one should say that the revolution eats its spiritual fathers. The very same intellectuals who nowadays promote cultural Marxism will be the first in line if their project of conquest should succeed.

    Conclusion
    Contrary to what Marx believed, history is not pre-determined. The march through the institutions has gone far but there has not yet been a full take-over. There is still time to change course. To counteract the movement, one must note the inherent weakness of cultural Marxism. To the extent that the neo-Marxists altered classical Marxism and eliminated its basic tenets (deepening proletarianization, historical determinism, total collapse of capitalism), the movement has become even more utopian than previously socialism ever was.

    As the successors of the New Left, the “democratic socialists” of the present time propagate a hodgepodge of contradictory positions. Because of the character of this movement as a promoter of group conflict, neo-Marxism is ineffectual to serve as an instrument of gaining coherent political power as it was necessary for a dictatorship. Yet this does not mean that the neo-Marxist movement has no impact. On the contrary: because of its inherent contradictions, the ideology of cultural Marxism is the main source of the profound confusion that has grabbed almost every segment of the modern Western societies and which is about to swell into even more dangerous proportions.
    (The writer is a German Professor of Economics who currently teaches in Brazil. Reproduced from mises.org with permission
     
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  15. 12arya

    12arya Senior Member Senior Member

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    http://www.organiser.org//Encyc/2018/6/5/ASI-Unearths-Chariots-Belong-to-BC-2000.html

    Leftist Myths about Mahabharata Debunked: ASI Unearths Chariots Belong to BC 2000


    The recovery of chariots is set to give new dimension to our history and date of the Mahabharata period, and further into the origins of chariots and horses in the Harappan age

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    The Archeological Survey of India has unearthed royal burials with remains of horse chariots dating back to 2000 BC at an excavation site, at Sanauli, near Baghpat, Uttar Pradesh. This is the first time the archaeologists have found evidence dating back to the Bronze Age that suggests a warrior class existed in that era and they lived a highly sophisticated lifestyle.

    According to The Pioneer daily, the archaeologists said that the recovery is set to give a new dimension to our history and date of the Mahabharata period, and further into the origins of chariots and horses in the Harappan age.
    Speaking to The Pioneer, SK Manjul, director of Institute of Archaeology, and co-director Arvin Manjul, who led the excavation team, said, “The new findings will shed light on India’s place in the ancient world history. Previously, chariots were found to be a part of Mesopotamia, Georgia, Greek civilisations. But, the Sanauli recovery shows we were on par with them.”

    “This is also for the first time in the Indian sub-continent that we got royal burial pits,” the archaeologists said. “It is confirmed that they were a warrior class. The swords have copper-covered hilts and a medial ridge making it strong enough for warfare. We have also found shields, a torch and daggers,” said Manjul.

    At least three burial places with highly decorative have been unearthed from the site. They are decorated with “floral designs and anthropological figures like horned and peepal leafed crown.” Reportedly, the graves also contained full skeletal remains and a few human bones along with pots.

    The new findings have debunked the myth and canards propagated by the leftist historians. Through a series of writings including textbooks the leftist historians have been contesting the historicity of Mahabharata and the Kurukshetra war. With the new archaeological evidence coming to the fore, most of their claims, like chariots and horses were not part of Indus-Valley civilisation, have been proved futile.

    “The chariot is a lookalike of the ones found in its contemporary cultures like Mesopotamia. It is a solid wheel with no spokes. In one of the pits, crown or helmet worn by the rider of the chariot has been recovered,” Manjul said. “This throws light on the lifestyle and cultures of the people who lived in the pre-Iron Age — there are mirrors with copper, the elaborate burials, all this show the society was technologically advanced, aesthetic and had the sense of art and craft. They were warrior clans, and had a sophisticated lifestyle,” he said.
     
  16. dhananjay1

    dhananjay1 Senior Member Senior Member

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    There is no such thing as "dictatorship of proletariat". Proles don't ruler. In commie system, like everywhere else, it's the elite who rule
     
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  17. 12arya

    12arya Senior Member Senior Member

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    credit: op on fb

    the sleeping quarters allowed by commie govt to ayyappa devotees at the temple premises(no, these pics r not edited as commies claimed since the photographer himself clarified it)

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  18. 12arya

    12arya Senior Member Senior Member

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    ....................................................................................................
     
  19. dhananjay1

    dhananjay1 Senior Member Senior Member

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    Photos of commies with Ayyappa devotees.
     
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  20. 12arya

    12arya Senior Member Senior Member

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    :biggrin2::rofl:
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  21. 12arya

    12arya Senior Member Senior Member

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    Vivek Agnihotri speaking at IndoiAnalytics Conclave on Fake Narratives and Urban Naxals held on 15th Sept, 2018 at CCI, Delhi. Vivek opens up a lot of secrets around Naxals and enthralls the audience with his though provoking words.

     

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