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  1. #1
    Vittima del kali yuga
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    Thumbs down l'islam affonda in Indonesia

    l'olocausto degli hindù
    "The massacres perpetrated by Muslims in India are unparalleled in history, bigger than the holocaust of the Jews by the Nazis; or the massacre of the Armenians by the Turks; more extensive even than the slaughter of the South American native populations by the invading Spanish and Portuguese."iii- Francois Gautier


    Hindu Genocide in East Pakistan

    By Shrinandan Vyas


    This article deals with slaughter of about 2.5 million Hindus in East Pakistan in 1971. This article refers to information provided by Dept. of Planning of Government of Bangla Desh, Encyclopedia Britannica, Senator Edward Kennedy's report to the U.S.Senate Judiciary Committee, Newsweek, New York Times,etc. This information and elementary math are used to show that indeed millions of Hindus were killed in East Pakistan in 1971.

    ABSTRACT It is well known that the 1971 army repression in Bangla Desh (former East Pakistan) resulted in an influx of 10 million refugees into India. Most world renowned relief and news agencies put the number of dead at 3 million. However the fact that is glossed over in these statistics is that THE ENTIRE HINDU POPULATION OF EAST PAKISTAN WAS THE PRIMARY TARGET OF PAKISTANI ARMY DURING THE 9 MONTHS OF REPRESSION IN 1971. Using the population statistics from Bangla Desh Government and US Government publications this article PROVES that 80 percent of the refugees from Bangla Desh were Hindus and that 80 percent of the 3 million killed were Hindus. THUS IT WAS A HINDU REFUGEE PROBLEM and IT WAS A HINDU GENOCIDE THAT TOOK PLACE IN EAST PAKISTAN IN 1971.
    10 References - Encyclopedia Britannica, Bangla Desh Government - Ministry of Planning (for statistics), Newsweek, New York Times, Senator Edward Kennedy's report to the U.S. Senate Judiciary Committee.

    INTRODUCTION
    In the December 1970 general election in Pakistan, Awami League won 167 of 169 seats and over 80 % of popular votes in East Pakistan. Numerically Awami League had an absolute majority of seats in the Pakistan National Assembly (167 of the total 313 seats)(1). Historically, East Pakistan was allocated only 36 % of the total resources and East Pakistanis occupied only 20 % of the positions in the federal government in the United Pakistan (2). The Pakistani government's apathy towards East Pakistan after a terrible cyclone in November 1970 in which over 250,000 people died, had alienated East Pakistani people. The solid outcome of the 1970 elections for Awami League created an alternative power center for an already alienated people. The differences between the East and West Pakistani politicians snowballed into a major international crisis. On March 25, 1971 Pakistani army on President Yahya Khan's orders initiated a campaign of terror which was to last till its final surrender to the Indian army on December 17, 1971. This terror campaign by Pak army resulted in 10 million Bangla Deshi refugees crossing over to India (per Senator Edward Kennedy's report to the U.S. Senate Judiciary Committee (3)) and 3 million killed (4,5) based on reports from most relief agencies and official Bangla Desh government estimate. However the religious mix of both the refugees and the dead is nowhere emphasized anywhere. This significant information has particularly been absent in the reports from Indian News Media. This selective news dissemination has kept a more sinister truth of Hindu genocide in East Pakistan hidden from the world in general and Indians in particular.

    HINDUS IN EAST PAKISTAN WERE SPECIAL TARGET OF PAK ARMY
    In the summary of his report dated November 1, 1971 Senator Edward Kennedy writes (6):
    • 'Field reports to the U.S. Government, countless eye-witness journalistic accounts, reports of International agencies such as World Bank and additional information available to the subcommittee document the reign of terror which grips East Bengal (East Pakistan). HARDEST HIT HAVE BEEN MEMBERS OF THE HINDU COMMUNITY WHO HAVE BEEN ROBBED OF THEIR LANDS AND SHOPS, SYSTEMATICALLY SLAUGHTERED, AND IN SOME PLACES, PAINTED WITH YELLOW PATCHES MARKED "H". All of this has been officially sanctioned, ordered and implemented under martial law from Islamabad. ..' (emphasis added by author of this article).
    Sydney Schanberg, pulitzer prize winning journalist (of 'Killing Fields') was New York Times correspondent in Dhaka in 1971 at the time of army repression and during the 1971 Bangla Desh war. In his syndicated column 'The Pakistani Slaughter That Nixon Ignored' Mr.Schanberg writes:
    • "I covered the war and witnessed first the population's joyous welcome of the Indian soldiers as liberators .. Later I toured the country by road to see the Pakistani legacy firsthand. In town after town there was an execution area where people had been killed by bayonet, bullet and bludgeon. In some towns, executions were held on a daily basis."
      This was a month after the war's end (i.e. January 1972), ... human bones were still scattered along many roadsides. Blood stained clothing and tufts of human hair clung to the brush at these killing grounds. Children too young to understand were playing grotesque games with skulls. OTHER REMINDERS WERE THE YELLOW "H"s THE PAKISTANIS HAD PAINTED ON THE HOMES OF HINDUS, PARTICULAR TARGETS OF THE MUSLIM ARMY." (7) (emphasis added by the author of this article).
    Thus two independent observations one dated prior to November 1, 1971 and other in January 1972 confirm that Hindu houses in East Pakistan were marked with yellow "H"s and that Hindus were particular targets of the Pakistani army. The situation thus bears an uncanny resemblance to the predicament of Jews targeted by Nazis from 1939 to 1944, with similar out come.

    MOST OF THE REFUGEES FROM BANGLA DESH WERE HINDUS
    Senator Edward Kennedy in his report gives following details about the the refugees from Bangla Desh in 1971. As of October 25, 1971, 9.54 million refugees from East Pakistan had crossed over to India. The average influx as of October 1971 was 10,645 refugees a day (3). Hence the total refugee population at the start of Bangla Desh war on December 3, 1971 was about 10 million (5).
    Sen. Kennedy further mentions that Government of India had set up separate refugee camps for Hindus and Muslims where possible, i.e. refugee camps of Hindus were located in Hindu majority areas and similarly Muslim camps were located in Muslim majority areas. THE COMMUNAL REPRESENTATION OF REFUGEES WAS 80 PERCENT HINDU, 15 PERCENT MUSLIM AND 5 PERCENT CHRISTIAN AND OTHER (8).
    This means that 8 MILLION OF THE 10 MILLION REFUGEES WERE HINDUS (8). Other fact that corroborates this is that when Sen. Kennedy had asked several Chief Relief officers in charge of refugee camps what was needed most urgently, their reply was "crematoriums".

    THE MISSING 2 .5 MILLION HINDUS
    Several agencies indicate that the brutal Pakistani army repression killed 3 million Bengalis. This estimate is even given by the Government of Bangla Desh (5). However no religious mix of the dead is easily available.
    Let us therefore look at the population demographics for Bangla Desh which is given in Table I.
    TABLE I
    Source : Based on Information from Bangladesh Ministry of planning, Bureau of Statistics (9)
    YEAR
    Total Population in Millions
    Hindu Population as % of Total
    Hindu Population in Millions
    1941
    42.00
    28.0
    11.76
    1961
    50.84
    18.5
    9.41
    1974
    71.48
    13.5*
    9.655
    1981
    87.13
    12.2
    10.633
    * Encyclopedia Britannica (10) gives 13.5% figure for 1974, where as Government of Bangla Desh gives 13.5% for 1971 and total population of 71.48 million for 1974 (9).
    Since Hindus and Muslims in Bangladesh have similar socio- economic and educational backgrounds, the birth and death rates for these two groups must be very similar. This means that the Hindu population must grow at the same pace as the total population growth rate. Hence any unusual drop must be accounted for by influx of Hindu refugees and mortality rate from non natural causes. The expected Hindu population, the emigration to India from E. Pakistan and actual populations are listed in Table II.
    Table II
    YEAR
    Hindu Population of East Pak/BD Actual (9)
    (millions)

    Expected Hindu Population in Absence of Strife
    (millions)

    Refugees from E. Pakistan to India(8)
    (millions)

    Hindus Missing
    (millions)

    1941
    11.766
    -
    -
    -
    1961
    9.41
    14.24
    4.12(1947-58)
    0.711
    1974
    9.65
    13.23
    1.11(1964-70)
    2.477
    Thus if 1947 partition had not resulted, the Hindu population of East Pakistan area should by 1961 have increased proportionally from 11.76 millions in 1941, to 14.24 millions (11.76 * 50.84 / 42 = 14.24). The official Indian Government records indicate that between 1947 and 1958, 4.12 million (Hindu) refugees crossed into India from East Bengal(3). This means the Hindu population in East Pakistan in 1961 should have been 10.12 million (14.24 - 4.12) compared to the actual 9.41 million. The missing 0.7 million Hindu population can be accounted by several hundred thousands killed in the riots in 1947 on the Bengal border, plus the refugee influx from 1958 to 1961. 1961.
    Let us now look at Hindu population in East pakistan from 1961 to 1974. With proportional increase the Hindu population of 9.41 million in 1961 should have increased to 13.23 million ( 9.41 * 71.48 / 50.84 = 13.23 ) by 1974. However the actual Hindu population as per Bangla Desh Census data for 1974 was 9.65 million. Of the 3.58 million shortfall only 1.11 million can be accounted for since Government of India's record indicate that 1.11 million (Hindu) refugees crossed into India between 1964 and 1970 (3) i.e.PRIOR to the 1971 crisis.
    • THUS 2.47 MILLION (13.23 - 9.65 - 1.11 = 2.47) HINDUS FROM EAST PAKISTAN ARE UNACCOUNTED FOR FROM THE 1971 PAK ARMY REPRESSION.
    OTHER PROOF FOR 2.4 MILLION HINDUS KILLED IN EAST PAKISTAN
    • Since the 80 percent of the refugees in 1971 were Hindus,a similar proportion of the dead are likely to be Hindus also. The official Bangla Desh government estimate puts the number of Bengalis killed at 3 million. 80 percent of 3 million put THE NUMBER OF HINDUS KILLED AT 2.4 MILLION which is close to the number of Hindus missing calculated comes above.
    SUMMARY & CONCLUSIONS
    1. Independent accounts indicate that Hindus from East Pakistan were special target during the 1971 army repression. HINDU HOUSES WERE PAINTED WITH YELLOW "H"s, THEY WERE ROBBED OF THEIR LANDS AND SHOPS, AND THEY WERE SYSTEMATICALLY SLAUGHTERED.
    2. 80 percent of the refugees to India in 1971 were Hindus, THUS IT WAS A HINDU REFUGEE PROBLEM.
    3. NEARLY 2.5 MILLION HINDUS WERE KILLED DURING THE 9 MONTHS OF PAKISTANI ARMY REPRESSION OF EAST PAKISTAN IN 1971. THUS IT WAS A HINDU SLAUGHTER IN 1971.
    4. ALL THE ABOVE BEAR AN UNCANNY RESEMBLANCE TO THE PERSECUTION & HOLOCAUST OF JEWS BY THE NAZIS.
    5. INDIAN GOVERNMENT CONTROLLED 'SECULAR' MEDIA DELIBERATELY HID THE SINISTER TRUTH OF HINDU GENOCIDE IN EAST PAKISTAN.
    6. In any internal political problem of an Islamic country, Hindus (or minorities of other religions) become the scapegoats and will be liquidated at the first chance the Islamic Government gets.
    7. WE HAVE LEARNT NOTHING FROM THE HISTORY AND WITH THE 'PSECULAR' MEDIA WE WILL LEARN NOTHING.
    COMMENTS & FUTURE WORK
    This is just the tip of the iceberg. The ethnic cleansing of Hindus in Bangla Desh did not end in 1971. Since 1974 to 1981 the Hindu population as a percent of total Bangla Deshi population decreased from 13.5 % to 12.2 %. This slide has continued over the last decade. Same is true about Hindus in Pakistan and in Kashmir valley.
    There is a genuine need for systematic record keeping and documentation of the history of Hindu genocides & Hindu ethnic cleansing, so that we don't repeat it again (and again and again..) There is also a need to build a memorial of this Hindu holocaust similar to the Jewish Holocaust memorial in Washington DC.
    This topic is extensively dealt in a book 'Genocide in East Pakistan/ Bangla Desh' by S.K.Bhattacharya. However the present author has verified the findings of S.K. Bhattacharya based on completely independent sources. For detailed descriptions and news reports of 1971, reader should refer to the original book.

    REFERENCES
    1. Bangladesh: The Birth Of A Nation, A hand book of Background information and Documentary Sources Compiled by Univ. of Chicago Group of Scholars, by M.Nicholas, P.Oldensburg, Ed.W.Morehouse, M.Seshachalam & Co., India, 1972, p.7
    2. Same as reference 1, p.73
    3. Crisis in South Asia - A report by Senator Edward Kennedy to the Subcommittee investigating the Problem of Refugees and Their Settlement, Submitted to U.S. Senate Judiciary Committee, November 1, 1971, U.S. Govt. Press, pp.6-7.
    4. Newsweek, August 1, 1994, p.37
    5. Same as reference 1, pp.44-45
    6. Same as reference 3, p.66
    7. The Pakistani Slaughter That Nixon Ignored , Syndicated Column by Sydney Schanberg, New York Times, May 3, 1994.
    8. Same as reference 3, p. 19
    9. Bangladesh A Country Study, Ed. J.Heitzman & R.L.Worden, 2nd Ed, Federal Research Division, Library of Congress, Publisher U.S. Army, 1989, pp.250,255
    10. Encyclopedia Britannica, 15 th Ed, Micropedia, Vol.1, p.789 Desh.
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  2. #2
    Vittima del kali yuga
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    Predefinito

    Hindu Kush means Hindu Slaughter

    By Shrinandan Vyas


    All the Encyclopedias and National Geographic agree that Hindu Kush region is a place of Hindu genocide (similar to Dakau and Auschwitz). All the references are given. Please feel free to verify them. ABSTRACT
    All Standard reference books agree that the name 'Hindu Kush' of the mountain range in Eastern Afganistan means 'Hindu Slaughter' or 'Hindu Killer'. History also reveals that until 1000 A.D. the area of Hindu Kush was a full part of Hindu cradle. More likely, the mountain range was deliberately named as 'Hindu Slaughter' by the Moslem conquerors, as a lesson to the future generations of Indians. However Indians in general, and Hindus in particular are completely oblivious to this tragic genocide. This article also looks into the reasons behind this ignorance.
    21 References - (Mainly Encyclopedia Britannica & other reference books, National Geographic Magazines and standard history books).

    INTRODUCTION
    The Hindu Kush is a mountain system nearly 1000 miles long and 200 miles wide, running northeast to southwest, and dividing the Amu Darya River Valley and Indus River Valley. It stretches from the Pamir Plateau near Gilgit, to Iran. The Hindu Kush ranges mainly run thru Afganistan and Pakistan. It has over two dozen summits of more than 23,000 ft in height. Below the snowy peaks the mountains of Hindu Kush appear bare, stony and poor in vegetation. Historically, the passes across the Hindu Kush have been of great military significance, providing access to the northern plains of India. The Khyber Pass constitutes an important strategic gateway and offers a comparatively easy route to the plains of Punjab. Most foreign invaders, starting from Alexander the Great in 327 BC, to Timur Lane in 1398 AD, and from Mahmud of Ghazni, in 1001 AD, to Nader Shah in 1739 AD attacked Hindustan via the Khyber Pass and other passes in the Hindu Kush (1,2,3). The Greek chroniclers of Alexander the Great called Hindu Kush as Parapamisos or Paropanisos (4). The Hindu name of the Hindu Kush mountains was 'Paariyaatra Parvat'(5).

    EARLY HISTORY OF HINDU KUSH REGION (UP TO 1000 AD)
    History of Hindu Kush and Punjab shows that two major kingdoms of Gandhaar & Vaahic Pradesh (Balkh of Bactria) had their borders extending far beyond the Hindu Kush. Legend has it that the kingdom of Gandhaar was established by Taksha, grandson of Bharat of Ayodhya (6). Gandhaar's borders extended from Takshashila to Tashkent (corruption of 'Taksha Khand') in the present day Uzbekistan. In the later period, Mahabharat relates Gaandhaari as a princess of Gandhaar and her brother, Shakuni as a prince and later as Gandhaar's ruler.
    In the well documented history, Emperor Chandragupt Maurya took charge of Vaahic Pradesh around 325 BC and then took over Magadh. Emperor Ashok's stone tablets with inscriptions in Greek and Aramaic are still found at Qandahar (corruption of Gandhaar?) and Laghman in eastern Afganistan(3). One such stone tablet, is shown in the PBS TV series 'Legacy with Mark Woods' in episode 3 titled 'India: The Spiritual Empire'. After the fall of Mauryan empire, Gandhaar was ruled by Greeks. However some of these Greek rulers had converted to Buddhism, such as Menander, known to Indian historians as Milinda, while some other Greeks became followers of Vishnav sects (Hinduism)(7). Recent excavations in Bactria have revealed a golden hoard which has among other things a figurine of a Greek goddess with a Hindu mark on its forehead (Bindi) showing the confluence of Hindu-Greek art (8). Later Shaka and KushaaN ruled Gandhaar and Vaahic Pradesh. KushaaN emperor Kanishka's empire stretched from Mathura to the Aral Sea (beyond the present day Uzbekistan, Tajikistan, and Krygzystan)(9).
    Kanishaka was a Buddhist and under KushaaN influence Buddhism flourished in Gandhaar. Two giant sandstone Buddhas carved into the cliffs of Bamian (west of Kabul) date from the Kushan period. The larger Buddha (although defaced in later centuries by Moslem invaders) is about 175 ft tall (10,11). The Kushan empire declined by 450 AD. The Chinese traveller Hsuan-Tsang (Xuan-zang) travelled thru the region in 7 th century AD and visited many Buddhist religious centers (3) including Hadda, Ghazni, Qonduz, Bamian (3,10,11), Shotorak and Bagram. From the 5 th thru 9 th cenury AD Persian Sasanians and Hepthalites ruled Gandhaar. During their rule Gandhaar region was again influenced by Hinduism. The Hindu kings (Shahiya) were concentrated in the Kabul and Ghazni areas. The last Hindu Shahiya king of Kabul, Bhimapal was killed in 1026 AD. The heroic efforts of the Hindu Shahiya Kings to defend the northwestern gates of India against the invaders are described by even al-Biruni, the court historian of Mahmud of Ghazni (12). Some excavated sites of the period include a major Hindu Shahiya temple north of Kabul and a chapel that contains both Buddhist and Hindu images, indicating that there was a mingling of two religions (3).
    Islamic invasions on Afganistan started in 642 AD, but over the next several centuries their effect was marginal and lasted only a short time after each raid. Cities surrendered only to rise in revolt and the hastily converted returned to their old religion (Hinduism or Buddhism) once the Moslem armies had passed (3).
    THUS TILL THE YEAR 1000 AD AFGANISTAN WAS A FULL PART OF HINDU CRADLE.

    HINDU KUSH AND THE HINDU GENOCIDE
    Now Afganistan is a Moslem country. Logically, this means either one or more of the following must have happened:
    a) original residents of Hindu Kush converted to Islam, or
    b) they were slaughtered and the conquerors took over, or
    c) they were driven out.
    Encyclopedia Britannica (3) already informs us above about the resistance to conversion and frequent revolt against to the Moslem conqueror's rule from 8 th thru 11 th Century AD. The name 'Hindu Kush' itself tells us about the fate of the original residents of Gandhaar and Vaahic Pradesh during the later period of Moslem conquests, because HINDU KUSH in Persian MEANS HINDU SLAUGHTER (13) (as per Koenraad Elst in his book 'Ayodhya and After'). Let us look into what other standard references say about Hindu Kush.
    Persian-English dictionary (14) indicates that the word 'Kush' is derived from the verb Kushtar - to slaughter or carnage. Kush is probably also related to the verb Koshtan meaning to kill. In Urdu, the word Khud-kushi means act of killing oneself (khud - self, Kushi- act of killing). Encyclopedia Americana comments on the Hindu Kush as follows: The name Hindu Kush means literally 'Kills the Hindu', a reminder of the days when (Hindu) SLAVES from Indian subcontinent died in harsh Afgan mountains while being transported to Moslem courts of Central Asia (15). The National Geographic Article 'West of Khyber Pass' informs that 'Generations of raiders brought captive Hindus past these peaks of perpetual snow. Such bitter journeys gave the range its name Hindu Kush - "Killer of Hindus"'(10). The World Book Encyclopedia informs that the name Kush, .. means Death ..(16). While Encyclopedia Britannica says 'The name Hindu Kush first appears in 1333 AD in the writings of Ibn Battutah, the medieval Berber traveller, who said the name meant 'Hindu Killer', a meaning still given by Afgan mountain dwellers who are traditional enemies of Indian plainsmen (i.e. Hindus)(2). However, later the Encyclopedia Britannica gives a negationist twist by adding that 'more likely the name is a corruption of Hindu-Koh meaning Hindu mountains'. This is unlikely, since the term Koh is used in its proper, uncorrupted form for the western portion of Hindu Kush, viz. Koh-i-Baba, for the region Swat Kohistan, and in the names of the three peaks of this range, viz. Koh-i-Langer, Koh-i-Bandakor, and Koh-i-Mondi. Thus to say that corruption of term Koh to Kush occurred only in case of Hindu Kush is merely an effort to fit in a deviant observation to a theory already proposed. In science, a theory is rejected if it does not agree with the observations, and not the other way around. Hence the latter negationist statement in the Encyclopedia Britannica must be rejected.
    IT IS SIGNIFICANT THAT ONE OF THE FEW PLACE NAMES ON EARTH THAT REMINDS US NOT OF THE VICTORY OF THE WINNERS BUT RATHER THE SLAUGHTER OF THE LOSERS, CONCERNS A GENOCIDE OF HINDUS BY THE MOSLEMS (13).
    Unlike the Jewish holocaust, the exact toll of the Hindu genocide suggested by the name Hindu Kush is not available. However the number is easily likely to be in millions. Few known historical figures can be used to justify this estimate. Encyclopedia Britannica informs that in December 1398 AD, Timur Lane ordered the execution of at least 50,000 captives before the battle for Delhi, .. and after the battle those inhabitants (of Delhi) not killed were removed (as slaves) (17), while other reference says that the number of captives butchered by Timur Lane's army was about 100,000 (18). Later on Encyclopedia Britannica mentions that the (secular?) Mughal emperor Akbar 'ordered the massacre of about 30,000 (captured) Rajput Hindus on February 24, 1568 AD, after the battle for Chitod' (19). Another reference indicates that this massacre of 30,000 Hindu peasants at Chitod is recorded by Abul Fazl, Akbar's court historian himself (20). These two 'one day' massacres are sufficient to provide a reference point for estimating the scale of Hindu genocide. The Afgan historian Khondamir records that during one of the many repeated invasions on the city of Herat in western Afganistan, 1,500,000 residents perished (11).
    Since some of the Moslem conquerors took Indian plainsmen as slaves, a question comes : whatever happened to this slave population? The startling answer comes from New York Times (May-June 1993 issues). The Gypsies are wandering peoples in Europe. They have been persecuted in almost every country. Nazis killed 300,000 gypsies in the gas chambers. These Gypsies have been wandering around Central Asia and Europe since around the 12 th Century AD. Until now their country of origin could not be identified. Also their Language has had very little in common with the other European languages. Recent studies however show that their language is similar to Punjabi and to a lesser degree to Sanskrit. Thus the Gypsies most likely originated from the greater Punjab. The time frame of Gypsy wanderings also coincides early Islamic conquests hence most likely their ancestors were driven out of their homes in Punjab and taken as slaves over the Hindu Kush.
    The theory of Gypsie origins in India was first proposed over two centuries ago. It is only recently theta linguistic and other proofs have been verified. Even the Gypsie leadership now accepts India as the country of their origin.
    Thus it is evident that the mountain range was named as Hindu Kush as a reminder to the future Hindu generations of the slaughter and slavery of Hindus during the Moslem conquests.

    DELIBERATE IGNORANCE ABOUT HINDU KUSH
    If the name Hindu Kush relates such a horrible genocide of Hindus, why are Hindus ignorant about it? and why the Government of India does not teach them about Hindu Kush? The history and geography curriculums in Indian Schools barely even mention Hindu Kush. The horrors of the Jewish holocaust are taught not only in schools in Israel and USA, but also in Germany. Because both Germany and Israel consider the Jewish holocaust a 'dark chapter' in the history. The Indian Government instead of giving details of this 'dark chapter' in Indian history is busy in whitewash of Moslem atrocities and the Hindu holocaust. In 1982, the National Council of Educational Research and Training issued a directive for the rewriting of school texts. Among other things it stipulated that: 'Characterization of the medieval period as a time of conflict between Hindus and Moslems is forbidden'. Thus denial of history or Negationism has become India's official 'educational' policy (21).
    Often the official governmental historians brush aside questions such as those that Hindu Kush raises. They argue that the British version is the product of their 'divide and rule' policy' hence their version is not necessarily true. However it must be remembered that the earliest reference of the name Hindu Kush and its literal meaning 'Hindu Killer' comes from Ibn Battutah in 1333 AD, and at that time British were nowhere on the Indian scene. Secondly, if the name indeed was a misnomer then the Afgans should have protested against such a barbaric name and the last 660 plus years should have been adequate for a change of name to a more 'civil' name. There has been no effort for such a change of name by the Afgans. On the contrary, when the Islamic fundamentalist regime of the Mujahadeens came to power in 1992, tens of thousands of Hindus and Sikhs from Kabul, became refugees, and had to pay steep ransom to enter into Pakistan without a visa.
    In the last 46 years the Indian Government also has not even once demanded that the Afgan Government change such an insulting and barbaric name. But in July 1993, the Government of India asked the visiting Jerusalem Symphony Orchestra to change its name because the word Jerusalem in its name is offensive to Moslem Fundamentalists.

    CONCLUSION
    It is evident that Hindus from ancient India's (Hindustan's) border states such as Gandhaar and Vaahic Pradesh were massacred or taken as slaves by the Moslem invaders who named the region as Hindu Kush (or Hindu Slaughter,or Hindu Killer) to teach a lesson to the future Hindu generations of India. Unfortunately Hindus are not aware of this tragic history. The Indian government does not want the true history of Hindu Moslem conflicts during the medieval ages to be taught in schools. This policy of negationism is the cause behind the ignorance of Hindus about the Hindu Kush and the Hindu genocide.

    COMMENTS & FUTURE WORK
    Although in this article Hindu Kush has been referred to as Hindu slaughter, it is quite possible that it was really a Hindu and Buddhist slaughter. Since prior to Moslem invasions influence of Buddhism in Gandhaar and Vaahic Pradesh was considerable. Also as the huge 175 ft stone Buddhas of Bamian show, Buddhists were idol worshipers par excellence. Hence for Moslem invaders the Buddhists idol worshipers were equally deserving of punishment. It is also likely that Buddhism was considered an integral part of the Hindu pantheon and hence was not identified separately.
    This article barely scratches the surface of the Hindu genocide, the true depth of which is as yet unknown. Readers are encouraged to find out the truth for themselves . Only when many readers search for the truth, the real magnitude of the Hindu genocide will be discovered.

    REFERENCES
    1. Encyclopedia Britannica, 15 th Ed, Vol.5, p.935, 1987
    2. Encyclopedia Britannica, 15 th Ed, Vol.14, pp.238-240, 1987
    3. Encyclopedia Britannica, 15 th Ed, Vol.13, pp.35-36, 1987
    4. The Invasion of India by Alexander the Great (as described by Arrian, Q.Curtius, Diodoros, Plutarch & Justin), By J.W.McCrindle, Methuen & Co., London, p.38, 1969
    5. Six Glorious Epochs of Indian History, by Veer Savarkar, Savarkar Prakashan, Bombay, 2nd Ed, p.206, 1985
    6. Chanakya - a TV series by Doordarshan, India
    7. Encyclopedia Britannica, 15 th Ed, Vol.21, pp.36-41, 1987
    8. V.Sarianidi, National Geographic Magazine, Vol.177, No.3, p.57, March 1990
    9. Hammond Historical Atlas of the World, pp. H4 & H10, 1993
    10. W.O.Douglas, National Geographic Magazine, vol.114, No.1, pp.13-23, July 1958
    11. T.J.Abercrombie, National Geographic Magazine, Vol.134, No.3, pp.318-325, Sept.1968
    12. An Advanced History of India, by R.C.Majumdar, H.C.Raychaudhuri, K.Datta, 2nd Ed., MacMillan and Co, London, pp.182-83, 1965
    13. Ayodhya and After, By Koenraad Elst, Voice of India Publication, p.278, 1991
    14. A Practical Dictionary of the Persian Language, by J.A.Boyle, Luzac & Co., p.129, 1949
    15. Encyclopedia Americana, Vol.14, p.206, 1993
    16. The World Book Encyclopedia, Vol.19, p.237, 1990
    17. Encyclopedia Britannica, 15 th Ed, Vol.21, pp. 54-55, 1987
    18. An Advanced History of India, by R.C.Majumdar, H.C.Raychaudhuri, K.Datta, 2nd Ed., MacMillan and Co, London, pp.336-37, 1965
    19. Encyclopedia Britannica, 15 th Ed, Vol.21, p.65, 1987
    20. The Cambridge History of India, Vol.IV - The Mughul Period, by W.Haig & R.Burn, S.Chand & Co., New Delhi, pp. 98-99, 1963
    21. Negationism in India, by Koenraad Elst, Voice of India Publ, 2nd Ed, pp.57-58, 1993
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  3. #3
    Vittima del kali yuga
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    Satyameva Jayate
    (Truth Alone Triumphs)

    The Self is the sun shining in the sky,
    The wind blowing in space; he is the fire
    At the altar and in the home the guest;
    He dwells in human beings, in gods, in truth,
    And in the vast firmament; he is the fish
    Born in water, the plant growing in earth,
    The river flowing down the mountain.
    For this Self is supreme!

    (Katha Upanishad II.2.2)

    Genocide committed in the name of Allah: 3,000,000 Bangladeshi Hindus Killed during the Pakistan-Bangladesh war in 1971. From 1894 to 1896 Abdul Hamid, Sultan of the Ottoman Empire, killed 150,000 Armenian Christians. In India, Sikh Guru Tegh Bahadur along with his disciples was burned to death by the Moghul ruler Aurangzeb in 1675. Another Sikh, Bhai Mati Das was sawn into right and left halves while he was still alive. In July 1974, 4,000 Christians living in Cyprus were killed by Fahri Koroturk, president of Turkey and his Islamic army. From 1843 to 1846 10,000 Assyrian Christians including women and children were massacred by the Muslims. From 1915 to 1918 750,000 Assyrians were killed in the name of Islamic Jihad. In 1933 thousands of Assyrian villagers were murdered by the Iraqi soldiers in Northern Iraq. Since 1990 more than 10,000 Kashmiri Hindus have been brutally murdered by Islamic fundamentalists. Over 280,000 Ugandans killed during the reign of Idi Amin from 1971 to 1979. Over 30,000 Mauritanians have been killed by the Islamic dictators since 1960. In 1980, 20,000 Syrians were murdered under the rule of Hafez Al-Assad, President of Syria. Since 1992 120,000 Algerians have been murdered by the Islamic fundamentalist army.
    H induism tells us that the "Self" which dwells in each and every being in this universe is one and the same with Godhead. Every soul in this uinverse is a reflection of this Supreme Self. Thus every individual has the potential to realize Godhead by the realization of this "Self".

    Realization of the "Self" is possible only when someone is free to think on his/her own and act accordingly. The most heinous and barbaric crime in this world would be to stop an individual to think freely. And when such a crime is legalised in the form of a religion, one can easily imagine how disastrous it can be. Islam is such a religion.
    Islam imposes a threat to the whole world which is far worse than deforestation, nuclear destruction or AIDS. It is an insidious, devilish disease creeping into the veins of the world. Every individual must realise the destructive and evil nature of this religion, for it eats away at the very foundation of humanity which is an individual's ability to think individually and act accordingly. The following articles logically analyse different aspects of this so called religion and bring forth the true nature of Islam.

    List Of Articles
    1. Wondrous Treatment Of Women In Islam
    2. Wondrous Treatment Of Kafirs In Islam
    3. The Excessive Kindness Of Islam
    4. Mohammed's High Regard For Women
    5. Mohammed - "A True Saint"
    6. Taj Mahal - A Hindu Temple-Palace
    7. Destruction Of Hindu Temples By Muslims - Part I
    8. Destruction Of Hindu Temples By Muslims - Part II
    9. Destruction Of Hindu Temples By Muslims - Part III
    10. Destruction Of Hindu Temples By Muslims - Part IV (The Epigraphic Evidence)
    11. Koran - The Ultimate Truth
    12. The X-Rated Paradise Of Islam
    13. Islamic Hell - Torture Chamber for Unbelievers
    14. The Violent Truth Behind The Sufi Mask
    15. Islam-Terrorism, Inc. - Part I
    16. Islam-Terrorism, Inc. - Part II
    17. Prophet Of Terror and "Religion Of Peace"-Part I
    18. Prophet Of Terror and "Religion Of Peace"-Part II
    19. Prophet Of Terror and "Religion Of Peace"-Part III
    20. Prophet Of Terror and "Religion Of Peace"-Part IV
    Important Links
    1. Online Gita
    2. Bhagavad Gita
    3. Anwar Shaikh's Web Page
    4. The Myth Of The Aryan Invasion Of India
    5. Kashmir Information Network
    6. Genocide Against The Assyrian Nation
    7. Armenian Genocide Page
    8. A Site on Internal And External Contradictions in Koran
    Note: I, Zulfikar Khan grant the visitor of this web site the right to freely distribute the above mentioned articles written by me if he/she should so desire. They may do so provided that they do not alter the original contents of these articles.
    For your comments and questions please send mail to
    zulfikark@usa.net

  4. #4
    Vittima del kali yuga
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    Il desiderio, è come un fuoco insaziabile. Grazie alla barca della conoscenza certamente varcherai tutto l'oceano del male (b. gità)
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    GENERAL
    Hinduism is on the attack from three main groups and each is as dangerous as the other. Firstly , the Christians have an upper hand on us with the economies under their control, secondly the petro-dollars in the hands of the Muslims and thirdly, from within us, the Hindus who either falsely or for some ulterior motives believe that Hinduism can survive the onslaught in modern times as it has in the past. In times when the Christians have openly taken on the task of harvesting us to Christianity, the Muslims with their Jihad and the pseudo secularists, who will stop at nothing, the gravity of the situation will have to be realized now or the very survival of Hinduism is at risk. Join us free, together we can make the difference and fight as one.

    GOALS & PURPOSES:

    POINTS OF HINDU AGENDA
    • From the beginning of the creation Bharatvarsha known by the name of Aryavarta and Hindusthan has been the birthplace of Hindu race and its ancestors. In the ancient history of the world, the glory of this world famous, Indivisible, sovereign Aryavarta spread over from Himalayas to the seas is clearly mentioned. It is an undisputed and self-evident Arya Rashtra or Hindu Rashtra duly supported geographically.
    • After its freedom from the unfortunate slavery (by the Islamic Mogul Empire) of one thousand years Hindu nation as a result of its continuous struggle and unmatchable sacrifices should have got political, religious and cultural freedom in its motherland, Bharat. After the unfortunate partition of Bharatbhoomi, the remaining portion of divided Bharat inevitably and self-evidently remains and continues to be secular Bharat Bhoomi. It is indeed extremely unfortunate that due to the shortsighted and foreign-oriented thought and perception of the country, this most ancient, glorious and cultural civilisation finds itself powerless, helpless and orphaned in its own country.
    • The political parties prompted by the spirit of pseudo secularism and not the real secularism, which the term conveys, by resorting to the policy of appeasement of anti-national elements(muslims) have rendered the mainstream Hindu Samaj deplorably orphaned and their motherland Bharatvarsha like a wretched Dharamshala.
    • HinduUnity.org presents this Hindu agenda before the political parties to salvage Bharat and Hindu Nation unfortunately surrounded by inimical forces and innumerable difficulties to ensure just human rights to the vast community of 80 crores in their homeland. It is the duty of every political party in the country to promise to safeguard the interests of the national mainstream, i.e., Hindu Samaj (Sanaatan, Boudha, Jain, Sikh Panths, etc.)
    • Hindutva and nationalism in Bharat are synonymous. Hindu Samaj is indisputably the main current of Bharat. Hindu interest is the national interest. Therefore, the honour and the interests of Hindus will be protected in every manner.
    • Every nation has a constitutional denomination. Only "Bharat" Which has the ancient, glorious and historical connotations will have constitutional recognition.
    • The patriotic Hindus all over the world aspire to construct a magnificent temple at Sri Rama Janma Bhumi in Ayodhya in accordance with the model approved by the revered saints. The Janma Bhumi Complex will be immediately handed over by enacting a suitable legislation to Sri Rama Janma Bhumi Nyas which is in forefront of Sri Rama Janma Bhumi awakening and is recognised as such by Hindus all over the world.
    • The Holy campuses of Sri Krishna Janmasthan at Mathura, and Sri Kashi Vishwanath Temple, Gyanvapi at Varanasi which were desecrated and remodelled by the barbaric Mogul empire will be immediately handed over to the Hindu Samaj by enacting a suitable legislation.
    • Slaughter of Cow and its progeny shall be completely banned throughout the country by enacting an effective legislation and made a rigorously punishable offence.
    • Gau-Seva Ministries will be formed in the centre and the states to protect environment, natural ecology and agro-economy, for establishment of self-reliant village-oriented economy, to foster and develop the national species of cow and its progeny, for production of natural and organic manure and to enhance the production of milk, butter, ghee and yogurt, etc., and to utilise the tremendous ox-power in national interest.
    • The anti-national activity of religious conversion of Hindus by force, fraud or false propaganda by exploiting the innocence the poverty of backward communities will be strictly banned.
    • All foreign remittances to non-governmental agencies, social, religious or service organizations or individuals will be stopped, so that the money and material so received is not misutilised for religious conversion and other divisive conspiracies.
    • A uniform civil code will be promulgated throughout the country to check inequality, imbalance, injustice, and atrocities on women and to stop the malpractice of polygamy.
    • Abortion and female infanticide, which promote immorality and female persecution, will be banned. More stringent penal provisions will be made against rape and kidnapping of women. Firm steps will be taken to check the scourge of dowry system.
    • Article 370 of the Constitution, which smacks of a separate balkanised identity of Kashmir from the rest of the country, will be scrapped. The restriction on sale and purchase of property in Kashmir by Bharatiya citizens will be abolished.
    • The Kashmiri Hindu migrants will be honourably rehabilitated. Their snatched properties will be restored and the deprived Hindu families will be compensated. Adequate arrangements for their security will also be made.
    • Secessionist demands and propaganda in Kashmir or anywhere else in the country, or indulging in violent activity will be ruthlessly repressed. Secessionist demand will be a strict penal anti-national offence.
    • Terrorism results in untold sufferings to the people of the country. Therefore, the very source, whether internal or external, will be uprooted by determined action of the Government.
    • The special rights and privileges granted to the minorities(muslims) will be made available to all sections of the society to end inequality.
    • Universally recognised, well-developed and scientific language Sanskrit will be made a compulsory subject of study throughout the country.
    • Mother tongue will invariably be the medium of primary education.
    • Teaching of Bharatiya culture and Dharma will be made compulsory.
    • The status of second official language accorded by certain states to Urdu in foreign script will be withdrawn.
    • The distorted presentation of modern, social and cultural history of Bharat will be re-written by honest, patriotic and learned historians and archaeologists. The teaching syllabus shall be accordingly reformed.
    • Singing of "Vande Maataram" everyday will be compulsory in all educational institutions.
    • Pooja, Archana and religious construction activities of math, mandirs and ashrams will be deemed a charitable activity and will be entitled for exemption from the income tax.
    • A specified portion of Government revenue shall be earmarked for the various Dharmic, charitable objects of the taxpayers.
    • Efforts will be made at Government level to spread and develop Ayurveda and other indigenous medical systems.
    • Government interference and control on pilgrim centres, muths, mandirs and ashrams will be removed and they will be made autonomous for proper management.
    • Pilgrimages shall be made tax-free. Ministries shall be established at the centre and in the states to restore the glory of pilgrim centres and to develop them as also to facilitate and encourage pilgrimage.
    • Drinking and non-vegetarianism will be discouraged by the Government. All meat export from the country will be banned. All big mechanical abattoirs will be closed.
    • Vigorous efforts will be made for immediate expulsion of all those who have infiltrated into Bharat after 1st January, 1970. Country's borders will be issued to the residents of bordering areas.
    • Pervasive arrangements will be made for the cleanliness, piety and glory of religious centres and rivers.
    • Terrorist and anti-national activities will be ruthlessly crushed by appropriate legal provisions.
    • Any denigration of, or disrespect to, any faith including Hindu culture, belief or tradition, or any venerated character, by audio-visual, written or spoken means will be a penal offence and strictly enforced.
    • National economic policy will be based on Swadeshi and self- reliance.
    • It shall be the moral duty or the Government to protect the religious and cultural rights of non-resident Bharatiyas living in neighboring and far off countries and to develop their Dharmic, cultural and social relations.
    • Non-resident Bharatiyas will be treated as Bharatiya citizens.
    • The old and glorious historical names of towns, roads and places will be restored.
    • Prominent Hindu festivals will be declared national holidays.
    • The rights and privileges accorded to scheduled castes and scheduled tribes will be withdrawn on their conversion.
    • In view of the unimpeachable historical, literary and archaeological evidence, the places of Worship (Special Provision) Act, 1991 shall be suitably modified/repealed.
    • Minority Commission and similar partisan institutions will be abolished.
    • Recruitment in armed, paramilitary and police forces on communal lines will not be permitted.
    FAQ'S ABOUT HINDUUNITY.ORG
    Do I have to be a Hindu to join HinduUnity.org? Are non-Hindus allowed to join ?
    All our Hindu brothers and sisters are deeply welcome to join our cause. Anyone can join HinduUnity.org providing that they support the cause of Hindutva and a forming a Hindu Rashtra in India.

    How does HinduUnity.org feel about Muslims and Christians?

    India by all means claims to be secular but minorities have more rights than Hindus. This is absolutely not fair and will not be tolerated. India spends millions of rupees on sending Muslims to Mecca for their Hajj all at Indian tax payers money. What do Hindus get? Nothing! Hindutva activists are being assassinated in broad day light by pro-Jihad activists. Islam's agenda for India is total conquer and conversion of it's citizens to Islam. If Hindus don't wake up, then we are doomed. Muslim birth rate in India is out of control. Should Hindus wait until muslims become the majority ? We think not!

    Christians on the other hand are using immoral means
    to convert Hindus into Christianity. Sari wearing nuns enter a poor village with food, clothing and money. The rest is history. Some other methods are too immoral to even address here. We are strongly against this practice and we will fight whichever way possible against to counter act it.

    Where should all the existing Muslims in India go ?

    We believe that they all should have taken advantage of the 1947 partition. All muslims should go back to Pakistan and Bangladesh where I am sure they will be welcomed. Muslims who wish to stay back in India should behave themselves and not ask for special privilegedes. They should also realize that Bharat is a Hindu nation where Hindu rules and regulations apply. We believe that no political seats should be held by muslims in India as there is not a single Hindu who holds a seat in Pakistan and any other muslim nation. Why should India oblige and appease muslims in this manner? No reason.


    Why does HinduUnity.org want a Hindu Rastra as opposed to a 100% secular government?

    India is the land of the Hindu people just as Isreal is the land of the
    Jews. Being 100% secular is impossible. Islam is not a secular religion. It's sole purpose is Jihad, whichever means possible. India has gone through 1400 years of Mogul (Afghan Barbarians) rule and we lost billions of our Hindu brothers/sisters who refused Islam. Many were put to the sword. Heads chopped off. Many burned alive. What our Hindu women had to go through was unimaginable. Thus has Islam changed since then? No it hasn't. The Koran's agenda for the Kafir is death. Hinduism on the other hand is a religion based on 100% secularism where we respect all faiths. So how can we have a 100% secular government when Jihad is a basic principal in Koran? India has to be a Hindu nation at all costs.

    Does HinduUnity.org promote Hindu Fundamentalism ? Are you a militant organization? Who is behind this your organization?

    We are patriots and we love our Motherland and we want to see it liberated. Hindus who love India and wish to protect Hinduism and are willing to die for it are behind this organization.

    Is HinduUnity.org a front for Hinduvta groups like Shiv Sena, Bajrang Dal, VHP etc. ?

    We are a family and operate as a family unit regardless of different
    organizational names.

    HinduUnity.org's views on the Babri Masjid incident?

    We demand that the Muslim community of India recognizes the rights of Hindu society to these three shrines: Kashi Vishvanath in Varanasi, Krishna Janmabhoomi in Mathura and Ram Janmabhoomi in Ayodhya.

    Against this perfectly reasonable demand, yet another smear campaign has been unleashed, saying that we preach "revenge". We have no inclination at all to inflict revenge on the Muslim community. We do not even demand "compensation" or "restitution". We do not even demand the return of the thousands of places of worship that have been forcibly replaced with mosques. Let the local Muslim communities continue to use them. All we demand, is the return of three sacred places.

    We merely want three places back, three age-old sacred places. And we would prefer getting them back from the Muslim community, to getting them back by an official decree. For the Muslim community, this is an excellent opportunity to make up voluntarily for the huge massacres, temple-destruction and sword point conversions which its earlier generations inflicted upon Hindu society.

    In the past two years many nations and communities have chosen to make a formal recognition of past errors and apologized to the descendants of their victims. The Japanese through their emperor have apologized to the Koreans for the oppression in the half century preceding 1945. The Soviet Union apologized to the Koreans for the start of the Korean war. The Dutch Reformed Church in South Africa has apologized to the blacks for its ideological support to the apartheid system. The way to make a new beginning goes via the recognition of the wrongs of the past.

    So the time is ripe. We would like the Indian Muslim community to rise to the occasion of its own free will. Muslims should understand what kind of messages they are sending by insisting on continuing the
    occupation of our sacred places, an occupation which was started by
    fanatics like Babar and Aurangzeb. It's time the Muslim community prove that they are not the heirs and followers of such invaders and tyrants. It is up to them to make a gesture that will signify a formal break with this painful past.

    VHP ON RETURN OF THE THREE HOLY SITES (Part of note submitted to the Govt. of India on Jan 6, 1991)

    What are your views on Sonia Ghandhi?

    She should go back to Italy asap. The entire Ghadhi-Nehru dysnaty has left a bad taste in our mouths. The rot and the break down of our foundation (after 1947) can be blamed to this dynasty. This rot still continues on today when our pseudo-seculars gave power to Sonia. Her pro-Christian/Islam policies are hurting Hindus of India today. Thus we strongly believe she needs to be removed from office as soon as possible by whatever means possible.

    What are you views on Mohandas K. Ghandhi?

    Gandhi was a downright PACIFIST, without guts and SCRUPLES. His constant preaching to his fellow Hindus, to be non violent at all times, EVEN IN THE FACE OF AGGRESSION, paralyzed the manhood of India, mentally and physically, to such an extent that they were (and still are) a degenerated, docile, submissive and subservient race on earth, ever ready to appease and surrender (1947), get slaughtered (Kashmir) and be kicked (Uganda, 1972, and Fiji 1987 and 2000). The Ghandhi/Nehru dynasty has led of the rot of Bharat as we know today.


    Who in your opinion should rule India today?

    The perfect man for this job is Shri Bala Thackeray of Shiv Sena or perhaps Shri Narendra Modi (BJP) who have displayed a true dedication to the Hindu cause.

    Why doesn't Hindunity.org preach Ahimsa which is one of the major pillars in Hinduism ?

    When Dharma is under attack by rogues of uncivilized barbarians, then the concept of Ahimsa becomes useless. The Gandhi-Nehru dynasty has left the Hindu mind frame in a shell-shock, cowardly nature. It is surprising to see how one man has changed the fate of a great culture and civilization so much so that we have lost our self-respect and pride as Hindus. Ahimsa only works when dealing with civilized cultures. Unfortunately we don't live in civilized times, thus true Ahimsa will only back-fire as we have seen. Shri Krishna in the Mahabharat has shown us that evil has to be destroyed. It is our duty to protect the truth. It is our Dharma.

    Are you not flooding the minds of young Hindu youth to become violent in nature against all other religions?

    Absolutely not. Our policy is simple. Don't mess with Hinduism, its followers and our mother land of India or we'll mess with you. Hindu youths need to know the truth like it is. If they don't take a stand now, their children will be going to Mosques and Churches within no time. They will loose everything Hindu in them. Nahi naam or nishan! Hindu youths must learn to be proud of being Hindus. They must stand tall and ready to deal with the nuisances that hinders the progress of Hinduism and Hindustan!

    What is this Soldiers of Hindutva group?

    Young, strong and fearless group of Hindus who are willing to die for the cause of Hindutva. The protectors of the faith!

    What is HinduUnity.org's future plans?

    Muslims talk of liberating Kashmir. We intend to liberate our Bharat
    which includes Jammu and Kashmir and the rest of India. Let it also be known that India will not loose anymore land. There will be no partition or separate states created to suit minorities. India will remain a union or blood shed will be inevitable.

    Is war inevitable with Pakistan?

    The war already began long time ago. Our jawans die mercilessly at the LoC. To us, even if one jawan dies, it's as good as war. Yes an all out war will erupt if Pakistan does not stop terrorist activities in Jammu & Kashmir as well as ISI terrorist activities in India. Peace loving Hindus will eventually take up arms and protect what is left of their religion, people and culture. Liberation has it's costs.

    Who is a Hindu
    A Hindu is one that believes in one God who incarnates, as and when He feels fit, in the shape and form He wants. God creates, sustains and destroys when time comes. Many names and forms are given to each with the love and affection of each individual devotee. Our Dharma is eternal, so is God and all the souls. It is our conviction that body dies but not the soul. The old scriptures are a guide to salvation and an individual can steadily make his way back to God in the speed and path selected. Karma (deeds) and results of Karma are the basis of our lives. Knowing that good karma will bring good results and vice versa, our lives can be guided towards fruition of Salvation termed as Moksha. Guru plays a very important part in molding our lives and whilst the Holy book Gita can be accepted as Guru so can the word of Guru Nanak . A Hindu may or may not agree to some of the points above but he will willingly give his fellow human the right to practice religion as and how the other sees fit.
    Protect Hinduism and Hindu Causes

    Hindus have been demeaned willfully by the Muslims and Christians for a period of over thousand years. United we can bring an end to it. We have been through a time when being a Hindu was considered a lowly thing, not only from the Muslims and Christians but also amongst ourselves. That mentality has to be gotten rid of as of today. By making a protest , personally , by letters and via Email together we can flood any individual, organizations and governments with mails to listen to our causes , concerns, needs and views.

    Motivate Hindu Pride

    This basically links with the preceding paragraph. A Hindu can pride himself in way more than one can imagine. Some highlights are, our contribution in all fields for Human development from the very zero itself to the understanding of the creation. Numerous data is available to prove this beyond a speck of doubt.

    Protest in unity against Anti-Hindu propaganda

    Using the might of sword of simple protest and non-violent methods, Mahatma Gandhi was able to give us the independence from the British Government, which was the very epitome of power at the time. Times have changed, he had no United Nations to go to and did not have the internet to form a power beyond apprehension. Today we can sit on our computers and send messages at the click of a finger and if the messages are powerful enough and in substantial numbers the achievements thus derived will keep our causes on the front burner.

    Counter conversions
    Conversions come in ways unknown to us. Christian Missionary's work with the intention to convert. The base of aid in the way of medicines, schools , universities and development are not for the betterment of the population at large. The base of it all , the purpose is conversion to Christianity.
    The problem between India and Pakistan is not Kashmir, it is Islam and the teachings of Koran, whereby the world has to be conquered by all means to be converted to the path to Allah. If the case of all the surrounding countries for India is not a clear example, than we can term it suicidal spiritual blindness. Only one example will suffice; Indonesia is today 87% Muslims . Examples of the Philippines, Burma, and others are not any different. With the Islam comes the teaching of Arabic and a total cultural revolution follows without question. That would include hatred for all that the population stood for before conversion. If India today is not going to wake up. the country will be totally annihilated into little parts. Parts of India are already clamoring for separation having either Muslim or Christian majority. If for any reason, one thinks America will not support the fight for separation in another state , think twice. Examples of Kosova, Bosnia, Timor, Chechnya and still to come another piece of Indonesia is about to fall to the same.
    Both Christians and Muslims will never stop to think that if and when a period comes when half the world is Islam and the rest Christian , then .... what ? They will be like the film Omen whereby, it is brother against brother, on either shores etc..
    Promote Hinduism around the globe
    By being aware of what is going on in the world today from Hindu point of view, we shall keep ourselves aware and ready to act in cases of necessity. This will be the duty of all of us to be in touch at this website, getting news from us, we shall get a lot of information from you all around the world. This will be a joint task. Webmaster cannot do it by himself nor does he expect to. With a click from our end millions of us will be aware of a situation anywhere in the world and act as seen fit.
    Educate our children on basic Hindu beliefs
    By reading the basics of Hinduism at this site one can instill this very essential knowledge to our children who are sometimes totally ignorant to the hidden agenda of our hard core enemies. If nothing else make our children aware and give them the foundation that our parents gave us and no one dare try convert us. The knowledge of Shlokas, epics and the rest can be up to individuals and recommended.

    Support fellow Hindu organizations and individuals
    Too often have we heard that Hindus do not support Hindus and on the contrary hinder the progress of his fellow Hindu This is the remnants of the slave mentality left over from the 1000 year history of being oppressed by Muslims and Christians. Let us wake up and stand by our brothers and sisters.

    Promote good-will and peace
    In the new Millennium the name Hindu will be spoken with respect not only due to the solid foundation that this website will bring about but we shall be respected for our contribution to world in all fields of development. Hindus are today making progress that all of us are not aware of , the message board and chats at this site will be a powerful tool to broadcast news instantly as it happens with little effort. An instilled pride will make us better world citizens and very well respected.
    Please show us your support by joining our Email list.

  5. #5
    Vittima del kali yuga
    Data Registrazione
    25 Feb 2006
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    Il desiderio, è come un fuoco insaziabile. Grazie alla barca della conoscenza certamente varcherai tutto l'oceano del male (b. gità)
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    Predefinito l'islam affonda in Indonesia

    Mi accingo a una breve sintesi delle tematiche proposte dal fondamentalismo hindù e sulla storia dell'olocausto degli hindù perpretato dai musulmani.

    Già nel passato, a seguito delle invasioni moghul, gli hindù hanno sofferto per mano dei muslim, difatti, le montagne dell'hindu kush (lett. l'assassinio degli hindù) portano tale nome a causa della morte di centinaia di migliaia di hindù (stiamo parlando di 700 anni fa circa) che vennero portati come schiavi in quelle montagne e poi spesso lasciati morire di fame e di freddo. Questa era la sorte di chi non si convertiva. Più recentemente, con la spartizione dell'India, milioni di hindù vennero massacrati prima nel pakistan occidentale (cioè quello che ora si chiama pakistan), costretti ad abbandonare le loro case, poi in quello orientale (bangladesh) dove pare che 2,5 milioni di hindù siano stati uccisi nel 76 (o 71 devo rivedere la data) anno della separazione del banladesh dal pakistan

    Ciò che dicono gli hindù fondamentalisti lo si può ridurre in 13 punti:

    1)che i musulmani lascino l'India. Coloro che vorranno rimanere, dovranno rinunciare a tutti i privilegi ingiusti che fin qui hanno goduto (fra cui il pellegrinaggio alla mecca pagato dallo stato!) e non potranno occupare cariche pubbliche, dato che in pakistan nessun indù lo fa

    2)che venga impedita la conversione: i cristiani usano metodi a dir poco viscidi per convertire, ciò va impedito

    3)che vengano restituiti alcuni luoghi santi, rubati dai muslim

    4)che vengano esentati dalle tasse gli ashram(sorta di luoghi di ritiro spirituale) indù

    5) che vengano insegnate le parti di storia censurate per appeasement con gli islamici, quindi le parti in cui si parla del massacro degli hindù

    6)che sonia gandhi e company lascino il potere

    7)che vengano salvaguardate le mucche

    8)che nelle scuole e nelle iniziative culturali si insegni la cultura hindù

    9)che gli insulti volontari e gratuiti ai luoghi santi vengano puniti

    10)che si interrompa la politica filoislamica e filocristiana di tutela ossessiva di tali minoranze

    11) combattere il terrorismo

    12)combattere severamente l'aborto selettivo (quello fatto per eliminare le femmine) e combattere le vessazioni nei confronti delle donne

    13)tornare ad essere orgogliosi di essere hindù

    a me sembrano tutti punti accettabili, anzi, direi pure moderati

  6. #6
    Vittima del kali yuga
    Data Registrazione
    25 Feb 2006
    Località
    Il desiderio, è come un fuoco insaziabile. Grazie alla barca della conoscenza certamente varcherai tutto l'oceano del male (b. gità)
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    Arrow l'islam affonda in Indonesia

    Crisi dell'Islam in indonesia e Java: conversioni di massa all'Induismo
    Great Expectations: Hindu Revival Movements in Java, Indonesia
    By Thomas Reuter

    May 13, 2005

    Hindu empires had flourished in Java for a millennium until they were replaced by expanding Islamic polities in the 15th century, setting the stage for Indonesia becoming the world's largest Muslim nation. In the 1970s, however, a new Hindu revival movement began to sweep across the archipelago. Hinduism is gaining even greater popularity at this time of national crisis, most notably in Java, the political heart of Indonesia. Based on preliminary ethnographic research in five communities with major Hindu temples, this paper explores the political history and social dynamics of Hindu revivalism in Java. Rejecting formalist approaches to the study of religion, including the notion of 'syncretism ', the Hindu revival movements of Java are treated as an illustration of how social agents employ religious or secular concepts and values in their strategic responses to the particular challenges and crises they may face in a specific cultural, social, political and historical setting.

    Expectations of a great crisis at the imminent dawn of new golden age, among followers of the Hindu revival movement in Java, are an expression of utopian prophesies and political aspirations more widely known and shared among contemporary Indonesians. These utopian expectations are set to shape the prospects of Indonesia's fledgling democracy. In this paper, I will reflect on the different historical conditions under which these and similar utopian expectations and associated social movements arise, and may either either incite violent conflict or serve a positive role in the creation or maintenance of a fair society.

    My interest in Java is recent and arose inadvertently from nearly a decade of earlier research on the neighboring island of Bali. The majority of Balinese consider themselves descendants of noble warriors from the Hindu Javanese empire Majapahit who conquered Bali in the 14th century. A growing number of Balinese are conducting pilgrimages to Hindu temples in Java, most of which have been built in places identified as sacred sites in traditional Balinese texts (often written in Old-Javanese language). Balinese have been heavily involved in the construction and ritual maintenance of these new Hindu temples in Java. They further dominate organizations representing Hinduism at a national level. Finally, many Javanese Hindu priests have been trained in Bali.

    I had the opportunity to gain a first hand impression of the expansion of Hinduism in Java and of Balinese involvement therein during a field trip in late 1999. Following preliminary ethnographic research in eight different Hindu Javanese communities it became evident that this movement has its own dynamics and rationale, no matter how much it may have been spurred by Balinese support. Most thought-provoking, perhaps, were the emotional accounts of events since 1965 leading up to a resurgence of Hinduism, and the constant references to the famous Javanese prophesies of Sabdapalon and Jayabaya.

    On an earlier field trip in 1995, I was also able to visit central and southern Kalimantan where a large Hindu movement has grown among the local Ngaju Dayak population. The lead-up to a mass declaration for 'Hinduism' on this island was rather different to the Javanese case, in that conversions followed a clear ethnic division. Indigenous Dayak were confronted with a mostly Muslim population of government-sponsored (and predominantly Javanese) migrants and officials, and deeply resentful at the dispossession of their land and its natural resources. Compared to their counterparts among Javanese Hindus, many Dayak leaders were also more deeply concerned about Balinese efforts to standardize Hindu ritual practice nationally; fearing a decline of their own unique 'Hindu Kaharingan' traditions and renewed external domination.

    The Javanese Hindu revival movement is in many ways unique, and its recent expansion may surprise a casual observer. Java is often viewed as the headquarters of Islam within the world's most populous Muslim nation. On its own, however, this superficial image fails to do justice to the immensely complex and varied cultural history of this island; a history that continues to exert a profound influence on contemporary Javanese society. A glance at one of the many ancient monuments scattered across its landscape would suffice to remind one of a very different Java, where a succession of smaller and larger Hindu kingdoms flourished for more than a millennium, producing a unique and dynamic mixture of Indic and indigenous Austronesian culture. At the peak of its influence in the 14th century the last and largest among Hindu Javanese empires, Majapahit, reached far across the Indonesian archipelago. This accomplishment is interpreted in modern nationalist discourses as an early historical beacon of Indonesian unity and nationhood, a nation with Java still at its center.

    That the vast majority of contemporary Javanese and Indonesians are now Muslims is the outcome of a process of subsequent Islamization. Like Hinduism before it, Islam first advanced into the archipelago along powerful trade networks, gaining a firm foothold in Java with the rise of early Islamic polities along the northern coast. Hinduism finally lost its status as Java's dominant state religion during the 15th and early 16th century, as the new sultanates expanded and the great Hindu empire Majapahit collapsed. Even then, some smaller Hindu polities persisted; most notably the kingdom of Blambangan in eastern Java, which remained intact until the late 18th century.

    Islam met with a different kind of resistance at a popular and cultural level. While the majority of Javanese did become 'Muslims', following the example of their rulers, for many among them this was a change in name only. Earlier indigenous Javanese and Hindu traditions were retained by the rural population and even within the immediate sphere of the royal courts, especially in a context of ritual practice. In this sense, the victory of Islam has remained incomplete until today.

    To proclaim on these grounds that Javanese religion, or any other religion, is a product of 'syncretism' is to say no more than that it has a history, as every religion inevitably does. Given that history has no definite beginning, 'syncretism' has been a feature in all world religions from the start.[1] Even a more modest distinction between degrees of 'syncretism' or 'orthodoxy' in the religions of different societies, or in those of the same society at different times in its history, is rather unproductive unless this or similar distinctions are situated in relation to much broader historical processes affecting the societies concerned as a whole. A process of religious 'rationalization' (in the Weberian sense), in particular, may needs to be situated within a broader context of modernity.

    Insofar as it is justifiable to speak of a trend toward increasing 'orthodoxy' in Indonesian Islam in the 20th century, a trend which applies similarly to Indonesian Hinduism and Christianity, this phenomenon must be assessed against the historical background of colonialism, the subsequent establishment of an independent Indonesian state, and the advent of modernity. In the colonial and post-colonial era, an ever more popular and educated acceptance of Islam was gained, in Java and elsewhere, through the work of independent or government Islamic organizations with an anti-colonial and modernist socio-political orientation. In the wake of this still continuing process of rationalization, a conceptual potential has been created for greater socio-political polarization among the followers of different and, now, more precisely distinguishable 'religions'. Nevertheless, the more orthodox among Javanese Muslims, who tend to identify themselves with a more modern and global notion of Islamic religion, are still a minority and are themselves divided into factions (for example, over the issue of whether to aspire toward a secular or an Islamic Indonesian state). Most recently these divisions became apparent during the dismissal of President Wahid on charges of incompetency.

    To a large and growing number of equally 'modern' Javanese, however, their ancient Hindu past is still very present indeed, and prophesied to come alive once more in the near future. A utopian Hindu revival movement has emerged in Java over the last three decades of the twentieth century, and is gathering momentum in the turmoil of Indonesia's continuing economic and political crisis. Drawing on ancient prophesies, many of its members believe that a great natural cataclysm or final battle is at hand in which Islam will be swept from the island to conclude the current age of darkness. Thereafter, they say, Hindu civilization will be restored to its former glory - with Java as the political center of a new world order that will last for a thousand years.

    Adding to the concern of Muslim observers, the Javanese Hindu movement is part of a wider national phenomenon of Hindu revivalism and expansion. Situated at the heart of Indonesia, however, the Hindu movement in Java may have the most serious implications yet for the social and political stability of the nation as a whole. In addition, the same mood of apocalyptic fear, utopian expectation and revivalist zeal is shared by many Javanese Muslims. This is made evident in a number of revivalist Islamic movements, whose members also tend to describe the present as an age of moral and social decay.

    Recent incidents of inter-religious violence in the Moluccas and Lombok, and the major importance afforded to religious affiliation in Indonesia's recent parliamentary and 1998 presidential elections are both indicative of a national trend towards religious polarization (Ramstedt 1998). Such polarization has not been characteristic of Javanese society, particularly at a community level, where neighborhood cooperation and social peace have been valued more highly than religious convictions (Beatty 1999). With nominal Muslims now openly converting to Hinduism this could well change, tearing away at the delicate web of compromises that is the very fabric of Javanese society. On a more positive note, Indonesians of all confessions also share an urgent desire for political reform and genuine democracy, and may still be prepared to cooperate in the struggle to achieve this common aim.

    The emergence of a self-conscious Hindu revival movement within Javanese society is thus a highly significant development. The following preliminary outline of this movement is to provide an appraisal of some of the deep social divisions and widely shared utopian aspirations in contemporary Indonesian society which are set to shape the immediate future of this fragile nation.


    Hindu Revivalism in Historical and Political Context

    While many Javanese have retained aspects of their indigenous and Hindu traditions through the centuries of Islamic influence, under the banner of 'Javanist religion' (kejawen) or a non-orthodox 'Javanese Islam' (abangan, cf. Geertz 1960), no more than a few isolated communities have consistently upheld Hinduism as the primary mark of their public identity. One of these exceptions are the people of the remote Tengger highlands (Hefner 1985, 1990) in the province of Eastern Java. The Javanese 'Hindus' with whom this paper is concerned, however, are those who had officially declared themselves 'Muslims' prior to their recent
    conversion to Hinduism.

    In an unpublished report in 1999, the National Indonesian Bureau of Statistics tacitly admits that nearly 100.000 Javanese have officially converted or 'reconverted' from Islam to Hinduism over the last two decades. At the same time, the East Javanese branch of the government Hindu organization PHDI (below) in an annual report claims the 'Hindu congregation' (umat hindu) of this province to have grown by 76000 souls in this year alone. The figures are not entirely reliable or objective, nor can they adequately reflect the proportions of Java's new Hindu revival movement, based as they are on the religion stated on people's identity cards (kartu tanda penduduk or 'KTP') or on other measures of formal religious affiliation. According to my own observations, many conversions are informal only, at least for now. In addition, formal figures often do not adequately distinguish between religious conversions and general population growth, given that most government agencies only record people's religion at birth.

    Problems with estimating rates of conversion aside, it is remarkable that despite their local minority status the total number of Hindus in Java now exceeds that of Hindus in Bali. Data collected independently during my preliminary research in Eastern Java further suggest that the rate of conversion accelerated dramatically during and after the collapse of former President Suharto's authoritarian regime in 1998.

    Officially identifying their religion as Hinduism was not a legal possibility for Indonesians until 1962, when it became the fifth state-recognized religion.[2] This recognition was initially sought by Balinese religious organizations and granted for the sake of Bali, where the majority were Hindu. The largest of these organizations, Parisada Hindu Dharma Bali, changed its name to P.H.D. Indonesia (PHDI) in 1964, reflecting subsequent efforts to define Hinduism as a national rather than just a Balinese affair (Ramstedt 1998). In the early seventies, the Toraja people of Sulawesi were the first to realize this opportunity by seeking shelter for their indigenous ancestor religion under the broad umbrella of 'Hinduism', followed by the Karo Batak of Sumatra in 1977 and the Ngaju Dayak of Kalimantan in 1980 (Bakker 1995).

    Religious identity became a life and death issue for many Indonesians around the same time as Hinduism gained recognition, namely, in the wake of the violent anti-Communist purge of 1965-66 (Beatty 1999). Persons lacking affiliation with a state recognized-religion tended to be classed as atheists and hence as communist suspects. Despite the inherent disadvantages of joining a national religious minority, a deep concern for the preservation of their traditional ancestor religions made Hinduism a more palatable option than Islam for several ethnic groups in the outer islands. By contrast, most Javanese were slow to consider Hinduism at the time, lacking a distinct organization along ethnic lines and fearing retribution from locally powerful Islamic organizations like the Nahdatul Ulama (NU). The youth wing of the NU had been active in the persecution not only of communists but of 'Javanist' or 'anti-Islamic' elements within Sukarno's Indonesian Nationalist Party (PNI) during the early phase of the killings (Hefner 1987). Practitioners of 'Javanist' mystical traditions thus felt compelled to declare themselves Muslims out of a growing concern for their safety.

    The initial assessment of having to abandon 'Javanist' traditions in order to survive in an imminent Islamic state proved incorrect. President Sukarno's eventual successor, Suharto, adopted a distinctly nonsectarian approach in his so-called 'new order' (orde baru) regime. Old fears resurfaced, however, with Suharto's 'Islamic turn' in the 1990s. Initially a resolute defender of Javanist values, Suharto began to make overtures to Islam at that time, in response to wavering public and military support for his government. A powerful signal was his authorization and personal support of the new 'Association of Indonesian Muslim Intellectuals' (ICMI), an organization whose members openly promoted the Islamization of Indonesian state and society (Hefner 1997). Concerns grew as ICMI became the dominant civilian faction in the national bureaucracy, and initiated massive programs of Islamic education and mosque-building through the Ministry of Religion (departemen agama), once again targeting Javanist strongholds. Around the same time, there were a series of mob killings by Muslim extremists of people they suspected to have been practicing traditional Javanese methods of healing by magical means.

    Repeated experiences of harassment or worse have left adherents of Javanist traditions with deep-seated fears and resentments. In interviews conducted in 1999, recent Hindu converts in eastern and central Java confessed that they had felt comfortable with a tenuous Islamic identity until 1965, but that their 'hearts turned bitter' once they felt coerced to disavow their private commitment to 'Hindu Javanese ' traditions by abandoning the specific ritual practices which had come to be associated therewith. In terms of their political affiliation, many contemporary Javanists and recent converts to Hinduism had been members of the old PNI, and have now joined the new nationalist party of Megawati Sukarnoputri. Informants from among this group portrayed their return to the 'religion of Majapahit' (Hinduism) as a matter of nationalist pride, and displayed a new sense political self-confidence. Political trends aside, however, the choice between Islam and Hinduism is often a highly personal matter. Many converts reported that other members of their families have remained 'Muslims', out of conviction or in the hope that they will be free to maintain their Javanist traditions in one way or another.

    These observations provide no more than a preliminary sketch of the changing landscape of cross-cutting and sometimes contradictory social, political and religious identities wherein the Javanese Hindu revival movement is taking shape. In essence, the collapse of the authoritarian Suharto regime has allowed old rivalries between Islamic and Nationalist parties to resurface in a changed environment and in a new guise. This has led to a degree of socio-political polarization as has not been seen since the 1960s revolution, although it may have been an inherent conceptual possibility throughout modern Indonesian history.


    Hindu Revivalism in Social and Economic Context

    A common feature among new Hindu communities in Java is that they tend to rally around recently built temples (pura) or around archaeological temple sites (candi) which are being reclaimed as places of Hindu worship. One of several new Hindu temples in eastern Java is Pura Mandaragiri Sumeru Agung, located on the slope of Mt Sumeru, Java's highest mountain. When the temple was completed in July 1992, with the generous aid of wealthy donors from Bali, only a few local families formally confessed to Hinduism. A pilot study in December 1999 revealed that the local Hindu community now has grown to more than 5000 households. Similar mass conversions have occurred in the region around Pura Agung Blambangan, another new temple, built on a site with minor archaeological remnants attributed to the kingdom of Blambangan, the last Hindu polity on Java. A further important site is Pura Loka Moksa Jayabaya (in the village of Menang near Kediri), where the Hindu king and prophet Jayabaya is said to have achieved spiritual liberation (moksa). A further Hindu movement in the earliest stages of development was observed in the vicinity of the newly completed Pura Pucak Raung (in the Eastern Javanese district of Glenmore), which is mentioned in Balinese literature as the place where the Hindu saint Maharishi Markandeya gathered followers for an expedition to Bali, whereby he is said to have brought Hinduism to Bali in the fifth century AD. An example of resurgence around major archaeological remains of ancient Hindu temple sites was observed in Trowulan near Mojokerto. The site may be the location of the capital of the legendary Hindu empire Majapahit. A local Hindu movement is struggling to gain control of a newly excavated temple building which they wish to see restored as a site of active Hindu worship. The temple is to be dedicated to Gajah Mada, the man attributed with transforming the small Hindu kingdom of Majapahit into an empire. Although there has been a more pronounced history of resistance to Islamization in East Java, Hindu communities are also expanding in Central Java (Lyon 1980), for example in Klaten, near the ancient Hindu monuments of Prambanan.

    It is a common feature of social organization in neighboring Bali to find temples at the hub of various networks of social affiliation (Reuter 1998). Temples may be equally important for Hindu Javanese, though for different reasons. Clear ethnic or clan-like divisions are generally lacking in Javanese society, and in any case, would be too exclusive to promote a rapid expansion of new Hindu communities. How social relations take shape within the support networks of Javanese Hindu temples and how they differ from those among patrons of Balinese temples remains to be explored, as is also true of the ritual practice of Javanese Hindus. Some of the resemblances observed so far seem to reflect not only the common historical influence of Hinduism in Java and Bali, but also a common indigenous cultural heritage shared among these and other Austronesian-speaking societies (Fox & Sathers 1996).

    Taking Pura Sumeru as an example, it is also important to note that major Hindu temples can bring a new prosperity to local populations. Apart from employment in the building, expansion, and repair of the temple itself, a steady stream of Balinese pilgrims to this now nationally recognized temple has led to the growth of a sizeable service industry. Ready-made offerings, accommodation, and meals are provided in an ever-lengthening row of shops and hotels along the main road leading to Pura Sumeru. At times of major ritual activity tens of thousands of visitors arrive each day. Pilgrims' often generous cash donations to the temple also find their way into the local economy. Pondering with some envy on the secret to the economic success of their Balinese neighbors, several local informants concluded that "Hindu culture may be more conducive to the development of an international tourism industry than is Islam". Economic considerations also come into play insofar as members of this and other Hindu revival movements tend to cooperate in a variety of other ways, including private business ventures which are unrelated to their joint religious practices as such.


    Hindu Revivalism as a Utopian Movement

    Followers and opponents alike explain the sudden rise of a Hindu revival movement in Java by referring to the well-known prophecies of Sabdapalon and Jayabaya. In this they reveal a number of shared utopian and apocalyptic expectations, even though their interpretations of the prophesies differ significantly. These mixed expectations have been a reflection of growing popular dissatisfaction with the corrupt and dictatorial Suharto government in the 1990s and until its demise in 1998, following student riots and popular demonstrations in many major Javanese cities in the wake of the Asian economic crisis. They also draw inspiration from a deeper crisis of political and economic culture still current in Indonesia today. The Indonesia's present first democratically elected government under President Abdurahman Wahid's leadership again has attracted criticism, increasingly so in during recent months, as the nation continueds to be threatened by religious conflict, secession movements in Aceh and West Papua, and by government corruption scandals.[3] Under the new presidency of Megawati Sukarnoputri (from 23 July 2001) this sense of political instability is widely expected to persist. At the same time many also fear a possible return to the repression of the Suharto years. It is the prophesies of Sabdapalon and Jayabaya that provide perhaps the most ready vehicle for the interpretation of these tumultuous political events, to the members of Hindu revival movements as well as their opponents. The prophesies of Sabdapalon and Jayabaya provide a ready vehicle for the interpretation of these events, to the members of Hindu revival movements as well as their opponents.

    Sabdapalon is said to have been a priest and an adviser to Brawijaya V, the last ruler of the Hindu empire Majapahit. He is also said to have cursed his king upon the conversion of the latter to Islam in 1478. Sabdapalon then promised to return, after 500 years and at a time of widespread political corruption and natural disasters, to sweep Islam from the island and restore Hindu-Javanese religion and civilization. Some of the first new Hindu temples built in Java were indeed completed around 1978, for example Pura Blambangan in the regency of Banyuwangi. As the prophesies foretold, Mt Sumeru erupted around the same time. All this is taken as evidence of the accuracy of Sabdapalon's predictions. Islamic opponents of the Hindu movements accept the prophesies, at least in principle, though their interpretations differ. Some attribute the Hindu conversions to a temporary weakness within Islam itself, laying blame on the materialism of modern life, on an associated decline of Islamic values, or on the persistent lack of orthodoxy among practitioners of 'Javanese Islam' (Soewarno 1981). In their opinion, the 'return of Sabdapalon' is meant to test Islam and to propel its followers toward a much needed revitalization and purification of their faith.

    A further prophesy, well-known throughout Java and Indonesia, is the Ramalan (or Jangka) Jayabaya. A recent publication on these prophesies by Soesetro & Arief (1999) has become a national best seller. The predictions of Jayabaya are also discussed frequently in daily newspapers. These ancient prophesies, indeed, are very much a part of a current public debate on the ideal shape of a new and genuinely democratic Indonesia.

    The historical personage Sri Mapanji Jayabaya reigned over the kingdom of Kediri in East Java from 1135 to 1157 AD (Buchari 1968:19). He is known for his efforts to reunify Java after a split had occurred with the death of his predecessor Airlangga, for his just and prosperous rule, and for his dedication to the welfare of the common people. Reputed to have been an incarnation of the Hindu deity Vishnu, Jayabaya is also the archetypal image of the 'just king' (ratu adil) who is reborn during the dark age of reversal (jaman edan) at the end of each cosmic cycle to restore social justice, order, and harmony in the world. Many believe that the time for the arrival of a new ratu adil is near (as the prophesies put it, "when iron wagons drive without horses and ships sail through the sky [i.e. cars and airplanes]"), and that he will come to rescue and reunite Indonesia after an acute crisis, ushering in the dawn of a new golden age. These apocalyptic and utopian expectations evoke the notion of a revolving cosmic cycle, of a glorious past declining into a present state of moral decay, where the ideal order of things is momentarily inverted, only to be restored again in a future that is in effect a return to the past.

    Hindu Javanese emphasize with pride that their ancestors Sabdapalon and Jayabaya represent a golden pre-Islamic age. Islamic opponents, in turn, claim that Jayabaya was in fact a Muslim and that Sabdapalon had only resisted conversion because what he was confronted with at the time was but a muddled and impure version of Islam (Soewarno 1981). Nevertheless, Muslim and Hindu interpreters agree that this is the time of reckoning, of major political reform if not a revolution. They also tend to agree that a truly democratic system of government may only be realized with the help of a leader of the highest moral caliber, thus blending modern notions of democracy with traditional notions of charismatic leadership.

    That the prophesies of Jayabaya are of profound significance to Indonesians of very different persuasion and from all walks of life is illustrated by the secret visits (once before he was nominated as a presidential candidate and again before his election) of President Abdurahman Wahid (then head of the NU) to the ancestral origin temple of Raja Jayabaya in Bali, the remote mountain sanctuary Pura Pucak Penulisan.[4] After a solitary nocturnal devotion at this ancient Hindu temple, as local priests told me, Gus Dur (the president's popular nickname) spoke with them at length about Jayabaya's prophesies and the imminent arrival of a new ratu adil. Opponents of Gus Dur have prefered to identify his government with another passage in the prophesies, which refer to "a king whose [interim] rule shall last no longer than the life span of a maize plant".

    In conversations in Java and Bali in late 1999, I was continuously struck by the spirited political idealism of my informants, and their readiness even to risk their lives in the pursuit of political reform. It was sobering to note that they were envisaging for their Indonesia of the future so ideal a system of government as even western democracies could not claim to have achieved so far. I became rather concerned as well, in contemplating a very different attitude of cynicism and a sense of futility that now seems to permeate political life in western societies, and is reflected in the decline of popular participation and the silent attrition of important democratic institutions, such as independent universities (Ellingsen 1999). Studying Hindu revivalism in Java, in particular, reminded me also of persistent utopian and apocalyptic undertones in western scientific and technological worldviews, such as the early utopian predictions of a new cyber-democracy among Internet users and the more recent apocalyptic hysteria about the 'Y2K' computer bug.


    Implications

    The study of 'revival', 'millenarian', 'cargo-cult' or 'revolutionary' movements has a long and somewhat controversial history in the social sciences (Schwartz 1987). A common feature identified in studies of such movements is the linking of apocalyptic and utopian expectations, suggesting a tendency for people to readily believe what they most fear or wish to be true. Most analysts have stressed the ease with which charismatic and authoritarian leader figures can exploit such powerful beliefs and sentiments (Adorno 1978), and how mass manipulation may precipitate self-destructive behavior, such as collective suicide, or bizarre acts of violence. At the same time, social theory has produced its own visions of apocalypse and utopia, Karl Marx' prophesy of a 'final class struggle' and subsequent 'class-less society' being the most prominent among them.

    In both cases, the lingering impression is that highly fatalistic or idealistic social movements are dangerous and destructive in the extreme. This is often true enough, but not necessarily so. Utopian expectations as such, judging by the original meaning of the word utopia ('no-place'), do not suggest a need for a single radical change so much as a continuous process of reform; a striving towards an ideal that ultimately can not be located or reached. As for apocalypticism, much may depend on whether it has some rational foundation. This may well be the case in Indonesia, now poised, as it is, at a significant historical juncture.[5]

    A fundamental problem and simultaneously a source of inspiration for this field of social research has been the immense variability within the class of phenomena it seeks to describe. In the absence of a comprehensive theoretical framework that would serve to identify major categories of historical, political or situational variables in the genesis, development and outcomes of such apocalyptic or utopian movements, reporters and researchers alike are often seduced into focusing instead on their more obscure and sensational features.Although there have been repeated attempts to draw this research together under the umbrella of a single paradigm, such as Smelser's (1962) proposal for a more general category of 'value-focused social movements', discussion continues to be frustrated by disagreements on matters of definition and terminology. This problem pertains to discussions both across and within the boundaries of contributing disciplines, including anthropology, political science, sociology, social psychology and comparative religion. A review of the extensive and varied literature on millenarian movements is beyond the scope of this paper.

    Under these adverse conditions, most attempts to transcend the specificity of particular apocalyptic or millenarian movements have been geographically or culturally restricted, and taken shape in discussions among groups of area specialists. The more significant among recent advances in the field, on the basis of such regional comparisons, have come from anthropological research on 'cargo-cult' movements in Papua New Guinea (Stewart 2000) and on 'endtime' movements in America (Stewart & Harding 1999).

    This regional focusing of the discussion has paid dividends as an interim solution, but it also has detracted attention from a broader anthropological project of understanding idealistic social movements as a possible modality of social change in all human societies. While the notion of 'millenarian movements' has become a kind of gateway concept for researchers in PNG and the USA, for example, those working in other regions may pay very little attention to the same topic even though they may have cause to do so. Indonesia is one of these more or less neglected regions, with only a small minority of scholars caring to comment on millenarian movements and their recent proliferation (including Lee 1999, Timmer 2000).

    Collaboration among fellow Indonesianists will be essential for any future attempt to raise the level of comparative research on this topic to the same high standard that has been achieved elsewhere. Even then, such a regional research project must be firmly anchored in a general anthropological theory. Without such a broader comparative framework to bridge the gaps between regional studies, the latter may deteriorate, for example, into neo-colonial discourses about the 'inherent madness' of Indonesia or other non-western societies. This particular objection has been raised most vehemently in recent critiques of 'cargo-cult'
    studies (Lindstrom 1993, Kaplan 1995).

    While Javanese Hindu revivalism may serve as my privileged example, an important future aim is to develop a more general theoretical approach to 'value-oriented social movements', on the basis of four hypothesis. Namely, that these movements; 1) can occur in all human societies, 2) are an extreme manifestation or response to social change, 3) are informed by radical some forms of 'religious' or 'secular' idealism, and 4) are accompanied by a heightened self-awareness among participants of being 'agents' or 'witnesses' of societal change. These different dimensions of idealist social movements are assumed to be interconnected. A heightened sense of agency and reflexivity, for example, may reflect in different ways on underlying material and symbolic interests that have been frustrated or denied to broad or narrow sectors of the society concerned.

    The link between value-based social movements and the general phenomena of 'socio-cultural change' and 'reproduction' is a crucial issue, and it is both complex and variable. As a force operating within underdetermined and mutable socio-cultural worlds with limited cohesion such movements can not be adequately described, by evoking the metaphor of a homeostatic 'system', as either 'functional' or 'dysfunctional'. Even if we were to define cultural reproduction and change more cautiously, as different takes on a single and largely unpredictable historical process, some of these movements may appear to be exerting a 'reactionary' influence while others are more 'radical' or a combination of both. Expressions of social critique (in relation to society as it is or is perceived) are a common theme in the discourses produced within different value-oriented social movements. But we may also find combinations of restorative or visionary idealism, in different proportions, depending on whether the critique is focused on undesirable change or undesirable stagnation in the society concerned.

    In evaluating the significance of Hindu revivalism and similar movements in Java for the stability and future development of Indonesian democracy, it is thus of the utmost importance to adopt a balanced view of processes of social change and their implications. The acute danger normally attributed to rapid social change in general and to idealistic social movements in particular must be weighed against the less sensational dangers of political inactivity, cynicism and complacency. Rather than casting a condescending judgement on the state of Indonesian society, the current proliferation of millenarianism therein must be evaluated within the context of a critical project of cross-cultural comparison. In this context, it may be worth pointing to the current "anti-globalization" movement in western countries, for this movement too serves as a reminder: The creation of a just society is a continuous, often circular, and still unfinished project, as much for us as it is for the people of Indonesia.


    Footnotes

    [1] Islam, for example, incorporated elements from the tribal traditions of Arab peoples and from Jewish and Christian texts such as the 'Old Testament'.

    [2] The other four state-recognized religions (agama) are Islam, Catholicism, Protestantism, and Buddhism (mainly Indonesians of Chinese ethnicity). Unrecognized religions are categorized by the state as minor
    'streams of belief' (aliran kepercayaan) or are simply treated as a part of different local 'customs and traditions' (adat).

    [3] As I am writing this, parliamentary procedures have been set into motion so as to impeach President Abdurahman Wahid on allegations of his involvement in corruption scandals.

    [4] Pura Pucak Penulisan is still an important regional temple, and was a state temple of Balinese kings from the eighth century AD (Reuter 1998). Many statues of Balinese kings are still found in its inner sanctum, including one depicting Airlangga's younger brother Anak Wungsu. Literary sources suggest that intimate ties of kinship connected the royal families of Bali with the dynasties of Eastern Javanese kingdoms, including Kediri. Jayabaya's predecessor Airlannga, for example, was a Balinese prince.

    [5] Sometimes apocalyptic expectations can reach such a pitch that members of the movement concerned may feel a need to bring about the very cataclysm the have been predicting. The poison gas attack in Tokyo launched by Japan's AUM Shinokio sect is a recent example. It is still uncertain whether the recent bomb attacks on Javanese Christian churches over the christmas period of 2000 were the responsibility of radical religious groups, or were instigated by other political interest groups wishing to destabilize the country by inciting simmering inter-religious conflicts in Java to the same level of violence as in the troubled Molukka Province.

  7. #7
    Vittima del kali yuga
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    25 Feb 2006
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    Il desiderio, è come un fuoco insaziabile. Grazie alla barca della conoscenza certamente varcherai tutto l'oceano del male (b. gità)
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    breve riassunto:
    Allora, comincia esplicando un pò la storia di quello che fu l'arcipelago indonesiano, prima un fiorente impero induista, conquistato nel XV secolo dalle armate islamiche, con conseguente imposizione della loro religione.

    Essenzialmente è da tre decenni che si sta verificando un imponente revival dell'Induismo, che sta riprendendo piede capillarmente nell'arcipelago. Il vero e proprio boom è invece quello degli ultimi anni, tuttoggi in crescita, dovuto essenzialmente alla crisi della politica islamica in Indonesia.

    Importante è il fenomeno della riconsacrazione di antichi templi, in rovina da secoli e della costruzione di nuovi, seguita sempre da vere e proprie conversioni in massa delle regioni circondanti i luoghi sacri. La fioritura di nuovi templi è constatabile in tutto il Paese.

    Questa rinascita è vista dai fedeli indù come la fine dell'età delle tenebre, ovvero l'imposizione dell'islam, e il ritorno dell'età dell'oro, contraddistinta dalla fede indù. In gran parte il processo è visto anche come l'avverarsi di un'antica profezia indonesiana, che racconta di come l'Islam verrà spazzato via da tutto il Paese con il conseguente ritorno dell'autentica religione.

    Una statistica tra le tante: un'organizzazione induista ha riscontrato la conversione di 76.000 persone in un solo anno!

  8. #8
    Vittima del kali yuga
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    Il desiderio, è come un fuoco insaziabile. Grazie alla barca della conoscenza certamente varcherai tutto l'oceano del male (b. gità)
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    speriamo bene

  9. #9
    Registered User
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    Citazione Originariamente Scritto da stuart mill Visualizza Messaggio
    speriamo bene

  10. #10
    email non funzionante
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    Citazione Originariamente Scritto da stuart mill Visualizza Messaggio
    breve riassunto:
    Allora, comincia esplicando un pò la storia di quello che fu l'arcipelago indonesiano, prima un fiorente impero induista, conquistato nel XV secolo dalle armate islamiche, con conseguente imposizione della loro religione.

    Essenzialmente è da tre decenni che si sta verificando un imponente revival dell'Induismo, che sta riprendendo piede capillarmente nell'arcipelago. Il vero e proprio boom è invece quello degli ultimi anni, tuttoggi in crescita, dovuto essenzialmente alla crisi della politica islamica in Indonesia.

    Importante è il fenomeno della riconsacrazione di antichi templi, in rovina da secoli e della costruzione di nuovi, seguita sempre da vere e proprie conversioni in massa delle regioni circondanti i luoghi sacri. La fioritura di nuovi templi è constatabile in tutto il Paese.

    Questa rinascita è vista dai fedeli indù come la fine dell'età delle tenebre, ovvero l'imposizione dell'islam, e il ritorno dell'età dell'oro, contraddistinta dalla fede indù. In gran parte il processo è visto anche come l'avverarsi di un'antica profezia indonesiana, che racconta di come l'Islam verrà spazzato via da tutto il Paese con il conseguente ritorno dell'autentica religione.

    Una statistica tra le tante: un'organizzazione induista ha riscontrato la conversione di 76.000 persone in un solo anno!
    stuart,
    questa notizia è una bella nuova ma sarà benzina che i fanatici islamici incendieranno per riaffermare la volontà del profeta illetterato.

 

 
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