Hindu chauvinists who claim imagined dates of events or that Sanskrit travelled from India (Vedic Sanskrit is different from Panini’s Sanskrit according to Talageri) give a handle to the western scholars to disregard Indian scholarship.
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One problem appears to be the centuries of investment made by Orientalists and Marxists in their version of historiography that makes them loath to give up on long held theories.
There is also the politics of power associated with entrenched academicians both in India and the west.
The need to sort out the data, analyze it and discuss conclusions, remains.
As the Revivalists put up more and more data based arguments, the need is only amplified.
The Marxists, who were entrusted with writing Indian History post-Independence, see the pre-Islamic period as one of strife and the Islamic period as one of cultural renaissance.
Part 3 brings us back to the Indian gaze with the Revivalist scholars positing that the Marxist and Orientalist views are a distortion of our narrative.The Aryan Invasion, chronology of Vedas, link between Vedic and Indus Valley civilizations, ancient cultural unity, flow of knowledge, the real nature of Islamic invasion, the truth about Hindu resistance to Islamic invasions, restoration of the real stature of Hindu rulers are many of the issues that need to be revisited, debated and reconciled.I illustrate this with the example of Ram Janmabhumi, where there were claims and counter claims.Part 2 focuses on the foreign gaze to straddle the Colonialist, Orientalist and Marxist views.The Colonialists preferred to see Hindu India as culturally backward and believed it was ripe for the subjugation and propagation of their faith.Professors AR Khan, Harsh Narayan and AK Chatterjee critiqued this.