The Myth of the Holy Cow
Jha, a distinguished historian at the University of Delhi, received death threats when he tried to publish this book in India. The first Indian publisher backed off after ominous warnings, and the somewhat braver second publisher had to give in when a group of Hindu fanatics declared the book "blasphemous" and succeeded in getting a court order to constrain its circulation. What Jha has done is to document in great detail the fact that in ancient times Hindus and Buddhists ate beef. Indeed, the oldest Indian texts -- the Vedas and their auxiliaries dating from 1500 BC to 600 BC -- establish that the eating of flesh, including beef, was common in India. Hindus have argued that it was only with the Muslim conquest that cows were first slaughtered in India, but in truth it was only in the eighteenth and nineteenth centuries that the cow became the sacred animal of Hinduism. Western scholars of ancient India have no trouble with Jha's thesis, which is backed by copious footnotes and a bibliography in several languages. However, such scholarship only makes the Hindu fanatics more passionate than ever, especially now that the ruling Bharatiya Janata Party has given a degree of legitimacy to the violent expression of Hindu nationalism.
Related
For nearly five years the "green revolution" has been under way in a number of agriculturally underdeveloped countries of Asia. Its advent into tradition-bound rural societies was heralded as the rebuttal to the dire predictions of hunger stalking large parts of the world. But more than that, those carried away with euphoria at the impending changes saw in them a remedy for the poverty of the vast majority of the cultivators. They were correct in assuming that the new technology stands for vastly increased productivity and income to match. However, the propitious circumstances in which the new technology thrives are not easily obtainable and hence there are inevitably constraints on its scope and progress. Apart from this, where it has succeeded, the revolution has given rise to a host of political and social problems. In short, the green revolution can be, as Dr. Wharton correctly pointed out in Foreign Affairs in April 1969, both a cornucopia and a Pandora's box.
India's military humiliation at the hands of China in 1962 set in motion a process of internal political deterioration which still continues. The first impact of the unimpeded Chinese advance had brought a temporary surge of fellow feeling and patriotic fervor; but the deeper and more lasting consequence of the rout at Bomdila was the virtual destruction of the unprecedented sense of national confidence so carefully nurtured by Nehru during his years of leadership. What was left of dynamism and élan soon faded away as India's inability to strike back in the foreseeable future became more and more abundantly clear to a demoralized nationalist élite.
With its two nuclear tests in 1998, India provoked bitter international criticism and retaliatory tests from Pakistan. But in India's Emerging Nuclear Posture, Ashley Tellis argues that fears about nuclear instability in South Asia may be unfounded-and that the time has come for Washington to rethink its unyielding policy on nonproliferation.

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