to the recent advances in the deciphering of the Indus Script, Mahadevan noted: Thapar noted Rajaram's writings to resemble nineteenth century tracts that were evidently unfamiliar with tools of historiography but were sprinkled with programming references; so as to suggest scientific objectivity. She also noted that anybody who disagreed with him was branded a Marxist. K. N. Panikkar criticized his works to be a communal intervention in historiography that was not an academic exercise in quest of truth but rather a political project knowingly undertaken with a cavalier attitude to the established norms of the discipline, so as to hamper the secular fabric of the society and lead to the establishment of a Hindu state. Endowed with the support of the ruling party, this succeeded in floating an alternative narrative of history and turning history into a contentious issue in popular discourse. Sudeshna Guha notes him to be a sectarian non-scholar. Cynthia Ann Humes criticized Rajaram's Politics of History as a polemic work whilst Suraj Bhan noted it to be a demonstration of historical revisionism. Michael Witzel noted him to be an autochthonous writer, whose books were a mythological rewrite of history and were designed for the expatriate Indians of the 21st century, who sought a " largely imagined, glorious but lost distant past". See also Indigenous Aryans Indo-Aryan migration Nationalism and ancient history References Bibliography External links Articles by Rajaram in India Facts 1943 births 2019 deaths Indian social sciences writers Writers from Mysore Indigenous Aryanists 20th-century Indian mathematicians Scientists from Karnataka Pseudohistorians Hindutva Voice of India writers Indian expatriates in the United States Indiana University alumni