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sahib

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The author argues that many Indians have become “Brown Sahibs,” essentially adopting a subservient role to Western powers, a phenomenon rooted in historical British rule and perpetuated in modern times. The text critiques Kash Patel as an example of someone with an Indian background who has been “foisted upon the public,” alleging he was tapped and groomed early on, citing his early FBLA membership and appearance on Stew Peters’ show as evidence of this. The author questions the significance of India’s Independence Day on August 15, 1947, linking it to the Jesuit Order’s founding and Japan’s surrender after World War II, suggesting it commemorates an Anglo Empire victory rather than Indian independence. Sardar Patel is accused of helping to subjugate Indian kings for the Government of India and completing the “changing of the guard” from older empires to a new economic aristocracy. V.K. Menon, a former associate of Annie Besant and the Home Rule Movement, is presented as another figure who studied at the London School of Economics, along with B.R. Ambedkar and Jawaharlal Nehru.

Nehru is described as being tied to the Fabian Society and having studied law at the Inner Temple, similar to Gandhi. The author suggests a connection between Nehru and Mountbatten’s wife, Edwina Mountbatten, whose grandfather was Ernest Cassel, a financier of Edward VII. Harold Laski, a Jewish leader and Marxist, is identified as a central influence on early Indian politicians, including Nehru, Ambedkar, Gandhi, and Menon. Laski’s influence is presented as a deliberate effort to control Indian political thought, fostering anti-capitalist sentiments that ultimately served as a continuation of British rule through an Indian outpost. This control is further illustrated by the alleged practice of Professor Laski recommending students like P.N. Haksar and K.R. Narayanan to Nehru for government positions. The text asserts that this “remote control” allowed for the exploitation of India, leading to its division into East Pakistan and West Pakistan along religious lines.

The author then discusses the “Second Annexation,” where Indians moved to countries like England and the US for education and career opportunities, particularly in the tech sector. Narayana Murthy is presented as a prime example of “Brown Sahib 2.0,” profiting from outsourcing and serving on the boards of various international organizations, including HSBC, DBS Bank, Unilever, ICICI, NDTV, Cornell University, INSEAD, ESSEC, the Ford Foundation, and the UN Foundation. His wife, Sudha Murthy, is mentioned for her support of vaccines during the COVID-19 pandemic. The text criticizes Indians working in the West for not protesting issues like COVID-19 vaccines or intrusive surveillance technology, portraying them as compliant servants.

The author attributes this behavior to a cultural disconnect, suggesting Indians have not fully embraced European cultural values like the Renaissance or the concept of the free individual, leading to a susceptibility to material temptations. This is exemplified by Indians in the US who are described as working long hours and kowtowing to authority due to the leverage of Visa situations like the H1B and green card line. The text criticizes the focus on materialistic goals and the pursuit of lucrative jobs abroad, arguing that Indians lose their “soul,” courage, and backbone, contributing little of genuine value culturally. Instead, they are depicted as retreating into “mini-India” communities or funding Hindu nationalist parties like the BJP and praising Modi.

The author also critiques Hollywood’s portrayal of Indians in servile roles, citing examples from Billions and The Big Bang Theory. The text laments that Indians in the West, despite experiencing societal issues like “Men-Are-Pigs,” “Women-are-Pigs,” LGBTQ madness, and shattering families, do not speak out for fear of undermining their immigration goals. The repackaging of Yoga for Western consumption is also mentioned as a misrepresentation. Ultimately, the author calls for Indians to regain their “souls” by valuing community, healthy living, family, and human relationships, and to offer their expertise in areas like mental health and diplomacy, rather than being tech slaves or “navel-gazer-gurus.” The author suggests that Indians could establish tech-free schools and resist “psyops” to create healthier alternatives, a fight for their souls and the soul of the world.

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