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The proceedings of the National seminar Buddhism and Sectarian Religious faith in India or Buddha and Anti-caste Bhakti Saints held at Acharya Nagarjuna University on March 1st and 2nd 2023 (4)

Posted on March 7, 2023 by kvramakrishnarao

The proceedings of the National seminar Buddhism and Sectarian Religious faith in India or Buddha and Anti-caste Bhakti Saints held at Acharya Nagarjuna University on March 1^st and 2^nd 2023 (4)

Caste system in Burma / Myanmar: The Burmese authorities presently recognise no fewer than 135 separate ethnic groups out of 55 million population, living within the union. Of these, the Bamar are easily the largest. Myanmar’s first national census in over 30 years. The other six main ethnic groups are –

1. the Shan,
2. Kachin,
3. Kayin,

4. Rakhine,
5. Chin and
6. Mon,

each of which has its own state. These seven main ethnic groups together constitute about 92 per cent, with the remaining 8 per cent divided between a fascinating patchwork of minority tribes. Jane Fergusson discussed the issue as follows[1]: The system of caste, or a hierarchical social system based on occupation, prestige, and ideas about pollution, had been considered a master trope in the framing of the imperial census[2] (Kumar 2006:387), and one which colonial officers had grown accustomed to in British India. Census officials even noted that caste could be tested by ‘actual existing facts and beliefs to a far greater extent than is possible with respect to race’ (Webb[3] 1912:250). However, the categories of caste simply did not gain traction for census officials working in Burma; thus they struggled to find another way to approach human differences and quantify race in Burma. The nine ‘race’ categories used by the British census-takers were:

1. Burmese;
2. Other indigenous race; 3. Chinese;

4. Indians born in Burma;
5. Indians born outside Burma;
6. Indo-Burman race;

7. Europeans and allied races;
8. Anglo-Indians;
9. Other race.

According to C.C. Lowis[4] (1902), the Burman is ‘so absolutely enamoured of freedom that he cannot abide the bonds that caste demands’ (Lowis 1902:107). Without the category of caste, and where religion ‘indicates but little’, colonial surveyors concluded that language would therefore be the most ‘obvious and surest criterion of difference’ (Lowis 1902:112): If the speech of a particular community cannot be assigned to a particular group, that community is, ipso facto, isolated, whatever similarity its customs, dress and physical traits may have with the customs, dress and physical traits of any other community, neighbouring or otherwise.

Caste thennic groups, ethnicity, denomination, sect and such other classification based on race, racism and racialism, religion, theology, philosophy etc., exist in Thailand……..

Sectarian, sectarianism, sectarian faith etc: The words and sect, expressions sectarian, sectarianism, sectarian faith etc., have not been positive, but negative and bad in connotation in the western or western religious context. Throughout American history, “sectarian” has been used to exclude and to ostracize. It is a term that is used to disparage and marginalize particular groups of Americans and particular kinds of thinking. That “sectarian” is hardly a flattering term is evident from even a cursory look at any standard dictionary. Among its more common synonyms are “bigoted,” “narrow-minded,” “heretical,” “parochial,” and “dogmatic.” Christians have used the word to describe Pharisees, atheists, and other Christians; Unitarians to put down Presbyterians and Roman Catholics; political liberals and conservatives to insult each other[5]. Richard A. Baer, Jr explains that[6], “The reason is really quite simple. Even though the term “sect” can have the relatively neutral meaning of “a group of persons having the same principles, beliefs, or opinions or can be employed technically in a non-pejorative sense by sociologists of religion, the ordinary usage of “sectarian” is derogatory. Indeed, “sectarian” more often than not is what we might call “caste language.” It is a term that has been used throughout much of American history to keep religious and social “untouchables” in their proper place. Just as ruling elites have used racial and sexual epithets to put down blacks and women, so they have used “sectarian” to exclude and marginalize those individuals and groups whose religious or philosophical beliefs or social practices did not correspond to their own vision of what was appropriate in the cultural marketplace”.

The theme of the seminar changed from “Buddhism and Sectarian Religious faith in India,” to “Buddha and Anti-caste Bhakti Saints”: Though, the topic was “Buddhism and Sectarian Religious faith in India,” (as appeared in the brochure first) most of the paper presenters were trying to interpret the present ideology on the medieval period and even the prehistoric and protohistoric past. It also appears that the theme was changed to “Buddha and Anti-caste Bhakti Saints” suddenly, as noted later on the banner, “Abstract,” scribbling pad etc. Actually, I prepared my paper only based on the such theme and sent my full paper on 31-01-2023 itself. The theme, “Buddhism and Sectarian Religious faith in India,” has been entirely different from that of, “Buddha and Anti-caste Bhakti Saints.” It is a fact that during the transitional period 7th century to the medieval period till the advent of the Mohammedans and the European colonial forces, all the sectarian faiths had to suffer by them. The ruling and dominant faiths Janism and Buddhism had to suffer from their attacks, in spite of their oversea and inland business and commercial authority. When religious dominance and excesses started, these two could not match up with them (Islam and Christianity). Moreover, the interaction among the believers of Andhra, Karnataka and Tamilagam showed the intra and inter-faith and religious debates, polemics and wrangles, leading to physical sometimes. Obviously, the organizers must have realized from my paper and changed the theme. Therefore, it is evident that they changed the theme itself, perhaps, without informing.

Under the Ambedkarite Constitution, Caste should continue or not: Eleanor Zelliot (1992), Uma Chakravarthi (1996), Gail Omvedt (2003) and others cleverly avoided the continuance of caste in spite of opposing caste, supporting reservation, though opposing positive discrimination, exclusion etc., Thus, the ideological egalitarianism, theoretical Utopianism and sermonized equality always try to and evade the legal, constitutional and judicial position and condition of the prevalent issues. The restricted reservation for SCs has been continuing. The reservation after conversion for the neo-Buddhists, and Sikhs continues, as they are “Hindus” only as per Article 25 of the Constitution. Thus, the Christians and much later the Muslims too started demanding the amendment of the Constitution Order, 1950 to accommodate the converted Christians and Muslims also. Though, these ideologists claim that “The Ambedkar Constitution,” they want to amend it, without realizing the judicial implications.

What is required by the believers in a “Secular state or country”?: Dialogue is required for understanding other and the point of view of others, whether, in a family, society or anywhere, where human interaction takes place. Thus, it is imperative and implied that such a process is possible with all family and societal members. Discussion, debate and deliberation always involve mutual, reciprocated and two-way flow of thought, thought processes and conclusion. Monologue is considered as a speech presented by a single dramatist character, theoretical expert or ideologized professional most often to express their thoughts aloud, though sometimes also to directly address another character or the audience. In theatre, a monologue may be enjoyed when delivered by favourite character or person, as none is going to ask him. Monologues are common across the range of dramatic media (plays, films, etc.), as well as in non-dramatic media such as poetry, literary narratives, political discourses and other verbose. Monologues share much in common with several other literary devices including soliloquies, apostrophes, and asides. There are, however, distinctions between each of these devices, audience and ideologists. Many times such monologues, particularly thrusted, imposed and forced to listen lead to autocratic, dominating and dictatorial. Free speech is talked about and sermonized blaming others as despotic, tyrannical, repressive, oppressive and so on, but, how such whistle-blowers indulge.

In dialogue, the engaged parties should listen to and understand the other party / parties also: There is a maxim Audi Alteram Partem and it is not known whether monologuers could understand and realize it. It means hear the other side; hear both sides, in other words the authority hearing the matter must be afforded hearing to the party who is likely to be affected by its decision. In judicial, quasi-judicial or any sensible legal process, it is expected. Therefore, those who talk about thesis, anti-thesis and synthesis should not avoid or be afraid of Audi Alteram Partem. Here, most of the speakers have predetermined mind-set and they spoke even any prepared paper about certain premises and conditions only in their perspective, that too blaming Brahmin, Brahman, Brahminism, Brahminical system, and even Brahminical virus and so on. Inside, “Acharya Nagarjuna University,” though such seminar was taking place under the auspices of “The Mahayana Buddhist Study Centre,” the sectarian bias had been explicit and aggressive and combating.

Justice, natural justice, social justice, equity, equality etc: Though, often Justice, natural justice, social justice, equity, equality etc, are talked about, they are not obviously discussed judicially. There are mainly two Principles of Natural Justice. These two Principles are:

‘Nemo judex in causa sua’. No one should be made a judge in his own cause, and the rule against bias.
‘Audi alteram partem’ means to hear the other party, or no one should be condemned unheard.

The historians, archaeologists, anthropologists, archaeo-anthropologists, Anthropo-archaeologists, sociologists, psychologists and related experts do not deal with these important conditions to pass any remarks or come to conclusions. Going to extremes, violating the norms that are framed the ideologists by themselves, and jumping to conclusions with biased views have been the hall-mark of many such studies.

How the audience was responding to the Buddhist prayer……..

How the audience was responding to the Buddhist prayer…………………..

How I struggled to reach and left Vijayawada Railway Station: How I reached Vijayawada Railway station was explained above on Fenbruary 28^th midnight and March 1^st early morning. On 2^nd March also, I had a different experience to reach the Vijayawada station. The seminar paper presentation was going on, as I had to catch the train, I came out of the hall searching for the driver. He was there, and we had lunch quickly and about to leave, but, I was informed that some other driver and vehicle would come. So I was waiting…….and the time was 2.00 pm. I asked the convener many times and I was informed “the vehicle would come.” It was 2.30 PM and then, realizing the situation, I was taken by a car. Of course, the driver and car were there only[7]. Anyway, the driver could drop me at the end of the platform, so that I could walk to the platform[8]. Slowly, I started walking with the bag to the Platform No.10 where, the JanSatabdi was to come. When I reached PF.No.10, the passenger started running back, shouting at me, that it was here at PF.No.8. Some stranger helped me taking my bag and I started walking slowly. It took me perhaps 10 to 15 minutes and the train was about to start. I was waving my hand towards the train, as if I was doing it for a bus to stop. But, the driver was looking at me and showed his finger “1,” obviously, he might wait for one minute. Meanwhile that stranger handed over my bag to another stranger and went away. When I came near to the train, he (the second stranger) suggested me to gt into the first carriage and pushed my luggage inside. The moment I entered the train and started requesting to the TTR, one youth asked me to sit in one seat, as he was not travelling and got down……….The train started…..So finally, I settled down there in the same compartment, instead of my regular / confirmed seat away from the first compartment[9]. At last I could reach Chennai with 20 minutes delay. My regular Auto driver came and I could reach home by 11.40 PM.

05-03-2023

[1] Ferguson, Jane M. “Who’s Counting?: Ethnicity, Belonging, and the National Census in Burma/Myanmar.” Bijdragen tot de taal-, land-en volkenkunde/Journal of the Humanities and Social Sciences of Southeast Asia 171.1 (2015): 1-28.

[2] Kumar, M. Satish (2006). ‘The census and women’s work in Rangoon, 1872–1931’, Journal of Historical Geography 32:377–97.

[3] Webb, C. Morgan (1912). Census of India, 1911. Vol. ix, Burma Part i. Report. Rangoon: Office of Superintendent, Government Printing and Stationery.

[4] Lowis, C.C. (1902). Census of India, 1901. Volume xii, Burma. Part i. Report. Rangoon: Office of Superintendent, Government Printing and Stationery

[5] Richard A. Baer, Jr. The Supreme Court’s Discriminatory Use of the Term “Sectarian”, Originally published in The Journal of Law & Politics, Vol. VI, No. 3, Spring 1990.

[6] https://blogs.cornell.edu/envirobaer/publications/the-supreme-courts-discriminatory-use-of-the-term-sectarian/

[7] In other words, instead of keeping me waiting there for nearly one-and-half hours, I could have been sent earlier with the same driver and car. Why I was kept delayed was known to God only.

[8] Actually, the driver helped me in reaching the station in time and also dropping at the right place. Of course, when we reached the Guest House to take the luggage, the other person / Assistant Professor was making unwanted comments that I would miss the train and so on. Though, he had also to come with me, he was delaying, so the driver took the decision to proceed, as the time was already 2.30 PM. Why the learned Asst.Prof was delaying was also known only to God.

[9] I can write a story about this, as how many strangers helped me to get into a train, sit comfortably in a seat and reach my home at one side, whereas, at the other side – all learned professors etc., but made me tensed fully knowing my health problems. Of course, I informed my travel plan, my health problem etc through e-mails and letter also (with many phone calls in between).

Filed under: A case for India, A.A. Fuhrer, academic, academicia, Acharya, Acharya Nagarjuna University, adi sankara, agnostic, agony, agrarian, agriculture, ahimsa, ambedkar, ambedkar idea, ambedkar ideology, ambedkar philosophy, ambedkar thought, anthropology, anti-brahman, anti-brahmin, anti-caste, anti-hindu, anti-india, anti-indian, anti-vedic, archaeological remains, archaeological sites, archaeology, Ariyar, Art and Culture of Tamil Nadu, arya, Aryan, ascetic, astronomy, atheistic, atma, ayodhya, Ayodhya issue, Babari Masjid, beef, begging, bharat, Bharat-centric, bias, Brahma, brahman, Brahmi, brahmin, Buddhist, buddhist claim, Buddhist relic, buddhist site, caste, chaitya, child marriage, chronology, civilization, colony, colour, Communist Historian, compassion, conduct, constitution, controversy, daispora, dalit, dalit buddhhist, dalit Buddhist, dalit christian, dalit hindu, dalit Jain, dalit literature, dalit muslim, Damila, date of Asoka, date of Buddha, date of Sankara, demolition, demonstration, demythologization, depressed class, desecration, discrimination, Dramila, Dravida, Dravidam, dravidar, Dravidi, Dravidian, emotion, ethnicity, ethnology, ethnos, female, female infanticide, female-worker, feminist, freedom of expression, freedom of thought, gnostic, hindu ritual, Hinduism, historian politician, historical politician, historicity, historiography, historiosophy, history, history usage, history useful, iconoclasm, iconogenesis, ideological, ideology, idol, inculturation, jain, jain persecution, jainism, jains persecuted, K. V. Ramakrishna Rao, karma, language, last rites, linguistics, mandal, marxism, Marxist historian, Marxist-Leninist, myth promoted, mythologization, mythology, nation, nation building, nation-building, nation-state, non-brahmin, non-Veddc, non-Vedic, non-vegetarian, non-violence, not Hindu, race, racialism, racism, reform, reformation, refutation, regionalism, Saivam, Saivism, Sangam, sangam, Sangam literature, sangam literature, sangam period, sati, SC, scheduled tribe, social justice, social reform, Social Reform Movement, Social Reform Movement In India, social reformation, Social science, tamil separatism, tamil siddha, Tamil siddha manuscript, Uplift of women, Upliftment of Dalits, Vedas, Vedic, vedic astronomy, vedic chronology, veera savism, vegetarian | Tagged: acharya nagarjuna, Acharya Nagarjuna University, ambedkar, ambedkar chair, ambedkar philosophy, ambedkarism, ambedkarite, anti-caste, ariyan, Ariyar, arya, aryan, aryan invasion, aryan race, B.R.Ambedkar, bakti, bhagawat gita, bhakti, bhakti movement, brahmin virus, brahminical diaspora virus, buddha, buddhism, Buddhist, buddhist claim, buddhist site, carona virus, caste, caste conflict, caste politics, caste virus, casteism, dalit, dalit Buddhist, dalit christian, dalit hindu, dalit Jain, dalit liberation, dalit literature, dalit muslim, dalit politics, gail omvedt, scheduled caste, uma chakravarti, Upliftment of Dalits, virus | Leave a comment »

The proceedings of the National seminar Buddhism and Sectarian Religious faith in India or Buddha and Anti-caste Bhakti Saints held at Acharya Nagarjuna University on March 1st and 2nd 2023 (2)

Posted on March 6, 2023 by kvramakrishnarao

The proceedings of the National seminar Buddhism and Sectarian Religious faith in India or Buddha and Anti-caste Bhakti Saints held at Acharya Nagarjuna University on March 1^st and 2^nd 2023 (2)

Objectives of the Seminar: There are serious studies available purely either on Buddhism or Bhakti movement and anti-caste traditions. But, it is noticed that deliberations on continuity of non- Vedic and anti-caste intellectual tradition, initiated by Buddha in another forms and their variations are absent. In view of absence of comparative studies on Buddha and other anti-caste philosophers during lhe subsequent period, present seminar is proposed. Present Two Day National Seminar is aimed at serious deliberations on the impact Buddhist egalitarianism on other sectarian religious faiths after the defeat of Buddhism in India. And it is also intended to identify the basic differences and resemblances of all anti-caste sectarian religious movements.

Sub- themes: The subthemes and others are also listed out for illustrative purpose:

1. Buddhism — Buddhist anti- caste Philosophy

2. Vajrayana/ Siddha cults in South India

3. Sectarianism — Medieval Bhakti movements and anti-casse philosophy

4. Virasaivism- Basaveswara, Akkamahadevi, Panditaradhya

5. Vaishnavism —Ramanuja, Brahmanaidu

6. Pothuluri Virabrahmam- Vemana

7. Nasarayya- Dunna Iddasu- Yadla Ramadasu

8. Sufi saints

9. Tukaram- Sant Ravidas- Chokkamela

10. Meerabai- Kabir- Bhima Boi

11. Any other relevant theme Submission of Papers

01-03-2023 (Wednesday): The seminar was inaugurated with a prayer to Buddha sung by the Buddhist students followed by the prayer song of the University invoking Acharya Nagarjuna. The seminar convener Ch. Swaroopa Rani invited the dignitaries, the guests and delegates, introducing the Mahayana Buddhist centre and explaining the theme of the seminar. Prof Rajasekar, VC, talked about the theme with examples. Then, P. D. Satya Paul delved upon the communal Hinduism criticizing P.V. Kane who carried on the Maxmueller’s project, Dr S. Radhakrishan for his opinion about Buddha (Buddha’s movement was a protestant type of reformative Hinduism) and Swami Vivekananda for perpetuating caste. He was suggesting about a “proto-sramanic” tradition before IVC, based on which, the Buddhism could have been evolved. Dr Ramabhadra Kumar pointed out delving upon some books that caste problem has been spread to all other countries, now working in 33 major countries. He emphasized the consolidation of caste, annihilation of caste and dissolution of caste. K. S. Chalam, the key-note speaker spoke about many issues and they have been printed in the “abstract” booklet. K. S. Chalam was sarcastically talking about “Brahminical virus” / brahmin diaspora virus spreading in the “Diaspora” countries throughout the world, it is more dangerous than Carona virus and so on.

Brahmin diaspora virus – S.K. Chalam: First, Ramabadhrakumar was telling that caste has been there in 33 countries of the world and then, S. K. Chalam mentioned about “Brahmin diaspora virus,” affecting and it is more dangerous than Carona virus. Incidentally, such idea has been floated by the left-oriented media in the internet[1]. The Wire came out with a story[2] that “Communal Virus Injected into Diaspora, and the Culture is Growing” and claimed that it was published originally somewhere[3], giving a link. That link contains another story[4], “Supreme Court Pulls Up Union Govt & TV For Allowing Hate Speech; Communal Virus Injected Into Diaspora And The Culture Is Growing.” So they could find virus suddenly comparing it with caste. S. K. Chalam directly christened it as “Brahmin diaspora virus”! As usual, it is not known, why “Khastriya diaspora virus,” “Vaisyha diaspora virus,” and “Sudra diaspora virus,” are not found or located in their narratives and discourses. Talking about “hate speech,” they are producing more “hate speech” and it is not known as to whether they understand or not.

“Abstracts” of papers: The “Abstracts” contain 35 papers and full papers of key-note and valedictory addresses.

Speaker / paper presenter	Title of the paper	Page no.
K. S. Chalam, Key-note address	Impact of Buddhism on Anti-caste Egalitarian movements in India[5] (Key note address)	1-19
M. Koteswara Rao	Buddhism: a philosophy of social transformation.	25
Pannasami	Caste system in Theravada Buddhist perspective.	26
M.M. Vinodini	Akkammadevi’s literature that called for women’s emancipation
P. D. Satya Paul	Title – not known, not listed / included in the “Abstracts” He spoke twice for nearly two hours….
K. V. Ramakrishna Rao	The Sectarian encounters between the Buddhist and Jain faiths during the Medieval period for commercialization and communalization	34-35
Yadhava Raghu	Dasa movement and its impact on Telugu villages bordering Karnataka: a case of Pyalakurthy village, Kurnool district[6].	37-38 46
John Weasley	Siddha cults in South India.	57
Sugandha	The Buddhist perspective of social sratification	5 8
N. Kanakaratnam	Caste frevenge on adigas and Malas.	60
Eluri Harshavardhan	Egalitarian ideals of Buddhism: A repository of counter discourse in Andhradesa
E. Sudha Rani, Valedictory address	Women Bhakti saints’ voices: the radical anti-caste movements in medieval India.	20-24

Afternoon first session, the following papers were presented:

Speaker / paper presenter	Title of the paper	Page no.
K. S. Chalam[7], Key-note address	Impact of Buddhism on Anti-caste Egalitarian movements in India[8] (Key note address)	1-19
M. Koteswara Rao[9]	Buddhism: a philosophy of social transformation.	25
Pannasami[10]	Caste system in Theravada Buddhist perspective.	26
M.M. Vinodini[11]	Akkammadevi’s literature that called for women’s emancipation

M. Koteswara Rao was talking about caste, case system, Ambedkar etc., in a general manner and explaining the contemporary conditions. He was stressing that the process of thesis, anti-thesis and synthesis should take place.

Pannasami’s paper perplexed some audience because, he was explaining about, “Caste system in Theravada Buddhist perspective,” while the seminar was about how Buddhism could pave way for anti-caste movement. That is Buddhism could not have any type of social discrimination, when it was against caste system.

The last paper presenter was virtually speaking as if she was giving a literary discourse (like pattimanram in the Tamil context) and spoke for one hour explaining the poetic nuances in Telugu, repeating points again and again. Though, he was narrating other stories, she did not mention that according to legends, she was a beautiful woman with long tresses and Kaushika, the Jain ruler of the region, fell in love with her. However, some accounts suggest that despite Kaushika’s proposal to marry Akka, the latter not only refused, but when forced, renounced her family, discarded her clothes and left the village covered only in her long tresses. Thus, here also, the Jaina-Saiva conflict is known. In other versions, it is claimed that the wedding did actually take place but on the conditions that the king would neither touch Akka without her permission nor hinder her worship. However, when Kaushika failed to honour the agreement, Akka left his palace leaving behind all his presents, including her clothes and acknowledged Lord Chennamallikarjuna as her sole husband.

05-03-2023

[1] The Wire, Communal Virus Injected into Diaspora, and the Culture is Growing, Sidharth Bhatia, 23-09-2022.

[2] https://thewire.in/communalism/communal-virus-leicester

[3] Pratik Kanjilal, Supreme Court Pulls Up Union Govt & TV For Allowing Hate Speech; Communal Virus Injected Into Diaspora And The Culture Is Growing, September 22, 2022

[4] https://www.theindiacable.com/p/supreme-court-pulls-up-union-govt?utm_source=email

[5] Though his paper has been printed in about 20 pagers, it is not complete and of course, he accepted that it was only “abstract,” and he would send his full paper.

[6] His paper has been printed twice as shown – this shows the mechanical way of preparation of “Abstracts” without going into the details.

[7] Prof. Chalam held the position of –

Vice- Chancellor, Dravidian University, Kuppam (AP) (2005);
Member, Planning Board, Govt. of M.P., (2002-04);
Founder Director, UGC Academic Staff College, Andhra University, Visakhapatnam (1987-2005);
Director, Swamy Ramananda Tirtha Rural Institute, Pochampally, Hyderabad (1997-98);
Professor of Economics, Andhra University (1990-2005).
He is on several Committees as Hon’ble Chairman, Member such as UGC, NCRI, A.U etc.
He was Search Committee Member for selection of Vice- Chancellor for Telugu and Telangana Universities in Andhra Pradesh.

[8] Though his paper has been printed in about 20 pagers, it is not complete and of course, he accepted that it was only “abstract,” and he would send his full paper.

[9] Associate Professor, Department of English – Krishna University, Andhra Pradesh.

[10] Research scholar, Centre for Mahayana Buddhist Studies, ANU, AP.

[11] Associate Professor, Department of Telugu, Yogi Vemana University, Kadapa-516005., Andhra Pradesh

Filed under: Brahma, brahman, brahmin, Buddhist, buddhist claim, Buddhist relic, buddhist site, budhikanama, caste, civilization, colony, colour, columnist, common era, Communist Historian, compassion, dalit, dalit buddhhist, dalit Buddhist, dalit christian, dalit hindu, dalit Jain, dalit literature, Dramila, Dravida, Dravidam, dravidar, ethnicity, ethnology, female, female-worker, feminist, gandhi, gay, gender, ghost, God, godavari, goddess, Harappa, health, Heaven, heritage, Hindu, Hindu religion, hindu ritual, historian, historical politician, historicity, historiography, historiosophy, history, history useful, history useless, marxism, Marxist historian, Marxist-Leninist, Nagarjuna, nagarjuna sagar, Nagarjuna University, nation, nirvana, non-academic, non-brahmin, non-Veddc, non-Vedic, non-vegetarian, non-violence, not Hindu, patriarchal, political correctness’, political historian, race, racialism, racism, reform, reformation, regionalism, relic, research, research paper, researcher, sectarian, sectarian faith, sectarianism, sex, social justice, social reform, Social Reform Movement, spirit, spiritual, spirituality, tamil, tamil chauvinism, Tamil manuscript, Tamil manuscripts, tamil sectarianism, tamil separatism, tamil siddha, Tamil siddha manuscript, Tamil siddhar, Tantra, telangana, telugu, temple, third gender, tribal, tribe, Vedic, wahabi, Wahabi conspiracy, wahabi movement, wheel, woman, women, xenophobia, Yantra, Yogic, Yogini, youth | Tagged: acharya nagarjuna, Acharya Nagarjuna University, arya, aryan, aryan invasion, aryan race, atheist, bakti, bhakti, bhakti movement, buddha, buddhism, Buddhist, buddhist claim, buddhist site, caste, caste politics, dalit Buddhist, date of Buddha, dharmachakra, Dramila, dravid, Dravida, Dravidam, Dravidar, Dravidi, Dravidian, dravidian model, dravidian race, dravidian stock, drawing, jain, jainism, muslim, Nagarjuna, nirvana, praccana buddha, saint, suicide | Leave a comment »

The proceedings of the National seminar Buddhism and Sectarian Religious faith in India or Buddha and Anti-caste Bhakti Saints held at Acharya Nagarjuna University on March 1st and 2nd 2023 (1)

Posted on March 6, 2023 by kvramakrishnarao

The proceedings of the National seminar Buddhism and Sectarian Religious faith in India or Buddha and Anti-caste Bhakti Saints held at Acharya Nagarjuna University on March 1^st and 2^nd 2023 (1)

Started on February 28^th and reaching Vijayawada on March 1^st, 2023: The National seminar on “Buddhism and Sectarian Religious faith in India,” was conducted at the Acharya Nagarjuna University on March 1 and 2, 2023. Many papers were presented by the academicians delving upon the subject matter mainly interpreting that Buddha or Buddhism was responsible for the creation of anti-Bakti movement. Though, I have come to the ANU for many times to attend the seminars and conferences for presenting papers, now I am visiting here after five years, for various reasons. January 2023, I might have come, but, my paper was not accepted on last minute[1]. Anyway, now I received a mail that my paper had been accepted. So I started preparing to come. As usual my friend Dr Madhusudhana Rao also prepared to come, but, suddenly he was not feeling well because health problem and he had to stay back. With much difficulty, I started travelling towards Vijayawada on 28^th February 2023. Now, as I am a Guest Faculty, I had to apply for leave and attend the seminar. Unusually, the Pinakini Express was late and I could reach Vijayawada by 11.50 PM instead of 9.20 PM. When I reached the Guest House of the ANU, it was 12.40 PM and I had to write March 1, 2023, as the next day started. The following paragraphs contain details that are reproduced from the brochure issued for the seminar.

The Centre for Mahayana Buddhist Studies[2]: The seminar was held under the auspices of The Centre for Mahayana Buddhist Studies. It was established in 1982 under the scholarly guidance of Padma Vibhushan Prof. K. Satchidananda Murthy, the inspiration of late Prof. R. Subrahmanyam, who extensively excavated the Nagarjunakonda site in 1960 and the then External Affairs Minister Dr. P.V. Narasimha Rao. His Majesty the King of Bhutan, Jigme Singye Wangchuk inaugurated the Chair of Mahayana Buddhism and donated an endowment fund. The UGC grant had provision for constructing a Chaitya model building to house the Centre. Padma Vibhushan Prof. K. Satehidananda Murthy is the Honorary Director of the Centre. Teaching Programme: In accordance with the guidelines provided for the Centre by the National Committee of Experts, the Centre lays focus on the multidimensional study of Buddhism in general and Mahayana Buddhism in particular. In 1993, Master degree in Philosophy with emphasis on Buddhism was started. I find many Buddhist students from Myanmar and other countries are studying there.

About Acharya Nagarjuna University: The Name, Acharya Nagarjuna University, is quite significant in that the greatest Buddhist preceptor and philosopher Acharya Nagarjuna founded a University on the banks of river Krishna some centuries ago, and made it great of centre learning, attracting a large number of teachers and students from distant parts of the world[3]. The present Acharya Nagarjuna University is not very far from the hallowed spot, as it derives its moral and intellectual sustenance from Acharya Nagarjuna. In 1967, Andhra University started a Post-graduate centre in Nallapadu, Guntur District, Andhra Pradesh, as an Extension Centre to cater to the needs of higher education of the people of this region. It is in the fitness of things that a university should grow from this Centre to fulfill the desire of the people of this belt. Accordingly, Nagarjuna University came into being in August 1976. Acharya Nagarjuna University since then has grown into a large University with 37 Academic Departments. Its jurisdictions was extended to two districts now having over 400 affiliated colleges offering Under-Graduate, Post- Graduate, Engineering, Education, Law, Pharmacy and Oriental Languages courses. Now it has 55 Post-graduate teaching — cum — research courses on the campus, while around 70 affiliated colleges offer P.G. Courses. The theme of the seminar is explained as follows:

The non-Vedic Sramanic tradition[4]: The contemporary interest in Buddhism is based on its social appeal. Within India Buddhism has appeared as an alternative to the hierarchical and in egalitarian ideology and Hinduism. Buddhism is viewed as a system which was more sympathetic to oppressed groups and social solution to the problem of caste oppression. After a pioneering work of Dr. Ambedkar on the social philosophy of Buddha some scholars like Eleanor Zelliot (1992), Uma Chakravarthi (1996), Rhys Davids (1997), Gail Omvedl (2003) and others worked on the social dimensions of Buddhism. With the social revolution of Buddhism, an alternative culture to the Vedic or Brahmanical culture also evolved in all parts of India. Buddha emerged from the non-Vedic Sramanic tradition and opposed the superstitious belief system and encouraged scientific enquiry.

Medieval Virasaivam and its impact: Though Buddhism was defeated and erased physically from its birth place, it is surviving in several forms of faiths and cults. Buddhist thought has been perpetuating in the form of local religious Traditions and customs. The rise of different sectarian religious movements during the medieval and late medieval periods in India carried forwarded the anti-caste and non-Vedic philosophical notions of Buddha. Those sectarian leaders rejected Vedic Brahmanism and propagated egalitarian ideas within the framework of the religion. Siddha Tradition in South India was evolved out of Buddhist school of Vajrayana was more prevalent among the lower strata, strived to attain equality in religious sphere. Many Siddha cult centres of present Andhra and Telangana states including Siddhavatam, Siddeswaram, Siddula Guttalu etc. are the live examples for this phenomenon. The medieval text (14-15^th CE) in couplet form ‘Navanadha Charitra’ written by Gourana also mentioned about the Siddhas.

The followers of Virasaivam: Virasaivism advocated the notion of equality among all human beings irrespective of caste, creed and gender. Basaveswara, the chief profounder of Virasaiva religious movements is known for his social reforms. Palkuriki Somandha, the Saivate poet also reflected Virasaiva anti- caste philosophy through his works including ‘Panditaradhya Charitra’ and ‘Basavapuranam’. Akkamahadevi, a woman saint and radical challenged all sorts of hegemony including patriarchy has been emerged out of this sectarian movement. A peculiar community by name Jangama among different lower castes has been emerged from the followers of Virasaivism.

How Virasaivam paved way for the upliftment of lower-caste people: Similarly, Vaishnavism also propagated social equality during the medieval period. Ramanuja had admitted lower castes into his Vaishnava fold and mentored them as Maladasu and Madigadasu. Dasari community has been emerged among the lower castes as one of the influential inter sub-caste, maintained some sort of high rank as priestly class within lhe same group. Brahmanaidu, a medieval social reformer and staunch follower of Vaishnava cult has organized inter-dinning among different communities and gave priority to Mala Kannamadasu, the army commander from lower community. Evolution of Chennakesava cult among the lower castes witnesses for this phenomenon. It s interesting to note that the priests of the Chennakesava temples were appointed from the Mala community.

Non-Brahmin Bakti saints: Saint Ravidas, Kabir, Chokkameta, Bhima Boi and others form North India also framed anti caste and non-Brahmin philosophy. A woman saint Meerabai and her Bhakti also considered to be an anti-hegemonic philosophy. Similarly there are many social reformers in Telugu speaking regions. Philosophers from Sudra communities such as Pothuluri Virabrahmam, Yogi Vemana and others revolted against the hypocrisy of Brahmanism in Andhra. There are many spiritual leaders at local level including Nasarayya, Dunna Iddasu, Yadla Ramadasu and others rejected the Vedic Brahmanism and promoted spiritual democracy. There are Sufi saints emerged from Muslim background also propagated equality among all sections of the society. Dargas are the centres acted for social harmony, integrated all communities and strived for the unity among Hindu and Muslim groups.

05-03-2023

[1] Earlier, I used to get the circular by post and based on that paper preparation used to get started. After submitting and getting confirmed about presentation, tickets would be booked and journey planned. Nowadays, the information about the seminar is sent only to the selected friends. It is posted in the social media one day earlier or on the same day, thereby virtually stopping others, particularly, even willing persons from other states cannot come. Actually, nowadays, I do not understand what has started taking place or going on in conducting seminars or conferences, though, I have been attending more than 650 in the last 40 years different parts of India. May be some sort of “politics,” personal likes-dislikes and such other factors may have started playing role.

[2] Based on the ANU website – https://www.nagarjunauniversity.ac.in/deptdet.php?id=1023

[3] Based on the ANU website- Acharya Ngarjuna University- A profile – https://nagarjunauniversity.ac.in/profile.php; more details – history, location, emblem etc., can be read from website.

[4] A śramaṇa (Sanskrit: श्रमण, or samaṇa (Pali: 𑀲𑀫𑀡; Chinese: 沙門 or 沙门, shāmén) means “one who labours, toils, or exerts themselves for some higher or religious purpose” or “seeker, one who performs acts of austerity, ascetic”. During its development, the term came to refer to several non-Brahmanical ascetic religions parallel to but separate from the Vedic religion. The Śramaṇa tradition includes primarily Jainism, Buddhism, and others such as the Ājīvika. The śramaṇa religions became popular in the same circles of mendicants from greater Magadha that led to the development of spiritual practices, as well as the popular concepts in all major Indian religions such as saṃsāra (the cycle of birth and death) and moksha (liberation from that cycle).The Śramaṇic traditions have a diverse range of beliefs, ranging from accepting or denying the concept of soul, fatalism to free will, idealization of extreme asceticism to that of family life, renunciation, strict ahimsa (non-violence) and vegetarianism to permissibility of violence and meat-eating.

Filed under: academic, academicia, Acharya, Acharya Nagarjuna University, adi sankara, agnostic, agony, ambedkar, ambedkar idea, ambedkar ideology, ambedkar philosophy, anthropology, anti-brahman, anti-brahmin, anti-caste, anti-hindu, anti-indian, archaeological remains, archaeological sites, archaeology, Aryan, ascetic, atheistic, atma, besanagar, Bhagawat Gita, bhagawatgita, brahman, brahmin, buddha, Buddhist, buddhist claim, Buddhist relic, buddhist site, caste, chronology, civilization, colonial, Colonialist discourse, colony, colour, controversy, culture, dalit, dalit buddhhist, dalit Buddhist, dalit christian, dalit hindu, dalit Jain, dalit literature, dalit muslim, demolition, demonstration, demythologization, depressed class, desecration, dharma chakra, dharmachakra, Digambara, discrimination, DNA, Dramila, Dravida, Dravidam, dravidar, Dravidi, Dravidian, Dvaita, elixir, ethnicity, ethnology, female infanticide, female-worker, feminist, gender, goddess, himsa, Hindu, Hindu religion, hindu ritual, Hinduism, historicity, historiography, historiosophy, history, inculturation, jain, jain persecution, jainism, jains persecuted, linguistics, linguistuic study, literatures, marxism, Marxist historian, Marxist-Leninist, myanmar, nationalism, neolithic, sectarian, sectarian faith, sectarianism, woman, women | Tagged: Acharya Nagarjuna University, anti-caste, bakti, bhakti, bhakti movement, buddhism, caste, caste politics, casteism, Digambara, Dramila, dravid, Dravida, Dravidam, Dravidar, Dravidi, Dravidian, dravidian model, dravidian race, dravidian stock, hinayana, Hindu religion, Hinduism, jain, Jaina, jainism, jainisn, mahayana, Nagarjuna, nagarjuna sagar, praccana buddha, rishi, saint, scheduled caste, Swetambara, theravada, train, vijayawada | Leave a comment »

100% teachers’ posts for tribals in Andhra Pradesh’s identified Scheduled Tribal Areas – SC questioned!

Posted on April 23, 2020 by kvramakrishnarao

100% teachers’ posts for tribals in Andhra Pradesh’s identified Scheduled Tribal Areas – SC questioned!

100 percent reservation to tribals Economic Times, 23-04-2020

Socialization of legal processes or legalization of legal processes in the political context: In India, many times, the social issues are politicized and political problems communalized. The societal matters cannot be politicized affecting people, as the rulers change often leading to complicating the legal processes. When the question of implementation comes, many state governments keep the judgments in the cold storage looking for their political perspectives. Instead of dealing with the issues directly in the assemblies or parliament, they convert into legal battles. As the secularization of Act and Rules, judiciary and courts have not been taken place, the judgments differ, change and sometimes contradict also. But, the judgments can be changed only through revision, appeal or repeal in a long process. Meanwhile, the social, economic, political processes taking place cannot be reversed. The question of reservation in India has always been a sensitive issue. None has guts to think of not stopping the extending the provision of reservation for every five years. So also such enactments in the states.

No 100 percet quota to tribals,The Judgment , 23-04-2020

100% teachers’ posts for tribals in Andhra Pradesh’s identified Scheduled Tribal Areas: The Supreme Court has questioned the wisdom of setting aside 100% teachers’ posts for tribals in Andhra Pradesh’s identified Scheduled Tribal Areas[1]. A Constitution Bench comprising justices Arun Mishra, Indira Banerjee, Vineet Saran, MR Shah and Aniruddha Bose wanted to know if the 100% quota was meant to benefit teachers or students and demanded studies to show that reservations benefits had percolated to those who needed them and had improved their economic condition[2]. “How can you keep out other qualified persons? Does it help the quality of teachers being recruited? Does it help the students,” the bench asked. “It is an obnoxious idea that tribals only should teach the tribals. When there are other local residents, why they cannot teach is not understandable. The action defies logic and is arbitrary. Merit cannot be denied in toto by providing reservation,” Justice Mishra, who wrote the verdict for the Constitution Bench, observed[3]. The five-judge Bench was answering a reference made to it in 2016 on whether 100% reservation is permissible under the Constitution[4].

No 100 percet quota to tribals,The Hindu , 23-04-2020

The court held that 100% reservation is discriminatory and impermissible: The court held that 100% reservation is discriminatory and impermissible[5]. The opportunity of public employment is not the prerogative of few. A 100% reservation to the Scheduled Tribes has deprived Scheduled Castes and Other Backward Classes also of their due representation. The court referred to the Indira Sawhney judgment[6], which caps reservation at 50%. “it is apparent that despite more than 72 years of attaining independence, “we are not able to provide benefits to the bottom line, i.e., downtrodden and oppressed classes. Benefits meant to such classes are not reaching them …….. those belonging to the Scheduled Castes and Scheduled Tribes were making a struggle for freedom, various rights in the country and they have also suffered discrimination and remained an “unequal and vulnerable section of the society…………… We have not been able to eradicate untouchability in the real sense so far and to provide safety and security to downtrodden class and to ensure that their rights are preserved and protected, and they equally enjoy frugal comforts of life …………Citizens have equal rights, and the total exclusion of others by creating an opportunity for one class is not contemplated by the founding fathers of the Constitution of India,” Justice Mishra wrote[7]. It was the nine-judge bench that decided the Indra Sawhney vs Union of India case, wherein it upheld that the Mandal Commission’s 27 per cent quota for Backward classes, as well as the quota for Scheduled Castes, Scheduled Tribes and Backward Classes, should not exceed the 50% mark.

No 100 percet quota to tribals,The Judgment , 23-04-2020-2

How the case has arisen and gone to the Supreme Court: The case stemmed from a legal challenge to January 10, 2000 order issued by the erstwhile State of Andhra Pradesh Bench providing 100% reservation to the Scheduled Tribe candidates, out of whom 33.1/3% shall be women, for the post of teachers in schools located in the Scheduled Areas of the State[8]. The court said the 2000 notification was “unreasonable and arbitrary”. The court noted the 2000 notification was a “misadventure” the erstwhile State had embarked on to save an identical one issued in 1986. The 2000 notification was given retrospective effect to bring to life to its predecessor of 1986[9].

No 100 percet quota to tribals,The Judgment , 23-04-2020-3

The hearing will continue on 23-04-2020, Thursday: The state of Andhra, also now Telangana, through senior advocates Rajeev Dhavan and R Venkataramani argued there were few takers for the jobs from non-tribals in the areas. Dhavan argued the affinity in language and culture with locals helped children in studies and discipline. Even if the posts were not filled up soon, more tribal candidates would get higher qualifications to apply in the long run, he contended. The bench also wanted to know if the reservations would continue forever. It had observed on 20-04-2020, Monday that even if one person needed, reservations must continue but a day later pointed out the flip side of maintaining such cultural homogeneity in appointments. The hearing will continue on 23-04-2020, Thursday. Scheduled tribal areas are certain geographical areas in states (except areas in four northeastern states covered in the Sixth Schedule) identified and placed in the Fifth Schedule of the Constitution. The Centre identifies the areas in consultation with each state. The Andhra Pradesh government had set aside all teachers’ posts for STs in the areas within the state. Parliament can change the location of scheduled areas by enacting a law.

creamy layer Indra Sawhney judgment- Graphics

Reservation benefits are not “usurped” by those who have benefited out of reservation: Quoting from the SC decision in Union of India vs Rakesh Kumar[10], the bench said[11] that “affirmative action measures should be periodically reviewed” and should be “modified from time to time in keeping with the changing social and economic conditions”. “Now there is a cry within the reserved classes. By now, there are affluents and socially and economically advanced classes within Scheduled Castes and Scheduled Tribes. There is voice by deprived persons of social upliftment of some of the Scheduled Castes/Tribes, but they still do not permit benefits to trickle down to the needy. Thus, there is a struggle within, as to worthiness for entitlement within reserved classes of scheduled castes and scheduled tribes and other backward classes”, observed the judgment authored by Justice Arun Mishra. The bench agreed with the submission of Dr Rajeev Dhawan, Senior Advocate, that there was a need to revise the lists to ensure that reservation benefits are not “usurped” by those who have benefited out of reservation and that they “trickle down to the needy”.

creamy layer Indra Sawhney judgment- Graphics Courtesy -TOI

Creamy layer principle not followed – as envisaged in the Indra Sawhney case: “In our opinion, it was rightly urged by Dr. Rajeev Dhawan that the Government is required to revise the lists. It can be done presently without disturbing the percentage of reservation so that benefits trickle down to the needy and are not usurped by those classes who have come up after obtaining the benefits for the last 70 years or after their inclusion in the list. The Government is duty bound to undertake such an exercise as observed in Indra Sawhney (supra) and as constitutionally envisaged. The Government to take appropriate steps in this regard”, the bench said[12]. Today’s proceedings would be reported and then, the finality could be arrived at.

23-04-2020

10 percent reservation - Graphics Courtesy -TOI

[1] Economic Times, SC questions 100% quota for tribals in scheduled tribe areas, By Samanwaya Rautray, ET Bureau|Last Updated: Feb 13, 2020, 09.42 AM IST

[2] https://economictimes.indiatimes.com/news/politics-and-nation/sc-questions-100-quota-for-tribals-in-scheduled-tribe-areas/articleshow/74110604.cms

[3] The Hindu, No 100% quota for tribal teachers: Supreme Court, Krishnadas RajagopalNEW DELHI, APRIL 22, 2020 22:16 IST; UPDATED: APRIL 22, 2020 23:14 IST

[4] https://www.thehindu.com/news/national/no-100-quota-for-tribal-teachers-supreme-court/article31409071.ece

[5] Financial Express,Supreme Court quashes order providing 100% reservation in teaching job in scheduled areas, By: PTI, Published: April 22, 2020 10:07:35 PM

[6] Indra Sawhney Etc. Etc vs Union Of India And Others, Etc. … on 16 November, 1992 – Equivalent citations: AIR 1993 SC 477, 1992 Supp 2 SCR 454.

[7] https://www.financialexpress.com/india-news/supreme-court-quashes-order-providing-100-reservation-in-teaching-job-in-scheduled-areas/1936927/

[8] IN THE SUPREME COURT OF INDIA CIVIL APPELLATE JURISDICTION CIVIL APPEAL NO.3609 OF 2002 CHEBROLU LEELA PRASAD RAO & ORS. … APPELLANTS VERSUS STATE OF A.P. & ORS. … RESPONDENTS WITH CIVIL APPEAL NO.7040 OF 2002

[9] https://main.sci.gov.in/supremecourt/2002/8431/8431_2002_31_1501_21807_Judgement_22-Apr-2020.pdf

[10] Supreme Court of India- Union Of India vs Rakesh Kumar & Ors on 12 January, 2010, Author: K Balakrishnan, Bench: P. Sathasivam, J.M. Panchal; https://indiankanoon.org/doc/1356187/

[11] LivelaNewsNetwork, Affluent & Advanced Within SC/ST Not Permitting Reservation Benefits Trickle Down To Needy : SC Calls For List Revision [Read Judgment], 23 April 2020 1:04 PM

[12] https://www.livelaw.in/top-stories/affluent-within-scst-not-permitting-reservation-benefits-trickle-down-sc-list-revision-155666

Filed under: ambedkar, anti-brahman, anti-brahmin, anti-vedic, arya, Aryan, brahman, brahmin, constitution, dalit, dalit buddhhist, dalit Buddhist, dalit christian, dalit hindu, dalit Jain, depressed class, Dravida, Dravidam, Dravidian, economy, Indra Sawhney, K. V. Ramakrishna Rao, mandal, mandal commission, oppressed, reformation, reservation, scheduled caste, scheduled tribe, supreme court, Uncategorized | Tagged: 33.33%, 50% reservation, Andhra Pradesh, backward, backward class, BC, caste, class, creamy, creamy layer, depressed class, discrimination, economic, economic criteria, indira sawhney, Indira Sawhney case, mandal, mandal commission, political, reservation, run Mishra, SC, scheduled caste, scheduled tribe, ST, supreme court, telangana, tribal, tribal area, tribe | Leave a comment »

The National Seminar on Rural Society, Culture and Economy in Telangana – Historical Perspective – held at the Kakatiya University on March 14th and 15th 2020 [3]

Posted on March 17, 2020 by kvramakrishnarao

The National Seminar on Rural Society, Culture and Economy in Telangana – Historical Perspective – held at the Kakatiya University on March 14^th and 15^th 2020 [3]

The Telangana historiography: The Telangana history writers and historiographers have been trying to bring everything within the Telangana geography, history and thus, more generalization, biased interpretation and forced conclusions are thrusted on the readers. They even try to ignore the Andhra history, archaeology, epigraphy, numismatics etc., as if they are alien to them. With a single, few and stray cases, they try to generalize and declare that their finding would be applicable to the whole of Telangana. Nowadays, some sort of statistical data are used showing tables and charts. The researchers are interviewing or getting data with 10 to 100 persons, sites, villages etc., and use to form such tables and charts. With that and their prepared questionnaire, they try to interpret to come to their already decided conclusion. Thus, in such predetermined processes, they ignore the data, information and facts that are not useful for or against their conclusion. They even do not make any whisper in their papers, dissertations or books. The statistical data study in history cannot be accepted, as the data differ and all cannot be equated to form any theory to come to a conclusion.

The names of vocation, job and duties of the Mughal and Colonial periods have been made as castes: The names of vocation, job and duties of the Mughal and Colonial periods have been made as castes. Thus, names of such jobs, occupations, or works are treated as specific castes. Thus, patel, patwari, Talati, Talaiyari, Kotwal, Patnaik, Karnam, Adhikari, Maniyakarar, Shanbog, Kulkharni (official), Tashildar, Zakirdar, Gomastha (bailiff), bania (evaluator, retailer), diwani (supervisor), peyada (guard), sowcar, shroff, saraf (money lenders), Patwardhan, Deshmukh, Gurjar, Pande etc. As could be noted, the jobs wre not permanent and any other person could get such job, if he had capabilities or the ruler changed. Within 100-300 years, these groups were changed with their jobs and duties. Similarly, there were many workers – Sootar / sutar (carpenter), lohar (smith), chambar (shoe/harness-maker), koombhar (potter), nhawee / Navi / navidhan (barber), pureel (washerman), bhar (servant), bheel (watchman), koli/kolee (water-career), mang (rope-maker/servant), muhar / Ramoshi (servant), Mohammedan (butcher) etc., but, they were also changing with times and places. These are given only for illustrative purposes. Ironically, the Telangana researchers are not going deep into the Mughal and colonial documents, but, relying upon the books written recently. As the authors had a particular focus or the result, they wanted to arrive at, evidently, they have not been balanced enough to tell the facts of both sides.

Who were “Patels” in Telangana village?: Telangana researchers interpret that generally in every village patel and patwari, deshmukh occupied the next place of Doras. They argue that these posts were allotted to upper castes, as if , it were a rule, but, it was not so. The patel could belong to any caste but the patwari was invariably a Neogi Brahmin, thus, argues one researcher. Now the patwaris, Police patels were actually in charge of law and order in the village. Nizam wanted to develop this region and appointed contractors or officials like Ijaradars, banjaradars, patels and patwaris. The tax payer was called rayat, malguzar, etc. Many times, these were conferred to certain persons as title also.

Who were “Patwaris” in Telangana village?: Patwari occupied the next place of Dora. the patwari was invariably a Neogi Brahmin. They lived in comfortable bungalows in the style of the landlords served by “Jeethagallu” and “Vettollu”. These people were mischievous and dishonest. “It was generally feared that enmity with a patwari led only to the grave[1]. Now the patwaris, Police patels were actually in charge of law and order in the village. The patwari used to send “Rojnamchas” (daily activities in the village) to government officials, the dora used to take interest in them[2].In every village patwari belongs to Brahmin caste. (Neogi Brahmin). He looks after revenue records of the village. He also live like dora in a banglow and served by Jeethagallu (servants) and vettollu (Vetti labourers).

Patwari, Talati, Talaiyari etc: The Patwar system was first introduced in the Indian subcontinent, during the rule of Sher Shah Suri, and was further enhanced by Akbar. The British colonial era made minor amendments but maintained the system. Also known as Talati and his duties of a include maintaining crop and land records (record of rights) of the village, collection of tax revenue, collection of irrigation dues. The post of the Talati replaced that of the Kulkarni which no longer exists in Gujarat and Maharashtra. The duties of a talati are performed in other states of India under a different title, for example, the talati is called a Patwari in Telangana “thalaiyari” in Tamizhagam[3].

Mudhali, Mudaliar etc: Mudali is the first person of the village or headman. Mudai + ar, yar with reverence, becomes, Mudaliar / Mudaliyar. Mudaliar (alternatively spelled: Muthaliar, Muthaliyar, Mudali, Muthali or Moodley) is a title used by people belonging to various Tamil castes.Castes using the title speak Tamil as their native language. The title was mostly used among Tamils from Tamil Nadu and Sri Lanka, and was given to a high-ranking military officer. The title was primarily used by the communities like the Agamudayars, Karaiyars, Sengunthars and Vellalars. Other communities adopted it as means to present themselves as superior to the social status which they actually held. Now, Mudaliars have been dominant groups in Tamilnadu controlling political power and system.

Komati, Gomathi, Chetti, etc: The word is derived differently, because of the misunderstanding and pronunciation of the letter “ko” with “mati.” Definitely, the wealth was equated with cows = ga, go, gau, in the ancient period. Komathi, Kopathi[4] have been common names of the Vaishya names. The Komati is a trading community found primarily in southern and central India, that is currently organised as a caste. The members of the Komati caste are commonly engaged in banking, money lending and other business pursuits. The community consists of many sects who are followers of Hinduism, namely the Gaura or Gavara, the Beeri, the Thrivarnika and the Kalinga, along with the minuscule Jaina Komatis who are followers of Jainism. There is epigraphic evidence that the term Komati was in use by the 11th century CE. The Komati merchants were associated with the town of Penugonda in the West Godavari district of Andhra Pradesh. Inscriptions from the Godavari, Krishna and Guntur districts from 11th century refer to the merchants referred to as the “Lords of Penugonda”. The wealthier sections of the Komatis were addressed as Setti, Chetti or Chettiyar, all derived from the Sanskrit term Sreshthi. Their trade associations bore the name nagaram. They also participated in long-distance trade networks called pekkandru (literally “the many”). During the times of the Vijayanagara Empire, they physically relocated themselves for commercial efficiency in various parts of South India.

Kotwal, Kotval, Citwal, Kothaval etc: Kotwals also spelt as Cotwal, was a title used in medieval India for the leader of a Kot or fort. Kotwals often controlled the fort of a major town or an area of smaller towns on behalf of another ruler. It was similar in function to a British India Zaildar From Mughal times the title was given to the local ruler of a large town and the surrounding area. However, the title is also used for leaders in small villages as well. Kotwal has also been translated as Chief police officer. Major area of Chennai town was known as “Kothaval chavadi,” now disappeared [vegetable, fruits, flower markets shifted to Koyambedu market complex].

Bhudhan movement, what happened?: The Bhoodan Movement attempted to persuade wealthy landowners to voluntarily give a percentage of their land to landless people[5]. Philosophically, Bhave was influenced by Mahatma Gandhi’s Sarvodaya movement. Landless labourers were given small plots on which they were welcome to settle and grow their crops. Bhoodan Acts were passed that stated that the beneficiary had no right to sell the land or use it for non-agricultural purposes or for forestry. For example, Section 25 of the Maharashtra State Bhoodan Act states that the beneficiary (who must be landless) should only use the land for subsistence cultivation. If the “owner” failed to cultivate the land for over a year or tried to use it for non-agriculture activities, the government would have the right to confiscate it. Bhave wanted peasants to give up using bullocks, tractors or other machines for agricultural purposes. This was called rishi-kheti. He also wanted the people to give up using money in the form of kanchan-dan. He was followed by crowds nearly everywhere he went. The movement had the support of Congress. JP Narayan withdrew from active politics to join the Bhoodan movement in 1953. The Nizam of Hyderabad, HEH Mir Osman Ali Khan donated 14,000 acres of his personal land to the Bhoodan Movement

17-03-2020

[1] Reddy P.N. Telugu samethalu janajeevanam, Thirupathi Srinivas. Murali Publication, 1983.

[2] Dasharathi Rangacharya 1987. Chillardevullu, Hyderabad Vishalandra 45

[3] Inscriptions give different meaning – Talaiyāri.—(SII 1), Tamil; same as Kannaḍa Talāri; a watchman. See Talavara. Note: talaiyāri is defined in the “Indian epigraphical glossary” as it can be found on ancient inscriptions commonly written in Sanskrit, Prakrit or Dravidian languages.

[4] Gopathi Narayana Chetti Street from Panagal Park to Anna flyover in Chennai has been prominent road in Thyagaraya Chetti Nagar.

[5] https://en.wikipedia.org/wiki/Bhoodan_movement

Filed under: Acharya, agrarian, agriculture, Bhudhan, Bhudhan Movement, bifurcate, colonial, constitution, coolie, dalit, dalit buddhhist, dalit muslim, deshmuk, deshmukh, gadi, interpretation, jagirdar, K. V. Ramakrishna Rao, labour, nizam, patwari, shia, social reform, Social Reform Movement In India, social reformation, velama, Vinobha bhave | Tagged: bathukamma, brahman, chetti, clerk, dalit literature, dalit muslim, deshmukh, gumastha, jagirdar, kamma, kappu, karnam, khastriya, komati, leader, patel, patwari, political economy, reddy, rural society, shudra, vaisya, velama, witer | Leave a comment »

Proceedings of the National seminar “Impact of Dr. B. R. Ambedkar’s Philosophy on Indian Literature” held at the Acharya Nagarjuna University on March 28th and 29th 2018 (1)

Posted on April 1, 2018 by kvramakrishnarao

Proceedings of the National seminar “Impact of Dr. B. R. Ambedkar’s Philosophy on Indian Literature” held at the Acharya Nagarjuna University on March 28^th and 29^th 2018 (1)

ANU – administrative building

Attending another seminar on Ambedkar quickly: As I got the information about the National Seminar on “Impact of Dr. B. R. Ambedkar’s Philosophy on Indian Literature” to be conducted by Acharya Nagarjuna University [hereinafter mentioned as ANU], Dr. Ambedkar Chair, Nagarjuna Nagar – 522 510, Guntur, Andhra Pradesh, and Bahujana Rachayitala Vedika[1] [hereinafter mentioned as BRV], A.P, only on 25^th March 2018, immediately, I prepared a paper and sent by e-mail on the same day, as it was the last day for the submission of abstract. The seminar was Sponsored by: Dr. Ambedkar Foundation, 15 Janpath, New Delhi, Govt. of India, Ministry of Social Justice and Empowerment[2]. I booked tickets immediately and informed Dr S. Murali Mohan about my travel plan.

ANU – old guest house, last time, I stayed here

About the Ambedkar Study Centre – Chair: Dr. B.R. Ambedkar Chair was established in 1993, supported by Dr. Ambedkar Foundation, New Delhi, Govt. of India, Ministry of Social Justice and Empowerment Dr. B.R. Ambedkar who is hailed as the father of constitution, played an important role in the constitutional Development and emancipation of the deprived classes. The objectives of the chair include to study, to propagate the philosophy of Dr. Ambedkar among the society, to encourage students of M.Phil and Ph.D. courses and other scholars to work on Dr. Ambedkar and Dalit literature, to organize seminars, symposia, lectures on Dr. Ambedkar’s life, work and ideology and to provide a common platform to the scholars working on Dr. Ambedkar’s thoughts in India and abroad to share their views and experiences. Registration, Boarding and Lodging Delegates, who want to participate, can register by email giving details of their name, address, Mobile number, travel plan to e-mail: ambedkarchairanu@gmail.com. All out station participants will be provided, free accommodation, in the University Guest house/hostels. Local hospitality will be Extended to all the participants during the days of the Seminar.

ANU – New guest house

About the Seminar on Ambedkar Philosophy: Babasaheb Dr. B.R.Ambedkar, the chief architect of Indian Constitution and versatile genius, had striven his best for making of modern India. His ideas on making modern India are highly influential and remarkable. One can identify the impact of Ambedkar’s philosophy in the spheres of Indian polity and administration, judiciary, economy, gender policy, literature and so on. His non-Brahmanical theory brought awakening among the people of downtrodden sections of the society. He is the critique of all aspects of Brahmanical order. Dr.Ambedkar challenged all sorts of discrimination and bias and proposed the theory of democracy in all sorts of Indian society. In fact he a Jurist, Constitutional expert, Economist, Sociologist and a literary scholar in his essence. He has produced a vast amount of literature, wherein he has analysed different systems and framed an alternative methods. In fact he is a literary critique, carried out an in depth study on Hindu Mythological literature, composed in Sanskrit literature. He himself is scholar of Pali literature. His social philosophy highly influenced the literary scholars. The impact of Dr. Ambedkar on novelists, story writers, play wrights, lyricists, and poets of modern bperiod can be seen since four decades in different Indian languages. When the Dalit self identity struggle initiated during the decade of 1980 in Andhra Pradesh, anabundant literature was produced by the writers, based on the anti-caste methodology of Dr. Ambedkar. He has become a driving force in the activism and creation of protest literature by the writers from Dalit and other downtrodden sections of the society. The present National Seminar on ‘Impact of Dr. B. R. Ambedkar’s Philosophy on Indian Literature’ aims at focussing on the analysing the influence of Ambedkar’s thought on Indian Literature & Telugu literature in general and protest literature in particular.

ANU – old guest house.view inside

Sub-themes of the Seminar: As usual, the sub-themes are also mentioned as follows:

1. Ambedkar as a philosopher

2. Ambedkar’s ideas on literature

3. Ambedkar and Dalit Literature

4. Ambedkar and Early Phase of Dalit Protest Literature

5. Ambedkar and Protest Literature since 1980’s

6. Dalit Poetry & Song

7. Dalit Story

8. Dalit Novel

9. Dalit Short Story

10. Dalit Auto-biography

11. Dalit Journalism

12. Individual Writers

13. Literary Criticism

ANU – canteen where coffee taken

Call for Papers: Papers with research and scholastic outlook are invited from scholars who desire to present their views, ideas, paradigms and visions on the them with references. The papers (soft and hard copies) are to be sent to the Director of the Seminar. The papers will be published in the form of an edited book, which are accepted by the editorial board. Guidelines for Contribution – The contributors are requested to follow the guidelines given below while sending their manuscript. Fonts: Arial, Times New Roman, Font Size: 12 pt, Margins: 2.6 cm, Abstract: 300 words, Full Length Paper: 5 pages, of A4 size. Soft copy of the Paper along with one hard copy, mentioning the name, surname, organization represented, address, telephone number, e-mail address of contributor(s), with references at the end of the text, should be sent to the Director of the Seminar.

ANU – Philosopy of Ambedkar, interpreted differently by researchers

Registration: Those who are interested to participate in the seminar can register by mailing the following information. Name, Designation, Mailing address, Mobile number, e-mail, Abstract of the Paper and Journey details before 25th March 2018. Registration Fee Rs. 500/. Good Research Papers will be published in a book form with ISSN No. About the reimbursement of travel expenditure, nothing was mentioned. I reached Vijayawada by Pinakini Express on 27^th night. As the train was late, I could reach 10.40 pm, the vehicle came there, dropped me at the Guest House of the ANU.

ANU - Philosopy of Ambedkar- Bhahishkrut Bharath

Bhahishkrut Bharath – one of the journals brought out by Ambedkar

What is Ambedkar’s philosophy?: A. M. Rajasekaraiah[3] pointed out, “Dr. Ambedkar was not a philosopher in the generally accepted sense. He did not develop a philosophy for its own sake. He was not a theoretician and theory-building was not his objective. As a researcher, thinker and writer he, no doubt, belonged to the realm of thought. He developed his ideas about man, society and their interrelationship. He was having all the ingredients of a thinker and a philosopher.” Philosophy of Ambedkar has been projected by the scholars as a complex in nature which was not the case, as Valerian Rodrigues noted[4]. Bringing down to Ambedkar for a single perspective could not be possible because he was read through Buddhism, Pragmatism, Marxism and Deweyian approach. Scholars like Pradeep Gokhale appropriated Amedkar’s political and philosophical dimensions with true sense of understanding. According to him Ambedkar ideas are Different in different dimensions not limited to single perspective; it is always multi character in nature. Ambedkar’s understanding of religion can be an example for his rational and scientific understands exceeding their limits. For the purpose of this, Ambedkar reformed Buddhism before he converted. He endorsed methodological anxiety – but sustained through universal standards. While doing so he could maintain statuesque as a rationalist – his apprehension for fundamental and universal principles. In democracy equality is the ultimate goal and Ambedkar influenced constitution making, incorporation of fundamental rights, directive principles of the State policy and reservations for SC/STs and such measures of equality and social justice in the constitution.

Ambedkar brought out several journals Mukhnayak, Bhahiskrut Bharat etc

Dalit literature and the impact of Ambedkar: Aboout the word “dalit” much is debated in the political and legal context, though, it is promonently and liberally used in literary and journalistic writings[5]. As literature flies with imagination, it is not controlled by any legal, judicial and constitutional restrictions and limits. The literary and journalistic juggernaut has succeeded and justified in establishing the usage of the expression “dalit.” The “depressed class”, “scheduled caste”, “Haijan” etc., have been replaced by “dalit” now. Though, it is not found in the Ambedkar’s writing, it is persistently claimed that he used. Anyway, the Constitution is his contribution. The National Commission for Scheduled Castes (NCSC) issued a circular in January 2008, directing the district collectors not to use the word “Dalit” as it is neither constitutional nor mentioned in the current laws. Rather ‘scheduled Caste’ is the appropriate and notified word as per the Article 341 of the Constitution, it said in a letter sent to all states[6].

31-03-2018

Philosopy of Ambedkar – dalit literature

[1] Dr. N. Ravi Kumar, General Secretary, Bahujana Rachayitala Vedika, A.P., Contact no: 9848187416

e.mail: rnukathoti@yahoo.in.

[2] Dr. Ambedkar Foundation was established by the Government of India under the aegis of the Ministry of Welfare (now Ministry of Social Justice and Empowerment) on March 24, 1992 as a registered society under the Societies Registration Act, 1860.http://ambedkarfoundation.nic.in/html/aboutus/aboutdaf16.pdf

[3] Rajasekhariah, A. M., and Hemalata Jayaraj. “Political Philosophy of Dr. BR Ambedkar.” The Indian Journal of Political Science 52.3 (1991): 357-375.

[4] Rodrigues, Valerian. “Ambedkar as a Political Philosopher.” Economic & Political Weekly 52.15 (2017): 101.

[5] Prasad, Amar Nath, and M. B. Gaijan, eds. Dalit literature: a critical exploration. Sarup & Sons, 2007.

[6] New Indian Express, Dalit word unconstitutional, says SC Commission, Jan 18, 2008, http://www.expressindia.com/latest-news/Dalit-word-unconstitutional-says-SC-Commission/262903/

Filed under: agony, ambedkar, andhra, anti-brahman, anti-brahmin, anti-hindu, anti-india, anti-indian, anti-vedic, colony, dalit, dalit buddhhist, dalit Buddhist, dalit christian, dalit hindu, dalit Jain, dalit literature, dalit muslim, Dravida, Dravidam, dravidar, Dravidi, Dravidian, gandhi, historicity, historiography, history, interpretation, justice, Kathi Padma Rao, katti padma rao, marxism, Nagarjuna University, nationalism, protest literature, Ramakrishna Rao, Rigveda, Sanskrit, sanskrit, scholar, tamil, tamilnadu, telengana, telugu, upanishads, Veda, Vedas | Tagged: ambedkar, ambedkar chair, ambedkar philosophy, ambedkarism, ambedkarite, anti-brahman, anti-brahmin, anti-hindu, anti-sanskrit, B.R.Ambedkar, blood, brahmanical, brahmanism, BSO, communism, dalit, dalit literature, dalitastan, ideology, impact, influence, literature, mahar, maoism, marxism, nagarjuna University | Leave a comment »

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Proceedings of the National seminar “Impact of Dr. B. R. Ambedkar’s Philosophy on Indian Literature” held at the Acharya Nagarjuna University on March 28th and 29th 2018 (1)

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