The Proceedings of the 82nd session of Indian History Congress held at the Kakatiya University (1)

Posted on January 1, 2024 by kvramakrishnarao

The Proceedings of the 82nd session of the Indian History Congress held at the Kakatiya University (1)

Delegates arriving Kakatiya University: The Kakatiya University hosted the 82nd annual session of the Indian History Congress (IHC) from December 28th to 30th 2023 after 30 years[1] i.e, after 1993. Registrations commenced on December 27th, with dedicated desks set up at Warangal and Kazipet Railway Stations and the university premises[2]. These stations facilitated delegate pickups, ensuring a smooth transition to the Kakatiya University venue. It is reported that 1,500 delegates registered for the Conference. The delegate fees of Rs 5,000/- was considered to be heavy by the delegates[3]. After registration, they were allotted accommodation at different places – within the University campus and outside. As the organizers expected more than 1500 delegates would come, they arranged accommodation at various lodges, hostels and guest houses. Food was provided at the conference venue within the Kakatiya University campus.

Kakatiya University is a very frequently visited place: The Kakatiya University campus has not been new to me, as I visited many times to attend national and international seminars and conferences for the last 30 years. In fact, I attended the 53rd session of IHC in 1993 and presented a paper, “Self-determination, secession and sedition.” Arjun Singh, the then Minister descended there by helicopter to inaugurate the session, as there was a Naxalite threat. The delegates were virtually kept in the security zone, till he came and went away after inauguration. The IHC organizers were so happy, as he announced funds of Rs  5 lakhs. As long as Dr Badru Naik was in charge of the Dr Ambedkar Study Centre, I used to come every year to present papers. After his retirement, I stopped receiving any messages from them. The last seminar attended was in 2020[4], when the seminar was cut short abruptly and the outstation delegates to leave, as the Government declared a complete “Lock down” because of Corona spread. Had I delayed one day, I might have locked up at the campus of Kakatiya University. Fortunately, I left by evening to catch a train and return to Chennai. This time, I could not attend, as I was preoccupied with other work.

28-12-2023 (Thursday): The inaugural session of the IHC was held at the KU auditorium with the office bearers and KU VC and others. As usual, the inaugural session went on with the routines. The lighting of lamp also went on with the learned historians with their shoes on. Though, I have been watching this for the last 40 years and recording in the blogs, this continues. Only one or two conscious persons remove their shoes or chappals and light the lamps. The rituals of installation of a new President etc., facilitations, releasing proceedings, books, booklets continued. Then, the best paper awards were also given. Though Ramachandra Guha was to be honoured for the “Life-time-Achievement” Award, he did not turn up. However, it was reported in the media.

Jawaharlal Nehru in Our Past, Present and Future – Aditya Mukherjee: Expressing grave concern over the growing communal politics in the country, the newly elected General President of the Indian History Congress (IHC), Prof Aditya Mukherjee stressed the need to embrace the ideology of former Prime Minister late Jawaharlal Nehru which will help ‘to explain our present and chart out a vision of the future’[5]. Delivering the General President’s address on “Jawaharlal Nehru in Our Past, Present and Future” at the 82nd Session of Indian History Congress soon after his installation at the Kakatiya University (KU) campus here on Thursday, Prof Mukherjee said[6], “It is because of what Nehru stood for that he is demonized so blatantly by the communal forces today. All kinds of lies and abuse are spread about him using the massive propaganda machinery that the communal forces command today. Nehru is blamed for all of India’s problems for the partition of the country.”

A book called 97 Major Blunders of Nehru has now been expanded to “Nehru Files: Nehru’s 127 Historic Blunders: Detailing the attempts to tarnish the image of Nehru by the RSS, he said, “A book called 97 Major Blunders of Nehru has now been expanded to “Nehru Files: Nehru’s 127 Historic Blunders”. The list keeps growing as new ‘facts’ are invented. He is even said to have a secret Muslim ancestry.” “The demonizing of Nehru and the values he stood for could only be done by distorting history and that is what communal forces have done blatantly,” Prof Mukherjee alleged. Summing up his speech, Mukherjee said “Nehru’s fantastic efforts to raise India from what Tagore called the ‘mud and filth’ left behind by the British has now been replaced with the Indian people being pushed back into that same ‘mud and filth’ of ignorance, obscurantism, dis-empowerment, unfreedom and above all communal hatred.”

S.A.N.Rezavi – reduction of historical events to mythology and the divisive forces attempting to warp historical truths: S.A.N Rezavi, the Secretary of the Indian History Congress (IHC), accentuated the organization’s commitment to safeguarding a factual comprehension of history[7]. He warned against the reduction of historical events to mythology and the divisive forces attempting to warp historical truths[8]. In his address, Rezavi hailed the IHC for its steadfast role in upholding historical understanding, even during trying times such as the Emergency period in India.

Chief Guest also repeated the same details: Guest of Honour Mridula Mukherjee and presidential speaker Aditya Mukherjee both articulated their concerns against the emergence of exclusionary nationalism. They championed the values of equity, secularism, and democracy, as enshrined in the Indian Constitution, advocating for a history that reflects these values. She flayed the incumbent government at the Centre for its attempts to misuse and distort Indian history. She stressed the need to stand up against the assault on democracy. Really, it is surprising as to why they hd chosen to attack their political opponents, instead of delving upon the issues related to Indian history. As most of their discourses appeared to have been spent only to condemn the BJP, RSS etc., it is evident that perhaps, they had set an agenda to come and delivered their speech accordingly.

What Mridula Mahajan and Aditya Mukherjee told to the media: Mridula Mahajan says, “IHC is the largest and most representative organization of Indian historians, very large number s and it always played a leading role in setting a path fooor Indian history in this country and it stands against any kind of attempt topush Indian history revivalist, sectarian, narrow directions. It always recognized scientific approach to history, broad approach to history, linking with history of other countries…”

Aditya Mukherjee says, “…it is the biggest professional historians. It started in as early as 1930s during the national movement. It is the most representative professional body.it stands up for the values of our national movement that democratic, scientific values of our national movement and as promoted history in this country in a manner across the country that we are proud that the Indian historiography is considered one of the best in this world. Today. The role of Indian History Congress in that way is very great and we are very very grateful that Kakatiya  University  is once aain holding this Indian History Congress……”

KU VC stressed for secular and scientific history: KU VC, Prof T Ramesh, who presided over the programme, has praised the IHC for its secular and scientific study of history. He reminded the audience that the KU hosted the IHC in 1993. Registrar Prof Srinivas Rao, outgoing General President of IHC Prof Kesavan Veluthat, and several other noted historians were present. The slogan, “secular and scientific study” of history has also been going on for many years, perhaps from Goa session, 1987, none could understand the so called “secular and scientific ” procedure applied in their historical research, writing and discourses.  By blaming BJP, RSS, Bajrang Dal, VHP and all other Right wing ideologists, these self-claiming secular-scientific brigades too have not changed during the last 40-50 years, as I have been carefully noting and watching.

© K. V. Ramakrishna Rao

31-12-2023

[1] The Hindu, Kakatiya University to host IHC 82nd annual session from December 28-30, Hanamkonda, The Hindu Bureau, , December 27, 2023 12:45 am | Updated 12:45 am IST –

[2] https://www.thehindu.com/news/cities/Hyderabad/kakatiya-university-to-host-ihc-82nd-annual-session-from-december-28-30/article67677375.ece

[3] Delegate Fee for All (with Hotel Accommodation) Rs 5000/- on Sharing Basis,

Delegate Fee for All (with KU Hostel Accommodation) Rs 2500/- on Sharing Basis,

Delegate Fee for Research Scholars / Students (Without accommodation) Rs 2000/- .

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

I presented a paper on “Quarrying, granites and politics: Internal consumption for cultural development or export for economic exploitation?”.

[5] The Hindu, Indian History Congress calls for a scientific approach to our past, Serish Nanisetti, Warangal, December 28, 2023 12:48 pm | Updated 12:48 pm IST 

[6] https://www.thehindu.com/news/national/telangana/indian-history-congress-calls-for-a-scientific-approach-to-our-past/article67682642.ece

[7] BNN, 82nd Indian History Congress Commences, Emphasizing Secular and Scientific Perspective, By: Dil Bar Irshad, Published: December 28, 2023 at 5:36 am EST.

[8] https://bnnbreaking.com/world/india/82nd-indian-history-congress-commences-emphasizing-secular-and-scientific-perspective/

Filed under: academic, academicia, Aditya Mukherjee, ambedkar, ambedkar ideology, andhra, anti-brahmin, anti-caste, anti-hindu, anti-india, anti-indian, anti-vedic, book, certificate, character, dalit, dating, emotion, freedom of expression, freedom of press, gandhi, gender, historian politician, historical politician, historicity, historiography, historiosophy, history curriculum, history ideology, history usage, history useful, history useless, ideological, ideology, Indian History Congress, Irfan Habib, JNU, kakatiya, kakatiya university, kazipet, marxism, Marxist historian, Marxist-Leninist, Mridula Mahajan, nationalism, nationality, objectivity, S.A.A. Rizvi, S.A.N Rezavi, warangal | Tagged: , , , , , , , , , , , , | 1 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 (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 1st and 2nd 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 28th midnight and March 1st early morning. On 2nd 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.

© K. V. Ramakrishna Rao

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: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , | 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 1st and 2nd 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 presenterTitle of the paperPage no.
K. S. Chalam, Key-note addressImpact of Buddhism on Anti-caste Egalitarian movements in India[5] (Key note address)1-19
M. Koteswara RaoBuddhism:  a philosophy of social transformation.25
PannasamiCaste system in Theravada Buddhist perspective.26
M.M. VinodiniAkkammadevi’s literature that called for women’s emancipation 
P. D. Satya PaulTitle – not known, not listed / included in the “Abstracts” He spoke twice for nearly two hours…. 
K. V. Ramakrishna RaoThe Sectarian encounters between the Buddhist and Jain faiths during the Medieval period for commercialization and communalization  34-35
Yadhava RaghuDasa movement and its impact on Telugu villages bordering Karnataka: a case of Pyalakurthy village, Kurnool district[6].37-38 46
John WeasleySiddha cults in South India.57
SugandhaThe Buddhist perspective of social sratification5 8
N. Kanakaratnam Caste frevenge on adigas and Malas.60
Eluri HarshavardhanEgalitarian ideals of Buddhism: A repository of counter discourse in Andhradesa 
E. Sudha Rani, Valedictory addressWomen Bhakti saints’ voices: the radical anti-caste movements in medieval India.20-24

Afternoon first session, the following papers  were presented:

Speaker / paper presenterTitle of the paperPage no.
K. S. Chalam[7], Key-note addressImpact 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.

© K. V. Ramakrishna Rao

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: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , | 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 1st and 2nd 2023 (1)

Started on February 28th and reaching Vijayawada on March 1st, 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 28th 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 (14-15th 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.

© K. V. Ramakrishna Rao

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: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , | Leave a comment »

The Conference on Culture, Heritage and Nation Building held at the University of Madras on February 1st and 2nd 2023 (1)

Posted on February 9, 2023 by kvramakrishnarao

The Conference on Culture, Heritage and Nation Building held at the University of Madras on February 1st and 2nd 2023 (1)

The brochure issued by the organizers…

The Conference on Culture, Heritage and Nation Building: The Two Day International Academic (Blended Mode[1]) Summit on Culture, Heritage and Nation Building was held at the University of Madras on February 1st and 2nd 2023 at the hall of Management Studies. It was planned to be held at F-50 as usual, but, due to some reason, it was shifted to this place. Nation-building is a term used to describe the process of creating a national identity in the modern context. Nation-building usually occurs when a country is being ‘rebuilt’ after a war or some other event has broken the country down, and of course, such exigency has not been there for India. Nation-building should develop a feeling of belonging and, with it, accountability and responsible behavior. Cultural heritage is everything that people from the same family, cultural group and country have inherited from past generations. This includes things like buildings, art, books, monuments, languages, customs, traditions and knowledge.. The conference was jointly organized by the Department of Anthropology of the Madras University and Vanamaa Art Educational and Cultural Trust, T. Nagar and their details are as follows.

Registration for the conference…

ready for the registration……

Department of Anthropology: The Department of Anthropology was established in 1945.It is the second oldest academic department of anthropology in India. The department starts its function and offered Certificate and Diploma courses in anthropology. Subsequently a research degree, M.Litt. was introduced. Since 1975, the department offers the two-year M.A. Course, and M. Phil. and Ph. D. programs. One of the strengths of the Department has been the emphasis on fieldwork. The number of sponsored research projects completed in the Department is remarkable both in terms of the diversity of areas researched as well as the sheer number of projects completed with funding from both national and international agencies. The Faculty of the department is involved in teaching, research, guiding the students from different areas, extension activities, and also being consultants to various national and international bodies. The department students come from different disciplinary backgrounds and professions. The department has students from different states of India and from abroad. The students are encouraged to have an interdisciplinary approach in their research, and studies. An opportunity is given to the students to work in funded projects whereby they gain hands-on experience. The department also organizes seminars regularly.

Vanamaa Art Educational and Cultural Trust (VAECT): Vanamaa Art Educational and Cultural Trust (hereinafter mentioned as VAECT) was established in 2005 by Lionade V.J. Prasuna, Lion. V.S.D.P. Pulla Rao and Dr. Prabhu Kumari Vanama with the underlying objective of promoting, developing, creating, sustaining and improving the art and cultural heritage of India. The prime aim behind the constitution of this Trust is to promote research for the advancement of knowledge, skill-based and vocational training and education of every kind to the youth as well as to the elders. This Trust is actively indulging in encouraging the young students with awards and prizes and a befitting example of this is the instituting of rolling shields at the Loyola Institute of Vocational Education at Loyola College, Loyola College, Chennai. The primordial motto of this Trust is to promote the poor and the indigent human folk of all ages and of all communities without any distinction of caste, creed, community, religion etc., mainly through its academic activities and the outcome of this genuine effort is the publication of the International Standard Serial Numbered (ISSN) Bi-Annual Journal of Art, Culture, Heritage and Tourism free of cost to the researchers of various disciplines which is now of immense help to the researchers as well as the academicians throughout India.

The VAECT has conducted many seminars and conferences: The Trust is also organizing Conferences, International, National and State level Conferences, Seminars Summits as well as Symposiums. A befitting example for this is the National Seminar jointly organized by the Department of Anthropology, University of Madras and the Vanamaa Art, Educational and Cultural Trust on the 18th and 19th of August 2017 and a National Conference on the 4th and 5th of July 2019[2]. About the 2019 seminar, I have posted the proceedings in two parts[3]. Also, in collaboration with the Department of Anthropology, Pondicherry University, the Trust organized a 1-day Symposium on “Culture and Ethnohistory” at the Silver Jubilee Campus of Pondicherry University on 23rd August 2018. Yet another remarkable landmark in the history of this Trust is the organising of an International Multi-Disciplinary Webinar on 23 August 2020 with the National Education Society’s Kamala Nehru Memorial National College for Women, Shivamogga, Karnataka. A joint International Virtual Workshop along with the Department of Anthropology, University of Madras was grandly aired on February 2021. Besides, the Trust is also furthering the immortal art forms of Indian classical dances and music by organizing cultural programmes in India as well as abroad.

India – its culture, tradition and heritage: India is well known for her customs, and practices. They are unique, and fascinating too. Time immemorial, many people including foreigners, traders, travellers, hunters, adventurers, administrators, army personnel, academics, researchers, and even tourists got attracted by the chanting beauty of Indian culture, and practices. They are often mesmerized by India, its folks, and its inexhaustible diversity. Folklore is one such spectacle of India. Folklore is a verbal, non-verbal, and visual composition of human history, culture, and life itself. We have rich treasures of folk tradition, which manifest many volumes of glories, and agonies of our struggle, survival, and existence. These practices include numerous forms, especially performances. Some are closely associated with our sacred, and the remaining stand independently. A few need single individual effort, and the others need group effort. All are part, and parcel of our life. Folklore naturally and necessarily, expresses the pulse, of every walk of our life. It helps us to reorient, and reconstruct the bygone past. The myth, rituals, and customs allied with it exemplify our values, ethics, morals, manners, and isms. It is the ‘creative expression’ of ourselves, and anthropologically speaking ‘reflect culture’. So, the seminar is aimed to explore our folk traditions, and folk knowledge for a better understanding of us since, it mirrors.

About the International Academic (Blended Mode) Summit: It is nothing but, the presentation of papers through on-line using Zoom, Google meet etc, here, even, sectional presidents “conducted” such sessions through “on-line” mode. Definitely, it appears “monotonous, artificial,…..” as the person goes on talking or reading without interacting with the distance audience properly. Though, only a few were on-line, they also switched-off video and their it was “life-less,” though, it was “live”. The diversity of cultural expressions, be it art, traditions, religion, heritage or intellectual achievements that are the essence for nation-building and that are making humanity to upscale the nation, be it the unseen, unsung and unheard vista’s, or the new interpretation for the known, understood and the researched areas that features the primordial base of the culture, heritage and nation building of the nation forms the base of this International Summit. Nation-building is the process whereby a society of people with diverse origins, histories, languages, cultures and religions come together within the boundaries of a sovereign state. It aims at the unification of the people within the State so that it remains politically stable, viable and the growth and development of the country.

Multidisciplinary approach: India is a country of spectacular culture and heritage. The charm of Indian culture and practices stands upon her great diversity. Culture is our expression, both verbal and non-verbal as well as visual and non-visual. It is the composition of human history, and is the way of life itself. As one of the world’s oldest civilizations, our culture is a blend of exceptional traditions, customs and heritage which is immensely contributing to the building of the Nation. Therefore the proposed International Academic (Blended Mode) Summit will provide a rare platform for academic interaction between researchers, academics, scholars and students of Universities, Colleges, etc. from various disciplines. Of course, nowadays, the experts of “arts, humanities etc.,” have started talking about the “multi-disciplinary” approach, but, to what extent, they have been “multi-disciplinary” to understand and apply in their subjects. Many times, they emphasize about the “scientific methodology”, “scientific temper,” etc., to be applied in their methodology, but, how they have been following such processes, schemes and techniques scientifically, is not known. One cannot reduce “scientific” to methodological, logical and systematic and get away, as long as they are biased, prejudiced and preconceived, that too, affected and infected with ideology and other factors.

© K. V. Ramakrishna Rao

03-02-2023

[1]  The so-called conduct of on-line and off-line is mentioned as “blended,” and it has not been so effective, as it has been monotonous, and the speaker / paper presenter does not bother about the reaction of the audience. Many times, the audience are muted and slowly, they lose interest and disconnect the line and go away also or just keep on-line and mind their routine work.

[2] K. V. Ramakrishna Rao, Formative Facades of Folklore  – The Proceedings of two day National on Conference held at Madras University on July 4th and 5th 2019 [1], July 9, 2019.

Formative Facades of Folklore  – The Proceedings of two day National on Conference held at Madras University on July 4th and 5th 2019 [1]

[3] K. V. Ramakrishna Rao, Formative Facades of Folklore  – The Proceedings of two day National on Conference held at Madras University on July 4th and 5th 2019 [2], July 9, 2019.

Formative Facades of Folklore  – The Proceedings of two day National on Conference held at Madras University on July 4th and 5th 2019 [2]

Filed under: academic, agnostic, agrarian, agriculture, ahimsa, ambedkar, ambedkar idea, ambedkar ideology, ambedkar philosophy, ambedkar thought, anthropology, anti-brahman, anti-brahmin, anti-hindu, anti-india, anti-vedic, Ariyar, arya, Aryan, beef, christ, Christ myth, Christian Missionaries, controversy, country, culture, dalit, demonstration, demythologization, depressed class, DNA, Dramila, Dravida, Dravidam, dravidar, Dravidi, Dravidian, emigration, emotion, employment, ethnology, ethnos, fairy-tale, female infanticide, female-worker, feminist, folk, folkism, folklore, folklorism, folks, food habit, greater india, historiography, historiosophy, history, ideological, ideology, idol, inculturation, india, india exragangem, india intragangem, india that is bharat, indus symbol, indus valley, inter-religious dialogue, interpretation, mesolithic, methodology, mythologization, mythology, nation, nation building, nation-building, nation-state, nationalism, nationality, objectivity, patriarchal, politics, purdah, race, racialism, racism, Sangam, Sangam literature | Tagged: , , , , , , , , , , , , , , , , , , , , , , , , , , , , | 2 Comments »

The proceedings of the 81st session of the Indian History Congress held at Chennai from December 27th to 29th , 2022 – commercialization, marketing and propaganda! (4)

Posted on December 31, 2022 by kvramakrishnarao

The proceedings of the 81st session of the Indian History Congress held at Chennai from December 27th to 29th , 2022 – commercialization, marketing and propaganda! (4)

History as a product: The inviting of DMK Chief and ruling Dravidian CM for the inaugural session, their domination on the first day morning on the roads leading to MCC and inside the campus and of course on the stage, the narratives and discourses of his Ministers on the “Dravidian” approach, his discourse on “Dravidian superiority” and the subsequent proceedings accommodating the “Dravidian discourse” show the ideological impact imposed. The DMK IT wing and the propagandist group worked well with the print and electronic media to cover the event[1]. The Rs 35 lakhs grant, the gratitude response of the principal, event management and other factors exhibit the touch of an alliance of marketing ideology with academics. Nowadays, meticulous marketing and propaganda are required for selling any product. Thus, to accommodate 2500 delegates, entertain and satisfy them, different “start-ups” and “end-ups” are required, till they vacate the campus.  

Registration Fees and Payment Modes: The circular issued by the local secretary fixed the “delegate fees” as follows: Keeping in mind the cost of conducting the conference the Organizing Committee has decided on the following fee structure:

Registration Fee structure

  1. Delegate Fee (with accommodation) Rs 4000/- + 18% GST of Rs 720/- = Rs 4720/-
  2. Delegate Fee (without accommodation) Rs 2870/- + 18% GST of Rs 630/- = Rs 3500/-
  3. Student Delegate Fee (With accommodation) Rs 2870/- + 18% GST of Rs 630/- = Rs 3500/-
  4. Student Delegate Fee (Without accommodation) Rs 2050/- + 18% GST of Rs 450/ = Rs 2500/-
  5. Students without Paper Presentations Rs 820/- + 18% GST of Rs 180/- = Rs 1000/-

The tariff definitely exhibits “commercialisation” of the event rather than keeping the “academic pursuits” intact. No student, who wants to attend and present a paper could pay Rs 2,500/- or who pay Rs 1000/- would go away without presenting a paper. Moreover, they have not treated all such delegates equally. The kit was not given, even though, the bag was sponsored by the “Jaya group of Institutions.” Even for all delegates, the “list of papers” was not given. The papers presented during the different panel discussions were also not provided.

Accommodation: Regarding the accommodation, the circular says, “We are trying our best to accommodate the delegates on our campus so that they have a splendid experience. Accommodation in MCC Halls (Hostels) is non-A/C single (for men) and shared (for women) and with common washrooms and toilets. Accommodation will be provided from 26th evening to 30th morning. Considering the number of the delegates who require accommodation, rooms will also be arranged in dormitories, lodges and hotels outside the College premises. For research students, dormitory type of accommodation will be provided. All are advised to bring torch light and mosquito repellent. Accommodation cannot be assured to delegates who have not paid their delegate fee and submitted the duly filled in proforma on or before the last date. Delegates travelling with their families are requested to arrange for their own accommodation. Non-IHC members cannot avail of accommodation provided by us”. In other words, the organizers incur expenditures of a “recurring” nature.  The food was provided at the students’ canteen.

Sarees sold……………….

Sponsorships, donations and grants received for the Conference: The Tamilnadu Government has granted Rs 35 lakhs. The sponsorships have been received from many Institutions and industries:

  1. SRM Institution
  2. Jaya Group of Institutions.
  3. Sterlling Holidays Resorts.
  4. Sundaram Indusries.
  5. etc…………………

Taking the delegate fees paid by 2500 members, even if a minimum 1000/- per head is taken, they would have received Rs 25 lakhs and 2000 means, Rs 50 lakhs. Thus, the total sponsored amount might exceed Rs 1 crores and of course, the pay GST too. Therefore, even, if all expenditure is taken into account, they could save 50% of the amount received. Then, in fact, they should have fixed the delegate fees less than, charing Rs 2500 and 4000 and all.

About the stalls, etc: The examination Hall has been provided for putting up stalls for selling the books, expositioning the “start-ups” etc. And there were two saress selling sarees also. One stall was for “academic consultancy” to students for “preparing research paper,” researchers for “publishing and editing books” etc. One stall for the MCC-MRF alliance for “start-ups.” One stall was occupied by the “Puducherry World History Congress” (hereinafter mentioned as PWHC) campaigning for membership. Thus, commercialization has been visible. It is understood that they charged Rs 15,000/- for a 10×10 sq.ft area proving chairs and tables, light and fan. All the three days, no doubt, the historians, professors, research scholars and students were visiting the stalls to buy books. Of course, some of them were also buying sarees. Interestingly, many times crowd was seen at the stall of “Puducherry World History Congress.”  Once the complaint was made that the crowd gathering at the stall was blocking others. In other words, it was attracting many. Of course, many became annual and life members of PWHC.  The “international” approach and academic planning appeal and instil confidence. And thus, hundreds became members immediately during the three days.

Proceeding volume of  80th Kannur session: It was distributed here for the members. Though, it has become bulky running into 1392 pages (1283 for papers), declares[2], “Due to constraints of space, summaries have not been published over the past several years. Since 2016, the list of papers presented has also been omitted, as all papers presenters are awarded certificates at the session itself.” The no.of papers published are as follows:

  1. Ancient India  ………………. – 27,
  2. Medieval India  …………….. – 22,
  3. Modern India   ……………….- 36,
  4. Archaeology …… …………..  – 10,
  5. Countries Other than India – 8 and  
  6. Contemporary India………. – 16.

Thus, totally 119 plus 6 = 125 papers have been included, about 10 pages for each paper. I have carefully read and noted the contents of the papers. As I have been listening to regulars for the last 35 years, I know their way of presentation, reading and publication of papers.

  • The editorial policy as had been recorded above shows their way of functioning, selecting and accommodating in the bulky volume. Therefore, “Due to constraints of space,” excuse becomes redundant.  
  • That “all papers presenters are awarded certificates,” is quite amusing, as they have not come here to get such “awards,” that too, “at the session itself”!
  • Because, they would not be given at any other place, as IHC would not conduct any ritual to do so.
  • In fact, it is not any ISI or ISO 90021, such standard certification to be displayed.
  • When the papers of Sectional presidents are already printed and distributed during the session, there is no necessity to print their papers again in the volume to waste paper. They are “awarded” for heading the session suitably.
  • Yet, these rituals are conducted and going on.

The scientific approach to study history is also and always emphasised for the last 40 years. The volumes were distributed initially by verification of membership etc., but suddenly, it was given away to everybody.  29th morning, the boxes kept opposite to the counters got emptied, as the copies were taken away.

The product, customer and consumers of IHC – the nuances of cost, value and price- is ignored: The tariff / delegate fee structure, accommodation and other facilities offered to differentiate the services offered by the IHC. Then, comes the “product.” Thus, the GST – Goods and Service Tax justifies. When a “product” has to be marketed and sold, customers and consumers are required. The customers and consumers are cearly identified in the IHC proceedings. Though the delegates come in 1000s, and present papers in 1000s, only 100 are published. The cost, value and price of the paper is not determined, assessed and taxed properly. As the opinion-making and decision taking authorities of IHC differ in marketing, publicizing and propagandist ideologies, they too differ. Thus, customers are the paper presenters whose papers are published and the consumers are the paper presenters who get certificates. The consumers, as usual, consume everything including taxes, as they cannot pass the burden to any other person. GBM is held, business meetings are held, balance sheets are presented and thus, the business is complete.

© K. V. Ramakrishna Rao

31-12-2022

[1]  Their SUN-group of network, dailies and poster blitzekering / Blitzkrieg have no match for other way of publicity.

[2] R. Mahalakhsmi, Secretary, Indian History Congress, preface, p.ix, PIHC, 2022.

Filed under: academic, academicia, Aligarh, Aligarh muslim, Aligarh Muslim University, Aligarh Muslim University, AMU, AMU, anti-india, anti-indian, archaeological remains, archaeology, Arif Mohammad Khan, arif mohammed khan, Arif Muhammad Khan, Ariyar, Art and Culture of Tamil Nadu, arya, Aryan, dalit, dalit christian, dalit literature, Dramila, Dravida, Dravidam, dravidar, Dravidi, Dravidian, historian, historian politician, historical politician, historicity, historiography, historiosophy, history, history usage, history useful, history useless, ICHR, ICHR member, Indian History Congress, nationalism, nationality, Ramakrishna Rao, RSS, Sangam, Sangam literature | Tagged: , , , , , , , , , , , , , , , , , , , , , , , , , , , | Leave a comment »

The Idol-theft, temple desecration and illegal export of antique objects in Andhra and Telangana: Is it a political, politicized or organized racket? (2)

Posted on September 18, 2022 by kvramakrishnarao

The Idol-theft, temple desecration and illegal export of antique objects in Andhra and Telangana: Is it a political, politicized or organized racket? (2)

September 2022 – Nagulagudi, Rayachoti, Nandavaram, Kurnool district ransacked for treasure: Kurnool District, Nandavaram Mandal. The oldest temple in Rayachoti village is Nagula Gudi, a temple dating back to the Ashoka period. This temple is in the archaeological area. Night after night they dig in the mandapam for hidden treasures. If the way of digging is observed carefully, it is not done by humans, i.e, a machine was used. Locals complain that hidden treasures were stolen by digging with JCB. Andhra and Telangana have been witnessing many temple desecration, temple structure demolitions, Idol lifting, sculptures stealing, treasure hunting, chariots burning etc., going on for the last ten years. With the division of the Andhra State, formation of Telengana, changed governments, political ideology etc., these activities have been increasing.  Some videos have been in circulation in the social media. The police standing nearby the digging site confirms the incident.

December 16, 2021 – eight-members gang arrested: Kurnool police on Sunday arrested an eight-member gang of treasure hunters for allegedly digging up an ancient shrine at Maddikere village in Chippagiri Mandal of Chittoor superintendent of police (SP) S. Senthil Kumar said that Srinivasulu, also known as Ashwathama, belonging to Nagarkurnool district in Telangana and his local friend Hari from Kandada together went to check the idol on March 21, which they would eventually decamp with on December 16, 2021[1]. Briefing reporters about the case, Kurnool SP Kaginelli Fakeerappa said the local village revenue officer (VRO) had lodged a complaint claiming that some unidentified miscreants had dug up the ancient Ammavari temple in the village in search of hidden treasure[2]. In course of the investigation, police found that there was a popular belief in the Mandal that treasure may be hidden beneath the feet of Ammavari at the ancient shrine. According to the police, the prime accused, Dasari Venkatesh of Kubdanagurthi village, hatched a plan to dig up the temple to look for treasure. Thus, if this person is interrogated thoroughly, the motive could be known.

How the plan was hatched to loot: He shared his plan with his brother-in-law Jaya Ramudu. The duo roped in Mangali Venkateswarlu, O Bhaskar Reddy, Golla Peddaiah, P Mareppa and G Ramanjaneyulu. Fakruddin, the owner of an earthmover, was also roped in. The gang reached the temple on December 16 and executed its plan without a hitch. But the group had to return empty-handed as they did not find any treasure even after digging 10 feet below the shrine. Special teams probing the case arrested all eight accused on Sunday and seized one earthmover, three bikes and eight mobile phones from the accused.  Thus, here, when such activities were going on with earth mover, definitely, the nearby persons have known the activities.

Aug 14, 2021 Bikkavolu (Andhra Pradesh): In a startling development, the four Treasure Hunters who stole the ancient Nandi idol from the 9th century Sri Golingeswara Swamy temple at Bikkavolu village in Andhra Pradesh’s East Godavari district in their quest for diamonds, had actually Surveyed and made a list of more than 15 Idols at various temples in Andhra Pradesh and Telangana[3].  Bikkavolu Treasure Hunters Surveyed Over 15 Idols in Andhra[4]. The police have arrested Chukkapatla Prasad (30) from Guntur district and Kunchala Venkatesh (26), a mason from Kandukuru in Prakasam district, while Guvvala Bhaskar Reddy from the same district and Ravi Pantulu from Nellore district are on the run. All these four accused persons had prepared the list of idols.

Idol lifting gang identified their target: The Idols which featured in their list include Veerabhadra Swamy and Nandi Idols at Unchala village in Kurnool district, Vinayakudu and Nandi Idols at Yanamadula village in Guntur district, three Nandi Idols at Guduru in Nellore district and another black Nandi idol in the same place. Likewise, Nandi idol and gold coloured ornaments at a Sivalayam in Ongole, finely sculpted and embellished Nandi idol in Nellore and another Nandi idol atop a pillar in Vinukonda Shivalayam also featured in the list. So they planned, studied and looted the temples.

The extended list of Idols to be stolen: The list also included a peacock idol in Nellore, Nandi idol in Kammampadu village in Guntur district, Nagula (serpent) idol and a broken idol of a God at Narsapuram in Prakasam district. A white Nandi idol at Kuduri village in Nellore district, a yellow Nandi idol at Injamuru village in the same district, a black Nandi idol at Someswaram in East Godavari district, Sivalayam at Jagityala district in Telangana and finally the Nandi idol they stole from Bikkavolu completed the list. The pater has been to steal particular type of Nandi from Shiva temples and thus, somebody would have ordered so.

Changed politics, anti-Hindu attitude etc: Two of the four accused persons — Prasad and Reddy — are well educated with post-graduate degrees, who fell for the make-believe tales of an accomplice, Pantulu, that ancient Idols contained diamonds which could be cracked open. Prasad is an MCA graduate while Reddy studied MBA.“The educated but broke quartet superstitiously believed that ancient Idols will have diamonds inside them,” said a police officer. This crime assumes significance as the southern state has seen a slew of alleged temple attacks, leading to provocative politics being played around these developments by political parties to corner the state government, making accusations that it is allegedly anti-Hindu[5]. Thus, such fact has been also explicitly revealed and reported by the media. Why and how such highly educated youth involved in Idol-theft cases? Either they must have been unemployed (this cannot be a reason, but, engaged in this job or they decided that such looting would fetch quick money in crores easily. Moreover, the atheist, anti-religion and other propaganda also must have conditioned and moulded their psyche to carry out such unlawful acts.

Iconoclast Idol-thieves: Following the police taking the temple offences with utmost seriousness and installing surveillance cameras in thousands of temples across the state, crimes have come down drastically[6]. Back in January, the East Godavari district police had caught a drunken butcher (name not mentioned) on camera for damaging the trident (trishul) of a local temple in Kakinada. Similarly, even in the Bikkavolu incident, the police managed to capture the movement of a suspect on CCTV surveillance, though not very clear. On Saturday, the police arrested two of the four Treasure Hunters and seized a car, besides recovering the smashed Nandi idol and a hammer.

July 2021 – Treasure hunt gangs ar Ahobilam area: Treasure hunters are exploring the Nallamala deep forest area to try their luck, particularly in the vicinity of the historic Ahobilam belt where a closed well in Lakshmi Narasimha Swami temple is believed to have treasure larger than that of Padmanabhaswamy temple[7]. The stone and palm leaf scriptures reveal that an underground den sealed with big stones just in front of the main deity contains a huge golden and diamond treasure hidden by South Indian King Sri Krishnadevaraya of the 16th century[8]. For three decades several attempts were made to plunder this treasure, but whoever attempted had died immediately, say locals[9]. “One archaeology professor, who tried to dig the surface, died on the spot when some poisonous fumes erupted from the side hole of the earth 20 years ago,” said a priest on the condition of anonymity[10]. Thus, the involvement of the professionals is also noted.

Whoever opens the treasure would die: “Recently, an engineer who attempted to break open the treasure not only failed in his attempt but also lost his life,” narrates Penchalayya, a tea stall owner at Ahobilam. Some people say former chief minister of Andhra Pradesh Marri Chenna Reddy also got some secret survey done in and around the temple to find out the treasure, but for some mysterious reasons, he withdrew from that task. Subsequently, no attempts were made by anyone to find the treasure. It is believed in Ahobilam that when the Ghajani Mohammad and other Arabs invaded on India to plunder the vast opulence of the then Indian Kingdoms, the Kings used to hide the treasures below the temples or in dens to protect them from being plundered by enemy countries. However, these details are not mentioned or studied and required references are not given. Thus, they are forgotten without understanding the background. Assuming that a “communal problem” might arise due to such studies, generally, the experts could avoid with secularism, but, the scientific temper must evoke them to study honestly without any bias. As even in the 21st century, people believe and engage themselves in such treasure hunt coupled with witchcraft, divining etc.

Guess about the location of temple treasure: The scriptures around the temple say the treasure cannot be taken out now as still, one more generation has to pass as per the dates of the scripture. So it is better not to make attempts to discover the treasure below the temple to avoid premature death, according to temple priests. Similarly in Vundavalli rock caves in the Guntur district of the state, there is a 15-foot single stone of Sri Anantha Padmanabha Swami statue which resembles Sri Anantha Padmanabha Swami of Tiruvananthapuram. It is said that there is a large treasure inside the caves and a secret tunnel towards the temple of Panakala Lakshmi Narasimha Swami which is located on a Passive Volcano on Mangaliri road.

Digging under and breaking Nandis: Last week (July 2011), in Gopanpalli village in Zaheerabad Mandal of Medak district, unidentified people entered an old Siddeswaraswamy temple located in the village and dismantled two Nandi statues in the pursuit of searching for treasure. Those who entered the temple for the treasure also offered prayers, lit lamps, and broke coconuts before digging. This is typical for the iconoclasts who have been imbibed with atheistic ideology. In yet another incident in the Malkapur village of Rangareddy district, unidentified people damaged the Shivalingam and Nandi statue hoping to find some treasure. The treasure hunters also dug up huge pits in the premises of the local Hanuman temple located on Bacharam-Korremula road in Hayathnagar Mandal in the same district of the state.

© K. V. Ramakrishna Rao

18-09-2022

[1] Times of India, Eight treasure hunters held for digging up ancient shrine in Andhra Pradesh, Sandeep Raghavan / TNN / Updated: Jan 11, 2021, 08:20 IST.

[2] https://timesofindia.indiatimes.com/city/vijayawada/treasure-hunters-held-for-digging-up-shrine/articleshow/80202026.cms

[3] Indo-Asian News Service, Bikkavolu treasure hunters surveyed over 15 idols in Andhra, Telangana,  Posted by Sakina Fatima |  Updated: 15th August 2021 11:44 am IST

[4] https://www.siasat.com/bikkavolu-treasure-hunters-surveyed-over-15-idols-in-andhra-telangana-2178064/

[5] Telugu-stop, Bikkavolu Treasure Hunters Surveyed Over 15 Idols In Andhra, Telangana, News Desk- News Desk Last Updated Time: 2021-08-14 23:46:02  IST

[6] https://telugustop.com/bikkavolu-treasure-hunters-surveyed-over-15-idols-in-andhra-telangana-national-crimedisasteraccident-latest-eng-news

[7] Deccan Herald, Treasure hunt begins in Andhra temples, Hyderabad, July 16, DHNS:, JUL 16 2011, 23:43 IST; UPDATED: JUL 16 2011, 23:43 IST

[8] https://www.deccanherald.com/content/176929/treasure-hunt-begins-andhra-temples.html

[9] OneIndia, Treasures in AP temples worth more than that of Padmanabha?, By Anita | Published: Sunday, July 17, 2011, 12:09 [IST].

[10] https://www.oneindia.com/2011/07/17/treasure-in-ap-temples-more-than-that-of-padmanabha-aid0113.html?story=2

Filed under: anti-hindu, dalit, historian, historian politician, historical politician, historicity, historiography, historiosophy, history, iconoclasm, iconogenesis, ideological, ideology, idol, idol-lifting, idol-smuggling, idol-theft, innovation, inscription, Iron, iron smelting, language, myth promoted, mythologization, mythology, objectivity, political correctness’, political historian, politics, relic, relocate, renovation, repair, researcher, reservation, resource, Sacred Earth, Saiva, state, tag, technology, telangana, temple, temple attack, temple demolition, temple desecration, temple ruins, tool, tourism, tradition, uncivilized, unemployment, V.J.A. Flynn, vijayanagar, Vijayanagara, VJA Flynn, worker, young, youth | Tagged: , , , , , , , , , , , , , , , , , , , , , , , , , | 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.

© K. V. Ramakrishna Rao

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: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , | 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 14th and 15th 2020 [3]

Innukonda Thirumali books

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.

Caste in Telangana SC, ST, BC, OC, Minorities

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.

Caste in Telangana

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.

I.Thirumali, gaddi

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).

Vetti system T. Manohar

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].

Kamma, Kapu, Reddy, Velama warrior caste

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.

Kamma, Kapu, Reddy, Velama warrior caste-2

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.

Kamma, Kapu, Reddy, Velama warrior caste-3

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].

Vinobha bhave Bhudhan movement

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

© K. V. Ramakrishna Rao

17-03-2020

Vinobha bhave Bhudhan movement-2

[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: , , , , , , , , , , , , , , , , , , , , , , , | 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 [2]  

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 14th and 15th 2020 [2]

Inagural function- lighting lamp

Keynote address by Adapa Sathyanarayana 11.07to 11.55 am: He started his presentation with “Namaskaram”! He praised Sudharshan Rao, remembered A. Bobbili and then touched upon his topic. S. Kesava Iyengar has studied the earlier Hyderabad state and brought out details of Telangana villages in his two volumes published in 1931. According to Adapa, the “Arya vartha” is different from that of the Telangana village / society / economy, because, here, there was no varna system. In “Aryavartha,” the lands were owned by the “dwijas” – Brahmins and Khatriyas, whereas, here, “Dora-Patel-Patwari-Komiti[10]” were controlling. In Telangana, no Khsatriya was there. The autonomy of Teangana villages were there and they continued up to 19th century. “Dora” as a political organization / status / excessive power / exploitation developed and was the reason for the 1915 armed struggle[11]. The 150 years “Dora” system survived as the integral institution of Telangana. The concept, “coercion and consent” worked faithfully in the Telangana “village republic”.  Islam, Sufism, Christianity have been here, but, anti-Islam was a different aspect in Telangana, because of Razak Khan atrocities. Kutub Shahis were not crusaders. The caturvarna is not here, but, “Dora-Patel-Patwari-Komuti” type system existed.

News cutting, Telugu, Vijayababu-3

V. Ramesh, Dean, Social Sciences: He had dealt with the issue in sociological angle. In fact, the sociological issues are only, now, discussed in “historical” façade. He pointed out that agricultural, industrial and IT revolutions have affected and changed society much.

News cutting, Telugu, Vijayababu-1

Murali Manohar, DDE to 12.20 pm: He responded specifically and briefed them into three points.

1.       Using the henchmen / private army to collect revenue: He pointed out that every tax-collector used henchmen to collect revenue. To establish control over the lands and land revenue, they used such power centres, and they were called as “Gadee.”

2.      Most of the rulers of Telangana had been coming from outside:  The dominant Reddy-Khamma-Velama were only ruling and collecting taxes using private armies. Thus, they had control over the economy by means of productive resources – hills, rivers, lands etc. They became “Doras” coming from outside and now the corporates have replaced them. Yet, it is well known how “Reddy families” have been controlling industries and business. Even in villages, they have control over fertilizer shops and others, keeping nearby places and making farmers to come to their places to buy.  Because of these dominance only, the Naxalite and Telengana armed struggle movements developed.

3.      Researchers and historians have to answer or find out as to “why these practices are continuing?” Indirectly, he was refuting the theory of Adapa and responding to the issues raised by him.

News cutting, Telugu, Vijayababu-2

David, Principal, Local Arts College 12.22 to 12.30 pm: As he is a science professor, he pointed out that Indian spirituality has been accommodative and hence treated everything divine. As Indians believed everything is divine, they could worship stone hills, trees, rivers, and so on as gods and goddesses. God is white in Europe, black in Africa and brown in India. Brahma is brown. Energy is there everywhere, it is there in the atom. Thus, the festivals are celebrated in all forms. “daitya-shudra” types of gods, goddesses and festivals are there to satisfy all. Therefore the SC-ST-BC-Minority unity should be preserved.

Sudharshan Rao, Chief Guest 12.31 to 1.14 pm: In his presidential address, he was responding to his preceding speakers. He pointed out that 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 British method of revenue collection as continued through the Dakkani Mohammedan rulers. Vinoba Bhave’s  “Bhudhan movement” was unique, as he tried to distribute lands to landless people. But, it is not know, how the lands were distributed. Had the lands been distributed, perhaps, there would not be any people without lands.

The first technical session was held in the mini-seminar hall, as the papers were with PPT. The [paper presenters were – Linga Panduranga Reddy, Anjaiah K. V. Ramakrishna Rao and  Kishan Rao.

Paper presentation, mini-hall, 14-03-2020

Capt L Panduranga Reddy (retd), presented a paper on the significance of “Fazli year” followed by the Moghuls for the purpose of revenue collection.

Linga Reddy, Fasli year

Prof. Srinath presented a paper in Telugu, based on a novel in Telugu. The narratives given in a novel are taken for the social divisions and struggle for interpretation.

Srinath presenting paper, mini-hall, 14-03-2020

Dr G. Anjaiah detailed about the harmony of places of worship and certain festivals celebrated in Telangana.

G. Anjaiah

K. V. Ramakrishna Rao presented his paper on “Quarrying, granites and politics: Internal consumption for cultural development or export for economic exploitation?”

KVR presents paper

Prof V. Jaikishan presented a paper on wootz steel manufactured in Telangana for thousands of years.

Srinathe chaired the second session

After PPT presentation, the technical session continued at the seminar hall, where the second session was chaired by Prof Srinath and papers presented. As usual most of the papers had been of the repetitive nature, in the sense that such narratives, papers and books have already been available and the paper-readers tell nothing new.

  1. Ironically, the paper-readers who talk about Muharram do not know which sect of Islam celebrate. Coming to Sufism, it is evident that they do not the fundamentals. Just by reading books or taking such narratives from others, they are reading papers and even try to conclude that such and such conclusions are applicable to entire Telangana, Telugu speaking people and even whole India.
  1. Conversion to Islam – here also, the paper-readers do not the significance of caste and class as per the provisions of the constitution. Any person converting Islam, becomes a Muslim and he is strictly or supposed to follow the basic tenets of Islam without fail. However, what happens when a Hindu converts into Islam, what happens to his caste, they do not know.
  1. Madigas becoming Mohammedans and becoming pir – One paper-reader claimed that the SC converting to Islam is elevated and even becomes Imam and Pir and they are respected.  When asked, in which denomination, the converted SC would get and the Jamat would issue a certificate, he could not answer.
  1. I note that most of the papers on “kullayappa, kullayaswamy, topiwala sahib, turuka devadu, pir-sawmi ”etc., rely upon the local narratives and of course the book of Afsar Mohammed[12]. However, had the paper-readers read his book carefully, they would not have come to such conclusions.
  1. First of all, historians cannot use the term “dalit,” like journalists or populist writers or politicians who talk on stages. I pointed out / have been pointing out for many years, as the National Commission for SC and ST long back issued instructions. Recently, the Communist government of Kerala also issued such instructions. Yet, the paper-readers use such expressions without understanding the Presidential Order, 1950 and many Supreme and High Court judgments.

© K. V. Ramakrishna Rao

17-03-2020

second session, 14-03-2020

[1] From the brochure sent by the organizers. He read from the brochure, as I could follow him carefully.

[2] : Tradition says that the velamas were in race of Khastriya, who ruled over the country to the north of Narmada river. As they vanquished by a mightier people Raja Pratapa Rudra of Kakatiya dynasty attracted by their physique and commanding features welcomed them to his Kingdom and conferred on them the command of 77 forts in his kingdom. They gradually became agriculturists and traders. In Telangana their main occupation is agriculture. Many of them held lands and worked as tenants. A few of the velamas were rich landlords and village officers.

[3] The social conditions of Jagirdari village are revealed round the Gadee in 19th, and first half of the 20th century. Gadee is the residue place of Dora, in which he lives with his family members, Adabapa and Dasis (slave girls) and their children and a large number of vetti workers and bhagelas This place is the centre of political, social and economical activities. What decision was taken in Gadee is implemented in Jagir village. These Gadees persisted in 19th century and first half of the 20th century.

[4] This system prevails in Telangana during 19 th century and first half of the 20th century. By the 18th century in deccan, political stabilisation was established by Asafjahs. They initiated various tenures to bring the land under cultivation. “Like most of the Deccan states, in Telangana too “bara balutadars” played an important role in colonising the region and setting up villages and developing agriculture”

[5] The deshmukhs in the process of becoming landlords with their own patta lands practically usurped the authority of the state and kept the whole countryside in their possession to establish their Rajyam. They established their authority over government property. They established their supremacy over wastelands, government lands, trees, tanks, steams in the village. They imposed restriction on peasants and shepherds grazing their cattle and on labourers collecting firewood from such common resource lands.

[6] From the brochure sent by the organizers. He read from the brochure, as I could follow him carefully

[7] From the brochure sent by the organizers. He read from the brochure, as I could follow him carefully

[8] From the brochure sent by the organizers. He read from the brochure, as I could follow him carefully

[9] From the brochure sent by the organizers. He read from the brochure, as I could follow him carefully

[10] Komatis are an integral part of the peasant society. This is the name for Telugu traders, shopkeepers and money lenders mostly found in Telangana. They played crucial role in agricultural finance and benefitted immensely. It is considered to be a wealthy and prosperous caste. They were mainly found in their traditional occupation i.e. trade, commerce and money lending. Very few of them worked as cultivators and agricultural labourers.

[11] During late nineteenth century the deshmukhs in the process of becoming land lords usurped the authority of the state and kept the whole country side in their possession and established Dorala rajyam. In Nalgonda District the most notorious, dora families were Rapaka, Janna Reddy, Nukala, Rama Sahayam, Pingali and Lingala. The number of families increased in last quarter of nineteenth century through the matrimonial relations established with the doras and following the doras practices. New Doras converted these services castes as “Vetti workers”. Untouchables and low caste peoples were converted as “bhagela”s. As the landlords owned large land fields due to reforms of Salarjung and they were forced to cultivate commercial crops like castor and groundnut by the British. These circumstances forced the landlords to introduce vetti and bhagela system.

[12] Afsar Mohammed, The Festival of Pirs – popular Islam and Shared Devotion in South India, Oxford University Press, USA, 2016.

Filed under: agrarian, agriculture, ambedkar ideology, ambedkar thought, archaeology, arya, Aryan, bifurcate, Brahma, category, compassion, conduct, conference, constitution, control, controversy, coolie, dalit, dalit muslim, deshmuk, deshmukh, diwan, dora, Dravida, Dravidian, gadi, interpretation, K. V. Ramakrishna Rao, labour, maid, Mala, marxism, Marxist historian, Marxist-Leninist, monument, moral values, morality, oppressed, patel, S. Kalyanaraman, self-determination, telangana, Telangana History Congress, telengana, telugu, tour, tourism, tradition, tribal, tribe, worker, writer | Tagged: , , , , , , , , , , , , , , , , , , , , , | Leave a comment »

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