Indian antiques in the London Museum – to be returned to India or not? Is it ASI’s folly or colonial bungling?

Indian antiques in the London Museum – to be returned to India or not? Is it ASI’s folly or colonial bungling?

The CAG, ASI, DAP and the Parliament: During the decade, there have been many attempts made for the return of Indian antique objects and in fact, they have been returned with official, friendly and diplomatic efforts. Therefore, such narratives and discourses increased and the claims have gone to the extent of asking the “Kohinoor” back. Meanwhile, there have been the Audit reports of the Comptroller and Auditor General every year about the functioning of the Archaeological Survey of India (ASI) and related divisions. Definitely, the findings and objections of the auditors have been interesting, and informative and they amount to some sort of research paper. Their methodology and procedure followed at every level could be noted to be appreciated. How they raise the objections from the field level to the Parliament can be noted carefully. Definitely, the auditors have read the related Acts and Rules, history, archaeology and related subjects and that is why they could raise such informative objections.

700 pieces of the Aural Stein Collection not returned to India:  About 700 pieces belonging to the Aural Stein Collection of Central Asian antiquities owned by the Archeological Survey of India (ASI) were lent to the Victoria and Albert Museum in London about 100 years ago[1].  The artefacts are still lying with the borrower in the United Kingdom and the ASI has not made a single effort to get hold of the noted assortment dating between 200 BCE and 1200 CE despite the issue being flagged by the CAG in its two previous audit reports in 2013 and 2022[2]. Non-action of the ASI has apparently upset the Committee of Parliamentarians[3]. Taking note of the position of the national watchdog of national monuments, the 31-member parliamentary standing committee on transport, tourism and culture has recently asked the ASI to establish contact with the London Museum and set off the process of repatriating the collection[4].

How tones and tones of Indian antiquities could have gone out of India?: Any Indian would be surprised and astonished also to find out how the tones and tones of Indian monuments, sculptures, parts of temples and even temples in CKD conditions could have been smuggled out of India and displayed there at thousands of museums t the EU, USA and other countries. Perhaps such items could have been more that are displayed in the Indian museum. How it could have happened, definitely, the European Company directors, officers, traders and others have taken such items out of India, whenever, they left India for vacation, function or official sojourn. Perhaps, before the introduction of the acts and rules, there was no legislative control over their movement in India. Anyway, ships loaded with such articles went out of India. Even for exhibition, borrowal, lending and other exigencies, Indian artefacts were given away, but not received back. The “committees” formed and all have been the politicians and they would have had a trip of visiting London on this account, but, slowly forgotten and silently suppressed.

CAG pointed out in audit several times: Auriel Stein, a British-Hungarian archaeologist, collected a large number of artefacts — Chinese, Tibetan and Tangut manuscripts, paintings, Buddhist sculptures, textile fragments, and ceramic objects during his archaeological expeditions to Central Asia at the beginning of the 20^th century. A part of Stein’s collection consisting of nearly 600 textile fragments and over 70 ceramic and Buddhist objects were loaned to the museum by the Indian Government through ASI between 1923 and 1933. The Committee in its recent report titled “Heritage Theft – the illegal trade in Indian antiquities and the challenges of retrieving and safeguarding our tangible cultural heritage—has also expressed dissatisfaction over the response of the Culture ministry.

The routine action of the Committee: The ministry stated that ‘there was no record or document in the National Museum regarding the loan of the 700 objects of the Aural Stein collection to the museum’ since it was taken away before Independence. The ministry additionally submitted the Temporary Export Permit (TEP) rule didn’t for the same reason. “The Committee is well aware that since the objects of the collection were taken out of the country prior to independence, the TEP did not apply to them…as per records these antiquities were still ‘owned by the ASI’ and were on loan but there was no evidence of any efforts of ASI to retrieve them…It is noted that the ASI has not even taken the basic steps to try and ascertain the background in which these objects were loaned to the museum and make efforts for their retrieval,” read the report. TEP authorises the Central Government of any authority or agency authorised by the Government to temporarily export any antiquity or art treasure for a certain period.

CAG objections and settlements: The Committee highlighted in its report that the website of the Museum in London acknowledges that the antiquities are ‘on loan from the Government of India’. The Panel has further recommended that the ministry and ASI make efforts to find out other cultural objects loaned to foreign museums or collections before the independence or 1972 and initiate action for their retrieval. After all, the “committee” comprises politicians and they do such rituals to “make efforts,” and ASI would submit a report of such “efforts made,” by writing letters, sending reminders and if possible, a visit to the “London museum” with government expenses. But the condition and position would not change. The CAG may convert into DAP and they would be discussed in the parliament.  Mostly, these are discussed and settled within the respective ministries.

In 2019, a British barrister pointed out that the London Museum has the world’s largest receiver of stolen property: The British Museum has been likened to a criminal operation by one of Britain’s most famed barristers, who called the London institution the “world’s largest receiver of stolen property”. Geoffrey Robertson QC, a human rights barrister and author, criticised the landmark for showcasing objects taken from “subjugated peoples” by “conquerors or colonial masters”. Robertson made the blistering comments in his new book, Who Owns History? Elgin’s Loot and the Case for Returning Plundered Treasure, which was released today[5]. “The trustees of the British Museum have become the world’s largest receivers of stolen property, and the great majority of their loot is not even on public display,” he wrote, according to The Guardian[6].

In 2010 Britain rejected the Indian claim and demand of returning antiquities: Britain has rejected Archeological Survey of India’s demand for the return of artifacts that were carted away from India, mostly illegally, during British colonial rule[7]. The British foreign office said domestic laws prevented museums from removing items from their collection[8].‘‘The British Museum Act 1963 prevents our national museums from removing items from their collections, with the exception of human remains and objects lost during the Nazi era, and government has no plans to change the law,’’ a spokesperson of the Foreign & Commonwealth Office said. The spokesperson said people felt strongly about the restitution debate and that museum trustees take decisions relating to the items vested in their care and politicians don’t interfere. ‘‘It’s a long-established principle in the UK, supported by successive governments.”

Reality, fact and narratives: Like the British writer, nowadays, in India also, several writers have come up with books, by compiling all data gathered from the government documents and newspapers, but, in reality, nothing happens. India has been a huge country with 130-140 crores population with varied interests. Though, most of them have been Indian conscious, some 1, 2, 3 or 4% people of groups have been manipulating the processes of many happenings. Days by day, morality comes down and people think that they could get what they want through power, money, politics and such other factors. Thus, disciplined, controlled and faithful continue to follow their path, do their duties and continue their lives. With them only, Indian lives forever. Of course, there have been undisciplined, uncontrolled and unfaithful groups, they create problems and carry out their activities with their negative powers,  destructive forces and harmful tendencies. Thus, India carries on her journey to the future.

K. V. Ramakrishna Rao

13-08-2023.

---

[1] Indian Express, About 700 ASI antiquities lent to London museum a century ago yet to return, Published: 07th August 2023 09:08 AM  |   Last Updated: 07th August 2023 03:42 PM.

[2] https://www.newindianexpress.com/nation/2023/aug/07/about-700-asi-antiquities-lent-to-london-museum-a-century-ago-yet-to-return-2602787.html – :~:text=New%20Indian%20Express-,About%20700%20ASI%20antiquities%20lent%20to%20London%20museum%20a%20century,hold%20of%20the%20noted%20assortment.

[3] MSN, About 700 ASI antiquities lent to London museum a century ago yet to return, Published: 07th August 2023 09:08 AM  |   Last Updated: 07th August 2023 03:42 PM.

[4] https://www.msn.com/en-us/news/world/about-700-asi-antiquities-lent-to-london-museum-a-century-ago-yet-to-return/ar-AA1eSM5k

[5] The National, British Museum is the world’s largest receiver of stolen property,’ claims top barrister, Nov 05, 2019

[6] https://www.thenationalnews.com/arts/british-museum-is-the-world-s-largest-receiver-of-stolen-property-claims-top-barrister-1.933622

[7] Times of India, ‘Britain rejects ASI demand for artifacts, Ashis Ray / TNN / Jun 4, 2010, 02:12 IST.

[8] https://timesofindia.indiatimes.com/india/britain-rejects-asi-demand-for-artifacts/articleshow/6008374.cms

Indian press and Socio-cultural and Religious Transformation in Colonial Rule of 19th and 20th Centuries: A New Perspective – National Seminar held at Nagarjuna University, Ongole Campus [2]

Indian press and Socio-cultural and Religious Transformation in Colonial Rule of 19^th and 20^th Centuries: A New Perspective – National Seminar held at Nagarjuna University, Ongole Campus [2]

The first day [19-09-2018] seminar proceedings continued (3.00 to 4.00 pm): After lunch, the paper reading session started with the paper presentation of G. Anjaiah, K. Maddaiah, P. C. Venkatasubbaiah, G. J. Sudhakar, A. Madhusudhana Rao, and Savitri. G. J. Sudhakar had chaired the session.

Anjaiah[1] – The State of press in Nizam’s state (1863-1948) – A Historical perspective: The Asafjahi State was founded by Nizam-ul-Mulk in the year 1724CE. He and his successors ruled most parts of present two Telugu speaking states and some portions of Maratwada region, Kannada region. The Long rule of Asafjahis if known in the history of Colonial times for its achievements and some anti-people activities. The Nizam-British relations between 1798-1857 & 1858-1948 contributed to the growth of modern education in this region, Telugu, Urdu are the two major languages of the majority people of the Nizam’s State. But when the Social reformers and scholars started number of journals, newspapers (weekly or monthly) in British India, in Nizam State the freedom of press was completely suppressed by the State.  The establishment Vignanachandrika Mandali, , Srikrishnadevaraya Bashamdramilayam, the Marati Mandal, Andhrasaraswatha Parishat etc gave a new direction to press in Nizam State.  The Autocratic Anti-Civil Policies/Farman’s of Last Two Nizam’s were challenged by the intellectuals of this region.  The editors of Local papers like Golkonda Patrika, Rayyat (Mamndumula Narsing Rao), Imroz, Siyasat, Nilagiri, openly criticised the anti-people policies of Nizam.  Their writings covering the gloomy condition of Peasants, Women, atrocities of landlords, inspired the common public to revolt against State.

Maddaiah[2] – Contribution of Gadicherla Harisarvothama Rao to Telugu Journalism: a cae study of Swarajya – A Telugu daily: Gadicherla Harisarvothama Rao (1883-1960), popularly known as Andhra Tilak, was a doyen among the freedom fighters in pre-Gandhian era and a fearless journalist in the erstwhile Madras Presidency. He was a multifaceted personality. During the Vandemataram Movement in 1907, he was the first student of Government Training College, Rajahmundry to be rusticated. Harisarvothama Rao wrote an editorial under the heading, “Vipareetha Buddhi” (Strange Proceedings), condemning the action of the Englishman in his journal Swarajya of 26 March 1908, wherein he said that the cruel English tiger had devoured two Indians. For his editorial in “Swarajya” dated 26 March,1908, he was sentenced to three years imprisonment(1908-1911). He was the first Telugu Editor to suffer the most inhuman treatment in Vellore jail. He was also associated with Library Movement and Adult Education. Harisarvothama Rao promoted the publication of several journals solely with a view to carrying forward the message of national independence and spreading literacy among the adults.

Madhusudhana Rao[3] – A Critical study of Raja Ram Mohan Roy, Christian missionsries and social reformation: It was a joint paper of Madhusudhana Rao and K. V. Ramakrishna Rao[4], and Madhusudhana Trao presented. In Indian history, even in just past-history, many details are not known to all, as only selective details are printed and circulated for the selected audience. Most of the facts, details and information are hidden from the general public. About the social reformation, societal transformation and public progress, even revealed details have also been subjected to bias, prejudice and manipulated processes. In the case of Ram Mohun Roy, later became “Raja,” many details have been suppressed and only partial information has been presented to the public, as if he has been only a reformer, abolisher of sati, child marriage and so on. Though, such benevolent and beneficial services are acknowledged, why other facts have been suppressed is intriguing.Though, more and more books are published, research papers presented and published, such suppressed facts are not brought out, is not known. Thus, how and why, he happened to be associated with such reformative actions has to be studied critically. In fact, here in the context, abolition of Sati etc., the reformative actions were enforced only through Act. Thus, as even, in legal parlance, it is emphasized the dictum, “Audi alteram partem.” It is a Latin phrase meaning “listen to the other side”, or “let the other side be heard as well”. In fact, Bengal was also under “dual control”, when Shah Alam II, the Emperor of Delhi granted the charter of Bengal, Bihar and Orissa to the East India Company in 1765, he Indian subjects were playing double fiddles to two masters. Thus, the other side of the historical narrative is critically analyzed in this paper.

G. J. Sudhakar[5] – Tamil Press and socio-cultural and religious transformation in the Madras presidency of the early 19^th and 20^th century: The introduction of English education, establishment of the Universities, Courts and Government administration by the British made changes in the social life of people. New schools and colleges were established for imparting English education. The Brahmins were the first to make use of the opportunity to get English education which was a passport for gaining employment in the British Government. The growth of English education led to the emergence of the Brahmins as an important community with a superior status in the social hierarchy. The social struggle witnessed by the nineteenth century was a resistance offered simultaneously against the ideological beginning of the British Colonial rule and traditional social and cultural order. With the spread of the western ideas came the awareness of the weakness of the traditional order and the irrelevance of ritual activities. The birth of modern ideas under colonialism influenced the educated people to understand the social and political evolution of India in a new perspective. In different parts of the country, these ideas came up through different movements. The nineteenth century saw the emergence of a number of social movements, which sought to reform and regenerate Indian traditional institutions. In the beginning of the twentieth century, communal conflicts occurred between the Brahmins and non-Brahmins, especially in the Tamil region. The Brahmins had preponderance in the Home Rule League, and they used the Home Rule Movement for sustaining their power and prestige in the society. The strength of their population during the colonial period was 3.3 percent of the total population. However, 3.3 percent of the population held 93 percent of the official positions in the government during the period of British administration. Thus, this period witnessed the birth of communal politics and the Dravidian press leading to an ideological war between the nationalists and the communal politicians. The Dravidian Press championed the cause of the representation of people marginalized in the Brahmin dominated Tamil society and it supported the British administration.

4.10 to 5.20 pm: V. Sudharshan chaired the scond session. Victor Babu, M. Deendayal and Gangaiah presented papers.

4.10 to 4.25 pm – V. Sudharshan[6]: He presented a paper, “Colonial epoch press at Rajamundta – A study”: The major newspapers in the British India are The Indian Mirror, The Bombay Samachar, and The Hindu Patriot, The Amrita Bazar Patrika, Rayet, The Hindu, The Kesari, The Bengalee, The Huriara. The Bengali Public Opinion, The Reis and The Samprokash, The Sulabh Samachar, The Hitavadi, The Induprakash, The Swadeshimitran, The Advocate of Lucknow, The Herald of Bihar are really noteworthy. By 1875, there was phenomenal growth of newspapers in India which rose to 475 in number. These newspapers created awareness among the masses of India about the need to be united and to act with one voice to achieve their goal of freedom from foreign yoke. Bipan Chandra observes that in the period from 1870 to 1918, powerful newspapers emerged under distinguished and fearless nationalists. The influence of the press extended far beyond its literate subscribers. Their influence was not limited to cities and large towns. Along with newspapers, library movement also kindled the spirit of nationalism and political participation on a large scale.

4.25 to 4.40 pm – S. Victor Babu[7]: He presented a paper,  “Print, Enlightenment, Gospel and social reform: A reading of Hitavadi journal in Andhra during colonial period” – It is well known that it was Christian missionaries who started the printing work in different regions and languages. In the same way, printing technology was also brought to Andhra region at the initiative of missionaries. Once the press arrived, it played an important role in spreading the progressive ideas in the social and political spheres in Andhra. The Christian journals, no doubt, had the objective of spreading religion as it was their primary concern. In the process, they also critiqued some aspects of Hindu religion. As a result various aspects of religious, social and cultural issues came under attack of these journals. However, these journals also took up various issues which are aimed at reforming the society. It was assumed that most journals published by missionaries had single agenda of critiquing Hindu religion. But a close reading of these journals reveal that besides criticism of religious issues, they also took up cudgels against social evils in the society. Edmond Sharkey of Machilipatnam started Hitavadi in 1848 and continued upto 1862, nearly 14 years. This  journal took up various religious, social and cultural issues. Many of the issues raised in these kind of journals were taken up by social reformers later like K. Veeresalingam. Therefore, this paper argues that missionary journals also took up the issues of social reforms and not only efforts to promote their religion.

4.40 to  4.55 pm – M. Deen Dayal[8]: He presented a paper on “The role of press in Indian National movement”. The development of a free press is one of the notable features of the nineteenth century awakening generally known as Bengal Renaissance.  To view the modern   Indian press as a lineal  descendant of the medieval  news-letters of the Mughal age produced by the official class of  waqianavis, would  be nearly  as good  as to  compare  modern chemistry with  medieval alchemy.  In a real sense the modern press is a   gift of the West to India and it served, to use the expression of Karl Marx, a “new and powerful agent of reconstruction” of modern Indian Society and  culture.  The initiative in the field had come from the English settlers in the land to whom it was a long established tradition.  The Indians were not slow to grasp the significance and realize the possibilities of the new development.₁ By the second and third decades of the nineteenth century quite a few among them including men of real talent and caliber had taken to journalism often with remarkable success.  They had discovered in the press a novel and powerful weapon to wage war in favour of their ideologies – the reformers vehemently attacking age-old conventions through it and the conservatives desperately defending them. The language of agitational politics was born and criticism of the establishment, however mild, found systematic expression. Notwithstanding this, the then ruling authorities had, sought to visit the dreaded fourth  estate with  repressive  measures to check its liberty.₂ It required a prolonged  struggle entailing the sacrifices of many to restore it to its normal  status of  freedom. The sunshine of official favour was however short-lived.  About two and a half decades later the great rebellion of 1857 had shaken the foundation of the East India Company’s rule in India and thrown the administration into total disorder. The authorities   had become extremely suspicious of the press and led them once more to apply the gag on it, though the educated Indian    middle class had never supported the rising.  These vicissitudes in the early career of the press form one of the most fascinating chapters  in the history of  modern India

4.55  to  5.20 pm  – Gangaiah : He presented a paper on the role of the contribution of Christian missionaries in the colonial press. He mentioned about James Augustus Hickey and differentiated between missionary press and colonial press. Through press only, the missionaries played a role so that the British introduced western education that was opened to all without any caste discrimination. Without the British and Christian missionaries, India would not have been transformed.

20-9-2018 – the second day proceedings: On the second day, in the first session, Aravind Kumar, B. Ramachandra Reddy, Pareswar Sahoo,…….. and Sudha Rani. Sudha Rani chaired the session.

 

10.11 to 10.27 am – Aravind Kumar[9]: He presented a paper, “The role of Telugu press in the Hyderabad state freedom struggle”. The press has played a crucial role in the Indian National Movement. Manfred Lohman states that Journalists and political writers became important carriers of dynamism in the process of socio and political change in India. The Press had played a decisive role in national movement. It has emerged as a powerful force in the modern age. It is described as ‘Fourth Estate’ of the society. The news papers inform, enlighten and inspire the people. R.C. Mujumdar writing about the contribution of the press to the Indian freedom struggle remarks that “the press imbibed the people with patriotic fervour, indomitable courage and heroic sacrifice and extraordinary degree”. The Newspapers rendered invaluable service by arousing national consciousness among the people. In the liberation of Hyderabad State, the press played an important role. Several newspapers in local languages paved for the awakening of the people. The latter half of the 19th century was characterized by vigorous journalistic activity in Hyderabad and number of newspapers and journals in Urdu, Telugu, Marathi, and English were started during this period. A new development of this period was the birth of the newspapers.1 Newspapers are rightly regarded as the fourth estate. Though Hyderabad was a princely state and sovereignty was claimed by the Nizam, the rulers of the state, Among such public institutions, the most important were the newspapers, which arose in a large number due to the spread of political consciousness.2 This political awakening and the significant role of Hyderabad journalism is the result of gradual, sincere, and silent contributions of those teachers, Scholars, Lawyers and Philanthropists who tried their level best to spread knowledge among their people. Newspapers were the effective media between the ruler and the masses. This indicated that along with Urdu speaking people, the Telugu, Marathi, and Kannada speaking people also were politically conscious enough to express their views. The Press exposed the yawning gap between the privileged and unprivileged. While explaining the object poverty of poor masses, they highlighted the extravagance of the ruling class and its coterie. An attempt is made in the present paper the significant role played by the Telugu language press in bringing enlightenment in the minds of the people of Hyderabad state, paved the way for freedom struggle against the autocratic rule of the Nizam government. The Telugu newspapers strived to spread the ideas of nationalism; they were simple in style, soul, stirring, had an emotional appeal and created a real political movement.

10.28 to 10.52 am – B. Ramachandra Reddy[10]: Prostitution was a melody of the Indian society from time immemorial. All dancing girls were generally treated as prostitutes though many prostitutes were not nautch girls. The nautch, initially started with the practice of dedicating women to one of the Hindu divinities, became a recognized form of social entertainment. It was performed formerly by a class of proficient dancers who took it as a family profession known as ‘Bogams’ and ‘Sanis’. Their services were in great demand at social gatherings of the higher classes. After the collapse of the traditional aristocracy and loss of patronage, the women of the community to earn a living, strayed into the lucrative path of prostitution and sold themselves for money for promiscuous intercourse. Girls from various castes were also bought to introduce them to the profession of prostitution. The nineteenth century social reformers of Telugu region like K. Veeresalingam and R. Venkataratnam Naidu were very active in raising their voice against the abominable activities of nautch girls. By 1894 the nautch question received the attention of progressive sections in the society. The reason for the growth of opposition and feeling against the patronage of nautch girls was that their profession was closely associated with prostitution. The feeling had gathered strength in course of time and the institution had begun to be openly condemned.  People were urged not to attend nautch performances and the girls themselves were asked to abandon their wayward life and enjoy the bliss of matrimony. The growing concern over moral issues and purity in life added much fuel to strengthen the movement. In the second decade of the twentieth century the propaganda efforts against the practice of nautch and prostitution increased. A number of dramas were written and enacted highlighting the harmful repercussions of prostitution.

10.53 to 11.10 am – Paraeswar Sahu[11]: The 19^th century history of Odisha was influenced a lot by mass media and journalism because; it was the urgency of the social transformation in the society, particularly among the women community and the backward people to gain freedom and right from the British yoke.  It is noticed from the archival sources and the British records that during the colonial period in Odisha from 1803 to 1947 the masses were illiterate, economically backward, socially stagnant and conservative attitude.  Therefore, not only the women but also the downtrodden were deprived of the social connectivity of the freedom movement. This precarious social condition was lively described in the `writings of Fakir Mohan Senapati e.g. the Revati and Lachhama.  In the novel the Revati three words prompted by the grandmother like lo Revi, (Revati, nice of the grandmother) lo Nian (the Fire), .lo Chuli (a mud place where cooking is made) proves that how the society was under the social nail. Here Revati is the central character in the novel the Revati. Due to a girl she has been deprived of education and her grandmother said education is meaningless unless and until to know cooking. Therefore the grandmother said lo Revati you are meant for fire, fire land. It says that in 18^th and 19^th century social transmission was very slow and callous. As a result the press and Journalism of Satyabadi School, in Puri district of Odisha acts as a torch bearer   to promote the nationalist history and the concept of social transformation in the society.  The Satyabadi School in Puri district of Odisha was established by Pandita Gopabandhu Das, the pioneer of the Panchasakha Movement in modern times. The Panchasakhsa were Pandita Gopabandhu Dash, Acharya Harihar Dash, Godabarish Mishra, Krupasindhu Mishra and Pandita Nilakantha Dash. They were the beacon of the light with a commitment to evacuate darkness from the socio- economic and political life of Odisha.

11.11 to 11.40 am – Sudha Rani: She strssed the points of Adapa Satyanarayana and urged that the dalits should be liberated.

K. V. Ramakrishna Rao

28-09-2018

[1] Dr. G. Anjaiah, Assistant Professor & Chairman, Board of Studies, Department of History, Osmania University

[2] Dr. K . Maddaiah, M.A., P.hd., PGDCJ. Reader in History / Journalism (Retd.) 34/28-29, Peta,  Kummari Street, Kurnool – 518001. (A.P),Cell no: 9951121036.  E-mail: kurubamaddaiah@gmail.com

[3] Dr A. Madhusudhana Rao,  HOD, History Department, Sri Govindaraja Swami Arts College, Tirupati.

[4] K.V. Ramakrishna Rao I.R.S, Independent researcher,  Former visting faculty, NACIN, Chennai.

[5] Prof. G.J. Sudhakar, Professor and Head, Centre for Historical Studies, C.P.R. Institute of Indological, Research, Chennai – 600 018

[6] Dr. V.SUDARSHAN, Reader, Head Dept of History, V.S.M College (Autonomous), RAMACHANDRAPURAM (E.G) A.P, Mobile:9885242037, Email : dr.veepuri123@gmail.com

[7] Prof. S.VICTOR BABU, Dept. Of History, B.B.Ambedkar central University, Lucknow- U.P

[8] Dr. M. Deenadayal, Academic Consultant, Department of History, S.V.U. College of Arts, S.V. University, Tirupati, E-mail:makaladeenadayal@gmail.com., Cell No.09490922867

[9] Dr. Aravind Kumar, Dravidian University, Kuppam – 517426, Mobile: 9391029522, Email:aravindrao46@gmail.com

[10] Dr. B. Rama Chandra Reddy, Associate Professor, Department of History, KMCPG Studies, Puducherry- 8

[11] Dr. Pareswar Sahoo, Asst. Professor in History, S.B. Women’s (Auto) College, Cuttack

Indian press and Socio-cultural and Religious Transformation in Colonial Rule of 19th and 20th Centuries: A New Perspective – National Seminar held at Nagarjuna University, Ongole Campus [1]

Indian press and Socio-cultural and Religious Transformation in Colonial Rule of 19^th and 20^th Centuries: A New Perspective – National Seminar held at Nsgarjuna University, Ongole Campus [1]

Ongole Railway station – new look

Lodge -changing names

Reaching Ongole for the seminar: The National Seminar on “Indian press and Socio-cultural and Religious Transformation in Colonial Rule of 19^th and 20^th Centuries: A New Perspective” was held on September 19^th and 20^th at Acharya Nagarjuna University, Ongole Campus, Ongole, AP. I proceeded to Ongole on 18^th afternoon by Pinakini Express and my friend Sri Madhusudhana Rao was to join me at Nayudupet. But he contacted me that he would be joining me at Ongole, as he was coming by bus directly. Meanwhile, I was informed that G. J. Sudhakar retired prof was coming I the same train. So when I started searching, luckily he was standing near door in the next compartment. So we were talking and reached Ongole, bt, the moment, the train reached station, there was heavy downpour. As we were asked to come to the car, we came out, but drenched. They took us to one lodge and accommodated there. Later, I came to know that it was “Royal Residency.”[1] By 8 pm, Madhusudhana Rao also reached the lodge.

Waiting for vehicle to proceed to seminar venue

Entrance to the seminar venue, ANU Ongole campus

The delegates were accommodated at “Royal Residency,” Trunk Road, near Nellore Bus stand, Ongole. All arrangements were made systematically. The research  scholars like Narendra received the invited speakers and paper presenters.  I have been visiting Ongole for the eighth time in connection with attending seminars and conferences. Every time, the city has been going on changing with multi-storied buildings, commercial complexes and flats coming up. Yet, the food served at the hotels have not been changed. As I mentioned in the earlier blogs, here, one can see varieties of side dishes – 10 curries-poriyals, 15 sambars-Kuttus, 20 pickles – sold! If you have rice cooked, you can enjoy meals with these varieties of dishes! Of course, Ongole station has also changed with the facilities of elevator and lift for  going to other platforms.

Going inside the ANU Ongole campus……

Organizers discussing………………….

Delegates taking breakfast

19-09-2018, 11.40 am – first day: The seminar was held at the auditorium situated at the second floor of the building. Here, there is no lift, in other words, the building has not changed like Ongole. Now a days, lifts can be provided with 4 to 8 lakh budget and it is not at all a big amount for Universities, as they get funds. As usual, the ritual of lamping of lamps or lighting lamps was carried on with VIPs on the stage with shoes…Perhaps only one person removed his chappals, as could be noted from the photo. This is pointed out because, nowadays, much hype is created about one standing or sitting while invocation, anthem etc., is sung. On Wednesday, the first day, the Acharya Nagarjuna University Vice-Chancellor, A Rajendra Prasad inaugurated the seminar and said that the press reflects the public and being witness for the social change[2].

Inauguration – Krishna Ranga Rao, VC, Adapa Satyanarayana and Chandrasekhar Kalkura

Adapa lamping

With shoes

11.40 am to 12.14 pm – G. Krishna Ranga Rao[3]: Krishna Rangarao Gujjari, former professor in IITTM and Indian Institute of Tourism Management, Gwalior said in his key-note address that English as lingua franca united the country and brought a long lasting influence on society, that included the Indian press.  Most of the freedom fighters had studied aboard. English and Western culture or its way of life as covered in journals, newspapers and magazines continued to influence the Indian culture to this day. Now the process had been accentuated by social media, he said. The influence of the Press appeared to have extended far beyond its literate subscribers then. Along with newspapers, library movement kindled the spirit of nationalism and political participation on a large scale. The current generation had been so influenced by the western media that they knew more about Michael Jackson than M. S. Subbulakshmi. As India has been continuous civilization, in spite of differences, a feeling is there to unite people. In 1960s, people used to listern to AIR through Radio. Then, newspapers were the source of information. Morning, one would read newspaper along with coffee. The newspapers during 1960-70 used to give much information. He said that Indian press experienced tough legislations, mostly to benefit the British and ensure Indian compliance.  He also said that the Indian press during the colonial period experienced developmental difficulties, illiteracy, colonial constraints and repression, but it also disseminated excellently the ideas of freedom and actually became a prominent tool for freedom struggle[4].

Prof Krishna Ranga Rao, key-note address

Audience Madhusudhana Rao, K. V. Ramakrishna Rao, G. Anjaiah, G.J. Sudhakar…..can be seen

12.15 to 12.32 am – Chandra Sekhara Kalkura[5]: Sri Chandra Sekhara Kalkura talking in Telugu, pointed out as to how Tanguturi Prakasam Panthulu gave away crores of worth of his  property for freedom struggle. He started “Swarajya” and other papers and cined the word “Sampathaka”. He was arrested and jailed for citicizing Tanjore Collector. Gandhiji’s contribution to press also notable, as he edited and published several newspapers in English and Gujarati. He mentioned about other Telugu newspapers brought out during the 19^th and 20^th centuries.

Audience

Audience RHS – Gangaiah, Sudharshan and others

12.33 to 1.00 pm – Adapa Satyanarayana[6]: It was the vernacular Press that fueled the freedom movement by acting as a bitter critic of British rule at the grassroots level, said A. Satyanarayana from Osmania University, Hyderabad while delivering the Keynote address[7]. The topic has been vast and complex and it has to be decolonized and deconstructed to interpret. The copies of “Shudhhi Kamudi” started by Rajaram Mohan Roy are not available. When Hindutwa forces are trying to dominate by revival, the press has to be secular, national and humane. He claimed that there was no communal hatred in the Hyderabad state for the 450 years period. He pointed out that Hyderabad dalits were exploited by the landlords and the high castes [without mentioning names]. Taking a cue from social reformers like Baghya Reddy Varma who brought out ‘Bhagyanagar’ journal and worked for emancipation of Dalits, the present set of newspapers and journals should voice the concern of the voiceless downtrodden sections of people[8]. Baghya Reddy Varma[9] argued that that there was no “Panchama varna,”and they were preferred to be called as “Adi Hindus.”

Hans India news cutting

Audience view

Audience, another view

Audience, yet another view

1.00 to 1.30 pm – A. Rajendra Prasad[10]: A Rajendra Prasad, Acharya Nagarjuna University Vice-Chancellor, said that the newspapers were helping the history and culture of the country to flourish even in the modern times. He pointed out as to how the British legacy is continued in India, even after independence. As he used to interact with the British professors, he cited an anecdote.  When a British officer asked him, “What is your opinion of the rule of the British and Britishers?,” he replied, “Though India gor freedom from the rule of the Britishers, still, she has not freed from the British rules.” That is, the British Act and Rules continue with Indians even today with some amendments. Slowly, Indian press is transformed into a condition that “Indian press is for the people, of the people and by the people.”

K.V. Ramakrishna Rao

23-09-2018

[1] Hotel Dwaraka, Poorna Residency and now Royal Residency – thus, the name has been changing with the change of ownership.

[2] THE HANS INDIA,  Two-day seminar on colonial rule concludes at Acharya Nagarjuna University in Ongole,    Sep 20,2018 , 11:27 PM IST

[3] Indian Institute of Tourism Management, Gwalior.

[4] http://www.thehansindia.com/posts/index/Andhra-Pradesh/2018-09-20/Two-day-seminar-on-colonial-rule-concludes-at-Acharya-Nagarjuna-University-in-Ongole/413145

[5] Kannada-Telugu schiolar, Social activist of Kurnool, former president of Library Association etc.

[6] Flat. 105, Anita Apartments, D.D. Colony, Po. Amberpet. Hyderabad-500 013, INDIA. Phone No. 91-40-27423019; mobile – 9573405551; adapa_satyam@yahoo.co.in cc adapas8@googlemail.com. Dr.phil (South Asian History) 1983 Department of History, South Asia Institute, Heidelberg University, Germany. M.Phil (Modern Indian History), 1979 Jawaharlal Nehru University, New Delhi. M.A (History) 1976 Department of History, Osmania University, Hyderabad, B. A (History) 1974 Osmania University, Hyderabad.

[7] The Hindu, Indian Press paved the way for Independence: expert, SPECIAL CORRESPONDENT ONGOLE, SEPTEMBER 20, 2018 00:00 IST; UPDATED: SEPTEMBER 20, 2018 04:13 IST

[8] https://www.thehindu.com/todays-paper/tp-national/tp-andhrapradesh/indian-press-paved-the-way-for-independence-expert/article24991037.ece

[9] Eventually, he established Adi Hindu (“Original Hindu”), a social organisation, to bring awareness in the dalits. He formed a group called Jagan Mitra Mandali in 1906, which involved Harijans and Malas, and started telling stories by ‘Hari Katha’ (popular folklore). In 1910, he started to educate dalit children from his own expense. In a short span of time he able to run 25 centres with 2000 students. 1911 Adi Hindu social services started and in 1912 promoted Buddhism. In 1917 in a conference at Vijayawada ‘Pratam Andhra – Adi Hindu’ meeting was held. In the same year Bhagya Reddy Vermas’s speech was very much attracted Mohandas Karamchand Gandhi’s attention at ‘Akhila Bharata Hindu’ round table conference in Calcutta. In 1919 a meeting held with Jangamulu, Dasulu, Mulnavasi, for the Adi Hindu beneficial program. The purpose of this event is to resolve the internal issues in their community.

[10] Prof. Prasad was a former Chairman of the Faculty of Law and former Principal of Andhra University’s Dr. Ambedkar College of Law. In 2013, Prof. Prasad was appointed head of the School of Corporate Law at the Indian Institute of Corporate Affairs (IICA), New Delhi, under the Ministry of Corporate Affairs. Prof. Prasad is also a Commonwealth Academic fellow and had worked in the Faculty of Law, University of Sheffield, UK.