The National Seminar on Rural Society, Culture and Economy in Telangana – Historical Perspective – held at the Kakatiya University on March 14th and 15th 2020 [1]

The National Seminar on Rural Society, Culture and Economy in Telangana –  Historical Perspective – held at the Kakatiya University on March 14^th and 15^th 2020 [1]

From Chennai to Kajipet: On March 14^th, I had to leave Chennai for Kakatiya University to attend the National Seminar on Rural Society, Culture and Economy in Telangana –  Historical Perspective to be held on March 14^th and 15^th 2020 at the Kakatiya University, Warangal, Telangana. However, there were calls from my friends and relatives from Hyderabad and other places informing to avoid going considering the prevailing conditions of Carona virus spread. I contacted Prof K. Vijaya Babu and he informed that there was no problem at KU and Warangal. As I had already booked tickets I decided to proceed. Some of my friends, who supposed to come, backed out on one or the other personal reasons. When I reached Central, I could find that the young persons, evidently working with IT industries, were conscious of and worried about, as they have to contact with foreigners, even in day-to-day dealings and interactions at the place work. In the compartments also, they were seen covering their faces with masks of different colours, varied shapes and various sizes. Of course, I too brought consciously, the regular one. Anyway, my conscious informed me that there was no necessity to get panic.

Kazipet Railway station, KU Guest House: I reached Kajipet in time. Slowly, I came out to get an auto. I reached the Guest House of Kakatiya University by auto, it was about 5 am. None was there. I went inside, switched on lights and fan and sat down. By 5.30, I contacted Prof Vijaya Babu and he informed that one student-volunteer would come to take to a room. After some time, one student came and he took to Room no.10. I started to complete my daily routine. But, I found that there was no heater and it was taken away cutting the wires and water connection tubes. So I informed the student-volunteer that as I have nervous problem and he changed my room to 9. Evidently, he knew that heater was not there etc., but yet, he had chosen it first and then changed. I got ready and came out by 9 am.

Prof K. Vijaya Babu, convenor, 11.00 to 11.07 am: The inaugural function was held at the Senate Hall. They were waiting for the Vice-Chancellor, but, he did not come. So they decided to start the function. The seminar coordinator Prof K. Vijaya Babu explained the theme of the seminar on March 14th at the time of inauguration[1].  During the Qutub Shahi (1518-1687), the Mughal (1687-1724) and the Asaf Jahi (1724-1947) rule several administrative reforms were introduced in Telangana. The Revenue Administration was redesigned and Revenue Farming (Contract) System was introduced by the Qutb Shahi and Asaf Jahi rulers. Their Revenue Reforms resulted in the emergence of dominant Sudhra Communities like Reddies and Velamas[2] as revenue farmers. The dominant landed gentry had established their power centers in the form of ‘Ghadies’ in all the villages throughout Telangana[3]. There was a concentration of revenue, and judicial powers in the hands of these aristocratic families and they established their firm control over the people. The village officials like Patwaries and Patels used to serve the Land Lords in revenue administration, collection of taxes and maintenance of law and order in the villages. The Jagirdars as they were powerful could grab the lands by fraud from the actual cultivators. There was a concentration of land in the hands of certain caste groups like Reddy and Velama communities. These Jagirdars (Doras) also exploited the village people with an evil practice of ‘Vetti’ or forced labour[4]. These ruling families enjoyed the position and privileges as Jagirdars, Deshmukhs[5] and Deshpandias. Traditionally the artisan and service castes were bound to the landlords in terms of certain caste obligations[6]: Carpenters and Blacksmiths (Vadla / Kammari) prepared and repaired agricultural implements, the Shepherds (Gollas) used to supply sheep and goats on the festival and other ceremonial occasions; the Washer men (Chakali) worked as messengers, the Mangalis served as barbers, the Toddy tappers (Goundla) supplied toddy, the Madigas used to provide leather goods. The Malas and Madigas worked as agricultural laborers. The agricultural communities, pastoral, communities, artisans, service castes, dalits, dependent castes a the rural areas, were leading a miserable life, though they were extending their services as per their traditional occupations. These poor people without any landed properties had become either tenants at will or landless labourers. Thus, the agrarian structure of Rural Telangana was marked by extreme inequalities in ownership of land and other means of production. Change taken place[7]: It is observed that in the specific context of Telangana, the evolution of land tenure systems and agrarian relations were shaped by certain historical developments which facilitated the concentration of landed property in the hands of certain castes. Since they owned landed property they could invest their surplus income in developing commercial and industrial establishments and emerged as modern capitalist class. These families have settled in urban areas and also developed modern educational Institutions with the support of the Government to provide advanced technical education to their children. After accumulating a lot of wealth as capitalists, they entered into democratic politics and became political leaders and have been enjoying the higher positions and privileges at the state and central level. The Weaker Sections and Dalits have also joined these modern educational institutions with the support of social welfare schemes introduced by the government. These modern educated youth entered into government services as subordinate staff. Some of them emerged as intellectuals and trying to bring social change in our society during the last several decades in independent India. Fairs and Festivals[8]:  In Telangana, one can clearly witness the composite, pluralistic and inclusive culture and traditions. Be it Bathukamma, Sankranthi, Moharram, or Christmas, the region is known for secular traditions. Bathukamma is a colourful and vibrant floral festival of Telangana, celebrated by women, with flowers. The festival is the pride of Telangana’s cultural identity. Vijayadashami, also known as Dussehra. The festival symbolizes the victory of good over evil, is celebrated with traditional fervour, devotion across Telangana. Mother goddess worship is very popular in all the villages of Telangana. Bonalu is a Hindu Festival where Goddess Mahakali is worshipped. It is celebrated in Telangana state, especially in the twin cities of Hyderabad and Secunderabad. The Tribal people in Adilabad district celebrate Nagobha festival. Sammakka Saralamma Jatara is a world-renowned tribal festival celebrated at Medaram in Mulugu district. In Warangal Inavole, Kommala, Komaravelli Jataras are popular folk fairs. Seminar sub-themes[9]: The seminar brings to light the locally dominant castes and the kind of dominance they exercised over the Socio-Economic life of the people. The Rural society and Caste System in Telangana have to be analyzed from Political, Economic, Social and Cultural Perspectives. The Sub –Themes are : 1. The Geo- Historical aspects of Telangana. 2. Social Structure and Economic Conditions. nomadic groups, who were involved in the production process in 5. Dependent Castes and Folk Arts. 6. Tribes and their Culture. 7. Conditions of Weaker Sections, Dalits and Women. 8. Artisans and Handicrafts. 9. Fairs and Festivals. 10. Heritage Sites- Tourism Potential.   © K. V. Ramakrishna Rao 17-03-2020

[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 country side 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.

Social Reform Movement In India and Women Education from 19th Century – UGC seminar held at the Ongole campus of the Sri Acharya Nagarjuna University [3]

Social Reform Movement In India and Women Education from 19^th Century – UGC seminar held at the Ongole campus of the Sri Acharya Nagarjuna University [3]

Historians and Researchers may have to fix their writings in time and space: Indians are very often told and informed through writings that, “The position of women during the period was undoubtedly low, inferior and subordinate to men in patriarchal social system. Their life was miserable because of social customs like ‘purdah’, child marriage, ‘sati’, ban on widow remarriage, their confinement to household activities, their recognition as the producers of progeny particularly sons, denial of education to them etc”. These lines are repeated again and again as established theory, without giving details, but, quoting verbatim from others[1]. And these are repeated in M.Phil and Ph.d theses, books routinely and carried on and away for the last decades. So –

1. Indian women were dying on the pyre, whenever their husbands died.
2. Indian women were put behind “purdha,” i.e., they were not coming out of their houses.
3. They were married away, when they were children.
4. They were not sent to schools and educated.
5. They were inferior to men, as patriarchal system was followed.

If all these were happening, every year, the Indian women population must have been reduced considerably. Indian men must have been searching and running after non-Indian, foreign women. Then, within a considerable period, due to miscegenation, the entire Indian population must have been changed. But nothing happened.

1. The Indian society continued with increasing population.
2. This implies that there were gynaecologist-type doctors and well-experienced mid-wives were there to take care of pregnant women and deliveries.
3. Born babies were taken care of and children grown up with care.
4. For the increasing population, they were having food, dress and housing in spite of intrusions, invasions and other disturbances by the Mughals, Mongol, Afgan, European and other forces.
5. Had they been illiterates how then they could be experts in such medical fields.
6. More textile goods were manufactured and exported till 21^st century to European and American countries.
7. In 19^th century, many women took arms, marched with cavalry and fought with the British forces, even defeating them.
8. How then, they were given such training of using arms, raiding horses, fighting with males, that too, on battle-fields?
9. In fairs, religious tours / pilgrims, lakhs of women with children were fund, how they could have come out?

In this way, many questions can be raised, as they have been logical, scientific and factual also. How then the learned historians, researchers and others could not understand, realize and noted these points.

1. Bengal was not India, i.e., the issues and problems of Bengal were not applicable to other parts of India.
2. Afganistan, Burma, Nepal, Punjab, Rajaputna, Hyderabad, Mysore, Tanjore, Travancore and other states were independent by 19^th
3. After 1857 only 19^th century, 50% of India was brought under the British Rule.
4. After the application of “Doctrine of lapse” and kidnapping or forceful taking away of sons of native kings, the British brutally brought other states under their control.
5. The French [Pondicherry, Mahe, Yanam etc.,] and Portuguese [Goa] were still keeping some parts of India under their control.
6. In spite of all these atrocities, cruelties and brutalities, they could rule 70% of India by the end of 19^th

Thus, the Acts and Rules of them were not applicable to others. Therefore, any research or historical results by any means cannot be applicable to all parts of India.

The British women and Indian women should be compared to know the position of the period 1757-1947: Women were burned alive till 18^th century officially in England and continued in 19^th century also. Some reports have recorded that even in 19^th century such women were punished. On 9 May 1726, Catherine Hayes was chained to a stake near Tyburn gallows. She was burned alive – the executioner let go of the rope (which would have strangled her) before the flames had reached her. Hayes was one of the last women ever to be burned at Tyburn. Catherine Murphy, who at her execution in 1789 was “dresst in a clean striped gown, a white ribbon, and a black ribbon round her cap“, was the last woman in England to be burned and in 1790, it was banned. Although burning was not a common punishment by this time, at least 33 women were burned alive between 1735 and 1789.  They were:

Name	Date	Place	Crime
Margaret Onion	08/08/1735	Chelmsford	Murdered husband
Mary Fawson	08/08/1735	Northampton	Murdered husband
Ann Mudd	25/06/1737	Tyburn	Murdered husband
Mary Bird	01/07/1737	Ely	Murdered husband
Mary Groke or Troke (age 16)	18/03/1738	Winchester	Murdered mistress
Ann Goodson	12/04/1738	Guildford	Murdered husband
Susannah Broom (age 67)	21/12/1739	Tyburn	Murdered husband
Elizabeth Moreton (or Owen)	10/08/1744	Evesham	Murdered husband
Mary Johnson	?/04/1747	Lincoln	Murdered husband
Amy Hutchinson	07/11/1749	Ely	Murdered husband
Elizabeth Packard	?/?/1750	Exeter	Murdered husband
Ann Whale (age 21)	08/08/1752	Horsham	Murdered husband
Ann Williams	13/04/1753	Over, near Gloucester	Murdered husband
Susannah Bruford  (age 19)	03/09/1753	Wells (Somerset)	Murdered husband
Mary Ellah	28/03/1757	York	Murdered husband
Alice Davis	31/03/1758	Tyburn	Coining (High Treason)
Margaret Bedingfield	08/04/1763	Ipswich	Murdered husband
Mary Heald	23/04/1763	Chester	Murdered husband
Mary Saunders	21/03/1764	Monmouth	Murdered mistress
Mary Norwood (age 33)	08/05/1765	Ilchester (Somerset)	Murdered husband
Ann Sowerby	10/08/1767	York	Murdered husband
Susannah Lott	21/07/1769	Maidstone	Murdered husband
Mary Hilton (or Hulton)	06/04/1772	Lancaster	Murdered husband
Elizabeth Herring	13/09/1773	Tyburn	Murdered husband
Margaret Ryan	18/03/1776	Maidstone	Murdered husband
Elizabeth Bordingham	30/03/1776	York	Murdered husband
Ann Cruttenden (age 80)	08/08/1776	Horsham	Murdered husband
Isabella Condon	27/10/1779	Tyburn	Coining (High Treason)
Rebecca Downing	29/06/1782	Exeter	Murdered mistress
Mary Bailey	08/03/1784	Winchester	Murdered husband
Phoebe Harris	21/06/1786	Newgate	Coining (High Treason)
Margaret Sullivan	25/06/1788	Newgate	Coining (High Treason)
Catherine Murphy	18/03/1789	Newgate	Coining (High Treason)

In England, burning was a legal punishment inflicted on women found guilty of high treason[2] [unfaithful husband mainly], petty treason[3] and heresy[4]. Over a period of several centuries, female convicts were publicly burnt at the stake, sometimes alive, for a range of activities including coining [counterfeiting] and mariticide[5]. So when they were burning their women in this way, how they could preach to Indians and disparage them as barbarians, uncivilized, patriarchal and so on.

A Long Time Burning: The History of Literary Censorship in England: It has been the title of a book giving details about the censorship in England. Indians need not think that England was / is free for freedom of expression / thought etc.

Literary censorship in England from the introduction of printing in 1476 to the present is the subject of this book[6]. Topics discussed include –

(1) the development of prepublication censorship from 1476 to 1695;

(2) political censorship generated by fear of enemies at home and abroad: 1695-1760;

(3) religious and political censorship in the early 18th century;

(4) influences of Societies for the Reformation of Manners on the enforcement of laws against obscene literature, beginning in 1692;

(5) liberty versus licentiousness: 1760-1792;

(6) struggles against political censorship after 1792, with greater freedoms of speech and the press evident by 1832;

(7) expurgation in the 19th century fostered especially by Thomas Bowdler and various organizations working against freedom of the press;

(8) Victorian mistranslations, expurgations, and moral censorship exercised chiefly by booksellers, libraries, publishers, and editors; and

(9) the relaxed moral censorship in the 20th century which nevertheless continues to exercise its own form of censorship–on racism, pornography, the emancipation of women. A 200-page appendix contains extracts from little-known publications banned during the past 500 years. Therefore, they should not teach Indians about all these topics.

India was different for political, social, religious and ideological purposes and interpretation: The views of the ideologists could be identified very easily, as they contradict many times in their speeches and writings. They talk about Vedic India, Hindu India, Hellenistic India, Moghul India, Colonial India, French India, British India and so on. From 17^th to 20^th centuries, they could deal with many “Indias”, yet,  they say that there was no “India” as such, till it was made later. However, coming to “invading / conquering / ruling of India,” everybody claimed that he invaded / conquered / ruled India. Incidentally, the other people wanted to discover and come to India, as milk and honey were flowing on the roads, i.e, India was so fertile, bountiful, and rich in all aspects. Columbus without coming to India, discovered “India” exactly in the opposite direction. In other words, the people who lived in the opposite direction, looked like “Indians” for the learned Columbus and he was informed accordingly by the most-learned other experts. Anyway, India was discovered, the routes were also found and the Arabs and the Europeans came. They came as traders, merchants, brokers of goods, but, slowly started setting up factories with Indian experts and workers. Then, they colonized the areas, looted and brought under control with mercenaries [private armies, armed forces]. The British India slowly enlarged from 1757 to 1857 and disappeared in 1947. Yet, the “histories” written by them, and that followed by the Indian counterparts followed a pattern forgetting the basics, fundaments and rudiments of logic. Thus, they forget “Indias” existing, when they talk about “British India” and when they quote the documents of the “British India,” they forget the documents of “other Indias.” Audi Alteram Partem (Hear the other Side) or “let the other side be heard as well” has been the legal dictum. Here, are they listening to other side i.e, getting documents of the other side? When Indians, Hindus specifically accused of for all social evils of “India” [what India, they have to tell], how such evils came up? How that they could continue for the last 5000 years in spite so many non-Hindu reformers, non-Vedic warriors and rulers continuously ruled for 1300 years?

© K. V. Ramakrishna Rao

23-02-2020

[1] See, Mahesh Chundra Deb, “A Sketch of the Conditions of the Hindoo women” (1839),

Goutam Chattopadhya ed.,  Awakening in the early Nineteenth Century, Progressive Publishers, Calcutta,1965), PP. 89- 105;

Neera Desai, Women in Modern India, 2nd edn, Vara and Co., Bombay 1967;

Partha Chatterjee, “The Nationalist Resolution of the women’s question,” in Recasting Women, , PP.238 – 39.

[2] Under the law of the United Kingdom, high treason is the crime of disloyalty to the Crown. Offences constituting high treason include plotting the murder of the sovereign; committing adultery with the sovereign’s consort, with the sovereign’s eldest unmarried daughter, or with the wife of the heir to the throne; levying war against the sovereign and adhering to the sovereign’s enemies, giving them aid or comfort; and attempting to undermine the lawfully established line of succession

[3] Petty treason or petit treason was an offence under the common law of England which involved the betrayal (including murder) of a superior by a subordinate. It differed from the better-known high treason in that high treason can only be committed against the Sovereign. In England and Wales, petty treason ceased to be a distinct offence from murder by virtue of the Offences against the Person Act 1828.

[4] Heresy is any belief or theory that is strongly at variance with established beliefs or customs, in particular the accepted beliefs of a church or religious organization. A heretic is a proponent of such claims or beliefs.[1] Heresy is distinct from both apostasy, which is the explicit renunciation of one’s religion, principles or cause,[2] and blasphemy, which is an impious utterance or action concerning God or sacred things

[5] Mariticide literally means killing of one’s husband or boyfriend. It can refer to the act itself or the person who carries it out. Used in current common law terminology as gender-neutral for either spouse or significant other of either sex. The killing of a wife is called uxoricide.

[6] Thomas, Donald, A Long Time Burning: The History of Literary Censorship in England, Frederick A. Praeger, Inc., 111 Fourth Avenue, New York, New York 10003, 1969.https://eric.ed.gov/?id=ED039231

Social Reform Movement In India and Women Education from 19th Century – UGC seminar held at the Ongole campus of the Sri Acharya Nagarjuna University [2]

Social Reform Movement In India and Women Education from 19^th Century – UGC seminar held at the Ongole campus of the Sri Acharya Nagarjuna University [2]

Mahima Dharma / movement and its misinterpretation suppressing other facts: In the second session headed by Prof Naidu, three papers were presented – Anjaiah, Pareswar Sahu and …..Anjaiah talked about the women education of the local AP areas. Pareswar Sahu dwelt upon the Mahima Dharma that teaches belief in a single God (parambrahma or the supreme-soul who is formless and omnipresent) named Alekha. Mahima Dharma became a powerful force for liberation in India because, as a traditional Indian religion, it stood uncompromising in its rejection of the caste system. Sri Bhima Bhoi, an initiate and ardent disciple of Mahima Swami who collected, disseminated and created bhajans from the teachings of Mahima Swamy, was a Khond from Odisha. The distinct and original teachings of Mahima Dharma are often conveyed using terms that may have an unrelated meaning in other Indian religious traditions. This has led scholars to see similarities between Mahima Dharma and, variously, the traditions of “crypto-Buddhism”, Panchashakas, Jainism and Tantra . Adherents reject idol worship as well as the Advaita tradition of Vaishnavism. Charity through the provision of food for those in need is an essential part of Mahima Dharma.

Why Mahima cult should oppose Idol-worship?: However, when I asked how “Idol worship” could solve the problem or opposed for the purpose, he could not explain, but was repeating general points of the Mahima Dharma. I pointed out that had the idil-worship been so bad or sinned, more and more idols and temples would not have come up in India and as well as in other countries. He was arguing that the Orissa tribals were not idol-worshippers. When I started giving examples, he kept quiet. I do not know why he was presenting details partially, suppressing some and pointing out others. There should be consistency in arguing through the facts presented. One cannot take two or different stands at different occasions, just for argument. In fact, there have been many papers and books published on the subject[1]. Incidentally, he avoided many important points about the movement that worked against the Puri Jagannath temple aiding and abetting the colonial forces and also turning against them, at another stage. Researchers have pointed out that many counter traditions and critiques like the Mahima Dharma did emerge, but ultimately these were absorbed into the broad fold of the Jagannath cult[2].

Pandita Ramabai and the Christian Missionaries: The third session was chaired by Dr Gangaiah and Prof Naidu and Reddy presented their papers. Of course, Gangaiah also presented his paper briefly. He wondered for Europe the modern period starts from 1483, whereas, for India, It starts from 1857. As he is going to attend one international conference at Eluru, he wanted to share some of the points here. In 1852, the Hunter Commission opened education to women. Zenana Missionary played a key role in educating Indian women. Though T. B. Macaulay was blamed for his attempt to create slaves in the form oof clerks by giving English education, he is responsible for opening up an avenue for education in India in 1835.

Prof Naidu presented a paper on “Pandita Ramabai,” claiming based on the rare documents that he found at the United Theological College, Bangalore, but most of the details have already been available in the public domain.  In fact, many research papers are available in the internet sites as could be noted from “Google scholar.” About “why she was not excommunicated while Rajaram Mohan Roy was” and “Inculturation,” he responded with the single word answer “no”. Gangaiah also raised the issue that the Christian missionaries did not do much for education. But, Naidu was differentiating the different denominations. I wanted to talk with Dr Gangaiah, but, he had gone already. The morning I saw him at a house when the car went there to pick up, but, he was not ready. The Orissa researcher had also already left, with whom also, I wanted to discuss about the “Mahima dharma”. I wondered though only 40 registered and there were 14 paper presenters, most of them had been in a hurry in presenting a paper, getting a certificate and leaving immediately. I do not want as to why they could not listen to others, but, expect others to listen to their papers!

The second-day proceedings – 20-02-2020: On 20^th second day, in the first session, headed by Dr B. Ramachandra Reddy, K. V. Ramakrishna Rao, Dr Samba Siva Reddy and Alladi Mahalakshmi, presented their papers. I presented my paper, “The Myth and Reality of Social Reform Movement in India and Women Education from the 19^th Century,” wit PPT. Generally, about the social reformation of colonial India, historians and researchers have been repeating the points that the British banned Sati, child-marriage, etc., introduced the Widow Remarriage Act etc., and so on, without going to the details of the other side.

I concluded with the following points:

• The subject matter has been subjective, though aimed at an objective, however, objectivity also affects historians.
• The “Social Reform Movement in India and Women Education from 19^th Century” cannot be analyzed exclusively based on the colonial documents, as they have been one-sided, biased and prejudiced, and therefore, the other evidences of Indians have to be taken into account to get a balanced, realistic and objective view.
• With the cause and effect and other logical processes, from the results, the facts could be assessed, determined and judged.
• The East India Company and the British Indian rulers, administrators and the British Government may or may not open up with all their documents, so that Indian researchers could come out with 100% perfect factual report about the issue.
• Indian intellectuals had responded to social reform by all means, by changing their pattern. Associations, conferences and meeting were conducted to create awareness among the Indian women[3]. Their immediate response through such activities prove the awareness among them.
• Annie Besant[4] urged Indians should compete with westerners in the aspects of education to women, going to other countries and so on.
• However, in spite of all efforts and modernization, even today, the highly scientific and technical atmosphere, the exploitation of women has reached, different arena.
• As pointed out about the contradictions of worshipping and exploiting womanhood in India[5], the modernism, snobbery, gadgets, IT jobs, luxury life etc., has led to the lopsided social reform leading to new types of exploitations and crimes meted against girl-children and women.
• Among the modernized women themselves, to what extent the “modernism” could be applied when they walk on the roads, mingling with the opposite sex and interact with many exigencies.[6] Therefore, the “Social reform movement,” has to be re-oriented, revamped and recondition to suit the changed conditions.

 

The next session was chaired by Dr Sudharshan with the three paper presenters – Prof Venkateswarara Rao presented a paper on Social movements of Nellore Districts, ….. and a lady on Durgabhai Deshmukh.

Old Guru was honoured: The valedictory function was also carried on as a formality as only 10 delegates were there. As already mentioned, dozen paper presenters had already left. After that, the valedictory function was held. Prof A. R. Rammachandra Reddy gave an emotional talk about his association with many scholars, colleagues and students who became professors and HOD now. Prof A. R. Ramachandra Reddy was honoured by their collogues and students.  Thus, the seminar was over. As my train was at 6.00 pm, I returned to the room, packed up and checked out. Sri Madhusudhana Rao was also there, we caught an auto and went to the railway station, he proceeded to the bus-stand. I went to the platform no.3 and waited for the “Jansathabthi.” Here, for the convenience of the passengers, an elevator and a lift have been provided so that the elders and others who have leg/knee problem can conveniently use them, without climbing steps. This has been an important development by the railways to bring facility to the public. Thus, my visit to Ongole was over and expecting another to come again and meet all the friends!

© K. V. Ramakrishna Rao

23-02-2020

[1] Beltz, Johannes. Contested Authorities, Disputed Centres and Rejected Norms: Situating Mahima Dharma in its Regional Diversity, in Periphery and centre: studies in Orissan history, religion and anthropology, 2002.

[2] A Eschmann, Mahima Dharma: An Autochthonous Hindu Reform Movement’ in A Eschmann et al (eds), The Cult of Jagannath, op cit. Also see Subhakanta Behera (1997): ‘Jagannath and Alekh: A Study in Juxtaposition’, Economic and Political Weekly, Vol XXXII, Nos 33 and 34, August 16-23, pp 2096-97.

[3] Chintamani, Chirravoori Yajneswara, ed. Indian Social Reform: Being a Collection of Essays, Addresses, Speeches, &c., with an Appendix. Minerva Press, 1901

[4] Annie Besant, Wake up India – A Plea for Social Reform, TheosophicalPublishing House, Madras, 1913.

[5] Mazumdar, Vina. Social Reform Movement in India from Ranade to Nehru. Indian Women: From Purdah to Modernity, Vikas, Delhi, t976, pp. 41-66.

[6] What to dress or not to dress, how much they expose or not, the difference between the nudity of the poor and filthy rich and such other issues cannot be discussed or debated in terms rights, freedom of thought, expression and so on.

 

Social Reform Movement In India and Women Education from 19th Century – UGC seminar held at the Ongole campus of the Sri Acharya Nagarjuna University [1]

Social Reform Movement In India and Women Education from 19^th Century – UGC seminar held at the Ongole campus of the Sri Acharya Nagarjuna University [1]

PG Campus of Acharya Nagarjuna University (ANU) has become the Andhra Kesari Tanguturi Prakasam University: The U.G.C. sponsored National Seminar on Social Reform Movement In India and Women Education from 19^th Century was held at the Ongole campus of the Sri Acharya Nagarjuna University from 19^th and 20^th February 2020. The government has upgraded the erstwhile PG Campus of Acharya Nagarjuna University (ANU) into a new university named as the Andhra Kesari Tanguturi Prakasam University [AKTP University]. The Ongole-AKTP University is fortunate in this regard, as it had an advantage of owning 100 acres of land at Pernamitta village within the Ongole city limits. The university is set up over 114 acres of land allotted for the Ongole PG Centre. It is currently running with 10 postgraduate courses and has 137 private un-aided colleges affiliated to it. Around 48 staff are working in the PG Centre and withe the upgradation, the number is likely to increase. As for as  Ongole is concerned, I have come here several times to attend seminars in 2013[1], 2014[2], 2016[3], 2018[4] etc., and it is not a new place and I have covered and posted in my blogs also [the links are given below]. Thus, I used to meet our friends again and again. It would be very nice to meet elders and get blessings, meet colleagues to share ideas and youngsters to understand the present times, as we have still been in learning processes from others. From 2013 to 2020, I have to note the changes taking place there.

The Theme of the Seminar[5]: Nineteenth-Century of British India is a milestone for the social reform movement in India. In the course of century, the social reformers of Indian and Christian Missionaries adapted several initiations for the uplift of women as well as depressed classes. The reformers, as well as Missionaries in India, have studied the caste system of India. They observed the role of women down through the ages. For instance, in the Vedic period, women were in high esteem. Women shared education along with men. Since the 8^th Century, gradually women life became very seclude in Sub-continent. No refreshing streams flowed back, into the life of women in their homes and as centuries passed, the Brahmanical code. The decline of women education was so marked and rapid by the beginning of 19^th Century, hardly one woman in a hundred could read in Madras Presidency and Malwa. It may, therefore, be stated that at the advent of British rule, female education had practically disappeared from Hindu Community, nay, it was regarded as a source of moral danger, if not as an actual vice, since only dancing girls could normally read and write. In their families, the old tradition to teach reading & writing to the new generations was continued. However, from the second decade of the 19^th century with the initiation of East India Company, Missionaries and social reformers the importance of education of women and upliftment and elevation of depressed classes were started. In this way, the Indian renaissance started in nineteenth-century and several reforms transformed the Indian society in addition to the upliftment of woman status. Further, it also elevated the status of depressed classes.

The Sub-themes of the seminar: The following these were also identified as sub-themes for the seminar and paper presentation:

1. Role of Reformers
2. Upliftment of Dalits
3. Indian Renaissance in the 19th Century
4. Uplift of women
5. Role of Press in the Social Reform Movement
6. Role of Christian Missionaries
7. Status of women Education
8. Any other issue related to the Seminar theme

The seminar hall at the second floor had a facelift, but without lift and wash-room: About the seminar hall, I have already recorded in my earlier blog as, “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. Nowadays, 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. ” And still, no provision has been made for urinal/toilet/restroom facility, though, the seminar has been modernized with chairs, stage and AC facilities. The difference can be noted from the photos of mine included in my blogs covering the earlier seminars attended. Nowadays, people give facelift only forgetting the other parts and it happens everywhere. Many times, we talk about principles, lecture about code of conduct and advocate all sorts of moral values and all, but, when anything comes to practice, most of us want to avoid, evader even started arguing against apologetically.

Ongole, where I get varieties of pickles: Earlier, daily, I used to go for walking up to the junction where there is a church and statues for the former CM and the bodyguard that got killed in the air accidence. But, this year, because of my health condition, I could not go. In fact, here in the Hotel Abhilash, I was accommodated in the first floor Room no.215 along with Prof Madhusudhana Rao, Tirupati, where there is no lift. Thus, from 2013, except the hall, nothing has changed as for as the lift and urinal. Definitely, it has been difficult and inconvenience for the aged and as well as sugar patents, they might relax once in three hours or so. Incidentally, Ongole has been famous for food in the sense that they sell side-dishes separately in packets. When I had meals first time in 2013, I was about to complete the taking meal and get up, but, suddenly, the server came and pointed out that I did not taste the other side-dishes showing kept on the other side of the table. In fact, there were nearly 35 items, but, I could not taste all. They sell different varieties of pickles also. Last time, I purchased seven varieties of pickles that we cannot get in Chennai. This time, I could get only five varieties. Thanks to Prof Madhusudhana Rao, who only informed about this and got also!

The inauguration of the National seminar 19-02-2020: The moment, we reached the Campus, there was registration. Only 40 registered and 14 with papers. After registration, we went to the seminar hall on the second floor. I had great difficulty to reach the second floor, as I was not feeling well with the raising BP coupled with a breathing problem. The seminar appeared with a new look modified with new chairs and airconditioned. From my postings, you can note the difference between the old hall and the present one. The seminar was inaugurated on 19^th morning 11.00 hours by their officials and it was some sort of family affair with the routines of lamp lighting etc.. The chief guest was Sri V. Rangaraju, Director, AP State Archives. The theme of the seminar was explained by the convener, Dr G. Rajmohan Rao. The inaugural address was by Dr I. Thirumali and the key-note address by Prof Adapa Satyanarayana. The guests, invitees were honoured and they talked about the subject matter and issues of the seminar.

The paper presentation sessions: After the inaugural, there was lunch and after lunch, the paper reading session started.  Sudarshan, Madhusudhana Rao,…. and a lady presented papers. Dr Anjaiah presided over and presented his paper also. There was an audience of 20 only.  Madhusudhana Rao presented the paper, “Colonial Prostitution of Whites and Blacks: How White and Black prostitutions were considered, treated and controlled,” was a joint paper co-authored by K. V. Ramakrishna Rao. Perhaps, for the first time, this aspect has been raked up fr research and facts brought out about the British exploitation of Indian women during the colonial period, when much raise was heaped upon them for their great role involved in the upliftment of Indian women. V. Sudarshan read a paper on Durgabai Deshmukh, and such details are already available[6]. In fact, in Chennai, the hospital started by her working under the banner of  “Andhra Mahila Sabha” has been well known to serve the poor and the middle-class people of Chennai. The lady-paper presenter was blaming Brahmins for their exclusion, treating menstrual women kept in rooms, “too much untouchability” followed among themselves etc, but, in between, she was reading about other issues that are not connected with what he was trying to point out. Though Anjaiah and others discussed about Andhra women who worked for the upliftment of women, they never mentioned that those women were Brahmins. Thus, her bias in the paper presentation was revealed and it was questioned by Anjaiah, Sudarshan and others. The sectional president also advised her to take the points and change the paper suitably.

© K. V. Ramakrishna Rao

23-02-2020

[1] National Seminar on Migration Movements and Indian Diaspora in Modern Period was held on April 3^rd and 4^th 2013 at the ANU Ongole campus. My coverage of the proceedings can be read here:

https://kvramakrishnarao.wordpress.com/2013/04/05/national-seminar-on-migration-movements-and-indian-diaspora-in-modern-period/

[2]  National Seminar on “Historicity of Ramayana” held at Ongole, Andhrapradesh on November 8^th and 9^th 2014. My coverage of the proceedings can be read here:

https://kvramakrishnarao.wordpress.com/2014/11/11/national-seminar-on-historicity-of-ramayana-held-at-ongole-andhrapradesh-on-november-8th-and-9th-2014/

[3]  Social Justice and the Marginalized in South India: Experiences and Challenges” – National seminar held at C. S. R. Sarma College, Ongole on July 30^th and 31^st, 2016. My coverage of the proceedings can be read here:

https://kvramakrishnarao.wordpress.com/2016/08/15/social-justice-and-the-marginalized-in-south-india-experiences-and-challenges-national-seminar-held-at-c-s-r-sarma-college-ongole-on-july-30th-and-31st-2016/

[4] 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. My coverage of the proceedings can be read here in three parts:

Part-I – https://kvramakrishnarao.wordpress.com/2018/09/24/indian-press-and-socio-cultural-and-religious-transformation-in-colonial-rule-of-19th-and-20th-centuries-a-1/

Part-II – https://kvramakrishnarao.wordpress.com/2018/09/28/indian-press-and-socio-cultural-and-religious-transformation-in-colonial-rule-of-19th-and-20th-centuries-a-new-perspective-national-seminar/

Part-II – https://kvramakrishnarao.wordpress.com/2018/09/29/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-3/

[5] Based on the circular of the seminar of the orgainizers issued this year 2020. However, I have a feeling that these sentences, I could remember of heard or read somewhere in some conference. I am not able to recollect immediately now.

[6] https://ddms.co.in/ – and https://ddms.co.in/founder/here about the institutional details can be found; https://ddms.co.in/milestones/ – here, the achievements of Durgabhai Deshmukh with details and photos can be seen.

The Fourth session of Telangana History Congress held at the Kakatiya University on January 27th and 28th 2019 [3]

The Fourth session of Telangana History Congress held at the Kakatiya University on January 27^th and 28^th 2019 [3]

11.47 to 12.02 – A. Shyamala: She presented a paper on the rights of women drawing attention to the UN declaration made on women in 1945, 1975 (Mexico), 1980 (Coenhagen), 1985, (Nairobi), 1995 (Beijing) etc., at different places, where conferences were held. The Beijing Declaration and the Platform for Action, adopted unanimously by 189 countries, is an agenda for women’s empowerment and considered the key global policy document on gender equality. It sets strategic objectives and actions for the advancement of women and the achievement of gender equality in 12 critical areas of concern: Women and poverty, Education and training of women, Women and health, Violence against women, Women and armed conflict, Women and the economy, Women in power and decision-making, Institutional mechanism for the advancement of women, Human rights of women, Women and the media, Women and the environment and the girl-child[1]. However, she did not bother about the recent Supreme Court judgment that have bearing on Indian women – consent to sex, living with other, living together relationship, hereditary rights after conversion, etc., as I pointed out.

28-01-2019 .Post lunch session – paper presentation.

12.03 to 12.23 am – Subash: He stressed that the folk paintings had narratives hidden behind. Jitendra Babu added points to his paper.

12.30 to am – Kanakaratnam: He presented a paper on Kakatiyas.

12.25 to 1.05 pm – D. Suryakumar: He claimed that there were factories manufacturing huge stones used for inscriptions. He belies that whatever mentioned in the inscriptions were true and facts. He also explained as to how the inscriptions were made. First, the content of the script was written by the Brahmins on paper, then, it was read and accepted; the inscriber started  cutting on the stone under supervision; the name of the inscriber / cutter was mentioned below the inscription or at the corner.

1.05 to 1.15 pm – On medical tourism, one paper was resented.

28-01-2019 audience

28-01-2019 audience.second day

After lunch, the paper reading session started.

28-01-2019 .Lunch.

28-01-2019 Lunch

28-01-2019 .coins displayed

2.28 to 2.40 pm: …………………..Presented a paper on Sculptural art of Kakatiyas As Kakatiyas were Saivites, they built temples to Siva mainly. Here, in this paper, he studied manly about “Nandis” in the temples built by the Kakatiyas.

2.41 to  2.50 pm : ……………..presented a paper on “Lambadi”…

There were papers presented by the B.A. M.A, M.Phil and other students for the first time also. Some papers were presented in Telugu. They were encouraged  by the audience and others.

Valedictory function invitation with the details of speakers etc 28-02-2019

28-01-2019 . Valedictory function

hakkalapalli Purushothama Rao was chief Guest, former Minister speaks

Valedictory function – 4. 00 pm: The function started by 4.30 pm, when one “Swamiji” like person the hall entered with others. Later, he was know to be an ex-minister of AP. K. Purushotham, Registrar lamented that students do not want to study history, he asked why? Now they read maths, science, engineering and other subjects, but, not history, why? Perhaps, history is not properly taught in colleges. The worry of history teaches, professors etc., are visible. Every subject has history, but, history student, lecturer, professor or historian cannot write history of other subjects, as they do not know and understand the nuances of other subjects.

Vireendar, General Secretary of THC: He thanked Vijaya Babu for hosting the fourth session of THC at the Warangal University premises by history department. He appraised the proceedings – 190 registered, more than 100 attended memorial lecture; 37 papers presented and 9 not presented, because of lack of time and they would be treated as presented. THC would publish the proceedings and he requested the sectional president to edit the papers presented. The General Body meeting and EC meeting could not be conducted, as the quorum was not there. Within few days, the proceedings would be set right as per the bye-laws. It is a fact that the history is neglected in schools and colleges and most of the students do not like to read, study history. The position should change.

Opinion of the Participants: Then, P. Hymavathy, Surya Kumar, Kanakaratnam, K. Srinivasulu and Babu Rao Naik gave their opinion about the proceedings of the THC session. Surya Kumar openly told that te Guest house isnot maintained properly in many aspects. In fact, he could not take  bath, as the geyser was not working and the he managed with his friend’s room . Kanakaratnam opined that workshops should be conducted to know more about history, historiography, epigraphy and related subjects, so that all could come, attend and understand the subject matter. Babu Rao Naik spoke in his own way, just like a politicians getting applause from the audience . B. Srinivas was thanked for sponsoring to provide bags by donating Rs. 25,000/-

Opinion of Dr Dayakar and other delegates appeared in local daily

Thakkalapalli Purushothama Rao was chief Guest, former Minister[2]: He spoke philosophically citing examples from the Sanskrit literature. He wanted to explain with four examples of characters from the literature. He explained about Satyakama Jabali[3] and Astavakra[4]. Because of his digressive narratives, he forgotten the other two examples. Perhaps, he tried to emphacize the importance of lineage, dynasty, roots, sources, for history and historiography through Jabali paradigm. Through, Astavakra, perhaps, he tried to stress that history should not be distorted and the sources, particularly, Indian literary sources might appear as “astavakra – a form bent awkwardly in eight ways,” the truth has to be brought out by analyzing critically with the available evidences.

Sudharshan Rao, chief guest: Taking clue from his yesterday’s memorial lecture, he started speaking in Telugu, he told that he would have delivered his lecture in Telugu, had he been informed so. He wished that THC should grow in coming years. He recalled as to how even the APHC suffered in the 7^th year of its starting, when 200 came from outside. Therefore, the 2^nd or 4^th session of THC should gather strength to grow. He proposed that a “Telangana Council for Historical Research” should be formed on the lines of ICHR. The TCHR would foster the interest of Telangana. He wished that the 5^th session of THC would be conducted with more vigor and strength.

After the facilitation of the VIPs, the following resolutions were passed:

1. History subject should be introduced in all schools and colleges.
2. “Indian culture” should be in the syllabus of all academic curriculum in all educational institutions.
3. “Telangana Council for Historical Research” should be constituted immediately to proceed further.
4. Even in 10^th and +12 level, history should be included.

6.55 to 7.00 pm – Vijaya Babu: Vijaya Babu vote of thanks to all participated, took part and helped in all ways. The next THC may be held in Khammam / Nizamabad. All started moving away. I felt that I was alone. I requested one known friend to drop me at the Guest house, so that I could collect my luggage and proceed to station by auto. One volunteer dropped me at the guest house and he contacted Dr Rajakumar and then informed that he would come and drop me at the station. As the time was already 8.00 pm, I was little bit worried.  Around 8.30 pm, he came and dropped meat the station. Of course, the train came late by half-an-hour.

How and where does the Telangana history go?: Some of the remarks made by the VIP speakers have been intriguing.

1. Kurra Jitendra Babu asserted that, “The papers presented so far has been useless…” Can he simply decide in this way? Had he any doubt, he could have questioned every paper presenter and expose theso-called “useless” nature of such papers!
2. Sudharshan Rao, “With the recent division of the state into Telangana and Andhra Pradesh sharing Telugu population, perhaps, the entry of third genre of ‘invented history’ as rampant in the West may have to wait in our regional sphere.” The Telangana history writers should take note of it, as how their historiography has to be combatable with the counterpart of Andhra Pradesh.
3. Of course, two worried about the status of history subject in the schools and colleges. Here, unless, awareness is created and the subject is updated to suit the current job-market, definitely, there would not be any improvement in the status.

© K. V. Ramakrishna Rao

02-03-2019

[1] http://www.unwomen.org/en/how-we-work/intergovernmental-support/world-conferences-on-women

[2] Thakkalapalli Purushothama Rao is an Indian politician. He was the cabinet minister for Roads, Buildings and Ports, Government of Andhra Pradesh from 1993 to 1994. Presently he is the Chairman for High Power Committee on Remote Interior Area Development. Rao was instrumental in persuading Y. S. Rajasekhara Reddy to have peace talks with maoists and was the government representative during the peace talks. The AICC has made him the chairman of Gandhipatham of APCC to propagate the ideals of Gandhiji, in intellectual circles he is called Gandhian Marxist. The Dr. Babasaheb Ambedkar Open University honored Rao with Doctorate in 2008 for his service to the society.

[3] Satyakama Jabala is a boy, and later a Vedic sage, who first appears in Chapter IV of the ancient Hindu text, the Chandogya Upanishad. As a boy, he enquires about his father from his mother. His mother Jabala, tells him that she went about many places in her youth, and did not know who his father was. Satyakama graduates and becomes a celebrated sage, according to the Hindu tradition, and a Vedic school is named after him, as is the influential ancient text Jabala Upanishad – a treatise on Sannyasa (Hindu monk, monastic life).[5] Upakosala Kamalayana was a student of Satyakama Jabala, whose story is also presented in the Chandogya Upanishad.

[4] Ashtavakra (Sanskrit: अष्टावक्रः, IAST Aṣṭāvakra) is a revered Vedic sage in Hinduism. His name literally means “eight bends”, reflecting the eight physical handicaps he was born with. His maternal grandfather was the Vedic sage Aruni, his parents were both Vedic students at Aruni’s school. Ashtavakra studied, became a sage and a celebrated character of the Hindu History(Itihas) Epics and Puranas. Ashtavakra is the author of the text Aṣṭāvakra Gītā, also known as Aṣṭāvakra Saṃhitā, in Hindu traditions. The text is a treatise on Brahman, Atman and monism (Advaita).

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.

Proceedings of the National seminar “Impact of Dr. B. R. Ambedkar’s Philosophy on Indian Literature” held at the Acharya Nagarjuna University on March 28th and 29th 2018 (3)

Proceedings of the National seminar “Impact of Dr. B. R. Ambedkar’s Philosophy on Indian Literature” held at the Acharya Nagarjuna University on March 28^th and 29^th 2018 (3)

Vijayakumar presenting his paper

Koreswar moderating the session

View of the audience listening to the presentation, session chaired by Koteswar

View of the audience listening to the presentation, session chaired by Koteswar

29-03-2018 – morning – paper reading session: The venue was shifted to LHS auditorium “Venugopal Reddy Auditorium.” The first session was chaired by Koteswara Rao with the following paper presentation:

11.00 am: First paper touched upon the impact of Ambedkar philosophy on the Marathi literature.

Bendalam Krishna Rao, journalist presenting his paper

11.14 am: Krishna Rao pointed out as to how the modern dalit Telugu poets have been inspired and influenced by the Ambedkar philosophy. He stressed under the guise of “dalit literature,” other castes need not be blasphemed or attacked excessively.

Kanchan Jeyaraj presenting paper, working with M-TV

11.28 am: Kanchana Jeyaraj, with M-TV pointed out that the media has been suppressing the facts of attacks on dalits. “Though, many cases were filed, only few punished; the fight was not only between the dalits and BCs, but also with MBCs, and others; Ambedkar accused media as “Congress papers,” as they did not publish what he said, but adding or removing certain words changing the context. Now also, same trend prevails and only M-TV broadcast atrocities committed against dalits.   SC government officials, councillors, and others do not come to media and discuss about the atrocities committed against dalits, as they are controlled by the party-politics. Therefore, SCs should dominate media to create impact on the society.”

Dilip Matangi presentation

11.47 am: Matangi Dilipkumar explained about his magazine, “Bhimbum” and how the advertisements given to it, were stopped. As some body pointed out, he accepted that attacking “Brahmana and Brahmanavada” are different. If SC is raisen up, come up and occupying a big post, he does not want to fight like “street-fighters,” but, chosen to be within their rooms.

Ambedkar seminar, ANU, 2018- Vijayakumar presenting paper

12.34 pm: Vijayakumar, equated “Aryanism” with “Brahmanism” and continued his rhetoric. Only when Ambedkar brought out “Mukhnayak,” the Congress’ “National Herald” changed its attitude.

12.50 pm : Tangirala Soni sang a song.

12.54: Suresh Kumar[1] presented his paper, “Dalit literature: Movement in Andhra Pradesh,” repeating the points already made by other paper presenters. He pointed out as to how Basava, Annamacharya, Vemana, Veerabrahmam and others opposed caste system. He pointed out that non-dalit literature writers also contributed to dali literature.

1.03 pm: Ratna rendered a poem.

29-03-2018 – afternoon- paper reading session: The second session started with the paper presentation of the following:

Ambedkar seminar, ANU, 2018- M. Srinivasa Rao presenting paper

1.10 pm: M. Srinivasa Rao[2] presented his paper, “Annihilation of caste system – Thoughts of Dr B. R. Ambedkar,” wherein, he brought out the points, “Caste dominates all in India…even Christians follow caste system..One poet asked, that they wanted a “OC-Christ”….A caste is a social group having two characteristics  (a) membership is confined to those who are born of members and includes all persons so born and (b) the members are forbidden by an inexorable social law to marry outside the group..thus caste system is maintained…it has to be broken following the path pf Ambedkar.”

1.30 pm: Ramesh Babu argued that, “.there is no Indian literature to be called so…Charuvaka started questioning…..so also Buddha thereafter….in modern times, Ambedka questioned….as the culture of Aryans was animistic, that is not relating to India.”

Ambedkar seminar, ANU, 2018-Anathalakshmi presenting paper

1.36 pm: Anathalakshmi[3] presented her paper on “Dr B. R. Ambedkar’s perspective of Indian women,” in which, she argued that “……Ambedkar deems that Buddha treated women with esteem and adoration and never attempted to humiliate them like Manu…on 25-12-1927, he burned a copy of “Manu Smriti”…He attended Women Conference on 18-07-1942……he incorporated provisions for women in the Indian Constitution including Uniform Civil Code under Article 44….Ambedkar brought out Acts for the benefit of women.In fact, Brahmin like Gajendra Gadekar supported Ambedkar, but, Nehru opposed and thus, the Hindu code Bill did not pass…. ”

Ambedkar seminar, ANU, 2018-K. V. Ramakrishna Rao presenting paper

1.50 pm: K. V. Ramakrishna Rao[4] presented his paper, “A comparative study of Socio-religious and Political philosophy of Dr B. R.Ambedkar and Periyar EVR,” contrasting the ideologies and philosophies of both under specific topics and issues – Education and background of the personalities; Marriage – marring a woman who was attending to them; Aryans, Dravidians and Race hypotheses and theories; Depressed Clases and Jews – how compared and treated by Ambedkar and Periyar; Brahmins and Jews – how compared and treated by Ambedkar and Periyar; Ambedkar, Periyar  and Cripps (1940-42); How Gandhi was dealt with by Ambedkar and EVR; The question of Communism – how affected EVR and Ambedkar -Whether the three leaders were exploited by the Marxist ideology?[5]; after independence how they acted and reacted. For Ambedkar the 1940-1956 and EVR 1940-1973 periods were very crucial in assessing them[6]. From 1956 to 1992, the dravidian parties did not care Ambedkar, but, after 06-12-1992, they started exploiting him as a symbol. In fact, initially, Ambedkar’s statues were opposed in Tamilnasdu, as he was not a Tamilian and they were challenged with the Thevar statues. The literature produced by the Dravidian protagonists, Communist comrades and others exploited Ambedkar, but, maintained their ideology[7]. As there was no provision, he could not present PP with scanned documents brought.

29-03-2018 – after lunch- paper reading session: After lunch, the session continued with paper presentation.

2.50 pm: E. Harshavardhanan again continued with paper, repeating the same points yesterday presented.

Ambedkar seminar, ANU, 2018- G. Satyanarayana, psychologist presenting paper

3.05 pm: G. Satyanarayana[8] presented his paper, “Personality of Dr B. R. Ambedkar: Pasychological Analysis” took his personality traits like conscientiousness, extroversion, openness and self-actualization and concluded that no “neuroticism” features are found in such analysis. Being a psychology expert, initially, he was so emotional and controlled himself and then, started his presentation.

Ambedkar seminar, ANU, 2018- Santakumari presenting paper

3.19 pm: Shantakumari presented her paper based on a drama written by Vijaya Bhaskara “Kurchi” (Chair) and compared with reservation made to SCs.

3.31 pm: Amruta Rao presented a paper about the impact of Ambedkar philosophy on Telugu literature. The same points already made were repeated.

Ambedkar seminar, ANU, 2018- Aruna Gogulamanda presentation

3.41 pm:  Aruna Gogulamanda delved upon the Ambedkar philosophy on the dalit literature.

3.55 pm:

4.20 pm: Urmila and Sarita

4.27 pm: Sarita presented a paper comparing untouchability issue as depicted in the story of Munshi Premchand with that of Ambedkar philosophy.

4.30 pm: Nagamani  presented a paper on caste system.

Valedictory function: Valedictory function had been formal and the participants were asked to express their views.  N. Ravikumar pointed out that those who have not read Ambedkar books or understood him presented papers. His BRV has been working for the last three years for the welfare of the Ambedkarites fighting for their rights. The dilution of the SC-At Act by the Supreme Court recently has to be discussed seriously. One should write about their mother, then, only, the Ambedkarite consciousness could be nurtured and developed. The views expressed by the participants:

1. The Ambedkar philosophy should be brought out in the “artform” [street play, burra katha etc] to reach people.
2. Reserved seats for SCs – SCs should be careful to vote, as some SC-leaders become political agents / “yes-servants” thus defeating the very purpose of “reserved constituencies.”
3. BSP party leaders asserted that BSP experiment is enough and no other /new experiment is required.
4. The Communist exploitation of Ambedkar, Ambedkarites and Dalits should be checked and controlled.
5. The Communists do not have the photo of Ambedkar in their party officers, as they cannot place anybody at par with Marx, Lenin, Mao etc., therefore, exploiting Ambedkar and getting funds by them should be stopped.

© K. V. Ramakrishna Rao

31-03-2018

[1] See Abstarcts, p.17.

[2] See Abstarcts, p.35-36.

[3] See Abstarcts, p.34-35.

[4] See Abstarcts, p.28-29.

[5] K. V. Ramakrishna Rao, The Impact of Communism on the Dravidian Movement 1930-40, proceedings of the South Indian Congress 13^th session held at Government Arts College, Coimbatore, January 9^th to 11^th, 1993, pp.200-205.

Rao, K.V. Ramakrishna. “The Impact of Communism on the Dravidian Movement, 1930-40.” In Ethnic Movement in Transition: Ideology and Culture in a Changing Society, Kanishk Publishers, New Delhi, (1998): 87.

154. V. Ramakrishna Rao, The Impact of Communism on Dravidian Movement 1940-50, a paper presented at the 15^th session of THHC held at Periyar Maniammai University, Vallam, September 19^th-21^st, 2008 and published in the PTNHC, pp.150-154.

[6] K. V. Ramakrishna Rao, The Historic Meeting of Ambedkar, Jinnah and Periyar, Proceedings of 21^st session of South Indian History Congress, Madurai Kamaraj University, Madurai, 2001, , pp.128-136.

[7]  The literature produced by Periyar, Anna, Karunanidi had been divisive and anti-national; M. P. Sivagnanam has been of nationalistic;  B. Ramamurthy nationalistic and communist; DK-radical Dravidian groups Marxist, Maoist and anti-national; Ayothithas Pandithar, Erattaimalai Srinivasan ettc., Buddhist, Ambedkarite and nationalist.

[8] See Abstarcts, p.11-12.

Proceedings of the National seminar “Impact of Dr. B. R. Ambedkar’s Philosophy on Indian Literature” held at the Acharya Nagarjuna University on March 28th and 29th 2018 (2)

Proceedings of the National seminar “Impact of Dr. B. R. Ambedkar’s Philosophy on Indian Literature” held at the Acharya Nagarjuna University on March 28^th and 29^th 2018 (2)

Ambedkar seminar- hall entrance

28-03-2018 – the first day proceedings: Morning, got up by 4.00 am and looking for any delegate who had come for the seminar. I was informed that two more would join me in my room, particularly, one Partha Dey would arrive at any time, but, he did not turn up. Getting ready, I sat in the entrance as usual and then enquired about the members, if any, came for the seminar. I saw one “Sikamani” coming there by 9 am, and I thought, he could be from Tamil Nadu. He went away, responding to second floor. A vehicle came by 10.30 am to take to the venue, where the seminar was held – “Dr H. H. Deighmann[1] & Dr S. John David[2] Auditorium cum Seminar Hall.” Simultaneously, Engineering College students were also conducting their programme.

Seminar board kept at the entrance on LHS

Inviting the delegates – ANU – Ambedkar seminar- hall entrance.board-RHS.

ANU – Ambedkar seminar- hall AMG

ANU – Ambedkar seminar- registration for the delegates

Absract volume and invitation to the Seminar, many VIP-invitees did not turn up

Inauguration of the seminar: After registration, we were sitting the seminar hall, evidently some VIPS to come. By 11.44 am, the inaugural function started. One Katti Padma Rao [hereinafter mentioned as KPR] came and the function started. K. Sanjeeva Rao (also known as Sikamani), C. H. Swarupa Rani and N. Ravikumar were on the dias. University anthem was played and all stood up, but, not Katti Padma Rao. This made me to recall the controversy of “Sankaracharya,” when he did not stand up when “Tamiz-thai-vazthu” [Invocation song of Mother Tamil] was sung in a function at Chennai[3]. Ambedkar photo was garlanded and lamp lit. The “Abstract volume” was released. A book written by KPR was released by Sikamani. A magazine was also released by KPR and copy received by Sikamani.

Garlanding Ambedkar photo- inaugurating the seminar

KPR was sitting during University anthem sung

Swaruprani-inaugural function, explaining the background of the seminar

The purpose and background of the Seminar explained: 11.53 am: Swarupa Rani [Mahayana Buddhist Studies, ANU] explained the background of the seminar, “….as Sikamani, Ravikumar wanted to bring like-minded people together to discuss about the “impact of Amedkar philosophy on Indian literature.” ……Now, “Dalit literature” is produced in Maharastra, Tamilnadu, Kerala and other states and the driving force behind such literature has been Ambedkar……. S, Murali Mohan, Ravikumar sat together and decided to conduct the seminar, as there was no seminar conducted in this perspective. ……..Some important Dalit researchers, writers, poets and others would participate next day also”.

Ravikumar explaining about the seminar proposal etc

12.05 HRS: N. Ravikumar explained in this way, “So far Communist philosopy of all sorts have been dominating the India Literature since 1930…Marx philosophy, Mao philosophy and ….others were dominating, but not Ambedkar philosophy….In fact, Ambedkar philosophy is considered as Indian philosophy…every aspect of Ambedkar has to be interpreted….”

Ambedkar seminar, ANU, 2018- Kathi Padma Rao-inaugural talking in his own way

The keynote address of Katti Padma Rao: 12.11 pm: KPR started talking in Telugu, “Buddha was a preacher, after Buddha Sankara, Madhwa and Ramanuja came, but they were adhyatmikawadis…….Ambedkar wondered why there was no philosophy in India…to discuss Indian philosophy, one has to discuss tarka, mimamsa, bhashya…Rigvedam that was in Sanskrit came from heaven, but taken by Brahmins….that is how Pani said…in this way it is taught….it is nonsense that peacocks were dancing at the Himalayas….[4]by the Brahmanical Dalit Group…but, that is not philosophy……Mother is guru, as she teaches child not only language but everything..no Brahmin could oppose Ambedkar’s philosophy..what is Purusha sukta, who would believe such nonsense..Vedas were written by Rishis born of men only..the “kumbasambava” stories are myth…when Ramba, Urvasi, Menaka were looked at and semen oozes out and that fell …by which babies were born…are stories…if that is the case, more babies could be produced…Krishna was having 16,000 ladies, if he was with each lady, how many days he would have taken? After 44 years only, he could come back to the first lady… Why Agni, Varuna etc., should be invoked to kill men?…..Ambedkar pointed out in his book “Who were Shudras?”….Ambedkar told Brahmins to learn English and rise and that is why they learned and went to America..I challenge if there is a great man other than Ambedkar, I will give Rs one crore……..I am a Christ Bakta[5], (sings a Christian song) …Ambedkar used to wear 20 dreess material, apply perfumes….he kept 80 sets of shoes / boots….Christians became clean by applying soaps long back…..but not Brahmins, as they were dirty with kumkum, turmeric, varieties of prasad and so on… Ambdedkar revised his theses three times to get PhD ….thus one has to work hard.”

First session of paper presentation, all in Telugu

ANU – Ambedkar seminar- VIPs talk.

Ironically, the poor audience makes researchers worry about the academic proceedings

ANU – Ambedkar seminar- VIPs talk.

Ironically, the poor audience makes researchers worry about the academic proceedings

1.53 pm: Vote of thanks. All had gone for lunch.

28-03-2018 – Paper reading session: 3.00 pm: After lunch, the session started with the talk of Gutur Lakshmi Narasimha, in which he pointed out speaking in Telugu,  “….about the prevalence of confusion to differentiate between “Marxism” and “Ambedkarism.” ….As most of the Ambedkarites have been either ex-communists or with Communist background, many times, they use such terminology and the users and as well as listeners and readers get confused…… The class struggle and caste struggle in the context of economic and political contexts confuse them. Marxists have been claiming that they have been only educating SCs, Ambedkarites and dalits…… All poor people need not be mala or Mathika caste, as whenever, dalits are targetted, only their houses are burnt, but, not that of others. Therefore, dalits have to understand their political enemies and social enemies…Ambedkarism mixing with Marxism also creates confusion..calling it as “vipulavadam.”…there have been problems between SCs and BCs also.”

Ambedkar seminar, ANU, 2018- Sikamani-inaugural

3.40 pm: Sikamami pointed out speaking in Telugu, “The impact of Gandhi has been more on the Harijans than that of  Ambedkar[6]…… “Ambedkar Suprapadam” has also been introduced to attract dalits[7]..  Ambedkarites should take Buddhism as the path to fight”

4.20 pm: Sridevi from Dravidian University rendered in Telugu almost verbose oratory in Telugu repeating the points again and again.

5.10 pm: After tea break, G. Seshu presented his paper[8], “A study of the underprivileged: In the select Novels of Kaveri Nambisan.” She spoke in Telugu briefing the paper as to how the author being a doctor chose to work in remote areas and organized a few health oriented camps for the poor.

5.20 pm: Ankammayya Rao[9] presented his paper in Telugu on “The impact of Ambedkarite philosophy on Bharatiya tatvam”

5.20 pm: E. Harshavardhan presented his paper[10], “Text of protest, poems on context, lyrics of liberation and songs of pride: Dr Ambedkar and online virtual literature,” taking the examples of Pa. Ranjit (Tamil), Ginni Mahi (Punjabi), Somnath Waghmare (Marathi), Manj (Malayalam), Nukathoti Ravikumar, Challapalli Swaroopa Rani  (Telugu).

However, LN took objection that all literature or material mentioning or referring to Ambedkar cannot be taken as an evidence of “the impact of Ambedkar philosophy” on it.

5.50 pm: Joshua[11] presented his paper, “The vision of Dr B. R. Ambedkar reflected, reminded and recollected in my father Baliah,” pointed out how Y.B. Satyanarayanan in “My Father Baliah” reminded duties of a dalit, when Baliah migrated to city, he lost his “caste identity,” but, the moment, he returned village, he was treated as the caste he belonged. However, Baliah father lived in village and achieved his principles.

Guntur LN breifing the paper presentation, pointed out, “All attack on Varnashrama dharma and caste system cannot be considered as the effect of impact of Ambedkar philosophy….Ambedkarites should not and need not be confused with the communist exploitation of Ambedkar and Ambedkar philosophy. Ambedkarism is not Communism and the philosophy is different….As long as communism is useful, the Ambedkarites can use / exploit it for their benefit.” Incidentally, though he gave 5-10 minutes for paper presentation, he took nearly 30 minutes to comment and brief about the paper presentation.

After this, there was “Kavi sammelan” in which poems were rendered in Telugu annd songs were also sung.

© K. V. Ramakrishna Rao

31-03-2018

ANU – Ambedkar seminar- my selfie not so good

[1] Dr. Deichmann is a shoe business entrepreneur of Germany, who with his generous organization Wort & Tat, has vastly widened the scope of AMG India [“Advancing the Ministries of the Gospel”] services to the poor and needy. Dr. Deichmann, born to devout Christian parents – Mr.Heinrich Deichmann and Mrs.Julia Deichmann — was brought up in Christian faith and discipline and was ingrained with Christian compassion and willingness, to help needy persons. He had the same vision as Bro. John David. http://www.amg.in/index.php/donors/dr-h-h-deichmann

[2] Dr. S. John David,  Founder of “Advancing the Ministries of the Gospel,” an evangelization organization – AMG. http://www.amg.in/component/content/article/24-locations/52-chirala

[3] On 23-01-2018, in a function held at Chennai , Kanchi Sankaracharya was seen sitting in “Dyana mood” while “Tamithai vazthu” was sung.

[4] Actually, he was ridiculing Meghadhuta verses. Here, Himalayas means not the “snow covered areas,” but, valley s also.  Even today, in Rishikesh and other places, anybody can see peacocks.

[5] He has been a Christian and he claims so with pride, as poet or expert in literature, he must have read Christian literature also and therefore, his sarcastic and blasphemous comment against one religion smacks his calibre. He also claimed that he was Christian, studied in Sunday schools and sang songs, thus, he could get influenced to write such songs. https://www.youtube.com/watch?v=sXzCYqahpAk; His misinterpretation of Sri Venkateswara Suprapadam could be seen here: https://www.youtube.com/watch?v=kl-_fxyCuIs; His Christian association continues, as he was part of “The Christian Secular Party” – https://timesofindia.indiatimes.com/city/hyderabad/New-political-party-launched-in-Hyderabad/articleshow/30853956.cms

[6] Garada, Rabindra. “Gandhism, Ambedkarism and Marxism: An Analytical Discourse For Dalit Liberation and Emancipation.” Global Journal of Human-Social Science Research (2015). He has made a comparison among the three different philosophies.

[7] This has been similar to the “inculturation” methods adapted and adopted by the Christians exploiting the popular Hindu symbols etc. https://www.youtube.com/watch?v=ZdTfro4uiuU

[8] See Abstarcts, p.14.

[9] See Abstarcts, p.12.

[10] See Abstarcts, p.8.

[11] See Abstarcts, p.27.

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

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

ANU – administrative building

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

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

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

ANU – New guest house

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

ANU – old guest house.view inside

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

1.       Ambedkar as a philosopher 2.      Ambedkar’s ideas on literature 3.      Ambedkar and Dalit Literature 4.      Ambedkar and Early Phase of Dalit Protest Literature 5.      Ambedkar and Protest Literature since 1980’s

6.      Dalit Poetry & Song 7.      Dalit Story 8.     Dalit Novel 9.      Dalit Short Story 10.  Dalit Auto-biography 11.   Dalit Journalism 12.  Individual Writers 13.  Literary Criticism

ANU – canteen where coffee taken

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

ANU – Philosopy of Ambedkar, interpreted differently by researchers

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

Bhahishkrut Bharath – one of the journals brought out by Ambedkar

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

Ambedkar brought out several journals Mukhnayak, Bhahiskrut Bharat etc

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

© K. V. Ramakrishna Rao

31-03-2018

Philosopy of Ambedkar – dalit literature

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

e.mail: rnukathoti@yahoo.in.

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

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

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

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

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