“Quest for Equity”: proceedings of the Dr B.R Ambedkar International conference “Reclaiming Social Justice; Revisiting Ambedkar” held at Bangalore from 21st to 23rd July 2017 – Third day (23-07-2017).

“Quest for Equity”: proceedings of the Dr B.R Ambedkar International conference “Reclaiming Social Justice; Revisiting Ambedkar” held at Bangalore from 21^st to 23^rd July 2017 – Third day (23-07-2017). 

The third day [23-07-2017] proceedings: The keynote-5 session was held between 9.30 and 11.00 am chaired by Akash Singh Rathore with paper presentation by –

1. Neera Chandoke.
2. Rajeev Bharhava.
3. Shashi Tharoor, MP.

Shashi Tharoor delved upon many issues[1]: Dr. Shashi Tharoor, Member of Parliament, stated, “Ours is a constitution clearly written for a plural society and inspired by the spirit of luminaries like Mahatma Gandhi and Dr. Ambedkar. Our constitution recognizes that individual freedoms have to be balanced with group interests without compulsion on social behavior, and that conformity beyond a point is not realistic if you want to preserve a diverse democracy.” Then, he turned towards imposition nof Hindi, “People from Hindi states should learn other languages from South India. Bollywood has brought Hindi to our homes, but the government should understand that states deal with their own mother tongues. English is useful in governance and judiciary as India is a mix of various tongues.”  Then, he touched upon the Chinese issue, “There is no question that when the status quo was disturbed, it was not by us. The Chinese troops attempted to build their road here. They must withdraw their position to what it was before June 16,” he declared, adding that India is not interested in escalation but a peaceful, diplomatic outcome. “It is rather important that if there is an accommodation that is reached, it is one that respects the way things were prior to June 16,” he said[2].

The Agenda of the Ambedkar Conference: Speaking about the agenda of the Dr. Ambedkar International Conference, he said, “A Bengaluru declaration will lay forward the future steps in society and polity, to improve life of marginalised and oppressed people. This will ensure the discussions reach the grassroots, so minorities can demand their rights in a fair way and not feel excluded.” He also briefly touched upon Kashmir, citing that there were no big terror attacks after 26/11 but the region continues to bleed with multiple small attacks in Uri, Nagrota and Pathankot. Responding to a query about the BJP government’s motto of `one-nation-one-culture’ in the context of the flag controversy , he said[3]: “There is no objection to each state having its own flag. It is not anti-national or a substitute to the Indian flag, but merely a celebration. It only has to remain smaller and flown lower than the Indian flag. In fact, Kashmir already has its own flag,” said Congress MP Shashi Tharoor, commenting on the Karnataka flag issue at the Dr Ambedkar International Conference on Sunday[4].

The session on “Caste, Class and Identity”: Parallel sessions were also held. At Hall No.5A changed to B1, under “Caste, Class and Identity”, the following presented papers, chaired by Chandrama Kanagali:

1. Tanweer Fazal.
2. Bhup Singh Gaur,
3. Balakrishna Hegde.

Tanweer Fazal[5] presented his paper in Room No.B1 on 23^rd July [Sunday] morning session held between 9.30 to 11.00 am under the chair of Prof Chandrama Kanagali. The Co-speakers were Bhup Singh Gaur and Balakrishna Hegde. He started his presentation obviously with confusion of “SC” as he started his PPT, without specifically telling as to whether it was “Scheduled Caste” or “Supreme Court” and it was pointed out by me. He corrected himself and proceeded to mention the following cases:

1. Michael vs Venkateswaran, 1951.
2. Ganapat vs Returning Officer, 1974.
3. Anbalagan vs B. Devarajan and Ors, 1983,

Without giving citation of the case laws and quoting from the judgments, he was arguing and interpreting that the courts have been following the “Gharvapasi” concept helping the Hindutwa forces for Christians converting back to Hindu religion to get SC-benefits back.  He could not explain properly about the case laws and the exigencies for the amendment of the Presidential Order in 1956 and 1990 include converted Skihs and Neo-Buddhists under SC category. He also referred to K. P. Manu case, but without giving the case law reference and relevant judgment details. He went on repeating the same point that the Court was acting at the behest of the government giving in such judgments helping the “Gharvapasi” programme. So for convenience, I discuss the points as follows in context.

Christians by converting back to Hindu religion can claim back SC status: Then, he pointed out as to how in the case of K. P. Manu, the Court held that he could be back to Ezhawa community, provided they accepted him their community-member[6]. The facts giving rise to the present appeal are that one Shri S. Sreekumar Menon invoked the jurisdiction of the Scrutiny Committee under Section 11(3) of the Act challenging the grant of caste certificate, namely, Hindu Pulaya to the appellant on the ground that the said certificate had been obtained by him on misrepresentation, and that apart the concerned authority had issued the caste certificate in total transgression of law. The Committee conducted an enquiry and eventually by its order dated 4th February, 2006 had returned a finding that the appellant was erroneously issued a caste certificate inasmuch as he was not of Hindu origin and hence, could not have been conferred the benefit of the caste status. It is not in dispute that the great grandfather of the appellant belonged to Hindu Pulaya Community. His son Chothi embraced Christianity and accepted a new name, that is, Varghese who married Mariam who originally belonged to Hindu Ezhava community and later on converted to Christianity. In the wedlock three sons, namely, Varghese, Yohannan and Paulose were born. The father of the appellant, Paulose, got married to Kunjamma who was a Christian. The appellant who was born on 03.01.1960 sometime in the year 1984 at the age of 24 converted himself to Hindu religion and changed his name to that of K.P. Manu. On the basis of the conversion he applied for a caste certificate to Akhila Bharata Ayyappa Seva Sangham. Be it stated, the appellant after conversion had obtained a certificate from the concerned community on 5th February, 1984. Eventually, the Tehsildar who was authorised to issue the caste certificate had issued the necessary caste certificate. The Court had dealt with the three important questions.

• whether on conversion and at what stage a person born to Christian parents can, after reconversion to the Hindu religion, be eligible to claim the benefit of his original caste;
• whether after his eligibility is accepted and his original community on a collective basis takes him within its fold, he still can be denied the benefit; and
• that who should be the authority to opine that he has been following the traditions and customs of a particular caste or not.

As the Pulaya Community accepted him as their member, he is Hindu only: The Court decided as follows – “In the instant case, the appellant got married to a Christian lady and that has been held against him. It has also been opined that he could not produce any evidence to show that he has been accepted by the community for leading the life of a Hindu. As far as the marriage and leading of Hindu life are concerned, we are of the convinced opinion that, in the instant case, it really cannot be allowed to make any difference. The community which is a recognised organisation by the State Government, has granted the certificate in categorical terms in favour of the appellant. It is the community which has the final say as far as acceptance is concerned, for it accepts the person, on reconversion, and takes him within its fold. Therefore, we are inclined to hold that the appellant after reconversion had come within the fold of the community and thereby became a member of the scheduled caste. Had the community expelled him the matter would have been different. The acceptance is in continuum. Ergo, the reasonings ascribed by the Scrutiny Committee which have been concurred with by the High Court are wholly unsustainable. Consequently, the appeal is allowed and the judgment and order of the High Court, findings of the Scrutiny Committee and the orders passed by the State Government and the second respondent are set aside. The appellant shall be reinstated in service forthwith with all the benefits relating to seniority and his caste, and shall also be paid backwages…..”

Why Tanweer Fazal was suppressing the “Soosai v. Union of India, AIR 1986 SC 733 judgment”?: During his presentation, there were many factual mistakes in interpreting the court cases. First, he was not mentioning the court case references, but, when I insisted him to mention the case specifically in the context, he was evidently evading and started making general remarks. He coolly and purposely avoided mentioning “Soosai v. Union of India, AIR 1986 SC 733 judgment”, where, the Court held that SC under the Constitution (SC) Order, 1950 means only Hindu. This has been practice of many writers and researchers not to mention this judgment, as it is not favourable to them. He was obviously mumbled and fumbled without giving any answer. The Chair person also  pointed out and advised him to be specific. Incidentally, a similar paper is already published in EPW and available in the internet[7]. Now, let us discuss the case laws for understanding.

Michael vs Venkateswaran, 1951 – AIR 1952 Mad 474, (1952) 1 MLJ 239: The first case[8], where a SC was converted to Christian, thus losing his Hindu status, he was barred from contesting reserved constituency, is as follows: “The petitioner alleges that he is a member of the Paraiyan caste which is item 64 in Part V of the Schedule to the Scheduled Castes Order. Admittedly, he is a convert to Christianity. He therefore would be a person professing a religion different from Hinduism and therefore under paragraph 3 of the Scheduled Castes Order would be deemed not to be a member of a scheduled caste. He desires to stand as a candidate for a seat reserved for the Scheduled Castes and he can do so only If he is deemed to be a member of a Scheduled Caste. As the aforesaid provision prevents him from so standing, he has filed the above application for adequate relief from this Court.” But the Court held that “the Constitution (Scheduled Castes) Order is valid and within the powers of the President, the petition is therefore dismissed”.

Ganpat vs Returning Officer & Ors on 4 December, 1974 – 1975 AIR 420: The second case[9] is about contesting for a seat in Nagpur by a SC candidate after converting to Buddhism, thus, losing their Hindu status. The Court held that, “We would, therefore, in agreement with the High Court hold that the respondents-2, 6 and 9 are not Buddhists but continue to be members of the Scheduled Castes”, but also pointing out, “The attempt of persons who have changed their religion from Hinduism to Buddhism, who still claim the concessions and facilities intended for Hindus only shows that otherwise these persons might get a vested interest in continuing to be members of the Scheduled Castes. In course of time vested interests are created in continuing to be members of Schduled Castes as in continuing to be members of Backward Classes. It is from the point of view of discouraging that tendency that the provision of the Scheduled Castes Order seems to be a proper one.”

Anbalagan vs B. Devarajan & Ors on 5 December, 1983 – 1984 AIR 411: In the third case[10][7], one Devarajan was challenged that he was Christian and therefore, he could not claim SC status, but, it was proved that he “……………had long since reverted to Hinduism and to the Adi Dravida caste. There is not a scrap of acceptable evidence to show that he ever professed Christianity after he came of age. On the other hand, every bit of evidence in the case shows that from his childhood, he was always practising Hindism and was treated by everyone concerned as an Adi Dravidh. There is then the outstanding circumstance that the voters of the Rasipuram Parliamentary Constituency reserved for the Scheduled Castes accepted his candidature for the reserved seat and elected him to the Lok Sabha twice. We have no doubt whatsoever that at all relevant times, he was a Hindu Adi Dravida and professed no religion other than Hinduism. The case was rightly decided by the Election Tribunal and the appeal is accordingly dismissed with costs.”

What Soosai vs UOI judgment says: Castes of Hindu religion identified on ‘untouchability’ related parameters were already scheduled under the 1936 Order. The validity of the order was considered by the Supreme Court in Writ Petition No. 9596/83 in the case of Soosai Vs The Union of India and Others (AIR 1986 SC 733). In para 7 of the judgment the Court had observed that “Now it cannot be disputed that the Caste system is a feature of the Hindu social structure. It is a social phenomenon peculiar to Hindu society. The Apex Court in para 8 of the judgment thus, observed that, “it is therefore, not possible to say that President acted arbitrarily in the exercise of his judgment in enacting paragraph 3 of the Constitution (Scheduled Castes) Order, 1950.” This is also sustained by the debate in Constituent Assembly which recognised “That the Scheduled Castes were a backward section of the society who were handicapped by the practice of untouchability” and that “This evil practice of untouchability was not recognised by any other religion” i.e. other than Hindu. It is apparent that the Constitution (SC) Order, 1950 relates to castes of Hindu religion. It only relates to the Castes discriminated within the Hindu religious system. The Constitution (SC) Order, 1950 is thus not discriminatory or violative of Articles 14, 15, 16 & 25 of the Constitution nor is it ultra vires of the Constitution as it provides for a special category i.e. the Scheduled Castes who have been given a special status under the Constitution. The Constitution (SC) Order, 1950 is thus neither unconstitutional nor ultra-vires of the Constitution nor it is violative of any fundamental right guaranteed by the Constitution. Here, the Christians never appealed or filed any revision petition against this order, but kept quite. At Vatican level, they had many issues and problems, as the Bishops and Cardinals have been following race or caste hierarchical structure. So far, no Black has been elected for the post of Pope, in spite of their claims.

Ironically, all quoted judgments were delivered during the Congress regime: The Soosai vs UOI judgment was delivered and reported in 1986, i.e, when the Congress was in power. Had the Congress party or the ideologists and other associated felt that the judgment was against their interests, they could have gone on revision and appeal to a larger bench.  In other words, Congress should have been blamed, accused or attacked for following such communal, anti-social justice and saffron agenda some 30 years ago. Even the other case laws, he mentioned are also dated to 1950, 1974 ad 1983,  clearly pointing to congress regime. Therefore, it is evident that  Congress was responsible for such condition, whereas, he tried to interpret differently. Coming to the Soosai vs UOI, ironically, the affected party, the Christians themselves did not appeal against and kept quiet, evidently understanding the legal position and also fearing that they might lose hold on SCs in future. In fact, it is open secret and well-known fact that the SC, converted to Christianity have been advised not to reveal their conversion, religious identity as otherwise, they would lose their SC status. In other words, legally, they have been living as Hindus, in spite of getting converted to Christianity. Thus, they have been cheating the Gods of both Christian and Hindu religions. Yet, the Christian missionaries, groups and organizations have been demanding for SC status. Thus, the researchers like Tanweer Fazal could very well argue that Congress was the culprit by aiding and abetting the SC judgments.

 

Whether Muslims can get SC status by converting back to Hindu religion?: A Muslim from audience asked, “I wanted to convert back to Hindu religion and whether I could get SC status, as the Supreme Court pronounced in some cases, that a converted SC-Christian could get back, SC-status, when their SC members accepted him back as his member again. In the same way, if a SC-Muslim wanted to convert back to Hindu religion, whether he could get back SC-status”. Actually, these cases pertain to election candidates, where Christians converts contested elections at reserved constituencies, claiming that they were SCs. When, this was challenged at the courts, the Christians got certificates to the effect that they were Hindu SCs. So the courts pronounced that, as candidate converted back to Hindu religion and got a certificate, documentary evidence to that effect, he was considered as “Hindu”. It is not known as to how the present-day Muslims, who want to claim back their SC-status by converting back, would prove their caste identity.  Ironically, most of them or some of them would also claim that they were not the converted categories from India, but, directly descended from the forefathers, who were of Arabic tribal origins [Ansaris, Mujahideen, and others]. If they were really interested in converting back, why then criticize “Gharwapasi”?

Origin of Caste – the Chairman spoke and wound up the session: Bhup Singh Gaur presented his paper on the approach of Harijans / SCs by Gandhi and Ambedkar. He interpreted that both leaders worked for the upliftment and welfare of the people in their own way. He pointed out that Amedkar was the only leader who attended all the three RTCs and consistently fighting for the rights of Depressed Castes. The third paper, “Dalit – A legal Perspective” was presented by S. Balakrishna Hedge.  His paper was almost answering the issue raised by Tanweer Fazal. Finally, the chair of Prof Chandrama Kanagali presented her paper about the origin of caste in India. She pointed out that the origins of the term ‘caste’ are attributed to the Spanish and Portuguese casta, which, according to the John Minsheu’‘s Spanish dictionary (1599), means “race, lineage, or breed”. When the Spanish colonized the New World, they used the word to mean a “clan or lineage.” However, it was the Portuguese who employed casta in the primary modern sense when they applied it to the thousands of endogamous, hereditary Indian social groups they encountered upon their arrival in India in 1498. The use of the spelling “caste,” with this latter meaning, is first attested to in English in 1613.

The word “Dalit” is neither constitutional nor legal: Incidentally, it has to be pointed out in the context that the usage of word “dalit” in the context. The National Commission for Scheduled Castes has asked the state governments not to use the word ‘Dalit” in official documents, saying the term was “unconstitutional”. The commission has stated that sometimes the word ‘Dalit” is used as a substitute for Scheduled Caste in official documents, sources in State Tribal Department said in Raipur. After consultation with the legal department, the commission said the ‘Dalit” word is neither constitutional nor the word has been 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. The writers and researchers do not care even about this and continue to mention the word for ulterior motive. The State governments also have been issuing orders in the context[11].

Jairam Ramesh……….

Aruna Roy

Kevin Brown was responding to querries

The three day Conference was over with academic and professional fulfilment: The keynote-6 session was held between 11.15 am and 12.45 pm chaired by Kalpana Kannabiran with paper presentation by –

1. Jairam Ramesh, MP.
2. Kevin Brown, Prof. Indiana University Maurer School of Law.
3. Aruna Roy.

Why Congress did not confer Bhrat Ratna?:  Congress MP Jairam Ramesh on Sunday said he is for abolishing Bharat Ratna and Padma awards. His remarks came in response to the objection from the audience at the Dr Ambedkar International Conference that the Congress opposed Ambedkar all along and the party did not confer Bharat Ratna on the maker of the Constitution when it was in power[12]. Taking part in a key-note session, Ramesh said: “When Bharat Ratna was instituted, it was decided that it should never be given away posthumously. And that’s the reason why the Centre did not confer it on Ambedkar. But the policy was revised subsequently and the government started conferring the award posthumously.” Dr B R Ambedkar was given the award in 1990 when V P Singh was the prime minister[13]. Commenting on political influences in awarding these recognitions, Ramesh said the awards had lost their sanctity and he would abolish them within 24 hours if he is made the prime minister. He also blamed the BJP and RSS for trying to “appropriate Ambedkar and his legacy.”

Jairam Ramesh attack – Modi murderer of democracy[14]: Former Union Minister Jairam Ramesh lashed out at the Rashtriya Swayamsevak Sangh (RSS) on 23-07-2017 (Sunday), accusing it of trying to “hijack” B.R. Ambedkar just as it had done with Mahatma Gandhi. “Prime Minister Narendra Modi has been consistently making efforts to shrink the space for parliamentary debate. At the same time, he himself is hijacking Dr. Ambedkar. So there is complete hypocrisy on the part of the PM and the RSS,” the Congress leader told The Hindu when asked about Dr. Ambedkar’s relevance in the current political scene. “BJP and RSS leaders have hijacked Ambedkar though they did not believe in the Constitution. The NDA government has systematically undermined Parliament by bringing all Bills through the Money Bill route,” Mr. Ramesh said on the sidelines of the international summit on Dr. Ambedkar. “Dr. Ambedkar would had not approved of whatever the Modi government has done in the past two years. Even the Aadhaar Bill was declared as a Money Bill.” He maintained that there was political competition for the Dalit vote and said the Congress has been holding programmes to reach out to Dalits, women and weaker sections of society[15].

Kevin Brown comparison

Prabhat Patnaik, Bronislaw and And Tetumbde spoke……

Some objected to their speech asserting that Congress was cornering “Dalits”, just for coming elections.

Japhet clarified to the objections.

 

After lunch, The keynote-6 session was held between 2.00 and 3.30 pm chaired by G. Hargopal with paper presentation by –

1. Prabhat Patnaik.
2. Bronislaw Czarnocha, CUNY, CUNY/Hostos CC.
3. Anand Teltumbde.

Between 3.45 and 5.15 pm, “A conversation with Sri Siddaramaiah”, CM was held moderated by Rajendta Chenni. The entire exercise appeared pre-planned, as the way, the panelists asked questions and the responses came out. Anyway, the three day International conference was over and the arrangements made had been highly professional, the sessions academic and everyone would be benefited by listening to so many professors, scholars and experts. Thus, I returned to Chennai with new ideas generated for future research. I recall what Sri P. Manivannan recorded about the conference is 100% appreciable, as perhaps hundreds of workers would have been involved in all such arrangements and we should thank them[16]. Without their hard work, the conference could not have been materialized[17].

© K. V. Ramakrishna Rao

24-10-2017

[1] Deccan Chronicle, What’s wrong in a state flag: Shashi Tharoor, Published Jul 24, 2017, 2:40 am IST; Updated Jul 24, 2017, 2:40 am IST

[2] http://www.deccanchronicle.com/nation/politics/240717/whats-wrong-in-a-state-flag-shashi-tharoor.html

[3] Times of India, Nothing wrong in states having individual flags: Shashi Tharoor, BV Shivashankar| TNN | Updated: Jul 24, 2017, 06:23 IST

[4] https://timesofindia.indiatimes.com/city/bengaluru/nothing-wrong-in-states-having-individual-flags-shashi-tharoor/articleshow/59730786.cms

[5] Dr. Tanweer Fazal is Associate Professor at the Nelson Mandela Centre, JMI, New Delhi, Email: fazaltanweer@yahoo.co.in, Phone: 91-9968822925 (M); http://www.jnu.ac.in/sss/csss/images/Tanwer-Fazal/CV Tanweer Fazal.pdf

[6] Supreme Court of India – K.P. Manu,Malabar Cements Ltd vs Chairman,Scrutiny Commt … on 26 February, 2015 arising out of CIVIL APPEAL No. 7065 OF 2008; https://indiankanoon.org/doc/98912765/

[7] https://www.researchgate.net/profile/Padmanabh_Samarendra/publication/302899845_Religion_Caste_and_Conversion_Membership_of_a_Scheduled_Caste_and_Judicial_Deliberations%27_Economic_and_Political_Weekly_li4_2016_pp_38-48/links/5732d20f08ae9f741b2362c4/Religion-Caste-and-Conversion-Membership-of-a-Scheduled-Caste-and-Judicial-Deliberations-Economic-and-Political-Weekly-li4-2016-pp-38-48.pdf?origin=publication_detail

[8] Madras High Court – G. Michael vs Mr. S. Venkateswaran, Additional … on 6 November, 1951

Equivalent citations: AIR 1952 Mad 474, (1952) 1 MLJ 239; https://indiankanoon.org/doc/496218/

[9] Supreme Court of India – Ganpat vs Returning Officer & Ors on 4 December, 1974; Equivalent citations: 1975 AIR 420, 1975 SCR (2) 923; https://indiankanoon.org/doc/83094/

[10] Supreme Court of India – S. Anbalagan vs B. Devarajan & Ors on 5 December, 1983; Equivalent citations: 1984 AIR 411, 1984 SCR (1) 973;   https://indiankanoon.org/doc/254650/

[11] The Kerala Information and Public Relations Department’s internal circular states that all official communication from now on needs to avoid the use of “Dalit” and “Harijan”.The order has been passed on the directions of Kerala State Commission for Scheduled Castes (SC) and Scheduled Tribes (ST) Chairman Justice PN Vijayakumar.

https://www.indiatimes.com/news/india/kerala-denounces-the-terms-dalit-and-harijan-bans-their-use-in-official-communications-331924.html

 

[12] Times of India, Jairam Ramesh wants abolition of Bharat Ratna, Padma awards, B V Shiva Shankar| TNN | Jul 24, 2017, 12:21 IST.

[13] https://timesofindia.indiatimes.com/city/bengaluru/jairam-ramesh-wants-abolition-of-bharat-ratna-padma-awards/articleshow/59728744.cms

[14] The Hindu, RSS trying to hijack Ambedkar, says Jairam Ramesh, Nagesh Prabhu, BENGALURU, JULY 23, 2017 23:38 IST, UPDATED: JULY 23, 2017 23:38 IST.

[15] http://www.thehindu.com/news/cities/bangalore/rss-trying-to-hijack-ambedkar-says-jairam-ramesh/article19337966.ece

[16] P Manivannan, What went into organising the Ambedkar Conference
QUEST FOR EQUITY: RECLAIMING SOCIAL JUSTICE, REVISITING AMBEDKAR, August 7, 2017.

 P Manivannan, Chief Project Officer at Karnataka State Highways Improvement Project, was also Secretary, Social Welfare Department, Government of Karnataka till recently.

[17] http://bengaluru.citizenmatters.in/ambedkar-international-conference-2017-organising-bangalore-20649

“Social Formation and Regional Identity in Medieval Telangana”, the National Seminar held at the premises of the University campus on 24th, 25th March, 2017 (2)

“Social Formation and Regional Identity in Medieval Telangana”, the National Seminar held at the premises of the University campus on 24^th, 25^th March, 2017 (2)

Dr Suyakumar presenting his paper.

Audience view – LHS

Audience view – RHS.

The First Technical Session (24-03-2017): After lunch, the technical session started. In the session, the following papers were presented:

Sl. No	Name of the paper presenter	Name of the paper presented
1	Dr Jaikrishan	Neglected history of Metallurgy
2	Dr Surya Kumar	Contemporary history gleaned through inscriptions (Telugu)
3	G. Anjaiah	Society in the Prabandhas during the period of Qutub Shahi period.
4	Dr Kanaka Ratnam	Medieval Caste system (Telugu)
5	Sri K. V. Ramakrishna Rao, IRS	Disappearance of Cholas and appearance of Kakatiyas during 13th century in the context of Social Formation and Regional Identity.

The first paper had been much generalized manner mentioning the metallurgical advancement from IVC to the present period, covering the medieval period, giving a very few examples about the Kakatiya dynasty. He took one hour for his paper, but, most of the materials are well known taken from the works of R. Balasubramaniam, IIT, Kanpur and Dr S. Kalyana Raman[1]. The second paper presenter took two inscriptions and gave a discourse about the importance of inscriptions for interpreting history. The third one about Prabandhams, the Telugu narrative gave details about the festivals, position about the women etc. The fourth one delved upon the different castes like Gaunda, Gauda etc., during the medieval period. The last one was about the possibility of the Kakatiyas knowing the movement of the Cholas, particularly that of Rajendra who passed through Andhra, on his march to Ganges. He also pointed out as to how Kambar referred to Ganapati Rudra when he was away from the Choladesha, due to difference with him. He presented with Powerpoint giving references from the inscriptions.

K. V. Ramakrishna Rao, IRS presenting his paper on “Disappearance of Cholas and appearance of Kakatiyas during 13^th century in the context of Social Formation and Regional Identity.”

He was pointing out the possibilities of the link between the Cholas and Kakatiyas.

Inscriptions categorically say that the forefather of the Kakatiyas was Karikala Chola.

He pointed out as to how a Saivacharya was Rajaguru for the Kings of Kakatiya, Kalachuri, Chola and Malava dynasties.

The Second Technical Session (14-03-2017, after lunch): In the second technical session, the following papers were presented.

Sl. No	Name of the paper presenter	Name of the paper presented
1	Thirumali, Delhi	Historiography
2	Muva Reddy	Evolution of consciousness of Telugu Language
3		Location of nation and identity in literature
4	Sajjad Shahid	Art and Architecture of Qutib Shahi period

Thirumali explained about the historiography involved in interpreting the medieval period by the “modern period” historians. The third paper presenter delved upon the interpretation of “nation-state” with a common language or same language, but, could not touch upon the dichotomy of two states with the same language. The fourth paper was presented by Sajjad Shahid. He showed photos of the tombs of Qutub Shahi and tried to explain that they were constructed incorporating some Hindu temple motifs etc. Hindu workers were also used and they might have added such symbols as scorpion. As the “pine apple” was a divine fruit “fallen from the heaven”, it was used widely by them.

Dr Thirumali, New Delhi heading a session.

Sri Sajjad Shahid was explaining the preservation of the Golconda monuments.

About the abundant Hindu motifs, carved temple-like pillars, he was suggesting that Hindu workers might have been employed and they would have done such embellishment. However, it is intriguing as to how the workers / employees could overtake the wishes of the owner / employer.

The Third Technical Session (25-03-2017): In the third session, the following papers were read:

Sl. No	Name of the paper presenter	Name of the paper presented
1	Dr Madhusudhana Rao and K. V. Ramakrishna Rao presented by Madhusudhana Rao.	Dakhini language, Sufism and Mohammedan and Hindu Encounters during the Qutub Shahi period (1512-1687 CE)
2	Dr Venkateswara Rao	Water Management in Telangana region.
3	Dr Nageswara Rao	Kakatiyas and influence of Western chalukyas and the salient features of Kakatiya art and architecture.
4	Dr Srinivasa Rao
5	Er Madhavan	Diamonds of Golconda
6	Mr Narayana Reddy	History of Telangana Literature

The first paper was about Dakhini language evolved was exploited by the Sufis for their propagation of Sufism, Mohammedan and Hindu Encounters during the Qutub Shahi period (1512-1687 CE) and the consequences thereof. The second one was about the water Management in Telangana region.

Dr Madhusudhana Rao presenting a paper.

25-03-2017 morning first session – Audience LHS

25-03-2017 morning first session – Audience RHS

Third was about the uniqueness of the Kakatiya temple structure. Here, Sajjad Shahid started suggesting that the usage of ‘lime mortar” was introduced by the Muslims in India. For this, I pointed out that such practice was there since the Pallava period. But, he was again and again harping upon the same point. Even the Saluvakuppam temple exposed the usage in the 4^th cent. CE by the Pallavas[2].

The fourth was about the development of town, temple and tank in consequential manner.

Madhavan delved upon the diamonds of Golconda and their exports to foreign countries. He was explaining that A to Z was from India, in the sense that “adamus” was diamond and “Zero” number both were given by India. Of course, the Greeks called zero as “nullum” and not zero as he claimed.

The last paper delved upon the Telangana literature, but, the paper presenter was giving wrong information about the ancient / Sangam Tamil literature that it was developed after 7^th and 8^th century CE. It is well known that the the ancient / Sangam Tamil literature has been dated to 500 / 300 BCE and 100 CE period and accepted throughout the world by all. Therefore, making such claims is a wrong interpretation. When I pointed out, Adapa Sathyanarayana was vehemently prevented me to tell the truth. I was totally perplexed. Anyway, to glorify one thing, other cannot be demeaned, that too, forgetting the history.

The Fourth Technical Session: In this session, mostly, the young research scholars presented papers.

Valedictory function 25-03-2027, 4.26 to 6.15 pm: Prof Sayanna, Physics professor and the Vc of the University presided over.

4.26 to 4.59 pm:  Prof I. Varalakshmi (Retd), History Dept, Osmania University gave presidential address pointing out the methodology of the Marxist and nationalist historians about medieval society. She pointed out that “Telangana” was a geographical concept as revealed through the literature. As per the inscriptions, the Kakatiya influence was there upto Kanchipuram, but, “Telangana” cannot be extended upto Kanchi. Therefore, the political concept of Telangana now as separated has been completely different from that of inscriptions and the Muslim chronicles and the European writings.

5.00 – 5.22 pm: Prof Kovela Suprasanna Acharya[3], Dept of Telugu (Retd), Kakatiya University; pointed out as to how the culture was disrupted when villages were destroyed. “oru kallu” was mentioned and described by Ganga Devi in her “Madura Vijayam” after 200 years of the destruction of Kakatiya dynasty. In literature though “little tradition” and “greater tradition” were talked about and supposedly they were opposite to each other, such interpretation was not there in the Telangana context. There were celebrations like “Navaratri” with the concept of “Catru-bandana”, Panchayata sampradhaya, Trikutalaya etc., adopted and adapted by the Kakatiyas. An ordinary believer has been a simple man of God-believer with devotion. Thus, no difference was entertained in Veerasaivam. Kakatiyas were considered as “Bhumiputras”. For a contruction of a temple, hundred years would have been taken and in such a period, hundreds of families were benefited with their contribution. Thousands of workers of all categories, sculptors and others would have engaged  with all requirements and without any difference. When temple construction was stopped, people started losing their jobs. Thus, the festivals, sampradhayas and practices were changed, corrupted and lost also.

5.23 – 5.30 pm: Prof R. Soma Reddy, (Retd), Dept of History, Osmania University. He was narrating as how the name of the profession became caste names during the course of time.

5.30 – 5.40 pm: The report of Convenor, rapporteurs about the proceedings and paper presented.

5.40 – 6.oo pm: Feedback from the delegates.

6.00 – 6.30 pm: Facilitation of the guests etc.

6.30 – 6.40 pm: Rajkumar vote of thanks.

Valedictory function – view of the audience

Valedictory function – view of the audience – middle

Valedictory function – view of the audience – backside

Andhrapradesh divided into Andhra and Telangana States: In 1953, Andhra Pradesh was the first state to be separated based on linguistic criterion. Therefore, separation of Andhra Pradesh into two states was a surprise for the Telugu people living outside AP. After the proceedings, I could not understand the “politics” involved in interpreting everything that is “Telugu” in to two as “Andhra” and “Telangana”, as I have been living in Chennai, Tamilnadu, though, hailing from Andrapradesh. Of course, I knew the agitation for separate state and it was formed in 2014, but, the history rewriting, historiographical attempts and other interpretation of facts in to dichotomy, duality and  bicentric way. The writing of history makes me to recall as to how R.E. Mortimem Wheeler wrote a book “5000 years History of Pakistan”. My mother tongue is Telugu and for me, all Telugu speaking people look alike, wherever, they live on the earth.  Let them live in peace! When I start searching in Google, I get intriguing details. The DNA testing of skulls etc., made me to remember the European methodology of racial interpretation of humanity.

The study into Telangana origin begins: Six DNA samples of human skeletal remains from the Megalithic period found in excavations in Piklihal, Raichur district of Karnataka (1954), Yeleshwaram, Nalgonda district (1960) and Pedda Marur, Mahbubnagar (1978) were handed over by the Department of Archaeology and Museums to the Centre for Cellular and Molecular Biology for detailed studies and DNA analysis[4]. This is the first time that DNA studies will be conducted to ascertain the origins and other historical details of civilisation in Telangana state[5]. The objective of the study is to ascertain the ancient population and human settlements in present-day Telangana state, create an individual-wise inventory of skeletal material, and give preliminary observations of the incidence of palaeopathological lesions and anomalies, interpret results in a bio-cultural perspective, trace disease process, human details and other aspects of life in ancient times[6]. The State Archaeology department on Thursday (29-12-2016) signed MoUs with CCMB for scientific research and with Deccan College Post Graduate and Research Institute, Pune, one of the top institutions in the world for training archaeologists[7]. The MoUs were signed by tourism secretary B. Venkatesam, director of archaeology and museums N.R. Visalatchy, CCMB director Rakesh K. Mishra, Deccan College Vice-Chancellor Prof. Vasant S. Shinde, and CCMB senior principal scientist Thangaraj. “Telangana is the youngest state in the country, but has the oldest civilisation — over 10,000 years old or more. Excavations of a recent megalithic burial site in Pullurubanda in Siddipet district brought to light skeletal remains. It is absolutely necessary to trace the genetic background of the people who inhabited the region. Bone samples were sent to CCMB that will help ascertain patterns of genetic diversity in ancient human beings and connect them with the  present population structure etc. We entered into the MoU to carry out demographical and other studies of the proto historic period in Telangana,” Mr Venkatesam said[8]. Prof. Vasant Shinde said iron was developed in the country in Chittoor district of Andhra Pradesh way back in 1000 BC[9]. “Korean scientists thought they were pioneers, first to develop and later China but studies proved them wrong. We are undertaking similar studies in Telangana too which is a potential region for historical studies,” Prof. Shinde said Mr Mishra said the country, which has the oldest population in the world, now has technology to throw some light on it and reconstruct the past through DNA. The same CCMB has already carried out DNA analysis and given results to show that, “Indians are one people descended from two tribes – The findings show us that there is no need to speak separately about Aryans and Dravidians”, and therefore, it is not known as what more the Telangana wants to know about the people living there now in 21^st cent., after much miscegenation and all. Moreover, it recalls the early 19^th -20^th racial studies undertaken by the European expeerts, ethnologists and scientists, later dubbed as “pseudo science”.

Indians are one people descended from two tribes – The findings show us that there is no need to speak separately about Aryans and Dravidians[10]: A study, carried out by the Centre for Cellular and Molecular Biology (CCMB), Hyderabad, the most extensive DNA analysis of Indians till date, is overturning traditional understandings of the origins of the country’s various population groups. Undermining the impact of the Aryan invaders in shaping Indian civilisation, particularly the caste system, the study shows that the overwhelming majority of Indians are descended from two ancient populations, Ancestral South Indians (ASI) and Ancestral North Indians (ANI), who, respectively, came to the subcontinent 65,000 and 45,000 years ago. The research team analysed more than five lakh genetic markers across the genomes of 132 individuals from 25 diverse groups in 13 states covering six language families. The sample group included upper and lower castes and tribal groups.

From Trilinga, tilinga, telenga, telunga, etc,., to telangana: The attempts to interpret how the expression “Telangana” has come into existence are summarized as follows:

1. Telugudesa was called as “Trilinga” or “Tilinga”.
2. Ptolemy called “Tilingan”.
3. Vayupurana mentioned a region as “Tilingacha” along with Magathas, Madhya, Janapadas.
4. The 12^th century Kurukodu inscription mentioned “Telunga”.
5. There were three regions in between Ganges and Godavari – Uttara Kalinga, madhya Kalinga and dakshina Kalinga. The dakshina Kalinga became Tenkalinga and it changed to “Telanga”[11].
6. Agattiyam, a 5^th cent work called the lanuage as “telungam”.
7. Raja Sekhara (c.880-920 CE) used the Sanskritized form of “Trilinga” and hence called, “Trilingadhipati”.
8. Vidyanatha applied the expression “Trilingas” to all people of Andhra.
9. Amir Khusru and Abdul Fazal called this region as “Tilinga” and “Telingana”. Thus, the Muslim chronicles started using the words, tilinga, telinga anf telagana and so on.
10. The word “Telangana” was first found in an inscription found at Tellapur, Sangareddy Taluq, Medak district dated tp 1417 CE.
11. The Velicherla inscription dated to 1510 CE of Prataparudra Gajapati mentioned “telungana”.
12. The Tirumala inscription of Sri Krishnadevaraya dated to 1517 CE mentioned the expression “Telungana”

The bringing of Tamil to interpret “Ten-kalinga” has been extreme in interpretation, as other side, “orukallu” and such other names are ignored. The attempt trace the origin of word “Telengana” has been confusing as it encompasses geographical area, language speaking people and the other people who pronounced such expressions. Thus, mixing all the concepts, and bringing a interpretation that “this trilinga” is different from “thay trilinga” etc., has been confusing and incorrect. To conclude, I just add the paragraph of mine from an earlier blog in the context.

The origin of the word “Tilang / T’lang / tailanga / tilang / tenugu / tenungu / telugu” etc[12]: “It is well known that the word and expression “tilang / teleng / telengana” etc., were evolved from “Trilinga” as Andhra was known as “Trilingadesha” i.e, the land of three Lingas i.e, dominated by the Saivite part of Hindu religion[13]. Ptolemy also used the expression “trilinga” (trilingon, triglypton). Tailanga of Burma is equated with tilanga[14], capital of Arkan[15]. Of course, both the scripts of Telugu and Burmese have similarities. The Chinese records mention K’lang and T’lang referring to the regions of Kalinga and Telenga i.e, modern Orissa and Andhra. During the medieval period it was known as tilang / telangana as mentioned by the Muslim Chroniclers[16]. None can ask to why the ancient Tamils do not mention them as so, as they never called them “Dravidians” in their Sangam literature. Therefore, all words and expressions denote to the region of Andhra and Andhrapradesh only and it cannot be interpreted that it referred to “Telengana” as perceived and conceived by the paper presenters” – this was written by me in 2012 after attending the two-day national seminar on “Regional Identity and Nation Building in India (Focus on Telangana Movement)” on March 14 and 15, 2012 was organized by the Department of History and Tourism Management Kakatiya University. Now, then, on 02-06-2014, Telangana State has been formed! Let all Telugu people live happily!

© K. V. Ramakrishna Rao

29-03-2017.

[1] http://bharatkalyan97.blogspot.in/

[2]  Sathyabhama Badhreenath , Hema Achyuthan, Smriti Haricharan and K. P. Mohandas, Saluvankuppam coastal temple – excavation and application of soil micromorphology,  CURRENT SCIENCE, VOL. 100, NO. 7, 10 APRIL 2011, pp.1071-1075.

http://www.currentscience.ac.in/Volumes/100/07/1071.pdf

[3] See here for his full bio-data: http://kovelasuprasanna.blogspot.in/2007/04/hi.html

[4] Deccan Chronicle, DNA study into Telangana origin begins, Published: Dec 30, 2016, 2:37 am IST; Updated: Dec 30, 2016, 3:51 pm IST.

http://www.deccanchronicle.com/nation/current-affairs/301216/dna-study-into-ts-origin-begins.html

[5] When there have been many hypotheses and theories that  the megalith cultural men migrated from middle east to India, Indians were considered as “Aryans” and “Dravidans” and son on such type of DNA analysis is intriguing.

[6] Times of India, First quest to crack Telugu DNA mystery, Syed Akbar| TNN | Dec 30, 2016, 05.48 PM IST.

[7] http://timesofindia.indiatimes.com/city/hyderabad/-first-quest-to-crack-telugu-dna-mystery/articleshow/56256567.cms

[8] Deccan Chronicle, DNA study into Telangana origin begins, Published: Dec 30, 2016, 2:37 am IST; Updated: Dec 30, 2016, 3:51 pm IST.

[9] http://www.deccanchronicle.com/nation/current-affairs/301216/dna-study-into-ts-origin-begins.html

[10] Daily News and Analysis, Indians are one peoplke descended from two,  by K. V. Ramana, Fri.25 Sep.2009, 02.54 am, Hyderabad, DNA group.

[11] How Dakshina Kalinga was known as “Tenkalinga” so that it could again trun in to “Telangana” is not explained.

[12] https://kvramakrishnarao.wordpress.com/2012/03/18/regional-identity-and-nation-building-in-india-focus-on-telangana-movement/

[13] Robert Caldwell, A Comparative Grammar of the Dravidian or South-Indian Family of Languages, University of Madras, 1976, pp.26-30

[14] Sir Stamford Raffles observed the similarity among the “Trinity” sculptures of SEA and South India and noted that the Paramban Trinity could have been derived from Andhra. S. Raffles, History of Java,  AES, New Delhi, Vol.II, p.73.

[15] K. R. Subramanian, Buddhist Remains in Andhra and the History of Andhra between 225 and 610, AES, New Delhi, 1989, p.6, 135, 138.

[16] Shrerwani and P. C. Joshi, History of Medieval Deccan, Andhrapradesh Govt.

1976. Gopalachari, Early History of Andhra Country, University of Madras, 1976.

“Culture, Commerce and Empire: Exploring the Coromandel Coast”, the National Seminar held on 8th and 9th February 2017 at Puducherry (1)

“Culture, Commerce and Empire: Exploring the Coromandel Coast”, the National Seminar held on  8^th and 9^th February 2017 at Puducherry (1).

The National Seminar On “Culture, Commerce and Empire: Exploring the Coromandel Coast” was held on 8^th and 9^th February 2017 at the Convention-cum-Cultural Centre, Pondicherry University under the UGC – SAP [DRS-II] program. The SAP and DRS may apear differently for engineering and IT students, but, here, they have different connotations. SAP = Special Assistance Programme and not SAP SE[1] or SAP [Systeme, Anwendungen, Produkte] as known. DRS = Departmental Research Assistance and not anything else. The delegates were accommodated at the Convention Centre and the “International Guest House”, Pondicherry[2].

The International Guest House was started in 1972 by the Aurobindu Ashram[3] situated near to Manakkula Vinayagar temple. The registration was done at the Convention Centre on February 8^th 2017 and the proceedings were conducted at the Convention cum cultural centre.

On 7th evening, Kanaka Ratnam and Paldurai came to take us [Shri Krshna, Sovon Sanyal, Bijender Singh, Raman Sinha and myself] for dinner.

I could meet Prof Venkata Ragotham after several years!

The Theme of the Seminar: The theme of the seminar was given a follows by the organizers[4]:The onset of modern age intersected with the emergence of colonial empires in the non- European world. Therefore, the expansion of modern culture contributing to the explosion of commerce which in turn culminated in the rise of empires in the non-European world are closely interconnected. The commercial and trading activities of the European powers close to the first half of the eighteenth century had not brought about a significant impact on social and cultural realms of the non-European societies. The cultural transaction between the European and non-European worlds was non-intrusive and not very contagious. However, with the coming of the Industrial Revolution and the rise of Capitalism, the European countries witnessed unparalleled growth in their economies and in the realms of culture. Following this, there was an intense drive for acquisition of colonies. The non- European world, powerless to prevent the onset of this rapacious process, began to experience a decisive and irreversible transformation. The advancement of the European nations and disintegration of the non-European countries was thus simultaneous and parallel process. Cultural transformation was concomitant with the intensified expansion of commerce. The emergence of new libertarian culture accelerated the endeavours to explore new frontiers of the world and seek new avenues for expansion of trade and commerce. The culture changes assisted commercial expansion and the commercial contingencies contributed to the construction of empires in the non-European world. Indian Ocean trading network massively expanded after 1500 A.D. The network of long-distance commerce and creation of network of communications climaxed ultimately in founding empires in India and elsewhere. The exchange of commerce eventually led to the control of the territories and colonization. Commerce was thus connected to the colonization and vice versa.

How the initial commercial and cultural transaction had taken place in the early stages in India was alluded by a foreign traveller, who extols the ingenuity of Indians. Pyrard de Laval (1619), exudes: “I have never seen men of wit so fine and polished as are these Indians: they have nothing barbarous or savage about them as we are apt to suppose. They are unwilling indeed to adopt the manners and customs of the Portuguese; yet they readily learn their manufactures and workmanship, being all very curious and desirous of learning. In fact the Portuguese take and learn more from them than they from the Portuguese; and they that come fresh to Goa are very simpletons till they have acquired the airs and graces of the Indies. The European trading companies seeking to establish their trading contacts with the Eastern world initially traversed along the coastal regions establishing their trading posts and in the process nurturing their territorial ambitions on account of the politically volatile environments in India. European commerce and its expansion with the East were essentially hinged on the policy of conquest and control. It was the lucrative trade and commerce and the unlimited opportunities for exploitation of the natural resources of the non-European world, which finally set off the colonization process”. W.H. Carey (1882) writes thus: “At the commencement of the Company’s commercial operations in India, the trade was not extensive; but small as the Company’s power to trade was, limited as their means were, the profits were nevertheless large. It was not uncommon to make 100 per cent, of profit on their capital and in some cases it even exceeded that percentage. It is axiomatic that it was the prospect of unlimited profits that lured the British trading company to India. Despite of initial hiccups, the Britishers were firm on pursuing their trade and commerce with India”.

The lust for fortune more than their appetite for territories tied the British firmly to Indian trade till the mid-eighteenth century. The commercial and trading company was finally transformed into a Colonial Power. Ports turned into Fortresses. Merchants found themselves reincarnated as Messiahs of India, a development, which had been described by Adam Smith as a “strange absurdity”: that is, a Company-State and a merchant-empire, and which was further ‘pilloried’ by Edmund Burke as “a state in the disguise of a merchant”. (Philip J, Stern, 2011). The seminal theme for the seminar is the great expansion in interaction between the world’s distinct terrains, cultures and peoples and the change that was caused by contact with the foreigners and their armies, commodities and ideas. Aspects particularly the trajectory of trade and commerce, the emergence of new markets, the transformations in the production process in the areas of agriculture and industry, the demise of old cities and emergence of new ones, the process of de-industrialization and its attendant social and economic outcomes, the growth of the capitalist enterprises, the emergence of new social classes, viz., capitalist class, working class would also be covered.

The Objectives of the Seminar:  It would focus on the trajectory of Coromandel Coast from early modern era to the end of the colonial rule in India. It primarily seeks to focus on the interconnections between culture, commerce and empire building process in the Coromandel Coast.

• The phenomenon of Colonialism unleashed the consequences, which were disastrous for the colonized people. The foundation of British colonial rule in India was a protracted and painful process. In the process of its establishment, it devised varied instruments and endeavoured to alter or disorganize the Indian economy, distort the society and disorient the patterns of development. Precisely, the National Seminar seeks to interrogate this excruciating process, explore the narrative of colonial trauma, and the strategies employed by the colonial powers in building their empires.
• The Seminar aims at providing comprehensive understanding of the transformations in the economy and society of colonial south India. It covers the introduction of diverse policies under the British rule. It also discusses the transformation that was effected in the urban space of British India. It focuses on the endeavours to reconstruct India and also on the emergence of modern industry and the rise of new social classes in colonial India.
• The Seminar also attempts to bring focus on the spread of Western science, the condition and contribution of science in the colonial process and the nature of scientific progress in a colony with special reference to India. It seeks to critically survey the role played by the East India Company in the diffusion of science and technology in India, and also the introduction and the degree of support extended to Western medicine in India with particular emphasis on the Coromandel region.
• The seminar chiefly focuses on the interrogation of the cultural and commercial transactions between the Western colonial powers and India, the foundation and the role of Colonialism in India’s social, political and economic evolution. It aims to reassess the adequacy of the interpretive strategies or the historiography hitherto followed in the study of nature of the Colonial State.
• It also endeavours to articulate on the necessity to look for new sources i.e., non archival sources to construct or reconstruct the history of Colonial State and its accountability in the transformation of social, political and economic aspects of colonial India especially the Coromandel region. It also seeks to address the emergence of new perspectives on history and historiography of Colonial State.

The Broad Sub-themes of the Seminar: Besides the above, the broad sub-themes were suggested as follows:

• State and Society in pre-colonial India
• Trade and Commerce (17th -20th Century).
• Empire building: Wars and Technology: Ship Building Technology (17th -20th Century)
• Early Cultural Transaction and Travelers’ Accounts.
• Debate on Indian Economic Transformation in 19th Century
• Rise and growth of New Market Networks
• Advent of New Technologies: Printing Technology
• Indian Renaissance and Making of Modern India
• Influx of New Cultural Practices: Western Food Culture and New Recreational Avenues
• Emergence of New Public Spaces: Museum, Zoo, Botanical Gardens, Herbarium
• Rise of New Architecture: Insignia of Colonial Rule
• Science, Technology and Empire: Growth of Scientific and Technological Research Centres and Laboratories
• Colonial rule and its multifarious impact on Coromandel Coast

The convener of the seminar was Dr. K. Venugopal Reddy, Associate Professor and Head, Department of History[5].

Inaugural, keynote, felicitation and presidential addresses: As usual, though the inauguration was to start by 10.30, it was delayed slightly. Again, as usual, the “Kuttuvilakku” (lighting the traditional lamp) was lighted by the VIPs with shoes, as a sign of inauguration. Prof G. Chandrika recalled as to how the department of History was started in 1986 with K. S. Mathew as HOD and then had association with S. Gopal, Chempakalakshmi, M. G. S. Naraynan and others. Of course, it has grown with Dr Venkata Raghotham with the tradition of “dissent and debate”. In 1992, there were only three students in history department, but, now, there are more than 150 students.  Thus, the history department here has been active. Then, K. Venugopal Reddy explained the theme of the seminar. He pointed out that it was a collective effort to organize the seminar with the participation of all. Even the topic of the seminar was discussed and decided with much thought process gone into. He appreciated Deepak Kumar for his contribution to “History of Science and Technology”.

Deepak Kumar in his inaugural address stressed about the “dispersion of knowledge” is more important than the “generation of knowledge” in the context of “knowledge-society”. The volume of exports carried on from India to other countries has not been quantified, as such statistical figures are important for research. “Canonized knowledge” (Sastra sambanda gyan) is useless, as it leads to static society.

During inauguration, a section of audience with students

 During inauguration, a section of audience with students, another view

Ratan Lal Hangloo in his keynote address elaborated the historical background starting with Persians, Alexanander to 13^th century.  Some of his observations are intriguing – greek langage was studied in the Indus valley[6], Ramayana was copied from Odessy[7], Chinese sponsored pagoda at Nagapatnam which bore the inscription dated 1267 a Tamil temple was built in Quanzhou[8], a recently discovered papyrus[9] contract recording the terms of shipment of goods between Muziris in India and Roman port etc., had been intriguing as they were involved with the complexities of controversies and extra-historical enthusiastic activities[10].

Venkata Ragotham pointed out that India and China were controlling the 2/3rds of world economy, but such details were not discussed. History seen beyond the confinements of “nation-state” is better concept for understanding India. Both oppressive nationalism and post-colonialism marred the historiography of India and that is why we know more about historians than history, as historians have become the prisoners of the state. With K. N. Chaudhury, the Indian Ocean studies developed. In “construction and deconstruction” processes, opaque language as some (e.g., Gyan Prakash) use should be avoided. The “academic deception” could be noted more in the post-colonial historiography. He concluded with the note that history is not survey, collection of data etc., but is is what actually happened in the past.

Anisa Basheer Khan, VC of Pondicherry University briefly touched upon the seminar theme.  She suggested that the topic of the seminar “Culture, Commerce and Civilizations” could be better. She also pointed out that Puducherry is a mini “India”!

K. V. Ramakrishna Rao

11-02-2017

The students serving the participant delegates and others.

After lunch, the scholars had discussion

[1] SAP SE, a global software company, is one of the largest vendors of ERP and other enterprise applications. The company is headquartered in Walldorf, Germany. SAP was started in 1972 by five former IBM employees in Mannheim, Germany. The original name for SAP, Systeme, Anwendungen, Produkte, is German for “Systems, Applications and Products.”

[2] “International Guest House”, 47, Subash Chanra Bose Road, Pondicherry – 605 001; 0413-23366999  / 2221812; ingh@aurosociety.org Amenities – Internet – None; Laundry facility – Available; vehicle parking space – None; In rooms – TV – None; Refrigerator – None; Water Heater (shower) – In select rooms only. Those who want hot water should inform and get one bucket with charge of Rs.5/-

[3] http://www.aurosociety.org/visiting/accommodation.aspx – International Guest House (INGH)

[4] http://www.pondiuni.edu.in/sites/default/files/national_seminar_history10112016_0.pdf

[5]  Dr. K. Venugopal Reddy, Seminar Convener, Department of History, Pondicherry University Puducherry-14 ; Mobile: 09994190670; Office:0413-2654382 / 2654771; e-mail: rk_venugopalreddy@yahoo.com, or kvgreddy.his@pondiuni.edu.in

[6] The dispute that the Indus script and its language was Aryan or Dravidian has not yet resolved in spite of thousands of attempts made by the various experts and pundits. Under such circumstances, the study of Greek language in the VC is intriguing.

[7] For more details – see at http://navalanthivu.blogspot.in/2006_02_01_archive.html

D. C. Boyd, Weber on the Ramayana, Indian Antiquary, 1872,Vol. I, p.120, 172, 239 and 1875, Vol.I.

Kashinath Trimbak Telang, Was the Ramayana Copied from Homer? A Reply to Professor Weber, (first printed in 1873), Publishers Parlor (India), New Delhi, 1976.

Krishnamachariar, History of Classical Sanskrit Literature, Motila Banarasidas, New Delhi, 1937, pp.14-22.

[8]  The Quanzhou inscription was a bilingual (Tamil-Chinese) informing that the Siva temple there was built by one Sambanda Perumal with the permission of Senis khan. However, that temple was demolished by the Chinese authorities in 20^th century.

[9] This is related to the controversial “Pattanam excavations” stopped by the ASI, where the archaeologists have differed widely about the claims made.

[10] See  his paper “Commerce, Culture and Empire: Interests Intertwined” circulated – p.7, 9, 11, etc.

“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.

“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.

Registration – K. Shanmugam, Venkareswara Rao

The National seminar: The department of History organized a National Seminar on “Social Justice and the Marginalized in South India: Experiences and Challenges” held on 30-31 July 2016 at the premises of C.S.R.Sarma College, Ongole[1]. The national seminar was sponsored by the ICHR, New Delhi. Dr K. Srinivasulu, the convener of the seminar in the circular clearly brought out the theme of the seminar and the related subthemes. The last dates for the submission of abstract and full papers were fixed as July 20^th 2016 and July 25^th and about 50 papers were received by them. The delegates from outstation started coming by July 29^th evening itself and they were taken to different lodges and accommodated immediately. Paper presenters had come from New Delhi, Andhraparadesh, Telengana, Karnataka, Kerala, Tamilnadu, Pondicherry and other parts of India. For me, this was the fifth visit to attend seminar or conference. Anyway, it gives me opportunity to meet friends, listen to scholars and learn new facts.

The Theme of the Seminar[2]: The circular  explained the theme of the seminar in detail, “In the onward progress of human history, we did imagibe a society of free of oppression, just and egalitarian. Just was conceived as ‘right’, often became a tool to examine the proper functioning of the society. Law, government, governance, administration, political processes, reconciliation, and negotiation viewed from the perspective of justice. It became a norm and also necessity of everyday life. However notions of justice vary from one to another. Governmental to popular notion of justice reflect the significance, though we might divide over its proper definition. From attainment of dignity, corrective, retributive, distributive to redress of historic injustice highlights the journey of justice. These forms of understanding on idea of justice have responded to different situations from Plato to Rawls and recently Amartya Sen and Naila Kabir.”

What is social justice?: The circular went on to explain, “Social justice emerges with the notion to address the inequalities present in different realm of life influenced by social conditions. It aspires to bring parity through the principle of distribution in wealth, asset, benefit and opportunities. Social justice was argued from the perspective of merit, needs, equality and absence of privileges. In order to create a just and fair social space, certain member of society needs to share the traditional and historical privileges. As Dr. Ambedkar rightly mentioned in his last constituent assembly speech, that political equality means nothing unless social and economic equality is guaranteed. Social justice attempts to engage with economic and social injustice present in the society. It is often viewed as right of the destitute, women, minorities and empowers the marginalised members of the society. Rawls mentions, the availability of primary goods to the least favoured is necessary. He further states that liberty, equality and opportunities are essential to promote the values of social justice.”

Indira Sawhney – Mandal jugment was diluted for vote bank politics

Social justice, Hindus, Ambedkar: The circular also pointed out, “In India the idea of social justice everyday challenged by the unequal social order defined by caste identity of members in society. The understanding on justice in India was performing caste duty that is observance of enforcement of Hindu law which Ambedkar says Hindu laws are made by touchables in order to create an order. Untouchables have to obey it, they do not have any right and no justice is due to them. They should pray for mercy and favour from the touchables. This established order is not notional but legal and also subject to punishment. Therefore, one could argue that justice in ancient India was based on hierarchy over equality, importance to traditional rights and duties. Dr. Ambedkar while writing on different aspects of socio-political economic and religious matters adopted justice as a framework for establishing a vibrant democracy in India. His writings and speeches do not systematically discuss the concept of social justice rather his understanding on liberty, equality and fraternity, social democracy, state and minorities brings the periphery idea of social justice to the forefront.”

Mandal SC judgement- key words- before and after

Statistics of the SCs etc[3]: The circular erred in giving statistics, “The SC’s who according to the 2011 census comprised of 16.6 percent and scheduled tribe who are popularly known as Advasis, Mulnivasi, constitute 8.6 percent, 16 percent minorities, especially Muslims, of total population face continuous negligence from the state and discriminated on daily basis by the society. Similarly women who constitute 49 percent of our population exist with mere economic, health, educational, employment opportunities. These marginalized communities not only lack basic amenities towards well being but also encounter constant violence by the dominant communities. Social Justice addresses and advocates guarantee of rights for the marginalized, moreover questions everyday oppression.”

Madhu, KS and KVR

Laboratory hall donated by Smt Bhanumathi Ramakrishna

Questions raised for discussion and debate: The circular also posed questions, “South India, without much doubt performing well on different socio-economic and educational index compared to other regions of the country. The presence of social movement ensured better opportunities for the marginalized and championed the idea of social justice.   In this context, –

• how do we understand the idea of social justice?
• What does it mean to Indian society?
• How it promises to address the existing challenges faced by marginalized communities such as Dalits, Tribals, Women and Minorities present in our society?
• Can it deliver its promises and if so how it’s going to do so?
• Is that easy to implement the principles of social justice against odd conditions?

The proposed seminar on ‘Social Justice and Marginalized in South India: Experience and Challenges’ would respond to some of these important questions. Different thematic sessions on social justice and marginalized communities engage with the emergence of social justice to the challenges posed in the contemporary times.”

K. Shanmugam facilitated, who inaugurated the seminar

KS lighting the lamp

Seminar inaugurated – invocation – Vande mataram

The Sub- Themes suggested for the seminar: For paper presenrers, the following sub-themes were also suggested:

 

1. The Idea & Origin of the Concept of Social Justice
2. Social Justice in Ancient and Medieval South India
3. Social Justice and Marginalized Communities
4. Social Movements and Social Change in South India
5. Social Justice: Understanding Policies and Politics
6. Any other Topic related to the Theme

View of te audience 30-07-2016.LHS

View of the audience 30-07-2016

30-07-2016 (Saturday) – Inauguration: The seminar was inaugurated by the invited dignitaries and scholars by 10.30 am on July 30^th 2016 with routines of lighting the lamp, inviting the delegates, honouring the guests etc.

11.17 to 11.20 am: Dr K. Srinivasulu explained about the theme of the seminar.

11.21 to 11.48 am: Sri K. Shanmugam, Assistant Commissioner of Central Excise, Chennai inagurated the seminar with a brief.

11.49 to 11.50 am: Sri G. V. Ramakrishna Rao, Director, Department of Archaeology and Museums, Govt. of A.P as a Chief Guest succintly touched upon the issues of “Social Justice”.

11.51 to 12.30 pm: Associate Prof Yagati Chinna Rao[4], Programme for the Study of Discrimination and Exclusion, Jawaharlal Hehru University delivered key-note address.

12.31 to 12.37: Sri M. Srinivasa Rao, the Principal of the college presided over the function and addressed the gathering.

Sri P. Gopalakrishna Murthy gave “Vote of thanks” to all. These went on as routine and ritual like.

Time for sub-quota for deprived SC sub-castes[5]: As “The Hindu” reported about the speech of Yahati Chinna Rao, it is given here. Y. Chinna Rao started explaining how the concept and expression “Social justice” developed out of western sources in the modern context. According to him there was a need for a review of the scheme of reservation to assess as to which of the sub-castes in the list of the Scheduled Castes benefited the most and a sub-quota provided in favour of the most deprived Dalit communities[6]. Referring to Andhra Pradesh, he said Malas and Madigas, the two main Dalit communities, were relatively advanced when compared to the sub-castes like Dekkalis, Mala Mastins, Madiga Mastins and Mala Asadis who were marginalised. A sub-quota on the lines of the one provided for Arunthathiyars in Tamil Nadu could be evolved to improve the lot of the deprived Dalit groups, who should be entitled to a mandatory sub-quota of 3 per cent or so and also claim their share in the general quota for SCs, he opined[7]. A commission should be constituted to find out which groups had not benefited at all from the Scheduled Caste quota and these should be given top priority within the quota for SCs, he added. Experiences showed that the benefits of reservation went only to a few well-educated families in the politically-dominant SC communities and real poor SC families were left out of the development process, Mr. Rao said.

Benefits of reservation went only to a few well-educated families in the politically-dominant SC communities and real poor SC families were left out: If this is true, it is very serious and why the SCs opporess and supress their own brethren has to be analyzed. Generally, the SC leaders always make hue and cry about the status of SC all ober India. In AP, it is learnt that SC political leaders have set up political colleges, but, they do not give seats to SC, as they cannot give any donation. Then, why they pose as saviours of SC and gain political clout for their selfishness and profiteering. Whether such learned, advanced and politically dominant elite SCs could be considered as “creamy layer” and the reservation stopped for their wards has also to be considered for debate. How “Reservation within reservation” could be achieved, benefited and implemented for them has to be explained.

Technical session on the first day (30-07-2016): Technical session started immediately by 12.38 pm. The first session was headed by Dr G. Sambasiva Reddy. After lunch, the session was chaired by Prof Lokesh, Dharwad, Karnataka. The third session was conducted by Dr S. Jayakumar, Alapuzzha, Kerala. The technical session started with the presentation of papers. Generally, the papers had dealt with the subject matter specifically in the context.  Few papers were presented in Telugu, of course dealing with the local issues. Unlike, other social justice conferences, where, emphasis is given to job reservation related issues, here, many other issues like the rights of children, women, old people etc., were touched upon. Even Supreme Court judgments, the special bench for “Social Justice”  and their fast-track way of deciding the issues were also taken up for discussion.

Technical session on the second day 31-07-2015 (Sunday): The paper reading session started by 9.50 am and the session was chaired by Dr Jawaharlal.  The second session was headed by Dr Raja Mohan Rao. State Archaeology and Museums Deputy Director Sai Baktha Keshava, Dr. K Thimma Reddy, a retired professor from Andhra University, former Union Public Service Commission member K.S.Chalam and Dr.G. Sambasiva Reddy from Yogi Vemana University were among those who spoke at the seminar which saw presentation of 50 research papers on issues relating to discrimination and exclusion of Dalits by scholars from different parts of the country.

Second session – G. Dharma Naik, P. Sumabala, D. Jayachandralekha, Madhusudhana Rao

The discussion about “tribe”, “tribal”, “criminal tribe” etc: Some papers delved upon the “tribes” of India. A tribe is understood generally as a group of distinct people, dependent on their forest, land or place, where they live for their livelihood. According to the present-day researchers, they have been primitive, barbarians and uncivilized.  They have been considered largely self-sufficient, and not integrated into the national society. However, in India, they have been associated with other people and following national culture, tradition, heritage and civilization as could be noted from their counterparts. One would be surprised to see the jewelry of them exhibited in the so-called “tribal” museum in Pune, as they excel modern jewelry in intricacy, design and manufacture. In other words, their material culture had / has been for better than modern culture. In India only, the British brought certain acts to segregate and brand certain tribes as “criminal”, as they did not obey to them by force or otherwise. The term Criminal Tribes Act (CTA) applies to various pieces of legislation enforced in India during British rule; the first enacted in 1871 as the Criminal Tribes Act, 1871 applied mostly in North India. The Act was extended to Bengal Presidency and other areas in 1876, and, finally, with the Criminal Tribes Act, 1911, it was extended to Madras Presidency as well. The Act went through several amendments in the next decade and, finally, the Criminal Tribes Act, 1924 incorporated all of them.

The Indian tribes have been scientifically advanced society: Actually, in India, people have been living in every part of Bharath contributing their mite to the society. The ancient Indian literature (from Vedas to Puranas) has been vivid with their contribution and the integrated role played in many aspects. In fact, most of the metallurgical technology was vested with them and the European travellers, explorers and missionaries have recorded in their writings[8]. In ferrous technology, they had excelled long back and the specimens they produced even in 17^th-18^th centuries could not have been produced by the European experts[9]. Most of the metallurgical processes, techniques and science were observed and learned from them[10]. However, many times, the European Companies tried to exploit them and even steal their technology and kill them. This infuriated them and started retaliating against them. At that stage only, to suppress the facts, they branded them as thugs, hooligans, gangsters, criminals and so on. Officially, they enacted acts and rules to prevent from carrying out their skills. Thus, the paper presenters have been perplexed and confused in recommending that they should be modernized at one side and at the same time, advocating that their culture, tradition, heritage and civilization should be preserved!

criminal tribes of Indiam Hubli etc, as imagined by the British

Valedictory and the retirement function of Dr K. Srinivasulu: After lunch, the valedictory function was there. Then, the outstation delegates started moving out. After that a function was held to facilitate Dr K. Srinivasulu, as he was retiring by the day. His relatives, friends, colleges and well-wishers were there to wish him retired life and carry on his research activities.

K. V. Ramakrishna Rao

15-08-2016.

[1] C.S.R.Sarma College was established in the year 1952 and presently affiliated to Acharya Nagarjuna University, Nagarjuna Nagar, Guntur District, Andhra Pradesh. The College got UGC recognition under 2(f) and 12(b) in the year 1987. The institution is presently offering B.A., B.Com, B.Sc. and M.Sc. courses. The college celebrated its diamond jubilee celebrations in the year 2012. Department of History is one of the earliest departments of the college.

[2] Based on the circular sent to the delegates by the convener of the seminar.

[3] This type of statistics given has been without any mathematical sence or truth, as they do not represent the reality. For example, here –

SC                                                  = 16.6%

ST                                                   =  8.6%

Muslims and other minorities = 16.0%

Women                                        = 49.0%

Total                                             = 90.2%

Then, the balance 9.8% – who are they? Are they “non-Muslims”, “non-minorities”, “Hindus” or otherwise?  Definitely, Hindus are there in SC, ST and women and they cannot be seperated in statistics for convenience. If “marginalized” are there in every community or religion, then, they have to be seperated with facts and figures to arrive at factual position for any interpretation.

[4] Dr. Yagati Chinna Rao, Associate Professor, Programme for the Study of Discrimination and Exclusion, School of Social Sciences, Jawaharlal Nehru University, New Delhi – 110 067. Ph: 011-26704165 (Off); 011-2674 1467 (Res.), Fax: 011 2674 1504/ 2674 1586; Email: ycrao@mail.jnu.ac.in; cryagati@gmail.com For more details, see here: http://www.jnu.ac.in/Faculty/chinnarao/

[5] The Hindu, Time for sub-quota for deprived SC sub-castes: JNU Professor , Ongole, August 1, 2016; Updated: August 1, 2016 06:08 IST

[6] His usage of “Scheduled Castes” and “Dalits” in the same line, context etc., is intriguing, as the National Commission for SC issued a circulr not to use “dalit”, as it is neither constitutional nor legal.

[7] http://www.thehindu.com/news/national/andhra-pradesh/time-for-subquota-for-deprived-sc-subcastes-jnu-professor/article8926220.ece

[8] Works at Ramanakapettah’ and this version is taken from Vol.1 (No.613) of the Board’s Collections in the India Office (IOR:F/4/I). An edited version of it was also published by Dr Heyne in 1814 as No.13 ‘Tracts, Historical and Statistical on India’.

[9] The Mode of Manufacturing Iron in Central India, by Major James Franklin, is in the India Office Library as MS EUR D 154, and is noted as ‘Received from Secretary May 19, 1835’. The whole of this document along with the seven plates (but excluding the map) is published here. The original is titled ‘Observations on Several Iron Mines, in the Central Part of India, with an account of the Indian Mode of Manufacturing Iron and Plans of the Machinery and Implements’.

[10] Aspects of Technology in Western India, consists of extracts from letters addressed from Bombay by Dr H. Scott to Sir Joseph Banks, President of the Royal Society, London, during 1790-1801. The extracts reproduced here are from Add Ms.33979 (ff.1-13; 127-30; 135-6; 233-6); Add Ms.33980 (ff.305-310) and Add Ms.35262 (ff.14-5) in the British Museum.

The Proceedings of the 39th session of Andhrapradesh History Congress held at Sree Potti Sriramulu Telugu University, Srisailam campus on January 31st and February 1st 2015

The Proceedings of the 39^th session of Andhrapradesh History Congress held at Sree Potti Sriramulu Telugu University, Srisailam campus on January 31^st and February 1^st 2015

1. Srisailam location, map at APSRTC bus-stand, Srisailam

The Campus of Sree Potti Sriramulu Telugu University is situated opposite to Shivaji Spoorty Kendra: For the delegates who were coming from other states or from Chennai, Pondicherry, Chittoor and other places, reaching Srisailam had been a tedious journey involving more than 12 to 16 hours road journey, unlike for those who were coming from Hyderabad, Warangal, Kambam, Ongole etc. Most of the people at Srisailam did not know the location of the Campus of Sree Potti Sriramulu Telugu University (hereinafter mentioned as PSTU). Had the organizers mentioned that it was situated just opposite to Shivaji Spoorty Kendra, it would have been easier for the delegates to reach. From temple side, the hilly areas were leveled by Boukline machines on 30^th, when I was walking up to locate the venue of the 39^th session of APHC. When I reached after enquiring from many people, the place looked like deserted one. As there were two wheelers and three cars, I assumed that there were people inside the building. Of course, the Dean Sri Appa Rao, the local secretary, Pasala Sudhakar Rao, General Secretary of APHC and other staff members were there. I could meet Drs Chandrasekara Reddy, Babu Rao and others also. I was informed that the proceedings would be held there only.

1. Ganga sadan where I stayed on 30th and 31st January 2015

Ganga Sadan is the central Reception office of the Srisailam Devasthanams, where rooms are allotted for the devotees coming to Srisailam. Rooms can be booked online also.

2. The junction – temple LHS- APSRTC RHS

This the junction, from where we can go to the Temple on LHS road, APSRTC bus-stand on RHS and Patalaganga straight.

3.The street leading to the temple

The road on LHS leads to the main temple and it is dotted with many shops on either side. Of course the Chatrams / Pilgrimage staying Houses are there behind.

3. Temple dwajastambam

The Dwajastambam / flag-mast at the entrance of the temple can be seen.

4. Dwajastambam and nandi

The Dwajasthambam and Nandi – closer view. For PSTU, we have to go on the RHS road.

5. srisailam temple entrance

The temple entrance, photography is prohibited thereafter.

6. Going to University campus-the temple gopuram and wall can be seen

The RHS road leads to PSTU and I started walking slowly enquiring. The road is rocky and it is levelled.

7. Going through the road-getting levelled on that day

How the road is levelled.

8. Gangabhawani vapaharanamu- on the way to PSTU

“Gangabhawani Vapaharanamu”, Siddharameswaram Sawmy Paddalu, Koneru, Mallannapada Darshana place, and many guest houses could be seen on the way. There have been many gust houses built by the private and government companies, individuals etc on either side of the road, but looked deserted.

9. PSTU board – Shivaji Memorial can be seen on LHS

At last, I reached the road, where the name board of PSTU is there, but in Telugu. It is just opposite to the Shivaji Memorial and it can be seen on LHS.

2. view of PSTU from distance

View of PSTU from distance.

10. At last reached PSTU- on 30-01-2015

This the front side of the PSTU at Srisailam.

1. A. Appa Rao Local Secretary and P. Sudhakar General Secretary of APHC inside -30-01-2015

When I went inside, I could meet Prof / Dr A. Appa Rao Local Secretary and P. Sudhakar General Secretary of APHC in their room. They confirmed that the conference would held there only and preparations might start from the evening. After some time, I returned to Ganga sadan.

The Campus of Sree Potti Sriramulu Telugu University getting ready for the 31^st session of APHC: The place can be reached from the right-hand side of the temple through a rough road. This route has been tedious for aged people above 60 or those who have problems with legs. “Gangabhawani Vapaharanamu”, Siddharameswaram Sawmy Paddalu, Koneru, Mallannapada Darshana place, and many guest houses could be seen on the way. Besides the accommodation provided by the Devasthanam , there have been many Choultries, guest houses etc., built and maintained by the Caste organizations. The delegates were accommodated in the Reddy Choultry opposite to Ganga Sadan, the Central Reception office of the Devasthanam and the APSRTC Bus-stand on the backside. As usual others were accommodated in different nearby and convenient locations, according to their choice or other modalities. On 30^th night, the samiana / tent were put up and other arrangements were slowly made. Four rooms were marked for the ancient, medieval, historiography and local histories and the main podium samiana space for modern.

Inauguration on 31-01-2015 (Saturday): On the 31^st, the registration counters were ready for the job as usual. The breakfast was delayed and the delegates could have it by 10 am and there were none to inform about anything. It was served upstairs on the backside of the building. The registration was also done. The inaugural invocatory recitals were rendered by the Pundit and students of the Virasaiva Gurukulam situated next to Shivaji Memorial and opposite to the campus. The inaugural session went on as usual with routine formalities of lighting the lamp (it was mentioned as “lamping the light” and then corrected[1]), handing over of charges, reading reports, garlanding the guests etc.

16. PSTU dedicated to – by NTR on 10-04-1986

The PSTU was dedicated …..by the former CM, N. T. Rama Rao on 10-04-1986, a Ugadhi day!

15. PSTU -dept.of history, culture-inaugurated on 8-2-1989

The School of History, Culture and archaeology was established in 1987, the building completed and inaugurated on 08-02-1989. At that time, the 13th session of APHC was hosted.

13. registration started on 31-02-2015

Registration of the delegates started on 31-01-2015 in the rooms situated on  LHS after entering the campus.

14. Delegate fees collected -31

The delegate fees payment – Dr Chandrasekara Reddy can be seen.

17. Breakfast on 31-01-2015-10 am APHC

Breakfast served by the volunteers, Pongal and Vadai!

18. Breakfast on 31-01-2015-10 am -volunteers, APHC.

More volunteers…………………..

19. APHC office bearers relaxing before inauguration-31

APHC office bearers relaxing before inauguration, perhaps discussing also!

20.Inaguration-APHC

Inaguration function – K. Srinivasulu, B. P. Sahu, Adapa Satyanarayana, E. Siva Reddy, Tomas Ayya, G. V. Ramakrishna Rao, M. Venkateswara Rao.

21. Prayer by the Pundit and students of Veerasaiva Gurukulam-31st

Prayer by the Pundit and students of Veerasaiva Gurukulam, situated on RHS of the Shivaji Memorial.

22. Audience on 31st -inaugural session

Section of the audience on 31st -inaugural session RHS from the dais.

23. Audience on 31st -inagural session.LHS

Section of the audience on 31st -inaugural session LHS from the dais.

 

As per the printed invitation, Professors / Drs Adapa Satyanarayana would preside over, Pasala Sudhakar deliver and Elluri Sivareddy grace as chief guest and the guests of honours would be Sri / Prof / Dr Buddha Rajasekhar Reddy, MLA, Srisailam Constituency; P. Vidhyaprakash, VC in-chrge Rayalaseema university; K. Venkatachalam, Vice-charman, Telengana State Council of higher Education; K. Sagarababu, Executive Officer, Srisaila Devasthanam;  and N. Narashimham, Dy Commissioner of commercial tax, Kadapa, but except Vijayaprakash none turned up and he also attended late.

Some delay for inauguration: Initially the inaugural function was held up, as the organizers were expecting the local MLA. Later, as there was power cut, it was delayed further. A. Appa Rao, K. Srinivasulu, B. K. Sahu, Satyanarayana, P. Sudhakar, E. Siva Reddy, Thomas Ayya, G. V. Ramakrishna Rao, M. Venkateswara Rao and A. Gurumurthy were on the dias and later Vijayaprakash joined. P. Sudhakar, in his report expressed his anxious that the organization should be protected to continue, as it was facing a crucial time. The local people or the people from Andhra might have understood what he was talking about, but, for the persons coming from other state, it was intriguing and perplexing.

11. Siva Reddy[2] (11.36-12.48 pm): He pointed out that APHC session was hosted by the University for the second time. He would oppose to those who objected to the conduct of the conference there in Srisailam. Pointing out several lacunae in history writing, he said that Mahabharata could be story, but not Kakatiyas; origins of Satavahanas, Ikshvahus were stil in mystery; there were many gaps in history; culturally and traditionally all Telugu speaking people are one, but now divided; He asked as to whether history was to unite or divide people. Historians have to decide as to whether they are going to write Telengana history or Andhra history. History cannot be biased and historians should not entangled with the webs of ideology. “If we talk about Samprahaya, can we dubbed as RSS or VHP?”, he asked. Jains wrote their own Ramayana only to denigrate Rama, writing that Rama married his sister Sita. There should be academic honesty and not academic dishonesty. Many historians are writing histories without mentioning the sources or acknowledging the work done by others knowingly. Very often “Karnataka Sangeetham” is mentioned, but why “Karnataka” is mentioned is not explained.

Vijayprakash (12.00-12.48 pm: By that time as Vijayaprakash came, he was called to the dais. Excusing himself for coming delay, he also expressed himself that he had not come prepared with any paper. As history subject became redundant in the present-day context, historians should do something for it. As because of construction work  and other infrastructure development works have been taking place, 6-track roads laid, the earth surface is continuously disturbed and many archaeological treasures are disappearing. As such activities would go on more and more I coming days, historians should pass an resolution and submit to the government that they should take concern about the archaeological evidences, in their digging activities, so that the evidences are not destroyed or vanished. Mentioning about the credit system introduced, he pointed out how Smriti Irani has made that even engineering and other professional students should taken subjects like history as optional subject[3].

Adapa Satyanarayana (12.49-12.22 pm)[4]: As a General presidential address, he started talking about conversion and activities carried on by the Christian missionaries. They used the Vemana’s writings against the Brahmanical Hinduism. He declared that his paper becomes relevance in the context of “Garvapasi” conversions talking place at the behest of the Hindutva forces under the present BJP government. He held that Mahatma Gandhi view about conversion exactly matches with the present-day Hindutva forces. However, Ambedkar differed from Gandhi. Ambedkar perspective reflects certain aspects of Marxian characterization of lower class religion as a potential vehicle for protest consciousness. He appreciated the excellent conversion work done by the Christian missionaries. He claimed that 80% dalits preferred to get converted to Christianity. In the Nizam dominion, there was never a communal riot, whereas, after that there communal riots, because of the Hindutva forces. According to Christian ideology, he declared that, “The Hindu way of life for caste and exclusiveness, the Christian way of life for catholicity and inclusiveness”. He deviated from his submitted paper (printed and circulated) and delved upon politicized controversial issues. It seems he has been in the habit of involved in such controversies[5].

Discussion with Adapa Sathyanarahyana: After his “reading of his paper”, I went to him and pointed out that the word “Dalit is neither legal nor Constitutional”[6], as the National commission for scheduled Caste pointed out and issued a Circular to that effect directing the states not use such expression[7]. The Soosai v. Union of India, AIR 1986 SC 733 judgment delivered by the Supreme Court[8], clearly pointing out the legal position that the SC benefit would not be available to the SCs, if they get converted to other religions other than Hindu, as per the Constitution. When we were discussing, suddenly V. Ramakrishna came and took him away, evidently to stop our discussion.

12.22 to 1.04 pm: The proceedings volume of 38^th session was released by Sivareddy, followed by the “vote of thanks” as a matter of routine. Actually, it was announced that all should assemble back after a tea-break, but suddenly, when tea was taking, again it was announced that all go on for lunch. After lunch, the sessions were held as mentioned in the respective rooms.

Sl. No	Sectional President	Prof / Dr
1	Ancient India	G. V. Ramakrishna Rao
2	Medieval Andhra history	K. Srinivasulu
3	Modern Andhra history	M. Venkateswara Rao
4	Historiography	B. P. Sahu
5	Local History	A. Gurumurthy

The Mamidipudi Venkata Rangaiah Memorial lecture was delivered by Prof B. P. Sahu, New Delhi during the evening. This would be included in the proceedings volume to be released next year[9].

Valedictory function on 01-02-2015 (Sunday): Morning, the paper reading sessions continued. There were lively discussion about the papers presented. After lunch, the valedictory function was held. As per the printed invitation, the Valedictory function, Prof / Dr / Sri P. Apparao would preside over the function; Mandali Buddha Prasad grace as Chief Guest; and guests of honour G. Tatireddy, General Secretary, Ahhila Bharatiya Redla Sankshema Samakya; Immadisetti. Koteswara, All India Arya Vysya Anna satra Sangham; T. Rameshchandrabose, Kakatiya Kamma Sangham; and former deans – K. Thimma Reddy, D. Bhaskara Murthy, A. Gurumurthy, D. R. Raju, P. Chenna Reddy, R. Chandrasekara Reddy. After the function, the delegates started disbursing and going to bus-stand to reach t heir destinations.

“The Hindu” gives the politics behind the dilemma of the existence of “Sree Potti Sriramulu Telugu University” campus at Srisailam: Interestingly, “The Hindu” has given some details about the politics behind the dilemma of the existence of “Sree Potti Sriramulu Telugu University” campus at Srisailam. They are appended in the following paragraphs without changing any word. Only suitable captions have been given, that too, taking words and expressions from the news paper reports.

Widing up, watering down of and waging war for Srisailam centre[10]: The fate of Telugu University branch in History and Archaeology at Srisailam has been hanging in balance with the proposal to shift the Telugu University to Rajahmundry. According to reports, a high-level meeting of the Potti Sriramulu Telugu University at Hyderabad on 12-04-2014 (Wednesday) explored the possibility of shifting the University and its branches to Rajahmundry. The litterateurs and educationists who have been closely following the activities of the History Peetham at Srisailam sharply reacted to the development saying the spirit of the university was watered down by the bureaucratic professors of the university from time to time. Former Chief Minister N.T. Rama Rao envisaged the Telugu university to be located at Srisailam to offer courses in ancient studies in 1987. However, the bureaucrats changed it into three centres devoting the folk arts to Warangal, Telugu Peetham at Rajahmundry and history at Srisailam. But the head quarters of the University was located at Hyderabad. The university authorities were in dilemma with the bifurcation of the State. The head quarters and the Warangal centre might go the way of Telangana State, who would also rename the university deleting the prefix “Potti Sriramulu”.

The bureaucratic professors, professionally biased historians and others crearing problems:  Several attempts were made in the past to shift the Srisailam centre to Hyderabad but the opposition from the local politicians forced the officers to drop the idea[11]. Another move was made to shift the centre to Kurnool on the ground that more courses could be introduced. Shifting of the centre to Kurnool had no much opposition. Educationist and socialite K.C. Kalkura who opposed the idea of winding up the centre said the Peetham should be shifted to Kurnool to be developed as university of Environmental and Ethnic studies while the existing facility at Srisailam should be used for accommodating the visiting students who need to stay at Srisailam as part of study of diversity of Nallamala forest. He said the policy makers should be careful in taking any decision in future knowing the fact the unequal development and unilateral way of functioning led to division of the state and such mistakes should not be done in future.

The responses appearing in “The Hindu” have been interesting: Venkat commented, “What a tragedy we are in. Splitting the place, splitting the people, splitting the culture and splitting the education system… What reasons are our so called leaders quoting? for better future!!! A future without unity can never be a role model. God forgive these interventionists or so called revolutionists for their historical  blunder.”; raghu ram, “As major number of colleges and universities are there in and around Rajahmundry and Kakinada, it should be better to move Telugu University to West godavari district”;  Ramadatta, “Not only Potti Sriramulu University but all those educational institutions started from 1956 onwards should be shifted to suitable
places in the residuary Andhra Pradesh urgently so that Telangana state can impart its rich history and cultural heritage like ‘bonalu, bathukamma’ the rule of Nizam and his ancestors under the guidance great academicians like Kodandaram. For Telangana people OU is sufficient to cater their needs in resorting to all types of hooliganism and pressure tactics and for academicians spending their teaching time for achieving their personal agenda.”:

Renaming of the University in the political game[12]: The Telangana government might soon issue orders changing the name of the Potti Sreeramulu Telugu University, in the aftermath of the State bifurcation. The names of Suravaram Prathap Reddy and Bammera Pothana are in the reckoning for renaming of the university soon after the division of assets and staff. Sources from the university seeking anonymity inform that the government is mulling the two names, with more emphasis on Suravaram Prathap Reddy, the renowned social historian, writer and father of the CPI’s National General Secretary, Suravaram Sudhakar Reddy. The name of Pothana, a much celebrated classical poet from Telangana, has surfaced to match with the spirit of Adikavi Nannaya University in Rajahmundry. The rechristening, if it happens, will be the second such for the university since its establishment in 1985. It was first named merely as Telugu University which was changed to Potti Sreeramulu Telugu University in 1998. The Vice-Chancellor of the university, E. Siva Reddy, however, said he was unaware of the name change proposals.

Bifurcation of the Andhra State or of Telugu people without caring for culture, tradition and heritage?: Nevertheless, division of the university is imminent, and clarity in this regard may be expected in a couple of months, he said. “It is as yet unclear how the division would be done, or how the assets would be distributed[13]. It may be done based on the geographical location of the respective schools associated with the university,” Dr. Reddy surmised. The university has 40 acres each in two locations of Andhra Pradesh, namely Rajahmundry and Srisailam, where the new headquarters for A.P. might come up after bifurcation. The university’s premises housing School of Classical Dance at Kuchipudi, School of History, Culture and Archaeology at Srisailam, and the School of Telugu Literary Studies at Rajahmundry might be allotted to Andhra Pradesh, while the School of Language Development, School of Fine Arts, and School of Social and Other Sciences, which are being run at the headquarters in Nampally, and the School of Folk and Tribal Lore in Warangal, may be retained by Telangana.

The responses appearing for this report in “The Hindu” have been interesting[14]. Jararam Jararam from POMPANO BEACH noted, “We now have two Telugu kingdoms!”; Helen   from CARLISLE commented, “Renaming is not the solution. They need to work on the inferiority complex of the human mind before all these external ways of boosting their ego. These are just cheap tactics to show the power. One will not be surprised if the leaders of Telangana change their language from Telugu to some other name if they could. They could change whatever externally; let us see how they can change themselves internally. These cheap tactics will only alienate the others who are major contributors for the development of the region. Slowly, the whole area will come down….even if they call themselves living in Heaven.”; a.t.b.t.prasad  from BANGALORE,”  ‘bammera Pothana” is good for telugu university, hyd”; Gautham  from AUDUBON, “The Hyderabad airport also must be renamed – to ‘Rani Rudrama Devi’ International Airport or ‘Kakatiya’ International Airport. All these years the name ‘Kakatiya’ got relegated to things related only to Warangal, while it was Kakatiyas who originally unified Telugu speaking kingdoms to give the identity we have today.”; JKM Rao  from FREDERICK, “Though he passed away after fasting for the creation of the Andhra state, Potti Sriramulu was a freedom fighter, an ardent follower of the Mahatma. The Mahatma himself liked him immensely and is said to have made a remark that if there were more like Potti Sriramulu, he would have obtained freedom from the British in no time. Just because the state is bifurcated, is it necessary to show disrespect to the memory of a nonviolent freedom fighter by unceremoniously casting his name aside?”.

Andhra, Telengana and Seemandhra: It is evident that the politics of bifurcate ion of Andhrapradesh and the subsequent developments have been affecting the academic institutions with vested interests operating at various levels. The teaching and non-teaching staff of Universities, colleges, schools and connected establishments have been polarized politically and ideologically too, as revealed through the speeches and actions of the concerned persons. Such bias has already disturbing the Telugu speaking people. The 40^th session of APHC might settle the issues.

[1] Of course, that is also correct in a way, as Candle lamp is used to light the wicks of the traditional lamp. As the lamp has limited wicks, many times, the VIPs would lamp the wick, i.e, burning wick again and again posing for videos and cameras and sometimes for second time also, if the videographers and photographers miss the occasion of a particular VIP. In other words, “the lighting the lamp” has been so ritualized in inaugural sessions. With the secular or communal twist, nowadays, it is avoided also either by some VIPs or the organizers themselves!

[2] Former head of department of Telugu at University College of Arts and Social Sciences at Osmania University, Professor Elluri Siva Reddy has been appointed the vice-chancellor of Potti Sriramulu Telugu University, Hyderabad. He has a rich academic experience spanning over three decades. He has also served as a member of the civil services syllabus committee for UPSC. He won the Andhra Pradesh Sahitya Academy award for his book ‘Suravaram Pratapa Reddy Jeevitam – Sahityam’ in 1972. He is a poet, writer, critic and commentator of Telugu literature and is considered an authority on Indian mythological text, Mahabharata.

http://ibnlive.in.com/news/siva-reddy-is-new-vc-of-telugu-university/250403-60-114.html

[3] http://indianexpress.com/article/india/india-others/new-national-education-policy-hrd-to-start-consulting-states-stakeholders-from-next-month-2/

[4] When checked with his printed version of his paper, “Religious conversion and social justice: Dalit Christians in Seemandhra and Telengana”, there was no such political overtones. Therefore, it is not understood why he had such outbursts against the present government and his grudge against the so-called “Hindutva forces”, by being a responsible historian.

[5] The Hindu, Speakers for beef in hostel menu, Hyderabad, April.2, 2012, A seminar on ‘Democracy and Food Culture’, organised by different student organisations on the English and Foreign Languages University (EFLU) campus strongly argued for introducing beef in the hostel menu given its nutritious value and the cultural aspects attached to beef consumption. Speakers including Professors Kancha Ilaiah, Bangya Bhukya, Mutaiah, Adapa Satyanarayana, Simhadri and Gali Vinod expressed views that beef eating was part of the Indian culture and it should reflect in the campus hostels. Not including beef was a violation of basic human rights was the other argument. Prof. Simhadri said that not allowing beef in educational campuses was legitimising untouchability. Prof. Bangya Bhukya said that there were many references to beef eating in Manu Smruthi and quoted several shlokas to support his argument. Prof. Veena Shatrugna from the National Institute of Nutrition said beef had more nutritive values than any other food. Gogu Shyamala, Dalit writer, said beef was the richest source of developing milk in women and it was still practiced in villages. Student leaders Sandeep Patil, Satish, Shankar, Seetaram, Mohan, Shetty, Ashok and Sudharshan took the initiative.

http://www.thehindu.com/todays-paper/tp-national/tp-andhrapradesh/speakers-for-beef-in-hostel-menu/article3271441.ece

[6] Times of India, Dalit word is unconstitutional: Scheduled Caste Commission,  PTI | Jan 18, 2008, 03.46PM IST ; The National Commission for Scheduled Castes has asked the state governments not to use the word ‘Dalit’ in official documents, saying the term was “unconstitutional”. The Commission has stated that sometimes the word ‘Dalit’ is used as a substitute for Scheduled Caste in official documents, sources in State Tribal Department said on 17-01-2008 (Friday). After consultation with the legal department, the Commission said that the word is neither constitutional nor the word has been mentioned in the current laws.

http://timesofindia.indiatimes.com/india/Dalit-word-is-unconstitutional-Scheduled-Caste-Commission/articleshow/2710993.cms

[7] 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. Acting upon the order, the Chhattisgarh government has directed district collectors and its departments not to use ‘Dalit’ word in their documents, they said. Acting upon the order, the Chhattisgarh government has directed District Collectors and its departments not to use ‘Dalit’ word in their documents, they said.

http://www.hindustantimes.com/india-news/dalit-word-unconstitutional-sc-commission/article1-270230.aspx

[8] Supreme Court of India – Soosai Etc vs Union Of India And Others on 30 September, 1985; Equivalent citations: 1986 AIR 733, 1985 SCR Supl. (3) 242; Author: R Pathak; Bench: Pathak, R.S.;            PETITIONER: SOOSAI ETC.       Vs. RESPONDENT: UNION OF INDIA AND OTHERS; DATE OF JUDGMENT30/09/1985; http://indiankanoon.org/doc/1724190/

[9] The venue of the 40^th session has not been decided because of the bifurcation of the state and other related issues.

[10] Special Correspondent, Fate of Telugu University branch hangs in balance,  The Hindu, Kurnool, March 13, 2014.

[11] http://www.thehindu.com/news/national/andhra-pradesh/fate-of-telugu-university-branch-hangs-in-balance/article5780159.ece

[12] V. Swati, Telugu University may be renamed after Suravaram,  The Hindu, Kurnool, August, 28 2014.

[13] http://www.thehindu.com/news/national/telangana/telugu-university-may-be-renamed-after-suravaram/article6357194.ece

[14] http://www.thehindu.com/news/national/telangana/telugu-university-may-be-renamed-after-suravaram/article6357194.ece#comments