culture at cross-roads? – the International conference held at the University of Madras on March 14th and 15th 2024 (3)

culture at cross-roads? – the International conference held at the University of Madras on March 14^th and 15^th 2024 (3)

Simultaneous session held on 15-03-2024: Simultaneously, a parallel technical session was held online at 10:30am which was chaired by Prof. Mallika Begum – assistant professor at SIET. There were four presenters in total, concentrating on the topics –

1. Healthcare among Adiyan and Mavidan Community[1],
2. Challenges faced by Tribes post covid,
3. Exploring collecting honey practices among the Alu Kurumbas[2] and
4. Cultural influences on Childhood Obesity[3].

As usual, for a regular listener, reader and researcher of these topics could easily remember, recognize and locate the sources (books, papers etc) of the last 50 or even 100 years. A simple Google search also shows many secondary sources with the same or similar titles. About the tribes, the Europeans have taken undue importance and studied with bias. Many times, they have tried to compare these Indian tribes with that of “the last tribes,” proceed and conclude accordingly. Therefore, the paper-presenters should see al tleast, they are mentioning them in their reference or acknowledging otherwise. It is impossible to mention and acknowledge all the sources and references, but, since the plagiarism check is done, such softwares always point to “copying”!    

Rangoli Competition held concurrently: Concurrent to both the sessions, the Rangoli Competition was held with the participation of seven teams from various colleges judged by Prof. Brinda – Ambedkar Law College. It was followed by Saritha Bowmick’s [4] Endowment Lectureship where Dr. B. Bindu– Former Professor and Head of the Department of Anthropology, Kannur University was invited as the speaker. She discerned her thoughts on the anthropological research post Covid-19 and on the vulnerables where the former experienced the rise of the digital era and the latter experienced the influence by the anthropologists on restudying social flexibility, intimacy and sexuality.

Valedictory function: The second day of the conference came to an end with the Valedictory session. The Welcome address was given by Dr. Prabhu Kumari Vanama – the co-convener and organizing Secretary of the Conference. It was followed by a report on the Two Day – International Conference by Aishwariya Wincy- 1st year MA Anthropology student, the University of Madras. Presidential address was given by Dr. M.P. Damodaran, Head of the Department of Anthropology and Convener of the conference.

• The session moved on to the Chief Guest Address by Prof. CMK Reddy – President of the TN Medical Practitioners Association and the Chairman of the Linguistic Minorities Forum of Tamil Nadu.
• Following which Dr. G.J. Sudhakar who is a Professor Emeritus from CPR Institute of Indological Research was awarded with the Life Time Achievement Award and later, discoursed his words of wisdom with the audience.
• Prof. Pareshwar Sahoo – Assistant Professor in the Department of History at Utkal University was called to distribute the certificates to all the presenters, winners and participants.
• The Valedictory Address was given by Prof. K.S. Sarwani – Director at IQAC, TN Ambedkar Law University.  

The Valedictory session was concluded with a Vote of Thanks by Ms. M. Rajam – Guest Lecturer, Department of Anthropology, University of Madras followed by a photo session.

How the papers were presented?: The papers delved upon the selective nature about the theme, area, survey, number of subjects etc., and thus have been with limitations. Though, the researcher acknowledges such “limitations,” they come to conclusions, making them universal, that is not accepted. Moreover, at that time, they bring many popular myths into their narratives to suit their conclusions. As every individual varies, no two individuals could be compared and equated. Though individual differences are accepted, they are identified as couple, family, group, society, nation, country and so on. Where, the coming together individuals have to bury their differences and co-operate to work for a common cause for the same entities of couple, family, group, society, nation, country and so on. That is how, they have been functioning since time immemorial or from Paleolithic to modern periods.

Research has to be updated even at crossroads: As the students, researchers and other young scholars have decided to present papers doing PhD, completing PhD and working as lecturer, Assistant Professor etc., they have to prepare papers to suit the topic and theme of the conference and they are ready or prepared to answer the questions asked. In such academic proceedings and processes, there cannot be any concession, compromise and adjustment. As in the modern times, many facilities are available at the University level, the students have to update their knowledge by reading the recent books and research papers on the subject. They have conducted field studies and get new details and they cannot rehash or manipulate the previous or already published data and information.

Topic may have to be explicit and straight: Had the topic “culture at cross-roads?” been “culture at cross-roads? In India,” specifically, then, the paper presenters and speakers would have come to their topic straight away, after all, here, Indians have to deal with their issues in the changing times. Much time need not be spent by the speakers and paper presenters to explain it again and again without reaching any consensus. As pointed out, it has been a Western concept dealing with the meeting of different people groups, in Europe where, the migration of people was taking place at different periods. As they were believing in race, racism, racialism, segregation, exclusion and other principles, they had been at crossroads to place them at a particular place. About silk-road, maritime-route, trade routes etc., the scholars are well aware of..

Scientific, unscientific, unscientific, pseudo-scientific and so on: There is a difference between scientific and humanities subjects, where research is carried on. The experiments carried on in science and technology have been universal, producing the same results and being accepted universally. The experiments conducted by the arts, humanities and other non-science and technology subjects have been selective, choosy and discriminating covering a small portion, area, issues or few issues of a community or society, at a particular place and time and so on. Though, they too nowadays, they claim that they follow “scientific methodology” etc., they cannot reproduce the same result every time. In fact, in history, history writing, and historiography, the concerned experts openly accept that they do not require any objectivity in their writings.

Note: I waited for many days, requesting the organizers to send the details, photos etc., to complete the blogging. As I have not received as on 24-03-2024, I post the concluding part with the available materials today, i.e, 24-03-2024.

I thank Dr Prabhu Kumari Vanama for sending photos today – 24-03-2-24 and they are also included.

© K. V. Ramakrishna Rao

20-03-2024

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[1] The Mavilan are a Scheduled Tribe of the Indian state Kerala. They inhabit the hill country of the Kannur and Kasaragod districts. They speak Tulu as their primary language and also have knowledge of Malayalam.

Rohisha, I. K., Tessy Treesa Jose, and Jyothi Chakrabarty. “Prevalence of anemia among tribal women.” Journal of family medicine and primary care 8.1 (2019): 145-147.

[2] Sathyanarayanan, C. R., and Nirmal Chandra. “The lost landscapes and livelihood: a case study of the Alu Kurumba of Nilgiris, Tamil Nadu.” J Anthropol Survey India 62.2 (2013): 821-50.

Jayaprakash, Prabhakar. “Uunending cultural and economic colonization: the case of Alu Kurumba Adivasi women” Perspectives in Social Work 30 (2015): 1.

[3] Kumanyika, Shiriki K. “Environmental influences on childhood obesity: ethnic and cultural influences in context.” Physiology & behavior 94.1 (2008): 61-70.

Chatham, Rebecca E., and Sandra J. Mixer. “Cultural influences on childhood obesity in ethnic minorities: a qualitative systematic review.” Journal of Transcultural Nursing 31.1 (2020): 87-99.

[4] Sharit Bhowmik 1948-2016; https://www.ces.uc.pt/emancipa/cv/gen/sharit.html

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

© K. V. Ramakrishna Rao

05-03-2023

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

© K. V. Ramakrishna Rao

05-03-2023

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

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

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

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

Salvage Archaeology, in the Indian context: Some specific examples and issues discussed (2)

Salvage Archaeology, in the Indian context: Some specific examples and issues discussed (2)

200 Megalithic Graves Found On Nagarjunasagar Dam Bed[1]: In a rare archaeological find, the Department of Archaeology and Museums officials have found about 200 megalithic burial sites on the Nagarjunasagar reservoir bed. It can be said that these could be found only because of the dam construction. In other words, the “Salvage archaeology” worked in other way, paving way for such discoveries. The sites surfaced recently after the water level in the dam receded below the minimum draw down level (MDDL). The officials said people lived there between 1,000 BC and 2nd Century CE and they could have used the area located exactly under Nagarjunasagar reservoir bed as their community burial site. Their conclusion was based on finding a large number of stone circle burials at one spot. Speaking to The Hindu, Assistant Director of the Department of Archaeology and Museums P. Nagaraju said they could not say that there were more such burial sites under the water since some had been spotted. “We have found proof that the people had made the Nagarjunasagar backwater area, where the river Krishna and its tributary Dindi converge, their habitation some 3,000 years ago with this finding,” Nagaraju stated. Several excavations in the past had proved that civilisations had flourished on the river banks due to water availability and the finding of the burials was very close to river would support that theory again.

 

An insight into lifestyle[2]: Stating that the excavation would provide an insight into the lifestyle of people who lived in that era, Nagaraju said there was a practice of burying various belongings used by the dead along with the body. “Such belongings will certainly help us know about religion, food habits, occupation and others details related to the people buried here,” the Assistant Director said adding that local people had also informed the archaeology officials that there was a habitation very close to the burial site found now until Nagarjunasagar project was constructed. However, the inhabitants were displaced and rehabilitated elsewhere when the impounding of water in the reservoir began in 1950s.

Project at Bankata village near Soraon in the district: His expertise in ‘salvage archaeology’ will surely provide the required guidance to his Indian counterparts. Dr Anders Kaliff associate professor, PhD, Deputy HoD of National Heritage Board, Archaeological Excavations Department of Sweden, was in town on to acquaint his Indian counterparts about the subject. “Those associated with Indian National Trust for Art and Cultural Heritage (INTACH) have invited me to be a part of their project on salvage archaeology.  Fortunately, this project is about to begin in Bankata village near Soraon in the district soon,” said Dr Kaliff. He is already working with a group of 150 people in Sweden, admitted that the legislation in Sweden is quite strong and it makes sure that appropriate attention is given to archaeological activities in a bid to protect the cultural heritage of the country. Dr Kaliff said [3]“Basically, salvage archaeology refers to the term where we proceed with the conservation and documentation of significant historical sites while creating awareness among the organisations concerned with the developmental works such as construction of highways, buildings etc. They unknowingly destroy the invaluable antiquities. We also involve them in the archaelogical process since it requires lots of funding. Similar procedure will be adopted in Bankata village and it will be a joint venture hopefully with the national highway authorities“.

 Awareness has to be created about salvage archaeology: He also praised the efforts of Dr Sunil Gupta, convener of INTACH, Allahabad Chapter to make him a part of this important project. “Systematic work is required in the field of ‘salvage archaeology’ in India since we need to make common people aware about its importance and involve them too. India provides the benefit of best documentation since it is enriched with multiple remarkable sites. Both Indian and Swedish colleges could work in collaboration in future,” he added[4]. Dr Kaliff lays much stress on non-destructive methods of archaeology with the use of latest equipment. Besides working in Sweden, Dr Kailff also has fond memories of his years spent in Jordan where he came across the history of Old Testament. “I have been in this profession since I was 18 years old. Indian culture and heritage drew my attention when I was working on the subject of comparative religions,” he added.

Similarities in the cremation rites in India and fire rituals carried out in Scandinavia: According to Dr Kaliff, there are lots of similarities in the cremation rites in India and fire rituals carried out in Scandinavia. “Languages too find similarity. Several words have been derived from Sanskrit language such as Agni in Sanskrit is used as Ignis in Latin,” he added[5].   In his paper, he noted that, A crucial significance for fire as a divine medium, possibly similar to that of the Vedic Agni, seems at any rate to be reflected in the Scandinavian evidence from the Late Bronze Age and the Early Iron Age. The different stages of the cremation ritual, fire sacrifices, and other ritual fires, and the deposition of artefacts and bone in the earth and in wetlands, may indicate the complementary significance of the different elements. The ritual significance of pottery may also indicate the occurrence of a sacred drink of significance for the rituals. Even if we cannot know what people in Scandinavia called the gods that were associated with basic phenomena like fire and liquid, they may have great similarities to the Vedic Agni and Soma……… In Scandinavian tradition it is clear that fire as a ritual implement nevertheless continued to be important during the Iron Age and even historical times”. Here, in the Indian context, about his assignment “Depending upon the funding for the Bankata project, the work will start latest by the month of November,” he added.

How infrastructute development projects could affect existing and hidden archaeological monuments and evidences: Rescue is usually associated with danger, excitement and saving lives. But archaeology deals with things that are already dead and have been for some time. In the march towards progress, construction and development projects are cutting, digging, chomping and hacking their way across our lands. Now, disappearing forests, polluted lakes and rivers, destroyed natural habitat and others affect environment. The construction of high-rises, mines, dams and highways are churning up and destroying archaeological sites and treasures of our ancient heritage. Protecting prehistoric sites can involve years of litigation over land acquisition, as well as battling encroachments. And vandalism and theft is rampant across sites and monuments[6]. The ephemeral nature of the sites is a major roadblock to the slow, deliberate pace of fieldwork for prehistoric research, which often spans decades. Much of the land holding the country’s buried past is, however, being disturbed and rapidly transformed for modern development – agriculture, roads, infrastructure, and expanding cities…… the government has pushed for more roads, industrial corridors, and large hydroelectric dams, even proposing changes to existing environmental and archaeological heritage protection legislations to ease the way for businesses[7].

How Vijayapuri at Nagarjunasagr was saved and reconstructed[8]:  Almost 1700 years ago, Vijayapuri (150km south of Hyderabad) was the capital of the Ikshvaku rulers. A large area on the banks of the River Krishna, it was a thriving centre of Buddhism where the famous monk Nagarjuna lived and taught. There were monasteries, shrines, amphitheatres, viharas and a world famous university with monks coming from as far as China and Sri Lanka. In the 1960s, the government decided to make the Nagarjunasagar Dam. The reservoir would flood all the beautiful monuments and remains of this once-thriving capital. Once again, bold archaeologists and engineers excavated all the major monuments, moved them and reconstructed them on a hilltop some distance away. There is a beautiful vihara-shaped museum on an island in the middle of the Nagarjunasagar reservoir. The ‘island’ is the hilltop to which the ancient Vijayapuri was moved. All the major monuments were reconstructed on this island. The rest lie under the waters of the reservoir[9].  Today, all over the world, valiant archaeologists are still battling the forces of progress to rescue valuable treasures from our past. Future generations will be able to marvel at them.

  © K. V. Ramakrishna Rao

14-01-2021

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[1] The Hindu, 200 megalithic graves found on Nagarjunasagar dam bed, T. Karnakar Reddy, NALGONDA:, SEPTEMBER 07, 2015 00:58 IST; UPDATED: SEPTEMBER 07, 2015 13:35 IS

[2] https://www.thehindu.com/news/national/200-megalithic-graves-found-on-nagarjunasagar-dam-bed/article7622304.ece

[3] Hindustan Times, On mission ?salvage archaeology?, Padmini Singh,  Updated: Jun 10, 2006, 00:00 IST,

[4] https://www.hindustantimes.com/india/on-mission-salvage-archaeology/story-iyWuKUhLHVC6o35OfCf6EN.html

[5] Anders Kaliff, The Vedic Agni and Scandinavian Fire Rituals – A Possible Connection, Current Swedish Archaeology, Vol. 13, 2005, pp.77-97.

[6] The wire, In India, Modern Development Puts Prehistoric Sites at Risk, 16.07.2020

[7] https://science.thewire.in/the-sciences/india-archaeological-heritage-protection-shanti-pappu-sendrayanpalayam/

[8] Deccan Herald, Rescue Archaeology: Saving our heritage, Devika Cariapa, DEC 15 2011, 22:28 IST, UPDATED: DEC 16 2011, 02:35 IST.

[9] https://www.deccanherald.com/content/212001/rescue-archaeology-saving-our-heritage.html

The ruins of an ancient temple unearthed during the highway expansion works at Navelim, in Salcete, Goa

The ruins of an ancient temple unearthed during the highway expansion works at Navelim, in Salcete, Goa

Does salvage archaeology works well in India?: Salvage archaeology, has becoming famous, as such discipline goes to save, redeem and protect all the buried items would get excavated and delivered to safe places for preservation and protection. The word salvage may imply rescue, save, recover, retrieve, reclaim and so on, but, many times, it is not carried on properly, due to many reasons.  Accordingly, Salvage archeology or Rescue archaeology, sometimes called commercial archaeology, preventive archaeology, contract archaeology, or compliance archaeology, is state-sanctioned, for-profit archaeological survey and excavation carried out in advance of construction or other land development. Thus, if the contractors and others involved in the infrastructure development are honestly concerned about it, they could exploit, but, as they want to make quick money and get away from the government, public and other issues, they just suppress and carry on their work to complete, get money and go away. The Navelim temple ruins found at Goa, has been the classical example in this regard.

The condition, situation and status of the parts, pieces and chunks of granite stone of a temple

The doorway of the temple made of black granite

The ruins of an ancient temple unearthed in Goa- June 2020: The ruins of an ancient temple have been unearthed during the highway expansion works at Navelim, in Salcete[1], as reported by the Times of India and other local newspapers. Evidently, it was not attracted the attention of others of other states of India. The Goa State archaeology department was then reportedly approaching the PWD to allow them to supervise the work and salvage the remains, which they fear could become a casualty of the highway if they do not intervene[2]. However, as per the local people the ASI had already taken large portions of the temple in the early 1990s. In other words, the State department must have been aware of the position. Moreover, it was also mentioned in the media that 25 years ago, the Rodrigues family had found a defaced idol probably of Betal, which is installed in their property.  From the Rodrigues family only, the land of from Navelim, had been acquired for the highway expansion. Therefore, the State Archaeology dept. must have taken suitable steps following the principles of “Salvage archaeology,” when the PWD acquired the land for road expansion and strted excavation or digging.

The broken parts and sculptures could be that of 11^th – 14^th centuries and the the architecture is similar to that of the Tambdi Surla temple: The ruins of a temple possibly of the door of the sanctorum of what was of Lord Betal or Lord Shiva were found in Navelim during the highway expansion work[3], thus, the media started reporting. The ruins were found in the land of Rodrigues family from Navelim, which had been acquired for the highway expansion. According to Yogesh Nagvenkar from the History Lovers Group, the temple is between the 11th and 14^th Century during the Kadamba period and the architecture is similar to that of the Tambdi Surla temple[4]. The official confirmed that details from the Archives and Archaeology Department on the period of this temple would be revealed after the inspection of the ruins. It is learnt that 25 years ago, the Rodrigues family had found a defaced idol probably of Betal, which is installed in their property. Sources informed that the artifacts and pieces of the ruins found here will soon have a place for display in a museum planned in a small space in the Mahalasa Temple, Verna. The government will set up the museum. Locals informed that the ASI had already taken large portions of the temple in the early 1990s[5]. Many large stones were taken from the site before we learnt that more stones of the ruins have been found during excavation[6].

Broken parts, part of base

Archaeological experts have denied that this could be an instance of the Portuguese era when new religious structures were erected in place of existing ones: “One of the locals informed us of the remains that look like a temple structure. These were near the Chapel of St Xavier’s close to which the highway expansion project has been going on,” assistant superintendent of archaeology Varad Sabnis said. A joint inspection was conducted last week by the Archaeological Survey of India (ASI) and archaeology department officials. Archaeological experts have denied that this could be an instance of the Portuguese era when new religious structures were erected in place of existing ones. The architecture of the St Xavier chapel is fairly recent, Sabnis said. “The chapel is a newly built one,” he said. “We would like to inspect the site when the work is ongoing to see if there are any more remains. The “denial mode” of te archaeological dept. officials was intriguing, as such happening had been the characteristic of Goa. The remains can be displayed either at the department or at the state museum,” Sabnis said. Sources said that the highway expansion works have currently halted due to the monsoon. The archaeology department is in the process of writing to the PWD to permit them access to the site. Experts estimate that the remains belong to the 13^th or 14^th century. However, an exact date and time stamp is yet to be placed on the find.

The Navelim temple ruins would be taken to museum: The Navelim temple ruins, which are currently in the custody of the department of archaeology, were likely to be shifted to a museum very soon[7]. Sources from the department said the files are moving very slowly, with the financial decisions especially affected due to the pandemic[8]. “We have kept the move on hold, but the remains are safe in our custody. We will be shifting them very soon either to the Goa state museum or some other location in the state that falls under the department of archaeology,” an archaeology official said. “The temple ruins are significant of the state’s architecture, so they will be displayed in the state itself after we decide the location,” the official added. Sources said that following the discovery of the excavated temple ruins, there has been no further find of the monument’s remains. The photos of broken parts, sculptures etc., have been copied from the video[9].

Why archaeologists, historian and other researchers ignore or unaware of these happenings?:  In the case of RJM-BM issue most of the historians, archaeologists, politicians, ideologists and others had been lecturing, tutoring, giving discourses and shouting slogans at WAC, IHC and other forums and even fighting with each others, deposing before the courts giving evidences according to their expertise etc., are silent or not found to make any comments or express their concern.

1. The condition, situation and status of the parts, pieces and chunks of granite stone of a temple prove that the existed temple was definitely demolished.
2. The way they had been wrecked, reduced to rubbles and found buried helter-skelter prove that such action was carried on wantonly.
3. The ruins could not have taken place due to any other reasons, as they were found in shambles, disintegrated and deteriorated, but for the status of granite.
4. The parts taken by the ASI in 1990s and these found at now, are studied together, by putting them to probable position, like zig-saw puzzle, the experts could get a full picture.
5. As more and more infrastructure development activities have started and been going spending hundreds and thousands of crores of rupees, there is nothing wrong in spending few lakhs for “rescue archaeology.”
6. As already many such works had place, it is not known, what were recovered, destroyed or details revealed or suppressed.
7. Even the organizations, Universities and institutions having research on the fields of archaeology, numismatics, art and architecture, history etc., have not taken serious concern and interest in these happenings.
8. In fact, the local students of related subjects could have been taken for field studies, as these areas have been with many such features and sculptures found at remote places.
9. Incidentally, the Goa (Regulation of Land Development and Building Construction) Act, 2008 (Goa Act 6 of 2008) and the Goa Land Development and Building Construction Regulations, 2010 (Incorporating Amendments upto September, 2018) cover all these activities. In the list, Navelim, Salete Taluka has been covered[10].
10. Therefore, the concerned state and Central archaeological departments must have taken suitable action and inspected the excavations carried or near the places of worship, monuments etc.

© K. V. Ramakrishna Rao

13-01-2021

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[1] Times of India, Temple ruins found during road expansion at Navelim, Nida Sayed | TNN | Jun 29, 2020, 04:28 IST.

[2] https://timesofindia.indiatimes.com/city/goa/temple-ruins-found-during-road-expansion-at-navelim/articleshow/76679614.cms

[3] Herald.Goa, Archives Dept to pick old temple ruins found in Navelim,  03 Jul 2020, 05:03am IST

[4] https://www.heraldgoa.in/Goa/Archives-Dept-to-pick-old-temple-ruins-found-in-Navelim-/162541

[5] The Navhind Times, Temple ruins found during highway expansion at Navelim, By Navhind Times, 2020-07-01

[6] https://www.navhindtimes.in/2020/07/01/goanews/temple-ruins-found-during-highway-expansion-at-navelim/

[7] Times of India, Navelim temple ruins may be shifted to museum, TNN | Updated: Nov 12, 2020, 14:25 IST.

[8] https://timesofindia.indiatimes.com/city/goa/navelim-temple-ruins-may-be-shifted-to-museum/articleshow/79180646.cms

[9] Yogesh Nagvenkar – https://www.youtube.com/watch?v=pOeSCHS-Tec, tracing link to –

https://www.youtube.com/hashtag/konkani_goa_news_live_today

[10]  The Goa (Regulation of Land Development and Building Construction) Act, 2008 (Goa Act 6 of 2008), p.85.