Is it difficult to write 100-200 years old history faithfully and honestly in the Indian context? Contemporary history writing towards balanced historiography (5)

Is it difficult to write 100-200 years old history faithfully and honestly in the Indian context? Contemporary history writing towards balanced historiography (5)

The contemporary history writing and historiography: The problems and dangers in writing contemporary history have been pointed out by the European and American writers. They have been mostly delving upon the World War I and II and the ideological power struggle involved. How the war crimes and related problems have been dealt with by NATO and WARSAW ideologists, the economic blockades and fiscal sanctions. Incidentally, a Communist writer pointed out the danger in writing the contemporary history[1]. Another view can be read here that of Ramachandra Guha[2] and also his yet another version here[3]. However, in the Indian context, the Indians have to face contemporary historiographical attacks both from outside and as well as inside. They have been still facing physical and ideological attacks from many such ideological groups. They have been eloquent in blaming others, but, less constructive in giving ways and means positively for the betterment of India. As Indian historians and historiography have already been ideologized and working in groups, their writings cannot be unified, but giving different versions, but, ultimately the dominant version prevails and the weak slowly die down.

Do historians cover all historical subjects with ideology?: Indians include thousands of groups of people engaged in a variety of job, work and avocations. During the last 3000-2000-1000-500-100 years, definitely much has affected them in many aspects, the Indian society formed and existing has been with certain specific culture, tradition, heritage and civilization. The A to Z of duties and responsibilities[4] can be studied under different categories (these are given only for illustrative purposes and not exhaustive):

• Science, technology
• Mathematician, astronomer, geology, cosmology, cosmogony,
• Law, acts, rules, judiciary, jurisprudence
• Education, schools, colleges, universities, specialization
• Health, medicine, diseases, hospitals
• Agriculture, seeds, cereals, oil,
• Ores, metals, metallurgy, utensils, bronzes
• Cotton, silk, yarn, weaving, textiles,
• Cattle, milk, milk products
• House, house construction, materials
• Temple, construction, sculptures, artisans, sculptors, stone worker,
• Artist, painter,
• Food, cooking, preservation of food
• Ruler, king, emperor, dynasty, chieftain, politics,
• Tax, cannons of taxation, exemption, exports, imports,
• Boat, ship, building, inland water transport, oversea navigation

Historians, history-writer, historiographer, archaeologist, or any other related experts do not cover all the subjects.  They may call themselves as Marxist, pro-Marxist, anti-Marxist, subalternist, left, right, centre, nationalist, anti-nationalist, non-nationalist or any other expression, they have been arguing, counter-arguing, etc., for many decades, without concluding but going on blaming others.

The available contemporary evidences should be preserved: Definitely, the available contemporary and Indian evidences should be preserved:

• The Mail, The Hindu, Indian Express (English dailies), Swadeshamitran, Navamani, Dinathanthi, Dinamani (Tamil dailies), Kalki, Ananda Vikatan, Kumudam, Kalkanu (Tamil magazines) contain day to day news of 19^th and 20^th centuries. Therefore, all such dailies in e-format should be made available to the public and researchers.
• Accordingly, the events and news of 1900 onwards had been well recorded.
• Even old photographs and cine-films contain the then existence condition of popular places, roads, buildings etc., that may add more evidence for history writing.
• The narratives 70-80-90-100 years old people should be recorded immediately, before they leave us with data and information.
• Audi alteram partem meaning “listen to the other side”, or “let the other side be heard as well”. Hence, the all sides, both sides or the other side of the events could be known and analyzed.
• Knowing the facts, they should be allowed to record for the posterity.

How to get Indian history completely?: For convenience, and familiarity, the Madras presidency, Madras and Madras related events, personalities and issues have been taken up for discussion. In the same way, the problems and facts of each state, important city and local leaders can be taken up, so that the whole India would be covered and such narratives can be compiled for future generations:

• As Indians have been divided based on language, region, religion, ethnicity and other factors, they have been compartmentalized in groups.
• However, there have been celebrations, festivals, tirta-yatras, going on 24×7 basis -unite all Indians and they are not controlled by any ideology.
• The print and electronic media now exposes many interesting facts of celebrations, festivals and events to the viewers and they could understand how they are in common, though, the names and places differ.
• Naturally, Indian culture, tradition, heritage and civilization unite them in all such gatherings.
• That they are Hindu need not be a communal factor, but, historical and therefore, such interpretation should be stopped in historiography. The common people of India not only do not know such interpretation and they do not bother also.
• That majority of Indians has been carrying on their activities with all the 1000 years disturbances etc., prove some inherent resilience among themselves.
• Therefore, the criticizing historians, disparaging historiographers and condemning writers should recognize such intrinsic resistance, innate spirit, inborn confidence, or inbuilt strength.
• As the biographies, autobiographies of leaders, scientists etc., have been published, the history of others can also be published, so that the current and as well as the future generations know them.
• Time will decide, who will be remembered for long and forgotten.
• The responsibility of all writers, speakers and lecturers should be to unite Indians.

Regional separatism, linguistic enthusiasm and state exclusivism should not affect India’s unity and integrity: As crores of Indians living far away from each other, yet enjoy the food, music, cinema, and so many other common things, with the modern connectivities, they can still come together. As armed forces have such spirit, all Indians should have unified feelings. If the regional parties, leaders and ideologists still want to question the Indian unity and integrity in different way, they would be only misleading the people of the respective state. The central-state relations would also be affected with such confronting attitude and verbose. Thus, the fellow-Indians of other states also could get affected with such confronting states creating uncomforted conditions. However, now in modern times, Indians of all states have been united together in many ways. Their relationships have been there in every state. The IT and similar jobs have made them to go different parts of India and work. Thus, millions have already been settled in other states during the last 75 years and they have already been converted to local conditions, speaking local languages and following customs.

© K. V. Ramakrishna Rao

15-05-2024

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[1]  Rajani Palm Dutt, Problems of Contemporary History, 1963. Book published by Lawrence and Wishart (London, 1963).https://www.marxists.org/archive/dutt/1963/contemporary-history.htm

[2] Guha, Ramachandra. “The challenge of contemporary history.” Economic and Political Weekly (2008): 192-200.

[3] Ramachandra Guha, The Challenge of Contemporary History, Historia 54,1, Mei/May 2009, pp 112-128.

The author notes, “A somewhat different version of this article was published in the Economic and Political Weekly I am grateful to André Béteille, Sumit Guha, Mukul Kesavan, Sunil Khilnani, Srinath Raghavan, James Scott and two anonymous reviewers for their comments.”

[4] In Indian context, duty is always connected with responsibility, accountability and liability and therefore, the individual discipline is expected much that helps the growth of family and society.

Note- the graphics have been added to create awareness how anti-Indian forces, ideologists and writers have been working…..

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 81st session of the Indian History Congress held at Chennai from December 27th to 29th , 2022 – academic proceedings, paper reading, presentation and publication (5)

The proceedings of the 81^st session of the Indian History Congress held at Chennai from December 27^th to 29^th , 2022 – academic proceedings, paper reading, presentation and publication (5)

The obsession, hype, or craze for paper presentation at IHC and the standard: Every year, it is constantly claimed by the IHC authorities through their reports, news appearing in the media and the business session details that more than 1000, 1500 0r 2000 papers are received on various themes and topics and they are collected[1]. Ten years means 10,000 to 20,000 papers, thus, the volume of such papers collected can be noted. Paper reading, presentation and publication has become some sort of ISI trade mark or ISO 90021 certification. Thus, young history students, research scholars and even professors of all sorts come here to present papers. They (papers submitted) are sorted out, separated and classified for different topics. Now, just 81^st session has been over. Thus, for more than 50 years period, e.g., about one lakh – 1,00,000 and for 80 years, much more papers must have been received. But, none bothers or thinks about, how these papers are disposed off.

What happens to the rejected papers, how they are disposed off?: The paper preparing persons – whether students, researchers, professors, experts or otherwise, are definitely, the genuine ones spend a lot of time, energy and money to bring out their papers. Spending thousands of rupees, they are reaching the venue travelling hundreds and thousands of kms distance. And the papers are brought to the conference to present with the hope that they would be published. Many well-researched, presented with PPT and illustrations are ignored, though, they are appreciated by others[2] after the presentation at the section. But, only a few privileged ones are getting their wishes fulfilled, i.e, their papers are getting published and others are rejected – not published. So where such rejected papers have been going? Every sectional president has been getting a copy and thus, during the last 81 years, nearly or at least 300 such persons [sectional presidents] would have received thousands /lakhs of papers. The IHC editor would have received all the copies for every session. Are they kept in the permanent IHC office, store room or record room? Or are they distributed among their students for reference?

How they could have been used by others?: Thus, these papers would have gone to the respective Universities, colleges and institutions and in turn given to their students for usage. Any MPhil, or PhD student can easily use such materials as received on the platter. Thus, such a condition is sad, pathetic and horrible, as the hard work, industrious research and studious labour are to be enjoyed by others. This is unjustifiable and looting the work of others, when these ideologists go on insisting about oppression, suppression and exploitation of so many people, social groups, working classes etc., this can be noted as academic looting,  research pillaging and scholarly prowling.

Are every time new papers presented?: Even the printed volumes of the IHC can be used for such purpose of the critical study of the organizers and their way of bias adopted and adapted in selecting, rejecting, editing and recommendation of papers for publication. Thus a person who regularly attends fo 10, 20, 30, 40 years can easily identify, which paper is read where on / which topic or title and by whom and where also. Thus, he can get the feeling that this is already there or red or published. If he attends IHC, SIHC, APHC, UPHC, PHC, OHC, APHC, THC, TNHC, KHC (Karnataka), KHC (Kerala) etc.[3], he can still easily point out and identify that the same paper or of such nature are read and presented again and again by the same person or by some other.

What are topics, themes and thesis are taken up and dealt with?: Going through the papers presented, read and published, they are grouped as follows:

social conflicts, communal issues, community consciousness

• struggle, social struggle, societal conflicts, class struggle,
• majority, majority politics, majoritarianism, minority, vote banks, politics thereof
• Muslim women’s rights, Shariat law, court cases
• Masjid-mandir issue, the historicity of Ayodhya, and related issues,
• community, class, violence, mob violence,
• left alternative, communist model, Marxist methodology, Leninist option, Maoist substitution,
• Dalit, oppressed, suppressed, exploited, migration, social mobility,
• ambiguities, contradictions,
• marginalization, exclusion, deprivation
• sectarian, sectarian affiliation, lumpen elements,
• Hindu-Muslim, colonial exploitation, riots,
• Cow, beef, beef-eating, vegetarianism, related politicized issues
• Mughal-Muslim, feudalism,
• Democracy, authoritarianism,
• socialistic, secular, communal
• Vimochana samaran,  communist movements, Marxist interpretation, working class,

These are given only for illustrative purposes and not exhaustive. The published proceeding volumes may be referred to.

What is the logical, rational and reasonable balance used in the selection of the papers?: If a regular attendee of IHC and listener to the paper presentation and reading can easily understand how themes, issues and topics are selected, repeated and even forced to thrust on others. The same, similar or modified narratives, discourses and plots are recurring and replicated. They can be matched easily with the printed volumes of the IHC. A careful reader of the volumes could easily identify such sermons, ideologized and pushed to the members. Even the sectional presidents of the past and present choose to repeat their already published matter by changing and modification. If the period is 1500-1700 has already been selected and printed, then, 1500-1550, 1550-1600, 1650-1700 are taken and such split is exploited with the change of titles and contexts to have a new-look.

• Paper presentation + reading = publication
• Publication – printed or on-line versions [of late]
• Such printed + on-line versions changed or modified
• Modified – again presented or changed as “new-looks”
• They are again redressed and presented as sectional president addresses
• They ae changed to be presented for panel discussion

If any publisher is found, negotiated and settled, they are completed and brought out as books.

Now new standards have been declared: Now the General Secretary declares[4], “Due to constraints of space, summaries have not been published over the past several years. Since 2016, the list of papers presented has also been omitted, as all papers presenters are awarded certificates at the session itself.”

1. Due to constraints of space, summaries have not been published over the past several years. See the volume, the size no. of pages and weight also has been increasing. For the first time, perhaps, here, all the volumes were disposed off quickly, as they were given free.
2. Since 2016, the list of papers presented has also been omitted: the expression “omitted” proves the mentality of “rejection.” They cannot “misplace, mislay, or go astray” to do so. It is not a great achievement of the IHC, or editor or whosoever took such fantastic “omission”!
3. The such omission has been due to the reason – as all papers presenters are awarded certificates at the session itself: So the “fantastic omission,” goes on to justify this. So spend Rs 5000/- or more, just come and read paper within two or three or five minutes get a “certificate” and forget! Is it okay, logical, rational, scientific, secular or what is that?

So if this policy is pursued, they should return the papers with whatever reason to the paper submitters, as they have all details.

Now data and information can be processed not only for plagiarism and even for other purposes: If every time some new data, information, materials, field visit details are given to bring out new result, then, it can be considered as new paper. Systematic, in fact, ongoing research, as he gets new details and results, thereby, he can easily correct, make it perfect and present consummated and finality without rehashing or repeating the stuff. If all the titles, themes, names of the authors and related key words are fed, processed and analyzed, the reality of manual processing can be assessed. If a regular attendee / knowledgeable participants / independent observers of the proceedings join such data processing, the results can be narrowed down eliminating mistakes. Anyway, the printed stuff available as the papers printed and circulated, souvenirs, proceeding volumes and others tell the factual position.

The factual events Supreme Court judgments also reveal the position: There had been many issues during the last 50 years that had gone to the courts and decided judicially. In fact, many emeritus, elite and eminent historians were also involved out of the court and in the court and they were divided accordingly, as they were supporting one or the other ideology.  Their ideology had been so vociferous, authoritative and dominant that were explicitly propagated through print and electronic media. The World Archaeological Congress (WAC) 3[5], held at New Delhi, from 4^th-11^th December 1994 also exposed their divide and fight turning into non-academic nature and political bias with their vested ideologies[6]. The following judgments can be cited that exposed their ideologies:

• Ahmad Khan v. Shah Bano Begum [1985 (1) SCALE 767 = 1985 (3) SCR 844 = 1985 (2) SCC 556 = AIR 1985 SC 945] (otherwise known as Sha Bano case)
• Indra Sawhney Etc. Etc vs Union Of India And Others, Etc. … on 16 November, 1992 Equivalent citations: AIR 1993 SC 477, 1992 Supp 2 SCR [Mandal or Mandal Commission Report judgment]
• World Archaeological Congress (WAC) 3, New Delhi, 4^th-11^th December 1994 (this is an event only) [where experts fought with each other, because of ideoloy]
• Sarla Mudgal V. Union of India 1995 AIR 1531 1995 SCC (3) 635; JT 1995 (4) 331 1995 SCALE (3)286 454 (Unicorm Civil Code case)
• M Siddiq and others vs Mahant Suresh Das & Ors   AIR 1999 dated 9 November, 2019 [Masjir-Mandi case or Ayodhya verdict]

The resolutions drafted, circulated or not, discussed and debated[7], passed and printed in the volumes also vouchsafe the stand of the IHC[8].

© K. V. Ramakrishna Rao

01-01-2023

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[1] Some State History Congress organizers have been collecting CDs i.e, in digital form and it is not known how such huge data is used in digital and as well as non-digital forms.

[2] There have been many papers, even recommended by the sectional presidents and the reasons are known only to them……

[3] It is said, because of the authoritarian nature, bias and other reasons, the state history congresses have started functioning in many states with the support of state philanthropists, politicians and ideologists.

[4] R. Mahalakhsmi, Secretary, Proceedings of  Indian History Congress, opt.cit., preface, p.ix, PIHC, 2022.

[5] India Today, Political wrangles add a touch of bizarre to archaeology conference in New Delhi, KAI FRIESE, ISSUE DATE: Dec 31, 1994 | UPDATED: Jul 19, 2013 10:16 IST.

[6] https://www.indiatoday.in/magazine/indiascope/story/19941231-political-wrangles-add-a-touch-of-bizarre-to-archaeology-conference-in-new-delhi-810050-1994-12-30

[7] After B. R. Grover, none questions and invariably, the resolutions were passed just like that. During the last decades, the public obviously never bothered about the resolutions or proceedings. Even about them of the 81^st session, the media has not covered properly.

[8]  Note, at the Kannur session, 17 members sat together and passed 8 resolutions! PIHC, 2022, opt.cit, pp.1277-1283

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

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

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

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

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

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

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

I concluded with the following points:

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

 

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

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

© K. V. Ramakrishna Rao

23-02-2020

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

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

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

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

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

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

 

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

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

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

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

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

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

The seminar hall at the second floor had a facelift, but without lift and wash-room: About the seminar hall, I have already recorded in my earlier blog as, “The seminar was held at the auditorium situated at the second floor of the building. Here, there is no lift, in other words, the building has not changed like Ongole. Nowadays, lifts can be provided with 4 to 8 lakh budget and it is not at all a big amount for Universities, as they get funds. ” And still, no provision has been made for urinal/toilet/restroom facility, though, the seminar has been modernized with chairs, stage and AC facilities. The difference can be noted from the photos of mine included in my blogs covering the earlier seminars attended. Nowadays, people give facelift only forgetting the other parts and it happens everywhere. Many times, we talk about principles, lecture about code of conduct and advocate all sorts of moral values and all, but, when anything comes to practice, most of us want to avoid, evader even started arguing against apologetically.

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

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

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

© K. V. Ramakrishna Rao

23-02-2020

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

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

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

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

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

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

[4] Indian press and Socio-cultural and Religious Transformation in Colonial Rule of 19^th and 20^th Centuries: A New Perspective – National Seminar held at Nsgarjuna University, Ongole Campus. My coverage of the proceedings can be read here in three parts:

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

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

Part-II – https://kvramakrishnarao.wordpress.com/2018/09/29/indian-press-and-socio-cultural-and-religious-transformation-in-colonial-rule-of-19th-and-20th-centuries-a-new-perspective-national-seminar-held-at-nagarjuna-university-ongole-campus-3/

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

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

The 80th session of Indian History Congress held at Kannur University – Can historians misbehave, students disrespect authority and women-delegates violate the law? [3]

The 80^th session of Indian History Congress held at Kannur University – Can historians misbehave, students disrespect authority and women-delegates violate the law? [3]

How Irfan Habib behaved can be noted. The police and security guard stood in between. Irfan Habib raised his hands.

 

Ravindran put his hand on Irfan Habib, the guard warned him.

As Irfan tried to go near to the Governor, he was pulled by the VC.

Ravindranath VC held him, but, Irfan still heckling…….

Kerala MP and others politicized and Irfan Habib aggravated: After Ramachandran Kadannappalli, the Governor Arif Mohammed Khan came to the mike and started to speak i.e, to deliver his inaugural address. Suddenly, he was asked to speak later, as the president of IHC, Amiya Kumar Bagchi had to read his presidential address. This appeared strange and shocking also as the Governor need not be kept waiting. Many times VIPs do the ritual of the inauguration and go away. Taking the opportunity, Irfan Habib came to the mike and formally proposed Bagchi to be elected as president and asked Shireen Moosvi to second. Then, Irfan Habib started talking about Kashmir issue where thousands were imprisoned without trial, people without internet etc, because of the Hindutwa agenda of the government. Thus, the speech of K. K. Ragesh and Irfan Habib proved that they wanted to talk politics. Then, the new president was allowed to read and he took more than half an hour struggling to read some portions of his printed booklet. Evidently, most of the audience was also not interested in his reading. After all these, the Governor was allowed to deliver his inaugural speech.

Ravindranath pulled Irfan Habib asiide.

The Kerala Governor had responded to the MP who raised the issue of Citizen Amendment Act and other issues: First, he mentioned all the names of VIPs and then started his speech. “I did Sociology and then Law and have the privilege of inaugurating the event. I came with a prepared speech, yes, I prepared myself, but, after listening to the political speech of others, I have decided to respond to them,” evidently pointing to the Rageesh. “As a person who entered Parliament at the age of 26, I cannot but react when confronted with political issues,” he said[1] implying that he was not nominated as a Rajyasabha MP. “I became a governor by taking an oath to protect the Constitution and speak for it. I have quit positions when I felt the Constitution was under threat,” pointing to the irrelevant and impotent speech of the two. “Please don’t give too much importance to them. Please take your places,” he told those who had stood up in protest. “You have no right to create violence or disturbance. You can’t silence me with protests. You can’t shout me down. You have come with an agenda,” Khan said, but by then he could barely be heard over the slogans. “I came to know about the harassment that (former) Pakistan cricketer Danish Kaneria faced because he is a Hindu,” he said, alluding to retired fast bowler Shoaib Akhtar’s allegation that Kaneria had been a victim of discrimination from some team-mates[2]. Incidentally, the news appeared the day before the IHC[3].

The women delegates started raising slogans and showing placards

The women delegates started raising slogans and showing placards, front side

Another view

The “woman delegate” created ruckus and the cap of the woman cop tossed up and later, she adjusted.

The ruckus-woman was taken out, see her facial expression

Note, how the woman tried to create a scene.  Three woman police could not control her?

The drama the delegate played…..

Biju Kandakkai joined the dramatic woman

The Governor explained how the protesters and demonstrators ran away from him when called for discussion and dialogue: The Governor continued his speech, “There were demonstrations outside Raj Bhawan. I sent a renowned Malayali writer on my behalf to call those who were protesting, for a discussion, but they said that they were here to protest and not for discussion. Again when I was staying at Calicut guest house, people came for a demonstration. I asked them to come inside to discuss, but, none came. Then I informed if they did not come, I would come there by 9 am to discuss, but, by 7.30 am, they disbursed. So I said that when you shut the doors of discussion then it creates an environment of violence and hate followed by a sentence of Gandhiji[4]. The moment I said this, Irfan Habibji got up from his seat and wanted to charge me,” Khan told ANI here.”My ADC stopped him and then he (Habib) went behind the sofa and came from the other side. He was stopped by my security, ADC and others. The videos clearly showed that Habib was seen going from LHS to RHS three times and VC and others tried to control him. VC at one stage, pulled his hands and made him to sit away from the Governor. Of course, there was an argument between them as could be noted by the observers.

Now the turn of eminent historians. Note how furious he was!

And these are also historians…..

Note the fury……………………….and action of the historians.

Eminent historians in action shouting and raising hands!

Intolerant IHC historians did not want to listen to the invited Governor, but, engaged in shouting, disrupting and showing placards: Since he stood on the stage, some protesters created a ruckus there,” Khan added[5]…. “I would not have spoken on this issue if it had not been raised it. Since you raised it, you are making political statements. I am under oath to protect, preserve and defend the Constitution….You have every right to protest. But you cannot shout me down…when you shut the door for debate and discussion, you are promoting culture of violence…Maulana Abul Kalam Azad, said the “partition had swept away dirt… but some potholes (were) still stinking..people in Kerala had not been affected by Partition. The people here had a sense of empathy and even without knowing the issue they came and joined when the neighbour agitated. However, Partition had affected the thinking of people in northern India. ……You have come here with an agenda, you no right to create disturbance and violence at the venue”.

One historian had exceeded limits breaching security and he had to be controlled by a plain-cloth police/security guard.

Tolerance, right to speech, freedom of thought and expression etc: Generally, nowadays, all speak about “tolerance,” there were return of titles, awards etc, some years back, but, now, they kept quiet. And there have been a lot of talk, discourses and lectures abut freedom of thought, speech and writing, but, all have been going in one way only. In Tamilnadu, we have been witnessing the effects of “Dravidian ideology” of various shades and the “ideologies” of historians have also been in the same way with sophistication. When the learned historians have the right to talk, why cannot they listen to others? In fact, the Governor was responding very pointedly giving examples and legal position, but these historians were behaving differently. Their unbecoming, improper and unruly sloganeering, shouting and disrupting the authority proves their agenda. It is appalling, deplorable and intriguing as to how they could have behaved in this way.

The news report – the protocol was violated at the Governor function

EnteThe news report – the protocol was violated at the Governor function a caption, the VC accepted the lapses.

The invited host VC accepted that there were violations of protocol: Holding “reject CAA” placards, some students, said to be from Jamila Millia, Aligarh Muslim University and JNU raised slogans. And incidentally, these students, women-delegates etc., as described by the media were nothing but, the volunteers sitting there in the counters of registration, etc., harassing the delegates. Some delegates shouted “Kerala Governor shame shame” as Khan concluded his speech. And these have been the professors. VC Gopinath Raveendran on Sunday 29-12-2019 admitted that there were protocol violations at the inauguration of the 80^th IHC where Kerala Governor Arif Mohammed Khan was in attendance on Saturday 28-12-2019.

1. Governor’s programme duration shouldn’t be more than one hour.
2. The organisers violated the schedule. The names of two speakers, including Habib, were not there on the initial programme list.
3. But, he was made to sit there for one-and-a-half hours listening to speeches of others. Speaking to the media, Raveendran said that historian Irfan Habib’s speech was not listed in the programme[6].
4. “Several things that took place at the governor’s meeting were in violation of the protocol. Habib’s speech was not listed in the schedule,” said Raveendran[7].

As he knew such things would happen, he should have avoided Habib or kept the IHC ritual after the inaugural function. Or, he need not have invited him at all. It is evident that the IHC historians, professors and experts did not like his presence. Therefore, the entire drama, stage show and comedy or tragedy were carried on knowingly.

Five Protocol Violations Flagged by Raj Bhavan

• Normally, one hour is the duration of the Governor’s programme but as per the request of the organisers, it has been extended to 1.25 hours. However, the Governor was invited for the speech after 1.50 hours.
• As per the protocol, the Governor is supposed to speak at the end. However, he was invited first at the IHC event. Moreover, when he approached the podium to deliver his speech, he was called back by the organisers!
• Irfan Habib spoke at the event without permission. In a gross violation of protocol, History Congress general secretary Mahalakshmi Ramakrishnan invited two odd people from the audience to speak on stage in the presence of the governor.
• Irfan Habib heckled the governor and attempted to stall the Governor’s speech. In a security breach, the Governor’s ADC was pushed away. IHC general secretary Mahalakshmi shouted at the Governor. Even though the security officers ordered the organisers to remove Irfan Habib from the stage, the order was not executed.
•  In an intelligence failure, the audience sitting in the front row protested and raised placards.

K. V. Ramakrishna Rao tried to reach out Mahalakshmi Ramakrishnan

K. V. Ramakrishna Rao tried to reach out to Mahalakshmi Ramakrishnan and explain the position

How Mahalakshmi tried to stop Irfan Habib going ear to the Governor [from a video]

The local NEWS-18 Malayalam TV video shows my approaching to S.Z.H. Jafri asking him about the happenings, he smiled and moved away wearing his coat

When I asked Jaffry, he tried to go away

When I asked Srimali, he looked down

These historians had been adamant

While Rajan Gurukkal smiled, the other one avoided with a smile….

The eminent historians had been belligerent….Definitely, the historians knew what they did was not correct, et, they did!

What sort of ideology that preaches to act against Governor, police, authority etc?: The behaviour of the students from Jamila Millia, Aligarh Muslim University and JNU “women-delegates” or volunteers of IHC has brought a bad name to IHC. No professional or gentleman would not have conducted him/herself in that manner. They appear innocent, but, shocking to know the way they acted and conducted themselves with the police. In one video, it is seen, these young women toss cap of a woman cop down, and the police tried to catch it and adjust on her head. This is shocking to the core, because, learned women behaved with uniformed officers. Such conduct is unimaginable. That they even do not respect the police is not understandable. What sort of ideology that preaches to act against Governor, police, authority etc? Definitely, something is wrong with these personalities. We were uniformed officers and we imagined of doing such things. We only respected our higher officers. After looking at all, I tried my best to go near to the K. M. Srimali and others. I asked them, “Is this the way IHC would be conducted?,” but, they kept quite. I asked Mahalakshmi Ramakrishnan, but, she went to the stage, but, only, to justify their actions. The governor of a State has been the highest authority and opposing, disrespecting or tried to misbehave him is liable to be punished under Act and Rules. This Governor might have liberally brushed aside the events or forgotten, but, it would remain a black chapter in the history of “IHC.”

© K. V. Ramakrishna Rao

10-01-2020

[1] The Telegraph, At history meet, CAA backlash in Kannur University, By K.M. Rakesh in Bangalore, Published 29.12.19, 5:06 AMUpdated 29.12.19, 5:06 AM

[2] http://telegraphindia.com/india/at-history-meet-caa-backlash-in-kannur-university/cid/1731173

[3] Indian Express, Danish Kaneria mistreated by Pakistan cricketers as he’s Hindu, alleges Shoaib Akhtar, Published: 26th December 2019 11:34 PM | Last Updated: 27th December 2019 12:27 AM

A video of Pakistani pacer Shoaib Akhtar, who has been vocal on different issues, has gone viral on social media in which he had said that players refused to eat food with Kaneria just because he was a Hindu. “The players who didn’t like to talk to me just because I was a Hindu. Soon I will reveal their names. I did not have the courage to speak in this regard, but now I got the courage to speak on this issue when I heard Shoaib’s statement,” Kaneria said. “I was playing against about 22 people (sic) — 11 theirs and 10 ours. Who knows who was the match-fixer. There was so much match-fixing. Mohammad Asif told me which all matches they had fixed and how they did it,” he had said.

http://newindianexpress.com/sport/cricket/2019/dec/26/danish-kaneria-mistreated-by-pakistan-cricketers-as-hes-hindu-alleges-shoaib-akhtar-2081318.html

[4] Business Standard, Irfan Habib tried to charge me; was defending law which is my duty: Arif Mohammad, ANI | Politics First Published: Sun, December 29 2019. 21:53 IST, Last Updated at December 29, 2019 22:10 IST.

[5] http://business-standard.com/article/news-ani/irfan-habib-tried-to-charge-me-was-defending-law-which-is-my-duty-arif-mohammad-119122900753_1.html

[6] The Outlook, Protocol violations at Kerala Guv”s meet: Kannur VC, teNews Scroll, December 2019 Last Updated at 2:06 PM | SOURCE: IANS

[7] https://www.outlookindia.com/newsscroll/protocol-violations-at-kerala-guvs-meet-kannur-vc/1696104

The 80th session of Indian History Congress held at Kannur University – were the organizers not ready or decided to proceed in that way? [1]

The 80^th session of Indian History Congress held at Kannur University – were the organizers not ready or decided to proceed in that way? [1]

The delegates arrived at the Kannur Railway station on 27-12-2019 from Tamilnadu, Andhra, UP, Orissa etc

The politicization of Indian History Congress and the way, it has been going since 1980s and 1990s: Earlier, when I became a life member of Indian History Congress (IHC), I used to attend the sessions regularly and presenting papers also. Then, IHC had gone in the political way with a lot of brawls, tussles and infightings, leading to uglier scenes. In Calcutta session, when dinner was hosted by the Governor at the Victoria Memorial Hall, the historians virtually pounced on the food putting their hands on the biryani. At that time, we were four[1] from the Central Excise department attending the session. We asked them to stand in the queue, come in order to take the food, of course, we started serving the food also. Then, some people came running and taken over the job of serving. The 1992 events divided them and every session was politicized with RJM-BM issue one way or the other. In fact, the “RJM historians” and “BM historians” were openly talked about and mentioned in the media[2]. Te WAC-III witnessed more ugly scenes exposing the political affiliation of the so-called eminent, elite and emeritus historians[3]. So, I stopped attending from 1993 onwards. After 20 years, I attended the 74^th session of at Cuttack in 2013. As I lost my mobile phone and the laptop data, I could not post my blog, like that of TNHC, SIHC and APHC.

Decided to attend Kannur session of IHC: After 2013, now, I attended the 80^th session of IHC at Kannur[4], as my friends insisted to do so. Particularly, Mahendran wanted to present a paper there. He has been an explorer and rock painting researcher. Of course, another friend C. I. Nagarajan also joined. In fact, both applied for initial membership and Mahendran was given membership, but, Nagarajan’s application was rejected. He has been a Siddha medicine researchers growing several herbs and so on. Anyway, we all the three attended booking our tickets in advance. We proceeded Mangalore Mail on 26^th evening from Chennai Central. In our compartment, I could see some old faces, and I enquired about them. Indeed, they were old friends and they were on their way to Kannur and I was happy to meet all of them. Now, I could note that all of us have been above 60s, 70s and 80s.

The women-volunteers at the registration counter who could not get the internet connection or so, making the delegates to wait

Registration counter

Registration counter -2

Technical and scientific snag delayed the process of registration and verification of already registered members: We reached Kannur by on 27^th morning and I could see hundreds of delegates there at the station. We reached the Kannur University campus by bus arranged by the organizers. We had to wait for an hour, as they [the volunteers] at the Registration counter could not get an internet connection, their “application” not working etc. There were nearly 20 volunteers sitting with laptops, but, delaying the registration process.  The “delegate fees” collecting volunteers refused to receive money, without the “membership” verification, even for Life members and showing the number and other details. It was an irony that when they claim “scientifically” for their history, historiography, historiographical methodology etc., “it” was not functioning properly. Then, they verified the Membership, given clearance chit, so that the delegate could pay their delegate fees. They charged Rs 3,500/- and it was definitely excessive. Of course, they had tariff for the students and observers @ Rs 2,500/- and Rs 1,500/- respectively. Incidentally, no kit was given. They informed that the kit was not ready and provide later!

Delegate fees collection counter

Accommodation allotment, that lady had been indifferent

Standing for accommodation allotment

For allotting accommodation also they kept the delegates waiting: Then, we had to go to another counter after getting a message on our mobile. It took time and the delegates had to remind the delegates at the registration counter to clear. After getting a message, when approached for accommodation, they also took time. In fact, they had been impartial in allotting the accommodation that could be easily observed from their murmuring, gossiping and talking silently among themselves, and also keeping the delegates at a distance. Those who had been waiting for more than one hour was not given, but, who came then, were given immediately. After reminding 5 / 6 times, only, they allotted accommodation at different lodges and hotels. For this also, we had to get a message in phone. After getting a message, we proceeded to the bus and we were dropped at the respective lodges and hotels. I received the message, “Dear KV RAMAKRISHNA RAO (IHC-KANUR-205), Welcome to Kannur University. Your accommodation details as follows, Single-Non A/C at Plaza Tourist Home. Best wishes, Thank you, Kannur University, Kerala 27 Dec, 12.15 pm”! We were dropped at “Plaza Tourist Home” near to Kannur Railway station.

The so-called Plaza Tourist Home

“Plaza Tourist Home” – The accommodation that was provided to us: It was an old building where, “India Coffee House” was also functioning. There was no lift and we were allotted rooms at the second and third floors. I explained my problem and after keeping waited for one hour, they allotted a room on the first floor. The room was not so good and the larine cum bathroom worst. No heater and hot water facility. There were broken plastic bucket and mug. Because of health problem, I decided to stay there. Of course, Nagarajan was with me. Later, I came to know that many delegates coming from Tamilnadu had been accommodated there. Ironically, one female delegate, Assistant Professor and blind too, was given a room on the third floor. Therefore, it is evident that the volunteers and the persons, who were deciding the allotment had no sense, reason or logic. Perhaps, IHC had given the worst accommodation this type charging Rs 3,500/- In fact, I wanted to question them, but, my health prevented and I decided to keep quiet.

The gentleman who prevented me at the Food court!

Inside food court

Simple food served

Dinner, authoritarian host and “food-token”: Around 7.00 pm, we went to the campus for dinner. A pandal was put-up at a distance from the place of registration, for the purpose. There were a few volunteers and one person. When we went there, they asked “food tokens.” When we told that no kit was given, they were adamant in insisting the “food tokens” again and again. I showed the messages received on the phone to prove that we had already paid the delegate fees and accommodated also. Yet that person had been harsh and rude virtually shouting, “Without food tokens, I will not allow.” The souvenir gives “Food committee: Chairperson: Prof T. V. Balan, Convener: Sri P. J. Saju.” Then, I decided to go inside, I told him, “I have paid the delegate fees and shown the proof of message received in phone. As the organizers did not give the kit, you cannot prevent.” Immediately, he was shouting at somebody through the phone. Then, slowly other delegates also started coming inside. The behaviour of that person was shocking, as he could not understand the reality of the issue. Had they been so meticulous, then, the things would not have happened, as I pointed out above.  The dinner was simple – white rice, dry roti, dhal and subji.  I really wondered for this, that gentleman behaved differently. After dinner, we returned to our room. For going and coming, no transport provided and we spent on the auto.

The entrance of the room allotted, both the doors main door and the bathroom door cannot be closed!

The wonderful bathroom

The flush/cistern did not work

The broken bucket without handle, the mug too

The broken mug, closer view!

The doors of the bathroom, room and the sleep: As mentioned, Nagarajan stayed with me in the room allotted No.123. After going to the bathroom only, Nagarajan found that the door was not getting closed. I went inside and noted that the cistern/flushing was not working. So we had to pour water with bucket. The bucket was broken without handle.  That means, we had to virtually lift it and pour. Coming to the broken mug, it was still worse. He informed at the reception, but, they did not bother. After talking some time, he tried to close the door of the room, it was also not getting closed. So, I myself called the person sitting there and informed about the door. He came and tried to close, but not possible. Then he told to sleep and they would take care of. Thus, the day 27-12-2019 was and we went to bed! There were mosquitoes also!

The organizing committee with CM and others

The 17 sub-committees with the battalion of learned volunteers

The Souvenir, the committees and the persons: Though, they had not given the kit, later I saw the souvenir[5] inside the cloth bag given. There were organizing Committee starting with the chief minister to VC and 17 subcommittees with professors to officers running to about 100. It is evident that they knew how the “Plaza Tourist Home” would be! Somebody must have come, enquired, decided and confirmed to be fit enough for the delegates, from who they charged Rs 3,500/- Yet, the learned great persons of the “God’s own country” have treated us in the above manner. We had wait and see how things were going to be! Good night, hoping for Good morning and day!

© K. V. Ramakrishna Rao

08-01-2020

[1] Sridharan [he joined excise and then Income tax, of course passing through SSC examinations], Thiruvengadam, Perumal and Radhakrishnan became Life member later.

[2] The Babri historians had been dominant, as their articles, statements and other features used to appear in the national dailies, magazines and TV channels. In fact, they also acted as witnesses giving “historical and archaeological evidences” before the High and Supreme Courts.

[3] India Today, Political wrangles add a touch of bizarre to archaeology conference in New Delhi, KAI FRIESE, December 31, 1994, ISSUE DATE: December 31, 1994UPDATED: July 19, 2013 10:16 IST; http://indiatoday.in/magazine/indiascope/story/19941231-political-wrangles-add-a-touch-of-bizarre-to-archaeology-conference-in-new-delhi-810050-1994-12-31

[4] Kannur (also known by its former anglicized name Cannanore and Portuguese name Cananor) is a city and a Municipal Corporation in Kannur district, state of Kerala, India. It is the administrative headquarters of the Kannur District and situated 518 km north of the state capital Thiruvananthapuram.

[5] Indian History Congress Souvenir, 80^th session, Kannur University, 28-30 Dec.2019 containg articles and advertisements.

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

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

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

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

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

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

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

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

28-01-2019 audience

28-01-2019 audience.second day

After lunch, the paper reading session started.

28-01-2019 .Lunch.

28-01-2019 Lunch

28-01-2019 .coins displayed

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

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

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

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

28-01-2019 . Valedictory function

hakkalapalli Purushothama Rao was chief Guest, former Minister speaks

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

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

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

Opinion of Dr Dayakar and other delegates appeared in local daily

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

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

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

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

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

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

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

© K. V. Ramakrishna Rao

02-03-2019

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

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

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

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

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

K. V. Ramakrishna Rao

28-09-2018

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

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

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

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

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

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

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

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

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

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

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