National seminar on “Minor Deities in Indian Art,” held at the C. P. Ramaswami Aiyar Institute of Indological Research, Chennai on March 28th and 29th 2024 (1).

National seminar on “Minor Deities in Indian Art,” held at the C. P. Ramaswami Aiyar Institute of Indological Research, Chennai on March 28^th and 29^th 2024 (1).

C. P. Ramswami Aiyar Institute of Indological Research: C. P. Ramswami Aiyar Institute of Indological Research (CPRIIR) have been regularly conducting conferences and seminars on the important topics connected with Indology[1]. They also bring out a journal, “The Journal of Indian History and Culture” regularly[2]. Some of the journals can be downloaded from here[3]. They have also brought out many books during the course of time. It is also affiliated to the University of Madras for doing PhD. Now, they organized a seminar focused on “Minor Deities in Indian Art,” on March 28^th and 29^th 2024 at their premises, Eladams Road, Chennai. Their circular gave the details of the seminar, theme etc as follows.

Seminar on the “minor deities”: Indian art and culture have been profoundly influenced by a multitude of deities, each with its own unique attributes, symbolism, and significance. While major deities like Vishnu, Shiva, and Devi have received extensive attention in both art and scholarship, there exists a rich tradition of minor deities that play vital roles in Indian religious and artistic traditions. These minor deities, often associated with specific regions, communities and narratives, have their own captivating stories and iconographic representations. In the ancient world, the veneration of natural powers was embodied by deities, both male and female, held prominence. The examination of archaic sources and archaeological remains has unveiled compelling evidence of reverence for nature manifesting through trees and animals and the symbolic significance of sacred symbols. Minor deities encompass a wide spectrum of beings, including local deities, demi-gods, guardian spirits and divine attendants. They represent the plurality and syncretism of Indian religious traditions, with each region and community often having its own set of minor deities.

“Minor deities” – related issues: Minor deities in Indian art are characterized by unique iconographic features and symbolism. Their depiction in sculpture, painting and other artistic forms reveal intricate details of specific attributes and narratives. These symbols and attributes serve as a visual language that conveys the deity’s role, personality and significance. Some examples of minor deities include the Ashtadikpalakas, Navagrahas, 12 Adityas as well as lesser-known forms of the main gods, such as Shastha, forms of Devi and the avataras of Vishnu, demi-gods in Buddhism and Jainism. This seminar aims to delve into the less-explored world of minor deities in Indian art, providing a platform for researchers to share insights into their iconography, mythology and regional significance.The seminar will encompass a wide range of themes related to minor deities in Indian art, including, but not limited to –

1. Iconography and Symbolism of Minor Deities
2. Regional Variations in Depictions
3. Minor Deities in Hinduism, Buddhism and Jainism
4. Minor Deities in Folk and Tribal Art
5. Rituals and Worship of Lesser-Known Deities
6. Literary Sources on Minor Deities

The proceedings of the seminar would be published to serve as a valuable resource for researchers and enthusiasts interested in the study of minor deities in Indian Art. Additionally, it would foster collaborations among scholars and institutions for future research endeavours in this field.

About the papers: The CPRIIR invited scholars and academics to submit their abstracts of research papers on or before February 25, 2024 emphasizing that the abstracts should be in English and within 500 words in Times New Roman font, 12 point.  It should include the title of the paper, name of the author, institutional affiliation, e-mail address and five keywords.  A short bio-data of the author (s), not exceeding half a typed page, should be sent along with the abstract.  The acceptance of the abstracts would be notified by February 28, 2024. The abstracts should be sent to cpriirconference@gmail.com on or before the closing date. Any other information may be obtained from the same mail address. Outstation participants are advised to make their own arrangements for accommodation. Participants should register themselves on or before March 15, 2024, as they were limiting the number of participants.

28-03-2024 inaugural session – Nandita speaking……….

28-03-2024 inaugural session – Nandita speaking……….another view

28-03-2024 inaugural session – Nandita speaking……….yet another view

28-03-2024 – First day proceedings: On March 28^th, the seminar was inaugurated by Prof Maruti Nandan Prasad Tiwari, Chairman, Indian Art History Congress, Professor Emeritus, Banaras Hindu University. With the introduction by Dr Nandita Krishna Director of the Institute and the traditional lighting of “Kuttuvilakku,” the seminar was started. Dr Nandita Krishna explained the theme of the seminar with examples of “minor deities.” Her booklet “Groves and Gods of Tamilnadu” was also circulated. In his hey-note address, Prof Tiwari talked about, “Minor deities and pacifying goddess of diseases – Shitala in Indian tradition and art” and his paper was circulated. Then, the invited speakers presented their papers.

28-03-2024 inaugural session – audience LHS from the podium..

28-03-2024 inaugural session – audience RHS from the podium..

op 28-03-2024 inaugural session – audience LHS from the podium..middle and backside

Sitaladevi – Prof Maruti Nandan Prasad Tiwari: Prof Tiwari explained about the Sital devi and compared it with Mariamma of South India. The “Saat Sahelis”, or “Seven Sisters or Friends,” generally depicted that included Sïtalå devi. They were ˜Sïtalå, Masånï, Basanti, Mahå Mål, Polamde, Lamkanijå, and Agwanï. Elsewhere, they are ˜Sïtalå, Phulmatï, Camariyå, Durgå Kålï, Mahå Kålï, Bhadrå Kålï and Kålikå Bhavånï. The tradition of the group of seven, with minor variations in names, was thus widespread. There is one Temple at Modhera in Gujarat. Sitala is also depicted with a twelve-armed nude figure is riding on an ass. The few surviving hands have varadåkamudrå, trisula, àamaru, pitcher, and a winnowing fan in the uppermost pair of hands. The sculptors delighted in the classical shape of the dagger, with its efficient double curvature for greater lethal effect, and gutters to drain off blood. But on the other hand, the winnowing fans and brooms, never the stock-in-trade of art, have rustic forms. The literary and inscriptional evidences point to 7th and 13th centuries CE. He concluded that the iconographic features of the goddess were standardized in the 11th century and that images mostly occur with te textual prescriptions in respect of her ass mount and the distinguishing attributes, winnowing basket, sweeping broom, and water-vessel. Though, the majority goddesses Parvti, Lakshmi, Saraswati and others are there, Sitaladevi also became popular.

For illustrative purposes, these photos are added here for understanding the topic, but, not that of the author and they are available in the public domain.

Chitra Madhavan’s Satyaki[4]: Dr. Chitra Madhavan Historian and Writer, Chennai presented he paper on “Satyaki – A lesser known deity.” The Parthasarathi Svami temple in Thiruvallikeni is one of the 108 Divya Desams, praised in the Tamil verses (Pasuram) of the Azhvars or Vaishnava saints. Pey Azhvar, Thirumazhisai Azhvar and Thirumangai Azhvar have sung about the deities enshrined inside the temple complex. It is the processional image (utsava-murti), known as Parthasarathi, from whom the temple takes its name.This east-facing deity is thus called as he is Krishna the charioteer (Sarathy) of Partha (Arjuna). The marks on his face are believed to be caused by arrows shot by the Kauravas having pierced this weaponless charioteer in the Kurukshetra war. The main image on the east side, seen with a white moustache, is worshipped as Venkatakrishnan. This two-armed deity holds the conch (Sankha) but the discus (Chakra) is not seen which is rather rare in a Vishnu image. This is because Krishna did not use weapons in this war. Inside this sanctum are five more deities namely goddess Rukmini, Krishna’s consort; Sankarshana (Balarama), Pradyumna (Krishna’s son), Aniruddha (Krishna’s grandson) and Satyaki (also called Yuyudhana, a warrior and Krishna’s friend)[5]. Yoga Narasimha, facing west, is also a main deity with a flag-post (dvajastambha) in front, just like Venkatakrishnan[6].

Satyaki in the Literature: Yuyudhana (युयुधान), better known as Satyaki (सात्यकि), was a powerful Yadava chieftain of Narayani Sena, belonging to the Vrishni clan to which Krishna also belonged. According to the Puranas, he was the grandson of Shini of the Vrishni clan, and son of Satyaka, after whom he was named. A valiant warrior, Satyaki was devoted to Krishna and was a student of Arjuna. Satyaki strongly and passionately favors the cause of the Pandavas over the Kauravas in the Kurukshetra War. Prior to the war, Satyaki accompanied Krishna to the Kuru capital, with Krishna as the Pandavas’ emissary of peace. He is a witness to Duryodhana’s attempt to arrest Krishna and Krishna’s Vishwaroopa form, though he is not mentioned as one of the few persons not blinded by the apparition. After talks break down, Satyaki leads the Sivi and Vrishni army to the Pandava’s camp. While Satyaki, along with others like Chekitana and Syenajita joins the Pandavas, Krishna promises his army to Duryodhana. Hence, Yadavas sworn directly to Dwarka like Kritvarma fight for the Kauravas, meaning Satyaki has to fight his kinsmen in the war. He provides 1 Akshauhini army to the Pandavas. During the war, Satyaki is the commander of one akshauhini of the Pandava army. According to Bhishma, he is capable of fighting 12 Atirathis alone. After the Kurukshetra war, Gandhari curses Krishna that his clan will be destroyed 36 years later in a fratricidal massacre. Accordingly, the Dwaraka clans fought with each other and killed themselves.

There is a sculpture suggesting how Satyaki protected the Pandavas, when Aswathama wanted to kill the Pandavas by sleeping at the camp of the enemies…

R.K.K. Rajarajan’s “Rare Forms of Gaṇapati”[7]: Next, Dr. R.K.K. Rajarajan  Assistant Professor in Fine Arts, Gandhigram Rural University delved upon, “Rare Forms of Gaṇapati – With Reference to Notes in Tamil ‘Bhakti’ Literature.” Mainly, he relied upon the Tamils of Tamilnadu of even recent day manipulations and tried to show how Ganapati had attracted the Tamilnadu sculptors to accommodate different form in the gopurams, side-wall depictions and wooden chariots / rathas. Treating the origin of “Pillaiyar” (whose child), he brought it under two streams  northern Sanskritic and Southern Tamil. He relies upon Asko Parpola for pointing out that the name Pillaiyar finds its root in the Central Dravidian languages of the Proto-Dravidian family. With later day and recent sculptures, he links Ganapati with Vyasa, Parasurama[8], Vygapada etc., obviously with chronological itch. Moreover, these stories were spun just 100-200 years back and have been lesser than mythologies. In newly constructed temples, the modern sculptures go on add such sculptures, just for present popularity or as per the wishes of some devotees. The illustrative sculptures taken have to be given their dates to compare such depictions are available in the Sanskrit or Tamil literature. When Upanishad mentions about the roots of Ganapati, then, antiquity has to be decided accordingly.

Technical Paper reading session: After lunch, the paper reading session started with the paper reading proceedings. The first technical session was headed by Prof. Choodamani Nandagopal, Art historian, UNESCO Fellow and Tagore National Fellow, Bengaluru. For presentation of papers, 15 minutes time was given. The following papers were presented:

1. Dr. J. Soundararajan  & Mr. K. V. Ramakrishna Rao  – “The precept, concept and evolution of “Minor Deities” in India”
2. Mrs. R. Ramya[9] – “Devmogra – Goddess of worship for Satpuda Tribal people”
3. Dr. Amrita Chakraborty – “Dikpālas: Eastern Indian Variations”
4. Dr. Ramadevi Sekhar[10]  – “Guardian of the Skies: Garuda’s Multifaceted Presence in Texts and Practices”

The Technical Session – II was held at the Main Hall in Parallel chaired by Dr. Chitra Madhavan, Historian and Writer, Chennai and the following papers were presented:

1. Mr. K. Sridharan[11]  – “Annapurani and Annamurti in Art and Temple Rituals”
2. Dr. Parthiban Rajukalidoss[12]  – “Lord of five houses in the hamlet of ten scarlet ixora: syncretism of a folk deity and its temple in Ceṭṭiyapattu, Uṭaṉkuṭi”
3. Dr. S.P. Prem Singh Muthubalan – “Mythology of Isakki Amman Worship in Southern Tamilnadu”
4. Dr. P.C. Muralidharan  – “Worship of deities Garuḍa and Sudarśana as enunciated in Śeṣasamhitā”

© K. V. Ramakrishna Rao

30-03-2024.

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[1]  About the Institute- https://cprfoundation.org/CPRIIR pamphlet-2023.pdf

[2]  About the Journal – https://cprfoundation.org/CPRIIR.html

[3] Journal of Indian History and Culture (JIHC)

• Listed in UGC – CARE (ISSN: 0975-7805) –https://cprfoundation.org/modify_new2022.png ; https://journalcpriir.com/previous-issues/

[4] Abstracts, sl.no.1; p.7.

[5] Indian Express, A Vishnu temple, unique in more ways than one, Chithra Madhavan,Updated on: 08 Feb 2017, 11:15 am.

[6] https://www.newindianexpress.com/chennai/2017/Feb/07/a-vishnu-temple-unique-in-more-ways-than-one-1568080.html

[7]  Abstracts, sl.no.6; pp.14-15

[8]  Reportedly Brahmanda Purana, it is evident that this myth resembles, Dhakshayini / Parvati story and thence, created later period, may be during medieval peiod,

[9] Abstracts, sl.no. 24; p.41

[10] Abstracts, sl.no. 23; p.39

[11] Abstracts, sl.no. 28; p.45.

[12] Abstracts, sl.no. 20; p.36.

The National Mission on Monuments and Antiquities (NMMA) – workshop at Chennai from October 31st to November 2nd 2023 (4)

The National Mission on Monuments and Antiquities  (NMMA) – workshop at Chennai from October 31^st to November 2^nd 2023 (4)

The CAG Report and the response of the ASI: On 02-11-2023, after lunch Dr Charuta Kulkarni, IIT, Madras talked about her subject, as detailed above. Then, the certificates were distributed to the participants and mementoes were given to some. Now, I discuss about some issues involved in the documentation of monuments and antiquities. As I worked in the GST (formerly Customs, Central Excise, Narcotics – indirect taxation) department, mostly in the Judicial, adjudication and legal sections for more than 38 years from 1980 to 2018, the CAG Reports on the various departments, institutions and others were periodically read, along with the judgments. Here, before coming to the workshop, I have read the Report of the Comptroller and Auditor General of India Follow-up on the Performance Audit of Preservation and Conservation of Monuments and Antiquities. The issues related to the documentation, workshop conducted etc., were pointed out therein.

The NMMA caught in the web of politics: The National Monuments Authority (NMA) has released draft heritage bye-laws for the supposed site of the Palace of Asoka in Patna, Bihar. The site, located in the Kumrahar area, is being protected by the Archaeological Survey of India. The draft bye-laws aim to conserve and develop the site and have been released based on a field survey conducted by the competent authority. The NMA is responsible for the protection and preservation of monuments and sites, as well as granting permissions for construction-related activities in the prohibited and regulated areas. The Congress party has accused the Modi government of attempting to weaken a law that protects monuments and archaeological sites in India. Congress general secretary Jairam Ramesh praised the National Monuments Authority (NMA) for releasing draft heritage bylaws for the conservation and development of protected monuments in Bihar. Ramesh stated that the Congress and other parties have successfully resisted the government’s attempts to weaken the law so far. He also emphasized the need to strengthen and maintain the professional character of the NMA.

2015 to 2022 no workshop conducted: The CAG pointed out that, “Since March 2015, no workshop was held to facilitate documentation work, rectify mistakes or to provide clarification to agencies involved in the process. As a result, there was absence of a system for regularly up-grading the technical capability of executing agencies, which affected the work process.”

The documentation process carried on by NMMA: The CAG  pointed out the lacunae in the documentation of the monuments[1].

NMMA has given these figures to the CAG.

Issue of “Non-antiquity” certificates by the ASI: ASI (respective circle) issues a certificate of non-antiquity for the exportof art-objects, arms. Here, who issues such certificate, after analyzing the “non-antiquity” nature of te object. Otherwise, millions of Indian antiquities would not have been illegally exported out 0f India after 1947 or 1976.

2. To facilitate Custom Authorities in allowing non-antiquities to be exported, the Archaeological Survey of India (ASI) has established Expert Advisory Committees to issue non-antiquity certificates.

India’s rich cultural heritage, bureaucratic apathy and poor implementation of antiquities protection law has made India a fertile ground for loot and smuggling of antiquities for sale in the International market. In recent years, there has been growing concerns over antiques being smuggled and sold to fund terrorists’ activists.

According to the Antiquities (Export Control) Act, 1947 [Act No. 31 of 1947]  – “antiquity” includes-

(i) any coin, sculpture, manuscript, epigraph, or other work of art or craftsmanship,

(ii) any article, object or thing detached from a building or cave,

(iii) any article, object or thing illustrative of science, art, craft literature, religion, customs, morals or politics in bygone ages,

(iv) any article, object or thing declared by the Central Government by notification in the Official Gazette to be an antiquity for the purposes of this Act,

Provenance (origin, attribution, derivation) includes the list of all owners from the time the object left its maker’s possession to the time it was acquired by the current owner. However, here in the workshop, it is taken as “Province”!

Most of the exports of antiquities take place from north India from airports: According to Section 2(1) (a) of the Antiquities and Art Treasurers Act, an antique is defined as an article or object of historical interest that has been in existence for not less than one hundred years.

The import and export of antiques is covered by the prohibition imposed under Section 11 (c) of the Customs Act 1962, specifically referred to as The Antiquities and Art Treasures Act, 1972.

Similarly, exports are also under the prohibition category. The export of antiques can only be done by the central government or any authority or agency authorised by the central government.

 The law does not permit any private person to export antiques. If any private person exports antiques, there are penal provisions to confiscate the material and impose monetary penalties or prosecute the person.

Port	Location	Value (INR Million)
Pakwra	Moradabad, Uttar Pradesh	34..567
Kolkotta Air cargo	West Bengal	27.151
Nhava Sheva sea[2]	Raigad district, Maharashtra	20.475
Mundra[3]	Gulf of Kutch near Mundra, Kutch district, Gujarat.	11.141
Chennai sea	Tamilnadu	7.381

The ASI blaming the Customs department: When Arun Raj said that the Customs department was not co-operating, I pointed out that it is not that the Customs department did not cooperate with the ASI officials, but, the ASI officers only many times did not turn up, when they were requested to come and identify the objects of antiquity were seized at the airports. Moreover, they have to go by the certificates issued by the ASI only and in many cases, the Customs officers could get genuine doubt that older antiquities were taken out of India, instead of recent artefacts. Sreelakshmi responded that the ASI officers were asked to verify the import of Indian artefacts. Then, I clarified that it was different, because, the art-smugglers had been adopting a modus operandi, as if such antiquities were imported legally so that they could again export. That is why they sought the help of the ASI for the identification of the objects[4].  There have been several reports urging the ASI to co-ordinate with the RI, Customs etc., but, they are not doing so[5]. As the certificates issued by the ASI are / have to be relied upon and whenever, the Customs officers have any doubt about the object for antiquity, they used to seek the help of the ASI officers, but, they hesitate to come.  The famous VJA Flynn case also pointed out by me[6]. Here, VJA Flynn had contacts with many historians and archaeologists, but, caught red-handed in smuggling artefacts out of India[7].

The illegal import and export of Tipu Sultan’s sword: The classic case of Vijay Mallya in 2005, imported Tipu Sultan’s famed sword to India and exported it without any license[8]. Mallya was served a show cause notice by the Customs Department for exporting without informing the government, and not paying the duty for it[9]. However, the tycoon felt that since the sword was a matter of national pride, he should have been exempted. Thus, the provisions of the Antiquities and Art Treasure Act, 1972, have been amended to do away with several lacunae in the Act, commonly recognised as the Customs Act. As per the Act, any private buyer that buys an antiquity of Indian origin and brings it to India must first acquire a license. This is granted on the basis of several factors, including the experience of the person in the art trade, the place of exchange of the art object, the name and the number of people involved, etc. Domestic trade of antiquities is currently unregulated, as the Act is silent on it. The statutory authority of the Act is usually the Director General of the ASI, who decides what an antiquity or art treasure is. As per Section 2 of the Act, any coin, sculpture, painting, epigraph, artwork, object from a building or cave and object of historical interest that is over one hundred years old, is defined as an antiquity. In circle offices of the ASI around the country, where the DG is usually not present, the Act cannot be implemented by any officer below the position of a director. “Yet, several circle officers have been flouting the rule, declaring several antiquities as invalid leading to the thriving of the smuggling of art objects,” said the official.

All departments of GOI should work together: The CAG has been part of the GOI and all other departments also have been parts of GOI. The CAG has been auditing the accounts of different departments and trying to advise to implement the Act and Rules under which they work. All have been working with the Public Finance and the government is responsible to account for every rupee that collected from the citizens. As our country has been handling more than 100 crores population, now 140 crores, we have more responsibility than other countries with less population. Moreover, our government and democratic polity have been so open that everybody can appreciate and criticize also, unlike other countries. Thus, the ASI has been having the most noble duty, virtuous responsibility and righteous accountability in handling thousands of years of monuments and temples; sculptures and coins; palaces and buildings; ghats, and others. It can invite the officers of the other departments for discussion to sort out the practical problems. After all should work for the progress and development of our country creating awareness about culture, tradition, heritage and civilization.

© K. V. Ramakrishna Rao

05-11-2023

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[1] Report No. 10 of 2022; https://cag.gov.in/uploads/download_audit_report/2022/Chapter 6-062f0de36c49e05.39285992.pdf

[2] Jawaharlal Nehru Port, also known as JNPT and Nhava Sheva Port, is the second largest container port in India after Mundra Port. Operated by the Jawaharlal Nehru Port Trust Authority (JNPTA), it is located on the eastern shores of Arabian Sea in Navi Mumbai, Raigad district, Maharashtra.

[3] Mundra Port is India’s first private port (adani) and largest container port, located on the northern shores of the Gulf of Kutch near Mundra, Kutch district, Gujarat.

[4] Press Release dated 24-07-2023, Three Hundred Forty Eighth Report on the subject „Heritage Theft – The Illegal Trade in Indian Antiquities and the Challenges of Retrieving and Safeguarding Our Tangible Cultural Heritage,” Sansad News.

[5]https://sansad.in/getFile/rsnew/Committee_site/Committee_File/Press_ReleaseFile/20/173/656P_2023_7_12.pdf?source=rajyasabha

[6] K. V. Ramakrishna Rao, Historians involved in smuggling also – The historical case of Prof. V.J.A. Flynn, a friend of many Indian historians – arrested for smuggling, jailed and deported to Australia for further proceedings!, February 17, 2022.

[7] https://kvramakrishnarao.wordpress.com/2022/02/17/the-historical-case-of-prof-v-j-a-flynn-a-friend-of-many-indian-historians-arrested-for-smuggling-jailed-and-deported-to-australia-for-further-proceedings/

[8] DNA India, ASI for easier norms for private import of antiquities, Amrita Madhukalya, Updated: Nov 02, 2016, 07:05 PM IST.

[9] https://www.dnaindia.com/india/report-asi-for-easier-norms-for-private-import-of-antiquities-2269587

The National Mission on Monuments and Antiquities (NMMA) – workshop at Chennai from October 31st to November 2nd 2023 (3)

The National Mission on Monuments and Antiquities  (NMMA) – workshop at Chennai from October 31^st to November 2^nd 2023 (3)

The third day proceedings of the NMMA Workshop for the Southern Region: The following speakers delved upon their respective topics and specialized areas. Though, the topic has been documentation of the objects, the speakers mostly discussed about their findings with their valuable experience with important points.

• Prof. Deivanayagam, Tamil University , Thanjavur
• Shri Nishant Zodape and Shri Yash Gupta, on utilisation of open-source software for creating databases,
• Dr. Muthu Shankar, Head of GIS Applications, French Institute, Pondicherry ,
• Dr Arun Raj.T on strategies for stopping illicit trafficking of antiquities” and ultimately
• Dr Charuta Kulkarni, IIT, Madras talking about INQUA Database on Global South

Prof. Deivanayagam, Tamil University, Thanjavur: speaking on identification of Chola Bronzes. He explained with photographs pointing out the nuances of the bronzes. To understand his speech, one should know other subjects also, as because of his versatile experience, he explained many details about the icons and sculptures.

Cholas’ bronzes: Chola bronzes were typically of deities, royalty and the politically powerful people of the day-all in a distinctive Chola style, classically representative of the human form, and perfectly proportioned. The sculptures are recognizable by the way the bodies are posed. They are always graceful, elegant and sensuous, particularly if a sculpture is that of a couple, such as Siva and Parvati. The bronzes also depict the “mudras” or gestures derived from classical dance. Chola master sculptors created their works with the cire perdue, or lost wax process, which is still in use today.

There are two methods of casting metal images-solid and hollow casting. The required image is fashioned by the stapathi in bees wax. Then the wax model is given several coats of fine clay. The clay mould is then carefully dried under the sun. After a few days the clay mould is ready for casting. When the wax model is prepared and is ready for the preparation of the clay mould, arrangements for the preparation of the alloy are made. The five metals to be used in the alloy and they are -copper, silver, gold, brass and lead popularly known as panchaloha. In actual practice by chemical testing we have found the percentages of the metals as follows:

How manufactured – alloying technique[1]: Brass is an alloy of copper and zinc. Bronze is an alloy of copper and tin. Normally bronze is a composite alloy of metals-copper, tin, lead, silver and gold in varying proportions. However analysis of South Indian bronzes reveals that they invariably consist of copper, tin, lead, zinc and iron. Trace elements such as arsenic, antimony, Bismuth etc., have been detected. Above l% is considered as a major element and below 0.1% is considered a trace element, e.g. Copper: 79%: Tin 5%, Lead: 13% Zinc 1%; Iron 1%; Trace elements arc arsenic, antimony, nickel and silver and no gold is Present. Manipulating the alloying elements, different shades of metal were produced. This shows tin has been used. Therefore, the alloy is predominantly of copper, tin and lead. The presence of gold and silver is rare or trace. The clay mould with the wax model inside it is baked skillfully over all the wax. When the alloy is ready, it is poured through the orifice into the empty mould in a thin, even and continuous stream. The molten metals allowed for cooling. Then the mould is broken open and the solid metal image is obtained. The image is given finishing touches by the sthapati. This part, the opening of the eyes of the image is what imparts the exquisite expressions on the faces. This is done under some sort of spiritual inspiration. Sometimes, Stapathis are known to take even weeks to open the eves. The science of Image making is dealt with in the ancient Indian science of Silpasastra (Sculpture Science).

Hollow casting- In this case, the object is moulded in clay and the core is coated with wax, which in turn is covered with a coating of clay. After draining the wax by heating, the mould is used for casting. This method is usually associated with North India.

Patina and patination: A Patina is a thin layer of corrosion, usually brown or green, that appears on copper or copper alloys as a result of natural or artificial oxidation. Patina is a thin layer that variously forms on the surface of copper, brass, bronze and similar metals and metal alloys (tarnish produced by oxidation or other chemical processes).On metal, patina is a coating of various chemical compounds such as oxides, carbonates, sulfides, or sulfates formed on the surface during exposure to atmospheric elements (oxygen, rain, acid rain, carbon dioxide, sulfur-bearing compounds. The green patina that forms naturally on copper and bronze, sometimes called verdigris, usually consists of varying mixtures of copper chlorides, sulfides, sulfates and carbonates, depending upon environmental conditions such as sulfur-containing acid rain.

Nishant Zodape and Yash Gupta: They explained “on utilization of open-source software for creating databases”. With “access” how the excel can be used for filling up data and create a document.

 Muthu Shankar: He explained about the “South Indian Historical Atlas” with many facilities, but, it is not available to the public. The primary data for the project comprise historical and geographical information collected from a large corpus of south Indian inscriptions besides archaeological data collected from a series of field surveys supplemented with the data taken from archaeological reports of ASI and other institutions.   Workshop/review meetings were held every six months are to evaluate the progress of the work. The atlas was developed as web-browser software allowing different basic GIS display and database querying functionalities necessary for a user-friendly usage of the Atlas. It uses W3C (WWW Consortium) compliant Graphics /Open GIS so that the system can be accessed through the internet. The atlas has a conceptual resilience on how to curate data, compile information from it, and disseminate it through new digital tools available then, even when illustrative examples in the application of data science mehods in historical research was scarce. This resulted in the curation and archival of historical data sets that encourage data-driven inquiries into the past, while integrating data, computational science methods into historical research.

T. Arun Raj, director NMMA, Noida: Talked on “strategies for stopping illicit trafficking of antiquities.” Perhaps, next to Pramod Joglekar, he directly discussed the issue with examples. He pointed out how Alexander Cunningham used to travel on a donkey visiting archaeological and ancient places for collecting details. The ASI at present listed 3697 monuments as protected. He pointed out how the Delhi Iron pillar was brought to the present place and Rajendra Cholas brought sculptures as “war trophy” to Thanjavur. Alexander Rae and others carried on excavations even before the formation of ASI and collected many objects. He left some at Egmore Museum and others were taken to London. Even now, the ASI is struggling to deal and store the smuggled artefacts returned back to India. In Trichy, the sculptures have been lying there for more than 20 years, which were recovered. Though HR & CE recorded more than 36,000 temples and quantified 9,000 bronzes many others appear to be not accounted. However, for the export of antiquities, thousands of applications are filed with the ASI, Chennai and they are pending. Nealy more than 20,000 applications have been pending, because, there are no expert persons to identify the objects mentioned in the applications as “less than 100 years” or not. Thus, the crucial problem comes here. Once the certificate is given, the antique object would go out of India legally. He pointed out that unlike Sri Lanka, India does not have “Heritage Police,” and hence, the illegal export / smuggling out of the antiquities have been going on. He also pointed out as how a lesson has been included in the CBSE syllabus to adopt a monument nearby school, so that awareness is created not only among the school children, but also the public living surrounding the monument.

Dr Charuta Kulkarni, IIT, Madras: Talking about INQUA Database on Global South[2], she explained related issues. Stemming from the PAGES-INQUA supported early-career researcher workshop on “Past Socio–Environmental Systems (PASES)” (pastglobalchanges.org/calendar/26972) in 2020, the INQUA-funded project “The whole is not the sum of the parts: building a synthesis database of past human–environmental systems in the Global South (pSESYNTH)” has initiated research collaborations among paleoscientists from, and/or working on, the Global South and other underrepresented regions of the world (e.g. Australia, Southeast Europe). Pursuing the Integrated, Coordinated, Open, and Networked (ICON) approach (Koren et al. 2022), the overarching goal of pSESYNTH is to establish, articulate and strengthen regional, interdisciplinary teams for studying past socio–environmental systems of the Global South, and to build the first multi-disciplinary paleo database representing its regions.

pSESYNTH primarily focuses on the Holocene (the last 11.7 kyr) because: (i) there is greater spatial availability and better chronological controls of the datasets compared to the Pleistocene, and (ii) the Holocene is characterized by a progressive degree of anthropogenic influence over landscapes, offering ways to explore the evolution of diverse socio–environmental systems. Under the pSESYNTH framework, linking proxies of environmental change with climatic signals and societal processes (e.g. subsistence strategies, growth rates, migrations) will provide baselines to pose and test multiple hypotheses for explaining the trajectories of socio–environmental systems. Specifically, pSESYNTH activities are being developed around three main objectives.

To explore drivers of past environmental change combining a diverse set of proxy information, organized into three themes: paleoecology (e.g. pollen, charcoal, diatoms), paleoclimatology (e.g. biomarkers, stable isotopes, varves, numerical simulations), and archaeology (e.g. radiocarbon dates, phytoliths, archaeobotanical remains, material culture).

2) To quantitatively analyze the links among paleoecology, paleoclimatology and archaeology, with an emphasis on research questions that can be generic across the Global South (e.g. are there connections, or commonalities, between colonial legacies and the evolution of socio–environmental systems in the Global South?) or specific to each subregion (e.g. at what spatial and temporal scales were human–environmental systems coupled or uncoupled to climatic fluctuations?).

3) To share the outputs and products of the project in the form of a database that meets the FAIR (Findable, Accessible, Interoperable and Reusable) principles (Wilkinson et al. 2016). pSESYNTH participants will capitalize on existing single- and multi-themed databases (e.g. Neotoma, NOAA, PANGAEA, p3k14c, ArchaeoGlobe) in complementing their data contributions in the novel Global South database. Together, the FAIR–ICON principles will underpin the database organization and will ensure geographic coverage, comparability, and accessibility for time-series data synthesis, which is crucial for mainstreaming paleoscience research from the Global South.

© K. V. Ramakrishna Rao

04-11-2023

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[1] T. S. Sridhar (ed.), The Cholas Bronzes – 1000^th anniversary of Thanjavur Big Temple celebrations Sept 25^th to Oct.4^th 2010, The Tamilnadu State Archaeology Department, Chennai, 2011, pp.12-13.

[2] Charuta Kulkarni and others, pSESYNTH project: Community mobilization for a multi-disciplinary paleo database of the Global South, https://pastglobalchanges.org/publications/pages-magazines/pages-magazine/137240

The National Mission on Monuments and Antiquities (NMMA) – workshop at Chennai from October 31st to November 2nd 2023 (1)

The National Mission on Monuments and Antiquities  (NMMA) – workshop at Chennai from October 31^st to November 2^nd 2023 (1)

NMMA workshop first day programme 31-10-2023

National Database of all Monuments and Antiquities: With the objective of preparing a national database of all monuments and antiquities, the National Mission on Monuments and Antiquities (NMMA) was launched by the Government 36 (2007), initially for a period of five years i.e. 2007-2012. In order to complete the documentation process and continue the momentum, this period was extended by another five years (2012-2017) and later NMMA was merged with ASI (October 2017). Delay in setting up of NMMA and lack of planning leading to failure in achieving its objective was pointed out in the previous CAG Report.

Lighting lamp to inaugurate the workshop….

Objectives of NMMA: The National Mission on Monuments and Antiquities was launched in 2007. The time frame prescribed for its completion is five years. Documentation and creation of suitable database on built heritage and sites through published and unpublished secondary sources for information and dissemination to planners, researchers, etc. and for better management of such cultural resources. Documentation in a uniform developed by NMMA, of all Antiquities that are available in different formats in the form of Registered Antiquities, Catalogued Antiquities with Central as well as State Governments, Private museums and Collections, Universities, etc. Promote awareness and sensitize people concerning the benefits of preserving the historical and cultural aspects of built heritage, sites and antiquities. Extend training facility and capacity building to the concerned State Departments, Local bodies, NGOs, Universities, Museums, Local communities etc. Help in developing synergy between institutions Archaeological Survey of India, State Departments, concerned Institutions and NGOs to generate close interaction.

• Publication and Research.
• Expected output
• National Register on Built Heritage & Sites
• National Register on Antiquities.

Lighting lamp..

2022 onwards workshops conducted: The NMMA has been conducting workshops on the documentation from 2022 onwards[1] – November 2022 – Greater Noida; December – Guwahati; December – Aurangabad; 2023 January – Bhopal; 2023 January – Bangalore; 2023 February – Bhubaneswar; Why conduct workshops suddenly? As I am familiar with CAG audit, audit reports etc., and reading them carefully, I noted in the 2022-CAG Report[2] that, “It also stated that there was a need for reviewing the existing documentation process/guidelines, identify and revive Documentation Resource Centres (DRC)/State Level Implementing Committees (SLIC), initiate training programmes and workshops at the local levels. …….Since March 2015, no workshop was held to facilitate documentation work, rectify mistakes or to provide clarification to agencies involved in the process. As a result, there was absence of a system for regularly up-grading the technical capability of executing agencies, which affected the work process.”

NMMA workshop= audience view RHS

Three-day workshop at Chennai: A three-day workshop on “documentation of monuments” was held at Keys Select by Lemon Tree Hotels, Katti-Ma, Chennai, Kalakshetra Road, Thiruvanmiyur, organized by NMMA and ASI (Chennai circle) from October 31st to November 2nd 2023. It was inaugurated by  Prof Kishore Kumar Basa DG of ASI by lamping lamp and the proceedings continued with the speeches of Ravikorisettar, Sathyabhama and Samanta. Then, there was a practical session to identify the artefacts, measure their physical dimensions and note them down in the format for documentation. This was followed by photography practice, in which, how to take a photograph of an artefact was demonstrated.

Documenting of antiques will prevent their smuggling to other countries, said Archaeological Survey of India’s National Mission on Monuments and Antiquities director Madhulika Samanta on Tuesday [31-10-2023][3]. “A large number of antiques are getting smuggled out of the country. We do not have any knowledge that they were with us till they are showing up in museums in Europe and America,” she said[4]. She was speaking on the sidelines of a regional workshop cum training programme here on the documentation of monuments and antiques (southern region). “When we initiate legal proceedings to bring them back, we end up losing cases in international courts as we do not have any national data to show that they were with us,” Samanta said.

• The national mission had a target of documentation
• ASI’s NMMA has documented 17 lakh antiques and 58 lakh antiques and four lakh built heritage sites. , and 1.84 lakh heritage sites.
• “But we have published only 11,000 sites so far because the data was collected from secondary sources, including research articles, reports,” she added.

She said unprotected monuments are also getting demolished due to developmental activities. “If universities, state archaeological departments, colleges, organisations come up with project proposals to document antiques, we will recognise them as documentation resource centres and give them grants,” she said.

In India, it is a problem of plenty: “Heritage is our strength. If not managed well it could be a liability,” ASI director general Kishore K Basa[5] said while speaking at the inaugural function[6] pointing out, as for as the antiquities and monuments are concerned, it is a problem of plenty. However, it has to be accepted as positive manner in presenting them. There is a difference between the attitude and approach of the people towards the monuments by the colonial period and till 21st century. During the colonial period, the natives were kept away from te exploration, excavation and heritage management. But, now the citizens have to be taken into account in heritage management. ASI has to work with citizen-centric approach, as money comes from the public. He emphasised the necessity of the documentation of all the monuments, artefacts and others[7]. In the documentation processes, multilayered information should be provided and even children should be made to take an interest in heritage management.

Who is responsible for the illegal trafficking of the artefacts?: Sathyabhama Badrinath talked about, “Objectives of NMMA and future course of action,” tracing the creation of NMMA somewhere in 2006-2007 period under the Five years plan and then extended to 2011-2012. On 01-10-2017, it was merged with the ASI. With te urbanization and looting of antiquities, the monuments started disappearing. Illicit trafficking has been taking place. There have been 4 lakh heritage sites, 3  lakhs of the ASI and one that of Built-heritage categories. The Customs and Postal Department have seized many artefacts, but they are lying and the condition is not known. Thus, she tried to blame the other departments. The private collectors should register with the ASI. It appears that the ASI is interested in adding more numbers in their NMMA register.

Prehistory artefacts, ulture, terminology etc. – to follow European o African model?: Ravikorisettar talked about, “Documentation of Antiquities Chennai circle, Southern region – from documentation perspective.” He explained about the exploration, excavation and recovery of the prehistoric artefacts from different sites of South India. He also listed out the sites according to their location, geographical and geological importance and the nature of artefacts recovered. He also pointed out as to how these sites have been getting affected by quarrying, infrastructure development and climatic conditions.As he has been an expert in the prehistory, he covered most of his findings with slides for about one hour and then come to the issue of documentation, classifying / grouping such prehistoric / paleolithic sites. He pointed out how the lithic objects, cultures and related issues were / are mentioned with different terminology. The European model / terminology is not applicable to India. Thus, Africal example are followed and expression like  “Madrassian complex” is also used. Coming to the upper Paleolithic, it is not known to identify them as European or African model?

Madhulika Samanta – vote of thanks: The Archaeological Survey of India’s National Mission on Monuments and Antiquities (NMMA) director, Madhulika Samanta, has emphasized the importance of documenting antiquities to prevent their smuggling out of the country. Samanta stated that India often loses legal cases in international courts because there is no national data to prove that the smuggled antiquities were originally in India. The NMMA has documented 17 lakh antiquities and 1.84 lakh-built heritage sites so far, but the data published on their website is limited as it is collected from secondary sources. Samanta also highlighted the need to protect monuments from demolition due to development activities.

© K. V. Ramakrishna Rao

03-11-2023

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[1] http://nmma.nic.in/nmma/workshop.do

[2] Report No. 10 of 2022; https://cag.gov.in/uploads/download_audit_report/2022/Chapter 6-062f0de36c49e05.39285992.pdf

[3] Times of India, Director of ASI’s NMMA suggests a way to prevent smuggling of antiquities, A Ragu Raman / TNN / Oct 31, 2023, 19:26 IST

[4] https://timesofindia.indiatimes.com/city/chennai/director-of-asis-nmma-suggests-a-way-to-prevent-smuggling-of-antiquities/articleshow/104860696.cms

[5] Prof. Kishor K. Basa,  Utkal University Professor (Retired on 31.03.2018), Ph. D. (London); Phone No.: 8895615636; E-mail ID: kishorkbasa58@gmail.com

[6] Times of India, Documenting of antiques will curb smuggling: ASI’s NMMA director, TNN / Nov 1, 2023, 08:17 IST

[7] https://timesofindia.indiatimes.com/city/chennai/documenting-of-antiques-will-curb-smuggling-asis-nmma-director/articleshow/104872987.cms

What historians and archaeologists could learn from the installation of 108 feet high Adi Shankara statue at Omkareshwar (1)

What historians and archaeologists could learn from the installation of 108 feet high Adi Shankara statue at Omkareshwar (1)

About the 108 feet high Adi Sankara statue: About the construction of the religious complex and the installation of Adi Shankara statue, there had been news coverage for the last one year from July 2022 onwards when the work was entrusted to L&T. However, the people movement started in 2018 itself for the collection of “Astadhatu” for the construction of the statue. The Construction had started on a 108-feet statue of Adi Shankaracharya in Madhya Pradesh’s Omkareshwar, one of the most revered Jyotirlingas in the country, and was likely to be completed by September when it would be unveiled by Prime Minister Narendra Modi just ahead of Assembly elections in the state. The news reports carried the story in their own way. Thus, one daily characteristically reported that “….it is believed that Adi Shankaracharya travelled to Omkareshwar in the heart of India as a child from his birthplace Kerala and attained knowledge at the sacred place. The statue will likely reflect this stage of his life. Checking up on the status of the project, Chief Minister Shivraj Singh Chouhan travelled to the site in Omkareshwar along with his family members to welcome Swami Chidanand Saraswati of Parmarth Niketan Haridwar, Anandmurti Gurumaa along with Manoj Muntashir, Advaita Kala, Markand Paranjape and others.” Thus, here also, one has to keep politics, ideology and biased reporting aside and look into historicity, historiography and related subjects for the benefit of the students of history and archaeology.

Adi Shankara sojourn to be researched historically and archaeologically: How a boy or youth could have travelled to different parts of India learning under Gurus, debating philosophers with others, establishing mutts and settling down to depart away at the age of 33, should also to be thought of in historical perspective. Travelling by foot, bullock cart, horse etc., covering thousands of kms, staying at different places, carrying out daily routines, but following his austerities strictly are also to be studied. Incidentally, “Advaita” is studied, discussed and debated even today, not only in India, but also in many world universities. It is well known that philosophy had been part and parcel of Indian wisdom acknowledged by all world philosophers. In fact, several Greek philosophers reportedly sojourned to India to learn philosophy. Of course, one Indian philosopher reportedly self-immolated during a debate to prove that his spirit lives forever, but, only his body was destroyed. Therefore, the influence of Adi Shankara can be felt in the philosophical, logical, religious, ethical and moral arenas.  The Buddhists had been so envious, resentful and spiteful enough to dub him as “Praccanna Buddha” (the masqueraded Buddhist).

The Ekatma Dham project: Apart from the statue, named the ‘Statue of Oneness’, the project includes an Ekatma Dham. In total, the project will cost the Madhya Pradesh government more than Rs 2,000 crore, out of which the statue is worth Rs 200 crore. While the entire project will be completed by 2026, the statue is expected to be ready by August / September this year, 2023. The Ekatma Dham, to be made on Onkar Parvat, will include a state-of-the-art grand ‘Advaita Lok’ museum, which will show the life journey of Adi Shankaracharya. A public information centre, Nauka Vihar and Vedic Gurukul will also be part of the Ekatma Dham. Once the project is complete, around 3,000 people will be able to attend laser and sound shows through the ‘Shriyantra’. A ‘Sharda Peeth’ will also be designed and materials for the same will be brought in from Kashmir. The teachings of Guru Adi Shankaracharya will also be taught here.

L&T received order for the construction of Adi Shankara statue and the complex – July 2022[1]: Larsen & Toubro, which completed the Statue of Unity in Gujarat, is working on the ‘Statue of Oneness’ as well[2]. It has also been allotted the construction work of the Ram Temple in UP’s Ayodhya[3]. Their press release declared[4], “Further, the Business has secured an order for the Engineering, Procurement & Construction of the ‘Statue of Oneness’ –

• The Statue of Adi Shankaracharya at Omkareshwar in District Khandwa, Madhya Pradesh from the Madhya Pradesh State Tourism Development Corporation Ltd[5].
• The Statue will be bronze cladded and will be placed on a lotus petal base made of stone, which will be placed over a RCC pedestal[6].
• The sole height of statue from base i.e., from the paduka till the apex will be 108 feet[7]. The project is scheduled to be completed in 15 months.”[8]
• The statue and the Shankar Museum will be set up on an area of 7.5 hectares on the Mandhata mountain. A gurukulam will be developed on the other side of the Narmada River in a 5-hectare area and Acharya Shankar International Advaita Vedanta Sansthan will be developed in a 10-hectare area[9].
• The Buildings and Factories (B&F) business of L&T Construction had secured an Engineering, Procurement, and Construction (EPC) order from the Madhya Pradesh State Tourism Development Corporation Limited to construct a statue of Adi Shankaracharya[10].

Spiritual tourism complex: L&T Project Director MV Satish told News18 that 70% concrete work has been completed and the remaining will be completed at the earliest. The concrete base of the statue will be around 28 metres with heavy use of steel and bronze. The design and architectural work has been allotted to Delhi-based firm CP Kukreja. “The project is so sacred that it has changed the way we work. I have seen the positive changes as soon as I got on board with ‘Ekatma Dham’,” said Dikshu Kukreja, chief designer of the project. Officials say that after the Mahakaal Lok in Ujjain, the project in Omkareshwar should also be seen as a mega investment project which will yield good returns. While the project is being completed, the state government will also work to connect Ujjain, Omkareshwar and nearby cities into one spiritual tourism circuit. As per further details, the portrait of Adi Shankaracharya has been made by renowned painter Vasudev Kamat and the sculpting has been done by accomplished sculptor Bhagwan Rampure.

How the prototype was prepared, metals contributed for the statue etc: The selection appropriate picture with which the prototype was prepared has been carried on meticulously engaged with experts from the respective fields:

• Sample statues of Adi Shankaracharya prepared by artists from Mumbai, Gujarat and some other states have also arrived at the Acharya Shankar Cultural Unity Trust’s office located in the Tribal Museum of Bhopal[11].
• The Trust had assigned the task of making sample statues to 20 artists, out of which 10 had made the statues and presented to the Trust[12]. 
• The statue had been prepared on the basis of the picture of Adi Shankaracharya made by the Trust. 
• One of these sample images has been selected and the 108 feet statue built accordingly.
• The statue has been made of Ashtadhatu, a mixture of copper, tin, zinc, lead and other metals 85:5:5:5 collected from 23 thousand panchayats of the state[13]. 
• Weighing 100 ton statue with 50 feet artistic based statue has been installed, facing the south direction i.e. towards Omkareshwar Jyotirling and Narmada[14].
• Famous painter Vasudev Kamat prepaed a picture of the child of 11 year old Shankaracharya.
• Well-known sculptor Bhagwan Rampure is preparing the idol under his guidance.

Thus, every step has been taken care of, to get the best out the contributors.

© K. V. Ramakrishna Rao

22-09-2023

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[1] News18, Work on 108-Feet Tall Adi Shankaracharya Statute Begins at Omkareshwar; PM Modi Likely to Inaugurate in Sept, Reported By: Nikhil LakhwaniCNN-News18, Last Updated: MAY 08, 2023, 10:38 IST,New Delhi, India

[2] https://www.news18.com/india/work-on-108-feet-tall-adi-shankaracharya-statute-begins-at-omkareshwar-pm-modi-likely-to-inaugurate-in-sept-7748239.html

[3] L&T Press Release, L&T Construction awarded (Significant*) contracts for its Buildings & Factories Business, July 2022.

[4]  https://corpwebstorage.blob.core.windows.net/media/46897/2022-07-11-lt-construction-awarded-significant-contracts-for-its-buildings-factories-business.pdf

[5] Economic Times, L&T bags contracts for data center construction, ET Online, Last Updated: Jul 11, 2022, 11:06 AM IST.

[6] https://economictimes.indiatimes.com/industry/services/property-/-cstruction/lt-construction-bags-contracts-for-data-center-service-providers/articleshow/92795745.cms?from=mdr

[7] Business Standard, L&T Construction wins order under its buildings and factories biz, Last Updated : Jul 11 2022 | 2:32 PM IST

[8] https://www.business-standard.com/article/news-cm/l-t-construction-wins-orders-under-its-buildings-and-factories-biz-122071100261_1.html

[9] Free Press Journal, Indore: Assembling of parts of the Idol will begin soon, Staff Reporter, Updated: Thursday, January 19, 2023, 01:16 AM IST

[10] https://www.freepressjournal.in/indore/indore-assembling-of-parts-of-the-idol-will-begin-soon

[11] Bhaskar, Special preparations for the statue to be installed in Omkareshwar: 10 sample statues of Adi Shankaracharya made by artists of Mumbai and Gujarat came to Bhopal, out of these 3 were selected, Bhopal, 2021, Author: Rahul Sharma

[12] https://www.bhaskar.com/local/mp/bhopal/news/108-feet-statue-to-be-installed-in-omkareshwar-10-sample-statues-of-adi-shankaracharya-made-by-artists-from-mumbai-gujarat-came-to-bhopal-out-of-which-3-were-selected-129106415.html

[13] Bhaskar, 108 feet tall statue of Adi Shankaracharya: The statue, weighing 100 tons, will be installed at a height of 50 feet, Uday Mandloi Khandva, 2022.

[14] https://www.bhaskar.com/local/mp/khandwa/news/100-ton-statue-will-stand-on-50-feet-high-base-130449982.html

CAG Report on missing monuments – ASI searching for, found and lost; how and why they are missing, hiding, getting lost etc?

CAG Report on missing monuments  – ASI searching for, found and lost; how and why they are missing, hiding, getting lost etc?

CAG Report on the function of ASI and missing monuments: Whether, 2013 or 2023, the picture does not change, as the monuments, “protected monuments,” listed monuments have been missing from the sites, monuments and paces. As India Today[1] sarcastically noted, “Persons go missing. Valuables, watches, cellphones, pens go missing. Sometimes even coal block allocation files go missing. Now monuments have gone missing; the Ministry of Culture and the Archaeological Survey of India (ASI) admit to 35 lost and not found. And it gets worse”. The government has been caught lying to Parliament on this number[2]. The Comptroller and Auditor General (CAG) had indicted the culture ministry and ASI for furnishing incorrect data to Parliament on the number of national monuments that are missing. This has not been new in the ASI history or Indian history or history of archaeology[3]. Just to satisfy, a committee would be formed to trace the missing monuments and they declare that some missing monuments were found[4]. Whenever CAG Report or Audit objections come, every government office used to give some preliminary report and then detailed report as a matter of routine. Interestingly, these issues are discussed for the competitive exams entrance exam coaching classes also.

How monuments in India are missing, hiding, getting lost etc: The media has been describing the issue with its own way in a different manner and with narratives.

• In a scene from Satyajit Ray’s mystery-adventure film Sonar Kella (The Fort of Gold), 1971, one of the antagonists says Rajasthan is a state where every nook and cranny hides a fort or monument, and it will be nearly impossible to know which one is the golden fort[5]. The actors of Ray’s cult classic endure several gruelling adventures before they finally realise that they are looking for the Jaisalmer Fort[6]. Ray’s film reveals an intriguing truth about monuments in India.
• Despite their near-ubiquitous presence in both urban and rural areas, monuments are not always the easiest structures to locate.
• Sometimes it is the stories that blur the maps; at other times they are simply missing.
• Take the tomb of Razia Sultan in Delhi, for instance. The resting place of one of the most-storied women rulers of the medieval India, is an unassuming cluster of weathered sandstones hidden in the packed bylanes of Old Delhi, surrounded by the walls of neighbouring houses, and no roof overhead. The responsibility of its upkeep is on the shoulders of a tiny adjoining mosque with few visitors.
• In Telkupi, a village in West Bengal’s Purulia district, the construction of Panchet dam over the Damodar river submerged a set of six to eight 11th-century stone temples. Only a few remain visible above the surface of water.
• In Karnataka, about 18 km from the Thirthahalli taluk, the 9th-century Kavaledurga Fort valiantly fights off surrounding jungle’s persistent overgrowth. Despite attempts and restoration and maintenance by several succeeding dynasties and kingdoms over the centuries, as well as central and state governments, the fort remains neglected and hidden beneath overgrown shrubs.

Since 2006, the CAG has been pointing out about the missing monuments: The CAG report says that on more than one occasion the culture minister has told Parliament that 35 of its monuments have gone missing. When the CAG checked about 1,655 protected monuments and sites-comprising 45 per cent of the total-they found 92 monuments missing. This is more than 2.5 times the number of its monuments have gone missing. When the CAG checked about 1,655 protected monuments and sites-comprising 45 per cent of the total-they found 92 monuments missing. This is more than 2.5 times the number being provided by the culture ministry since 2006. Since the CAG verification covers about half the total number of monuments, the total figure would be much higher if the inspection covered all monuments. The CAG report has brought the boom down on the ASI for hiding facts, quoting instances where some monuments “missing” in Delhi from the 1970s have not even been listed by the ASI as such. The story of General Nicholson’s statue, a protected monument near Kashmere Gate in the Capital at the time of Independence, is as good an example of the ASI’s inertia as any. The statue was gifted by the government to Ireland in the 1960s, but the ASI has been unaware of the transfer till recently. Of course, the statue still features in the list of protected monuments.

The vested commercialization and politicization lead to encroachments and disappearance of monuments: The CAG audit has found that the premier custodian of our heritage does not even know the number of monuments it is supposed to protect. It has been found that the ASI does not even possess notification documents for many of its monuments. This document is the legal basis of the boundary of a monument, and is the prime tool to beat back encroachments, the bane of common properties and public spaces in India. The CAG audit also says that these valuable monuments across the country are sites of neglect, marred as they are by encroachments and unauthorised constructions. Once again, the auditor has caught the ASI sleeping, as it notes that in its inspection of 1,655 of centrally protected monuments there were encroachments in around 546 monuments as against 249 intimated by the ASI. The nation’s showpiece monuments-the Taj Mahal and Red Fort- are not better off, the report says. Red Fort in Delhi has poorly maintained gardens, and its water channels have yet to be made operational. An illegal mazaar and temple have come up inside Red Fort in recent years; prayers are being offered at both places. Similarly, only one of 24 unauthorised constructions near the Taj Mahal has been removed. The more the tourist flow, the more the shops, hotels, touts, agents and all sorts of related activities. The more the space encroached near to the monuments, the more the profits, where all deals start and thus, the ASI Acts and Rules are simply forgotten.

In India, for everything and anything, there have been hundreds of Acts and Rules: To oversee archaeological excavations and conservation, the Archaeological Survey of India (ASI) was founded in 1869. Numerous protected monuments were placed under the ASI’s care between the 1920s and the 1950s. The Antiquities and Art Treasure Act of 1972 is also governed by it. James Cunningham, a British Army engineer who had a passion for Indian archaeology, founded it in 1861. After gaining independence, it became a statutory body under the AMASR Act of 1958. The Director-General of the ASI is in charge, and New Delhi serves as its headquarters. The Government of India’s Ministry of Culture is home to the Archaeological Survey of India, or ASI. It works to protect and preserve the nation’s historic buildings and archaeological sites as well as conduct archaeological research. The provisions of the 1958 Ancient Monuments and Archaeological Sites and Remains Act (AMASR Act) are used by ASI to regulate all archaeological activities carried out in the nation. Following independence, the functioning of ASI was hampered by the poor policies of the succeeding governments, which placed a greater emphasis on infrastructure, education, and health than on preserving cultural heritage.

How monuments, temples, sculptures etc have been missing or made to miss: The ASI officials claim that activities like encroachments, the building of dams and reservoirs, and rapid urbanisation have slowly sunk many monuments and heritage sites. Yes, but, why ASI has not been able to implement its authority is surprising. When for infrastructure development, the government has been keen to put road, construct dam, dug a tunnel, break mound, and so on.so when such activities are planned and they go through their decided areas, the planners ignore the “monuments” and only think about “development.” Of course, in the tender, MOU, agreement etc., there have been hundreds of conditions printed in the documents running to 200-300 pages and one should have patience to go through and understand. In spite of all conditions, when the project starts, many trees are cut, temple walls demolished, why even temples were demolished silently during night times under the guise of shifting or promising to relocate and so on[7]. If few people are there, they can be easily managed and none would know, except, when pilgrims come to identify, knw and declare that the temple is missing.

The Parliamentary Standing Committee on Transport, Tourism, and Culture received the report, “Issues Relating to Untraceable Monuments and Protection of Monuments in India.”50 of India’s 3,693 centrally protected monuments under ASI, according to the Union Ministry of Culture’s submission to the Parliament, are now untraceable, raising serious concerns. ASI safeguards and preserves more than 3500 protected monuments and archaeological sites of national significance.

• 14 monuments have been engulfed by rapid urbanisation, according to the ASI submission in Parliament.
• By building dams and reservoirs, as many as 12 monuments have been submerged, and 24 have vanished.
• Only 248 of the 3,693 monuments are reportedly guarded, according to the report. Due to financial limitations, the government could only afford to provide 2,578 security personnel at 248 locations, according to the report.
• Eleven monuments are missing from Uttar Pradesh, two from each of Delhi and Haryana, and others are missing from Assam, West Bengal, Arunachal Pradesh, and Uttarakhand, among other states.
• Other missing monuments include:
  • the Guns of Emperor Sher Shah, Tinsukia (Assam);
  • the Ruins of Copper Temple, Paya, Lohit (Arunachal Pradesh); Kos Minar, Mujesar, Faridabad (Haryana);
  • Kutumbari Temple, Dwarahat, Almora (Uttarakhand);
  • Rock Inscription, Satna (Madhya Pradesh);
  • Old European Tomb, Pune (Maharashtra);
  • 12th Century Temple, Baran (Rajasthan); and
  • Telia Nala Buddhist ruins, Varanasi (Uttar Pradesh).

According to the Ministry, untraceable monuments are those that, despite numerous ASI efforts, could not be located on the ground for a sizable period of time. As cited by the Indian Express, the ASI officials claim that no physical surveys of any monuments were ever done following Independence. Nevertheless, according to a Comptroller and Auditor General (CAG) report from 2013, the nation’s at least 92 centrally protected monuments were believed to be missing. The CAG report claims that the ASI lacked information on the precise number of monuments it was responsible for protecting[8]. The CAG report recommended that ASI officers conduct routine inspections of each protected monument. Even though the Ministry approved the proposal, there was little evidence of appropriate action[9]. In 2017 itself, Minister of Culture (in charge of archaeology etc) gave a list of monuments[10].

© K. V. Ramakrishna Rao

30-04-2023

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[1] India Today, CAG discovers 92 protected monuments missing, slams ASI for negligence, Edited By: At Migration, Published On: Aug 24, 2013.

[2] https://www.indiatoday.in/india/north/story/cag-discovers-protected-monuments-missing-slams-asi-174812-2013-08-23

[3] The Hindu, Special ASI committee to trace 24 ‘missing’ monuments, THE HINDU BUREAU, February 05, 2023 10:40 pm | Updated February 06, 2023 07:51 am IST – New Delhi

[4] https://www.thehindu.com/news/national/special-asi-committee-to-trace-24-missing-monuments/article66474342.ece

[5] Business Standard, Withering legacies: A curious tale of India’s ‘missing’ monuments, Debarghya SanyalNew Delhi, Last Updated : Feb 15 2023 | 12:04 PM IST

[6] https://www.business-standard.com/article/current-affairs/withering-legacies-a-curious-tale-of-missing-india-s-monuments-123021301558_1.html

[7] Here, perhaps the Idol smugglers and the related persons might have a nexus, as they only knew which temples were demolished, how many parts, pillars, sculptures, idols etc., were removed, delivered safely and faithfully, damaged and missing.

[8] India Times, Explained: How Did 50 ASI-Protected Monuments Disappear?, Hera Rizwan, Updated on Jan 08, 2023, 11:24 IST.

[9] https://www.indiatimes.com/explainers/news/explained-how-did-50-asi-protected-monuments-disappear-589674.html

[10] Unstrred question no.5913 answered on 10-04-2017 about the survey conducted about the missing of documents: https://eparlib.nic.in/bitstream/123456789/701331/1/52351.pdf

Buried temple found during sand mining and digging, which was reportedly covered by the sand dunes due to the change of Pennar River course!

Buried temple found during sand mining and digging, that was reportedly covered by the sand dunes due to the change of Pennar River course!

Buried temple found during the sand mining activities at Pennar River bed: An ancient temple of Sri Nageswara Swamy, constructed approximately 200 years ago and remained buried under the sand of Penna river, at Perumallapadu of Chejarala Mandal of Nellore district in Andhra Pradesh, for almost 80 years now, has been unearthed. While it remains debated whether or not the temple is 200 or 300 years old, a few things are certain. According to Ancient Origins, the temple is dedicated to Lord Nageswara, an avatar of the God Shiva. The temple, which according to the legend was consecrated by Lord Parasurama, an avatara of Lord Vishnu, got buried over a long period of time as the river Penna changed its course[1]. The brick structure may have got submerged in sand dunes probably after the 1850 floods, Archaeology Assistant Director Ramasubba Reddy felt[2]. He said the higher officials would inspect the site soon and decide on the excavation and preservation works. The officials of the Archaeology and Endowments departments said they would work out a plan to restore the temple respecting the sentiments of the villagers. Thus, the change of course of Penna River has been an important event in the history of geology or geoarchaeology for study. The related experts could have gone there to study, but, nothing appeared thereafter.

Another version reported that the youth of the village started digging to find the buried temple: In June 2020, this was the news and many were interestingly observing as to what would happen next. The villagers claimed, because of the pandemic, they were spending time at their homes, but some youth had gone to search for the buried temple and started digging[3]. The temple saw the light of the day during sand excavations carried out by villagers of Perumallapadu of Chejarala Mandal of Nellore district in Andhra Pradesh[4]. According to reports, the villagers became curious after some locals stumbled on a few small structures of the temple when they took up digging recently in sand reaches[5]. But, it was actually, the sand mining workers suddenly came across the structure, while they were removing sand with earth-moving equipments. Of course, the sand mining activities have been going on for many years, as this has been a crores-producing profitable business. As they kept digging deep, they could unearth an entire temple of ancient times[6]. So whether the temple reappeared due to the intentional digging of the village youth or the sand mining, the fact remains about the buried temple.

Pennar River changed course and the temple was buried to disappear: Amused by their discovery, the local residents made enquiries in the surrounding villages about the historical significance of this temple. During their research, some village elders confirmed the existence of the temple on the river bed several decades back. The temple was well known two-three generations ago. It was filled up by the sand almost 80 years ago, locals said[7]. Some enthusiastic villagers collected money and started searching for this temple. It took almost one day to find out the pinnacle of the temple[8]. But it got gradually covered under a sheet of sand which used to get deposited every time Penna river received floods during the rainy season[9]. And that explained how the existence of the ancient temple was completely erased. That is during the course of time, probably after three generations, even history is forgotten. Nowadays, none is able to remember their great-grand fathers and mothers, except some old people might remember. Under such circumstances, it is important that we should record the memories of our elders, particularly, who have been above 70 to 100, as they could give first-hand information about the events that happened from 1900 to 1960. Nowadays, it has to be noted that even the near-past events are interpreted differently, ccording to the whims and fancies of the ideologists.

What villagers of  Perumallapadu in Chejarla Mandal said: “Along with the Sri Nageswara Swamy temple, two other temples — Kotiteertham temple and Sangam Sivalayam — in the district were constructed at the same time[10]. Thus, they say that 108 temples were built by Parasurama and so on. All the temple rituals including daily pooja to the deity used to be performed at Sri Nageswara Swamy temple 200 years ago[11]. But it gradually got covered under sand and completely vanished[12]. Now, some youngsters dug up the sand only to accidentally rediscover the temple. We have plans to refurbish the temple to renew daily pooja rituals. We have already contacted priests and based on their advice, we will take a decision,” villagers of  Perumallapadu in Chejarla Mandal said[13]. “Then one day, a man Galipala Sudarsan initiated to bring this temple out. The sanctum sanctorum is much deeper and the area in which it was found is Mukha Mantapam. We are now planning to re-construct the temple but where it should be made is the dilemma. We have to check the condition and status of Lord Shiva’s idol. We will seek advice from the elders and the priests,” he added[14].

Now again the temple has been forgotten: As the news of the Nageswara Swamy temple being unearthed in Perumallapadu village spread like wildfire, people from many neighbouring villages flocked to the area to catch a glimpse of it and began offering prayers. However, as the news shot up and started getting the attention of many, in the same way, some vested interested groups wanted to huss up and silence the issue. First, the ASI and state Archaeological authorities might get into problems, as they could not give any permission  for such activities taking place near to the sites at a distance of 100 kms. Note that the Archaeology Assistant Director Ramasubba Reddy said the higher officials would inspect the site soon and decide on the excavation and preservation works. The officials of the Archaeology and Endowments departments said they would work out a plan to restore the temple respecting the sentiments of the villagers. But, what happened thereafter is not known and there has not been any report by the archaeological department. Therefore, the local authorities, immediately sprung into action and started stopping the people going there, doing pujas etc., they also stopped youth and others by collecting funds and initiative to renovate the temple.

Historians, archaeologists and related experts can take action to know the follow-up proceedings?: Moreover, it is also claimed that some trust own the area that has been subjected to sand mining. In other words, others cannot come there, enter or encroach to carry out such activities. Moreover, news is spread, even if renovation is done, because of the depth, the temple would be again buried under the sands. Yet, some other argued that the temple itself own many lands and therefore, none need to give any funds, if the authorities, properly implement legal procedure, everything would be carried out peacefully, as the local village people assert. But, the news has now forgotten and none talks about the temple. Above all, it is not known what the historians, archaeologists and other experts who used make a hue and cry about the losing importance of history, have done in this regard.

© K. V. Ramakrishna Rao

16-04-2023

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[1] The Hindu, Historical temple unearthed in Nellore, S  Murali, June 16, 2020 11:25 pm | Updated June 18, 2020 02:11 pm IST.

[2] https://www.thehindu.com/news/national/andhra-pradesh/historic-temple-unearthed-in-nellore/article31846032.ece

[3] Sakshi Post, 200-Year-Old Temple Buried In Penna River Bed Unearthed, Sakshi Post, 17 Jun, 2020 18:48 IST|

[4] https://m.sakshipost.com/news/andhrapradesh/villagers-ap-unearth-200-year-old-temple-buried-penna-sand-120302

[5] News18.com, Ancient Lord Shiva Temple Found During Sand Mining in Andhra’s Nellore, Last Updated: JUNE 17, 2020, 16:04 IST.

[6] https://www.news18.com/news/buzz/ancient-lord-shiva-temple-found-during-sand-mining-in-andhras-nellore-2674173.html

[7] ANI, Ancient Lord Nageswara temple unearthed in Nellore, | Updated: Jun 17, 2020 09:48 IST.

[8] https://www.aninews.in/news/national/general-news/ancient-lord-nageswara-temple-unearthed-in-nellore20200617094851/

[9] Republic World, Ancient Lord Nageswara Temple Unearthed In Andhra Pradesh’ Nellore District During Mining, City News, Written By Pritesh Kamath. Last Updated: 17th June, 2020 15:40 IST.

[10] https://www.republicworld.com/india-news/city-news/nageswara-temple-shiva-temple-nellore-andhra-pradesh-chejarla-mandal.html

[11] Archaeology-network, Historical Shiva temple found during sand mining in Andhra Pradesh\s Nellore District, Tann, 2020-06-20.

[12] https://archaeonewsnet.com/2020/06/historical-shiva-temple-found-during.html

[13] The hitavada, Ancient Lord Nageswara temple unearthed in Nellore, Date :18-Jun-2020.

[14] https://www.thehitavada.com/Encyc/2020/6/18/Ancient-Lord-Nageswara-temple-unearthed-in-Nellore.html

Recent Advances in South Indian Archaeology – The 2nd International Symposium in memory of Iravatham Mahadevan – 12-03-2023 – Maritime contacts between south India and SEA, temple structure, – etc (8)

Recent Advances in South Indian Archaeology – The 2^nd International Symposium in memory of Iravatham Mahadevan – 12-03-2023 – Maritime contacts between south India and SEA, temple structure, –  etc (8)

12-03-2023 – Sunday- Third-day session: First, the archaeology officers of the department presented papers about the excavation works carried on at different places for the year 2021-2022 with photographs, as announced by the organizer, Rajan.. These details have been reported in the media regularly and much publicity has already been given by the CM, Ministers, MPs etc.  Now, the following presented their papers:

1. Asaithambi – Excavation at Mayiladuparai, Krishnagiri dist, 2021-2022.
2. S. Paranthaman – Perumbalai excavation, Dharmapuri dist, 2021-2022.
3. Nandagopal, Gangaikonda Chalapuram,, Udaiyarpalayam, Ariyalur, 2021-2022.
4. Vasanthakumar – Tulukkarpatti, Radhapuram Taluk, Tirunelveli, 2021-2022.

After the presentation, Rajan also briefed about the excavations and informed that the officers were presenting their papers for the first time. About “Tulukkarpatti,” there was some discussion – how the place got the name, were thee any Islamic activities there and so on. Actually, V. Selvakumar started asking such questions.

Veena Mushrif Tripathy and Mhachami Ovung presented a paper on “Human skeletal studies on partial collection from Kondagai site, Tamilnadu: its future scope.”

Berenice Bellina presented her paper on “Early maritime exchange between South India and South East Asia – Mid 1^st Millennium BCE – 1^st Millennium CE”: During the period under study, India witnessed the emergence of several mature states: the Mauryas, Kushanas and the Guptas in North India, and the Satavahanas in the Deccan. South India also contained some powerful chiefdoms such as the Cheras, Cholasand the Pandyas, some of which emerged as urbanized kingdoms such as that of thePallavas, who ruled modern-day Tamil Nadu during the third/fourth to the ninth centuries CE. Despite the political plurality, what mattered for trade was the codification of crafts under guilds, which acted as banks and places for investment and the monetarization of parts of the economy, as shown by the wide range of coins issued by cities in different areas. Trade based on profit is well described in the Arthasastra, and an elaborate bureaucracy developed, especially in the Mauryan state. There was a considerable development of both overland and maritime trade routes, although with many regional variations in the organization of trade. The period also saw the rise of specialized trading communities (vanijas and setthis) in the middle Ganga Valley, dealing in salt, textiles, metals and pottery.

She was comparing the artefacts…

The newly spreading cults of Buddhism and Jainism accepted the accumulation and reinvestment of wealth; a concept quite alien to the culture of the earlier Vedic period in which reciprocal exchange of the “prestige goods” type had been the normal method of distributing exotic and luxury items. Long-distance trade between the agricultural hinterland of the middle Ganga Valley, ports such as Gange and Tamralipti in the Delta,and those at the mouth of the Narmada Valley on the west coast such as Broach (Barygazain the Periplus), developed rapidly at this time. The gem fields and gold-rich deposits of South India were quickly integrated into these trading systems.

analysis of industries, products….

With a lack of written records, we cannot analyse in the same detail as India, the structure of exchange within Southeast Asia for the thousand years from the fifth century BCE onwards. Good archaeological documentation is still scarce and we depend over-much on models based on analogies from more recent historical and ethnographic situations. For instance, Bronson, Wheatley, Wolters, Miksic and Wisseman Christie have all proposed evolutionary or structural models for Southeast Asian exchange systems.6 Although useful, these are generalized and abstract and, for the most part, lack firm support from empirical data from the past. However, we know that late prehistoric settlements of the second and early first millennia BCE in Mainland Southeast Asia regularly occur in small stream valleys which feed the major river systems.

locally produced goods with Indian technology……………………….

These, perhaps quite isolated, villages were linked by far-reaching exchange networks which saw marine shell ornaments being taken over 1,000 km from the coast, and copper and tin ingots and artefacts entering communities far removed from the ore sources. Marble, marine shell, serpentine and other rare stone material, ceramics and doubtless many perishable items exchanged hands along the river systems. As Higham makes clear, the middle of the first millennium BCE in southeast Asia was a period of profound economic, social and political change. The Iron Age in Southeast Asia was marked by increases in wealth and social complexity leading to powerful territorial polities. Large or valuable objects, such as Dong Son bronze drums and nephrite ornaments from Vietnam, arrived by sea to enter long-established exchange routes along the rivers. Thus, it is evident that intra and inter-regional exchange routes were well-developed before they were linked to the more developed South Asian trading systems. Wisseman Christie has argued for the emergence of three clusters of producer-trading states in Peninsular Malaysia during late centuries BCBC.7 But throughout most of Southeast Asia at this time, the highest level of political organization was what might be called chiefly society, or at best some nascent states in which and barter and gift-giving were likely to have been the principal modes of exchange, since there is no evidence for coinage. In central Vietnam, the Sa-Huynh Culture probably represented a culturally-related series of chiefdoms which were closely involved in overseas trade, as shown by the theSa-Huynh, or Sa-Huynh influenced, artefacts and urn burials widely distributed in the Philippines, northern Indonesia and parts of Thailand.

imports, exports common…

The technological study presented here concludes that the adaptation of what was perceived in foreign cultures as a carrier of modernity and sophistication resulted in the creation of a ‘trans-regional ’élite whose identity was based on common reinterpreted foreign cultural values and practices. This study has also identified some of the social groups involved as well as characterising the exchanges. In particular, it identified the circulation of Indian productions made to order, as well as the direct involvement of some Indian craft castes (the Brahmans). Both raise the question of the Indian response to South-east Asian demands. They imply that the South-east Asian agencies were far from passive in the process since they werein position to orientate the exchange by their specific orders.

trade guilds worked together……

The transfer of Indian politico-religious features as well as of manufacturing techniques imply periods of close and lasting interaction between India and South-east Asia. It is likely that the South-east Asian élite not only wanted to possess the status markers but also the means to produce them, such as the craftsmen who could transfer their knowledge or the Brahmans who could provide legitimising rituals. The identification of the possible presence of Indian craftsmen in South-east Asia, as I propose for the early port site of Khao Sam Kaeo, could provide clues on the modes of transfers and on the nature of interactions. Now it remains to define the stages of these interactions, a goal to which the study of the site of Khao Sam Kaeo could provide answers. This study of the earliest evidence for exchange between India and South-east Asia also anticipates an affect on the economy, urbanisation and state formation – matters which remain to be investigated.

With ceramic, glass, metallic artefacts found, she was pointing out that there were contacts between the trading people of the Coastal areas of the Bay of Bengal and that of the SEA countries. The artefacts were locally manufactured perhaps with the expertise received from the Indians, as they exhibited clear Indian influence. Even required raw materials could have been imported from India that included Ceylon / Sri Lanka in those days. An alliance among / between the ports of Bay of Bengal could have also been existing, as the traders were moving periodically from the Indian coasts and travelling across the ocean to reach SEA countries and China also. The trade guilds that existed clearly point to such fact.

Ramakrishna Pisipathy – Recent Archaeological investigations in Lower Palar river: Palar is a river of southern India. It rises in the Nandi Hills in Chikkaballapuradistrict of Karnataka state and flows 222 km southeastward through Tamil Nadu before reaching its confluence into the Bay of Bengal at Vayalur about 100 km south of Chennai. Of the seven tributaries, the chief tributary is the CheyyarRiver and the Vegavati. Kanchipuram, one of the ancient cities is located on thebanks of the Palar and Vegavti river.Kanchipuram (13.40’N & 76.25’E 12.98°N 79.71°E,) is one of the important centers and hub for many satellite centers with urban features in the south by the time of early centuries of the present era. Like all ancient cities in India,Kanchipuram is also situated on the banks of river, Vegavati, a split channel ofthe Palar river which is connected to the Bay of Bengal (east coast). It has anelevation of 83.2 m (273 ft) above sea level and the flat land with slopes towards the south and east. All suitable geographical setup of the region has been utilized by the human beings from the very beginning. Recent studies are further strengthening the potentiality of the region in not only as an early lithic centre but also a hub of continues human activities in the region, even till now.

V. Selvakumar – Architecture of Southern India and roof-tiles of Historical period: he described various roof-tiles used in different periods starting with prehistoric period. Of course for such period, there was no evidence. Fr Neolithic and other periods were also, roof might have been there, but not tiles. With the existing medieval structures, he was trying to interpret that older structures too had such tiled-roof. Here also his interpretation that “Katrali” to have a roof was a privilege and so on.

Santhalingam (on-line), Madurai. Recent epigraphical evidences in Pandyanadu: He was interpreting with different inscriptions.

Shanti Pappu – Excavations at Sendrayanpalayam (SEN), Tamilnadu: New perspective on the Lower Paleolithic: They have been doing the work for the last 25 years with facilities of laboratory and studies. They have been carrying out prehistoric excavations, research, teaching and educating with training also. They have been excavating at different pprehistoric sites by locating using scientific methodology. The “Site” itself becomes crucial in archaeology, to definite and realize specifically.  Sendrayanplayam is about a two-hour-drive from Chennai in southern India. The Sendrayanpalayam site is fairly well-preserved and represents a slightly different environment relative to Attirampakkam. Studying more such places could help show when and how humans came to live and adapt in south India.

Kumar Akhilesh, Mohamed Sahrumi, Prchi Joshi and Shanti Pappu – Excavations at Senarayanpalayam (SEN), Tamilnadu: New perspective on the Lower Paleolithic:..The group presented the above details in different perspective…and most of these details are available in the internet.

Ansumali Mukhopadhyay – Indus script signs for gold, gold measuring unit, and treasury: Taxed commodities and tax collecting entities encoded in Indus inscriptions: Taking some symbols, she tried to interpret .Ansumali Mukhopadhyay  has alredy published the same and similar papers and they are available in the internet for downloading. S. Kalyanaraman and others have also been working on the same lies for more than 40-50 years and their published papers and books are also available.

Satyamurthy taking the example of Veppattur temple, he explained how an old temple existed…..

The depilated super structure on an elevated place….

T. Satyamurthy: Architectural tradition of Tamilnadu: Distinctions and recent trends: Temple structures could not have come into existence suddenly. There must have been many processes of evolution for such structure to come into existence. Based on the inscription of Mahendr varman (610-630 CE), “This brickless, timberless, metalless and mortarless mansion of Laksita was caused to be made by king Vicitracitta for Brahma, Isvara and Visnu”, it is believed that temple architecture came into existence in Tamilagam only during 7^th cent.CE. So here, except metal, other materials are perishable and hence during the course of times, they were disappearing and temples rebuilt. There are many references in Sangam literature about the existence of structures. With the Veppattur depilated temple taking scnned pictures, three-layered paintings, size of the bricks used etc., he proved that the Sanpam period temple was in existence and it was abandoned due to some reason and now, it has been renovated and restored.

he compared the super structure, bricks etc.,

how it existed through, Pallava, Chola and Vijayanagara………..is shown with evidences…..

© K. V. Ramakrishna Rao

16-03-2023.

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 Conference on Culture, Heritage and Nation Building held at the University of Madras on February 1st and 2nd 2023 (1)

The Conference on Culture, Heritage and Nation Building held at the University of Madras on February 1^st and 2^nd 2023 (1)

The brochure issued by the organizers…

The Conference on Culture, Heritage and Nation Building: The Two Day International Academic (Blended Mode[1]) Summit on Culture, Heritage and Nation Building was held at the University of Madras on February 1st and 2nd 2023 at the hall of Management Studies. It was planned to be held at F-50 as usual, but, due to some reason, it was shifted to this place. Nation-building is a term used to describe the process of creating a national identity in the modern context. Nation-building usually occurs when a country is being ‘rebuilt’ after a war or some other event has broken the country down, and of course, such exigency has not been there for India. Nation-building should develop a feeling of belonging and, with it, accountability and responsible behavior. Cultural heritage is everything that people from the same family, cultural group and country have inherited from past generations. This includes things like buildings, art, books, monuments, languages, customs, traditions and knowledge.. The conference was jointly organized by the Department of Anthropology of the Madras University and Vanamaa Art Educational and Cultural Trust, T. Nagar and their details are as follows.

Registration for the conference…

ready for the registration……

Department of Anthropology: The Department of Anthropology was established in 1945.It is the second oldest academic department of anthropology in India. The department starts its function and offered Certificate and Diploma courses in anthropology. Subsequently a research degree, M.Litt. was introduced. Since 1975, the department offers the two-year M.A. Course, and M. Phil. and Ph. D. programs. One of the strengths of the Department has been the emphasis on fieldwork. The number of sponsored research projects completed in the Department is remarkable both in terms of the diversity of areas researched as well as the sheer number of projects completed with funding from both national and international agencies. The Faculty of the department is involved in teaching, research, guiding the students from different areas, extension activities, and also being consultants to various national and international bodies. The department students come from different disciplinary backgrounds and professions. The department has students from different states of India and from abroad. The students are encouraged to have an interdisciplinary approach in their research, and studies. An opportunity is given to the students to work in funded projects whereby they gain hands-on experience. The department also organizes seminars regularly.

Vanamaa Art Educational and Cultural Trust (VAECT): Vanamaa Art Educational and Cultural Trust (hereinafter mentioned as VAECT) was established in 2005 by Lionade V.J. Prasuna, Lion. V.S.D.P. Pulla Rao and Dr. Prabhu Kumari Vanama with the underlying objective of promoting, developing, creating, sustaining and improving the art and cultural heritage of India. The prime aim behind the constitution of this Trust is to promote research for the advancement of knowledge, skill-based and vocational training and education of every kind to the youth as well as to the elders. This Trust is actively indulging in encouraging the young students with awards and prizes and a befitting example of this is the instituting of rolling shields at the Loyola Institute of Vocational Education at Loyola College, Loyola College, Chennai. The primordial motto of this Trust is to promote the poor and the indigent human folk of all ages and of all communities without any distinction of caste, creed, community, religion etc., mainly through its academic activities and the outcome of this genuine effort is the publication of the International Standard Serial Numbered (ISSN) Bi-Annual Journal of Art, Culture, Heritage and Tourism free of cost to the researchers of various disciplines which is now of immense help to the researchers as well as the academicians throughout India.

The VAECT has conducted many seminars and conferences: The Trust is also organizing Conferences, International, National and State level Conferences, Seminars Summits as well as Symposiums. A befitting example for this is the National Seminar jointly organized by the Department of Anthropology, University of Madras and the Vanamaa Art, Educational and Cultural Trust on the 18^th and 19^th of August 2017 and a National Conference on the 4^th and 5^th of July 2019[2]. About the 2019 seminar, I have posted the proceedings in two parts[3]. Also, in collaboration with the Department of Anthropology, Pondicherry University, the Trust organized a 1-day Symposium on “Culture and Ethnohistory” at the Silver Jubilee Campus of Pondicherry University on 23rd August 2018. Yet another remarkable landmark in the history of this Trust is the organising of an International Multi-Disciplinary Webinar on 23 August 2020 with the National Education Society’s Kamala Nehru Memorial National College for Women, Shivamogga, Karnataka. A joint International Virtual Workshop along with the Department of Anthropology, University of Madras was grandly aired on February 2021. Besides, the Trust is also furthering the immortal art forms of Indian classical dances and music by organizing cultural programmes in India as well as abroad.

India – its culture, tradition and heritage: India is well known for her customs, and practices. They are unique, and fascinating too. Time immemorial, many people including foreigners, traders, travellers, hunters, adventurers, administrators, army personnel, academics, researchers, and even tourists got attracted by the chanting beauty of Indian culture, and practices. They are often mesmerized by India, its folks, and its inexhaustible diversity. Folklore is one such spectacle of India. Folklore is a verbal, non-verbal, and visual composition of human history, culture, and life itself. We have rich treasures of folk tradition, which manifest many volumes of glories, and agonies of our struggle, survival, and existence. These practices include numerous forms, especially performances. Some are closely associated with our sacred, and the remaining stand independently. A few need single individual effort, and the others need group effort. All are part, and parcel of our life. Folklore naturally and necessarily, expresses the pulse, of every walk of our life. It helps us to reorient, and reconstruct the bygone past. The myth, rituals, and customs allied with it exemplify our values, ethics, morals, manners, and isms. It is the ‘creative expression’ of ourselves, and anthropologically speaking ‘reflect culture’. So, the seminar is aimed to explore our folk traditions, and folk knowledge for a better understanding of us since, it mirrors.

About the International Academic (Blended Mode) Summit: It is nothing but, the presentation of papers through on-line using Zoom, Google meet etc, here, even, sectional presidents “conducted” such sessions through “on-line” mode. Definitely, it appears “monotonous, artificial,…..” as the person goes on talking or reading without interacting with the distance audience properly. Though, only a few were on-line, they also switched-off video and their it was “life-less,” though, it was “live”. The diversity of cultural expressions, be it art, traditions, religion, heritage or intellectual achievements that are the essence for nation-building and that are making humanity to upscale the nation, be it the unseen, unsung and unheard vista’s, or the new interpretation for the known, understood and the researched areas that features the primordial base of the culture, heritage and nation building of the nation forms the base of this International Summit. Nation-building is the process whereby a society of people with diverse origins, histories, languages, cultures and religions come together within the boundaries of a sovereign state. It aims at the unification of the people within the State so that it remains politically stable, viable and the growth and development of the country.

Multidisciplinary approach: India is a country of spectacular culture and heritage. The charm of Indian culture and practices stands upon her great diversity. Culture is our expression, both verbal and non-verbal as well as visual and non-visual. It is the composition of human history, and is the way of life itself. As one of the world’s oldest civilizations, our culture is a blend of exceptional traditions, customs and heritage which is immensely contributing to the building of the Nation. Therefore the proposed International Academic (Blended Mode) Summit will provide a rare platform for academic interaction between researchers, academics, scholars and students of Universities, Colleges, etc. from various disciplines. Of course, nowadays, the experts of “arts, humanities etc.,” have started talking about the “multi-disciplinary” approach, but, to what extent, they have been “multi-disciplinary” to understand and apply in their subjects. Many times, they emphasize about the “scientific methodology”, “scientific temper,” etc., to be applied in their methodology, but, how they have been following such processes, schemes and techniques scientifically, is not known. One cannot reduce “scientific” to methodological, logical and systematic and get away, as long as they are biased, prejudiced and preconceived, that too, affected and infected with ideology and other factors.

© K. V. Ramakrishna Rao

03-02-2023

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[1]  The so-called conduct of on-line and off-line is mentioned as “blended,” and it has not been so effective, as it has been monotonous, and the speaker / paper presenter does not bother about the reaction of the audience. Many times, the audience are muted and slowly, they lose interest and disconnect the line and go away also or just keep on-line and mind their routine work.

[2] K. V. Ramakrishna Rao, Formative Facades of Folklore  – The Proceedings of two day National on Conference held at Madras University on July 4th and 5th 2019 [1], July 9, 2019.

Formative Facades of Folklore  – The Proceedings of two day National on Conference held at Madras University on July 4th and 5th 2019 [1]

[3] K. V. Ramakrishna Rao, Formative Facades of Folklore  – The Proceedings of two day National on Conference held at Madras University on July 4th and 5th 2019 [2], July 9, 2019.

Formative Facades of Folklore  – The Proceedings of two day National on Conference held at Madras University on July 4th and 5th 2019 [2]