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 (2).

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 (2).

Technical session – Aarti presenting paper

The second day proceedings started with  special lectures by the invited scholars and they delivered their papers. The abstract of their papers were already included in the “Abstract” booklet circulated. As the gods or goddesses taken by each scholar pertains to a state and area, the people of other states or areas may not be knowing, but, the forms may differ, the concept, precept and evolution of such deities overlap, match and even tally with others. As people require such deities near to their places, they were started so with a low profile and small structure. If the popularity increases, then, devotees donate and start constructing a big temple. In due course of time even that temple bigger accommodating other gods and goddesses and also facilities for the vising devotees.

Technical session – audience

29-03-2024: The Special Lectures II were delivered by the following on the topics mentioned against each:

1. Prof. Dr. Choodamani Nandagopal[1] Art historian, UNESCO Fellow and  Tagore National Fellow, Bengaluru.  – “Significant Dynamism of Minor Deities in the Regions of Karnataka”  – After delving oupn philosophy, panchamahabhutas etc., she mentioned about Subramanya, Chamundesvari, Veerabadra, Dandina maramma, Kalabhairava, Narasimha, Cheluvanarayana, Channakesava, Nanjundesvara, Manjunatha, Dharmaraya, Draupati, Yantrodhara Pranavadevuru (Anjaneya) and Bhuta worship
2. Dr. T. Satyamurthy[2], Former Director of Archaeology, Kerala – “Minor Deities in Kerala Art” – Ayyappa shrines and Karpa kavus are there, besides there are a large number of minor shrines of dur-moorthies (evil spirits) like Kuttichattan, Karikkutti, Maranakutti, Kalladimuttan, Bhairavan, Vishnumaya and Chattan, who are important deities in a large number of temples. Added to these deities, in recent years, worship of Thiruvalluvar the author of Tamil work Tirukkural, is found in some rural areas. The deity is purely rural one, in contrast to the agamic Thiruvalluvar worshipped in Mylapore. .
3. Dr. Sudipa Ray Bandyopadhyay[3], Professor, Department of Ancient Indian History and Culture, University of Calcutta, Kolkata – “The Iconography of Jvara” – she traces that the deity of Jvara to early 9^th cent.CE. Jvara ( ज्वर, Jvaram, lit. ’fever’), also called Jvarasura, is the personification of fever in Hindu tradition. He is the consort, and sometimes the attendant, of the pox-goddess, Shitala. The cult of Shitala-Jvarasura is widely popular in Bengali culture. Incidentally, in Bengali, Oriya and Hindi languages, fever is referred to as Jvara.[5] and Asura means demon. The name Jvarasura is combination of these two words – Jvara (meaning fever) and Asura (meaning demon) – Jvarasura. Thus, Jvarasura means the demon of fever. Jvarasura is disguised as a young servant. Shitala, the consort of Jvarasura is widely worshipped by village folk in whole of North India, as a protector of pox and fever diseases. In Buddhist tradition, Jvarasura is depicted sometimes as consort of Paranasabari, the Buddhist goddess of diseases. In some images, these deities are shown as flying away, to escape from wrath of Vajrayogini, the Buddhist goddess and destroyer of diseases.

Then, technical sessions were started as follows and held parallel also, as there were many papers to be presented.

Technical session – paper reading – audience

29-03-2024 3 to 4 pm: The Technical Session – IV was chaired by Dr. Sudipa Ray Bandyopadhyay, Professor, Department of Ancient Indian History and Culture, University of Calcutta, Kolkata and the following papers were presented:

1. Dr. Aarti Iyer[4]  – “Transformation of a Hunter’s Son into a Warrior Deity: Understanding the Significance of Vettaikkorumakan” – Vettakkoru Makan (വേട്ടക്കൊരുമകന്‍) is a Hindu deity worshipped in parts of Northern Kerala. This deity is alternately referred as Kiratha-Sunu (son of Kirata) in Sanskrit. Vettakkorumakan is believed to be the son of Shiva by his consort Parvati, born when he assumed the form of a Kirata (hunter) to deliver a weapon known as Pashupatastra to Arjuna. He is mostly and exclusively worshipped in Malabar region of Kerala. The most famous temple of this deity is the Balussery-Kotta Vettakkorumakan temple about 25 km from Calicut. This was once the fort of the Rajas of Kurumbranad. Other prominent temples are at Ramanthali, Nileshwar, Kottakkal, Nilambur, Karaparamba and various places in Kannur district and Kasargod district. He is the family deity of the Rajas of Chirakkal, Nileshwar, Kottakkal, Nilambur Kovilakam, Kalathil Kartha’s, Aluva, Amarambalam Kovilakam and Randu Illam Vargam Nambiars. Those families among the nobility of Malabar who have Vettakkorumakan as their family deity are connected in one way or other incidentally to either Balussery Fort or Kurumbranad.Later he moved to Kottanachery temple in Vellur, Payyanur in North Malabar. A special type of firecracker called “Kathina” was his favourite.

Aerial view of the temple…

The deity inside….

the white colour-leaves neem tree and the devi inside….

1. Dr. V. Preethi[5],  – “Two specific forms of Māriamman in Tamil Nadu” – Neem Tree with white colored leaves is considered as Amman and worshipped by the people to get the desired from the deity. Thiruvavaduthurai is located next to Kutthalam in Mayiladuthurai district which is famous for the ancient White Vampu Mariamman temple. This temple is also considered as guardian and family deity of the people of the region. Also, it is believed by the devotees that the goddess would give the desired boon to the devotees, if they repent and surrender to her totally. She went on to claim that the temple was 2000 years old and so on. She relies upon what the Pujari said about the antiquity of the temple. Though faith is different from historicity and historical evidence, it is better that researchers verify the facts and present papers.

1. Dr. V. Sandhiyalakshmi[6] – “Navagrahā in Icons” – she pointed out that the Indians copied the concept of grihas from the Greeks. From the beginning of the 6^th cent.CE onwards, the iconographic innovation arose and developed. The concept days, weeks, the deities of presiding over days and weeks and related astronomical aspects are confused with the astrology. The seven-day week was known in India by the 6th century, referenced in the Pañcasiddhāntikā. The Garga Samhita, dated to 1^st century BCE or CE, as a possible earlier reference to a seven-day week in India. Of course, there are works Surya Siddhanta and Vedanga Jyotisha (dated to c.1250 BCE). She could not date the “Navagruhas” or the astronomical background of the “Navagruhas”. Though, she was referring to Rig Veda and other astronomical works, she did not mention Surya Siddhanta and Vedanga Jyotisha (dated to c.1350 BCE).

oppo_0

29-03-2024 4 to 5 pm: On 29-03-2024 afternoon, after lunch, Technical Session – V was held at the Main Hall in parallel and chaired by Dr. T. Satyamurthy , Former Director of Archaeology, Kerala and the following papers were presented:

T. Sathyamurthy chaired the session

1. Mr. Sohom Banerjee[7] “Panchananda: A lesser-known Minor Deity of Bengal”
2. Mr. Sanjay S[8] – “Guardian of the Sacred: Understanding the Role of Bhairava as Ksetrapala in South Indian Temples from 10th to 13th century C.E.” – Kṣetrapāla (क्षेत्रपाल).—Kṣetrapāla is consecrated on the South East corner of the temple, for protecting the villages and cities. This is a large image with three eyes. There are figures which are Sāttvika, Rājasa and Tāmasa (having the attributes goodness, ostentatiousness and sloth)[9]. In some places figures having two or four or eight hands are seen. It is presumed that this deity is a portion of Śiva. It is stated in Agni Purāṇa, Chapter 51 that Kṣetrapālas should be figures having trident in the hand. Bhairava is often quite directly the ‘Kshetrapala’ – the Protector (‘Pala’) of the Space or Place (‘Kshetra’) – that is hailed to do exactly this for many a Temple. Indeed, one reads of the Bhairava Murti being directly entrusted with the keys to the Temple and the Night’s solemn vigil after all others have gone home. In Varanasi, There, Bhairava is hailed as the ‘Kotwal’ (‘Castellan’ – although interestingly also translated as ‘Chief of Police’) ; something taken rather literally as applies the police station immediately near to Bhairava’s main Mandir within the city, where the physical position of station commandant is, quite literally, held by a depiction of Bhairava.
3. Dr. J. Sumathi[10]  – “The worship of the nine river deities in Mahamaham festival”
4. Mrs. N. Ushadevi[11] – “Representation of Dasa-Maha-Vidya in Madhubani painting”
5.  Dr. Sivakumar Challa[12]  – “The Legends, Rituals and Worship of Minor Hindu Deities in the Combined Chittoor District of Andhra Pradesh”

© K. V. Ramakrishna Rao

30-03-2024.

Sanjay presenting paper

Sanjay prsenting paper audience…

Sanjay presentig paper – audience – LHS

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[1] Abstracts, sl.no. 2; p.8.

[2] Abstracts, sl.no. 8; p.18.

[3] Abstracts, sl.no. 9; p.20.

[4] Abstracts, sl.no. 10; p.21.

[5] Abstracts, sl.no. 21; p.37.

[6] Abstracts, sl.no. 25; p.42.

[7] Abstracts, sl.no. 30; p.48.

[8] Abstracts, sl.no. 26; p.43.

[9]  Kṣetrapāla (क्षेत्रपाल) – https://www.wisdomlib.org/definition/kshetrapala

[10] Abstracts, sl.no. 31; p.50.

[11] Abstracts, sl.no. 32; p.51.

[12] Abstracts, sl.no. 27; p.44

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 (3)

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 (3)

01-03-2023 (Wednesday) – afternoon session: Afternoon, the second session, the following papers were presented:

Speaker / paper presenter	Title of the paper	Page no.
P. D. Satya Paul[1]	Title – not known, not listed / included in the “Abstracts” He spoke twice for nearly two hours….	?
K. V. Ramakrishna Rao[2]	The Sectarian encounters between the Buddhist and Jain faiths during the Medieval period for commercialization and communalization	34-35

P. D. Satya Paul delved upon the communal Hinduism criticizing P.V. Kane who carried on the Maxmueller’s project, Dr S. Radhakrishan for his opinion about Buddha (Buddha’s movement was a protestant type of reformative Hinduism) and Swami Vivekananda for perpetuating caste. He was suggesting about a “proto-sramanic” tradition before IVC, based on which, the Buddhism could have been evolved.

Getting ready for power-point…..

K. V. Ramakrishna Rao presented his paper, “The Sectarian encounters between the Buddhist and Jain faiths during the Medieval period for commercialization and communalization,” based on the medieval inscriptions, sculptures, paintings and literature. The question of “Himsa and Ahimsa” (violence and non-violence), karma, atma, rebirth etc., the following issues were discussed:

• Why Jainism and Buddhism flourished before and after the “golden period” of the Guptas?:
• What happened between the Arab / Mohammedan invasion and European intrusion during the 12^th to 16^th centuries?:
• The impact of the Europeans on the Jains and Buddhists during the medieval period
• The psychology of Non-violence and violence
• A Dispute between the Mahayana Buddhists and Digambar Jains over Mt Girnar (Gujarat), where all sectarian groups had encounters
• Internal and inherent factors are also responsible for the decline of Jainism and Buddhism
• Transition of faiths in Andhradesa and clash of faiths
• The Jaina-Buddhist conflicts in Karnataka and Tamilagam
• Ahimsavadis – Jains and Buddhists eating flesh
• Vegetarianism, non-vegetarianism and Jaina-Buddha dynasties
• Rivalry among the Business men and Priests
• Dynasties following sectarian faiths and their transition
• Sectarian faiths made talented workers to loose their identity
• Rivalry Among the Jains and Saivites or Sculptors and Agriculturalists?:
• Brahmins versus non-Brahmins
• Sectarian conflicts recorded in the inscriptions
• Oil, oil-mill and their euphemism in Jainism
• Was there any nexus between Jains and extremist groups like Kapalika, Kalamuka etc?:
• Syncretism, eclectism and inculturation
• In-lieu of conclusion – Commercialization and communalization of sectarianism

The Jaina monks that were defeated in the debates were punished based on their agreed condition……

This type of sculptures are found in many temples…….

Then, the following conclusions were drawn:

It could be noted in the most of the sectarian encounters of whatever nature, whether it was philosophical debate, theological polemics, right over property, manufacture and production of goods and services, imports and exports, monopoly of trade route and related issues. Thus, the following features could easily be noted working:

• Commercialization and communalization of sectarianism had been the hallmark of medieval inland and oversea trade and commerce.
• As more and more goods and services had to be manufactured and produced, more labourers, workers and technicians were required for carrying out various assembly, fabrication and construction activities.
• Such experts had to be trained, organized and made to work according the exigencies, emergencies and requirements at national and international obligations.
• Thus, such experts had to be faithful, loyal and obedient to the authority, rulers and government.
• Here, the merchant guilds, trade groups and commercialized communal organizations worked effectively aiding and abetting the rulers.
• Accordingly, most of them had to be polyglots, dubashis, sailors, warriors, pirates and profiteers also.
• Under such compulsions, complexities and commitments, social, political, commercial and maritime set-up, the moral, ethic and code of conduct were relegated to background, operated selectively and sectarianism ruled roost.
• The violators of their own imposed acts and rules were punished, prosecuted and even killed without any mercy, but, all carried on in the name of faith and religion only.
• Finally, syncretism had taken place to accommodate all deities, idols or the defied symbols in the places of worship.

Such depiction is found in the Buddhist paintings also…..

There was a discussion and questions by the Chair and Satya Paul and the paper presenter clarified. They questioned about the mentioning of Chandragupta Maurya, Bindusara and Asoka as grandfather, father and son, but, I do not find any chronological or historical issue in the lineage.

Then, the former HOD of the department, who presided over the session, was facilitated.

Former HOD of the Mahayana Buddhism centre was facilitated.

02-03-2023 (Thursday) – second day proceedings:

Speaker / paper presenter	Title of the paper	Page no.
Yadhava Raghu[3]	Dasa movement and its impact on Telugu villages bordering Karnataka: a case of Pyalakurthy village, Kurnool district[4].	37-38 46
John Weasley[5]	Siddha cults in South India.	57
Sugandha[6]	The Buddhist perspective of social sratification	5 8
N. Kanakaratnam[7]	Caste revenge on adigas and Malas.	60
Eluri Harshavardhan[8]	Egalitarian ideals of Buddhism: A repository of counter discourse in Andhradesa	49

About dasa, dasari, dasari caste etc: Dasari is a Vaishnava mendicant caste in Telangana region and Andhra Pradesh, India. They are involved in various business, trades, poojas, marriage rituals, plays and agriculture. Their traditional work is in temple service. They perform death rites in burial grounds as their main occupation. Some of them work as day laborers. They are landless. Some of the Dasari Mala work in business and agriculture. They use both modern and traditional medicines. They are not vegetarians and eat rice as a staple food. The Dasari Mala prefer marriage between cousins. The bereaved and divorced can marry again. The dead are buried rather than cremated like most Hindus. On the death of the father, sons inherit the property with the oldest son taking charge of the family estate. They observe birth and marriage rituals. They are also known as Poosala Balija, Bukka Dasari, and Krishna Balija in different areas of their habitation. However, in Karnataka, how castes with similar sounding names can be mistaken can be noted. In Karnataka, the Dasari caste comes under Category-1 whereas Channa Dasar is SC. Similarly, Bhoyi is Category-1, but Bhovi is SC. Jangama comes under the general category, but Beda Jangama is SC. Therefore, just with the word, “Dasari,” one cannot come to any conclusion. Moreover, the paper readers started with Kanakadasa story and then switched over to the Pyalakurthy village, Kurnool Dist., to claim that the “Dasari caste” people there could be connected with the “dasaris” of Karnataka. Obviously, he is confused with “dasa” of Madhwa tradition, “Dasari” caste and other “Dasari” tradition (being obedient servant / slave.)

These are some of the Tamil Siddhar as found on the temple pillars etc., dated to later medieval and modern periods….

About Siddha, Siddhi, Cittam etc: The seminar brochure claims, “Siddha Tradition in South India was evolved out of Buddhist school of Vajrayana was more prevalent among the lower strata, strived to attain equality in religious sphere. Many Siddha cult centres of present Andhra and Telangana states including Siddhavatam, Siddeswaram, Siddula Guttalu etc. are the live examples for this phenomenon. The medieval text (14-15^th CE) in couplet form ‘Navanadha Charitra’ written by Gourana also mentioned about the Siddhas.” It is not known what is the proof to claim that “Siddha Tradition in South India was evolved out of Buddhist school of Vajrayana..,” as the Tamil Siddha tradition has nothing to do with any Buddhism.  Taking the word “Siddha”( సిద్ధ), the Telugu scholars, researchers and even historians try to link them with “Siddhar, Siddha medicine” and so on, whereas, the Tamil Siddha (சித்த, சித்தர்) nothing to do with. In the process it attempts to narrate the relationship of places like Mahendragiri (of Srikakulam district, Andhra Pradesh) with sage Agastya (one of the very important Siddhars of Siddha medicine) and possible origins of very old common religion (Siva Siddhanla) propagated by Dakshinamurti, through his four disciples from this place. names like Siddha, Sangam, Nandi which are still used in the same sense as they were used from time immemorial. Without knowing the fundamentals, Tamil language and reading the texts of Tamil Siddhas, they misinterpret taking the words. Many list of the places, cities etc., with “సిద్ధ” in Telugu, go on interpret that all such places are connected with Siddhas since immemorial. Of course, they take the Agastya myth also for strengthening their argument.

© K. V. Ramakrishna Rao

05-03-2023

These are imaginary pictures of 18- Tamil Siddhars…

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[1] Department of Anthropology, Andhra University – Visakhapatnam – appears to be involved in Dalit, Christian and related studies.

[2] Guest faculty, University of Madras and Visiting faculty for Annamalai University, Research Scholar, Department of Ancient History and Archaeology, University of Madras, Chennai.

[3] Asst.Prof, History Dept, Sathya SaiUniversity for Human Excellence, Kalaburagi, Karnataka.

[4] His paper has been printed twice as shown – this shows the mechanical way of preparation of “Abstracts” without going into the details.

[5] Research scholar, Centre for Mahayana Buddhist Studies, ANU, AP.

[6] Research scholar, Centre for Mahayana Buddhist Studies, ANU, AP.

[7]  Professor, History, Kakatiya University, Warangal, Telangana.

[8] Dept. of History and Archaeology, Dravidian University, Kuppam, AP.

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 (2)

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 (2)

Objectives of the Seminar: There are serious studies available purely either on Buddhism or Bhakti movement and anti-caste traditions. But, it is noticed that deliberations on continuity of non- Vedic and anti-caste intellectual tradition, initiated by Buddha in another forms and their variations are absent. In view of absence of comparative studies on Buddha and other anti-caste philosophers during lhe subsequent period, present seminar is proposed. Present Two Day National Seminar is aimed at serious deliberations on the impact Buddhist egalitarianism on other sectarian religious faiths after the defeat of Buddhism in India. And it is also intended to identify the basic differences and resemblances of all anti-caste sectarian religious movements.

Sub- themes: The subthemes and others are also listed out for illustrative purpose:

1. Buddhism — Buddhist anti- caste Philosophy

2. Vajrayana/ Siddha cults in South India

3. Sectarianism — Medieval Bhakti movements and anti-casse philosophy

4. Virasaivism- Basaveswara, Akkamahadevi, Panditaradhya

5. Vaishnavism —Ramanuja, Brahmanaidu

6. Pothuluri Virabrahmam- Vemana

7. Nasarayya- Dunna Iddasu- Yadla Ramadasu

8. Sufi saints

9. Tukaram- Sant Ravidas- Chokkamela

10. Meerabai- Kabir- Bhima Boi

11. Any other relevant theme Submission of Papers

01-03-2023 (Wednesday): The seminar was inaugurated with a prayer to Buddha sung by the Buddhist students followed by the prayer song of the University invoking Acharya Nagarjuna. The seminar convener Ch. Swaroopa Rani invited the dignitaries, the guests and delegates, introducing the Mahayana Buddhist centre and explaining the theme of the seminar. Prof Rajasekar, VC, talked about the theme with examples. Then, P. D. Satya Paul delved upon the communal Hinduism criticizing P.V. Kane who carried on the Maxmueller’s project, Dr S. Radhakrishan for his opinion about Buddha (Buddha’s movement was a protestant type of reformative Hinduism) and Swami Vivekananda for perpetuating caste. He was suggesting about a “proto-sramanic” tradition before IVC, based on which, the Buddhism could have been evolved. Dr Ramabhadra Kumar pointed out delving upon some books that caste problem has been spread to all other countries, now working in 33 major countries. He emphasized the consolidation of caste, annihilation of caste and dissolution of caste. K. S. Chalam, the key-note speaker spoke about many issues and they have been printed in the “abstract” booklet. K. S. Chalam was sarcastically talking about “Brahminical virus” / brahmin diaspora virus spreading in the “Diaspora” countries throughout the world, it is more dangerous than Carona virus and so on.

Brahmin  diaspora virus – S.K. Chalam: First, Ramabadhrakumar was telling that caste has been there in 33 countries of the world and then, S. K. Chalam mentioned about “Brahmin diaspora virus,” affecting and it is more dangerous than Carona virus. Incidentally, such idea has been floated by the left-oriented media in the internet[1]. The Wire came out with a story[2] that “Communal Virus Injected into Diaspora, and the Culture is Growing” and claimed that it was published originally somewhere[3], giving a link. That link contains another story[4], “Supreme Court Pulls Up Union Govt & TV For Allowing Hate Speech; Communal Virus Injected Into Diaspora And The Culture Is Growing.” So they could find virus suddenly comparing it with caste. S. K. Chalam directly christened it as “Brahmin diaspora virus”! As usual, it is not known, why “Khastriya diaspora virus,” “Vaisyha diaspora virus,” and “Sudra  diaspora virus,” are not found or located in their narratives and discourses. Talking about “hate speech,” they are producing more “hate speech” and it is not known as to whether they understand or not.

“Abstracts” of papers: The “Abstracts” contain 35 papers and full papers of key-note and valedictory addresses.

Speaker / paper presenter	Title of the paper	Page no.
K. S. Chalam, Key-note address	Impact of Buddhism on Anti-caste Egalitarian movements in India[5] (Key note address)	1-19
M. Koteswara Rao	Buddhism:  a philosophy of social transformation.	25
Pannasami	Caste system in Theravada Buddhist perspective.	26
M.M. Vinodini	Akkammadevi’s literature that called for women’s emancipation
P. D. Satya Paul	Title – not known, not listed / included in the “Abstracts” He spoke twice for nearly two hours….
K. V. Ramakrishna Rao	The Sectarian encounters between the Buddhist and Jain faiths during the Medieval period for commercialization and communalization	34-35
Yadhava Raghu	Dasa movement and its impact on Telugu villages bordering Karnataka: a case of Pyalakurthy village, Kurnool district[6].	37-38 46
John Weasley	Siddha cults in South India.	57
Sugandha	The Buddhist perspective of social sratification	5 8
N. Kanakaratnam	Caste frevenge on adigas and Malas.	60
Eluri Harshavardhan	Egalitarian ideals of Buddhism: A repository of counter discourse in Andhradesa
E. Sudha Rani, Valedictory address	Women Bhakti saints’ voices: the radical anti-caste movements in medieval India.	20-24

Afternoon first session, the following papers  were presented:

Speaker / paper presenter	Title of the paper	Page no.
K. S. Chalam[7], Key-note address	Impact of Buddhism on Anti-caste Egalitarian movements in India[8] (Key note address)	1-19
M. Koteswara Rao[9]	Buddhism:  a philosophy of social transformation.	25
Pannasami[10]	Caste system in Theravada Buddhist perspective.	26
M.M. Vinodini[11]	Akkammadevi’s literature that called for women’s emancipation

M. Koteswara Rao was talking about caste, case system, Ambedkar etc., in a general manner and explaining the contemporary conditions. He was stressing that the process of thesis, anti-thesis and synthesis should take place.

Pannasami’s paper perplexed some audience because, he was explaining about, “Caste system in Theravada Buddhist perspective,” while the seminar was about how Buddhism could pave way for anti-caste movement. That is Buddhism could not have any type of social discrimination, when it was against caste system.

The last paper presenter was virtually speaking as if she was giving a literary discourse (like pattimanram in the Tamil context) and spoke for one hour explaining the poetic nuances in Telugu, repeating points again and again. Though, he was narrating other stories, she  did not mention that according to legends, she was a beautiful woman with long tresses and Kaushika, the Jain ruler of the region, fell in love with her. However, some accounts suggest that despite Kaushika’s proposal to marry Akka, the latter not only refused, but when forced, renounced her family, discarded her clothes and left the village covered only in her long tresses. Thus, here also, the Jaina-Saiva conflict is known. In other versions, it is claimed that the wedding did actually take place but on the conditions that the king would neither touch Akka without her permission nor hinder her worship. However, when Kaushika failed to honour the agreement, Akka left his palace leaving behind all his presents, including her clothes and acknowledged Lord Chennamallikarjuna as her sole husband.

© K. V. Ramakrishna Rao

05-03-2023

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[1] The Wire, Communal Virus Injected into Diaspora, and the Culture is Growing, Sidharth Bhatia, 23-09-2022.

[2] https://thewire.in/communalism/communal-virus-leicester

[3] Pratik Kanjilal, Supreme Court Pulls Up Union Govt & TV For Allowing Hate Speech; Communal Virus Injected Into Diaspora And The Culture Is Growing, September 22, 2022

[4] https://www.theindiacable.com/p/supreme-court-pulls-up-union-govt?utm_source=email

[5]  Though his paper has been printed in about 20 pagers, it is not complete and of course, he accepted that it was only “abstract,” and he would send his full paper.

[6] His paper has been printed twice as shown – this shows the mechanical way of preparation of “Abstracts” without going into the details.

[7] Prof. Chalam held the position of –

• Vice- Chancellor, Dravidian University, Kuppam (AP) (2005);
• Member, Planning Board, Govt. of M.P., (2002-04);
• Founder Director, UGC Academic Staff College, Andhra University, Visakhapatnam (1987-2005);
•  Director, Swamy Ramananda Tirtha Rural Institute, Pochampally, Hyderabad (1997-98);
• Professor of Economics, Andhra University (1990-2005).
• He is on several Committees as Hon’ble Chairman, Member such as UGC, NCRI, A.U etc.
• He was Search Committee Member for selection of Vice- Chancellor for Telugu and Telangana Universities in Andhra Pradesh.

[8]  Though his paper has been printed in about 20 pagers, it is not complete and of course, he accepted that it was only “abstract,” and he would send his full paper.

[9] Associate Professor, Department of English – Krishna University, Andhra Pradesh.

[10]  Research scholar, Centre for Mahayana Buddhist Studies, ANU, AP.

[11] Associate Professor, Department of Telugu, Yogi Vemana University, Kadapa-516005., Andhra Pradesh

Indian press and Socio-cultural and Religious Transformation in Colonial Rule of 19th and 20th Centuries: A New Perspective – National Seminar held at Nagarjuna University, Ongole Campus [3]

Indian press and Socio-cultural and Religious Transformation in Colonial Rule of 19^th and 20^th Centuries: A New Perspective – National Seminar held at Nagarjuna University, Ongole Campus [3]

The second session [of the second day proceedings] was chaired by S. Victor Babu. G. Raja Mohan Rao, K. V. Ramakrishna Rao and Raghu Yadav presented papers.

11.50 to 1.00 pm – G. Raja Mohan Rao[1]: The role of print media is very significant since nineteenth century, towards the gathering of public opinion and to shatter taboos prosecuting women and depressed classes in the society from the time immemorial. It acted as crusader to fight against the traditionalists. And this paper made an attempt to analyze the role of Telugu print media for the uplift of women in Andhra in the later part of nineteenth century and early part of twentieth century and  then the social reformers had been highlighted, in addition to Andhra, in brief from the age old traditions persisted in Indian society. The important social reform movement advocated during the cited period both by the leaders of social reform and the Telugu press, were to a large extent moderate measures rather than revolutionary in nature. Abolition child marriage, Devadasi (temple girls) system and banning of the nautch parties at marriages as well as widow marriages, education of women were some of the important items of the social reforms in Andhra.

1.00 to 1.15 pm – K. V. Ramakrishna Rao[2]: He presented a paper on the theme of the seminar, “In the journalistic context[3], “One may broadly define the origins of the functions of the press as that of conveying government policies to the public, keeping government informed of public needs and reactions to government policies, and keeping the government and the public informed of events.” If that is the case, India had such system long back, as most of the Indian literature[4] of the past in different languages vouchsafe. Moreover, the rulers had always recorded in their inscriptions, conveyed through messages sent through special means and even pronounced in the public instantaneously. Incidentally, all these were governed by code of conduct and ethics. Thus, not only message senders, couriers, heralders but also messages reach the destined destinations. Thus, in history for the last 5000 YBP, “news” were sent, conveyed and spread through media. As the medium changed, modified and developed, so also people, because of the direct and indirect impact of the news spread through such media. During the medieval period, “Varjya” texts[5] [what to do and what not to do] or newspapers [in palm-leaves] were found in different parts of India on many social, cultural, religious, political and inter-related issues and problems arising thereof due to many exigencies.”.

The third session was chaired by Sudhashan and Prabu Kumai Vanama, and Chenna Reddy  presented papers.

1.20 to 1.35 pm – Prabhukumari Vanama[6]: The press is the one and the only industry to be singled out by the Constitution of India with special protection and acts as an institution that consists the vital responsibility[i] of monitoring the rulers and the ruled simultaneously in India with the sole objective of sustaining freedom at all levels of the society.  Having containing such a special power, Press plays a significant role in the positive progression of the rulers and the ruled at all levels.  However, the Press itself is attempting to sustain from a number of bottlenecks it is facing in the contemporary scenario and to scrutinize as well as combat this situation, this research probes deeply into the progresses and the transgresses of the Press.

1.36 to 1.50 pm – Chenna Reddy:  He delved upon the non-Brahmin movement in the Telugu press context.

After lunch, the valedictory function was held by 3.00 pm.

Valedicatory session – M. Koteswara Rao: On 20-09-2018, Thursday, Professor M Koteswara Rao, Dean of CDC, Acharya Nagarjuna University said that the newspapers in the colonial rule played an important role in eradication of social evils and brutal practices like Satisahagamanam, child marriages, untouchability, sexual harassment and encouraged of widow marriages and girl education.  Tracing its existence during Sultanate rule in Medieval India, he said child marriages were performed in the past to protect girls from sexual assault and abduction by foreigners[7].

Mallikarjuna Rao: Prof K Mallikharjuna Reddy, Department of History in Srikrishnadevaraya University, Anantapur said in his keynote address that newspapers prepared the public in the colonial rule to fight on social issues and the trend was continuing now also.  The Press convinced people on the one hand and influenced the Britishers on the other in ending evil social practices like sati and untouchability, he said, delivering the valedictory address.  He said that Raja Ramamohana Roy fought untouchability with his newspaper Koumudi while Mahatma Gandhi used the same for the welfare of Harijan, nonviolence and freedom fight. But for the Press, the British rulers would not have intervened in ending the evil social practices and brought in progressive legislations, including the Widow Remarriage Act, he noted. Mahatma Gandhi realised the power of pen and penned to end untouchability through his weekly journal Harijan , he added[8]. He said that people like Tanguturi Prakasam Pantulu, Kandukuri Veeresalingam Pantulu and other Telugus also used newspapers for the welfare of society. The special officer and seminar director Dr G Somasekhara announced that about 100 papers by the researchers, students and professors from various places were submitted in the seminar and 27 papers read.

A brief histoy of Telugu press during the period (19^th century): I am adding these details, as the paper presenters had not pointed out. Of course, these details are available in the Ph.D theses presented[9] / published by the researchers already and can be accessed from the “Shodaganga.” Vrittantini a monthly journal in Telugu was started in 1838 from Madras. Varthamanatharangini was another journal published from Madras in 1042 by Syed Rahmtullah. This paper though literary in outlook, exposed the civic lapee, social evils high-handed behaviour of certain white men, the questionable practices of the missionaries in the propagation of their faith and other affairs which were matters of immediate concern of the time. Hitavadi (1848) printed at Madras and published from Machilipatnam, was the illustrated monthly and a missionary periodical. This Journal is said to have used an “easy classical Telugu”. Sriyakshini was a literary fortnightly printed and published in Bellary (an erstwhile Rayalaseema town and now a part of Karnataka), one of the very few towns to have private printing presses. To counteract the missionary propaganda, a few journals were started, the most notable among them being Tatvabodhini. It was started in 1864 by the Madras Vedasamajam. Andh-ra Bhasha. Sanjeevani a monthly journal was started in 1871 by Kokkanda Venkataratnam Pantulu, in Madras. It ran for 12 years till 1883 and it reappeared after a break of 9 years in 1892 and continued till 1900. Vivekavardhini which Veeresalingam “Founder of Modern Telugu Journalism. started in 1874. Purushartha Pradayini and Vivekavardhini between them blazed the trail of Telugu journalism. Zanana Patrika was the second journal intended for women. It was originally founded in 1893 by Malladi Venkataratnam. Gautami, the first Telugu daily paper of Rajahmundry started in 1908 by Sripada Krishnamurthy Sastri, criticiaed the British policies. Another journal Sasilekha, a weekly from Madras, was started in 1894 by G. Seshacharyulu.

20^th century Telugu Press: There were some journals earlier but Andhra Patrika, started as a periodical in Bombay in 1908 soon became popular because the founder, P. K. Nageswara Rao Pantulu, himself an eminent scholar, sent copies free to libraries and reading rooms all over Andhra. The contents of the periodical reflect the history of Telugu during the 20th century. The Patrika was shifted to Madras in 1914 and became a daily. The journals published during 20^th century period, such as Deshabhimani,(l896) and Andhrakesari (1904) served the cause of the Andhra movement creditably. journals like Vajrayudham of Sripada Krishnamurthy, Telugu of Gidugu Ramamoorthi, Andhra Sahitya Parishat Patrika and Sarada of Kauta Sriramasastri, the first decades of this century also saw the birth of leading Telugu National newspapers like Krishna Patrika (1902) 1, Andhra Patrika (1914)) and the Congress (1922). These papers identified themselves with the national movement carried on in the Andhra district of the country. According to “Indian Newspaper Reports, c.1868-1942” from the British Library, the listed hundreds of journals could be seen here[10]. These site give wealth of information about the Indian newspapers, journals, names, location, no.of copies circulated etc.

K. V. Ramakrishna Rao

28-09-2018

[1] Dr. G. Raja Moha Rao, Dept. of History, Acharya Nagarjuna University Ongole Campus, Ongole .

[2] K. V. Ramakrishna Rao, I.R.S, Assistant Commissioner of Customs, Central Excise and Service Tax. Independent Researcher. Director – Institute for the Study of Ancient Indian Arts and Sciences, e- mail: kopallerao@yahoo.co.uk.

[3] Dr. PRABHU KUMARI VANAMA, M.A., MTTM., M.Phil., Ph.D., Dip. Tamil Litt., Citizens Legal Rights, ADCA., (Hon.) D. Litt., USA, ASSISTANT PROFESSOR,  Department of Historical Studies, BHARATHI WOMEN’S COLLEGE (A), Broadway, Chennai

[7] The Hindu, ‘Press key for social change’, by SPECIAL CORRESPONDENT ONGOLE, SEPTEMBER 21, 2018 00:00 IST; UPDATED: SEPTEMBER 21, 2018 05:01 IST

[8] https://www.thehindu.com/todays-paper/tp-national/tp-andhrapradesh/press-key-for-social-change/article25000955.ece

[9] This is cited as illustrative example, as there have been many: http://shodhganga.inflibnet.ac.in/bitstream/10603/106043/8/08_chapter-2.pdf

[10] For Madras Presidency and other places, see here: http://www.ampltd.co.uk/digital_guides/indian_newspaper_reports_parts_1_to_4/documents/NewspaperListingsforPart5.pdf

For Bombay, see here: http://www.ampltd.co.uk/digital_guides/indian_newspaper_reports_parts_1_to_4/documents/NewspaperListingsforParts6.pdf

National Seminar on Migration Movements and Indian Diaspora in Modern Period

National Seminar on Migration Movements and Indian Diaspora in Modern Period 

The seminar, theme and brief of the organizers: The following brief is based on the brochure issued by the seminar organizers and also available in the internet[1].

Acharya Nagarjuna University Ongole Campus (PG Centre) was established in the year 1993 as one of two Post Graduate Centres of Acharya Nagarjuna University, which was named after the famous Buddhist Philosopher and exponent of Madyamika Philosophy, to cater the needs of higher learning in Prakasam District. Initially the campus has been started with five Post Graduate Departments and the Department of History is one of them. Three more Departments were added later. The department of History is presently offering MA., M.Phil., and Ph.D. Courses.In recent times Diasporic history secured a unique place in Indian history. And largely it is uninterested history and forgotten, which encompasses narratives of displacement, migration, the cross fertilization of ideas, and the emergency of new cultural trends and practices, is increasingly being viewed as an important and intrinsic part of the story of late modernity and humanity’s drift towards globalization, transnational economic and cultural exchanges, and hybrid forms of political, cultural, and social identity. Migration and Diaspora raises question of structural and historical distinction between the socio-cultural pluralism of societies like India and the ones overseas where Indian populations migrated and settled, and answers in it terms of dialectically related civilizations and settlements societies. Three major issues affecting the overseas Indian communities are explored, viz., difference and transformation, hybridity and creolisation, and policies of multiculturalism. The conclusion underlines factors such as locationality of the analyst, the general pacifist orientation of Diaspora communities, and slippage between the imaginary and imagined in relation to India that characterize Indian Diaspora and its influence on historical study. Sub Themes: Historical background of Indian Migrations. Labour Diaspora Under Colonialism. Regional Dimentions of Indian Diospora-SouthIndia-UP, Bihar, Bengal, Punjab, Kerala etc., Telugu Diaspora in historical Perspective. Indian Diaspora in the South and South East Asia, Gulf and Western countries Globalisation, Diaspora Identity and multiculturalism Socio-Economic and cultural effects of Migration Diaspora Impact on Indian Economy Any other Theme Related to Main Topic. Out comes of the Seminar Increased understanding of participants on the impact of contemporary concerns on people. Increased knowledge on possible interventions. Publication of the seminar papers that are accepted for presentation. The above are only some of the sub-themes which are only suggestive but not exhaustive. Call for papers: We expect wide spread participation in our National Seminar from learned scholars all over the country. We are sure, the theme of the seminar has good scope for participation of scholars from various disciplines like History, Social Work, Sociology, Anthropology, Psychology, Economics, Politics etc., and we hope that it delivers the desired results. The paper writers can also submit papers on any other sub-themes of their choice related to the main theme of the seminar. Abstracts may be sent by E-mail to rajmohangutti@yahoo.co.in or by post to the Co-Ordinator before schedule by soft copy (MS Word). Dates to be noted: Last date for Abstract : 01st March 2013 Notification of acceptance:05th March 2013 Last date for full paper :20th March 2013 The organizers of the seminar would like to bring out the proceedings in the form of a book at a later stage. The papers should reach the Seminar Coordinator on or before 20th  March, 2013. Travel and Accommodation: III AC train fare as per the rule of University will be given to participants whose paper is accepted for presentation. Moderate accommodation will be provided after receiving conformation. Looking forward to meet you at Ongole.

The P. G. Centre is situated on the Eluru By-pass Road, backside of Rajivgandhi Institute of Medical Sciences and Hospital (RIMS), next to Jawahar Navodhya School and 3 kms from the Ongole railway station.

The Google-aerial photos show the position. Though, now the backside of the new building has been near to the By-pass Road, the entrance is on the other side.

The position of Ongole railway station and the P. G. College Centre are shown.

Migration, immigration and emigration: The delegates from different states had come to attend and present papers. The proceedings of the seminar had been lively, interactive and exchange of ideas. In general, most of the paper presenters have not been very clear about the crucial words – migrate, immigrate and emigrate as verbs and their noun and adjective forms migration, immigration and emigration and migrant, immigrant and emigrant.

• Migrate – move from one place to another, this has been voluntary on the part of person, who wants to migrate from one place to another and he may or may not settle at new place permanently.
• Immigrate – people coming or bringing people into a country as settler, usually such forceful migration was effected during the Mohammedan / Mughal and colonial periods, where Indians were carried away by different means.
• Emigration – a person goes from one country to another, mainly, as political exile, to escape from punishment and other reasons.

And legal context, it has specific definitions with penal provisions for violating such  acts of immigration and emigration.

Main theme and sub-themes: The main theme of the seminar had been “Migration Movements and Indian Diaspora in Modern Period” and the sub-themes were given only to embrace, encompass and elaborate the main theme. However, the papers on “migration” went on dealing with the movement of people within India during the ancient and medieval periods. The emphasis on “Andhras” had still confused them to differentiate “Andhras” from other people of “tamizhagam”, “South India”, Southern peninsula, “Coromandel”, “Deccan” and so on. The uncomfortable confusion and mix-up had been so evident when they tried to distinguish and separate “Andhras” from others, particularly from “Tamils”, as such dichotomy could hardly be found earlier. Ironically, as historians and other experts still believe and uphold the “Aryan-Dravidian” hypotheses and theories it is intriguing to single out Andhras out of “Dravidians” and attribute the diasporic ventures and adventures of them exclusively in the ancient and medieval periods.

Diaspora – meaning and definition: Based on different dictionary meanings, the dispora is defined as follows:

1. The dispersion of Jews outside of Israel from the sixth century b.c.E, when they were exiled to Babylonia, until the present time.
2. often diaspora The body of Jews or Jewish communities outside Palestine or modern Israel.
3. diaspora

a. A dispersion of a people from their original homeland.

b. The community formed by such a people: “the glutinous dish known throughout the [West African] diaspora as … fufu” (Jonell Nash).

4. diaspora A dispersion of an originally homogeneous entity, such as a language or culture: “the diaspora of English into several mutually incomprehensible languages” (Randolph Quirk).

Thus, some paper-presenters had been so attracted towards the “Jewish” connotation and started expounding how they achieved the statehood of “Isreal”. However, Steven Vertovec[2] has dealt with it in South Asian religious context and pointed out that it could be understood as –

1. Social form,
2. Type of consciousness and
3. Mode of Cultural process.

Hindu, Jaina and Buddhist confusion, mix-up and consequent interpretations: As “Greater India” and “Contribution of Indians” to SEA and such other subject-matters have been branded as “nationalistic”, the paper-presenters had been uncomfortable in calling “a spade a spade” or overenthusiastic to discover “migration” of Jains and Buddhists in ancient and medieval periods, that too, within “India” and even “Bharat or Hindustan”. When the ancient Tamil literature or popularly known as “Sangam literature”[3] and as well as the post-Sangam literature[4] has already vouchsafed the presence of Jains of different categories and Buddhists, the forced discovery of “migration” at later periods appeared to be excessive and irrelevant in the disporic context. In fact, the presence of Jains could be researched in the north-west and even beyond in the Indian disporic context, as Alexander had kidnapped gymnophists[5], of course, killing few, as they opposed and one even reportedly cursed him. The Gnostics[6], the Essences[7], the nudity of the Greeks[8] etc., could have been interesting topics. Edward Pockoke[9], Col.Tod[10], Waddel and others have dealt with the issues in detail. The Digambara and Swetembara nature of these groups has been so striking along with the strict discipline practiced.

Theoretical and hypothetical frame-work: Delving upon the theories and cases of Stuart Hall[11] (cultural theorist), Edward Said, Amretya sen, Charles Taylor, Sulmam Rushdie and others, diaspora and identity and related topics were dealt with, however, missing the Indian context. As the medieval colonial forces including the aiding and abetting Arabs, moors, Mohammedans or recorded with any other name, uprooted the social, cultural and economic roots of the Indian people, the discussion of “multi-culturalism” appears to be conflicting with their social, societal, communal, economic, spiritual and other common factors. The “many-ness” exhibited among the migrated, immigrated, displaced, expatriated, deported, exiled, excommunicated categories could not be a discerning distinguishable identity.

Literature, literary criticism and Indian disporic study: Historical studies of Indian diaspora could not reconcile with the literary diasporic studies including criticisms and reviews of novels and poetry. Ironically, none of them pointed out the recordings of Subramanya Bharati who pasteurised about the conditions of the Indian women working in the sugarcane fields of Mauritius. Here, the point is the writers or poets writing and composing about “Indian diaspora” from outside and inside India. As historians, import the literary criticism terminology in historiography and interpret, here also such attempts are noted. But when the question of approaching facts comes, historians openly assert that they need not be objective. So when “non-Indians /NRIs” and other migrated, immigrated, displaced, expatriated, deported, exiled, excommunicated categories look at Indians, it could be “romantic” for others with the “imaginary” heroines / heroes moving in “imaginary spaces”, but within the “historical times”. Though attractive titles were chosen, the reflections had been selective. V. S. Naipaul’s works ignored; Amitav Ghosh’s “Sea of Poppies”, The Calcutta Chromosome, The circle of reason, In an antique land etc., are not even whispered.

The Jewish case / model is irrelevant to Indian diaspora: Some paper-presenters had imitated the “Jewish model”[12] without analysing the facts of Indians forced to send out of India and also freely deriving meaning[13]. They had been enamoured about the Jewish case / model and tried to compare with the Indian diaspora as if the Jewish “promised land” was “India that was Hindustan”, but ending with “imaginary land”. The problems perceived such as external pressures for assimilation and internal tensions cannot work with the people of traditional societies, who were migrated, emigrated or emigrated in the recent past. The diasporic imaginary as expounded in such postcolonial reconfigurations in the context of multiculturalism is redundant in such futile comparison as “Jews” were always considered as “monolithic” just like “monolithic white”, whereas, the Indian black could be somewhere between black and brown.

03-04-2013 (Wednesday) – First day of the seminar: Inauguration, introducing the theme, key-note address, vote of thanks, facilitation etc., went on till afternoon. After lumch, the technical session started  with the chairing of Dr Krishna Ranga Rao and the following papers were presented:

Prof Krishna Ranga Rao, Chairperson and Dr V. Sudarson, rapporteur.

Sl No	Name of the paper presenter	Title of the paper
1	Neetu Devi	Twice-displaced identity and cultural hybridity in twice displaced Indian diaspora: Reflections
2	Pareswar Sahoo	India’s diaspora and the Kalinga identity: A study on Socio economic development
3	B. Narasingaraja Naidu	Contribution of Telugu to Madras
4	K. V. Ramakrishna Rao	The British treatment of women-slaves of Indian and non-India origins during the colonial and disporic periods.

After lunch, the session started with G. Jawaharlal, s Chairman and P. C. Venkata Subbaish, as rapporteur and the following papers were presented:

Sl No	Name of the paper presenter	Title of the paper
1
2	Aravinda Kumar	Migration of Andhras to Tamilnadu
3	C. B. Kamati	Globalisation, diaspora identity and multi-culturalism
4	A. Kishore Kumar	Indian immigrant’smodern slavery: A study of Indian emigration to the gulf countries
5	Kate Dandesh Kumar	Migration movements and Indian diaspora in modern period: Socio-economic and cultural effects of migration

04-04-2013 (thursday) – second day of the seminar: The seconday proceedings started with Dr B. N. Naidu, as Chairperson and Dr N. Nirmala Mani, asrapporteur.

Sl No	Name of the paper presenter	Title of the paper
1	Harshavardhana	Globalization and diaspora identity: An Indian perspective.
2	V. Ranga Raj	The Telugu diaspora and its socio, economic and cultural impact in SEA, Burma, Mauritius, Fiji, and South Africa.
3	Hariprasad	The Role of Indian diaspora in the globalization
4	Sumabala	Migrations and their cultural contribution
5	G. Venkateswara Rao	Migration of Puduru Dravidar to Nellore district

During this session, Sri. Christu dass, hailing from Ongole, now, a NRI from Indianopolis, USA, spoke about his experience.

After lunch, the session again started with Dr K. Gangaiah, as chairperson and Dr B. Bharathi Devi, as rapporteur

Sl No	Name of the paper presenter	Title of the paper
1	Neelima	The new movement in Indian diasporic English fiction – An evaluation of Bharati Mukhejee;s Jasmine.
2	G. Jawaharlal	Migrations occurred in ancient and medieval periods
3	Nettikallappa	Historical background of the Sugali tribe
4	V Sudarson	Socio-cultural contributons of India dispora to South Africa
5	Bharathi Devi

Afternoon second and final session was started with Prof David Raju chairperson and B. Padmaja, rapporteur.

Sl No	Name of the paper presenter	Title of the paper
1	Prabhukumari	Contribution of Indian migrants in Kula Lampur
2	Nageswara Rao	Conditions of Indian migrants in USA before 1945
3	Pravaga	Contribution of Indian migrants in SEA.

Entrance of the venue of the ICHR National Seminar, Acharya Nagarjuna University Campus, Department of History,  P.G. Centre, Ongole.

Second floor corner – where the seminar was held. Side view of the building is shown above.

Migration movements and Indian dispora in modern period 3^rd and 4^th april 2013

Seminar inauguration – S / Sri Narasimha Rao, Prof Ratan Lal Hangaloo, Department of history, University of Hyderabad; Adapa Sathyanarayana, Department of history, Goa University; G. V. Ramakrishna RaoDirector I/c, Department of Museum and Archaeology, Hyderabad; Prof Y. P. Rama Subbaiah, Rector, Acharya Nagarjuna University; Dr G. Raja Mohan Rao, Speciall Officer, ANU Ongole Campus and Seminar Co-ordinator can be seen sitting in order.

lighting lamp to inaugurate the seminar

 

The above photo – courtesy – The Hindu

A view of the audience

another view of the audience

yet another view of the audience

A view of the audience

First session chaired by Prof Krishna Ranga Rao and Dr V. Sudarson as rappoteur; the paper presenters – Dr B. Narasingaraja Naidu; Dr Pareswar Sahoo, Bhubaneswar; K. V. Ramakrishna rao, Chennai.

After lunch, 2^nd session chaired by Dr Jawaharlal holding mike – the paper presenters – Dr Aravinda Kumar;  C. B. Kamati, Nipani, Belgaum, Karnataka; Dr K. Nettikallappa (sitting backside)

same as above – another view

A View of the audience during the 2^nd session – Dr Gangaiah, G. Krishna Ranga Rao

-do- Gangaiah, Krishna Ranga Rao, Neetu Devi, Pareswar Sahoo (first row)

04-04-2013 – second day session; Dr P. Sumabala, Prof Harshavardhana, (front); Prof G. Venkateswara Rao,  (back)

Dr B. N. Naidu charing the session – Harshavardhan, G. Venkateswara Rao, (order as in the photo)

Sri Christu Das, NRI from Indianapolis, USA explaining his experience

same as above

After lunch, the session started with Dr Gangaiah charing afternoon session; Smt C . Neelima presenting paper (partially hidden), Gangaiah, Dr B. Bharathi Devi, Dr Sudharson,

A view during the session; Christiudass, Aravinda Kumar, Naidu and others can be seen

Concluding session chaied by David Raju; Prabhu Kumari, David Raju, Nageswara Rao, B. Padmaja, Dr Prayaga

same as above

---

[1] http://www.nagarjunauniversity.ac.in/seminars/ongoletwodayseminar2013.pdf

[2] Steven vertovec, Three meanings of ‘diaspora’, exemplified among South Asian religions, Diaspora, Vol.7, No.2, 1999. http://www.transcomm.ox.ac.uk/working%20papers/diaspora.pdf

[3] The period of Sangam c.500-300 BCE to 100-300CE has been accepted by the world historians and experts.

[4] The Jains had been dominant during the period starting from first century to 9^th-10^th centuries. Of course, the Kalabhras, the despotic Jains rulers of Karnataka have been accused of destroying Tamil culture. Some overenthusiastic Jaina protagonists even claim that Tiruvalluvar was a student of Kunda-Kundacharya and he stole the work of the master and circulated it as his work!

[5] The Greek and Persian accounts give these details ad of curse recorded by the reputed and elite historians also.

[6] The Gnostics had been a white rob worn group living separately with virtues. The Christologists claim that Jesus Christ could be from that group.

[7] The Christologists also claim that Jesus Christ could be from that group, as they were following strict discipline of renunciation, virtues etc.

[8] The Greeks, particularly, the elite and philosophers categories were in nude only. The symposium and other expressions convey the facts, of course, vouchsafed with their sculptures.

Kathryn Topper, The Imagery of the Athenian Symposium, Cambridge University Press, 2012, USA.

www.aafla.org/SportsLibrary/JSH/JSH1985/JSH1203/jsh1203b.pdf; http://www.naturistplace.com/nudity6.htm

[9] Edward Pocokoke, India in Greece, Swati Punlications, New Delhi, 1975.

[10] Col. Tod, Annals and Aniquities of Rajasthan, Motilal Banarasidas, New Delhi, 2000.

[11] http://www.unipa.it/~michele.cometa/hall_cultural_identity.pdf

[12] Monika Fludernik (Ed.), Diaspora and Multiculturalism: Common Traditions and New Developments, Cross / cultures 66, Rodopi B.V, Amsterdam, Netherlands, 2003.

[13] The Jewish diaspora (or simply the Diaspora; Hebrew Galut גלות; Yiddish Golus) was the historical exile and dispersion of Jews from the region of the Kingdom of Judah and Roman Judaea, as well as the later emigration from wider Eretz Israel.

Women and Jainism – National Seminar held at Acharya Nagarjuna University

Women and Jainism – National Seminar held at Acharya Nagarjuna University

The National Seminar on “Women and Jainism” was held at the Nagarjuna University, on February 11^th and 12^th 2012 sponsored by the UGC and Sree Atma Vallabh Jain Museum[1], Nagarjunanagar – 522 510.

The inaugural function was held on February 11^th 2012, 10.30 am at Prof. L. Venugopal Reddy Seminar Hall of Dr H. H. Deichmann[2] & Dr S. John David[3] Auditorium[4], ANU Campus. It was presided over by Prof K. Viyyanna Rao, Vice-Chancellor i/c Acharya Nagarjuna University. The Chief Guest was Prof Hampa Nagarajaih[5] who delivered key-note address. The Guests of Honour was Prof G. Prasad, Prof N. Samyulu O. S. D, ANU, Prof Y. P. Ramasubbaiah, Dean, College Development Council, ANU and Prof ……, R. Saraswathi, Dean, Faculty of Humanities, ANU.

Dharmachand Binakiya[6], N. Samyulu, Hampa Nagarajaih, K. Viyyanna Rao, Bhaskara Murthy, Murali Mohan, ……, R. Saraswathi.

The audience included reputed Jaina scholars, jainologists, Samanis, Buddha Bikkus and researchers. A sectional view of the audience. The two Sadhvis came from Jain Vishva Bharati University[7], Ludnun, Rajasthan – 341 306. They belong to Terapanth[8] branch of Jainism in which certain exemptions have been given to female ascetics to travel by car, aeroplane and take food prepared specifically for them etc., instead of walking barefoot and food obtained from others.

Another sectional view of the audience.

A session was going on. Prof Hampa Nagarajaih and Dr Jawahar were at the centre.

Prof Bhaskara Murthy[9], ….., Dharmachand Binakiya, Prof Kamala Hampa Nagarajaih

One of the Samanis from Jain Vishva Bharati University was presenting her paper.

A young lady-delegate presents a paper.

A view of the paper presenters on the dais.

Prof Hampa Nagarajaih during valedictory address.

Dr Kokila H. Shah was honoured by a Bhutanese young scholar.

Dr Murali Moha, the convener was honoured by Dharmachand Binakiya. He has been the backbone of the conduct of  the seminar with tireless work and in contact with all invitees, delegates and others and personally looked into their arrival, stay, departure etc. Perhaps, only a few could personally take care of like him in Seminars.

Totally 40 papers were presented by various Jaina scholars, Jainologists, Samanis, and researchers covering different aspects of the women, nuns and other females ascetics of Jainism. The position of Jaina women, Sadhvis in particular was discussed according to Digambara, Swetambara, Yappaniya and other branches of Jainism. There was an active discussion, debate and deliberation during the paper presentation session.

The media coverage of the seminar is found in the following sites:

http://www.thehansindia.info/News/Article.asp?category=5&subCategory=3&ContentId=39047

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[1] Sree Atma Vallabh Jain Museum in ANU campus was inaugurated on 29-4-2008 by Prof. P. Chenna Reddy, the Director of Archeaology and Museums, Andhra Pradesh. The Jain Museum was constructed by Sri Sankeswar Parswanath Giriraj Trust, Vijayawada, at a cost of Rs. 40 lakhs. The Vice-Chancellor Prof. V.Balamohandas presided

over the function and hoped that the Museum would spread awareness of the Jain religious principles. The Chief Guest Prof. P. Chenna Reddy assured the University of the A.P. government’s help in the activities of the museum, since no other university in the state had the distinction of having a Jain Museum. The Secretary of the Trust Sri Dharmchand Binakia said that the construction was aimed at fostering educational and research activities in the subject for which he assured financial support.

Vol.  X : No. 1 ACHARYA NAGARJUNA UNIVERSITY PUBLICATION APRIL-JUNE  2008; http://www.nagarjunauniversity.ac.in/newsletters/nlapjun2008.pdf

[2] Dr.H.H.Deichmann, a German business entrepreneur, Founder-President, Wort & Tat, Germany, associated with AMG in 1977 and in course of time, became the chief donor. http://www.amg.in/donors/14/14

[3] Dr. John David, Founder, worked for up-lifting the living conditions of poor people socially and economically oppressed and backward persons. http://www.amg.in/who-we-are/12-about-us/27-about-us

[4]  Acharya Nagarjuna University has added yet another feather in its history after the Dr. H.H. Deichmann & Dr.S. John David Auditorium-cum-seminar hall was inaugurated on Saturday at a glittering function held on the ANU campus on Saturday (10-11-2007). The auditorium was built at a cost of Rs. 5 crore, with Deichmann sponsoring Rs.2 crore. Construction of the auditorium began during the tenure of then Vice-Chancellor L. Venugopala Reddy and was completed in November 2007. The spacious auditorium could accommodate 1,000 persons and consists of two seminar halls, each with a capacity of 150 persons. http://www.hindu.com/2007/11/11/stories/2007111159420300.htm

[5] http://prasadjain.hubpages.com/hub/_Hampana-A_versatile_schlor_in_Jainology

[6] http://www.nagarjunauniversity.ac.in/newsletters/nlapjun2008.pdf

[7] http://jvbi.ac.in/

[8] http://www.terapanthonline.com/

[9] The Co-ordinator of the Centre for Jain Studies, Prof. D. Bhaskara Murthi also spoke on the need to gather and exhibit in the Museum the Jain statues and artefacts being unearthed at several places in the state.

Vol.  X : No. 1 ACHARYA NAGARJUNA UNIVERSITY PUBLICATION APRIL-JUNE  2008