Is it difficult to write 100-200 years old history faithfully and honestly in the Indian context? Mythologization of modern leaders (2)

Is it difficult to write 100-200 years old history faithfully and honestly in the Indian context? Mythologization of modern leaders (2)

Only few Indians know all other leaders: Very often, people groups talk about their leaders like – Gandhi (1869-1947), Nehru (1889-1964), Patel (1875-1950), Bose (1897-1945), Rajaji (1878-1972), Jinnah (1876-1948), Ambedkar (1891-1956) and other mainstream heads and regional chiefs of the states. Though, thousands of other leaders, religious heads, scientists and others were there, they may not be known to all Indians, as they were not made publicized. Even after the spread of print and electronic media, such tendencies continue. Though, it cannot be called as censor, the influenced and controlled media has agenda to do so. The media allows the programs, news and other features only that are decided by the choice of the owners and not that of the viewers. Slowly such enforced burden continues and the viewers are accustomed to such imposed programmes. In the same way, the history writers and historiographers also decide what they write and what they do / should not write.

All Indian leaders should be studied: As the Indian recent history covers 100-200 years, definitely, the leaders of India, Pakistan, Bangladesh, Sri Lanka etc., may have also to be added. For the Bengalis, it is very familiar, as they used to get news about the nearby states including Myanmar, Thailand and beyond[1]. So also, the Punjabis still remember and get the news of their relatives, who are still in the Western Punjab in Pakistan. The relation of the Tamils of Tamilnadu with that of Sri Lanka is viewed carefully and seriously. But, the Indians of other states do not get such details.After all, Jinnah lived in India and his house is there in Bombay / Mumbai[2]. But, when Jinnah. EVR, Ambedkar and others decided to meet, they met at the house of Ambedkar and not at that of Jinnah. In fact, many, including historians do not know that Jinnah, EVR and Ambedkar met together. No historian or researcher raised any question about it. Historians do not talk about Western Punjab and East Bengal or East Bengal and West Bengal. Therefore, it is imperative that Indian students should read about the leaders of other states also.

The history of the leaders of India, pre-1947 India and after 1947 India: How these leaders acted, reacted and counter-acted can be noted during the British rule, before and after independence. Particularly, the study of separatist leaders has been interesting. Though millions of documents, lakhs of books and thousands of photos are available, not all are available in the public domain. Not all of them were handed over to India by the British and Indian government also made them open to all. Of course, when the Indian historians become biased, their likes and dislikes changed completely. When most of the senior leaders started dying after independence because of age, the next generation of leaders have not been so, the current generation lost the chance of knowing facts about them. When India itself was divided into Afghanistan, Pakistan, Tibet, Nepal, Burma and Sri Lanka  either by administrative convenience or freedom struggle, separation created in knowing the leaders of other countries carved out of the “British India. ” When the  formation of linguistic based states within India completed, such exclusivism arose among the linguistic groups. Thus, the pre and post-1947 Indian history makes a lot of difference.

The politics of statue erection: Till 1970-80, Ambedkar was not known to the south, particularly, the Tamilnadu people. The DK-DMK leaders also did not bother about him.  Their speeches and writings show the fact. As they give importance and publicity about him, they did not do the same of them some 40-50 years back. But, suddenly, 1980s onwards, thousands of Ambedkar statues started appearing in Tamilnadu. At that time some even questioned, why statues for a person, who was not a Tamilian. Many Tamilnadu political and other leaders claim that they are the heir of Ambedkar and produce all sorts of rhetoric literature accordingly. Even if Prakash Ambedkar or Anandraj Yaswant Ambedkar comes to Tamilndu, they might be surprised or shocked to note how many are claiming the heir-ship. Mayavati started installing her statues in UP[3], just like what the Dravidian leaders did in Tamilnadu. Ironically, when the statue of Karunanidhi was installed, while he was alive, it was demolished on the occasion of death of his political rival MGR in 1987. Later, as mentioned above, the Ambedkar statues were started to be installed throughout Tamilnadu. The DK also joined the race with the installation of EVR statues everywhere. Thus, statue erection has beome a political culture in India.

Statue-tomb culture increasing in Tamilnadu: Now, perhaps none can / could point out the facts of the Dravidian leaders now elevated to divine level. Crores are spent to build memorials, buildings and other spots year by year. Thus, during the last 70 years, more and more neo-political-spiritual places are created. The tomb culture has already started from 1970 and now in Madras / Chennai, most of the Marina beach has been encroached by the tombs of C.N. Annadurai, M.G. Ramachandran, Jayalalita and M. Karunanidhi. There is a joke that every CM might reserve a place in the Marina Beach for the purpose. Their places of tombs have been constructed, reconstructed, renovated, modified, enlarged many times spending crores of money. Evidently, a new type of cult has been created and none can criticize such sectorial rituals, factional rites and group lirugy. The yearly rituals and ceremonies are conducted on the days of birth, death and other occasions. The beach has also been lined with many statues and they are increasing year by year. “Manimantapam” has become a routine affair and it is declared for every leader, evidently chosen based on caste, religion and other sectarian reasons. Under such circumstances, only esteemed eulogy, superlative tributes, and praising elegy are only allowed. The life-histories of all these leaders are not written or know to the public. Thus, tomb-statue culture also suppress the facts of the leaders.

Mythologization of life-histories of leaders: Even among the State / regional leaders like – Sheik Abdullah, Jagjivan Ram, Karpoori Thakur, Om Prakash Chautala, Charn Singh, Prafulla Kumar Mohanti, Lal Denga, Jyoti Basu, Biju Patnaik, N. T. Rama Rao, E. V. Ramasami Naicker, Potti Sriramulu, Nambudripad, Ramakrishna Hegde, Bal Thackery, Vijayaraje Sindia, Man Mohan Singh, etc., many of them are forgotten now. Only for illustrative purposes, few leaders have been mentioned and it is not exhaustive list. In many cases, their real life-histories have been mythologized, though, they lived just 100 years back and some are living also. The regional parties, of late, have been trying to mythologize and portray their leaders in the new cast, so that the past is erased or completely changed. As the political and social leaders are claimed by different parties, they try to project them to suit their ideology and hence suppress the facts that are not suitable to them. Thus, the suppression of facts work in different ways with the modern mythologization. Here, also no historian or researcher gives 100% authentic biography, yet, lessons are included in the textbooks for students to read and answer as per the designed pattern, as otherwise, the students cannot get marks and even pass the exams.

How facts are suppressed[4]: Generally, negationism[5] is applied to suppress all the negative aspects of life of any particular leader and new positive aspects are added year by year by the followers, disciples and admirers. However, as the relatives, friends and contemporaries live even today, they know the facts and hence, they point out in incorrect projection of such leader. Here also such persons are threatened or warned not to meet any persons, give interview and so on. Thus, the old persons of 70 to 100 years old are also prevented to tell the truth. Of course, in the 100-200 years newspapers also, some news would have come and researcher could find out. Here also, the researchers are harassed and access denied maximum. They are asked to come again and again, send back on flimsy pretext and thus, they too stop coming. Yet, such details are prevented to be recorded in the mainstream media, books and journals. Even in the research journals, conference proceedings and seminar compilations, certain vested interests see that they are excluded. Thus, systematically such details are suppressed forever and in due course, they are forgotten.

© K. V. Ramakrishna Rao

15-05-2024

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[1]  The Greater India Society for the study of Indian culture in East, South East and Central Asia. The terms the Society used in its aims and objects to describe the vast geographical expanse of what it felt constituted ‘Greater India’ now are largely forgotten and perhaps sound somewhat archaic: ‘Serindia, India Minor, Indo China and Insulindia’ referring respectively to what corresponds now roughly to modern Xinjiang, India, South East Asia and North West Pakistan, Afghanistan and parts of Iran. 

[2] Jinnah Mansion, also known as the South Court, is an unoccupied house in Malabar Hill, a premium neighbourhood of the city of Mumbai in India associated with Muhammad Ali Jinnah, the founder and first governor-general of Pakistan. It was built by Jinnah and remained his main residence for 10 years until he left in 1946 for Karachi.

[3] Mayavati justified before the Supreme Court during the hearing in 2009 petition against the profusion of statues of Mayawati, her mentor Kanshi Ram and elephants – her party Bahujan Samaj Party (BSP)’s symbol – built at parks in Lucknow and Noida with taxpayers’ money when she was chief minister between 2007 and 2012. The statues of bronze, cement and marble had critics accusing her of self-obsession and megalomania.

[4]  As the author himself has faced and undergone all such problems, such exigencies can be explained in detail, yet, it is not possible.

[5] Historical negationism, also called historical denialism, is falsification or distortion of the historical record. It should not be conflated with historical revisionism, a broader term that extends to newly evidenced, fairly reasoned academic reinterpretations of history. In attempting to revise the past, historical negationism acts as illegitimate historical revisionism by using techniques inadmissible in proper historical discourse, such as presenting known forged documents as genuine, inventing ingenious but implausible reasons for distrusting genuine documents, attributing conclusions to books and sources that report the opposite, manipulating statistical series to support the given point of view, and deliberately mistranslating texts.

The origin, development and importance of Hero-stones in India – special lecture by Dr Poongundran organized by the Indological Research Institute (IRI) (2)

The origin, development and importance of Hero-stones in India – special lecture by Dr Poongundran organized by the Indological Research Institute (IRI) (2)

As Dr Poongundran lectured in Tamil, the details have been translated to reach the non-Tamil readers and thus, the details gathered from the media – public domain available have been compiled and added here. Though, some details could be repetitive, the importance could be noted.

How discovery of the Hero-stones proceeded: The discovery of the three inscribed hero stones, which date back to the 3^rd century BCE, at Pulimankombai in Theni district in 2006, is now a pictorial document along with all other estampages of the memorial stones documented in the book Nadukal Kalvettukkal (Inscriptions from hero stones), authored by eminent archaeologist R. Poongundran, former assistant director, Tamil Nadu Archaeology Department[1]. The memorial stones which display inscriptions in the ancient Tamil Brahmi script throw light on the literacy of the ancient Tamil society. “The three hero stones were discovered by the staff and students from the Department of Epigraphy and Archaeology of Tamil University, Thanjavur. The memorials were, for the first time, spotted in the village Pulimankombai, when a piece of land was tilled for agriculture,” informs Poongundran. 

References from the books of Dr Poongundran: Besides the three hero stones discovered at Pulimankombai, plenty of other ones documented in Poongundran’s book, stand testimony to the idea of ancient Tamils considering cattle as their wealth. The book speaks of the hero stones erected in memory of the warriors, who died in seizing the enemy’s cattle and recovering theirs from the foe. The seizing of an enemy’s cattle as a declaration of war was called Aakolpoosal in classical Tamil. “The two themes Vetchi (the act of seizing enemy’s cattle) and Karanthai (the act of recovering the cattle from the enemy) were described in Tolkapiyam, the available ancient treatise of Tamil. Besides, many songs in Sangam Tamil literature speak on erecting the nadukal in memory of the warriors who died in the act of seizing the enemy’s cattle and recovering theirs from the enemy” informs Poongundran. One of the three ancient hero stones discovered at Pulimankombai informs in its Tamil Brahmi inscription that the memorial was erected to honour a warrior named ‘Pedu Theeyan Andhavan’, who was killed during his attempt in seizing his enemy’s cattle in a village called ‘Koodal’. 

Tamil literary references: Reminding the origin of worshipping ancestors as family deities, the 335^th song in Purananuru, a Sangam period work, says that there were no other Gods other than the slain warriors depicted in the hero stones. Sangam age poet Mangudi Kizhar describes the hero stones thus in his lyric: 

There are no gods, other than the

memorial stones of heroes who blocked enemies,

killed their elephants with lifted, bright tusks

and got killed, to be worshipped with rice showerings!

Aavur Mulankizhar, another Sangam age poet, while writing on the death of his benefactor Malli Kizhan Kaariyathi, informs :

… now that he has become

a memorial stone, that young hero with a victorious spear, who

killed the cattle raiders…… he returned wearing fragrant ‘karanthai’ garlands that hang

down like udders of cows.

(It was a tradition in the ancient Tamil society to wear garlands stringed of vetchi flowers when going off on cattle raids and wear garlands of karanthai flowers while returning). “The language used in most hero stones was in vernacular. Besides, there are also a few memorial stones which contain the information on the deceased in the traditional Tamil verse forms Aasiriyappa and Venba” says Poongundran.

Hero-stones for the marginalized: Hero stones were crafted for the common, marginalised people in the northern belt of Tamilnadu when most of them died trying to protect their cattle, considered a major wealth, said Tamil Nadu State Archaeology Department former deputy director Dr R Poongundran[2]. He was speaking at the seminar on ‘Thondaimandalam, history, archaeology, art and folk traditions’, organised by the friends of heritage sites in Chennai[3]. Hero stones in this region were usually installed by relatives or younger warriors. They erected the stones in memory of these people, who sacrificed themselves for the sake of society and also worshipped them. In Tamil Nadu, there is a hero stone even for a dog that died in a battle along with its master, with its name inscribed on it. Another stone was erected for a fowl, he said. Poongundran said the practice of erecting hero stones continued till the 12^th century CE.

The Hero-stones erected for common people also for the services rendered: Following Keezhadi excavations, where artefacts belonging to the sixth century were discovered recently, two hero stones belonging to the fifth century were discovered at Desoor village near Vandavasi on Tuesday. A team of officials from  Tiruvannamalai Historical Research Centre discovered as many as five stones, out of which two belong to the fifth century and others, to the 10th century. The two stones, which are five feet in height and 1,500 years old, have inscriptions in the ‘Tamil language’. Tahsildar (HS) S Balamurugan told Express, “The scripts indicated that they belonged to the fifth century.” Based on information given by a revenue officer, the team conducted research and found the stones near a dilapidated structure. Balamurugan said[4], “The stones were found intact, and the locals were performing poojas. The other three stones discovered in the same place belonged to the 10th century. Upon closer examination, we found a stone had two images of a father and son, which is a first-of-its-kind in the district.” According to historian, R Poongundran[5], “Hero stones were erected in memory of Kotrambha Kizhar and his son Seelan.”

The Hero-stones of the Pallava period: Archaeologists have discovered four hero stones dating back to the Pallava dynasty, at Vathalmalai in Noolahalli panchayat[6]. The hero stones were placed in honour of people who had lost their lives when fighting against robbers and defending their village[7]. The stones were also engraved with ‘vatteluttu’, an ancient South Indian alphabet. Speaking to TOI, Kumaravel Ramasamy, secretary, Yakkai Heritage Trust (YHT) said, “Of the four hero stones, one stone is from the Mahendravarman Pallava period (600 CE-630 CE), while two stones are from the Eswara Varma Pallava period (705 CE – 710 CE). The last stone is unidentifiable as it is damaged.” He said each stone depicted two heroes who lost their lives while fighting to save their village. The names of the kings, Mahendravarman Pallava and Eswara Varma Pallava, were engraved in vatelluthu letters. A team of archaeological experts, led by YHT secretary Kumaravel, and comprising president Sudhakar Nalliappan, Chandran, Vignesh Varman, and Sathish Kumar, found the stones in the first week of September. They had sent details of the hero stones to R Poongundran, former deputy director, the archaeology department, Chennai, for further studies. Poongundran said vatteluttu inscriptions are usually found only in towns and villages. “It is very rare to discover such hero stones in Vathalmalai, which is a tribal region.” He added that the heroes engraved on the stones were depicted carrying bows, arrows and swords. “They are shown continuing to fight even after arrows have pierced their bodies,” Poongundran added.

A woman installing Nadukal for her husband: A hero stone at Semmayagoundenpalayam in the district might not be known to the outside world, but it has tales to tell from as early as the eighth century[8]. Usually hero stones are built by a group of people belonging to a hamlet or by male relatives of a local hero[9]. But this one has been installed by a woman in memory of her husband who killed a leopard that strayed into the hamlet for killing cattle. A hero stone at Semmaya.gounden.palayam in the district might not be known to the outside world, but it has tales to tell from as early as the eighth century. People in the vicinity have been offering pujas to the stone from time immemorial with a belief that arthritis and few other ailments related to the veins would be cured.

© K. V. Ramakrishna Rao

05-05-2024

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[1] Documenting Tales behind Slain Heroes, By B. Meenakshi Sundaram, Jul 26, 2021;

https://simplicity.in/app/articledetail.php?aid=1286

[2] Times of India, Hero stones established for men from marginalised sections in Tamil Nadu, TNN / Updated: May 8, 2023, 09:58 IST

[3] https://timesofindia.indiatimes.com/city/chennai/hero-stones-established-for-men-from-marginalised-sections/articleshow/100060991.cms

[4] Indian express, 1,500-year-old hero stones discovered in Tamil Nadu’s Vandavasi, Updated on: 14 Nov 2019, 7:04 am

[5] https://www.newindianexpress.com/states/tamil-nadu/2019/Nov/14/1500-year-old-hero-stones-discovered-in-tamil-nadus-vandavasi-2061476.html

[6] Times of India, Four hero stones from Pallava dynasty discovered in tribal region, TNN / Sep 15, 2023, 09:35 IST.

[7] https://timesofindia.indiatimes.com/city/salem/four-hero-stones-from-pallava-dynasty-discovered-in-tribal-region/articleshow/103679360.cms

[8] The Hindu, A hero stone tells a tale from eighth century, October 13, 2014 01:50 am | Updated April 17, 2017 06:38 pm IST – Tirupur: R. VIMAL KUMAR.

[9] https://www.thehindu.com/news/national/tamil-nadu/a-hero-stone-tells-a-tale-from-eighth-century/article11067897.ece

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 (3).

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 (3).

28-03-2024 (Thursday): As I was expecting some photographs, I could not include them in the earlier postings and now included here. The paper, “The precept, concept and evolution of “minor deities” in India,” was presented first on the day with PPT. As only 15 minutes were given, it was wound up and completed. It covered the theme of the seminar, and it concluded with the following note:

Conclusion: In the Indian context, the question of “minor deities” covers thousands of years with many changes, modifications and incorporation. Thus, their representation in the art differs from time to time. Their position today as appearing in situ, at remote places, in the museums, temples functioning and deserted, inside and outside the temples and momentary worship for the occasion and all other exigencies also cannot decide the finality of the status of “minor deities”. In the modern context, to what extent, the syncretization, inculturation and inter-religious dialogue activities can be accepted has to be analyzed. They have to be two-sided and cannot be carried on in one way.

Only the believers of Gods and Goddesses have to be acceptable enough to accommodate all gods and goddesses, as they live in a secular state, if not a secular society. “If believers of Gods abuse Gods, seekers of Gods destroy Gods, faithful followers of one religion question the faith of others and, against all moral and ethical codes and universal principles, conduct pseudo-spiritual and psychological-religious warfare against another religion, then these activities are not “inculturation” but “outculturation”, as religion and culture are inseparable for Hindus[1].

“Theocentric and theocratic eclectics are as dangerous as nuclear, chemical and other warheads. The concept of “My God is your God, but your God is No God” does not foster understanding, co-operation and goodwill. The concept should be changed to “Your God is my God and my God is your God” and accepted by all religions…This is the only way for humanity today. Super God Rivalry, religious superiority, racial / arrogant theology, theocratic world domination and neo-spiritual globalism cannot make “believers” live in peaceful co-existence with others”[2].

In one way, the concept of “minor deities” creates an inferiority complex among the believers, as they have to accept the existence of “major deities.” However,  when kuladevata worship comes, all have to go there to remote places without any discrimination. Thus, such deities continue forever, as long as the believers are there. Only the families should remember their kula-devatas.

29-03-2024 4 to 5 pm: Technical Session – VI was held at the Gallery, parallel and chaired by  Dr. J. Soundararajan, Associate Professor & Head i/c Dept. of Ancient History and Archaeology, University of Madras and the following papers were presented:

Kandasami temple

The 27 sculptures there…

Sculptures of Vethalas

1. Mrs. Geetha C[3] – “Vedhalas Worship in Cheyyur” – Cheyyur Kandaswamy temple is one of the Least Known temples of Tamilnadu. Cheyyur is a place that is located off the East Coast Road about 80 km from Chennai and the main deity of this temple is Lord Muruga who is worshipped as Kandaswamy. The Kandaswamy temple is an ancient temple that was built during the Chola period and it has no Gopuram at the entrance. The temple faces the South and the main deity faces the East. The main Lord of the temple is Sri Kandaswamy with his wives Valli and Devayanai.

There are 27 Vedalams (Bethals) on the inner side of the compound wall of the temple.[4]. These 27 Vedalams are found with their hands lifted up representing the 27 Birth Stars or Nakshatras worshipping Lord Muruga. These 27 Vedalams that are found here are believed to be the 27 Boodaganas who helped Lord Muruga in fighting the Demon Soorapadman. These 27 Vedalams obey the instructions of Lord Bhairava and so you can see the separate deity of Bhairava alongside the Vedalams. The day of Ashtami, that falls after the Full Moon is called ‘Theipirai Ashtami’. This day is considered to be more auspicious for Bhairava. On this day, the devotees worship the Vedalam that represents their Birth star. On the day of Theipirai Ashtami, the Vedala pooja usually starts with Vinayaka Sankalpa, followed by special Archanai for the Vedalams with Red Arali (Nerium) flower. Then it will be followed by Abishekam and Special Archanai for Bhairava with 8 different types of flowers.

Uma presenting paper on Kubera..

Uma presenting paper – audience………

Uma presenting paper – audience- another view

• Mrs. C. Uma[5] – “Kubera – The Lord of Wealth and his influences in Indian Society” – Kubera – कुबेर, also known as Kuvera, Kuber and Kuberan, is the god of wealth, and the god-king of the semi-divine yakshas in Hinduism. He is regarded as the regent of the north (Dikpala), and a protector of the world (Lokapala). His many epithets extol him as the overlord of numerous semi-divine species, and the owner of the treasures of the world. Kubera is often depicted with a plump body, adorned with jewels, and carrying a money-pot and a club. Originally described as the chief of evil spirits in Vedic-era texts, Kubera acquired the status of a deva (god) only in the Puranas and the Hindu epics. The scriptures describe that Kubera once ruled Lanka, but was overthrown by his half-brother Ravana, later settling in the city of Alaka in the Himalayas. Descriptions of the “glory” and “splendour” of Kubera’s city are found in many scriptures. Kubera has also been assimilated into the Buddhist and Jain pantheons. In Buddhism, he is known as Vaisravana, the patronymic used of the Hindu Kubera and is also equated with Pañcika, while in Jainism, he is known as Sarvanubhuti.

• K. Bakialakshmi[6] – Jyestha (Thavvai) – Jyestha or Jyeshtha = ज्येष्ठा, Jyeṣṭhā, “the eldest” or “the elder”) is the Hindu goddess of adversity and misfortune. She is regarded as the elder sister and antithesis of Lakshmi, the goddess of prosperity and auspiciousness. She is commonly referred to as Moodevi in South India. Jyestha is associated with inauspicious places and sinners. She is also associated with sloth, poverty, sorrow, ugliness, and often depicted with the crow. She is sometimes identified with Alakshmi, another goddess of misfortune. Her worship was prescribed for women, who invoked her to keep her away from their homes. Jyestha appears in the Hindu tradition as early as 300 BCE. Her veneration was at its peak in South India in the 7th-8th century CE. By the 10th century, her popularity had waned, pushing her into oblivion. Today, numerous ancient images of Jyestha still exist, though she is seldom worshipped. She tried to equate Jyesta with Thavvai (Muthevi, Muthadevi etc) with sculptures of Tamilnadu. Nowadays, learned bloggers have been blogging on different subjects in detail and they can be converted into a book. For example, about this subject, a seven-part blog is available with all information, photos and other details in Tamil[7].

Tavvai sculpture found in Tamilnadu abandoned at several places……

• Ms. S. Nithya[8] –  “Iconography of Vārāhi” – Varahi = वाराही, is one of the Matrikas, a group of seven mother goddesses in the Hindu religion. Bearing the head of a sow, Varahi is the shakti (feminine energy) of Varaha, the boar avatar of the god Vishnu. In Nepal, she is called Barahi. In Rajasthan and Gujarat, she is venerated as Dandini. Varahi is more commonly venerated in the sect of the Goddess-oriented Shaktism, but also in Shaivism (devotees of Shiva) and Vaishnavism (devotees of Vishnu). She is usually worshipped at night, using secretive Vamamarga Tantric practices. The Buddhist goddesses Vajravārāhī and Marichi have their origins in the Hindu goddess Varahi. She tried compare the sculptures, but could not differentiate among the Jain, Buddhist, Hindu and other splinter tantric groups.

Varahi sculpture……..

When many research materials are available in the public domain research has to be new, different and appropriate: If any person, serious researcher, professor or an expert of the discipline attending conferences, seminars, congress or workshop continuously, he / she could find out that how papers are repeated with the material that is already available. The paper presenters, papers who prepares or researcher doing studies on any subject could also find such materials are available already in the public domain. After the advent of internet and the digitization of papers and books, anyone can easily access them. So also others, thus, the source, authenticity and veracity can be verified very easily. Nowadays, the plagiarism software points out, and it has become a tedious process of revising the PhD thesis again and again. The flow, way of expression and writing language also play important role, where the researcher has to maintain his / her individuality.  Therefore, the paper presenters should be judicious enough to take sources, use them properly and come out with new findings or at least new interpretation.

Research should be judicious and independent without bias: Research cannot be putting the “result” first and then finding the source or the supporting materials. Such researcher always tempts to take the material that is favourable and reject or ignore that is not required or against his “result.” The researcher has to follow the rule of “audi alterum partem” (to hear / listen the other side). Thus, a well-seasoned, unbiased and balanced researcher would go into all sources and learn from them. Suppose, if his hypothesis is wrong, then, definitely, he has to change the topic. How Newton discovered the Law of Gravitation, just by looking at the falling apples? Were apples flying in the sky instead of falling on the ground before? No, not at all. Therefore, thinking new is very much essential for a researcher, that too, different from others.

Academically conducted seminar: CPRIIR has self-contained expertise for conducting seminars, conferences and congresses also for many years. I have been attending for the last 30 years. The Director and the staff have been well-trained and they conducted the seminar academically giving an opportunity to the paper presenters. They have been meticulous in carrying out the programme very systematically. I had a feeling, as if I was there on Saturday also!

© K. V. Ramakrishna Rao

30-03-2024.

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[1] K. V. Ramakrishna Rao, Pollution of Hinduism, a letter appeared in Indian Express, March 28, 1989.

Collins, Paul. “The Praxis of Inculturation for Mission: Roberto de Nobili’s Example and Legacy.” Ecclesiology 3.3 (2007): 323-342.

[2]Sita Ram Goel, Catholic Ashrams, (Letter published in Indian Express March 28, 1989), Voice of India, New Delhi, 1994, p.161. Also, see here: http://voiceofdharma.com/books/ca/ch14.htm

[3] Abstracts, sl.no. 15; p.36.

[4]  Cheyyur Kandaswamy Temple – An Unique Temple With 27 Birth Star Vedalams – https://gosthala.com/cheyyur-kandaswamy-temple-a-temple-with-27-birth-star-vedalams/

[5] Abstracts, sl.no. 33; p.53.

[6] Abstracts, sl.no. 13; p.27.

[7] Vedaprakash, Muthevi, Muthadevi, Tavvai, Mundadevi etc., September 2018;

1. https://indianhistoriography.wordpress.com/2018/09/11/mudhevi-claiming-as-tamil-goddess-with-race-racial-and-racist-theories/
2. https://indianhistoriography.wordpress.com/2018/09/11/lakshmi-alakshmi-interpreted-by-dravidian-writers-without-any-basis-mudevi/
3. https://indianhistoriography.wordpress.com/2018/09/12/mudevi-tamil-experts-write-without-caring-for-historical-evidences-and-chronology/
4. https://indianhistoriography.wordpress.com/2018/09/12/mudevi-caught-in-aryan-dravidian-race-interpretation-without-historical-evidence/
5. https://indianhistoriography.wordpress.com/2018/09/12/tamil-writers-do-propaganda-without-any-historical-evidences-delving-upon-aryan-dravidian-myths/
6. https://indianhistoriography.wordpress.com/2018/09/12/vamacharya-amorous-sculpture-and-biased-research-mislead/
7. https://indianhistoriography.wordpress.com/2018/09/12/mudevi-muttadevi-thavvai-jyestha-devi-dravidian-witers-confusing-and-misleading-without-historical-evidences/

[8] Abstracts, sl.no. 19; p.35.

The Proceedings of the 82nd session of Indian History Congress held at the Kakatiya University (4)

The Proceedings of the 82^nd session of Indian History Congress held at the Kakatiya University (4)

IHC opposing RSS for demonizing Nehru: Expressing grave concern over the growing communal politics in the country, the newly elected General President of the Indian History Congress (IHC), Prof Aditya Mukherjee stressed the need to embrace the ideology of former Prime Minister late Jawaharlal Nehru which will help ‘to explain our present and chart out a vision of the future[1]’. Delivering the General President’s address on “Jawaharlal Nehru in Our Past, Present and Future” at the 82^nd Session of Indian History Congress soon after his installation at the Kakatiya University (KU) campus here on 28-12-2023, Thursday, Prof Mukherjee said, “It is because of what Nehru stood for that he is demonized so blatantly by the communal forces today[2]. All kinds of lies and abuse are spread about him using the massive propaganda machinery that the communal forces command today[3]. Nehru is blamed for all of India’s problems for the partition of the country.”[4] Detailing the attempts to tarnish the image of Nehru by the RSS, he said, “A book called 97 Major Blunders of Nehru has now been expanded to “Nehru Files: Nehru’s 127 Historic Blunders”. The list keeps growing as new ‘facts’ are invented. He is even said to have a secret Muslim ancestry.”

Why Aditya is repeating the stuff again and again?: “The demonizing of Nehru and the values he stood for could only be done by distorting history and that is what communal forces have done blatantly,” Prof Mukherjee alleged. Summing up his speech, Mukherjee said “Nehru’s fantastic efforts to raise India from what Tagore called the ‘mud and filth’ left behind by the British has now been replaced with the Indian people being pushed back into that same ‘mud and filth’ of ignorance, obscurantism, dis-empowerment, unfreedom and above all communal hatred.” Incidentally, it is noted that he has repeated the stuff that already appeared in the “National Herald,” the Congress mouth piece[5]. Ironically, the title also appears similar, “Why they demonize Nehru.”[6] Of course, in 2015 when he addressed a seminar at AMU organised ahead of November 14, the 126^th birth anniversary of India’s first PM said[7], “it had become quite the fad to “demonize” India’s first prime minister and hold him responsible for whatever ails modern India. “This tendency can be countered with a proper reading of history”[8].

Mridula Mahajan flayed the incumbent government at the Centre: Earlier, the Chief Guest of the programme, Dr Mridula Mukherjee, Professor of History (Retd.), Jawaharlal Nehru University, in her address also flayed the incumbent government at the Centre for its attempts to misuse and distort Indian history. She stressed the need to stand up against the assault on democracy. It is not known why historians should be associated with any political party, when the talk about secularism, communalism, sectarianism, fascism and so on. Ironically, they have already been accused of holding Government jobs and as well as associating with political parties. In fact, Mridula faced such charges. When they preach to others for some values, then, they should first follow the same. We know what Sri Ramakrishna Paramahamsa has advised, “One should have the badge of authority for preaching, as otherwise, preaching becomes mockery”!

Mridula Mukherjee wrote “History of Congress Party”: Historian Mridula Mukherjee is a member of the editorial board that brought out the official history of the Congress, although she is the director of Nehru Memorial Museum & Library (NMML), an autonomous body under the ministry of culture[9]. As per the rules, she is prohibited from associating with any political party[10]. “Congress and the Making of Indian Nation”, a two-volume publication brought out by the Congress and released recently during its plenary session, has finance minister Pranab Mukherjee as chief editor and commerce minister Anand Sharma as convener of the editorial board[11]. The book was released by PM, who is also the culture minister, and Congress president Sonia Gandhi[12]. There is a team of professional historians associated with the project. Mridula, her husband Aditya Mukherjee, a professor of history at Jawaharlal Nehru University, her sister Sucheta Mahajan, also in JNU’s history department and Bhashyam Kasturi, her colleague in NMML, and Rizwan Qaiser, from the department of history and culture, Jamia Millia Islamia, are all part of the team. Kasturi is a contract employee. While sources in the JNU and Jamia administration could not confirm if association with a political party is flouting service rules, in case of Mridula Mukherjee, the violation is clear. She has just over eight months left of her tenure.

What S A Nadeem Rezavi talked about: Secretary of Indian History Congress, Prof S A Nadeem Rezavi, in his welcoming address, also expressed similar views and gave a brief about how the IHC fought against the communal and dictatorial forces since its inception. He appears to be of “Anti-Modi” campaigner type, as had confronted his own VC in such an ideological war[13]. SAZ Rezavi was suspended by the AMU VC in 2016 for his objectionable comments on VC[14]. It is surprising that the historians have been contradicting or confronting each other whenever they were involved with politics. When, the AMU Vice Chancellor Lt. General (retd.) Zamiruddin Shah’s remarks on BJP’s prime ministerial candidate Mr. Narendra Modi in an interview published in The Times of India on 7 May 2014 was of appreciative nature[15], a number of History academics of AMU, JNU and Delhi University on 9 May 2014 adopted a resolution objecting to and criticising him[16].

“secular and scientific study of history”: KU VC, Prof T Ramesh, who presided over the programme, has praised the IHC for its secular and scientific study of history. He reminded the audience that the KU hosted the IHC in 1993. Registrar Prof T Srinivas Rao, outgoing General President of IHC Prof Kesavan Veluthat, and several other noted historians were present. Again the problem has been what is exactly “secular and scientific study of history”, what is “secular and scientific study ..” etc., when the IHC members have been reading, listening and watching the papers, books, speeches and acts of the elite, emeritus and popular historians.  

KU Vice-Chancellor appeals to historians to research Kakatiya irrigation system: Kakatiya University (KU) Vice-Chancellor, Prof Thatikonda Ramesh, emphasised the imperative for historians to adopt a scientific approach to studying history amidst contemporary challenges[17]. Addressing the valedictory session of the 82^nd session of the Indian History Congress (IHC), Prof Thatikonda Ramesh highlighted the dwindling interest in historical disciplines, stressing the responsibility of historians and researchers to revive this interest[18]. He underlined the crucial role of history in administration and lamented the lack of enthusiasm for social sciences, contrasting it with the rapid advancements in technology. Prof Ramesh also praised the enduring usefulness of Kakatiya tanks and irrigation systems and urged members of the IHC to spearhead extensive awareness programmes for history’s study and preservation. KU Registrar Prof T Srinivasa Rao presided over the event. General President of the Indian History Congress, Prof Aditya Mukherjee, IHC Secretary SA Nadeem Rezavi and others spoke. The conference saw 1,063 researchers presenting papers over three days, culminating in the passing of several resolutions during the session.

Valedictory session: Deputy Chief Minister Mallu Bhatti Vikramarka is scheduled to attend the concluding session of the IHC annual session on December 30^th 2023. However, it appears that he did not turn up.

© K. V. Ramakrishna Rao

01-01-2024

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[1] Telangana Today, Communal forces demonizing Nehru, says Prof Aditya Mukherjee, BY UPDATED ON – 03:25 PM, THU – 28 DECEMBER 20.23

[2] https://telanganatoday.com/communal-forces-demonizing-nehru-says-prof-aditya-mukherjee

[3] Deccan Chronicle, Adopt Nehru’s ideology to protect democracy in country: IHC, DC Correspondent, Published on: December 28, 2023 | Updated on: December 28, 2023

[4] https://www.deccanchronicle.com/nation/in-other-news/281223/uhc-calls-for-fight-against-communal-politics.html

[5] National Herald, Why they demonise Nehru, Purushottam Agrawal, Published: 14 Nov 2022, 12:00 PM

[6] https://www.nationalheraldindia.com/opinion/why-they-demonise-nehru

[7] Times of India, Demonizing Nehru has become quite the fad : Historians, Eram Agha / TNN / Updated: Nov 12, 2015, 20:28 IST

[8] https://timesofindia.indiatimes.com/india/demonizing-nehru-has-become-quite-the-fad-historians/articleshow/49759429.cms?from=mdr

[9] Times of India, Nehru library head on Cong panel, flouts rules, Akshaya Mukul / TNN / Dec 29, 2010, 01:18 IST.

[10] https://timesofindia.indiatimes.com/india/nehru-library-head-on-cong-panel-flouts-rules/articleshow/7181440.cms?from=mdr

[11] The Telegraph, Congress confronts dark chapter 125-year history, as the party sees it, Our Special Correspondent, Published 29.12.2010, 12:00 AM.

[12] https://www.telegraphindia.com/india/congress-confronts-dark-chapter-125-year-history-as-the-party-sees-it/cid/450385

[13] Indian express, AMU prof suspended for objectionable FB post, By: Press Trust of India, Aligarh | July 24, 2014 04:34 IST

[14] https://indianexpress.com/article/cities/lucknow/amu-prof-suspended-for-objectionable-fb-post/

[15]    Radiance weekly, Academics Slam AMU VC’s Remarks on Modi, Written by…., Published on September 29, 2022  https://radianceweekly.net/academics-slam-amu-vcs-remarks-on-modi/

[16] The signatories to the resolution released by the Deputy Coordinator, Centre of Advanced Study in History, Aligarh Muslim University, Aligarh, are Irfan Habib, Professor Emeritus, AMU; D.N. Jha, Professor of History (Retd.), Delhi University; P.K. Shukla, Formerly, Member Secretary, Indian Council of Historical Research; I.A. Khan, Professor of History (Retd.), AMU; Shireen Moosvi, Professor of History (Retd.), AMU; Mridula Mukherjee, Professor of History, J.N.U.; Ramesh Rawat, Professor of Hindi, AMU; S.A. Nadeem Rezavi, Associate Professor, AMU; Aditya Mukherjee, Professor of History, J.N.U.; Farhat Hasan, Professor of History, Delhi University; S.Zaheer Husain Jafri, Professor of History, Delhi University; Ishrat Alam, Associate Professor of History, AMU; and Shalin Jain, Associate Professor, Delhi University.

[17] Telangana Today, KU Vice-Chancellor appeals to historians to research Kakatiya irrigation system. PUBLISHED DATE – 08:54 PM, SAT – 30 DECEMBER 23

[18] https://telanganatoday.com/ku-vice-chancellor-appeals-to-historians-to-research-kakatiya-irrigation-system

The Proceedings of the 82nd session of Indian History Congress held at the Kakatiya University (3)

The Proceedings of the 82^nd session of Indian History Congress held at the Kakatiya University (3)

Mridula Mukherjee who inaugurated the session: Mridula Mukherjee is the daughter of V.D. Mahajan. Vidya Dhar Mahajan (1913-1990) was a historian, political scientist, and advocate. He married to Savitri Shori Mahajan who was a historian. They had two daughters and one son. Their son Ajay Mahajan and daughters Sucheta Mahajan and Mridula Mukherjee are also historians. Sucheta and Mridula have been professors of history at the Jawaharlal Nehru University’s Centre for Historical Studies. Sucheta had been a visiting scholar at the College of Wooster in Ohio and Fondation Maison des Sciences de l’Homme (Foundation House of Human Sciences) in Paris. Mahajan died on 10 July 1990 at the age of around 77 years. Ironically, he studied at the Sanatan Dharma College, Lahore which was closed after 1947 and started in 1948 in India. Perhaps, the IHC might dub him as “nationalist” historian placing him along with Jadunath Sircar, KAN Sastri, Ajay Mitra Sastri and others[1]. However, Mridula Mukherjee has been that of “IHC category.” She has been rebellious and litigant also, as she fought legally against her brother and also with the government, when she was not given an extension for his post.

Ancient India

Hindu identity and Indian nationalism

Parallel sessions on different topics, symposiums etc: The Aligarh Historians Society started holding special sessions with invited historians on some selected themes and topics. Most of the lectures would be monotonous, as the speaker or the paper reader would go on to speak or read and most of the audience would be in the relaxing mode. Rarely, there would be interaction or questions allowed. College delegates might feel that it would be esteemed to be there and listen to them. This year, they announced that K.L. Tuteja delivered ‘Professor S C Misra Memorial Lecture’ and K.M. Shrimali a special lecture on ‘Sanatan Humanism’ at the university auditorium from 5.30 p.m. at the university auditorium on Thursday.

The three-day event also featured a symposium on –

1. ‘Reason and Ideology in Indian History’ and parallel sessions –
2. Aligarh Historians Society Panel on ‘Reconstructing Indian Economic History’ and
3. IHC panel on ‘Deccan: Past and Present’ and ‘Dalit History Panel’.

About, “dalit,” very often, they used to make hue and cry, but, none bothered about the constitutional validity and legality. Just like some vested media and the Christian groups, interestingly, these historians also engage themselves and rehash what they have already recorded in their writings and speeches. They would be verbose with narratives and discourses based on micro and macro studies with a lot of usage of statistics also[2]. In fact, to prove their points, they use statistics and such data manipulation can be easily found by the mathematicians and statistics experts. This also, I have been pointing out many times. 

Symposium on dalit..

What you should do, if your paper is not listed: These  details are included in the “List of papers” booklet issued by the IHC:

• If a paper is not listed here or in the Supplementary List, because a member’s paper was not received in time or for some other and the member wishes to present it at this session, he/she may please hand over two copies of the paper at the Secretary’s Office immediately.
• If a member had sent his/her paper in time, and it is not listed in the Section for which he had sent it, he may please check it in the Section to which by its theme it may have been assigned. For example, if a paper is sent to Section I or II, but deals with archaeological matters, it may be found in Section V (Archaeology). If it is still not found there, the member concerned may please immediately inform the IHC office at the venue of the session.
• Some members while sending their papers omitted to give their Membership Nos. They would need to let us have their Membership Nos. before presenting their papers, in the Assigned Sections.
• It will not be possible to include any paper that has not been received latest by 4 pm., on the first day of the session

So just to get into the “List of papers,” one has to pass through such ordeal, but, what they say about the publication of the paper presented. Read the following carefully.

Ancient India

Health and medicine

Health and medicine session.

IHC standards coming down or it wants to go the easy way: The IHC claimed[3], “Due to constraints of space, summaries have not been published over the past several years. Since 2016, the list of papers presented has also been omitted, as all papers presenters are awarded certificates at the session itself.”

• 2016 to 2022, “the following papers were also presented” – list was not printed, in other words, those papers are rejected, they have to be happy with the certificates given!
• The editorial policy as had been recorded above shows their way of functioning, selecting and accommodating in the bulky volume. Therefore, “Due to constraints of space,” excuse becomes redundant.  
• That “all papers presenters are awarded certificates,” is quite amusing, as they have not come here to get such “awards,” that too, “at the session itself”!
• Because, they would not be given at any other place, as IHC would not conduct any ritual to do so.
• In fact, it is not any ISI or ISO 90021, such standard certification to be displayed.
• When the papers of Sectional presidents are already printed and distributed during the session, there is no necessity to print their papers again in the volume to waste paper. They are “awarded” for heading the session suitably.
• Yet, these rituals are conducted and going on.

The scientific approach to study history is also and always emphasised for the last 40 years.

How delegates react to the local media?: Some local media persons tried to get feedback from the delegates and the delegates mostly praised the IHC, organizers and the arrangements made, in a stereotype mode that appears artificial. There were cultural and entertainment programs arranged in the evening. The videos uploaded and available had been only of this nature and the critical discussion about the proceedings, particularly, about the academics, paper reading, questions asked, how the paper presenter and audience reacted and such other details were not forthcoming. Whether the same pattern of presenting papers, getting certificates and going away would serve the purpose or it should be changed and such other serious issues are not dealt with or discussed. In the social media, of course, there have been some photos, but, they have been that of individual nature. They appear to feel great to present paper at the IHC and get a certificate.  So this is a really unfortunate attitude and such mind-set would not be helpful to serious researchers. Moreover, the IHC has become very indifferent in the aspect, s year by year, they were making the paper presenting as a mere ritual.

Food and accommodation: From the feedback received from the delegates, food and accommodation had been satisfactory. Only about the Rs. 5,000/- delegate fees, many expressed that it was high. As for as the accommodation is concerned, at some places, the delegates were asked to vacate on 30th evening / night itself. Because of the chill and foggy climate, the trains were running late. Therefore, some were to be accommodated at the University guest house and they had to go to station to catch their trains. As has been dealt with this issue in earlier conferences, many times, it is better that the organizers have limited crown with complete academic-oriented proceedings, so that such crown can be accommodated satisfactorily. As hundreds of delegates come for sightseeing or as tourists, the increasing delegate fees only affect the genuine researchers, students and lower-middle class / poor categories.

Interested are going through the books…..

Book stalls etc: Book stalls and related items were also accommodated, where different publishers displayed their books. Definitely, interested delegates had visited the stalls, gone through some of books, but only few buyers. Obviously, the prices of books have been going on increase to Rs 1000/- and so, and ordinary readers, students and others cannot afford to buy such books. Therefore, they just do “window shopping.” They might ask about the price, giving discount and then, silently move away. As usual, the “Puducherry World History Congress” stall was there, but, none was there when, our representative had gone there. Definitely, the coterie of IHC might not like such an organization coming up. Anyway time would tell during the course of time, when people come and go. 

© K. V. Ramakrishna Rao

31-12-2023

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[1] During the BM-RJB issue, the historians got themselves divided into several categories – Masjid historians-Mandir historians; Babri historians – Bajrang historians; sacred historians – communal historians and so on; even archaeologists were divided accordingly.

[2]  Now, anyone carefully reads the articles in “Economic and political weekly, ” such trend can be noted. For social processes, none could fix the parameters  and decide the social behavior, conflicts and related processes. Perhaps, to prove their “scientific nature” of studies, they have been prone to use such methods.

[3] IHC proceedings, 80^th session, Kannur,2019, Preface,  p.ix

The Proceedings of the 82nd session of Indian History Congress held at the Kakatiya University (2)

The Proceedings of the 82^nd session of Indian History Congress held at the Kakatiya University (2)

Academic proceedings: Mridula Mukherjee, former Professor of Jawaharlal Nehru University, and former Director of the Nehru Memorial Museum and Library, New Delhi, was the chief guest at the inaugural session held at KU auditorium on Thursday 28-12-2023. As usual groups of historians, academics, history enthusiasts and scholars among others including delegates from different parts of the country who attended the session, according to the organisers. From the inaugural day onwards, six separate sessions were planned to be organized on the following sessions:

Sl. no	Session	Prof/Dr	No. of papers presented
1	Ancient India	Shalini Shah
2	Medieval India	Najaf Haider
3	Modern India	Sajal Nag
4	Countries other than India	S. Srinath
5	Archaeology	Seema Bawa
6	Contemporary India	Kalpana Kannabiran
	Total		1067

The split-up figures were not available.  Generally, during the valedictory function, the sectional presidents used to brief about their experience with data.

Academic proceedings: A grand total of 1067 papers were set to be presented at the event, marking a robust discourse on various facets of Indian history. Recognizing scholarly achievements, the IHC would confer prestigious awards for outstanding historical publications[1]. Notable among these are the Barpujari Award, the Prof. Mohammad Habib Award for Medieval Indian History, and the newly introduced Prof. Annapurna Best Book Award for Ancient Indian History[2]. Additionally, the IHC boasts several awards for the best research papers across diverse historical domains, encouraging submissions from scholars under 45 years old. Noteworthy prizes include the Professor Vijay Kumar Thakur Memorial Prize for Ancient India, the Professor J.S. Grewal Prize for Medieval India, and others recognizing exceptional work in specific historical sections[3]. Noted historian Ramchandra Guha will be conferred the Lifetime Achievement Award, given every five years, by the IHC[4].

Awards for best paper[5]: There are nine prizes for the best papers submitted at the Indian History Congress session in a particular section or field by members who are not above the age of 45 years on the last date for the receipt of papers submitted for the prize (December 2023). Please note, however that there is no age-bar for Prize No.9 below.

1. Professor Vijay Kumar Thakur Memorial Prize of Rs. 10,000 for the best paper submitted for Section I (Ancient India)

2. Professor J.S. Grewal Prize of Rs. 10,000 for the best paper submitted for Section II (Medieval India)

3 & 4. Professor P.S. Gupta Memorial Prize of Rs. 10,000 and Professor J. C. Jha Memorial Prize of Rs. 10,000 for the best two papers submitted for Sections III (Modern India), IV (Countries other than India).

5. Professor Sudhir Ranjan Das Memorial Prize of Rs. 10,000 for the best paper submitted for Section V (Archaeology).

6. Professor Papiya Ghosh Memorial Prize of Rs. 15,000 for the best paper submitted for Section VI (Contemporary India)

7. Professor B.B. Chaudhuri Prize of Rs. 10,000 for the best paper submitted on Economic and Social History of India (Ancient, Medieval and Modern).

8. Dr Nasreen Ahmad Memorial Prize of Rs. 7,500 for the best paper on Gender History.

9. Dr I.G. Khan Memorial Prize of Rs. 15,000 for the best paper submitted on History of Science and Technology (No age bar.)

10. Professor O.P. Jaiswal Prize of Rs. 7,500 for the best paper submitted on Indian National Movement.

11. Dr Gyaneshwari Jaiswal Memorial Prize of Rs. 7,500 for the best paper based on Archival/Epigraphic Data.

12. Professor M. Athar Ali Memorial Prize of Rs. 20,000 will be awarded for the best paper submitted at the 82nd session. There is no age-bar, and no application need be made.

The announcement of the paper selected for the prize will be made at the 84^th session. A member who wishes his paper to be considered for any of the prizes above is requested simply to indicate on it the award/(s) for which he wishes it to be considered and (in case of every prize except No. 9) attach a Xerox of some document bearing the date of birth (e.g. xerox of relevant page of passport, high school certificate, or letter of Principal of College or Chairman of Department).

The paper presentation session has been reduced to ritual, routine and mechanical: The young student delegates were evidently more interested in visiting places, taking selfies and posting them in the social media. They ever discussed about the academics, the paper presentation etc.

Go to the respective section

• Sit and wait for the turn
• Present paper within 5 to 10 minutes depending upon the president’s wish
• Face questions or no questions and discussion
• Get certificate
• Take photo and
• Go away
• Do not bother about the paper presentation of others
• Ask your friends to take photos or video to cover the above
• Post in the social media
• The attendance of IHC session is over and successful

Paper selection, editing and publication[6]: For the last 50 years experience, personally observing the paper reading sessions, nature of the papers and their themes, the way they were selected / rejected, and published had a pattern. They give more importance to the medieval session than other sessions. Next comes, the modern session dealing with the same or similar topics and issues again and again. Criticizing, condemning and attacking rightists, their ideology, Sangh Parivar – RSS, BJP, VHP, Bajran Dal etc., had been common and repeated. Opposed to such attitude-papers are rejected totally. In fact, during the course of years, many have understood and they do prepare such papers, instead, they go for dalits, women rights, children rights, minority rights, Christian missionaries’ contribution for education, socialism model, communalism, secularism, fascism, sectarianism, parochialism etc.,

• Earlier asking questions and discussion would be there perhaps for one hour also.
• Then, it was cut short.
• Summaries were published considering the academic importance.
• But, later, that also stopped, as they did not want to accommodate any view, interpretation or facts that could directly or indirectly affect their ideology.
• The following papers were also read / presented list was given
• Now, that was also stopped on the plea that every paper presenter is given a certificate for the paper presentation.
• Enjoy with the “List of papers received,” where your paper is listed, whether you go there, present it  or not!

© K. V. Ramakrishna Rao

31-12-2023

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[1] Telangana Today, Indian History Congress to be held at Kakatiya University after 30 years, PUBLISHED DATE – 05:47 PM, SAT – 23 DECEMBER 23

[2] https://telanganatoday.com/indian-history-congress-to-be-held-at-kakatiya-university-after-30-years

[3] Telangana Today, IHC Lifetime Achievement Award to be conferred on Ramchandra Guha, Published date – 03:48 PM, Tuseday- 26 December 23

[4] https://telanganatoday.com/hc-lifetime-achievement-award-to-be-conferred-on-ramchandra-guha

[5] Based on the “List of papers” issued by the IHC.

[6]  The previous proceeding volumes can be compared with the contents by dividing into several groups to understand the pattern e.g., before 1947 and after 1947; before 1992 and after 1992; before 2014 and after 2018 and so on.

Recent Advances in South Indian Archaeology – The 2nd International Symposium in memory of Iravatham Mahadevan – Commercialization of Archaeology, related issues (10)

Recent Advances in South Indian Archaeology – The 2^nd International Symposium in memory of Iravatham Mahadevan – Commercialization of Archaeology, related issues (10)

From the bible to crude oil: As for as the “west” is concerned, archaeology was born, encouraged and developed with the creation of myths related to their religious beliefs. There has been a separate subject, “Biblical archaeology,” and it is not known, is there any counterpart of such “archaeology” in other competing and competitive religions and faiths. Deluge, flood, Ark, cross, and so other subjects have been discussed archaeologically and volumes of reports and books produced. Whether Eve was created from Adam or both created individually, they married together as brother and sister or born separately so that they could marry and beget children, yet the children split and speak different languages.  From the Paleolithic to the modern men are found in many places. Now, the demand is for crude oil, as from which only, common men get LPG, petrol, diesel etc., and not from the archaeological diggings, DNAs, or chromosomes or by calling man white or black, Aryan or Dravidian…….etc., Two world Wars were fought and millions were massacred in the name of race, racism and racialism. Even today war is going on in the name of peace, petrol and production of weapons.

From “white and black” to “Aryan and Dravidian” the problem continues: If the past 300 years period is divided as 1700-1800, 1800-1900 and 1900-2000, or  1750-1800, 1800-1850, 1850-1900,  1900-1950 and 1950-2000, the origin of human has not been settled with in spite of the scientific approach was / is applied, methodology adopted and studied samples even in the laboratories of high orders. From morphological to internal, blood to blood cells, cells to neurons, DNA to chromosomes, the principles of race, racism and racialism consciously work in the minds of the faithful researchers, dedicated experts and obedient technicians in laboratories.  In English, more verbose with scientific terms and terminology are / have been created, but the same old issues continue. Whether monogenetic or heterogenetic, out of Africa or out of Europe, the problem of Black or White remain the same. So for 50, 100, 200, or 300 again and again to prove the same hypothesis or theory, why more and more diggings, new laboratories and others are required? Common people have not got any benefit out such research and they are not worried also.

Why cut funds for Archaeological studies?: Globally, American and European Universities do not want to encourage archaeology, as the more and more such excavations are carried on in other continents, the more the extermination of the past civilizations, genocide and other crimes and acts of violence are coming out. They are not useful to the past-colonial masters and rulers. Under the economic exploitation of natural resources, the MNCs ae interested in pursuing more sites for getting natural resources like crude oil, gas and minerals. Therefore, when UK announced 50% cut for archaeology, some came out apologetically as follows. Under the caption[1], “Six Reasons to Save Archaeology From Funding Cuts,” what is discussed is – “Here are six reasons why archaeology has never been more relevant to society”:

1. Archaeology is (not( only about the past
2. Archaeology is a science
3. Archeology is a universal discipline
4. Archaeology can help shape a better world.
5. Archaeology is important to the economy
6. Archaeology is an excellent foundation for any career

Incidentally, in UK, archaeology hs become business – Companies working in development-led archaeology on average returned a profit (or surplus, for charitable organisations) of 2%. This low level of profit being reported across the sector is potentially unsustainable. 41% of respondents reported profits of less than 5% of the value of their turnovers, including several that reported annual losses of up to £482,373. The average profit/surplus per FTE member of staff was £3,663, the median was £2,550.

Large-scale development-led archaeology has changed the very nature of archaeological datasets. In addition to the familiar positive evidence of structures and deposits, there is now a wealth of ‘true-negative’ evidence: the confirmed absence of archaeological remains. Making good use of such data presents a challenge and demands new ways of thinking. Using case studies based on recent developer-led work in the UK, the authors suggest that focusing on ‘fingerprints’ of past human activity at a landscape scale provides a useful approach. The results argue in favour of changes to existing recording systems, as well as the need to integrate more fully both positive and negative evidence in archaeological interpretation[2].

Chartered Institute for Archaeologists: When archaeology has been commercialized, definitely the involved would talk only in the name of capital and investment, profit and loss and so on. Thus, in UK they have business working at different levels[3]. Research Ltd This project was commissioned by the Chartered Institute for Archaeologists and the Federation of Archaeological Managers and Employers and funded by the Chartered Institute for Archaeologists, the Federation of Archaeological Managers and Employers and Historic England.State of the Archaeological Market 2018 – This report has been prepared by Landward Research Ltd in its professional capacity as research, training and project management specialists, with reasonable skill, care and diligence within the agreed scope and terms of contract and taking account of the manpower and resources devoted to it by agreement with its clients, and is provided by Landward Research Ltd solely for its clients, the Chartered Institute for Archaeologists and the Federation of Archaeological Managers and Employers. It may be further distributed as the clients see fit if Landward is fully credited as the originator of this report and Kenneth Aitchison is fully credited as the author.

Archaeology as disaster capitalism: The “corporate / business / commercial archaeology” wants only making money and not interested in preserving the past. Archaeologists commonly sign non-disclosure agreements for the corporations and developers for whom they work, limiting their ability to communicate about the work being done. Thus, there is little opportunity for truthtelling. Our conclusions destabilized four conventional tropes that we learned in our formal state education in archaeology[4]:

1. archaeology is not about the preservation of sites and materials, but rather is about facilitating the destruction of heritage landscapes;
2. archaeology is not undertaken in the name of research to learn about the past, but is undertaken to fulfill legal and regulatory obligations in the present;
3. archaeologists do not have a responsibility to disseminate their results, except to their clients and the government; and
4. archaeology is not undertaken for the public good, but is instead a private, for profit enterprise.

Archaeology is a form of disaster capitalism, characterized by specialist managers whose function is the clearance of Indigenous heritage from the landscape, making way for economic development. When presented with this critique, archaeologists respond strongly and emotionally, defending archaeology. Anger emanates from and revolves around the assertion that archaeologists are not just complicit in but integral to the destruction of the very heritage they claim to protect. In what we believe is an act of philosophical and economic self-preservation, mainstream archaeologists actively forget the relationship between archaeology, violence, and the global heritage crisis. Securely defended by its practitioners, archaeology, therefore, remains an imperial force grounded in the ideology of growth, development, and progress.

Commercialization in Archaeology: Problems, Old and New: C. Ann Bauermeister[5], summarized as, “Archeology has long enjoyed popularity among the public. Such interest is an asset to the discipline, for it can generate the support integral to the profession and to the study of the archeological record. Unfortunately, the allure of archeology also has the potential to be . destructive to the archeological record. When archeology is viewed as a hobby is when problems can–and do–arise. The term “amateur archeologist” has been applied to nonprofessional or untrained persons who pursue archeological work. Why our profession is thought of as one where amateurs are welcome is not entirely clear, though perhaps it is due in part due to how archeology has been romanticized through entertainment mediums. This paper addresses the current situation regarding collectors or “amateur archeologists”. More specifically it focuses on the commercialization of antiquities, the problem with fake and replicate artifacts, and finally the role that the Internet now plays”. According to Murphy et al.[6], “commodification is the process through which objects of archeological value are transformed through market activities into commodities with monetary value and transferred from public ownership to private” (1995:39). The problems addressed is attest to the fact that this is indeed a dilemma. The role of collectors, the influx of fraudulent artifacts, and the Internet as a trading network are current issues that archaeologists will have to confront. Given the situation, they need to take a proactive stance against the commercialization of artifacts.

Outsourcing, ethics and handling of samples: Nowadys, privatization works in archaeology, archaeological excavation, collection, testing of samples, disposal of samples, commercialization of samples etc. thus, outsourcing has also come into play with engagement of workers (who do not know any archaeology), students (under the guise of giving training) and others (trained but contract labourers). L. M. Shaffer Raab and others pointed out that[7], “The client-oriented approach to contract archaeology is a technical service rather than genuine scientific research. Such an approach fails to meet the requirements of the law, fails to satkfy the needs of archaeological science, and frequently fails to Protect the client i interests. A client orientation encourages an excessive emphasis on profits from contract work. Profits not only exclude a balance of archaeological, client, and public interests but threaten the scientific future of contract work. Solutions to the problem of client-oriented work include better academic training as researchers, support for government archaeologists, a strong professional consensus on ethical and performance standards, and attention to public interests. [contract archaeology, client-oriented archaeology, research profits, research obligations, professionalism]”

“Hypotheses” presented as Conclusion: Three days sitting there and listening to many archaeologists, epigraphists, numismatists and related experts, make any serious researcher and ordinary person would definitely think, what is the use of the conference and the results, if any, proposed or made to understand by others.

• Iravatham Mahadevan honestly accepted, “neti, neti”= neither this or that, thus, no conclusive conclusion can be arrived at the decipherment of Indus symbols, pictograms and script like features.
• But, many have been discussing as if the script has been deciphered, it is finalized and so on.
• Most of the paper presenters have not come  with their results, but, went on asserting that their findings have not be conclusive, as they have been preliminary;
• samples have not been sent to laboratories for dating; and other fats are not revealed;
• still “hypothesis” is boldly mentioned in the last slide as “conclusion,” why then such one hour long discourse is required is not known. Therefore, it is evident that sill such “hypothesis” is forced o the viewers.
• The theme “Recent advances in archaeological investigations of South India,” has been ignored, neglected or forgotten more that 70% paper presenters.

Questions, discussions avoided, evaded and conference proceeded: When different scholars, experts and others are coming together, Thus, slowly, asking questions were discouraged and stopped also on the pretext of time. Every year, hundreds of seminars, conferences and workshops are conducted throughout India spending crores of rupees. But, again and again, the expects come out the same or similar results and conclusions that divide people based on language, literature, race, ethnicity and so on. For bringing people together and progress in other aspects, nothing is suggested, brought out or concluded with specific points. Here also with all the expertise, scholarship and research, directly or indirectly, most of the papers come to revolve around the question of “Dravidian, Dravidians, Aryan, Aryans, invasion, migration, vegetarian food, non-vegetarian food, Vattezguthu (round script[8]), Tamil ezhuttu (Tamil script), ” etc. More than 100 years such research was conducted, now also is being conducted, but, what is the use to the general public, the people of Tamilnadu and India.

© K. V. Ramakrishna Rao

18-03-2023.

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[1] The U.K. government recently- 2021,  announced plans to cut its subsidy for English university teaching of the subject (along with many arts courses) by 50 percent because it is not part of the government’s “strategic priorities.” https://www.sapiens.org/archaeology/reasons-to-save-archaeology/

[2] Thomas, R., & Darvill, T. (2022). What haven’t we found? Recognising the value of negative evidence in archaeology. Antiquity, 96(388), 955-967. doi:10.15184/aqy.2022.69

[3] https://www.archaeologists.net/sites/default/files/Archaeological Market Survey 2017-18.pdf

[4] Hutchings, R., & La Salle, M. (2015). Archaeology as disaster capitalism. International journal of historical archaeology, 19, 699-720.

[5] Bauermeister, Ann C. “Commercialization in Archaeology: Problems, Old and New.” (1999). University of Nebraska – Lincoln, DigitalCommons@University of Nebraska – Lincoln.

https://digitalcommons.unl.edu/cgi/viewcontent.cgi?article=1114&context=nebanthro

[6] Murphy, L.E., M.e. Beaudry, R.E. Adams, and J.A Brown  Commercialization: Beyond the Law of Above It? Ethics and the Selling of the Archaeological Record. Ethics ill American Archaeology. 1995

[7] Raab, L. M., Schiffer, M. B., Klinger, T. C., & Goodyear, A. C. (1980). Clients, contracts, and profits: Conflicts, in public archaeology. American Anthropologist, 82(3), 539-551.

[8] https://www.tamilvu.org/ta/tdb-titles-cont-inscription-html-vatteluttu-280369

Recent Advances in South Indian Archaeology – The 2nd International Symposium in memory of Iravatham Mahadevan – the second-day proceedings (3)

Recent Advances in South Indian Archaeology – The 2^nd International Symposium in memory of Iravatham Mahadevan – the second-day proceedings (3)

The Vdakkappattu prehistoric site

Site lay out plan – above……

Trench details…..artefacts found details below……………..

artefacts list..

sectional diagram of one of the pits of the excavated site…

prehistoric tools found…..

palaeolithic tools found…..

the Pallava period sculpture found..

11-03-2023 – second-day proceedings: Appasamy Murugesan headed the 5th session on the second day. First Kalimuthu, ASI presented his paper on “Archaeological excavation at Vadakkapattu, Tamilnadu.” 500 prehistoric sites in Tamilnadu, but, only a few sites were excavated. Vdakkuppattu, locally called as Nathamedu has been chosen, of course in 1998 itself, it was discovered by ASI. We got many prehistoric tools on the surface itself. Nearly one-half metre height from the ground of the mound has already been disturbed by the local people, as they took out the materials for levelling etc., and levelled for cultivation. Recently, one Sivalinga was found, therefore, the site could have been used for worship. Then he started about the site layout, trenches etc with photographs. ……………..The pallava period sculpture was found. In short, he explained about the excavation carried on at the site. He went on to show different prehistoric tools, beads, glass bangles, terracotta figurines, iron objects, gold ornaments,  broken conical jar, potsherds with graffitis, PGW, bones, and other items found, but, accepting that they could be identified specifically. This excavation has been only preliminary nature. When the chair asked, “any question,” none came forward to ask. Incidentally, most of his presentation has already appeared in the media with sensation. A google can prove with more photographs of the site etc.

paper presented by Aruna Manathunga……

Anuradhapura period…..

Mhavamsa says the encounters between Tamil and Sri Lanka kings…..

Aruna Manathunga – “Polonnaruva- the Chola capital of Sri Lanka”: The next paper presenter was Aruna Manathunga and he had dealt with “Polonnaruva- the Chola capital of Sri Lanka” and he was pointing out that the Colas were the for 70 years.  As per Mahavamsa, the Tamil kings ruled during the Anuradhapura period. Karikalan invaded and carried away 24,000 Lankans used for building dam across Kaveri and Gajabahu in turn took revenge in thousands of Tamil as slaves. In 1173, an invasion began against the dynasties of South India by the Sinhalese king and conqueror Maha Parakramabahu. His armies first captured the Pandyan kingdom, and then advanced into Chola Nadu, attacking the Tondi and Pasi regions. In approximately 1173, the Sinhalese kingdom of Polonnaruwa, invaded the neighbouring Pandya kingdom and overthrew its leader Kulasekhara Pandyan. The Sinhalese monarch, Parakramabahu I ordered Vira Pandyan to be installed to the throne. However due to the Chola king, Rajadhiraja’s increased his involvement in the war, the Chola mainland became a target of the invading forces. After conquering the Pandyan kingdom, the leader of the expeditionary forces, Lankapura invaded the Chola states of Tondi and Pasi, which the Chola inscription describes as “striking fear into the hearts of its residents”. He burnt up to 30 kilometers of the Chola kingdom as a punishment for interference in the war. The captives were sent for works, such as repairing the stupas. Rajadhiraja instructed his general to kill Lankapura. Meanwhile, the fear-ridden residents, started performing for Shiva, expecting for relief from the invaders.The worshippers carried the worship for 28 days, until they received the news Lankapura had retreated. The chief who ruled the village of Arapakkam, Edirisola Subramanam, granted the village to a Hindu priest who helped conduct worships.

He found similarities between SEA and Sri Lanka. About one sculpture, there were varieties of interpretations. These were questioned by one participant and he (Aruna) agreed. For SEA similarity, he showed one structure, for “Karaikkal Ammaiyar,” he interpreted as “Avaloteswar.”

P. J. Cherian – Muciri Pattinam: The epicentre of Tamil classical culture: started paying tribute to I. Mahadevan…..there was continuance maritime contacts between the Mediterranean and India coast…….. The Pattanam archaeological site (N. Lat. 10°09.434’; E. Long. 76°12.587’) is located in Vadakkekara village of Paravur Taluk, about 25 km north of Kochi in the Ernakulam District in Kerala, India. This is a coastal site located in the delta of the Periyar River and is now about 4 km from the Arabian Sea coast. The Paravur Todu, presently a distributory of the Periyar, flows about 1 km south of the site. The river Periyar flows 5 km north of Pattanam. The site is surrounded by palaeo (old) channels, a backwater, lagoons and streams. Though the site is surrounded by marshy areas with saline water, the Pattanam mound has sweet water suitable for drinking, which may be one of the reasons for the ancient settlement there.

second urbanization…

Global Tamil culture, he located on the southwest, because of seasonal / trade winds…..“classical” means, the earlier period was not classical…classical was rural, kinship, social organization etc., inferior to the classical period. Muciripattinam was in no way inferior to the Greek-Roman culture..When Greek-Roman culture is meant, it is implied that all other cultures were non-classical or inferior to Greeko-Roman culture…from that time onwards, a certain type of parochialism crept into historiography…my parochialism that Tamil is superior is also developed…this attitude is continuing in the varied different ways..and such self-congratulating attitude is thoroughly established in today’s world, because of these three forces. Structural forces that existed from those classical time – 1. Straight, 2. Market and 3. Religion. Urban-rural dichotomy played economic imbalance.

Greek, Roman, Egyptian and Chinese civilizations were existing.. pyramidical power structures..existed in the classical period as power structures. Whereas the Tamil culture is more horizontal, and flexible, with rational thinking…1st cent BCE to 3rd cent CE, the Tamil culture spread to three areas – the Mediterranean, middle-east and SEA. Most of the excavated objects belong to the Early Historic period (3rd century BCE to 5th century CE). The objects and features discovered suggest that Pattanam was probably the ancient port of Muziris, or Muciri Pattinam, mentioned in classical Tamil, Greek and Latin sources as a key port in the maritime networks of the period. The Pattanam finds point to the presiding role of the Indian sub-continent in transforming the Indian Ocean into a trading lake[1].

Most of the material related to trans-oceanic trade was found in layers belonging to the Early Historic period. Non-local ceramics such as amphorae, terra sigillata, Turquoise Glazed Pottery, torpedo and ovoid jar suggest these and their contents were brought into Pattanam. The Indian Rouletted Ware sherds in significant numbers mark the links with the Indian sub-continent trade network. Other materials such as glass beads, Roman glassware and stone cameo blanks indicate trade exchanges. In this period, Pattanam seems to have achieved an urban status as seen by burnt bricks, roof tiles, terracotta ring wells and other finds like early Chera copper and lead coins. Pattanam, as presently known, had connections with the Mediterranean, the Red Sea and the Indian Ocean littorals (from East Africa to the South China region) and with other parts of the Indian subcontinent during various phases in its history spanning three millennia. The uniqueness of Pattanam is that it had contacts with the outside world before the Roman phase.

The frankincense crumbs, Turquoise Glazed Pottery, Torpedo and Ovoid jar fragments from the South Arabian and Mesopotamian regions point to the PreRoman, Roman and Post Roman links of Pattanam, from 300 BCE – 1000 CE. Ample evidence of Pattanam’s Mediterranean connections, during the period 100 BCE – 500 CE, is available at the site in the form of sherds of amphorae, terra sigillata, intaglios, cameo blanks, Roman glass fragments, Roman gaming counters etc. The Blue and White ceramics and other Chinese sherds point to later trade links of Pattanam with the eastern Indian Ocean regions, from 1500 – 1900 CE. Thus, gemstones, glass beads, semi-precious stone beads, inlays, intaglios, cameo-blanks, gold jewellery, copper coins, spices and pottery, vouch for Pattanam’s trade links with the Indian subcontinent and beyond, for much of its history (1000 BCE to CE 2000).

Cherian paper – subjected to many questions: When K. V. Ramakrishna Rao asked him the following questions,

1. What were the material evidences of the ancient Tamil that they had boats and ships to have maritime contacts with the ancient civilizations you mentioned.
2. Why Alexander should have invaded the illiterate Mauryans than the literate Tamils, when the Greeko-Romans were having much contacts with the Sangam Tamils, that too giving the best and taking the best out of them, as you claimed.
3. You claimed that the Greeko-Romans were having pyramidal structure of social hierarchy, whereas, the Sangam Tamil horizontal, thn what about the classification of மாங்குடி மருதனார் , “துடியன், பாணன், பறையன், கடம்பன் என்று இந்நான்கல்லது குடியும் இல்லை ”,

He was responding differently telling that tones teak of others (non-Indians) were found there etc., so he again he requested to give a direct answer, but, he could not give it. For the second question, he accepted that he himself wanted to raise such a question (but, praising the Geeeko-Roma classical culture indirectly). Similarly, about the non-existence of any religious object in the excavated materials,  asked, he could not answer directly. By that time, it was announced that time was over.

© K. V. Ramakrishna Rao

13-03-2023.

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[1] P.J. Cheriann and Jeya Menon, Unearthing Pattanam- histories, cultures, crossings, Kerala Council of Historical Research, can be downloaded from here –

Click to access PAMA_Amity_Excavation_Catalogue_Masterlayout_Unearthing_Pattanam.pdf

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