The Proceedings of the 82nd session of Indian History Congress held at the Kakatiya University (5)

The Proceedings of the 82^nd session of Indian History Congress held at the Kakatiya University (5)

Paper presentation: As per the first list printed, there were 676 papers and supplementary lists were added and thus total number approaching 1067, however, the break-up figures are not known.

Sl. no	Session	Prof/Dr	Listed	No. of papers presented[1]
1	Ancient India	Shalini Shah	100
2	Medieval India	Najaf Haider	113
3	Modern India	Sajal Nag	274
4	Countries other than India	S. Srinath	23
5	Archaeology	Seema Bawa	49
6	Contemporary India	Kalpana Kannabiran	117
	Total		676	1067

Kalpana Kannabiran[2] presided over the “Contemporary India” session and S. Srinath the “Countries other than India” section. Definitely, the young researchers had taken an interest in presenting their papers.

Ancient India session, paper reading……

Ancient India -paper reading…….

Above – Ancient India, paper reading…..

Modern India below……..

Medieval session – below

Contemporary India session – paper reading………below……

Countries other than India – below……

Archaeology session – below

Contemporary India – below……

The details about the Supplementary papers: As anticipated, many brought their papers, at the time of coming to the congress and the organizers accommodated such papers, lists were prepared and uploaded to the official website also. The details can be accessed and verified from here:

List of papers

Click to access flp82.pdf

Supplementary  list for Ancient India

Click to access slp82anc.pdf

archaeology

Click to access slp82arch.pdf

Contemporary India

Click to access slp82ci.pdf

Medieval India

Click to access slp82med.pdf

Modern India

Click to access slp82mi.pdf

Countries other than India

Click to access slp82oti.pdf

This clearly proves that many students, researchers and others are interested in presenting papers, at IHC still has such clout.  Therefore, such academic proceedings should be given more importance than other un-academic activities and routine rituals. Actually, the students are spending Rs 5,000/- to 10, 000/- to attend IHC and present papers, and therefore, they should be taken care of properly without any discrimination.

Symposiums, special lectures etc carried on: The list of papers document also contains details of symposiums, special lectures etc., organized by the IHC and as well as IHC joining with other organizations. The following details were given:

SPECIAL LECTURE, 6:30 pm

SANĀTANA DHARMA OR DHAMMA SANTATI ?

Professor Krishna Mohan Shrimali

(Former) Professor of History, University of Delhi

SYMPOSIUM

‘Reason and Ideology in Indian History’

29th December, 2023 6:00 p.m.

Speakers:

1. Professor R. Mahalakshmi (JNU)

2. Professor Y. Subbarayalu (Coimbatore)

3. Professor Arun Bandopadhyay (Kolkata)

SYMPOSIUM

29th December, 5: 30 pm

Kunwar Singh Tail Chitra Staphna Parishad, Arrah

Short felicitation for the outgoing Secretary, IHC

ALIGARH HITORIANS SOCIETY

Panel

“RECONSTRUCTING INDIAN ECONOMIC HISTORY”

29th–30th of December 2023

INDIAN HISTORY CONGRESS &

UNIVERSITY OF HYDERABAD

Two-Day Symposium

“Deccan: Past and Present”

29th–30th December, 2023

When amounts are spent for these symposiums, all connected are responsible for accountability.

Transparency should be there in “awards rewards and prizes”: As mentioned many were to be honoured with awards, but, several of the chosen had not turned up. After all, awards rewards and prizes are liked by everyone. Just look at the students, who pose for photographs at the time of receiving certificates after reading paper. Yes, similar condition is there for the receivers of awards rewards and prizes. Definitely, without informing the recipients or their acceptance, none would have gone to print the brochures with their photos and all. Having done all processes, if they were not coming to receive raise several questions. Even the selected sectional presidents were not to be seen and they were replaced with others. Generally, the selection of such persons would be decided during the General Body meeting with the “consensus” of other executive members. The “in-absentia” selection / rejection process would lead to such problems. Moreover, many times, they did not bother about the status of the “chosen ones,” as to whether they are “members of IHC” or not. Just for the purpose, they come and disappear and they would be forgotten by other 1000s of members.

Academic processes should be balanced without partiality: At least, the present and future generation of the IHC members should know how the “chosen ones” are chosen, according to whom prerogative and such other prevailing conditions. When they talk about democratic, social, transparent, reasonable etc., in such processes, such changes should be announced to the members. Moreover, the booklets are printed in their names and duly circulated. When so much restrictions are introduced, imposed and duly implemented to the paper presenters (already explained many times) and reducing such important academics to ritual, as pointed out elsewhere and in the previous blogs-postings, the privileged members and groups should not exploit the situation and conditions.

Cultural programmes at the evening: The students and other groups performed cultural programs for the delegates and they were good. Each group exhibited their skills in their own way and the delegates from all over India could enjoy them. The delegates encouraged and appreciated their performance. Many sat there throughout the program taking photographs. Definitely, such cultural performances unite Indians and they could understand the fundamental linkages running through the strands of music, dance and other forms of performance arts. They may be called tribal, banjara etc., but they have unique styles, postures, rhythms, tunes etc., for each category. That is perhaps, it is said that music requires no language.

The delegates fees collected are to be accounted properly: The accounts details printed in the proceeding volume points out that certain amounts are not included in the IHC account[3], as recorded by M/s. Mehta Associates, Chartered Accountants[4]. Their letter dated 21-10-2023 addressed to the Members, Indian History Congress, but the office bearers think that the remarks need not be elaborated and explained to the members. “Value of various proceedings and symposia papers s on the closing date have not been considered as no details are provided to us”………….. “Fixed deposits are not renewed – appears to be ridiculous. All these can be elaborated and discussed, but not done. The IHC should look at the interests of the member who pay lakhs to run the show every year through their delegate fees. If 1000, 1500 or 2000 delegates attending the conference means, they are spending Rs 50 lakhs, 75 lakhs and 100 lakhs / one crore Rupees or ₹ 5 million, ₹ 7.5 million, and ₹ 10 million respectively. Therefore, the organizers are responsible to answer the members about their accounts. Here, also how the General Body Meeting was conducted, accounts submitted and other details were not coming. Of course, equally, they might be receiving funds from the State and Central government funding agencies and sponsors for kits, food, transport and other itineraries. Therefore, money should not be wasted for any account.

We can meet again: Kakatiya University has hosted two IHC and other conferences and it is capable of hosting one more also. They have expertise and experience of holding many national and international seminars and conferences. Thus, all the delegates, friends and well-wishers can meet again on another occasion. The new-year 2024 may bring all successes, happiness and peaceful results with the blessings of God and our teachers.

© K. V. Ramakrishna Rao

02-01-2024

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[1] Despite the requests made, as the details could not be obtained, the column was left blank. The total figure mentioned is based on the newspaper’s reports.

[2] Kalpana Kannabiran is an Indian sociologist, lawyer, human rights columnist, writer and editor based in Hyderabad, India. In March 2021, after a decade-long tenure, she retired from the post of Professor and Regional Director of the Council for Social Development, Southern Regional Centre, a research institute recognised by the Indian Council of Social Science Research.

[3]  IHC proceedings, 81^st session, 2022, p.1283.

[4]  Their letter dated 21-10-2023 addressed to the Members, Indian History Congress.

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.

Why India was invaded many times since ancient times, but India did not invade? (1)

Why India was invaded many times since ancient times, but India did not invade? (1)

Indians taught that “India” was invaded always by others: Indian students of schools, colleges and universities are / have been taught that “India” was invaded by the Persians, Greeks, Huns, Arabs, Mohammedans, Europeans and so on[1]. This develops some sort of inferiority complex, in spite of the glorious past of India[2]. A careful reader, however, finds that something is wrong with such imposition, propagation and teaching of such ideas in the curriculum. Indians can also understand the dilemma of the extremities existing in such narratives made. Moreover, what “India,” that was invaded, was not clearly identified, geographically defined and historically described[3]. However, “India” was found so easily, as if it was situated very near to them, before the Indus River. Does it mean that “India” was extended up to the Persian Empire on the west and beyond north-west?  Or “India” was near to the Greece or Ionian peninsular? In any case, they were knowing “India” that existed in those days attracting them for some reason. Then, why they wanted to invade, rather than visit.  The word “invade” connotes attack, assault, raid, loot, forcefully occupy and so on, whereas, “visit” is like a caller, guest, tourist or sightseer.

What  was / is / has been “India”: About “India,” Indians have to propose, propund and establish possible theories and then, select the best possible one. From the earliest times, “India” was conceived, perceived and imagined by the Chinese, Persians, Greeks, Arabs, and others in their own way. It is evident that earlier, Indians were throughout the world, because, incidentally, all were perhaps, “Indians”. As the Indians and the Chinese had / has been the only two living civilizations, definitely, they had acted, interacted, and dialogues with each other.  The Persians called “Hind,” the Greeks “India-intra-gangem” and “India-extra-gangem” and the Arabs “Hind.” Thus, “Hindustan” had been the popular expression for more than 2500 years.  Of course, the Indian literature, the land was mentioned as “Bharat,” and even Manimekhalai of the post-Sangam literature mentioned it as “Bharatam.” Thus, in the Constitution, it has been mentioned, “India that is Bharat.” The Indian literature, definitely describe the world, continents, countries with details. Incidentally, most of the documents have been missing or reportedly not available. However, the astronomical works starting with Vedanga Jyotisha to Surya Siddhanta and other works, the prevalent of cartography, geography, geology etc., were there, as clear cut ideas – Heliocentric theory, the land mass surrounded with oceanic and sea water s etc – of such concepts are available.

“India” is always studied by others,, but, “others” are not studied by Indians: If any foreigner, non-Indian or outsider is subjected to any inconvenience, crime etc., immediately, it gets wide publicity and is reported in the media. However, when any Indian suffers similarly in a foreign country, rarely or nothing is reported in the Indian media. Millions of workers of all sorts have been working in the UAE, USA, European and other countries. Their position is also reported rarely or the issue becomes serious. Of course, they themselves do not express, as they get money, i.e, salary in one way or the other[4]. “India” has been studied by many European, American, Australian and other scholars, experts and researchers[5]. However, Indians have not studied European, American, Australian and other societies, their social processes, institutions, interactions, and other issues. How man-woman relationships, marriage, family, child-growing, child-care, treatment of elders in the family, age-old customs, tradition, heritage and other aspects are not deliberated. How the domestic, industrial, hospital and other institutional waste, garbage and filth are disposed of, who have been engaged, what is their position in the society, whether they can become president, prime minister or marry others and such other subjects are not examined and reported. Thus,  the Indian narratives and discourses dominate and Indians continue to study and work on them, instead of looking at overall progress, development and well-being of 130 crores of people under peaceful conditions.

From ancient times to the medieval period, the Persians, Greek philosophers and Arabs visited India to learn: If Indians had to go by the records of Greeks and Persians, their travellers made visits to India.

• Scylax of Caryanda (in modern Turkey), was commissioned by Darius to explore India and sailed the Indus in 515 BCE.
• Pythagoras of Samos (b. 560 BCE), who is reported to have travelled to India, Persia and Egypt. Esme Wynne-Tyson points out that Pythagoras’ philosophy was essentially that of the highest teaching of Hinduism and that his name may have been conferred on him by the Brahmins, referring to “Pitta Guru” or Father-Teacher.
• Democritus (460 BCE -370 BCE), often referred to as the father of modern science, is reported by Cicero in de Finibus, and Strabo’s in Book XVI as having visited India, in addition to other places in his quest for knowledge[6].
• Reportedly Calanus, a leading figure among the Indian ascetics, called by the Greeks  Gymnosophists  (‘naked sophists’), spent two years in Alexander’s company[7].
• The Neo-Pythagorean Apollonios of Tyana writes of his visit to Taxila around 46 CE, where he met the King Phraotes and the inhabitants of a Hellenized settlement[8].
• During the Abbasid period, not only the Arabs came to India and collected Indian works on different subjects, but also invited Sanskrit scholars to Bagdad to translate the works into Arabic.

Thus, even for knowledge, many Persians, Greeks and Arabs came to “India,” studied in Indian Universities and taken away books / manuscripts on different subjects.  As the Europeans knew such knowledge of numbers, mathematics, chemistry, medicine etc., they were mentioned as Arabs or transmitted by them. Thus, al-chemy, al-gorithm, al-gebra and other words and expressions were created and formed. The Arabs called “Sind-hind,” “Hind-sha,” “Siddha-nt,” “Zij” and so on. Thus, from the 6^th cent.BCE onwards, there was sojourn of the Persians and Greeks to “India,” but, only knowledge transfer had taken place and no invasion or war between the people groups.

Did Babylonian, Assyrian, Sumerian, Akkadian, Egypitian forces invaded India?: Incidentally, “India” was known to Babylonian, Assyrian, Sumerian, Akkadian, Egyptian civilizations, as “Indians” were copying and borrowing mathematics, astronomy and other things from them[9]. However, the Hittite people were invoking “Vedic gods” – Indrasil, Mitrasil, Varunasil and Nasathya and it was duly recorded in the Bogoz khai inscription[10] dated to c.1400-1350 BCE.

After all, the Parasika, Gandhara and other kingdoms were part of “India,” as repeatedly mentioned in the Indian and Persian literature like Vedas and Zend Avesta.

Cotton was indigenous to India and from her soil its knowledge and cultivation spread to the rest of the world. The name of this plant has been borrowed by all the nations of antiquity from India. Thus Sanskrit ‘Karpasa’ (Kapas in Hindi) became ‘Kapas’ in Hebrew and ‘Carpasos’ or ‘Carbasos’ in Greek and Latin and then, cotton.

In Egypt mummies have been found wrapped in coloured cloth, and chemical tests of red fabric found in the tomb of king Tutankhamen in Egypt showed the presence of alizarin a red pigment extracted from madder (Rubia cordifolia).

G. Wilkinson[11], Margret Murray[12], S.A.I. Tirmizi[13] on Indian sources for African history clearly reveals that ebony, ivory and cotton goods including silk meant for wrapping the well-known Egyptian mummies were supplied to Egypt in the Second millennium BCE by the Abyssinian and Somali traders who used to transport them from India. Thus, they were having trading relationship and not aggressive attitude toward invading. Waddle, Donald A Mackenzie, William Jones and others pointed out the similarities between these civilizations and thus, perhaps, they had not invaded India.

© K. V. Ramakrishna Rao

10-09-2022

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[1]  “Aryan invasion” was also added with the invented racial “Dravidans” also entering into India from the northwest and as well as north-east and so on by different “Aryan-Dravidian” protagonists and racist experts.

[2]  It is some sort of misinformation campaign, willful propaganda, and psychological war carried on by the vested interests of the colonial period to the present day, ideological groups, definitely, working against the Indian ethos.

[3]  The Greek maps attributed to classical cartographers depict the globe and the continents etc., in an incredible, skewed and distorted form, proving that they did not have an idea about “India” of the material period.

[4]  Coolie, daily wages, contract labourer, doing hard and menial work – such categories suffer most, but, they do nt come out with the facts. They suffer, suppress the ill-treatment meted out against them and the other unfavourable conditions. They think and decide that after five or ten years, they could earn a sizeable amount, so that they can live happily in India, after their assignment.

[5]  Thousands of research papers, millions of theses and dissertations, books have been produced, printed and available all about India and most of them have narratives and discourses in the pessimistic attitude with a negative perspective.

[6] Georgios T. Halkias, “When the Greeks Converted the Buddha: Asymmetrical Transfers of Knowledge in Indo-Greek Cultures“, Religions and Trade Religious Formation, Transformation and Cross-Cultural Exchange between East and West, ed. Peter Wick and Volker Rabens, London, 2014, pp.65-115.

[7] Megasthenes’s account of the Calanus story is founded on Onesicritus, see Karttunen, India in Early Greek Literature, 99. Strabo, Geography, trans. Horace Leonard Jones (Loeb Classical Library, 1969), 63–65, reports that after falling ill, Calanus decided to end his life by setting himself on fijire at Susa amid great honours by Alexander and his generals.

[8] Osmond De Beauvoir Priaulx, The Indian Travels of Apollonius of Tyana, The Journal of the Royal Asiatic Society of Great Britain and Ireland 17, (1860): 70–105.

[9]  This is how, scholars still record in the writings, research papes and books, without going into the logic, reason and sequential development processes based on modern scientific methodology.

[10] In 1907, a German archaeologist, Hugo Winckler, discovered an inscription of Boghozkoi which gives the peace treaty signed by two warring tribes in 1400 B.C. in Asia Minor. These tribes – the Hittites and the Mitanis-invoke the Vedic gods, Mitra, Indra, Varuna, and the twin gods, Ashvinis, the latter to bless the marriage alliance between the royal families.

[11] G. Wilkinson respecting some mummy-cloths examined by the late Mr. Thomson, of Clithero: “My first impression on seeing these cloths was, that the first kinds were muslins, and of Indian manufacture; but this suspicion of their being cotton was soon removed by the microscope. Some were thin and transparent, and of delicate texture, and the finest had 140 threads to the inch in the warp………. Purpurissimum Indicum was brought from India. ……..”

Quoted by L. W. Yaggy and T. L. Haines, Museum of Antiquity – A description of ancient life: The Employment, amusements, customs and habits, the cites, palaces, monuments and tombs, the literature and fine arts of 3000 years ago , Standard Publishing House, New York, 1882, p.380.

[12] Margaret Murray, The Tomb of Two Brothers (Museum Handbook), Manchestor, London, 1910, p.66-67. She quoted the microscopic analysis of Thomson and his comparison with Indian muslin.

[13] Tirmizi, S.A.I, Some Aspects of Medieval Gujarat, Munshiram Manhorlal. Delhi, 1968.

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

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

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

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

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

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

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

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

28-01-2019 audience

28-01-2019 audience.second day

After lunch, the paper reading session started.

28-01-2019 .Lunch.

28-01-2019 Lunch

28-01-2019 .coins displayed

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

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

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

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

28-01-2019 . Valedictory function

hakkalapalli Purushothama Rao was chief Guest, former Minister speaks

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

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

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

Opinion of Dr Dayakar and other delegates appeared in local daily

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

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

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

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

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

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

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

© K. V. Ramakrishna Rao

02-03-2019

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

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

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

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

“Social Justice and the Marginalized in South India: Experiences and Challenges” – National seminar held at C. S. R. Sarma College, Ongole on July 30th and 31st, 2016.

“Social Justice and the Marginalized in South India: Experiences and Challenges” – National seminar held at C. S. R. Sarma College, Ongole on July 30^th and 31^st, 2016.

Registration – K. Shanmugam, Venkareswara Rao

The National seminar: The department of History organized a National Seminar on “Social Justice and the Marginalized in South India: Experiences and Challenges” held on 30-31 July 2016 at the premises of C.S.R.Sarma College, Ongole[1]. The national seminar was sponsored by the ICHR, New Delhi. Dr K. Srinivasulu, the convener of the seminar in the circular clearly brought out the theme of the seminar and the related subthemes. The last dates for the submission of abstract and full papers were fixed as July 20^th 2016 and July 25^th and about 50 papers were received by them. The delegates from outstation started coming by July 29^th evening itself and they were taken to different lodges and accommodated immediately. Paper presenters had come from New Delhi, Andhraparadesh, Telengana, Karnataka, Kerala, Tamilnadu, Pondicherry and other parts of India. For me, this was the fifth visit to attend seminar or conference. Anyway, it gives me opportunity to meet friends, listen to scholars and learn new facts.

The Theme of the Seminar[2]: The circular  explained the theme of the seminar in detail, “In the onward progress of human history, we did imagibe a society of free of oppression, just and egalitarian. Just was conceived as ‘right’, often became a tool to examine the proper functioning of the society. Law, government, governance, administration, political processes, reconciliation, and negotiation viewed from the perspective of justice. It became a norm and also necessity of everyday life. However notions of justice vary from one to another. Governmental to popular notion of justice reflect the significance, though we might divide over its proper definition. From attainment of dignity, corrective, retributive, distributive to redress of historic injustice highlights the journey of justice. These forms of understanding on idea of justice have responded to different situations from Plato to Rawls and recently Amartya Sen and Naila Kabir.”

What is social justice?: The circular went on to explain, “Social justice emerges with the notion to address the inequalities present in different realm of life influenced by social conditions. It aspires to bring parity through the principle of distribution in wealth, asset, benefit and opportunities. Social justice was argued from the perspective of merit, needs, equality and absence of privileges. In order to create a just and fair social space, certain member of society needs to share the traditional and historical privileges. As Dr. Ambedkar rightly mentioned in his last constituent assembly speech, that political equality means nothing unless social and economic equality is guaranteed. Social justice attempts to engage with economic and social injustice present in the society. It is often viewed as right of the destitute, women, minorities and empowers the marginalised members of the society. Rawls mentions, the availability of primary goods to the least favoured is necessary. He further states that liberty, equality and opportunities are essential to promote the values of social justice.”

Indira Sawhney – Mandal jugment was diluted for vote bank politics

Social justice, Hindus, Ambedkar: The circular also pointed out, “In India the idea of social justice everyday challenged by the unequal social order defined by caste identity of members in society. The understanding on justice in India was performing caste duty that is observance of enforcement of Hindu law which Ambedkar says Hindu laws are made by touchables in order to create an order. Untouchables have to obey it, they do not have any right and no justice is due to them. They should pray for mercy and favour from the touchables. This established order is not notional but legal and also subject to punishment. Therefore, one could argue that justice in ancient India was based on hierarchy over equality, importance to traditional rights and duties. Dr. Ambedkar while writing on different aspects of socio-political economic and religious matters adopted justice as a framework for establishing a vibrant democracy in India. His writings and speeches do not systematically discuss the concept of social justice rather his understanding on liberty, equality and fraternity, social democracy, state and minorities brings the periphery idea of social justice to the forefront.”

Mandal SC judgement- key words- before and after

Statistics of the SCs etc[3]: The circular erred in giving statistics, “The SC’s who according to the 2011 census comprised of 16.6 percent and scheduled tribe who are popularly known as Advasis, Mulnivasi, constitute 8.6 percent, 16 percent minorities, especially Muslims, of total population face continuous negligence from the state and discriminated on daily basis by the society. Similarly women who constitute 49 percent of our population exist with mere economic, health, educational, employment opportunities. These marginalized communities not only lack basic amenities towards well being but also encounter constant violence by the dominant communities. Social Justice addresses and advocates guarantee of rights for the marginalized, moreover questions everyday oppression.”

Madhu, KS and KVR

Laboratory hall donated by Smt Bhanumathi Ramakrishna

Questions raised for discussion and debate: The circular also posed questions, “South India, without much doubt performing well on different socio-economic and educational index compared to other regions of the country. The presence of social movement ensured better opportunities for the marginalized and championed the idea of social justice.   In this context, –

• how do we understand the idea of social justice?
• What does it mean to Indian society?
• How it promises to address the existing challenges faced by marginalized communities such as Dalits, Tribals, Women and Minorities present in our society?
• Can it deliver its promises and if so how it’s going to do so?
• Is that easy to implement the principles of social justice against odd conditions?

The proposed seminar on ‘Social Justice and Marginalized in South India: Experience and Challenges’ would respond to some of these important questions. Different thematic sessions on social justice and marginalized communities engage with the emergence of social justice to the challenges posed in the contemporary times.”

K. Shanmugam facilitated, who inaugurated the seminar

KS lighting the lamp

Seminar inaugurated – invocation – Vande mataram

The Sub- Themes suggested for the seminar: For paper presenrers, the following sub-themes were also suggested:

 

1. The Idea & Origin of the Concept of Social Justice
2. Social Justice in Ancient and Medieval South India
3. Social Justice and Marginalized Communities
4. Social Movements and Social Change in South India
5. Social Justice: Understanding Policies and Politics
6. Any other Topic related to the Theme

View of te audience 30-07-2016.LHS

View of the audience 30-07-2016

30-07-2016 (Saturday) – Inauguration: The seminar was inaugurated by the invited dignitaries and scholars by 10.30 am on July 30^th 2016 with routines of lighting the lamp, inviting the delegates, honouring the guests etc.

11.17 to 11.20 am: Dr K. Srinivasulu explained about the theme of the seminar.

11.21 to 11.48 am: Sri K. Shanmugam, Assistant Commissioner of Central Excise, Chennai inagurated the seminar with a brief.

11.49 to 11.50 am: Sri G. V. Ramakrishna Rao, Director, Department of Archaeology and Museums, Govt. of A.P as a Chief Guest succintly touched upon the issues of “Social Justice”.

11.51 to 12.30 pm: Associate Prof Yagati Chinna Rao[4], Programme for the Study of Discrimination and Exclusion, Jawaharlal Hehru University delivered key-note address.

12.31 to 12.37: Sri M. Srinivasa Rao, the Principal of the college presided over the function and addressed the gathering.

Sri P. Gopalakrishna Murthy gave “Vote of thanks” to all. These went on as routine and ritual like.

Time for sub-quota for deprived SC sub-castes[5]: As “The Hindu” reported about the speech of Yahati Chinna Rao, it is given here. Y. Chinna Rao started explaining how the concept and expression “Social justice” developed out of western sources in the modern context. According to him there was a need for a review of the scheme of reservation to assess as to which of the sub-castes in the list of the Scheduled Castes benefited the most and a sub-quota provided in favour of the most deprived Dalit communities[6]. Referring to Andhra Pradesh, he said Malas and Madigas, the two main Dalit communities, were relatively advanced when compared to the sub-castes like Dekkalis, Mala Mastins, Madiga Mastins and Mala Asadis who were marginalised. A sub-quota on the lines of the one provided for Arunthathiyars in Tamil Nadu could be evolved to improve the lot of the deprived Dalit groups, who should be entitled to a mandatory sub-quota of 3 per cent or so and also claim their share in the general quota for SCs, he opined[7]. A commission should be constituted to find out which groups had not benefited at all from the Scheduled Caste quota and these should be given top priority within the quota for SCs, he added. Experiences showed that the benefits of reservation went only to a few well-educated families in the politically-dominant SC communities and real poor SC families were left out of the development process, Mr. Rao said.

Benefits of reservation went only to a few well-educated families in the politically-dominant SC communities and real poor SC families were left out: If this is true, it is very serious and why the SCs opporess and supress their own brethren has to be analyzed. Generally, the SC leaders always make hue and cry about the status of SC all ober India. In AP, it is learnt that SC political leaders have set up political colleges, but, they do not give seats to SC, as they cannot give any donation. Then, why they pose as saviours of SC and gain political clout for their selfishness and profiteering. Whether such learned, advanced and politically dominant elite SCs could be considered as “creamy layer” and the reservation stopped for their wards has also to be considered for debate. How “Reservation within reservation” could be achieved, benefited and implemented for them has to be explained.

Technical session on the first day (30-07-2016): Technical session started immediately by 12.38 pm. The first session was headed by Dr G. Sambasiva Reddy. After lunch, the session was chaired by Prof Lokesh, Dharwad, Karnataka. The third session was conducted by Dr S. Jayakumar, Alapuzzha, Kerala. The technical session started with the presentation of papers. Generally, the papers had dealt with the subject matter specifically in the context.  Few papers were presented in Telugu, of course dealing with the local issues. Unlike, other social justice conferences, where, emphasis is given to job reservation related issues, here, many other issues like the rights of children, women, old people etc., were touched upon. Even Supreme Court judgments, the special bench for “Social Justice”  and their fast-track way of deciding the issues were also taken up for discussion.

Technical session on the second day 31-07-2015 (Sunday): The paper reading session started by 9.50 am and the session was chaired by Dr Jawaharlal.  The second session was headed by Dr Raja Mohan Rao. State Archaeology and Museums Deputy Director Sai Baktha Keshava, Dr. K Thimma Reddy, a retired professor from Andhra University, former Union Public Service Commission member K.S.Chalam and Dr.G. Sambasiva Reddy from Yogi Vemana University were among those who spoke at the seminar which saw presentation of 50 research papers on issues relating to discrimination and exclusion of Dalits by scholars from different parts of the country.

Second session – G. Dharma Naik, P. Sumabala, D. Jayachandralekha, Madhusudhana Rao

The discussion about “tribe”, “tribal”, “criminal tribe” etc: Some papers delved upon the “tribes” of India. A tribe is understood generally as a group of distinct people, dependent on their forest, land or place, where they live for their livelihood. According to the present-day researchers, they have been primitive, barbarians and uncivilized.  They have been considered largely self-sufficient, and not integrated into the national society. However, in India, they have been associated with other people and following national culture, tradition, heritage and civilization as could be noted from their counterparts. One would be surprised to see the jewelry of them exhibited in the so-called “tribal” museum in Pune, as they excel modern jewelry in intricacy, design and manufacture. In other words, their material culture had / has been for better than modern culture. In India only, the British brought certain acts to segregate and brand certain tribes as “criminal”, as they did not obey to them by force or otherwise. The term Criminal Tribes Act (CTA) applies to various pieces of legislation enforced in India during British rule; the first enacted in 1871 as the Criminal Tribes Act, 1871 applied mostly in North India. The Act was extended to Bengal Presidency and other areas in 1876, and, finally, with the Criminal Tribes Act, 1911, it was extended to Madras Presidency as well. The Act went through several amendments in the next decade and, finally, the Criminal Tribes Act, 1924 incorporated all of them.

The Indian tribes have been scientifically advanced society: Actually, in India, people have been living in every part of Bharath contributing their mite to the society. The ancient Indian literature (from Vedas to Puranas) has been vivid with their contribution and the integrated role played in many aspects. In fact, most of the metallurgical technology was vested with them and the European travellers, explorers and missionaries have recorded in their writings[8]. In ferrous technology, they had excelled long back and the specimens they produced even in 17^th-18^th centuries could not have been produced by the European experts[9]. Most of the metallurgical processes, techniques and science were observed and learned from them[10]. However, many times, the European Companies tried to exploit them and even steal their technology and kill them. This infuriated them and started retaliating against them. At that stage only, to suppress the facts, they branded them as thugs, hooligans, gangsters, criminals and so on. Officially, they enacted acts and rules to prevent from carrying out their skills. Thus, the paper presenters have been perplexed and confused in recommending that they should be modernized at one side and at the same time, advocating that their culture, tradition, heritage and civilization should be preserved!

criminal tribes of Indiam Hubli etc, as imagined by the British

Valedictory and the retirement function of Dr K. Srinivasulu: After lunch, the valedictory function was there. Then, the outstation delegates started moving out. After that a function was held to facilitate Dr K. Srinivasulu, as he was retiring by the day. His relatives, friends, colleges and well-wishers were there to wish him retired life and carry on his research activities.

K. V. Ramakrishna Rao

15-08-2016.

[1] C.S.R.Sarma College was established in the year 1952 and presently affiliated to Acharya Nagarjuna University, Nagarjuna Nagar, Guntur District, Andhra Pradesh. The College got UGC recognition under 2(f) and 12(b) in the year 1987. The institution is presently offering B.A., B.Com, B.Sc. and M.Sc. courses. The college celebrated its diamond jubilee celebrations in the year 2012. Department of History is one of the earliest departments of the college.

[2] Based on the circular sent to the delegates by the convener of the seminar.

[3] This type of statistics given has been without any mathematical sence or truth, as they do not represent the reality. For example, here –

SC                                                  = 16.6%

ST                                                   =  8.6%

Muslims and other minorities = 16.0%

Women                                        = 49.0%

Total                                             = 90.2%

Then, the balance 9.8% – who are they? Are they “non-Muslims”, “non-minorities”, “Hindus” or otherwise?  Definitely, Hindus are there in SC, ST and women and they cannot be seperated in statistics for convenience. If “marginalized” are there in every community or religion, then, they have to be seperated with facts and figures to arrive at factual position for any interpretation.

[4] Dr. Yagati Chinna Rao, Associate Professor, Programme for the Study of Discrimination and Exclusion, School of Social Sciences, Jawaharlal Nehru University, New Delhi – 110 067. Ph: 011-26704165 (Off); 011-2674 1467 (Res.), Fax: 011 2674 1504/ 2674 1586; Email: ycrao@mail.jnu.ac.in; cryagati@gmail.com For more details, see here: http://www.jnu.ac.in/Faculty/chinnarao/

[5] The Hindu, Time for sub-quota for deprived SC sub-castes: JNU Professor , Ongole, August 1, 2016; Updated: August 1, 2016 06:08 IST

[6] His usage of “Scheduled Castes” and “Dalits” in the same line, context etc., is intriguing, as the National Commission for SC issued a circulr not to use “dalit”, as it is neither constitutional nor legal.

[7] http://www.thehindu.com/news/national/andhra-pradesh/time-for-subquota-for-deprived-sc-subcastes-jnu-professor/article8926220.ece

[8] Works at Ramanakapettah’ and this version is taken from Vol.1 (No.613) of the Board’s Collections in the India Office (IOR:F/4/I). An edited version of it was also published by Dr Heyne in 1814 as No.13 ‘Tracts, Historical and Statistical on India’.

[9] The Mode of Manufacturing Iron in Central India, by Major James Franklin, is in the India Office Library as MS EUR D 154, and is noted as ‘Received from Secretary May 19, 1835’. The whole of this document along with the seven plates (but excluding the map) is published here. The original is titled ‘Observations on Several Iron Mines, in the Central Part of India, with an account of the Indian Mode of Manufacturing Iron and Plans of the Machinery and Implements’.

[10] Aspects of Technology in Western India, consists of extracts from letters addressed from Bombay by Dr H. Scott to Sir Joseph Banks, President of the Royal Society, London, during 1790-1801. The extracts reproduced here are from Add Ms.33979 (ff.1-13; 127-30; 135-6; 233-6); Add Ms.33980 (ff.305-310) and Add Ms.35262 (ff.14-5) in the British Museum.