Indian antiques in the London Museum – to be returned to India or not? Is it ASI’s folly or colonial bungling?

Indian antiques in the London Museum – to be returned to India or not? Is it ASI’s folly or colonial bungling?

The CAG, ASI, DAP and the Parliament: During the decade, there have been many attempts made for the return of Indian antique objects and in fact, they have been returned with official, friendly and diplomatic efforts. Therefore, such narratives and discourses increased and the claims have gone to the extent of asking the “Kohinoor” back. Meanwhile, there have been the Audit reports of the Comptroller and Auditor General every year about the functioning of the Archaeological Survey of India (ASI) and related divisions. Definitely, the findings and objections of the auditors have been interesting, and informative and they amount to some sort of research paper. Their methodology and procedure followed at every level could be noted to be appreciated. How they raise the objections from the field level to the Parliament can be noted carefully. Definitely, the auditors have read the related Acts and Rules, history, archaeology and related subjects and that is why they could raise such informative objections.

700 pieces of the Aural Stein Collection not returned to India:  About 700 pieces belonging to the Aural Stein Collection of Central Asian antiquities owned by the Archeological Survey of India (ASI) were lent to the Victoria and Albert Museum in London about 100 years ago[1].  The artefacts are still lying with the borrower in the United Kingdom and the ASI has not made a single effort to get hold of the noted assortment dating between 200 BCE and 1200 CE despite the issue being flagged by the CAG in its two previous audit reports in 2013 and 2022[2]. Non-action of the ASI has apparently upset the Committee of Parliamentarians[3]. Taking note of the position of the national watchdog of national monuments, the 31-member parliamentary standing committee on transport, tourism and culture has recently asked the ASI to establish contact with the London Museum and set off the process of repatriating the collection[4].

How tones and tones of Indian antiquities could have gone out of India?: Any Indian would be surprised and astonished also to find out how the tones and tones of Indian monuments, sculptures, parts of temples and even temples in CKD conditions could have been smuggled out of India and displayed there at thousands of museums t the EU, USA and other countries. Perhaps such items could have been more that are displayed in the Indian museum. How it could have happened, definitely, the European Company directors, officers, traders and others have taken such items out of India, whenever, they left India for vacation, function or official sojourn. Perhaps, before the introduction of the acts and rules, there was no legislative control over their movement in India. Anyway, ships loaded with such articles went out of India. Even for exhibition, borrowal, lending and other exigencies, Indian artefacts were given away, but not received back. The “committees” formed and all have been the politicians and they would have had a trip of visiting London on this account, but, slowly forgotten and silently suppressed.

CAG pointed out in audit several times: Auriel Stein, a British-Hungarian archaeologist, collected a large number of artefacts — Chinese, Tibetan and Tangut manuscripts, paintings, Buddhist sculptures, textile fragments, and ceramic objects during his archaeological expeditions to Central Asia at the beginning of the 20^th century. A part of Stein’s collection consisting of nearly 600 textile fragments and over 70 ceramic and Buddhist objects were loaned to the museum by the Indian Government through ASI between 1923 and 1933. The Committee in its recent report titled “Heritage Theft – the illegal trade in Indian antiquities and the challenges of retrieving and safeguarding our tangible cultural heritage—has also expressed dissatisfaction over the response of the Culture ministry.

The routine action of the Committee: The ministry stated that ‘there was no record or document in the National Museum regarding the loan of the 700 objects of the Aural Stein collection to the museum’ since it was taken away before Independence. The ministry additionally submitted the Temporary Export Permit (TEP) rule didn’t for the same reason. “The Committee is well aware that since the objects of the collection were taken out of the country prior to independence, the TEP did not apply to them…as per records these antiquities were still ‘owned by the ASI’ and were on loan but there was no evidence of any efforts of ASI to retrieve them…It is noted that the ASI has not even taken the basic steps to try and ascertain the background in which these objects were loaned to the museum and make efforts for their retrieval,” read the report. TEP authorises the Central Government of any authority or agency authorised by the Government to temporarily export any antiquity or art treasure for a certain period.

CAG objections and settlements: The Committee highlighted in its report that the website of the Museum in London acknowledges that the antiquities are ‘on loan from the Government of India’. The Panel has further recommended that the ministry and ASI make efforts to find out other cultural objects loaned to foreign museums or collections before the independence or 1972 and initiate action for their retrieval. After all, the “committee” comprises politicians and they do such rituals to “make efforts,” and ASI would submit a report of such “efforts made,” by writing letters, sending reminders and if possible, a visit to the “London museum” with government expenses. But the condition and position would not change. The CAG may convert into DAP and they would be discussed in the parliament.  Mostly, these are discussed and settled within the respective ministries.

In 2019, a British barrister pointed out that the London Museum has the world’s largest receiver of stolen property: The British Museum has been likened to a criminal operation by one of Britain’s most famed barristers, who called the London institution the “world’s largest receiver of stolen property”. Geoffrey Robertson QC, a human rights barrister and author, criticised the landmark for showcasing objects taken from “subjugated peoples” by “conquerors or colonial masters”. Robertson made the blistering comments in his new book, Who Owns History? Elgin’s Loot and the Case for Returning Plundered Treasure, which was released today[5]. “The trustees of the British Museum have become the world’s largest receivers of stolen property, and the great majority of their loot is not even on public display,” he wrote, according to The Guardian[6].

In 2010 Britain rejected the Indian claim and demand of returning antiquities: Britain has rejected Archeological Survey of India’s demand for the return of artifacts that were carted away from India, mostly illegally, during British colonial rule[7]. The British foreign office said domestic laws prevented museums from removing items from their collection[8].‘‘The British Museum Act 1963 prevents our national museums from removing items from their collections, with the exception of human remains and objects lost during the Nazi era, and government has no plans to change the law,’’ a spokesperson of the Foreign & Commonwealth Office said. The spokesperson said people felt strongly about the restitution debate and that museum trustees take decisions relating to the items vested in their care and politicians don’t interfere. ‘‘It’s a long-established principle in the UK, supported by successive governments.”

Reality, fact and narratives: Like the British writer, nowadays, in India also, several writers have come up with books, by compiling all data gathered from the government documents and newspapers, but, in reality, nothing happens. India has been a huge country with 130-140 crores population with varied interests. Though, most of them have been Indian conscious, some 1, 2, 3 or 4% people of groups have been manipulating the processes of many happenings. Days by day, morality comes down and people think that they could get what they want through power, money, politics and such other factors. Thus, disciplined, controlled and faithful continue to follow their path, do their duties and continue their lives. With them only, Indian lives forever. Of course, there have been undisciplined, uncontrolled and unfaithful groups, they create problems and carry out their activities with their negative powers,  destructive forces and harmful tendencies. Thus, India carries on her journey to the future.

K. V. Ramakrishna Rao

13-08-2023.

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[1] Indian Express, About 700 ASI antiquities lent to London museum a century ago yet to return, Published: 07th August 2023 09:08 AM  |   Last Updated: 07th August 2023 03:42 PM.

[2] https://www.newindianexpress.com/nation/2023/aug/07/about-700-asi-antiquities-lent-to-london-museum-a-century-ago-yet-to-return-2602787.html – :~:text=New%20Indian%20Express-,About%20700%20ASI%20antiquities%20lent%20to%20London%20museum%20a%20century,hold%20of%20the%20noted%20assortment.

[3] MSN, About 700 ASI antiquities lent to London museum a century ago yet to return, Published: 07th August 2023 09:08 AM  |   Last Updated: 07th August 2023 03:42 PM.

[4] https://www.msn.com/en-us/news/world/about-700-asi-antiquities-lent-to-london-museum-a-century-ago-yet-to-return/ar-AA1eSM5k

[5] The National, British Museum is the world’s largest receiver of stolen property,’ claims top barrister, Nov 05, 2019

[6] https://www.thenationalnews.com/arts/british-museum-is-the-world-s-largest-receiver-of-stolen-property-claims-top-barrister-1.933622

[7] Times of India, ‘Britain rejects ASI demand for artifacts, Ashis Ray / TNN / Jun 4, 2010, 02:12 IST.

[8] https://timesofindia.indiatimes.com/india/britain-rejects-asi-demand-for-artifacts/articleshow/6008374.cms

Social Reform Movement In India and Women Education from 19th Century – UGC seminar held at the Ongole campus of the Sri Acharya Nagarjuna University [3]

Social Reform Movement In India and Women Education from 19^th Century – UGC seminar held at the Ongole campus of the Sri Acharya Nagarjuna University [3]

Historians and Researchers may have to fix their writings in time and space: Indians are very often told and informed through writings that, “The position of women during the period was undoubtedly low, inferior and subordinate to men in patriarchal social system. Their life was miserable because of social customs like ‘purdah’, child marriage, ‘sati’, ban on widow remarriage, their confinement to household activities, their recognition as the producers of progeny particularly sons, denial of education to them etc”. These lines are repeated again and again as established theory, without giving details, but, quoting verbatim from others[1]. And these are repeated in M.Phil and Ph.d theses, books routinely and carried on and away for the last decades. So –

1. Indian women were dying on the pyre, whenever their husbands died.
2. Indian women were put behind “purdha,” i.e., they were not coming out of their houses.
3. They were married away, when they were children.
4. They were not sent to schools and educated.
5. They were inferior to men, as patriarchal system was followed.

If all these were happening, every year, the Indian women population must have been reduced considerably. Indian men must have been searching and running after non-Indian, foreign women. Then, within a considerable period, due to miscegenation, the entire Indian population must have been changed. But nothing happened.

1. The Indian society continued with increasing population.
2. This implies that there were gynaecologist-type doctors and well-experienced mid-wives were there to take care of pregnant women and deliveries.
3. Born babies were taken care of and children grown up with care.
4. For the increasing population, they were having food, dress and housing in spite of intrusions, invasions and other disturbances by the Mughals, Mongol, Afgan, European and other forces.
5. Had they been illiterates how then they could be experts in such medical fields.
6. More textile goods were manufactured and exported till 21^st century to European and American countries.
7. In 19^th century, many women took arms, marched with cavalry and fought with the British forces, even defeating them.
8. How then, they were given such training of using arms, raiding horses, fighting with males, that too, on battle-fields?
9. In fairs, religious tours / pilgrims, lakhs of women with children were fund, how they could have come out?

In this way, many questions can be raised, as they have been logical, scientific and factual also. How then the learned historians, researchers and others could not understand, realize and noted these points.

1. Bengal was not India, i.e., the issues and problems of Bengal were not applicable to other parts of India.
2. Afganistan, Burma, Nepal, Punjab, Rajaputna, Hyderabad, Mysore, Tanjore, Travancore and other states were independent by 19^th
3. After 1857 only 19^th century, 50% of India was brought under the British Rule.
4. After the application of “Doctrine of lapse” and kidnapping or forceful taking away of sons of native kings, the British brutally brought other states under their control.
5. The French [Pondicherry, Mahe, Yanam etc.,] and Portuguese [Goa] were still keeping some parts of India under their control.
6. In spite of all these atrocities, cruelties and brutalities, they could rule 70% of India by the end of 19^th

Thus, the Acts and Rules of them were not applicable to others. Therefore, any research or historical results by any means cannot be applicable to all parts of India.

The British women and Indian women should be compared to know the position of the period 1757-1947: Women were burned alive till 18^th century officially in England and continued in 19^th century also. Some reports have recorded that even in 19^th century such women were punished. On 9 May 1726, Catherine Hayes was chained to a stake near Tyburn gallows. She was burned alive – the executioner let go of the rope (which would have strangled her) before the flames had reached her. Hayes was one of the last women ever to be burned at Tyburn. Catherine Murphy, who at her execution in 1789 was “dresst in a clean striped gown, a white ribbon, and a black ribbon round her cap“, was the last woman in England to be burned and in 1790, it was banned. Although burning was not a common punishment by this time, at least 33 women were burned alive between 1735 and 1789.  They were:

Name	Date	Place	Crime
Margaret Onion	08/08/1735	Chelmsford	Murdered husband
Mary Fawson	08/08/1735	Northampton	Murdered husband
Ann Mudd	25/06/1737	Tyburn	Murdered husband
Mary Bird	01/07/1737	Ely	Murdered husband
Mary Groke or Troke (age 16)	18/03/1738	Winchester	Murdered mistress
Ann Goodson	12/04/1738	Guildford	Murdered husband
Susannah Broom (age 67)	21/12/1739	Tyburn	Murdered husband
Elizabeth Moreton (or Owen)	10/08/1744	Evesham	Murdered husband
Mary Johnson	?/04/1747	Lincoln	Murdered husband
Amy Hutchinson	07/11/1749	Ely	Murdered husband
Elizabeth Packard	?/?/1750	Exeter	Murdered husband
Ann Whale (age 21)	08/08/1752	Horsham	Murdered husband
Ann Williams	13/04/1753	Over, near Gloucester	Murdered husband
Susannah Bruford  (age 19)	03/09/1753	Wells (Somerset)	Murdered husband
Mary Ellah	28/03/1757	York	Murdered husband
Alice Davis	31/03/1758	Tyburn	Coining (High Treason)
Margaret Bedingfield	08/04/1763	Ipswich	Murdered husband
Mary Heald	23/04/1763	Chester	Murdered husband
Mary Saunders	21/03/1764	Monmouth	Murdered mistress
Mary Norwood (age 33)	08/05/1765	Ilchester (Somerset)	Murdered husband
Ann Sowerby	10/08/1767	York	Murdered husband
Susannah Lott	21/07/1769	Maidstone	Murdered husband
Mary Hilton (or Hulton)	06/04/1772	Lancaster	Murdered husband
Elizabeth Herring	13/09/1773	Tyburn	Murdered husband
Margaret Ryan	18/03/1776	Maidstone	Murdered husband
Elizabeth Bordingham	30/03/1776	York	Murdered husband
Ann Cruttenden (age 80)	08/08/1776	Horsham	Murdered husband
Isabella Condon	27/10/1779	Tyburn	Coining (High Treason)
Rebecca Downing	29/06/1782	Exeter	Murdered mistress
Mary Bailey	08/03/1784	Winchester	Murdered husband
Phoebe Harris	21/06/1786	Newgate	Coining (High Treason)
Margaret Sullivan	25/06/1788	Newgate	Coining (High Treason)
Catherine Murphy	18/03/1789	Newgate	Coining (High Treason)

In England, burning was a legal punishment inflicted on women found guilty of high treason[2] [unfaithful husband mainly], petty treason[3] and heresy[4]. Over a period of several centuries, female convicts were publicly burnt at the stake, sometimes alive, for a range of activities including coining [counterfeiting] and mariticide[5]. So when they were burning their women in this way, how they could preach to Indians and disparage them as barbarians, uncivilized, patriarchal and so on.

A Long Time Burning: The History of Literary Censorship in England: It has been the title of a book giving details about the censorship in England. Indians need not think that England was / is free for freedom of expression / thought etc.

Literary censorship in England from the introduction of printing in 1476 to the present is the subject of this book[6]. Topics discussed include –

(1) the development of prepublication censorship from 1476 to 1695;

(2) political censorship generated by fear of enemies at home and abroad: 1695-1760;

(3) religious and political censorship in the early 18th century;

(4) influences of Societies for the Reformation of Manners on the enforcement of laws against obscene literature, beginning in 1692;

(5) liberty versus licentiousness: 1760-1792;

(6) struggles against political censorship after 1792, with greater freedoms of speech and the press evident by 1832;

(7) expurgation in the 19th century fostered especially by Thomas Bowdler and various organizations working against freedom of the press;

(8) Victorian mistranslations, expurgations, and moral censorship exercised chiefly by booksellers, libraries, publishers, and editors; and

(9) the relaxed moral censorship in the 20th century which nevertheless continues to exercise its own form of censorship–on racism, pornography, the emancipation of women. A 200-page appendix contains extracts from little-known publications banned during the past 500 years. Therefore, they should not teach Indians about all these topics.

India was different for political, social, religious and ideological purposes and interpretation: The views of the ideologists could be identified very easily, as they contradict many times in their speeches and writings. They talk about Vedic India, Hindu India, Hellenistic India, Moghul India, Colonial India, French India, British India and so on. From 17^th to 20^th centuries, they could deal with many “Indias”, yet,  they say that there was no “India” as such, till it was made later. However, coming to “invading / conquering / ruling of India,” everybody claimed that he invaded / conquered / ruled India. Incidentally, the other people wanted to discover and come to India, as milk and honey were flowing on the roads, i.e, India was so fertile, bountiful, and rich in all aspects. Columbus without coming to India, discovered “India” exactly in the opposite direction. In other words, the people who lived in the opposite direction, looked like “Indians” for the learned Columbus and he was informed accordingly by the most-learned other experts. Anyway, India was discovered, the routes were also found and the Arabs and the Europeans came. They came as traders, merchants, brokers of goods, but, slowly started setting up factories with Indian experts and workers. Then, they colonized the areas, looted and brought under control with mercenaries [private armies, armed forces]. The British India slowly enlarged from 1757 to 1857 and disappeared in 1947. Yet, the “histories” written by them, and that followed by the Indian counterparts followed a pattern forgetting the basics, fundaments and rudiments of logic. Thus, they forget “Indias” existing, when they talk about “British India” and when they quote the documents of the “British India,” they forget the documents of “other Indias.” Audi Alteram Partem (Hear the other Side) or “let the other side be heard as well” has been the legal dictum. Here, are they listening to other side i.e, getting documents of the other side? When Indians, Hindus specifically accused of for all social evils of “India” [what India, they have to tell], how such evils came up? How that they could continue for the last 5000 years in spite so many non-Hindu reformers, non-Vedic warriors and rulers continuously ruled for 1300 years?

© K. V. Ramakrishna Rao

23-02-2020

[1] See, Mahesh Chundra Deb, “A Sketch of the Conditions of the Hindoo women” (1839),

Goutam Chattopadhya ed.,  Awakening in the early Nineteenth Century, Progressive Publishers, Calcutta,1965), PP. 89- 105;

Neera Desai, Women in Modern India, 2nd edn, Vara and Co., Bombay 1967;

Partha Chatterjee, “The Nationalist Resolution of the women’s question,” in Recasting Women, , PP.238 – 39.

[2] Under the law of the United Kingdom, high treason is the crime of disloyalty to the Crown. Offences constituting high treason include plotting the murder of the sovereign; committing adultery with the sovereign’s consort, with the sovereign’s eldest unmarried daughter, or with the wife of the heir to the throne; levying war against the sovereign and adhering to the sovereign’s enemies, giving them aid or comfort; and attempting to undermine the lawfully established line of succession

[3] Petty treason or petit treason was an offence under the common law of England which involved the betrayal (including murder) of a superior by a subordinate. It differed from the better-known high treason in that high treason can only be committed against the Sovereign. In England and Wales, petty treason ceased to be a distinct offence from murder by virtue of the Offences against the Person Act 1828.

[4] Heresy is any belief or theory that is strongly at variance with established beliefs or customs, in particular the accepted beliefs of a church or religious organization. A heretic is a proponent of such claims or beliefs.[1] Heresy is distinct from both apostasy, which is the explicit renunciation of one’s religion, principles or cause,[2] and blasphemy, which is an impious utterance or action concerning God or sacred things

[5] Mariticide literally means killing of one’s husband or boyfriend. It can refer to the act itself or the person who carries it out. Used in current common law terminology as gender-neutral for either spouse or significant other of either sex. The killing of a wife is called uxoricide.

[6] Thomas, Donald, A Long Time Burning: The History of Literary Censorship in England, Frederick A. Praeger, Inc., 111 Fourth Avenue, New York, New York 10003, 1969.https://eric.ed.gov/?id=ED039231

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

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

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

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

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

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

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

I concluded with the following points:

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

 

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

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

© K. V. Ramakrishna Rao

23-02-2020

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

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

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

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

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

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

 

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

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

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

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

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

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

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

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

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

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

© K. V. Ramakrishna Rao

23-02-2020

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

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

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

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

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

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

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

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

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

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

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

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