The proceedings of the National seminar Buddhism and Sectarian Religious faith in India or Buddha and Anti-caste Bhakti Saints held at Acharya Nagarjuna University on March 1st and 2nd 2023 (4)

The proceedings of the National seminar Buddhism and Sectarian Religious faith in India or Buddha and Anti-caste Bhakti Saints held at Acharya Nagarjuna University on March 1^st and 2^nd 2023 (4)

Caste system in Burma / Myanmar: The Burmese authorities presently recognise no fewer than 135 separate ethnic groups out of 55 million population, living within the union. Of these, the Bamar are easily the largest. Myanmar’s first national census in over 30 years. The other six main ethnic groups are –

1. the Shan, 2. Kachin, 3. Kayin,

4. Rakhine, 5. Chin and 6. Mon,

each of which has its own state. These seven main ethnic groups together constitute about 92 per cent, with the remaining 8 per cent divided between a fascinating patchwork of minority tribes. Jane Fergusson discussed the issue as follows[1]: The system of caste, or a hierarchical social system based on occupation, prestige, and ideas about pollution, had been considered a master trope in the framing of the imperial census[2] (Kumar 2006:387), and one which colonial officers had grown accustomed to in British India. Census officials even noted that caste could be tested by ‘actual existing facts and beliefs to a far greater extent than is possible with respect to race’ (Webb[3] 1912:250). However, the categories of caste simply did not gain traction for census officials working in Burma; thus they struggled to find another way to approach human differences and quantify race in Burma. The nine ‘race’ categories used by the British census-takers were:

1. Burmese; 2. Other indigenous race; 3. Chinese;

4. Indians born in Burma; 5. Indians born outside Burma; 6. Indo-Burman race;

7. Europeans and allied races; 8. Anglo-Indians; 9. Other race.

According to C.C. Lowis[4] (1902), the Burman is ‘so absolutely enamoured of freedom that he cannot abide the bonds that caste demands’ (Lowis 1902:107). Without the category of caste, and where religion ‘indicates but little’, colonial surveyors concluded that language would therefore be the most ‘obvious and surest criterion of difference’ (Lowis 1902:112): If the speech of a particular community cannot be assigned to a particular group, that community is, ipso facto, isolated, whatever similarity its customs, dress and physical traits may have with the customs, dress and physical traits of any other community, neighbouring or otherwise.

Caste thennic groups, ethnicity, denomination, sect and such other classification based on race, racism and racialism, religion, theology, philosophy etc., exist in Thailand……..

Sectarian, sectarianism, sectarian faith etc: The words and sect, expressions sectarian, sectarianism, sectarian faith etc., have not been positive, but negative and bad in connotation in the western or western religious context. Throughout American history, “sectarian” has been used to exclude and to ostracize. It is a term that is used to disparage and marginalize particular groups of Americans and particular kinds of thinking. That “sectarian” is hardly a flattering term is evident from even a cursory look at any standard dictionary. Among its more common synonyms are “bigoted,” “narrow-minded,” “heretical,” “parochial,” and “dogmatic.” Christians have used the word to describe Pharisees, atheists, and other Christians; Unitarians to put down Presbyterians and Roman Catholics; political liberals and conservatives to insult each other[5]. Richard A. Baer, Jr explains that[6], “The reason is really quite simple. Even though the term “sect” can have the relatively neutral meaning of “a group of persons having the same principles, beliefs, or opinions or can be employed technically in a non-pejorative sense by sociologists of religion, the ordinary usage of “sectarian” is derogatory. Indeed, “sectarian” more often than not is what we might call “caste language.” It is a term that has been used throughout much of American history to keep religious and social “untouchables” in their proper place. Just as ruling elites have used racial and sexual epithets to put down blacks and women, so they have used “sectarian” to exclude and marginalize those individuals and groups whose religious or philosophical beliefs or social practices did not correspond to their own vision of what was appropriate in the cultural marketplace”.

The theme of the seminar changed from “Buddhism and Sectarian Religious faith in India,” to   “Buddha and Anti-caste Bhakti Saints”: Though, the topic was “Buddhism and Sectarian Religious faith in India,” (as appeared in the brochure first) most of the paper presenters were trying to interpret the present ideology on the medieval period and even the prehistoric and protohistoric past. It also appears that the theme was changed to “Buddha and Anti-caste Bhakti Saints” suddenly, as noted later on the banner, “Abstract,” scribbling pad etc. Actually, I prepared my paper only based on the such theme and sent my full paper on 31-01-2023 itself. The theme, “Buddhism and Sectarian Religious faith in India,” has been entirely different from that of,   “Buddha and Anti-caste Bhakti Saints.” It is a fact that during the transitional period 7th century to the medieval period till the advent of the Mohammedans and the European colonial forces, all the sectarian faiths had to suffer by them. The ruling and dominant faiths Janism and Buddhism had to suffer from their attacks, in spite of their oversea and inland business and commercial authority. When religious dominance and excesses started, these two could not match up with them (Islam and Christianity). Moreover, the interaction among the believers of Andhra, Karnataka and Tamilagam showed the intra and inter-faith and religious debates, polemics and wrangles, leading to physical sometimes. Obviously, the organizers must have realized from my paper and changed the theme. Therefore, it is evident that they changed the theme itself, perhaps, without informing.

Under the Ambedkarite Constitution, Caste should continue or not: Eleanor Zelliot (1992), Uma Chakravarthi (1996), Gail Omvedt (2003) and others cleverly avoided the continuance of caste in spite of opposing caste, supporting reservation, though opposing positive discrimination, exclusion etc., Thus, the ideological egalitarianism, theoretical Utopianism and sermonized equality always try to and evade the legal, constitutional and judicial position and condition of the prevalent issues. The restricted reservation for SCs has been continuing. The reservation after conversion for the neo-Buddhists, and Sikhs continues, as they are “Hindus” only as per Article 25 of the Constitution. Thus, the Christians and much later the Muslims too started demanding the amendment of the Constitution Order, 1950 to accommodate the converted Christians and Muslims also. Though, these ideologists claim that “The Ambedkar Constitution,” they want to amend it, without realizing the judicial implications.

What is required by the believers in a “Secular state or country”?: Dialogue is required for understanding other and the point of view of others, whether, in a family, society or anywhere, where human interaction takes place. Thus, it is imperative and implied that such a process is possible with all family and societal members. Discussion, debate and deliberation always involve mutual, reciprocated and two-way flow of thought, thought processes and conclusion. Monologue is considered as a speech presented by a single dramatist character, theoretical expert or ideologized professional most often to express their thoughts aloud, though sometimes also to directly address another character or the audience. In theatre, a monologue may be enjoyed when delivered by favourite character or person, as none is going to ask him.   Monologues are common across the range of dramatic media (plays, films, etc.), as well as in non-dramatic media such as poetry, literary narratives, political discourses and other verbose. Monologues share much in common with several other literary devices including soliloquies, apostrophes, and asides. There are, however, distinctions between each of these devices, audience and ideologists. Many times such monologues, particularly thrusted, imposed and forced to listen lead to autocratic, dominating and dictatorial. Free speech is talked about and sermonized blaming others as despotic, tyrannical, repressive, oppressive and so on, but, how such whistle-blowers indulge.

In dialogue, the engaged parties should listen to and understand the other party / parties also: There is a maxim Audi Alteram Partem and it is not known whether monologuers could understand and realize it. It means hear the other side; hear both sides, in other words the authority hearing the matter must be afforded hearing to the party who is likely to be affected by its decision. In judicial, quasi-judicial or any sensible legal process, it is expected. Therefore, those who talk about thesis, anti-thesis and synthesis should not avoid or be afraid of Audi Alteram Partem. Here, most of the speakers have predetermined mind-set and they spoke even any prepared paper about certain premises and conditions only in their perspective, that too blaming Brahmin, Brahman, Brahminism, Brahminical system, and even Brahminical virus and so on. Inside, “Acharya Nagarjuna University,” though such seminar was taking place under the auspices of “The Mahayana Buddhist Study Centre,” the sectarian bias had been explicit and aggressive and combating.

Justice, natural justice, social justice, equity, equality etc: Though, often Justice, natural justice, social justice, equity, equality etc, are talked about, they are not obviously discussed judicially. There are mainly two Principles of Natural Justice. These two Principles are:

• ‘Nemo judex in causa sua’. No one should be made a judge in his own cause, and the rule against bias.
• ‘Audi alteram partem’ means to hear the other party, or no one should be condemned unheard.

The historians, archaeologists, anthropologists, archaeo-anthropologists, Anthropo-archaeologists, sociologists, psychologists and related experts do not deal with these important conditions to pass any remarks or come to conclusions. Going to extremes, violating the norms that are framed the ideologists by themselves, and jumping to conclusions with biased views have been the hall-mark of many such studies.

How the audience was responding to the Buddhist prayer……..

How the audience was responding to the Buddhist prayer…………………..

How I struggled to reach and left Vijayawada Railway Station: How I reached Vijayawada Railway station was explained above on Fenbruary 28^th midnight and March 1^st early morning. On 2^nd March also, I had a different experience to reach the Vijayawada station. The seminar paper presentation was going on, as I had to catch the train, I came out of the hall searching for the driver. He was there, and we had lunch quickly and about to leave, but, I was informed that some other driver and vehicle would come. So I was waiting…….and the time was 2.00 pm. I asked the convener many times and I was informed “the vehicle would come.”  It was 2.30 PM and then, realizing the situation, I was taken by a car. Of course, the driver and car were there only[7]. Anyway, the driver could drop me at the end of the platform, so that I could walk to the platform[8]. Slowly, I started walking with the bag to the Platform No.10 where, the JanSatabdi was to come. When I reached PF.No.10, the passenger started running back, shouting at me, that it was here at PF.No.8. Some stranger helped me taking my bag and I started walking slowly. It took me perhaps 10 to 15 minutes and the train was about to start. I was waving my hand towards the train, as if I was doing it for a bus to stop. But, the driver was looking at me and showed his finger “1,” obviously, he might wait for one minute. Meanwhile that stranger handed over my bag to another stranger and went away. When I came near to the train, he (the second stranger) suggested me to gt into the first carriage and pushed my luggage inside. The moment I entered the train and started requesting to the TTR, one youth asked me to sit in one seat, as he was not travelling and got down……….The train started…..So finally, I settled down there in the same compartment, instead of my regular / confirmed seat away from the first compartment[9]. At last I could reach Chennai with 20 minutes delay. My regular Auto driver came and I could reach home by 11.40 PM.

© K. V. Ramakrishna Rao

05-03-2023

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[1] Ferguson, Jane M. “Who’s Counting?: Ethnicity, Belonging, and the National Census in Burma/Myanmar.” Bijdragen tot de taal-, land-en volkenkunde/Journal of the Humanities and Social Sciences of Southeast Asia 171.1 (2015): 1-28.

[2] Kumar, M. Satish (2006). ‘The census and women’s work in Rangoon, 1872–1931’, Journal of Historical Geography 32:377–97.

[3] Webb, C. Morgan (1912). Census of India, 1911. Vol. ix, Burma Part i. Report. Rangoon: Office of Superintendent, Government Printing and Stationery.

[4] Lowis, C.C. (1902). Census of India, 1901. Volume xii, Burma. Part i. Report. Rangoon: Office of Superintendent, Government Printing and Stationery

[5] Richard A. Baer, Jr. The Supreme Court’s Discriminatory Use of the Term “Sectarian”, Originally published in The Journal of Law & Politics, Vol. VI, No. 3, Spring 1990.

[6] https://blogs.cornell.edu/envirobaer/publications/the-supreme-courts-discriminatory-use-of-the-term-sectarian/

[7]  In other words, instead of keeping me waiting there for nearly one-and-half hours, I could have been sent earlier with the same driver and car. Why I was kept delayed was known to God only.

[8]  Actually, the driver helped me in reaching the station in time and also dropping at the right place. Of course, when we reached the Guest House to take the luggage, the other person / Assistant Professor was making unwanted comments that I would miss the train and so on. Though, he had also to come with me, he was delaying, so the driver took the decision to proceed, as the time was already 2.30 PM. Why the learned Asst.Prof was delaying was also known only to God.

[9] I can write a story about this, as how many strangers helped me to get into a train, sit comfortably in a seat and reach my home at one side, whereas, at the other side – all learned professors etc., but made me tensed fully knowing my health problems. Of course, I informed my travel plan, my health problem etc through e-mails and letter also (with many phone calls in between).

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

Proceedings of the National seminar “Impact of Dr. B. R. Ambedkar’s Philosophy on Indian Literature” held at the Acharya Nagarjuna University on March 28th and 29th 2018 (3)

Proceedings of the National seminar “Impact of Dr. B. R. Ambedkar’s Philosophy on Indian Literature” held at the Acharya Nagarjuna University on March 28^th and 29^th 2018 (3)

Vijayakumar presenting his paper

Koreswar moderating the session

View of the audience listening to the presentation, session chaired by Koteswar

View of the audience listening to the presentation, session chaired by Koteswar

29-03-2018 – morning – paper reading session: The venue was shifted to LHS auditorium “Venugopal Reddy Auditorium.” The first session was chaired by Koteswara Rao with the following paper presentation:

11.00 am: First paper touched upon the impact of Ambedkar philosophy on the Marathi literature.

Bendalam Krishna Rao, journalist presenting his paper

11.14 am: Krishna Rao pointed out as to how the modern dalit Telugu poets have been inspired and influenced by the Ambedkar philosophy. He stressed under the guise of “dalit literature,” other castes need not be blasphemed or attacked excessively.

Kanchan Jeyaraj presenting paper, working with M-TV

11.28 am: Kanchana Jeyaraj, with M-TV pointed out that the media has been suppressing the facts of attacks on dalits. “Though, many cases were filed, only few punished; the fight was not only between the dalits and BCs, but also with MBCs, and others; Ambedkar accused media as “Congress papers,” as they did not publish what he said, but adding or removing certain words changing the context. Now also, same trend prevails and only M-TV broadcast atrocities committed against dalits.   SC government officials, councillors, and others do not come to media and discuss about the atrocities committed against dalits, as they are controlled by the party-politics. Therefore, SCs should dominate media to create impact on the society.”

Dilip Matangi presentation

11.47 am: Matangi Dilipkumar explained about his magazine, “Bhimbum” and how the advertisements given to it, were stopped. As some body pointed out, he accepted that attacking “Brahmana and Brahmanavada” are different. If SC is raisen up, come up and occupying a big post, he does not want to fight like “street-fighters,” but, chosen to be within their rooms.

Ambedkar seminar, ANU, 2018- Vijayakumar presenting paper

12.34 pm: Vijayakumar, equated “Aryanism” with “Brahmanism” and continued his rhetoric. Only when Ambedkar brought out “Mukhnayak,” the Congress’ “National Herald” changed its attitude.

12.50 pm : Tangirala Soni sang a song.

12.54: Suresh Kumar[1] presented his paper, “Dalit literature: Movement in Andhra Pradesh,” repeating the points already made by other paper presenters. He pointed out as to how Basava, Annamacharya, Vemana, Veerabrahmam and others opposed caste system. He pointed out that non-dalit literature writers also contributed to dali literature.

1.03 pm: Ratna rendered a poem.

29-03-2018 – afternoon- paper reading session: The second session started with the paper presentation of the following:

Ambedkar seminar, ANU, 2018- M. Srinivasa Rao presenting paper

1.10 pm: M. Srinivasa Rao[2] presented his paper, “Annihilation of caste system – Thoughts of Dr B. R. Ambedkar,” wherein, he brought out the points, “Caste dominates all in India…even Christians follow caste system..One poet asked, that they wanted a “OC-Christ”….A caste is a social group having two characteristics  (a) membership is confined to those who are born of members and includes all persons so born and (b) the members are forbidden by an inexorable social law to marry outside the group..thus caste system is maintained…it has to be broken following the path pf Ambedkar.”

1.30 pm: Ramesh Babu argued that, “.there is no Indian literature to be called so…Charuvaka started questioning…..so also Buddha thereafter….in modern times, Ambedka questioned….as the culture of Aryans was animistic, that is not relating to India.”

Ambedkar seminar, ANU, 2018-Anathalakshmi presenting paper

1.36 pm: Anathalakshmi[3] presented her paper on “Dr B. R. Ambedkar’s perspective of Indian women,” in which, she argued that “……Ambedkar deems that Buddha treated women with esteem and adoration and never attempted to humiliate them like Manu…on 25-12-1927, he burned a copy of “Manu Smriti”…He attended Women Conference on 18-07-1942……he incorporated provisions for women in the Indian Constitution including Uniform Civil Code under Article 44….Ambedkar brought out Acts for the benefit of women.In fact, Brahmin like Gajendra Gadekar supported Ambedkar, but, Nehru opposed and thus, the Hindu code Bill did not pass…. ”

Ambedkar seminar, ANU, 2018-K. V. Ramakrishna Rao presenting paper

1.50 pm: K. V. Ramakrishna Rao[4] presented his paper, “A comparative study of Socio-religious and Political philosophy of Dr B. R.Ambedkar and Periyar EVR,” contrasting the ideologies and philosophies of both under specific topics and issues – Education and background of the personalities; Marriage – marring a woman who was attending to them; Aryans, Dravidians and Race hypotheses and theories; Depressed Clases and Jews – how compared and treated by Ambedkar and Periyar; Brahmins and Jews – how compared and treated by Ambedkar and Periyar; Ambedkar, Periyar  and Cripps (1940-42); How Gandhi was dealt with by Ambedkar and EVR; The question of Communism – how affected EVR and Ambedkar -Whether the three leaders were exploited by the Marxist ideology?[5]; after independence how they acted and reacted. For Ambedkar the 1940-1956 and EVR 1940-1973 periods were very crucial in assessing them[6]. From 1956 to 1992, the dravidian parties did not care Ambedkar, but, after 06-12-1992, they started exploiting him as a symbol. In fact, initially, Ambedkar’s statues were opposed in Tamilnasdu, as he was not a Tamilian and they were challenged with the Thevar statues. The literature produced by the Dravidian protagonists, Communist comrades and others exploited Ambedkar, but, maintained their ideology[7]. As there was no provision, he could not present PP with scanned documents brought.

29-03-2018 – after lunch- paper reading session: After lunch, the session continued with paper presentation.

2.50 pm: E. Harshavardhanan again continued with paper, repeating the same points yesterday presented.

Ambedkar seminar, ANU, 2018- G. Satyanarayana, psychologist presenting paper

3.05 pm: G. Satyanarayana[8] presented his paper, “Personality of Dr B. R. Ambedkar: Pasychological Analysis” took his personality traits like conscientiousness, extroversion, openness and self-actualization and concluded that no “neuroticism” features are found in such analysis. Being a psychology expert, initially, he was so emotional and controlled himself and then, started his presentation.

Ambedkar seminar, ANU, 2018- Santakumari presenting paper

3.19 pm: Shantakumari presented her paper based on a drama written by Vijaya Bhaskara “Kurchi” (Chair) and compared with reservation made to SCs.

3.31 pm: Amruta Rao presented a paper about the impact of Ambedkar philosophy on Telugu literature. The same points already made were repeated.

Ambedkar seminar, ANU, 2018- Aruna Gogulamanda presentation

3.41 pm:  Aruna Gogulamanda delved upon the Ambedkar philosophy on the dalit literature.

3.55 pm:

4.20 pm: Urmila and Sarita

4.27 pm: Sarita presented a paper comparing untouchability issue as depicted in the story of Munshi Premchand with that of Ambedkar philosophy.

4.30 pm: Nagamani  presented a paper on caste system.

Valedictory function: Valedictory function had been formal and the participants were asked to express their views.  N. Ravikumar pointed out that those who have not read Ambedkar books or understood him presented papers. His BRV has been working for the last three years for the welfare of the Ambedkarites fighting for their rights. The dilution of the SC-At Act by the Supreme Court recently has to be discussed seriously. One should write about their mother, then, only, the Ambedkarite consciousness could be nurtured and developed. The views expressed by the participants:

1. The Ambedkar philosophy should be brought out in the “artform” [street play, burra katha etc] to reach people.
2. Reserved seats for SCs – SCs should be careful to vote, as some SC-leaders become political agents / “yes-servants” thus defeating the very purpose of “reserved constituencies.”
3. BSP party leaders asserted that BSP experiment is enough and no other /new experiment is required.
4. The Communist exploitation of Ambedkar, Ambedkarites and Dalits should be checked and controlled.
5. The Communists do not have the photo of Ambedkar in their party officers, as they cannot place anybody at par with Marx, Lenin, Mao etc., therefore, exploiting Ambedkar and getting funds by them should be stopped.

© K. V. Ramakrishna Rao

31-03-2018

[1] See Abstarcts, p.17.

[2] See Abstarcts, p.35-36.

[3] See Abstarcts, p.34-35.

[4] See Abstarcts, p.28-29.

[5] K. V. Ramakrishna Rao, The Impact of Communism on the Dravidian Movement 1930-40, proceedings of the South Indian Congress 13^th session held at Government Arts College, Coimbatore, January 9^th to 11^th, 1993, pp.200-205.

Rao, K.V. Ramakrishna. “The Impact of Communism on the Dravidian Movement, 1930-40.” In Ethnic Movement in Transition: Ideology and Culture in a Changing Society, Kanishk Publishers, New Delhi, (1998): 87.

154. V. Ramakrishna Rao, The Impact of Communism on Dravidian Movement 1940-50, a paper presented at the 15^th session of THHC held at Periyar Maniammai University, Vallam, September 19^th-21^st, 2008 and published in the PTNHC, pp.150-154.

[6] K. V. Ramakrishna Rao, The Historic Meeting of Ambedkar, Jinnah and Periyar, Proceedings of 21^st session of South Indian History Congress, Madurai Kamaraj University, Madurai, 2001, , pp.128-136.

[7]  The literature produced by Periyar, Anna, Karunanidi had been divisive and anti-national; M. P. Sivagnanam has been of nationalistic;  B. Ramamurthy nationalistic and communist; DK-radical Dravidian groups Marxist, Maoist and anti-national; Ayothithas Pandithar, Erattaimalai Srinivasan ettc., Buddhist, Ambedkarite and nationalist.

[8] See Abstarcts, p.11-12.

Proceedings of the National seminar “Impact of Dr. B. R. Ambedkar’s Philosophy on Indian Literature” held at the Acharya Nagarjuna University on March 28th and 29th 2018 (2)

Proceedings of the National seminar “Impact of Dr. B. R. Ambedkar’s Philosophy on Indian Literature” held at the Acharya Nagarjuna University on March 28^th and 29^th 2018 (2)

Ambedkar seminar- hall entrance

28-03-2018 – the first day proceedings: Morning, got up by 4.00 am and looking for any delegate who had come for the seminar. I was informed that two more would join me in my room, particularly, one Partha Dey would arrive at any time, but, he did not turn up. Getting ready, I sat in the entrance as usual and then enquired about the members, if any, came for the seminar. I saw one “Sikamani” coming there by 9 am, and I thought, he could be from Tamil Nadu. He went away, responding to second floor. A vehicle came by 10.30 am to take to the venue, where the seminar was held – “Dr H. H. Deighmann[1] & Dr S. John David[2] Auditorium cum Seminar Hall.” Simultaneously, Engineering College students were also conducting their programme.

Seminar board kept at the entrance on LHS

Inviting the delegates – ANU – Ambedkar seminar- hall entrance.board-RHS.

ANU – Ambedkar seminar- hall AMG

ANU – Ambedkar seminar- registration for the delegates

Absract volume and invitation to the Seminar, many VIP-invitees did not turn up

Inauguration of the seminar: After registration, we were sitting the seminar hall, evidently some VIPS to come. By 11.44 am, the inaugural function started. One Katti Padma Rao [hereinafter mentioned as KPR] came and the function started. K. Sanjeeva Rao (also known as Sikamani), C. H. Swarupa Rani and N. Ravikumar were on the dias. University anthem was played and all stood up, but, not Katti Padma Rao. This made me to recall the controversy of “Sankaracharya,” when he did not stand up when “Tamiz-thai-vazthu” [Invocation song of Mother Tamil] was sung in a function at Chennai[3]. Ambedkar photo was garlanded and lamp lit. The “Abstract volume” was released. A book written by KPR was released by Sikamani. A magazine was also released by KPR and copy received by Sikamani.

Garlanding Ambedkar photo- inaugurating the seminar

KPR was sitting during University anthem sung

Swaruprani-inaugural function, explaining the background of the seminar

The purpose and background of the Seminar explained: 11.53 am: Swarupa Rani [Mahayana Buddhist Studies, ANU] explained the background of the seminar, “….as Sikamani, Ravikumar wanted to bring like-minded people together to discuss about the “impact of Amedkar philosophy on Indian literature.” ……Now, “Dalit literature” is produced in Maharastra, Tamilnadu, Kerala and other states and the driving force behind such literature has been Ambedkar……. S, Murali Mohan, Ravikumar sat together and decided to conduct the seminar, as there was no seminar conducted in this perspective. ……..Some important Dalit researchers, writers, poets and others would participate next day also”.

Ravikumar explaining about the seminar proposal etc

12.05 HRS: N. Ravikumar explained in this way, “So far Communist philosopy of all sorts have been dominating the India Literature since 1930…Marx philosophy, Mao philosophy and ….others were dominating, but not Ambedkar philosophy….In fact, Ambedkar philosophy is considered as Indian philosophy…every aspect of Ambedkar has to be interpreted….”

Ambedkar seminar, ANU, 2018- Kathi Padma Rao-inaugural talking in his own way

The keynote address of Katti Padma Rao: 12.11 pm: KPR started talking in Telugu, “Buddha was a preacher, after Buddha Sankara, Madhwa and Ramanuja came, but they were adhyatmikawadis…….Ambedkar wondered why there was no philosophy in India…to discuss Indian philosophy, one has to discuss tarka, mimamsa, bhashya…Rigvedam that was in Sanskrit came from heaven, but taken by Brahmins….that is how Pani said…in this way it is taught….it is nonsense that peacocks were dancing at the Himalayas….[4]by the Brahmanical Dalit Group…but, that is not philosophy……Mother is guru, as she teaches child not only language but everything..no Brahmin could oppose Ambedkar’s philosophy..what is Purusha sukta, who would believe such nonsense..Vedas were written by Rishis born of men only..the “kumbasambava” stories are myth…when Ramba, Urvasi, Menaka were looked at and semen oozes out and that fell …by which babies were born…are stories…if that is the case, more babies could be produced…Krishna was having 16,000 ladies, if he was with each lady, how many days he would have taken? After 44 years only, he could come back to the first lady… Why Agni, Varuna etc., should be invoked to kill men?…..Ambedkar pointed out in his book “Who were Shudras?”….Ambedkar told Brahmins to learn English and rise and that is why they learned and went to America..I challenge if there is a great man other than Ambedkar, I will give Rs one crore……..I am a Christ Bakta[5], (sings a Christian song) …Ambedkar used to wear 20 dreess material, apply perfumes….he kept 80 sets of shoes / boots….Christians became clean by applying soaps long back…..but not Brahmins, as they were dirty with kumkum, turmeric, varieties of prasad and so on… Ambdedkar revised his theses three times to get PhD ….thus one has to work hard.”

First session of paper presentation, all in Telugu

ANU – Ambedkar seminar- VIPs talk.

Ironically, the poor audience makes researchers worry about the academic proceedings

ANU – Ambedkar seminar- VIPs talk.

Ironically, the poor audience makes researchers worry about the academic proceedings

1.53 pm: Vote of thanks. All had gone for lunch.

28-03-2018 – Paper reading session: 3.00 pm: After lunch, the session started with the talk of Gutur Lakshmi Narasimha, in which he pointed out speaking in Telugu,  “….about the prevalence of confusion to differentiate between “Marxism” and “Ambedkarism.” ….As most of the Ambedkarites have been either ex-communists or with Communist background, many times, they use such terminology and the users and as well as listeners and readers get confused…… The class struggle and caste struggle in the context of economic and political contexts confuse them. Marxists have been claiming that they have been only educating SCs, Ambedkarites and dalits…… All poor people need not be mala or Mathika caste, as whenever, dalits are targetted, only their houses are burnt, but, not that of others. Therefore, dalits have to understand their political enemies and social enemies…Ambedkarism mixing with Marxism also creates confusion..calling it as “vipulavadam.”…there have been problems between SCs and BCs also.”

Ambedkar seminar, ANU, 2018- Sikamani-inaugural

3.40 pm: Sikamami pointed out speaking in Telugu, “The impact of Gandhi has been more on the Harijans than that of  Ambedkar[6]…… “Ambedkar Suprapadam” has also been introduced to attract dalits[7]..  Ambedkarites should take Buddhism as the path to fight”

4.20 pm: Sridevi from Dravidian University rendered in Telugu almost verbose oratory in Telugu repeating the points again and again.

5.10 pm: After tea break, G. Seshu presented his paper[8], “A study of the underprivileged: In the select Novels of Kaveri Nambisan.” She spoke in Telugu briefing the paper as to how the author being a doctor chose to work in remote areas and organized a few health oriented camps for the poor.

5.20 pm: Ankammayya Rao[9] presented his paper in Telugu on “The impact of Ambedkarite philosophy on Bharatiya tatvam”

5.20 pm: E. Harshavardhan presented his paper[10], “Text of protest, poems on context, lyrics of liberation and songs of pride: Dr Ambedkar and online virtual literature,” taking the examples of Pa. Ranjit (Tamil), Ginni Mahi (Punjabi), Somnath Waghmare (Marathi), Manj (Malayalam), Nukathoti Ravikumar, Challapalli Swaroopa Rani  (Telugu).

However, LN took objection that all literature or material mentioning or referring to Ambedkar cannot be taken as an evidence of “the impact of Ambedkar philosophy” on it.

5.50 pm: Joshua[11] presented his paper, “The vision of Dr B. R. Ambedkar reflected, reminded and recollected in my father Baliah,” pointed out how Y.B. Satyanarayanan in “My Father Baliah” reminded duties of a dalit, when Baliah migrated to city, he lost his “caste identity,” but, the moment, he returned village, he was treated as the caste he belonged. However, Baliah father lived in village and achieved his principles.

Guntur LN breifing the paper presentation, pointed out, “All attack on Varnashrama dharma and caste system cannot be considered as the effect of impact of Ambedkar philosophy….Ambedkarites should not and need not be confused with the communist exploitation of Ambedkar and Ambedkar philosophy. Ambedkarism is not Communism and the philosophy is different….As long as communism is useful, the Ambedkarites can use / exploit it for their benefit.” Incidentally, though he gave 5-10 minutes for paper presentation, he took nearly 30 minutes to comment and brief about the paper presentation.

After this, there was “Kavi sammelan” in which poems were rendered in Telugu annd songs were also sung.

© K. V. Ramakrishna Rao

31-03-2018

ANU – Ambedkar seminar- my selfie not so good

[1] Dr. Deichmann is a shoe business entrepreneur of Germany, who with his generous organization Wort & Tat, has vastly widened the scope of AMG India [“Advancing the Ministries of the Gospel”] services to the poor and needy. Dr. Deichmann, born to devout Christian parents – Mr.Heinrich Deichmann and Mrs.Julia Deichmann — was brought up in Christian faith and discipline and was ingrained with Christian compassion and willingness, to help needy persons. He had the same vision as Bro. John David. http://www.amg.in/index.php/donors/dr-h-h-deichmann

[2] Dr. S. John David,  Founder of “Advancing the Ministries of the Gospel,” an evangelization organization – AMG. http://www.amg.in/component/content/article/24-locations/52-chirala

[3] On 23-01-2018, in a function held at Chennai , Kanchi Sankaracharya was seen sitting in “Dyana mood” while “Tamithai vazthu” was sung.

[4] Actually, he was ridiculing Meghadhuta verses. Here, Himalayas means not the “snow covered areas,” but, valley s also.  Even today, in Rishikesh and other places, anybody can see peacocks.

[5] He has been a Christian and he claims so with pride, as poet or expert in literature, he must have read Christian literature also and therefore, his sarcastic and blasphemous comment against one religion smacks his calibre. He also claimed that he was Christian, studied in Sunday schools and sang songs, thus, he could get influenced to write such songs. https://www.youtube.com/watch?v=sXzCYqahpAk; His misinterpretation of Sri Venkateswara Suprapadam could be seen here: https://www.youtube.com/watch?v=kl-_fxyCuIs; His Christian association continues, as he was part of “The Christian Secular Party” – https://timesofindia.indiatimes.com/city/hyderabad/New-political-party-launched-in-Hyderabad/articleshow/30853956.cms

[6] Garada, Rabindra. “Gandhism, Ambedkarism and Marxism: An Analytical Discourse For Dalit Liberation and Emancipation.” Global Journal of Human-Social Science Research (2015). He has made a comparison among the three different philosophies.

[7] This has been similar to the “inculturation” methods adapted and adopted by the Christians exploiting the popular Hindu symbols etc. https://www.youtube.com/watch?v=ZdTfro4uiuU

[8] See Abstarcts, p.14.

[9] See Abstarcts, p.12.

[10] See Abstarcts, p.8.

[11] See Abstarcts, p.27.