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 [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.

 

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 [1]

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 [1]

Ongole Railway station – new look

Lodge -changing names

Reaching Ongole for the seminar: The National Seminar on “Indian press and Socio-cultural and Religious Transformation in Colonial Rule of 19^th and 20^th Centuries: A New Perspective” was held on September 19^th and 20^th at Acharya Nagarjuna University, Ongole Campus, Ongole, AP. I proceeded to Ongole on 18^th afternoon by Pinakini Express and my friend Sri Madhusudhana Rao was to join me at Nayudupet. But he contacted me that he would be joining me at Ongole, as he was coming by bus directly. Meanwhile, I was informed that G. J. Sudhakar retired prof was coming I the same train. So when I started searching, luckily he was standing near door in the next compartment. So we were talking and reached Ongole, bt, the moment, the train reached station, there was heavy downpour. As we were asked to come to the car, we came out, but drenched. They took us to one lodge and accommodated there. Later, I came to know that it was “Royal Residency.”[1] By 8 pm, Madhusudhana Rao also reached the lodge.

Waiting for vehicle to proceed to seminar venue

Entrance to the seminar venue, ANU Ongole campus

The delegates were accommodated at “Royal Residency,” Trunk Road, near Nellore Bus stand, Ongole. All arrangements were made systematically. The research  scholars like Narendra received the invited speakers and paper presenters.  I have been visiting Ongole for the eighth time in connection with attending seminars and conferences. Every time, the city has been going on changing with multi-storied buildings, commercial complexes and flats coming up. Yet, the food served at the hotels have not been changed. As I mentioned in the earlier blogs, here, one can see varieties of side dishes – 10 curries-poriyals, 15 sambars-Kuttus, 20 pickles – sold! If you have rice cooked, you can enjoy meals with these varieties of dishes! Of course, Ongole station has also changed with the facilities of elevator and lift for  going to other platforms.

Going inside the ANU Ongole campus……

Organizers discussing………………….

Delegates taking breakfast

19-09-2018, 11.40 am – first day: 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. Now a days, 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. As usual, the ritual of lamping of lamps or lighting lamps was carried on with VIPs on the stage with shoes…Perhaps only one person removed his chappals, as could be noted from the photo. This is pointed out because, nowadays, much hype is created about one standing or sitting while invocation, anthem etc., is sung. On Wednesday, the first day, the Acharya Nagarjuna University Vice-Chancellor, A Rajendra Prasad inaugurated the seminar and said that the press reflects the public and being witness for the social change[2].

Inauguration – Krishna Ranga Rao, VC, Adapa Satyanarayana and Chandrasekhar Kalkura

Adapa lamping

With shoes

11.40 am to 12.14 pm – G. Krishna Ranga Rao[3]: Krishna Rangarao Gujjari, former professor in IITTM and Indian Institute of Tourism Management, Gwalior said in his key-note address that English as lingua franca united the country and brought a long lasting influence on society, that included the Indian press.  Most of the freedom fighters had studied aboard. English and Western culture or its way of life as covered in journals, newspapers and magazines continued to influence the Indian culture to this day. Now the process had been accentuated by social media, he said. The influence of the Press appeared to have extended far beyond its literate subscribers then. Along with newspapers, library movement kindled the spirit of nationalism and political participation on a large scale. The current generation had been so influenced by the western media that they knew more about Michael Jackson than M. S. Subbulakshmi. As India has been continuous civilization, in spite of differences, a feeling is there to unite people. In 1960s, people used to listern to AIR through Radio. Then, newspapers were the source of information. Morning, one would read newspaper along with coffee. The newspapers during 1960-70 used to give much information. He said that Indian press experienced tough legislations, mostly to benefit the British and ensure Indian compliance.  He also said that the Indian press during the colonial period experienced developmental difficulties, illiteracy, colonial constraints and repression, but it also disseminated excellently the ideas of freedom and actually became a prominent tool for freedom struggle[4].

Prof Krishna Ranga Rao, key-note address

Audience Madhusudhana Rao, K. V. Ramakrishna Rao, G. Anjaiah, G.J. Sudhakar…..can be seen

12.15 to 12.32 am – Chandra Sekhara Kalkura[5]: Sri Chandra Sekhara Kalkura talking in Telugu, pointed out as to how Tanguturi Prakasam Panthulu gave away crores of worth of his  property for freedom struggle. He started “Swarajya” and other papers and cined the word “Sampathaka”. He was arrested and jailed for citicizing Tanjore Collector. Gandhiji’s contribution to press also notable, as he edited and published several newspapers in English and Gujarati. He mentioned about other Telugu newspapers brought out during the 19^th and 20^th centuries.

Audience

Audience RHS – Gangaiah, Sudharshan and others

12.33 to 1.00 pm – Adapa Satyanarayana[6]: It was the vernacular Press that fueled the freedom movement by acting as a bitter critic of British rule at the grassroots level, said A. Satyanarayana from Osmania University, Hyderabad while delivering the Keynote address[7]. The topic has been vast and complex and it has to be decolonized and deconstructed to interpret. The copies of “Shudhhi Kamudi” started by Rajaram Mohan Roy are not available. When Hindutwa forces are trying to dominate by revival, the press has to be secular, national and humane. He claimed that there was no communal hatred in the Hyderabad state for the 450 years period. He pointed out that Hyderabad dalits were exploited by the landlords and the high castes [without mentioning names]. Taking a cue from social reformers like Baghya Reddy Varma who brought out ‘Bhagyanagar’ journal and worked for emancipation of Dalits, the present set of newspapers and journals should voice the concern of the voiceless downtrodden sections of people[8]. Baghya Reddy Varma[9] argued that that there was no “Panchama varna,”and they were preferred to be called as “Adi Hindus.”

Hans India news cutting

Audience view

Audience, another view

Audience, yet another view

1.00 to 1.30 pm – A. Rajendra Prasad[10]: A Rajendra Prasad, Acharya Nagarjuna University Vice-Chancellor, said that the newspapers were helping the history and culture of the country to flourish even in the modern times. He pointed out as to how the British legacy is continued in India, even after independence. As he used to interact with the British professors, he cited an anecdote.  When a British officer asked him, “What is your opinion of the rule of the British and Britishers?,” he replied, “Though India gor freedom from the rule of the Britishers, still, she has not freed from the British rules.” That is, the British Act and Rules continue with Indians even today with some amendments. Slowly, Indian press is transformed into a condition that “Indian press is for the people, of the people and by the people.”

K.V. Ramakrishna Rao

23-09-2018

[1] Hotel Dwaraka, Poorna Residency and now Royal Residency – thus, the name has been changing with the change of ownership.

[2] THE HANS INDIA,  Two-day seminar on colonial rule concludes at Acharya Nagarjuna University in Ongole,    Sep 20,2018 , 11:27 PM IST

[3] Indian Institute of Tourism Management, Gwalior.

[4] http://www.thehansindia.com/posts/index/Andhra-Pradesh/2018-09-20/Two-day-seminar-on-colonial-rule-concludes-at-Acharya-Nagarjuna-University-in-Ongole/413145

[5] Kannada-Telugu schiolar, Social activist of Kurnool, former president of Library Association etc.

[6] Flat. 105, Anita Apartments, D.D. Colony, Po. Amberpet. Hyderabad-500 013, INDIA. Phone No. 91-40-27423019; mobile – 9573405551; adapa_satyam@yahoo.co.in cc adapas8@googlemail.com. Dr.phil (South Asian History) 1983 Department of History, South Asia Institute, Heidelberg University, Germany. M.Phil (Modern Indian History), 1979 Jawaharlal Nehru University, New Delhi. M.A (History) 1976 Department of History, Osmania University, Hyderabad, B. A (History) 1974 Osmania University, Hyderabad.

[7] The Hindu, Indian Press paved the way for Independence: expert, SPECIAL CORRESPONDENT ONGOLE, SEPTEMBER 20, 2018 00:00 IST; UPDATED: SEPTEMBER 20, 2018 04:13 IST

[8] https://www.thehindu.com/todays-paper/tp-national/tp-andhrapradesh/indian-press-paved-the-way-for-independence-expert/article24991037.ece

[9] Eventually, he established Adi Hindu (“Original Hindu”), a social organisation, to bring awareness in the dalits. He formed a group called Jagan Mitra Mandali in 1906, which involved Harijans and Malas, and started telling stories by ‘Hari Katha’ (popular folklore). In 1910, he started to educate dalit children from his own expense. In a short span of time he able to run 25 centres with 2000 students. 1911 Adi Hindu social services started and in 1912 promoted Buddhism. In 1917 in a conference at Vijayawada ‘Pratam Andhra – Adi Hindu’ meeting was held. In the same year Bhagya Reddy Vermas’s speech was very much attracted Mohandas Karamchand Gandhi’s attention at ‘Akhila Bharata Hindu’ round table conference in Calcutta. In 1919 a meeting held with Jangamulu, Dasulu, Mulnavasi, for the Adi Hindu beneficial program. The purpose of this event is to resolve the internal issues in their community.

[10] Prof. Prasad was a former Chairman of the Faculty of Law and former Principal of Andhra University’s Dr. Ambedkar College of Law. In 2013, Prof. Prasad was appointed head of the School of Corporate Law at the Indian Institute of Corporate Affairs (IICA), New Delhi, under the Ministry of Corporate Affairs. Prof. Prasad is also a Commonwealth Academic fellow and had worked in the Faculty of Law, University of Sheffield, UK.