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

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

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

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

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

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

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

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

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

© K. V. Ramakrishna Rao

15-05-2024

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

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

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

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

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

Is it difficult to write 100-200 years old history faithfully and honestly in the Indian context? – Ideological struggle (1)

Is it difficult to write 100-200 years old history faithfully and honestly in the Indian context? – Ideological struggle (1)

Writing recent and contemporary history: The true, authentic and 100% genuine history of the persons who were, have been and are so dominant, powerful and authoritarian, cannot be written faithfully and sincerely. So also the political, military and martial activities, struggles and combats cannot be recorded honestly. Though the facts of such persons and events are known to many, they may not be able to tell them out openly. Even if fallen angels are there, it is difficult to write about them or making angels out of demons is also a much more difficult task. As time goes on, either people start forgetting the past or the past is made to be forgotten by the vested groups.  Mostly, such narratives and discourses result in whitewashing or colourwashing the contemporary history. Historians claim that they do not require any objectivity, then, it works well with the writing history of the current leaders and events. Censor, editing, expurgation, expunction and even destroying evidences had / have been the processes of suppression of facts. In history writing or historiography, whether the intention or their culpability of historians to do so, is not known or discussed.

Is the history of the last 100 – 200 years known to all Indians?: India has been divided into States and Union territories, mostly based on the linguistic factor and few on other colonial related issues[1].

• Andaman and Nicobar Islands
• Laccadive, Minicoy & Amindivi Islands (later renamed Lakshadweep)
• Delhi
• Dadra and Nagar Haveli and Daman and Diu
• Manipur
• Pondicherry, Mahe, Yanam
• Tripura
• Himachal Pradesh

Significantly, the history of the last 100 – 200 years is not known to Indians of the current generation and also youth.  The South Indians do not read the history of North-west and North-east of India. Andaman and Nicobar, Laccadive Islands are considered as tourist spots and their history is not studied. The north-eastern states are rarely read either in history books or daily newspapers. Whenever, anything negative happened, that is alone prominently reported[2]. This type of unbalanced conditions creates many misunderstandings among the common people. Many North-eastern and Kashmir students are found in many Universities and Colleges in South India and other places. Though, they could be identified easily, they are treated well and return to their states with degrees. Perhaps, they carry the sweet memories (with some history) also to their native places. However, it is not known how many South Indians, particularly, the Tamils or Dravidian protagonists go to the North-east and study there. Of course, there is no peaceful conditions there in Kashmir and north-east like other parts of India. Therefore, the students who studied and going back, should tell their people to keep their states peaceful, and conducive so that students from other states go there and study.

The syllabus of the State cannot differ much from the national main-stream: Each State and Union Territory have their Ministry of Education and department and they formulate the syllabi for all the subjects taught in the schools and colleges. Though, SCERT has been there, the State Education Department takes decisions, finalizes syllabi, produce books and distribute them. Thus, ultimately, only those books have authority over the students for all purposes. Here, whenever the government changes with the newly elected political party, the syllabus, particularly that of arts, humanities and languages are subjected to change. The lessons of erstwhile government rulers, details and favourites would be removed completely. The life-history of the leaders of the newly elected party-government would be included in edited version[3]. This is how, the state and regional textbooks suffer. Thus, the State Board, Matriculation, NCERT and other categories have their own syllabus and books also. Mostly, they cater to the needs of the candidates appearing for competitive exams also. Thus, such books help the students well. If this difference, differentiation and categorization impact the students, then, the academic experts should be careful for balanced conditions. As crores of Indian students appear for many common entrance examinations, they cannot be fed only with the regional affairs. Nowadays, language is also made controversial for competitive entrance examinations[4].

Race, race-related myth, hypotheses and theories are followed: Linguistic superiority, importance and divisive issues also make certain states to behave differently in their approach towards other states that speak different languages. Definitely, the “Aryan-Dravidian” dichotomy makes the pro-linguistic harbingers to have a distinctive ideology in South India[5]. The concept of race was proven unscientific and such hypotheses and theories were rejected already[6]. The ideologically moulded propagandists with the concepts of race, racism, racialism, language, caste and related social issues make more divisive conditions[7]. New hypotheses and theories have been floated, developed and even included in the academicia and such modern-day racial myths are made to believe[8]. Ironically, the historians promote and support such unscientific race related hypotheses and theories. Even international experts change their stand, if they change their stages[9]. As far as the political leaders are concerned, they are not bothered about anything scientific, though, they reportedly hail science and technology. Thus, the history of their leaders is suppressed, edited and even modified to suit the political, social, economic and religious exigencies.

Communism is mixed with regional separatism easily: With the Communism added to certain political splinter groups and the Communists themselves divide them into different groups with various ideologies interpreted[10]. Thus, these fringe elements joining with other separatist parties join together ruling roost with people groups. Linguistic exclusivism turned regional separatism gets ideological support from these ideological groups. Thus, the ideological concepts of self-determination, the right to secede and such others ideas are with the linguistic exclusivism, regional separatism and racial superiority[11]. Either North India or South India always placed each other at loggerheads without any major problem that reflects even today in socio-economic and religious-political issues. Now, the north-Indian workers working in Tamilnadu has been made a political issue, however, the infiltration of Bangladeshi workers is not questioned. In fact, Mamta Banerjee has an accommodative political policy for them[12]. Politically, though, the Communists lost their power, ideologically, they continue to influence historians, history forums and history, as could be noted from the proceedings of IHC, SIHC etc.

Politicized commerce, ideologized business and monopolized trade: Newly generated cinema, cricket and media commercializations cross all linguistic bearers, of late, they also add to the existing separatist tendencies[13]. Here, surprisingly just like medieval Indian martial and marital alliances, they too have coalition, alliances, franchise etc., converting such business enterprises to monopolies. “Hindi teriyadu poda” (I do not know Hindi) and making Hindi films, creating Hindi and other north-Indian language channels etc., have become their part of business, where their contradictions are not hidden or suppressed[14]. Thus, here, also, the audience or consumers can only see only what the media magnets impose and not what the viewers want. However, regularly, the mobile and internet charges are paid by the common public and collected by those who politicized business and monopolized trade. Thus, the followers might be surprised how their favourite Heroes have been in the wrong side or in different politicized lobby[15]. Under such circumstances also, the media gods and goddesses cannot be questioned, even, many know about their recent-past history.

© K. V. Ramakrishna Rao

15-05-2024

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[1]  For various reasons, the status of them are kept as Union Territory and also changed to State, vice versa, as happening in the case of several North-eastern states.

[2] Recently, much has been reported and debated in the local Tamil channels about the Manipur incidences, as otherwise, Manipur is never thought of by them.

[3] All the details that are not favorable would have been removed and other details glorifying that characteristics, whether they were possessed by the leaders or not, would have been mentioned there. In fact, the book-writers of such caliber only be appointed as the members of text-book committee.

[4] The NEET (UG) 2023 would be conducted in these languages: English, Hindi, Assamese, Bengali, Gujarati, Kannada, Malayalam, Marathi, Odia, Punjabi, Tamil, Telugu, and Urdu. 

[5]  In Tamilnadu, even today the politicians, theoreticians and ideologists – known as Dravidologists – believe in the Aryan-Dravidian races and target one particular community for their survival.

[6]  Yet, they talk about “Dravidian stock,” “Dravidian model” etc., and produce books also for propaganda.

[7] But, the main-stream elite, eminent, emeritus, progressive and other secular bandwagon of historians do not correct, check or condemn them, rather promote them.

[8]  The existence of races Aryan and Dravidian, Aryan invading India and driving the Dravidians to South and such other theories are still accepted and studied in the academic syllabus and competitive examinations.

[9] The speeches of Asko Parpola during the last 50 years could be noted – when he attended Chemmozhi conference and presented his paper, he changed completely.

[10]  Many groups were / are operating e.g., – The Tamil Nadu Liberation Army (TNLA) – https://www.satp.org/satporgtp/countries/india/terroristoutfits/TNLA.htm

[11]  Even political parties have been there with such ideologies, but now, slowly, they have started playng down and singing different song. It may be noted that PMK of Tamilnadu was having such ideology, but, now it is in the NDA / BJP alliance in 2024.

[12]  There have been a lot of news, how the infiltrated Bangladeshis are settling down in the border areas of West Bengal getting Aadhar  card, Voter ID, ration card etc.,

[13] India has to deal with thousands of such groups – https://www.satp.org/terrorist-groups/india

[14] I do not know Hindi – எனக்கு இந்தி தெரியாது போடா became some sort of propaganda with T-shirts, social media postings etc., where, the DMK leaders too participitated.

[15] The advertisements appearing – from cricket to real estate – in the print and electronic media speaks volumes of such duality or commercial hypocrisy.

Recent Advances in South Indian Archaeology – The 2nd International Symposium in memory of Iravatham Mahadevan – Dravidian – known and unknown (2)

Recent Advances in South Indian Archaeology – The 2^nd International Symposium in memory of Iravatham Mahadevan – Dravidian – known and unknown (2)

10-03-2023 – Friday – Continuance of paper reading session: After the Minister’s visit, Appasamy Murugaiyan delved upon the nuances of syntax, grammar, linguistics, prosody, etc. With Sangam literature, he was explaining such linguistic traces, glosses and interpretations. Next, Pitchappan while presenting his views on the “Evolution of Dravidian – known and unknown” mainly repeating already published matter “out of Africa” hypothesis and theory and maintaining his stand that Dravidians came from Africa. He also claimed that “Dravidian is inclusive of language, culture and gene code”  Men originated from Africa and by 60,000 YBP spread out from Africa, unidirectionally, the Y-chromosome was spreading. Polymorphism – first man appeared in Veerumandi, near Madura, in Tamilnadu. In other words, the African primate, hominid came here to settle and evolve into a Dravidian. All the Sangam tribes Kadan, Kurumban etc., of all categories came from Africa. He undertook the 1-million-dollar project in 20006-2015 on the “Genography” project 10,000 Indian samples taken and research conducted to arrive at such results. Three unidirectional migrations represent Dravidian at different periods.  Neolithic people came from outside. How the migrated were mixed, languages cannot be determined. Root words spread occurred by 15,000 YBP. Murugan is considered as “Tamil god” Neolithic god, but, it was known in Gandhara before Sangam period. Caste system in Sangam period is noted with male domination. With chromosomes and their connection with the language speaking people are pointed out. Yet, nothing can be said definitely. Even asper the dating c.6^th cent.BCE does not help this chronology.

He was arguing that “Dravidian” evolved at different periods………………………..

For the questions asked, he maintained that humanity originated only from Africa: He claimed that he worked with the “Genographic project” and the DNA results show that humanity originated in Africa and spread to other continents. Was there any origin of man from South India and such questions were asked, but, he maintained that that humanity originated in Africa and spread to other continents. This is studied after 2500-3500 YBP, thus, much of miscegenation could have taken place. It is believed that man originated from Africa and spread to other parts of the world. He sticks to the theory, as obviously, he has been working for the project. Europeans do not accept that they originated from Europe and therefore, if they originated from India, then, evidences have to be produced.

He was stressing how humanity originated from Africa and spread……..

Tamil monkey or Dravidian monkey?: TH CM was reacting euphemistically, “Our minds become energized and happy when we say Tamil Nadu Tirunal. Nevertheless, some people tease us by saying the first monkey born in the world was the Tamil monkey. However, we are not concerned about that. Whatever we say, it is scientifically based,” he said[1]. TH CM was telling that “the first monkey on the earth was a “Tamil” monkey and such claim is scientifically based”[2], but, he (Pitchappan) says, it was a Dravidian monkey. Thus, the Tamil-Dravidian wrangle has been there linguistically and scientifically among the DNA-scientists and the Dravidian experts. As the Europeans try to have their own “Neanderthal,” Dravidians want their “Tamil counterpart.” Therefore, the hypothesized monogenetic or multi-genetic origin of hominid, homoerectus, monkey, ape, chimpanzee etc., would continue with scientific research.

Aryan invasion and Dravidan invasion or migration?: Indian history has been with the Aryan race, invasion and then, migration (through invasion and various means) hypotheses and theories. Thus, whenever the word “Arya, Aryan, Ariyan”, etc., was read, Indians think about some nomadic race coming from Central Asia entering India through the northwest and defeating the Dravidian people of the area, particularly, the Indus Valley. Though, initially, “Dravida, Dravidians, Dravidar” were not thought of, after the advent of Caldwell, such hypotheses and theories have also become popular. Thus, the Aryan-Dravidian hypotheses and theories have been part and parcel of the history books taught for the last 100 hears. As for as the Tamilnadu is concerned, such hypotheses and theories have become not only history, but also, art, archaeology, dance, drama, cinema etc., at one side and politics, political party, political ideology and so on., at the other side. Now, if the DNA research claims that Dravidian also came from Africa, then, what exactly happened in history?

Rakhigarhi or Africa? – how the archaeologists decide?: According to recent reports, with the latest works (archaeological and genetic) in and around Rakhigarhi, Sinauli, etc, the Aryan invasion hypothesis surely died its deserved death. But another theory became prevalent that said that Homo sapiens first emerged in Africa and by around some 70-50,000 years ago, a small group (possibly as few as 150 to 1,000 people), crossed the Red Sea. They travelled along the coastal route around the coast of Arabia and Persia until reaching India. This proposition was popularly called the Post Toba Theory. As per the existing models, the modern human dispersals are primarily based on lithic assemblages, a few fossils remains and genetics. According to the most popular model (MIS 5), the modern humans left Africa around 120,000 years ago and colonised the rest of the whole world by 40,000 years ago. But the recent studies tell us that as per the fossil evidence from Apidima Cave in Greece (Harvati et al., 2019[3]) and Misiliya cave in Israel[4] (Hershkovitz et al., 2018) the modern human existence outside Africa goes older than 210,000 years ago.

Pre-Toba models and other claims about the origin: However, these findings do not yet ascertain the dispersal to South Asia earlier than 120,000 years ago. The scholars of the field attribute the Middle Palaeolithic technologies’ presence in India and the rest of South Asia to the modern humans that arrived from Africa between 120,000 and 70,000 years ago (Petraglia et al., 2007). This conclusion came from a very interesting finding from the 74,000-year-old Toba Tuff deposits at the Jwalapuram site. These were the Middle Palaeolithic artefacts and resembled almost the African Middle Stone Age artefacts (Petraglia et al., 2007; Haslam et al., 2012). And that is how the Pre-Toba model (Petraglia et al., 2007) became popular to explain the initial modern human colonisation of India.

Toba, pre-Toba etc.,: Next the luminescence age testing was further carried out in various sites, and they further reinforced the pre-Toba model. The Middle Palaeolithic assemblages from Katoti in Rajasthan and Sandhav in Kutch, were found to be around 96 ± 13 and 114 ±12 thousand years old respectively (Blinkhorn et al., 2013; Blinkhorn et al., 2019). Even the research from a site in the middle of the Son Valley called Dhaba showed out middle Palaeolithic assemblages dating to around 80,000 years, thereby bringing more buttresses for pre-Toba model (Clarkson et al., 2020). These studies utilising reliable chronometric ages of Middle Palaeolithic assemblages ranging from 120 to 40 thousand years ago, hint to the notion that the South Asian Middle Palaeolithic expertise was familiarised by the modern humans as a part of the Eurasian colonisation after having branched out of Africa. Then we have the studies which show that the youngest age for the Late Acheulean assemblages from Patpara going to 137 ± 10 thousand years ago and 131 ± 9 thousand years ago in Bamburi respectively (Haslam et al., 2011). These studies corroborate the notion about the existence of archaic hominins just before the appearance of modern humans in South Asia, as understood by the Out of Africa theory.

Why not Attirampakkam?: But there is something beyond those studies which somehow has not been taken into academic consideration. At Attirampakkam Middle Palaeolithic assemblages were found which dated to around 385 thousand years ago (Akhilesh et al., 2018). As per the latest studies, it has been understood that Middle Palaeolithic technology in South Asia goes way older than academic consensus on the footprint of modern humans outside Africa (Devara et al., 2022). But just the presence of Middle Palaeolithic assemblages is not enough to decide for the existence of Homo sapiens in India a lot before the alleged dispersal around 75,000 years ago from Africa and at least simultaneous existence.

Africa or Europe?: Stringer, Chris, and Lucile Crété conclude carefully[5], “Recent progress in the recovery of environmental DNA from cave sediments promises to revolutionize our under­standing of population relationships on the ground as H. sapiens and H. neanderthalensis groups interacted with each other. Few European sites in the time period between 40–60 ka contain human fossils, but many more of them could contain traces of human presence in the form of mitochon­drial and nuclear genomic material. Research so far dem­onstrates that sediment DNA can identify humans at the species and individual levels, and this could potentially map the co-existence of different populations, their sex, their kinship relations, and the extent of intermixture be­tween the different populations (Vernot et al. 2021; Zavala et al. 2021). Such breakthroughs could not have been an­ticipated even a few years ago, and no doubt there will be many more surprises to come. There is still much to learn about the ancient encounters that we have discussed in this paper, which left an indelible genetic mark on humanity today, and which makes their study so intriguing”.

10-03-2023 – Friday – Continuance of paper reading session: Last session was chaired by Ravi Korisettar and Exavation officers of the state archaeological department presented papers.

• Ramesh – Keeladi
• J. Baskar – Excavation at the settlement site of Adichanallur (2019-20 and 2020-21)
• Prabhakaran – Sivagalai
• J. Ranjith – Kodumanal excavation -2019-21
• Rangadurai  – Korkai excavation

And the details of their papers have been available in the public domain and internet, as such information has been well publicized by the TN Government.

© K. V. Ramakrishna Rao

12-03-2023.

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[1] Indian Express, Tamil Nadu Day: CM MK Stalin recalls DMK’s role in naming State, Published: 19th July 2022 03:19 AM  |   Last Updated: 19th July 2022 03:19 AM.

https://www.newindianexpress.com/states/tamil-nadu/2022/jul/19/tamil-nadu-day-cm-mkstalin-recalls-dmks-role-in-naming-state-2478079.html

[2] The dailies and media translated his speech as, “At that time, some people would tease us saying, “The first monkey born in the world was the Tamil monkey”. We are not worried about that. Whatever we say, we say it scientifically. Isn’t it a shame? The day that shame was wiped away, this 18th of July!”.

[3] Harvati, Katerina, et al. “Apidima Cave fossils provide earliest evidence of Homo sapiens in Eurasia.” Nature 571.7766 (2019): 500-504.

[4] Harney, É., May, H., Shalem, D., Rohland, N., Mallick, S., Lazaridis, I., Sarig, R., Stewardson, K., Nordenfelt,

S., Patterson, N., Hershkovitz, I. and Reich, D. (2018). Ancient DNA from Chalcolithic Israel reveals the

role of population mixture in cultural transformation. Nature Communication 9(1): 3336, DOI:

10.1038/s41467-018-05649-9

[5] Stringer, Chris, and Lucile Crété. “Mapping Interactions of H. neanderthalensis and Homo sapiens from the Fossil and Genetic Records.” PaleoAnthropology 2022.2 (2022).

The Conference on Culture, Heritage and Nation Building held at the University of Madras on February 1st and 2nd 2023 (2)

The Conference on Culture, Heritage and Nation Building held at the University of Madras on February 1^st and 2^nd 2023 (2)

01-02-2023 inauguration: Inaugurating the seminar, the registrar of the university S. Elummalai said[1]: “Our country has a long tradition and great culture in the world. Ancestors did not capture any country by war. They fought and protected our country against those who came to capture it. It is not our tradition to quarrel with anyone. Tamils mostly used variety of grains other than rice in their diet. This year has been declared as the Year of Small Grains, a tribute to our heritage. Youngsters should know the pros and cons of processed food before consuming it. Traditional food, dress and culture are what give us pride and security”.  M.P. Damodaran, Head of Department of Anthropology, Chennai University, talked about Indian culture, how culture helped to get freedom and its importance in nation-building process.

India got freedom because of its inherent culture and heritage: Popular Carnatic singer Sirkazhi Sivachidambaram said: “During the Corona period, the entire world has been made aware of cleanliness of hands, feet and clothes. But it is already there in our tradition. In our country, music and folk songs spread health-related ideas. There are many similarities among culture, heritage and nation-building….they are interlinked and enhancing each other. We in India should be proud of our Motherland. Culture –fighting without war, the battle of freedom was fought without sword and blood, as Namakkal Kavinjar pointed out. Satyagraha, alone brought freedom. We know only kings and others, but, we do not read about the masses in history who contributed music. India is the only country that has rich culture, cultural heritage…..what we are today is the what we inherited from our forefathers. History of the patient gives the diagnosis of the patient. Publication is importance for recording history. There is difference between wrought and right information. A nation without culture is considered as a nation with importance.” Then, he sang a song of Bharathidasan about the importance of education. As per the request, he song another song “Temmangu,” a folk-song from a Malayalam film.

01-02-2023 – morning session: After honouring the guests, the special lecture was given by Dr Shaji Baby and he delved upon many issues of climate change, global response etc. With the vote of thanks, the morning session was would up. M. P. Damodaran,  Head of Department of Anthropology, Chennai University, K. Parimurugan, Vanamma Gnanprasuna, Bullaran, Founder of Vanamma Art, Culture and Education Foundation and Prabhukumari Vanamma, Head of Department of History, Bharathi Women’s University participated in the event. Thereafter, the paper presentation started. The afternoon session was held after lunch from 2 to 5 pm with the paper presentation by the participants on various topics. Some were reading their papers for more than half-an-hour.

Nation-building traditional and modern approach: Nation-building is constructing or structuring a national identity using the power of the state in modern context, but for countries with rich tradition, such condition is not required. Then, it is emphasized that nation-building aims at the unification of the people within the state so that it remains politically stable and viable in the long run. For people living together in a geographical boundary for thousands of years, again such exigency does not arise. The rule of and by majority and such other theories are also not applicable, where, people groups have been getting along with some form of democratic society. The importance given to “power” leads to military, arms and such type of martial setups and they are also not required for the traditional democratic societies. Yet, military is continued to be stressed. Nation builders are those members of a state who take the initiative to develop the national community through government programs, including military conscription and national content mass schooling. Nation-building can involve the use of propaganda or major infrastructure development to foster social harmony and economic growth. When the economy is managed by the people without depending upon the government, such society continues to live and “nation-building” principles become redundant.

Afternoon 2.00 to 5.00 pm – academic session: Starting with matriarchy, one paper presenter ended up with Khasi tribes. A paper presented on “Yazh” (stringed instrument, like harp) contains no new information, as all details are available in many books. She started examples of different periods. The Karanthai Tamil Sangam has already brought out one book, “Yazh Nul” (a book on Yazh, the stringed instrument) written by Swami Vibulantha Swamigal. She even did not whisper his name during her presentation. A generalized extempore speech was made by one lady and she covered the position of women from ancient times to modern times without any specifics or data[2]. The person[3] who delved upon Vatican Council and inculturation was talking in general without pointing out the controversies involved in it, particularly in Chennai and Mylapore context. He pointed out how the “Mylapore diocese” evolved and divided into two in 2022 and so on. When questioned by the audience, she could not respond. This type of totally “generalized” extempore speeches can be avoided. Without preparation of paper, simply coming and trying to speak what one knows is not paper presentation at all.

02-02-2023- the second-day session: The second-day session started with academic proceedings of paper presentation by 10.30 am, though they planned to start by 10 am. In fact, the sectional presidents did not come. There were only six persons to listen to the paper. I presented my paper, “Ancient Indian coins of tribes, tribals and Folks –  A critical analysis in the context of diversity and nation-building,” with PPT. As only seven minutes were given, I had to cut short my paper. The current ideologized students have been moulded with certain predetermined ideas settled in their minds. In spite of being the students of anthropology, it is intriguing that they believe in race, racism and racialism operating consciously in their minds. They also confuse race, caste, class, social group, varna, ethnicity, tribe, people group and such other concepts theoretically and in practice. Opposing and supporting caste has always been noted in many narratives, discourses and theorization.

Utopian, egalitarian and excessive equality status and reality: Most of the paper presenters in their enthusiastic approach to many factors dealing with race, ethnicity, ethnos, language, matriarchy, patriarchy, female, male, right, privilege, duty, responsibility, accountability, liability, faith, religion, inculturation, out-culturation and host of related and other issues have drifted away from the “Nation building.”

• In fact, the extremities of such tendencies have now engaged in “nation-breaking” processes.
• Of course, India is not a nation to be manufactured, produced, fabricated, need to be put together or assembled. Yet, the concept “nation in making” has been haunting and daunting Indian minds, irrespective the Indian role in the global scenario.
• Myth, legend, fable, fiction, narrative, story, parable, allegory and such other concepts are not understood properly. Application of them to only a particular religion is noted and such narratives continued with verbose and verbatim.
• Dealing with utopian, egalitarian and excessive equality status, they have gone to the extremities forgetting the social reality, political actuality and democratic realism.
• Realism and idealism are opposite concepts and not equating precepts interpreting imaginary democratic authenticities that are not realizable. Drinking and teetotalism, debauchery and virtuosity, poverty and richness may continue in any society and where no stereotypes, typecasts, photocopies, or Xerox copies can be avoided, removed and eliminated permanently.
• The papers that delved upon the “Dravidian movement” and related topics repeated the well-known narratives and discourses made very often and they had been of more political overtones than academic nature.
• When questions were asked, the paper presenters confessed that they relied upon only secondary sources and personally, they did not know about the issues, implications and reality.

© K. V. Ramakrishna Rao

03-02-2023

valedictory……

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[1]First day inaugural session speeches – YouTube·spotlight MDU ·01-Feb-2023, https://www.google.com/search?q=Vanamaa+Art+Educational+and+Cultural+Trust&source=lnms&tbm=vid&sa=X&ved=2ahUKEwjXgI-ZlPj8AhVG5HMBHXS7BZEQ_AUoAHoECAEQCg&biw=1366&bih=657&dpr=1 – fpstate=ive&vld=cid:4b0c8da6,vid:0-Hz-OtYHxw

[2]  In fact, thousands of books and papers are available on  “The Position of Women in India” published during the last 200 years starting with the colonial discourses.

[3] she was doing this second time doing that – i.e, presenting second paper, extempore, that too, when serious issues of  “inculturation” were talked about in the context of “nation building”.

The Conference on Culture, Heritage and Nation Building held at the University of Madras on February 1st and 2nd 2023 (1)

The Conference on Culture, Heritage and Nation Building held at the University of Madras on February 1^st and 2^nd 2023 (1)

The brochure issued by the organizers…

The Conference on Culture, Heritage and Nation Building: The Two Day International Academic (Blended Mode[1]) Summit on Culture, Heritage and Nation Building was held at the University of Madras on February 1st and 2nd 2023 at the hall of Management Studies. It was planned to be held at F-50 as usual, but, due to some reason, it was shifted to this place. Nation-building is a term used to describe the process of creating a national identity in the modern context. Nation-building usually occurs when a country is being ‘rebuilt’ after a war or some other event has broken the country down, and of course, such exigency has not been there for India. Nation-building should develop a feeling of belonging and, with it, accountability and responsible behavior. Cultural heritage is everything that people from the same family, cultural group and country have inherited from past generations. This includes things like buildings, art, books, monuments, languages, customs, traditions and knowledge.. The conference was jointly organized by the Department of Anthropology of the Madras University and Vanamaa Art Educational and Cultural Trust, T. Nagar and their details are as follows.

Registration for the conference…

ready for the registration……

Department of Anthropology: The Department of Anthropology was established in 1945.It is the second oldest academic department of anthropology in India. The department starts its function and offered Certificate and Diploma courses in anthropology. Subsequently a research degree, M.Litt. was introduced. Since 1975, the department offers the two-year M.A. Course, and M. Phil. and Ph. D. programs. One of the strengths of the Department has been the emphasis on fieldwork. The number of sponsored research projects completed in the Department is remarkable both in terms of the diversity of areas researched as well as the sheer number of projects completed with funding from both national and international agencies. The Faculty of the department is involved in teaching, research, guiding the students from different areas, extension activities, and also being consultants to various national and international bodies. The department students come from different disciplinary backgrounds and professions. The department has students from different states of India and from abroad. The students are encouraged to have an interdisciplinary approach in their research, and studies. An opportunity is given to the students to work in funded projects whereby they gain hands-on experience. The department also organizes seminars regularly.

Vanamaa Art Educational and Cultural Trust (VAECT): Vanamaa Art Educational and Cultural Trust (hereinafter mentioned as VAECT) was established in 2005 by Lionade V.J. Prasuna, Lion. V.S.D.P. Pulla Rao and Dr. Prabhu Kumari Vanama with the underlying objective of promoting, developing, creating, sustaining and improving the art and cultural heritage of India. The prime aim behind the constitution of this Trust is to promote research for the advancement of knowledge, skill-based and vocational training and education of every kind to the youth as well as to the elders. This Trust is actively indulging in encouraging the young students with awards and prizes and a befitting example of this is the instituting of rolling shields at the Loyola Institute of Vocational Education at Loyola College, Loyola College, Chennai. The primordial motto of this Trust is to promote the poor and the indigent human folk of all ages and of all communities without any distinction of caste, creed, community, religion etc., mainly through its academic activities and the outcome of this genuine effort is the publication of the International Standard Serial Numbered (ISSN) Bi-Annual Journal of Art, Culture, Heritage and Tourism free of cost to the researchers of various disciplines which is now of immense help to the researchers as well as the academicians throughout India.

The VAECT has conducted many seminars and conferences: The Trust is also organizing Conferences, International, National and State level Conferences, Seminars Summits as well as Symposiums. A befitting example for this is the National Seminar jointly organized by the Department of Anthropology, University of Madras and the Vanamaa Art, Educational and Cultural Trust on the 18^th and 19^th of August 2017 and a National Conference on the 4^th and 5^th of July 2019[2]. About the 2019 seminar, I have posted the proceedings in two parts[3]. Also, in collaboration with the Department of Anthropology, Pondicherry University, the Trust organized a 1-day Symposium on “Culture and Ethnohistory” at the Silver Jubilee Campus of Pondicherry University on 23rd August 2018. Yet another remarkable landmark in the history of this Trust is the organising of an International Multi-Disciplinary Webinar on 23 August 2020 with the National Education Society’s Kamala Nehru Memorial National College for Women, Shivamogga, Karnataka. A joint International Virtual Workshop along with the Department of Anthropology, University of Madras was grandly aired on February 2021. Besides, the Trust is also furthering the immortal art forms of Indian classical dances and music by organizing cultural programmes in India as well as abroad.

India – its culture, tradition and heritage: India is well known for her customs, and practices. They are unique, and fascinating too. Time immemorial, many people including foreigners, traders, travellers, hunters, adventurers, administrators, army personnel, academics, researchers, and even tourists got attracted by the chanting beauty of Indian culture, and practices. They are often mesmerized by India, its folks, and its inexhaustible diversity. Folklore is one such spectacle of India. Folklore is a verbal, non-verbal, and visual composition of human history, culture, and life itself. We have rich treasures of folk tradition, which manifest many volumes of glories, and agonies of our struggle, survival, and existence. These practices include numerous forms, especially performances. Some are closely associated with our sacred, and the remaining stand independently. A few need single individual effort, and the others need group effort. All are part, and parcel of our life. Folklore naturally and necessarily, expresses the pulse, of every walk of our life. It helps us to reorient, and reconstruct the bygone past. The myth, rituals, and customs allied with it exemplify our values, ethics, morals, manners, and isms. It is the ‘creative expression’ of ourselves, and anthropologically speaking ‘reflect culture’. So, the seminar is aimed to explore our folk traditions, and folk knowledge for a better understanding of us since, it mirrors.

About the International Academic (Blended Mode) Summit: It is nothing but, the presentation of papers through on-line using Zoom, Google meet etc, here, even, sectional presidents “conducted” such sessions through “on-line” mode. Definitely, it appears “monotonous, artificial,…..” as the person goes on talking or reading without interacting with the distance audience properly. Though, only a few were on-line, they also switched-off video and their it was “life-less,” though, it was “live”. The diversity of cultural expressions, be it art, traditions, religion, heritage or intellectual achievements that are the essence for nation-building and that are making humanity to upscale the nation, be it the unseen, unsung and unheard vista’s, or the new interpretation for the known, understood and the researched areas that features the primordial base of the culture, heritage and nation building of the nation forms the base of this International Summit. Nation-building is the process whereby a society of people with diverse origins, histories, languages, cultures and religions come together within the boundaries of a sovereign state. It aims at the unification of the people within the State so that it remains politically stable, viable and the growth and development of the country.

Multidisciplinary approach: India is a country of spectacular culture and heritage. The charm of Indian culture and practices stands upon her great diversity. Culture is our expression, both verbal and non-verbal as well as visual and non-visual. It is the composition of human history, and is the way of life itself. As one of the world’s oldest civilizations, our culture is a blend of exceptional traditions, customs and heritage which is immensely contributing to the building of the Nation. Therefore the proposed International Academic (Blended Mode) Summit will provide a rare platform for academic interaction between researchers, academics, scholars and students of Universities, Colleges, etc. from various disciplines. Of course, nowadays, the experts of “arts, humanities etc.,” have started talking about the “multi-disciplinary” approach, but, to what extent, they have been “multi-disciplinary” to understand and apply in their subjects. Many times, they emphasize about the “scientific methodology”, “scientific temper,” etc., to be applied in their methodology, but, how they have been following such processes, schemes and techniques scientifically, is not known. One cannot reduce “scientific” to methodological, logical and systematic and get away, as long as they are biased, prejudiced and preconceived, that too, affected and infected with ideology and other factors.

© K. V. Ramakrishna Rao

03-02-2023

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[1]  The so-called conduct of on-line and off-line is mentioned as “blended,” and it has not been so effective, as it has been monotonous, and the speaker / paper presenter does not bother about the reaction of the audience. Many times, the audience are muted and slowly, they lose interest and disconnect the line and go away also or just keep on-line and mind their routine work.

[2] K. V. Ramakrishna Rao, Formative Facades of Folklore  – The Proceedings of two day National on Conference held at Madras University on July 4th and 5th 2019 [1], July 9, 2019.

Formative Facades of Folklore  – The Proceedings of two day National on Conference held at Madras University on July 4th and 5th 2019 [1]

[3] K. V. Ramakrishna Rao, Formative Facades of Folklore  – The Proceedings of two day National on Conference held at Madras University on July 4th and 5th 2019 [2], July 9, 2019.

Formative Facades of Folklore  – The Proceedings of two day National on Conference held at Madras University on July 4th and 5th 2019 [2]

The proceedings of the 81st session of the Indian History Congress held at Chennai from December 27th to 29th , 2022 – Panel discussion, resolutions passed etc., (3)

The proceedings of the 81^st session of the Indian History Congress held at Chennai from December 27^th to 29^th , 2022 – Panel discussion, resolutions passed etc., (3)

Medieval section – headed by Ishrat Alam……

Medieval section – headed by Ishrat Alam……audience RHS view

Medieval section – headed by Ishrat Alam……audience LHS view

Modern India section – headed by Salil Misra…………………….

Modern India section – headed by Salil Misra…………………….audience view

Countries other than India- Section…….

Countries other than India- Section…….headed by Margit Koves………

Similar titled paper appearing in the IHC proceeding………as coould be noted

Manas Dutta papers already published and appearing…………..

Manas Dutta papers already published and appearing…………..

Other discussions: On the second day [28-12-2022], the IHC Symposium on ‘The Evolution of Social Hierarchies in India’ was held with Shalini Shah, R P Bahuguna and Irfan Habib as the key speakers. Prof Habib participated through the online mode. He made observations regarding the caste system in medieval India. There were also special panels, such as ‘Framing the Syllabus for History Under the National Education Policy’ by Aligarh Historians Society, ‘Relooking Tamil History in Socio-Economic Lens: New Questions and Perspectives’ by G J Sudhakar and Arun Bandopadhyay[1], Sudhakar co-ordinated[2]; ‘The Elephant in the Classroom: Teaching Histories of Gender’ by the History Collective, and ‘Dalit History and Politics’ by Y Chinna Rao. The Department of History, MCC, organised two special panels, namely ‘Archaeology and Cultural Heritage of Tamil Nadu’ and ‘Discourse on Dravidian Studies.’ Actually, nothing was informed to the delegates about the last two panels. A booklet, “Panel on relooking Tamil history through Socio-Economic lens new questions and perspectives,” was given to some delegates containing “abstracts” of some papers.

The panel discussion and their result: This type of narratives have become routine and ritualized and they are carried on without caring the delegates. Here in the 81st session, they were held, perhaps, only to them, as the panellists may get some TA etc. The papers presented were not circulated, leave alone that the different panels were discussing with various issues, themes and topics. Most of the “paper presenters” have not spoken about anything new, except the verbose and opinionated views.

For example, in “Many meanings of an Agrarian Relation: Metamorphosis of Mirasidar – Paraiyan encounter in Tamilnadu over Nineteenth century” by Arun Bandhapadhyay, most of the details are already available in his own papers and book published during the last 30 years[3]. Now in 21st century, under the “Dravidian model” or “Dravidian discourse,” what he would opine is the question[4]. If these are read by the Dravidian historians, it has to be seen how they react.

Another paper by Manas Dutta, “Between performances and lived experiences: Exploring the role of Madras Army 1858-1918,” again his own papers already published of the same titles are available[5]. He has dealt with[6], “….the Paraiyans, one of the Dalit sub-caste of the Madras Presidency, and their transformation from a marginalized group to one which was believed to be one of the worthwhile recruits for the colonial army.” And his paper was also published in the early IHC session[7]. So why listeners should revisit these discourses, again and again, is not known. Moreover, they do not encourage or allow listening delegates to ask questions and avoid also.

Aligarh Historians elected in the IHC: Professor Shireen Moosvi (ex-faculty member, Centre of Advanced Study, Department of History, Aligarh Muslim University) has been elected as the Vice President the Indian History Congress, the largest body of professional historians in India, while Professor Syed Ali Nadeem Rezavi, Professor Manvendra Kumar Pundhir, and Professor Syed Jabir Raza have been been elected as the Secretary, Joint Secretary, and Treasurer respectively[8]. Eminent historian Professor Irfan Habib and Professor Ishrat Alam have been elected as Members, the Executive Committee of the prominent body[9]. Incidentally Professor Alam was also the President of the Medieval India Section of the Indian History Congress this year. Notably the annual session of the Indian History Congress was held at Madras Christian College, Chennai between December 27-29, where these historians got elected for their respective positions during the Executive Committee and General Body meetings. During this 81st session of the Indian History Congress, a large contingent of 30 teachers and researchers from the Department of History, AMU participated and contributed research papers in its various sessions, symposiums and annual felicitation lectures. Can you say how many of your Universities elected in this way for IHC?

Resolutions passed by the IHC (details given by News click): The History Congress concluded its 81^st session with a general body meeting and approved as many as five resolutions. It elected Aditya Mukherjee (Jawaharlal Nehru University, Delhi) as president and Syed Ali Nadeem Rezavi (Aligarh Muslim University) as secretary.

1. One of the resolutions raised concern about the official promotion of the ‘Indian Knowledge System’. It read that it was a worrying trend that the Arthaśāstra and Manusmriti are held as major achievements, although “both texts show a deep-rooted rejection of equality and an addiction to the caste system.”
2. Another resolution noted that the implementation of the Common University Entrance Test (CUET) through the National Testing Agency (NTA) “marks a significant step backwards” for History, a discipline “where the emphasis has been on methodologies, source-based analysis and interpretive frameworks.”
3. On University Grants Commission’s draft syllabi for History in higher education, the Congress resolved that the omission of any mention of the caste system, the removal of the Mughal emperor Akbar in Medieval History and other such developments were grossly “unacademic” features.
4. With special reference to mosques in Varanasi and Mathura, the IHC held that “structures of any architectural significance that are over 200 years old should be duly protected as ‘monuments’ by the Archaeological Survey of India.”
5. A resolution was also passed on the COVID-19 pandemic, which observed the failure of the state policy and the lack of state support during the state-imposed lockdown.

Again, there is no “Grover type” well-informed historians are not there and they can go on passing such resolutions, where they do not have any locus standi.

2019 to 2022 and onwards: On the third day, 29-12-2022, many delegates started moving away from the campus. Moreover, they knew that the session was winding up by the afternoon with business session and valedictory function. The Tamil Nadu government allotted Rs 35 lakh towards the Indian History Congress[10]. Notably, in 2015 the Indian Council of Historical Research (ICHR) stripped the IHC of its special funding. This large event was hosted by the Department of History, MCC. with R Venkataramanujam as the local secretary of the 81st Session of the IHC[11]. The IHC was held in Tamil Nadu after 26 years. It was previously held in the Madras University campus in Chennai in 1996. The previous 80th annual IHC meeting was held in Kannur in 2019 when Kerala governor Arif Mohammad Khan had to face demonstration, sloganeering and of course the aggressive behaviour of Irfan Habib. The Indian History Congress was founded in 1935; it is considered the country’s oldest professional body of historians. At present, it has more than 1,500 members.

© K. V. Ramakrishna Rao

30-12-2022

MCC organizers appreciating the students for their excellent work…………………………….

We can understand from their eyes, joy and happiness…………………………..

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[1] The Hindu, Indian History Congress session concludes, THE HINDU BUREAU

December 30, 2022 06:47 pm | Updated 06:47 pm IST – CHENNAI

[2] https://www.thehindu.com/news/national/tamil-nadu/indian-history-congress-session-concludes/article66318104.ece

[3] Bandhpadhyay, Arun, 1992. “The Agrarian Economy of Tamil Nadu 1820-1855”, K.P. Bagchi & Co., Calcutta.

[4] Bandopadhyay, Arun. “Agrarian Change and Social Mobility in Colonial Conditions: The Mirasi Question in Nineteenth Century Tamil Nadu.” Indian Historical Review 36.2 (2009): 237-256.

[5] “Revisiting the Role of the Paraiyans in the Madras Presidency Army, c. 1801-1894”, The Inclusive,Vol. 1, Issue 2, 2012

[6] “Understanding the Social Complexities in the Madras Army, 1807-1858” paper presented at the Indian History Congress at Gour Bangha University, Feb 2011 and published in the Proceedings of IHC in the Modern India Section. ISSN: 2249-1937.

The article deals with the Paraiyans, one of the Dalit sub-caste of the Madras Presidency, and their transformation from a marginalized group to one which was believed to be one of the worthwhile recruits for the colonial army. The narrative delves on their exalted status as a military subaltern within the general set up of the army department and also traces their subsequent socio-political positions in the southern society under the colonial rule after the 1880s. Despite their primary dependence on agriculture for their survival, several of them preferred to be enlisted in the army under the colonial rule in India for better livelihood and social standing. The official/archival documents highlighted that the Madras Presidency army had given much benefit to them and became a source of their social occupational mobility. Thus, It has been given them a new sense of identity and power and their empowerment as a caste. https://journals.sagepub.com/doi/abs/10.1177/2455328X221094391

[7] IHC, February 2011.

[8] Aligarh Muslim University, ALIGARH HISTORIANS ELECTED IN THE INDIAN HISTORY CONGRESS, Aligarh, December 29, 2022 | Public Relation Office.

[9] https://amu.ac.in/news/2022/12/29/aligarh-historians-elected-in-the-indian-history-congress

[10] News Click, Stalin Opens Indian History Congress, Says ‘False History Should be Sidelined’, Sruti MD | 30 Dec 2022.

[11] https://www.newsclick.in/stalin-open-indian-history-congress-false-history-sidelined

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

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

Registration – K. Shanmugam, Venkareswara Rao

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

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

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

Indira Sawhney – Mandal jugment was diluted for vote bank politics

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

Mandal SC judgement- key words- before and after

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

Madhu, KS and KVR

Laboratory hall donated by Smt Bhanumathi Ramakrishna

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

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

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

K. Shanmugam facilitated, who inaugurated the seminar

KS lighting the lamp

Seminar inaugurated – invocation – Vande mataram

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

 

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

View of te audience 30-07-2016.LHS

View of the audience 30-07-2016

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

K. V. Ramakrishna Rao

15-08-2016.

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

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

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

SC                                                  = 16.6%

ST                                                   =  8.6%

Muslims and other minorities = 16.0%

Women                                        = 49.0%

Total                                             = 90.2%

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

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

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

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

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

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

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

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

National Seminar on Migration Movements and Indian Diaspora in Modern Period

National Seminar on Migration Movements and Indian Diaspora in Modern Period 

The seminar, theme and brief of the organizers: The following brief is based on the brochure issued by the seminar organizers and also available in the internet[1].

Acharya Nagarjuna University Ongole Campus (PG Centre) was established in the year 1993 as one of two Post Graduate Centres of Acharya Nagarjuna University, which was named after the famous Buddhist Philosopher and exponent of Madyamika Philosophy, to cater the needs of higher learning in Prakasam District. Initially the campus has been started with five Post Graduate Departments and the Department of History is one of them. Three more Departments were added later. The department of History is presently offering MA., M.Phil., and Ph.D. Courses.In recent times Diasporic history secured a unique place in Indian history. And largely it is uninterested history and forgotten, which encompasses narratives of displacement, migration, the cross fertilization of ideas, and the emergency of new cultural trends and practices, is increasingly being viewed as an important and intrinsic part of the story of late modernity and humanity’s drift towards globalization, transnational economic and cultural exchanges, and hybrid forms of political, cultural, and social identity. Migration and Diaspora raises question of structural and historical distinction between the socio-cultural pluralism of societies like India and the ones overseas where Indian populations migrated and settled, and answers in it terms of dialectically related civilizations and settlements societies. Three major issues affecting the overseas Indian communities are explored, viz., difference and transformation, hybridity and creolisation, and policies of multiculturalism. The conclusion underlines factors such as locationality of the analyst, the general pacifist orientation of Diaspora communities, and slippage between the imaginary and imagined in relation to India that characterize Indian Diaspora and its influence on historical study. Sub Themes: Historical background of Indian Migrations. Labour Diaspora Under Colonialism. Regional Dimentions of Indian Diospora-SouthIndia-UP, Bihar, Bengal, Punjab, Kerala etc., Telugu Diaspora in historical Perspective. Indian Diaspora in the South and South East Asia, Gulf and Western countries Globalisation, Diaspora Identity and multiculturalism Socio-Economic and cultural effects of Migration Diaspora Impact on Indian Economy Any other Theme Related to Main Topic. Out comes of the Seminar Increased understanding of participants on the impact of contemporary concerns on people. Increased knowledge on possible interventions. Publication of the seminar papers that are accepted for presentation. The above are only some of the sub-themes which are only suggestive but not exhaustive. Call for papers: We expect wide spread participation in our National Seminar from learned scholars all over the country. We are sure, the theme of the seminar has good scope for participation of scholars from various disciplines like History, Social Work, Sociology, Anthropology, Psychology, Economics, Politics etc., and we hope that it delivers the desired results. The paper writers can also submit papers on any other sub-themes of their choice related to the main theme of the seminar. Abstracts may be sent by E-mail to rajmohangutti@yahoo.co.in or by post to the Co-Ordinator before schedule by soft copy (MS Word). Dates to be noted: Last date for Abstract : 01st March 2013 Notification of acceptance:05th March 2013 Last date for full paper :20th March 2013 The organizers of the seminar would like to bring out the proceedings in the form of a book at a later stage. The papers should reach the Seminar Coordinator on or before 20th  March, 2013. Travel and Accommodation: III AC train fare as per the rule of University will be given to participants whose paper is accepted for presentation. Moderate accommodation will be provided after receiving conformation. Looking forward to meet you at Ongole.

The P. G. Centre is situated on the Eluru By-pass Road, backside of Rajivgandhi Institute of Medical Sciences and Hospital (RIMS), next to Jawahar Navodhya School and 3 kms from the Ongole railway station.

The Google-aerial photos show the position. Though, now the backside of the new building has been near to the By-pass Road, the entrance is on the other side.

The position of Ongole railway station and the P. G. College Centre are shown.

Migration, immigration and emigration: The delegates from different states had come to attend and present papers. The proceedings of the seminar had been lively, interactive and exchange of ideas. In general, most of the paper presenters have not been very clear about the crucial words – migrate, immigrate and emigrate as verbs and their noun and adjective forms migration, immigration and emigration and migrant, immigrant and emigrant.

• Migrate – move from one place to another, this has been voluntary on the part of person, who wants to migrate from one place to another and he may or may not settle at new place permanently.
• Immigrate – people coming or bringing people into a country as settler, usually such forceful migration was effected during the Mohammedan / Mughal and colonial periods, where Indians were carried away by different means.
• Emigration – a person goes from one country to another, mainly, as political exile, to escape from punishment and other reasons.

And legal context, it has specific definitions with penal provisions for violating such  acts of immigration and emigration.

Main theme and sub-themes: The main theme of the seminar had been “Migration Movements and Indian Diaspora in Modern Period” and the sub-themes were given only to embrace, encompass and elaborate the main theme. However, the papers on “migration” went on dealing with the movement of people within India during the ancient and medieval periods. The emphasis on “Andhras” had still confused them to differentiate “Andhras” from other people of “tamizhagam”, “South India”, Southern peninsula, “Coromandel”, “Deccan” and so on. The uncomfortable confusion and mix-up had been so evident when they tried to distinguish and separate “Andhras” from others, particularly from “Tamils”, as such dichotomy could hardly be found earlier. Ironically, as historians and other experts still believe and uphold the “Aryan-Dravidian” hypotheses and theories it is intriguing to single out Andhras out of “Dravidians” and attribute the diasporic ventures and adventures of them exclusively in the ancient and medieval periods.

Diaspora – meaning and definition: Based on different dictionary meanings, the dispora is defined as follows:

1. The dispersion of Jews outside of Israel from the sixth century b.c.E, when they were exiled to Babylonia, until the present time.
2. often diaspora The body of Jews or Jewish communities outside Palestine or modern Israel.
3. diaspora

a. A dispersion of a people from their original homeland.

b. The community formed by such a people: “the glutinous dish known throughout the [West African] diaspora as … fufu” (Jonell Nash).

4. diaspora A dispersion of an originally homogeneous entity, such as a language or culture: “the diaspora of English into several mutually incomprehensible languages” (Randolph Quirk).

Thus, some paper-presenters had been so attracted towards the “Jewish” connotation and started expounding how they achieved the statehood of “Isreal”. However, Steven Vertovec[2] has dealt with it in South Asian religious context and pointed out that it could be understood as –

1. Social form,
2. Type of consciousness and
3. Mode of Cultural process.

Hindu, Jaina and Buddhist confusion, mix-up and consequent interpretations: As “Greater India” and “Contribution of Indians” to SEA and such other subject-matters have been branded as “nationalistic”, the paper-presenters had been uncomfortable in calling “a spade a spade” or overenthusiastic to discover “migration” of Jains and Buddhists in ancient and medieval periods, that too, within “India” and even “Bharat or Hindustan”. When the ancient Tamil literature or popularly known as “Sangam literature”[3] and as well as the post-Sangam literature[4] has already vouchsafed the presence of Jains of different categories and Buddhists, the forced discovery of “migration” at later periods appeared to be excessive and irrelevant in the disporic context. In fact, the presence of Jains could be researched in the north-west and even beyond in the Indian disporic context, as Alexander had kidnapped gymnophists[5], of course, killing few, as they opposed and one even reportedly cursed him. The Gnostics[6], the Essences[7], the nudity of the Greeks[8] etc., could have been interesting topics. Edward Pockoke[9], Col.Tod[10], Waddel and others have dealt with the issues in detail. The Digambara and Swetembara nature of these groups has been so striking along with the strict discipline practiced.

Theoretical and hypothetical frame-work: Delving upon the theories and cases of Stuart Hall[11] (cultural theorist), Edward Said, Amretya sen, Charles Taylor, Sulmam Rushdie and others, diaspora and identity and related topics were dealt with, however, missing the Indian context. As the medieval colonial forces including the aiding and abetting Arabs, moors, Mohammedans or recorded with any other name, uprooted the social, cultural and economic roots of the Indian people, the discussion of “multi-culturalism” appears to be conflicting with their social, societal, communal, economic, spiritual and other common factors. The “many-ness” exhibited among the migrated, immigrated, displaced, expatriated, deported, exiled, excommunicated categories could not be a discerning distinguishable identity.

Literature, literary criticism and Indian disporic study: Historical studies of Indian diaspora could not reconcile with the literary diasporic studies including criticisms and reviews of novels and poetry. Ironically, none of them pointed out the recordings of Subramanya Bharati who pasteurised about the conditions of the Indian women working in the sugarcane fields of Mauritius. Here, the point is the writers or poets writing and composing about “Indian diaspora” from outside and inside India. As historians, import the literary criticism terminology in historiography and interpret, here also such attempts are noted. But when the question of approaching facts comes, historians openly assert that they need not be objective. So when “non-Indians /NRIs” and other migrated, immigrated, displaced, expatriated, deported, exiled, excommunicated categories look at Indians, it could be “romantic” for others with the “imaginary” heroines / heroes moving in “imaginary spaces”, but within the “historical times”. Though attractive titles were chosen, the reflections had been selective. V. S. Naipaul’s works ignored; Amitav Ghosh’s “Sea of Poppies”, The Calcutta Chromosome, The circle of reason, In an antique land etc., are not even whispered.

The Jewish case / model is irrelevant to Indian diaspora: Some paper-presenters had imitated the “Jewish model”[12] without analysing the facts of Indians forced to send out of India and also freely deriving meaning[13]. They had been enamoured about the Jewish case / model and tried to compare with the Indian diaspora as if the Jewish “promised land” was “India that was Hindustan”, but ending with “imaginary land”. The problems perceived such as external pressures for assimilation and internal tensions cannot work with the people of traditional societies, who were migrated, emigrated or emigrated in the recent past. The diasporic imaginary as expounded in such postcolonial reconfigurations in the context of multiculturalism is redundant in such futile comparison as “Jews” were always considered as “monolithic” just like “monolithic white”, whereas, the Indian black could be somewhere between black and brown.

03-04-2013 (Wednesday) – First day of the seminar: Inauguration, introducing the theme, key-note address, vote of thanks, facilitation etc., went on till afternoon. After lumch, the technical session started  with the chairing of Dr Krishna Ranga Rao and the following papers were presented:

Prof Krishna Ranga Rao, Chairperson and Dr V. Sudarson, rapporteur.

Sl No	Name of the paper presenter	Title of the paper
1	Neetu Devi	Twice-displaced identity and cultural hybridity in twice displaced Indian diaspora: Reflections
2	Pareswar Sahoo	India’s diaspora and the Kalinga identity: A study on Socio economic development
3	B. Narasingaraja Naidu	Contribution of Telugu to Madras
4	K. V. Ramakrishna Rao	The British treatment of women-slaves of Indian and non-India origins during the colonial and disporic periods.

After lunch, the session started with G. Jawaharlal, s Chairman and P. C. Venkata Subbaish, as rapporteur and the following papers were presented:

Sl No	Name of the paper presenter	Title of the paper
1
2	Aravinda Kumar	Migration of Andhras to Tamilnadu
3	C. B. Kamati	Globalisation, diaspora identity and multi-culturalism
4	A. Kishore Kumar	Indian immigrant’smodern slavery: A study of Indian emigration to the gulf countries
5	Kate Dandesh Kumar	Migration movements and Indian diaspora in modern period: Socio-economic and cultural effects of migration

04-04-2013 (thursday) – second day of the seminar: The seconday proceedings started with Dr B. N. Naidu, as Chairperson and Dr N. Nirmala Mani, asrapporteur.

Sl No	Name of the paper presenter	Title of the paper
1	Harshavardhana	Globalization and diaspora identity: An Indian perspective.
2	V. Ranga Raj	The Telugu diaspora and its socio, economic and cultural impact in SEA, Burma, Mauritius, Fiji, and South Africa.
3	Hariprasad	The Role of Indian diaspora in the globalization
4	Sumabala	Migrations and their cultural contribution
5	G. Venkateswara Rao	Migration of Puduru Dravidar to Nellore district

During this session, Sri. Christu dass, hailing from Ongole, now, a NRI from Indianopolis, USA, spoke about his experience.

After lunch, the session again started with Dr K. Gangaiah, as chairperson and Dr B. Bharathi Devi, as rapporteur

Sl No	Name of the paper presenter	Title of the paper
1	Neelima	The new movement in Indian diasporic English fiction – An evaluation of Bharati Mukhejee;s Jasmine.
2	G. Jawaharlal	Migrations occurred in ancient and medieval periods
3	Nettikallappa	Historical background of the Sugali tribe
4	V Sudarson	Socio-cultural contributons of India dispora to South Africa
5	Bharathi Devi

Afternoon second and final session was started with Prof David Raju chairperson and B. Padmaja, rapporteur.

Sl No	Name of the paper presenter	Title of the paper
1	Prabhukumari	Contribution of Indian migrants in Kula Lampur
2	Nageswara Rao	Conditions of Indian migrants in USA before 1945
3	Pravaga	Contribution of Indian migrants in SEA.

Entrance of the venue of the ICHR National Seminar, Acharya Nagarjuna University Campus, Department of History,  P.G. Centre, Ongole.

Second floor corner – where the seminar was held. Side view of the building is shown above.

Migration movements and Indian dispora in modern period 3^rd and 4^th april 2013

Seminar inauguration – S / Sri Narasimha Rao, Prof Ratan Lal Hangaloo, Department of history, University of Hyderabad; Adapa Sathyanarayana, Department of history, Goa University; G. V. Ramakrishna RaoDirector I/c, Department of Museum and Archaeology, Hyderabad; Prof Y. P. Rama Subbaiah, Rector, Acharya Nagarjuna University; Dr G. Raja Mohan Rao, Speciall Officer, ANU Ongole Campus and Seminar Co-ordinator can be seen sitting in order.

lighting lamp to inaugurate the seminar

 

The above photo – courtesy – The Hindu

A view of the audience

another view of the audience

yet another view of the audience

A view of the audience

First session chaired by Prof Krishna Ranga Rao and Dr V. Sudarson as rappoteur; the paper presenters – Dr B. Narasingaraja Naidu; Dr Pareswar Sahoo, Bhubaneswar; K. V. Ramakrishna rao, Chennai.

After lunch, 2^nd session chaired by Dr Jawaharlal holding mike – the paper presenters – Dr Aravinda Kumar;  C. B. Kamati, Nipani, Belgaum, Karnataka; Dr K. Nettikallappa (sitting backside)

same as above – another view

A View of the audience during the 2^nd session – Dr Gangaiah, G. Krishna Ranga Rao

-do- Gangaiah, Krishna Ranga Rao, Neetu Devi, Pareswar Sahoo (first row)

04-04-2013 – second day session; Dr P. Sumabala, Prof Harshavardhana, (front); Prof G. Venkateswara Rao,  (back)

Dr B. N. Naidu charing the session – Harshavardhan, G. Venkateswara Rao, (order as in the photo)

Sri Christu Das, NRI from Indianapolis, USA explaining his experience

same as above

After lunch, the session started with Dr Gangaiah charing afternoon session; Smt C . Neelima presenting paper (partially hidden), Gangaiah, Dr B. Bharathi Devi, Dr Sudharson,

A view during the session; Christiudass, Aravinda Kumar, Naidu and others can be seen

Concluding session chaied by David Raju; Prabhu Kumari, David Raju, Nageswara Rao, B. Padmaja, Dr Prayaga

same as above

---

[1] http://www.nagarjunauniversity.ac.in/seminars/ongoletwodayseminar2013.pdf

[2] Steven vertovec, Three meanings of ‘diaspora’, exemplified among South Asian religions, Diaspora, Vol.7, No.2, 1999. http://www.transcomm.ox.ac.uk/working%20papers/diaspora.pdf

[3] The period of Sangam c.500-300 BCE to 100-300CE has been accepted by the world historians and experts.

[4] The Jains had been dominant during the period starting from first century to 9^th-10^th centuries. Of course, the Kalabhras, the despotic Jains rulers of Karnataka have been accused of destroying Tamil culture. Some overenthusiastic Jaina protagonists even claim that Tiruvalluvar was a student of Kunda-Kundacharya and he stole the work of the master and circulated it as his work!

[5] The Greek and Persian accounts give these details ad of curse recorded by the reputed and elite historians also.

[6] The Gnostics had been a white rob worn group living separately with virtues. The Christologists claim that Jesus Christ could be from that group.

[7] The Christologists also claim that Jesus Christ could be from that group, as they were following strict discipline of renunciation, virtues etc.

[8] The Greeks, particularly, the elite and philosophers categories were in nude only. The symposium and other expressions convey the facts, of course, vouchsafed with their sculptures.

Kathryn Topper, The Imagery of the Athenian Symposium, Cambridge University Press, 2012, USA.

www.aafla.org/SportsLibrary/JSH/JSH1985/JSH1203/jsh1203b.pdf; http://www.naturistplace.com/nudity6.htm

[9] Edward Pocokoke, India in Greece, Swati Punlications, New Delhi, 1975.

[10] Col. Tod, Annals and Aniquities of Rajasthan, Motilal Banarasidas, New Delhi, 2000.

[11] http://www.unipa.it/~michele.cometa/hall_cultural_identity.pdf

[12] Monika Fludernik (Ed.), Diaspora and Multiculturalism: Common Traditions and New Developments, Cross / cultures 66, Rodopi B.V, Amsterdam, Netherlands, 2003.

[13] The Jewish diaspora (or simply the Diaspora; Hebrew Galut גלות; Yiddish Golus) was the historical exile and dispersion of Jews from the region of the Kingdom of Judah and Roman Judaea, as well as the later emigration from wider Eretz Israel.

“Regional Identity and Nation Building in India (Focus on Telangana Movement)”

“Regional Identity and Nation Building in India (Focus on Telangana Movement)”

A two-day national seminar on “Regional Identity and Nation Building in India (Focus on Telangana Movement)” on March 14 and 15, 2012 was organized by the Department of History and Tourism Management Kakatiya University[1]. Prof Syed Ayub Ali was the Co-ordinator and organizer of the National Seminar and he had meticulously invited scholars from all States of India viz, Jammu and Kashmir, West Bengal, Orissa, Tamilnadu, Kerala, Karnataka and of course Andhrapradesh. The note sent by him gives the following details about the seminar.

The Seminar note gives the following[2]: “India, being a plural society, contains subsystems that are distinct from each other, therefore, natural and may not be considered as impediments in the process of national integration. The political decision makers of India usually treated regionalism as a serious threat to the development, progress and unity of the country and ‘nationalism’ has been used for suppressing  regional and ethnic groups instead of giving attention to  their socio-economic developments or ignoring their  aspirations for a better life. The inevitable results of such a tendency are no doubt alarming so far as the future of India as a nation state is concerned. Demands for institutional and legal safeguards, cultural autonomy and agitation for separate and independent homelands have now become a known phenomenon in Indian political scenario. Naturally we are in a dilemma whether we have a state nation and not a nation state and in another way whether there is nationalism and not nationalism in India after independence!

Telengana Movement: “Keeping in mind the above political scene of India one may look at the genesis and spread of the agitation for a separate Telengana State in South India. Fact remains that the Telengana Movement is not a new event of South Indian history rather it has its roots in the past and to be precise it came to the surface of regional and national politics immediately during the decade after partition. It has, however, developed through various stages and the present violent proportion has knocked the political system of India. But what are the grievances and how have they been rooted out and even where are the points of solutions and all the more from historical point of view how can this be seen in all India perspectives- are some of the queries and concerns of the scholars and researchers of our time.

Sub-themes of the seminar: “Under the above consideration the Department of History, Kakatiya University, Warangal  intends to arrange a UGC sponsored (SAP) Two Days, national level seminar on 14^th and 15^th March, 2012 and as a reputed scholar in this field you are requested to attend and present a paper related to the theme. Some sub-themes are, however, mentioned below for you kind consideration.

Sub-themes of the seminar:

1. Nation and Nationality in South Asia-Concept and Discourses

2. Identity and Identity Assertions-Issues and Dimensions

3. Break up of Deccan Kingdoms and emergence of Independent Kingdoms in South India

4. Transition from Native States to Nation State in South India –basic issues and contradictions

5. Making of Nation building visa verse versa Political Philosophy of Nationalist Leaders on Integration – Highlights on South India.

6. Ethics of Indian Nationalism v/s Linguistic Identity and regionalism

7. Idea of Vishalandhra and issues of Separate Telangana State.

8. Issues in Telengana Grievances-Role of the Media, Political Parties and Leaders an Analysis and assessment

9. Telangana Statehood Movement and the Government of India – Reconciliation or coercion

10. Telengana Movement in All India Perspectives-A Comparative Study

11. Telengana State-Remapping of India (Viability and Reality)”

First day of the Seminar (14-03-2012): The seminar was held at the Senate Hall of the Kakatiya University, Warangal, Andhra Pradesh. Dr. K.A.S.M. Ishrat Alam[3], Research Member Secretary Indian Council of Historical Research, was the Chief Guest who inaugurated the seminar in the Senate Hall on Wednesday (14-03-2012). He pointed out the American and European Universities produced more literature about the SEA  coutries suppressing the differences existing among the nations of England, France, Germany etc. Their theories have been only fueling the agitating groups of Africa and SEA.

1. Syed Ayub Ali, M. A. Nayeem, K.A.S.M. Ishrat Alam and B Venkat Rathnam

The university vice-chancellor Professor B Venkat Rathnam[4] presided over the programme[5]. In his presidential address, he pointed out how Adi Sankara reached out all the four corners of India in his times. Similarly, the people of Telengama also identify themselves as Indians, demand separate State and the movement has been going on for the last 60-65 years.

1. Izimuddhin Sircar, Syed Ayub Ali, M. A. Nayeem, K.A.S.M. Ishrat Alam, B Venkat Rathnam, Dayakar.

Darjeeling North Bengal University Prof. I. Sarkar delivered the Keynote address.

A section of the audience – Kanakarathnam, Shadakshraiah, Sheik Mastan, Jagir Mohammed, Barman, Sundararajan (first row).

K. Srinivasulu[6], Department of Political Science, Osmania University – Karli Srinivasulu is Professor, Department of Political Science, Osmania University, Hyderabad, India. His interests include agrarian and Dalit movements and public policy. He is presently researching on the Politics of Special Economic Zones (SEZs) and State and Business relations in India.

4. Another section of the audience

M. A. Nyeem[7], writer who worked in the British Museum and Salarjung Nuseum., Izinuddhin Sircar and Irashat Alam, ICHR and others spoke about the involving crucial issues and concepts.

 Then the technical session of paper presentation started with Dr A. Shadakshraiah, Professor and Chairman Department of History, Bangalore University with the following paper presentation:

1. Dr Sheik Mastan, History Department, Bangalore University.
2. Dr Barman,
3. …
4. ……….

Dr A. Shadakshraiah himself presented a paper about the State formation of Mysore and its rule by Udayars. However, he informs that Hyder Ali and Tippu Sultan were ruling Mysore efficiently and effectively.

Dr Sheik Mastan was quoting the definition of “nation” from various western scholars and informing that Indians still do not know as to whether they can call themselves “Indians” or not. It is very difficult to find out a definition who is an Indian.

Afternoon seession was chaired by Dr E. Sudha Rani, History Department, Ambedkar Open University and the following presented their papers:

1. Dr Amal Kumar Misra, Utkal University.
2. Prof Panda, Berhampur
3. Prof Sundararaj, Trichirappalli
4. Mr K. V. Ramakrishna Rao, Independent Researcher Chennai[8].

Dr E. Sudha Rani presented a paper pointing out the role of women in Telengana movement, particularly that of Dalit, mentioning about Sadalakshmi. Sumitradevi, Sulochana, Savitra, Eswari and others.

Dr Misra explaining the nuances of State, Nation and Nation-state stressed that the demand of Telengana, if it is within the provisions of the Constitution of India and without any violence, it could be considered.

Prof Sundararaj elaborately delved upon the origin of Telengana movement and pointed out as to how the politicians and others from the beginning did not keep up their promise or gentlemen’s agreement but deceived the aspirants of the movement.

Mr K. V. Ramakrishna Rao pointed out the legal provisions of Self-determination, secession and sedition in the context of regional identity and nation building based on the UN documents, the provisions of the Indian Constitution and, Conditions and provisions attracting “sedition” of different Acts like IPC etc. Therefore, he argued that the demand for separate state within India should be according to the provisions of the Indian Constitution

The Second day of the Seminar (15-03-2012): The second day seminar started on 15-03-2012 at the same place morning chaired by Dr Jigar Mohammed, Head of History Department, Jammu University Baba Saheb Ambedkar Road, Jammu Tawi and the following presented papers:

1. Dr.M.Arockiasamy Xavier[9] SJ, St. Joseph’s College (Autonomous)., Tiruchirappalli, History department
2. Prof M. Venkateswara Rao, Nellore
3. M. Kanakaratnam, HOD History Dept, Dravidian University, Kuppam.
4. B Maria John, History Manonmaniam Sundaranar university

Dr Arockiasamy SJ presented a paper on “The Indian Christians in the role of Indian National Movement”.

Prof M. Venkateswara Rao presented a paper of Sri Pratapa Reddy of Telengana region and his contribution to literature.

Dr Kanakarathnam was the only paper presenter, who directly delved upon the Telengana Movement giving many differences existing between the Telengana Andhras and coastal Andhras. He also suggested that Warangal could be developed as a State Capital for Telengana.

Dr Maria John delved upon the state formation of “Madras presidency” and its split ito different states on the basis of linguistic conditions after the State reorganization report.

Finally, Dr Jagir Mohammed presented a paper on “Telengana” as referrd t in Arabic and Persian sources. Drawing attention to the word “Telang” found, he tried to interpret that the Sultans wanted to recognize the regional identity of “Telengana” and thus wanted Pratap Rudradeva of Warangal to recognize the sovereignty of Delhi and pay tax. Taking clue from the word “tilang” appearing, he interpreted that it referred to “Telengana” and the Sultan wanted to recognize the regional identity and only the army that could have violated the orders of the sultan (obviously implying the atrocities committed and looting carried out by Malik Kafur[10]).

M. Arockiasamy presents paper, Jagir Mohammed, Venkateswara Rao, Kanakarathnam and Maria Jon on the dias.

Another view of the paper presenters – Maria John, Kanakarathnam, Venkateswara Rao, Jagir Mohammed.

Last session was chaired by Prof Jagir Mohammed and the papers were presented by –

1. Mr Kalkulam Madhu, Spirit Foundation, Chennai
2. Dr Siddiqi
3. Mr Ramesh, Political Science Department, KU.
4. ……………
5. ……………
6. ………..

By and large, this session was dominated by the issue of Telengana Movement and some papers were presented in Telugu also.

Last session of paper presentation – one view

Last session of paper presentation – another view

At 3.30, the Valedictory function was held.

The following dignitaries were on the dais:

Prof Sadiq Naqvi – A zakir, an author, a teacher, a poet, a sportsman and a historian it is amazing that all these are the attributes of one man[11].

Prof. K. Sayalu[12], Registrar, KU

Prof. M. Ramaswamy, University College, KU., Wgl.

Prof. M. Sarangapani[13] of the Department of Pharmacy is the new UGC Coordinating Officer.

Sarangapani, Ramasamy, Sadiq Naqvi, Sathyanarayana, …………………

Syed Ayub Ali, ………………., Sathyanarayana, Ramasamy, Sarangapani,

Another view of the above.

My observations on the proceedings of the seminar: Ironically, Indian researchers and paper presenters have been quoting from others mainly non-Indians, who say about Indians. Why not Indians know about themselves how they called themselves. They do not research into the details about other “nations” as to whether they have fully achieved. the terms and conditions that are prescribed by the non-Indians. They do not define about the Mohammedans of all sorts, the English, the Portuguese, the French etc. In spite of the fact that they have been mentioned with specific names, they do not discuss about such names and expressions.

None of them pointed out as to how a “state” could be formed within India as per the existing provisions of the Constitution that has been the product of Dr Ambedkar. The Article 3 deals with it specifically. In fact, it can admit new “State” within India i.e, as Sikkim was made and Bhutan recognized as protective State. Under such circumstances, they should remember that India is not “United States of America” or “United Kingdom” but India only that is Bharat (Article.2). If this significance is not understood, perhaps, they are unfit to be “Indians” and they need not misinform, mislead and misguide other Indians.

First of the people of any nation should know how they were called by themselves in the past instead of knowing the present. Historians know very well how they called by themselves. They also know that only Indian and Chinese civilizations have been existing without any break, whereas the other civilizations rose, fell and disappeared. If they are more concerned about the present, instead of the past, then they should explain to others why the Constitution says “India that is Bharath”.

The multi-ethnic, multi-linguistic, multi-religious, multi-nationalities and other multi-factors exist in every “nation” and not only in “India”, a nation in “making” or “breaking” as they to interpret.

Many times they assert that India wan the creation of the British and earlier there was no India.

Yet, they quote from the Arabic and Urdu sources of medieval period that they ruled “India”.

As the Columbus discovered different “India”, Vaso da Gama had to reach “India” with the help of an “Indian” and declare that he discovered sea-route to “India”!

Here, “India” was not merely a geographical concept, as otherwise, they could not have come here to set up factories, slowly studied their society and then turning into rulers with the subversive methods. This is just like how few majority political parties rule India with their so-called “coalition” politics. In fact, it has been co-opt and co-operate looting India.

The European Companies entered into agreements with Indian kings for setting up factories, manufacturing goods, begging tax-exemptions etc. Before that ironically, they had to find route to India. Here also, the cheating of VOC can be cited, as they did not pay tribute, taxes but declared insolvent and ran away.

In fact, they could have mentioned that Vasco d agama discovered sea-route to Calicut or happily landed in Calicut as guided by the “Gujarathi sailor” to reach Kerala!

All Mohammedans of all sorts could have written that they invaded, looted, conquered Sind, Hind, etc., instead of Delhi.

During 12^th-13^th centuries, the Cholas were reigning supreme and therefore, during that period, the Mohammedan invasion could not have taken place. In 1311 malikaffur invaded and looted Southern Kingdoms taking advantage of the Pandyas acting against the Cholas. King Prataparudra (1158–1195) was taken prisoner. He committed suicide by drowning himself in the river Narmada, while being taken to Delhi by the Mohammedans.

The origin of the word “Tilang / T’lang / tailanga / tilang / tenugu / tenungu / telugu” etc: It is well known that the word and expression “tilang / teleng / telengana” etc., were evolved from “Trilinga” as Andhra was known as “Trilingadesha” i.e, the land of three Lingas i.e, dominated by the Saivite part of Hindu religion[14]. Ptolemy also used the expression “trilinga” (trilingon, triglypton). Tailanga of Burma is equated with tilanga[15], capital of Arkan[16]. Of course, both the scripts of Telugu and Burmese have similarities. The Chinese records mention K’lang and T’lang referring to the regions of Kalinga and Telenga i.e, modern Orissa and Andhra. During the medieval period it was known as tilang / telangana as mentioned by the Muslim Chroniclers[17]. None can ask ask to why the ancient Tamils do not mention them as so, as they never called them “Dravidians” in their Sangam literature. Therefore, all words and expressions denote to the region of Andhra and Andhrapradesh only and it cannot be interpreted that it referred to “Telengana” as perceived and conceived by the paper presenters.

Those who do not call themselves Indians can go out of India instead of cracking jokes: When Indians have been there for thousands of years, the persons or writers or scholars of yesterday cannot certify nationhood to India or deny it. India was there and it has been getting reduced due to various factors during the last 2000 years. Indians need not listen to others about what they say about them (Indians). Indians have not been determining or defining the nationhood or statehood of other countries.

Having Indian passports, claiming as Indian citizens, if anybody says differently, that shows he is not an Indian, does not want to be an Indian or at the worst anti-Indian[18]. Those types of Indians are not required for India. They can renounce their Indian citizen, throwing away their Indian passports and identities cards and go to any nation they want whether it is a full-fledged “nation”, “half-nation”, “quarter-nation” or “nation in making” if not breaking. They cannot misinterpret facts or send a wrong signal to the youngsters or the coming generation about India where they were born and brought up with their father-mother and forefathers for many hundreds and thousands of years. Or as mention above, they can leave India, migrate to some other nation and live as non-Indians.

What the people who crave for “Telengana” should do?: The people who demand for a separate State of Telengana within India should consider the following seriously:

1. The President of India should admit a bill in Lok Sabha and Rajya Sabha.
2. The Bill should be introduced with recommendation of the President in the Parliament.
3. Parliament is the elected members and therefore 2/3rds majority should be there to introduce the bill.
4. It should be introduced within a prescribed period.
5. As it affects the other states by area, boundaries or name, they should not object to it.
6. After the debate, 2/3rds majority should  accept the bill.
7. After the passing of the Bill, the Act enacted would pave way for the creation of a new state.

But, the paper presenters and as well as the inspirers and sympathizers of the “Telengana” were simply making emotional speeches, suggestions, inducements and appeals instead of educating them how to proceed effectively and legally in this regard. The following illustrations are given as to how one can interpret about other nations also applying the same yardstick and methodology.

United Kingdom is not united nation as being portrayed: United Kingdom is mentioned so because, it comprises of many nations England, Scotland, Ireland and other parts of native Celts and Druids. Now during the 200 years many Asians were incorporated into the English society for various reasons. Thus, UK has been multi-national, multi-ethnic, multi-linguistic, multi-cultural, multi-traditional and so on. Indian scholars cannot think London is England or UK. The following table explodes the myth that the people of England do not speak English but so many other languages. Scots and Welsh speaking people are more than that of English speaking people of England.

Language	Type	Spoken in	Rank: no. of speakers in the UK
English	West Germanic	Throughout the United Kingdom	1: 55 million with varying dialects
Scots	West Germanic	Scotland (Scottish Lowlands, Caithness, Northern Isles) Northern Ireland (counties Down, Antrim,Londonderry)	2: As many as 1.5 million with varying dialects
Welsh	Celtic Brythonic)	Wales and parts of England near the Welsh-English border	3: 761,000 (based on a 2004 survey conducted by Bwrdd yr Iaith Gymraeg and the United Nations High Commissioner for Refugees)
British Sign Language	BANZSL	Throughout the United Kingdom	4: 125,000 [14]
Irish	Celtic(Goidelic)	Northern Ireland	5: 95,000 (based on 2004 data)
Angloromani	Mixed	England, Scotland, Wales	6: 90,000[15]
Shelta	Mixed	Throughout the United Kingdom	7: Fewer than 86,000 worldwide, numbers in UK unknown.
Scottish Gaelic	Celtic(Goidelic)	Scotland (Scottish Highlands with substantial minorities in various cities)	8: 58,552 (based on Scotland’s 2001 Census)
Cornish	Celtic(Brythonic)	England (Cornwall)	9: 2,000 fluent

According to the 2001 Census, the ethnic composition of the United Kingdom was[19]:

Ethnic group	Population	Proportion of total UK population	Remarks
White British	50,366,497	85.67%	Thus, it can be interpreted that there have been many ethnic groups have been there in England.So, each ethnic group with different language speaking criterion can claim separate state.In fact, such movements have been going on in England. The Protestant England and Catholic Ireland have been fighting with each other. The Druids, one of the smallest ethnic and cultural group has been oppressed and suppressed[20]. Their cultural and traditions rights are denied every year[21]. However, Indians do not research into all these aspects or present papers
White (other)	3,096,169	5.27%
White Irish	691,232	1.2%
Mixed race	677,117	1.2%
Indian	1,053,411	1.8%
Pakistani	747,285	1.3%
Bangladeshi	283,063	0.5%
Other Asian (non-Chinese)	247,644	0.4%
Black Caribbean	565,876	1.0%
Black African	485,277	0.8%
Black (others)	97,585	0.2%
Chinese	247,403	0.4%
Other	230,615	0.4%

If take the case of France, the languages spoken there are as follows –

France is not a single nation[22]: At the 1999 census, INSEE sampled 380,000 adult people all across Metropolitan France, and asked them questions about their family situation. One of the questions was about the languages that their parents spoke with them before the age of 5. This is the first time serious statistics were computed about the proportion of mother tongues in France. The results were published in Enquête familiale, Insee, 1999. Here is a list of the nine most prominent mother tongues in France based on Enquête familiale.

Rank	Language	Mother tongue	Percentage of adult population
1	French	39,360,000	86% (note that this figure is an underestimate because people under 18 years of age were not surveyed; see note #2 below the table)
2	German dialects (Alsatian, Lorraine Franconian, etc.)	970,000 (of whom Alsatian: 660,000; standard German: 210,000; Lorraine Franconian: 100,000)	2.12% (of whom Alsatian: 1.44%; standard German: 0.46%; Lorraine Franconian: 0.22%)
3	Arabic (especially Maghrebi Arabic)	940,000	2.05%
4	Occitan language (Languedocian, Gascon, Provençal, etc.)	610,000 (another 1,060,000 had some exposure)	1.33% (another 2.32% had some exposure, see notes)
5	Portuguese	580,000	1.27%
6	Oïl languages (Picard, Gallo, Poitevin, Saintongeais, etc.)	570,000 (another 850,000 had some exposure)	1.25% (another 1.86% had some exposure, see notes)
7	Italian, Corsican and Ligurian (Niçard)	540,000	1.19%
8	Spanish	485,000	1.06%
9	Breton	280,000 (another 405,000 had some exposure)	0.61% (another 0.87% had some exposure, see notes)
10	About 400 other languages (Polish, Berber languages, East Asian languages, Catalan, Franco-Provençal, Corsican, Basque, West Flemish, etc.) as well as those who gave no response	2,350,000 (of whom English: 115,000)	5.12% (of whom English: 0.25% of total adult population)
	Total	45,762,000 (46,680,000 including those with two mother tongues who were counted twice)	102% (2% of people have both French and another language as their mother tongue, thus, they are counted twice)

The above two have been given for illustrative purposes and not exhaustive. Like this, a genuine researcher can go into the details of every “nation” that were already built with all their terms and conditions to note that such nations themselves have many multi-factors with which they try to gauge or standardize other so-called “developing nations”, “nations in developing”, “making nations”, or “nations in making”.

K. V. Ramakrishna Rao

18-03-2912

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[1] http://en.wikipedia.org/wiki/Telangana_movement;  http://en.wikipedia.org/wiki/Vishalandhra_Movement; http://en.wikipedia.org/wiki/Background_of_the_Telangana_movement

[2] The “Seminar note” was sent by the organizer Prof Syed Ayub Ali to the participating paper presenters by e-mail.

[3] Dr. K.A.S.M. Ishrat Alam, Member Secretary, Indian Council of Historical Research, 35, Ferozeshah Road, New Delhi-110001; http://www.ichrindia.org/about_comp_council.html

M.A., M. Phil., Ph.D. Specialization: Medieval Indian History.(a) History of Technology Till 1800 (b) Economic History of India, 1757-1914 (c) History of Classical Social Structures from Antiquity to Feudalism. (d) Working Class Movement Till 1947 (e) Ancient India (Survey Course)

http://www.cas-historydeptt-amu.com/faculty

http://articles.timesofindia.indiatimes.com/2010-04-08/india/28135101_1_ichr-cvc-report-consultants; http://www.indiankanoon.org/doc/1932394/

[4] http://www.kuwarangal.com/Vice_Chancellor.aspx

[5] http://www.thehansindia.info/News/Article.asp?category=5&subCategory=5&ContentId=45701

[6] http://www.indiasezpolitics.org/people.php; http://www.indiasezpolitics.org/author.php?id=14

[7] http://www.hindu.com/2011/02/16/stories/2011021660110200.htm

[8] I am posting my paper “The Changing concepts of “Self-determination, Secession and Sedition” in the context of demand for Separate State”, separately for critical comments so that it can be modified, perfected and incorporated additional points.

[9] http://www.sjctni.edu/Staff/Staf_Prof_View.jsp?staffCode=F11HS01&deptCode=HS

[10] Elliot and Dawson, The History of India as told by its own historians, LPP, New Delhi, 2001, Vol.III, p.49, 78, 231-232, 550. It gives the details of how Malik kafur destroyed temples, killed Hindus, looted wealth etc. The sultan in fact ordered to pay Jizya with all conditions. Prataprudradeva was taken to Delhi with his wives and children. But the paper presenter avoided everything and interpreted as if the “Telengana” was existing in those days and the Delhi Sultan recognized and in the same way, now Delhi could recognize.

[11] http://www.imamreza.net/eng/imamreza.php?id=6357

[12] http://www.kuwarangal.com/Registrar.aspx

[13] http://www.kuwarangal.com/Coordinating_Officer_UGC.aspx

[14] Robert Caldwell, A Comparative Grammar of the Dravidian or South-Indian Family of Languages, University of Madras, 1976, pp.26-30.

[15] Sir Stamford Raffles observed the similarity among the “Trinity” sculptures of SEA and South India and noted that the Paramban Trinity could have been derived from Andhra.

S. Raffles, History of Java,  AES, New Delhi, Vol.II, p.73.

[16] K. R. Subramanian, Buddhist Remains in Andhra and the History of Andhra between 225 and 610, AES, New Delhi, 1989, p.6, 135, 138.

[17] Shrerwani and P. C. Joshi, History of Medieval Deccan, Andhrapradesh Govt.

K. Gopalachari, Early History of Andhra Country, University of Madras, 1976.

[18] When one paper presenter was asked why Indians could not identified or their nation, he told one joke where five or six people meeting in a foreign country (note he did not say nation) introducing themselves as “American”, “French” but people from India as “Bihari”, etc. But, he coolly forgot that those two / three persons calling themselves as “Bihari” etc., were having Indian passports, applying to Indian authorities claiming themselves as “Indians” in the applications.

[19] http://sticerd.lse.ac.uk/dps/case/CBCB/census2_part1.pdf

[20] http://www.guardian.co.uk/culture/2011/jun/21/summer-solstice-celebrated-stonehenge

[21] http://www.perceptivetravel.com/issues/0507/middleton.html; http://homepages.tcp.co.uk/~ait/news07.html

[22] These details and tables are taken from Wikipedia after checking with the sources mentioned and as well as giving other sources referred to.

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A Study of Role of Women in Jaina Mantra, Tantra and Yantra

A Study of Role of Women in Jaina Mantra, Tantra and Yantra

A paper presented at the UGC sponsored National Seminar on women and Jainism held at the Acharya Nagarjuna University on February 11th  and 12th, 2012

K. V. Ramakrishna Rao, B.Sc., M.A., A. M. I. E., C.Eng (I)., B. L.,
Independent Researcher.Superintendent of Central Excise. Director – Institute for the Study of Ancient Indian Arts and Sciences	25 (Old.9), Venkatachala Iyer Street, West Mambalam, Chennai – 600 033 Cell: 98402 92065 e- mail: kopallerao@yahoo.co.uk

Mantra, tantra and yantra: The words and expressions Mantra, Tantra and Yantra have been used differently with diversified connotations that could be divided broadly into two categories – one philosophical, spiritual, esoteric, divine and useful to human life and  second considers them related to sex, pornographic[1], obscene, vulgar and so on. Unlike Arthur Avalon or Sir John Woodroffe, most of the western and non-Indian, of course some Indians influenced by the former, have understood and implied such meanings in their interpretation of the texts and as well as the drawings, icons and sculptures. In fact, the interpretation of ‘mudras’ even today exposes their hallow knowledge or willful misinterpretation. Here, in the context, the following meanings are taken[2]:

Mantra: It is sound of syllables, words and expressions producing vibrations with specific frequencies and wavelengths. These sounds / sound patterns form different “tantric” patterns, diagrams or designs. Common people might take its meaning as spell, charm, curse and magic formulae.

Tantra: ‘Tan’ means ‘spread out or ‘extended’ and hence It is a pattern of the threads are ‘spread out or ‘extended’ to form a specific design[3]. It is formed from a basic simple plan and is repeated successively to form different designs. However, such pattern has to be in a closed fashion. Here, the sound waves are converted into two dimensional geometrical figures.

Yantra: Based on the above blueprint, two dimensional figures, a device is constructed that is known as Yantra.  Here, the sound waves are converted into three dimensional geometrical figures.

As for as Jaina practices of Mantra, Tantra and Yantra are concerned there have been few studies, though a lot of drawings, icons and sculptures are available. The polemics between Swetambaras and Digambaras had perhaps suppressed the subject matter to be discussed and debated in detail.

 

Jaina Mantra, tantra and yantra: The last Tirthankara, Mahavira was born of Jnatri clan and known as Nigantha Nataputta by the Buddhists[4]. The Jaina scriptures narrate about his possession of magical powers and performance of miracles. Mahavira caused death to his rival Makkhali Gosala at Sravasti, the leader of Ajavika. Actually, the latter employed magic power against the former, but nothing happened[5], however, he died on the 7^th day of the incident by the magic power of Mahavira[6]. This incidence implies that Mahavitra had tantric powers. His disciples also possessed such powers and the Jaina canonic and non-canonic stories describe them faithfully. Therefore usage of such powers could have been possible only with recantation of certain mantras meant for the purposes. Tattvartha.Agama.sutra, Vykhya.prajnapti.Vrutti etc., give the following incidences[7]:

1. Magic flash or fire hurled by an infuriated monk.
2. Fiery missile causing blisters
3. Mahavira countering a hot missile hurled by his opponent with a cool one of his own.
4. Monks producing objects by magic
5. Monks changing themselves into different objects and moving in the air without support.
6. Monks floating and flying in air.
7.  Disciples of Mahavira curing diseases with their phlegm, the dirt and the filth as medicines.
8. The Nishatha sutra and the Bhasya record different magical practices followed – Koua, Bhui, Pasina, Pasinapasina, Nimitta etc.
9. Charms acquired by performing rites during the dark days of Caturdasi and astami (Nissitha Curni) employing the dead body of an uninjured person, endowed with auspicious marks (Acaranga Tika).
10. Satyaki performed extreme practice by hanging himself upside down to acquire powers.

These are only illustrative and not exhaustive. All these go to prove that the Jaina Tirthankar, his disciples and monks practiced Tantrik system by learning and chanting mantras. Chanting mantras with performance of rites imply invocation of certain Goddesses and their forms in sculptures and icons. However, the atheistic view of Jainism would have suppressed such dependence upon the femalr goddesses for their power (Sakti). Not only Jaina historians, but western ones have also appeared to have suppressed the tantric aspect of Jainism as noted below.

The possible spread of Jainism in the West: There have been many comparative studies drawing parallels between Buddhism and Christianity, but there are a few studies comparing Jainism and Christianity[8]. In fact, Jainism, particularly, Digambara form had influenced the origin, formation and development of Christianity. The concepts of Sin / Karma, sacrifice / dying (on the cross, just like starving facing north and dying), immaculate conception / virgin birth[9], nunnery and their exclusion and so many other beliefs and systems have been taken from Jainism only. The Ambika image – mother with child has been an archetype for ‘mother goddess cult’ for other civilizations. Here, Vincent Smith was so persistent to prove that the Dakshasila sculptures were older than the Mathura to prove that the archetype spread from west to east, instead of east to west[10]. The Essences and Gnostics proved the fact and therefore, the westerners might have tried to project the Buddhist influence on Christianity, instead of Jainism, as that would perhaps affect their historical hypotheses.

Radhakamal Mukerjee[11], P. C. Bagchi[12], and others have pointed out as to how the Tantric art spread to beyond India or Greater India from Bengal to Burma, Nepal and Tibet and then to China and Southeast Asian countries. Here, the spread of Hindu and Buddhist Tantric practices with texts prevalent and their influence on Chinese, Tibetan and SEA Cosmology, Mandalas, temple architecture etc., have been discussed. However, the role of Jaina Tantras is not mentioned. That is the spread is proved in the east, north-east, southeast, even in the north crossing the Himalayas, but not in the northwest or west of India. Therefore, there is a reason to believe that the influence of Jaina tantras could be found on the west than the east, as their competitors had already established themselves in those areas.

Alexander was perhaps the first person to abduct some gymnophists from Gandhara / north-west area to Greek. In fact, they were nude ascetics, Digambaras found practicing Yoga and other exercises. The Greek gymnasium[13] had very close resemblance with the Jaina Digambara society. Later the influence of Swetambara could be noted in the Essene communities as they were wearing white robes following strict celibacy. They lived in various cities but congregated in communal life dedicated to asceticism, voluntary poverty / renunciation, daily immersion / purity of mind and body, and abstinence from worldly pleasures, including marriage. The Indian texts categorically declare that the Greeks were excommunicated Khsatriyas migrated from the north-western Indian states, Rajasthan and Gujarat or spread after the Mahabharat War and the consequent disturbances and settled in western parts of India.  The origin of Essenes has been shrouded in mystery and the western sources do not specifically point out the facts[14].

However, there been have some scholars who have noted such connection. Ernest de Bunsen records[15], “Philo connects indirectly the Essenes with East-Asiatic religions. This connection is confirmed by the austere life of the Essenes, resembling the asceticism of Brahmans, Jains, and Buddhists, as also that of the Magi”. Edward Pococke has also pointed out the close resemblance between the Digambaras and the nude Greeks[16]. Other scholars found similarities between the Gnostics and the Jains[17]. Incidentally, Chandragupta Maurya was a Jain Emperor who all the way came down to Sravanabelagola to breath last by performing the penance of “facing north”. Though, Indian sources point out that Asoka, his son was a Jain, modern historians have established him as a Buddhist monarch extending his western territories up to Persia and Greece. Here, in the context that he was Jaina King might suit the spread of Digambaras to Greece and other places[18]. In fact, Rajatharangini records that he was Jaini King who built thousands of Viharas in Kashmir. However, the western historians wanted him to be Buddhist. Coming to Jaina scholars, who deny the Tantric practices among the Jains, they obviously ignore the Yogini cult existed among the Jaina nuns.

 

Denial of scriptural reading to women: After discussing about the denial of studying scriptures by the Jaina women, Padmanabh S. Jaini[19] points out that only men were empowered to invoke “guardian-deities” to help them in debates but, women were excluded.  “Such powers, called labdhis , were deemed the prerogative of males only, who generated them through the impetus of their austerities and yogic powers. The laity, of course, was considered incapable of developing such powers, but society at large regarded nuns equally powerless, barred by their sex from invoking these deities or from indulging in any form of Tantric practices to call up these “guardians.” Padmanabh S. Jaini went on to discuss about the position,

“The Digambara writer Subhacandra’s statement that the Yapaniyas, unlike the Digambaras, read (i.e., accept) the (Brhat) kalpa , the Svetambara canonical texts of mendicant discipline, is confirmed by the works of Sakatayana, who quotes from them in support of strimoksa (see, for example, #26, #37, #42). This would indicate that the Yapaniyas did not share the Digambara view of the loss of the canon and probably possessed the same scriptures, albeit with variant readings, that were extant in the Svetambara tradition. The earliest evidence that the Yapaniyas had their own secondary scripture is provided by the eighth-century Svetambara acarya Haribhadra’s commentary (vrtti) called the Lalitavistara on the Caityavandana-sutra, a Prakrit liturgical text. It is said in the third verse of this text that even a single reverential greeting (namaskara) to the Jinas from Rsabha to Mahavira carries one across the ocean of samsara, whether the person be a man or a woman (ekko vi namokkaro jinavara Vasahassa  Vaddhamanassa, samsarasagarao tarei naram va narim va). Commenting on the word “narim,” Haribhadra says that the inclusion of women is to show that even they can attain the destruction of samsara in that very life, that is, without being born as males (strigrahanam tasam apitadbhava eva samsaraksayo bhavatiti jnapanartham), and then quotes a long Prakrit passage in support of the doctrine of strimoksa from a text that he calls the Yapaniya-tantra”.

But, even from the days of Parsvanatha (879-776 BCE), the popularity of Sri Padmavati was there among the ‘attendant deities’. The Mathura sculptures prove such antiquity archaeologically. In fact, the Jaina tradition was not averse to have a work entitled “Yoniprabhrta” or Panchaparamesti mantra otherwise called “Jaina Gayatri”, which is still recited in all religious ceremonies and puja or worship. Worship of Sri Siddhacakra, the representation in a circular yantra or diagram for salvation together forming navapadas, has also been popular even today.

Dilemma over Yapaniya-tantra and its place for women: However, in the context of the position of women, she is intrigued by the usage of the word “tantra” and thus, commented, “This work, of unknown date and authorship, is no longer extant; and the title “tantra” applied to it is also quite unusual for a Jaina work. But judging by the content of the portion quoted by Haribhadra, the term “tantra” probably means no more than a sastra or a polemical treatise in prose written most probably against the Digambaras like Kundakunda who, as we have seen, had opposed the mendicant vows to women. In this passage, no longer than a few lines, the Yapaniya author seems to have been able to compile almost all the scriptural reasons, presented in a rather disorganized sequence, for not denying the attainment of the excellent dharma (i.e., moksa) to women. This Yapaniya-tantra thus probably served as the forerunner of Sakatayana’s Strinirvanaprakarana and possibly for that reason was not mentioned by him”. Probably, she does not discuss the role of Jaina women in the activities of Mantra, Tantra and Yantra, thus, brushing aside that ‘tantra’ name is unusual for a Jaina work. However, there are Jaina Tantric works as Jania mantras and yantras are available.

Yapaniya Jain order gave equality to women: Yapaniya was a Jain order in western Karnataka which is now extinct[20]. The first inscription that mentions them by Mrigesavarman (AD 475-490), a Kadamba king of Palasika who donated for a Jain temple, and made a grant to the sects of Yapaniyas, Nirgranthas (identifiable as  Digambaras), and the Kurchakas (not identified) and the last inscription which mentioned the Yapaniyas was found in the Tuluva region southwest Karnataka, dated Saka 1316 (AD 1394). Thus, nearly nine centuries, there was patronage to this group and it is understood from the depiction of goddesses in the Karnataka, Madhyapradesh, Orissa areas. According to Darshana-Sara, they were a branch of the Swetambaras sect, however they were regarded to be Digambara by Shvetambara authors. The Yapaniya monks remained naked but followed some Shvetambara views. They also possessed their own versions of texts that have been preserved in the Shvetambara tradition. The great grammarian Shakatayana, who was a contemporary of the Rashtrakuta king Amoghavarsha (c.817-877), was a Yapaniya, as mentioned by Malayagira in his commentary on the Nandi Sutra. They provided equal rights to female-ascetics, indirectly giving importance to the female-goddesses and building of temples for them. Thus, it is evident that such female supporting or encouraging cult existed during the period of 5^th to 14^th centuries i.e, nearly for a thousand years and then disappeared. In fact, all the Yogini temples were destroyed by this time, till they were discovered in 19^th and 20rth centuries and reconstructed with the available materials.

Mother worship and accommodation of Yoginis in Jaina religion: N. N. Bhattacharya[21] points out the influence of tantric practices on Jaina religion in earlier days as noted in the worship of “Mother Goddess”, accommodation of many devatas – Jaina Yaksinis like Ambika, Padmavati, Jvalamalini, Saraswati, and a host of Yoginis. The Jaina texts refer to Tantric practices of certain contemporary sects among them existed incorporating magical rites like the sat-karmas, curative spells, efficacy of mantras etc[22]. kulachara was practiced by the Jains also along with Pashandas, Kapaikas and Buddhists[23].  Modified Vamachara practices might have been incorporated in the Jaina Tantric system, as such Tantric system accommodated mainly women priests. The Yoginis occupy important place in Tantric practices and they are represented as eight Mathrikas and each Mathrika into eight characteristics and thus, totally 64 manifestations depicted in sculptures in Jaina temples. The Saptamatrikas with Ganapati converted int a females goddess becoming eight and their multiplication into 64 is easily understandable. The famous Yogini temples are at the following places:

1. Hirapur village near Bubaneswar, Orissa.
2. Ranpur Jharial, Orissa.
3. Dudhai, Orissa.
4. Lalipur, Orissa.
5. Mithauli near Padhauli 11^th cent.CE
6. Bheraghat, Jabalpur.

As the Jaina sculptures depicting such Yaksinis have been dated to 11^th – 12^th centuries and with the destruction of these temples, the culture also disappeared, it could be implied that there is connection between these two incidences. During 10^th-11^th centuries, there had been a lot of temple building activities, but at the same time within two centuries, most of the temples were razed down by the invading Mughals. Had the Sankara’s unification of Indian religions or categorization of Sanmata been successful, these rational, radical and atheist cults must have been disappeared. Contrary, they were patronized by the rulers and thus there had been many temples constructed exclusively for Yoginis. Ironically, the same period is marked with the production of erotic literature like Kama-sutra, Ananga-Ranga etc.,

Cosmogony, Cosmology, men and women: The sculptures in Jaina temples depict the voluptuous misleading onlookers and observers that they were sculptured with sensual appeal and motive. Particularly, the sculptures that depict intercourse, copulation or union of male-female or with animals etc., definitely create an impression that the ancient Jaina ascetics were indulged in such practices. Even, if it is interpreted that such depictions have been only for tantric representations to convey esoteric connotation  and mysterious understanding, modern or any ordinary mind could not reconcile but strongly believe that they were pornographic only, if not more sexual.

It has to be noted that the westerners and non-Indians and even westernized Indians have interpreted that Indian women have been oppressed, suppressed, exploited and enslaved for thousands of years because of the male-dominated Hindu society supported by the Vedic and Dharmasastra scriptures. On the contrary, the Jaina and Buddhist religions liberated from the clutches of such forces granting rights and freedom.  How then such oppressed and suppressed women could have raised to the levels of “Yogini”, yet,  keeping them as “guardian-deities” or “attendant deities”, so that the monks and other male ascetics invoke them to get their blessings and boons. As for as the Hindu religion is concerned, Sakti makes Siva to fall and she stands on him or his dead body. However, there is no such corresponding pair in Jaina or Buddhist tradition of Tantric system.

Jaina and Buddhist religions originated, developed and spread at the same period and therefore, they had encounters at different levels. They had to fight with other religious sects philosophically, ethically and logically to establish their dominance and supremacy. Of course, as the then prevailing dominant and religion of majority people was Vedic and Hindu, they had to adopt and adapt many methods of inculturation in spite of their attempts to retain separate entities. Thus, in spite of their atheistic ideology, they had to incorporate many Vedic and Hindu deities in their fold with the same or modified names and characteristics to suit the common people. Thus, there had been more female goddesses in the Jaina pantheon catering to the needs and wishes of the “believers” of the new religion, though reportedly “non-believers” of God. 

Jaina and Buddha religions had thus to adjust with the concepts of female asceticism, their rights and privileges etc., within their belief system. Generally, researchers have pointed out that Buddhist nuns had more privileges than the Jaina counterparts, why even compared with the Vedic and Hindu counterparts, in spite of oppression and suppression[24].

	Jainas ascetics and nuns	Buddhist ascetics and nuns
1	The Jaina ascetics were prohibited from reading scriptures	The Buddhist women were composing scriptures.
2	In spite of their number domination over the monks, they could not get any prominence.	They were recognized with their knowledge (as they could access to the education).
3	They never participated in debates.	They were seen debating with great Preceptors and philosophers.
4	A male monk can become an Upadhyaya in three years, whereas, a nun requires thirty years.	No such rules stipulated.
	A male monk can become an Acharya  in five years, whereas, a nun requires fifty years. In other words, a nun cannot become an Acharya in her life time.	No such rules stipulated.
	Nuns were always inferior to the monks.	Bikkunis were always subordinates to Bikku. A Bikkuni of a hundred years standing had to stand and salute a Bikkuni.
	The transformation of Malli to Mallinatha was much subjected to reluctance.	No such exigency.
5	The Jaina nuns were restricted in their movements	The Buddhist nuns were roaming in the Viharas and other places.
7	Even to die, permission had to be obtained from only a female-ascetic and not from Tirthankara or Principlal Acharya.	No such exigency existed among the Buddhist nuns.

Under such circumstances, the Jains female ascetics and nuns might have tried to prove their capabilities through in-house practices like meditation, and yoga. As they were doing within the precincts of the delving places or at the remote places during their sojourn, they were naturally allowed or the monks did not interfere with their activities. This might have led to the creation of Jaina Yoginis / Joginis. Moreover, Jaina nuns appeared to have taken more interest in Cosmology and cosmography. Thus, their attempts to play with numbers, geometrical figures and drawings might have led to the practices of associating such mathematics and geometry with yogic practices. Rigorous practices and philosophical musings might have led to the “Tantric” mode of asceticism.

Significantly, the possession of magic powers and performance of miracles were not considered as a taboo, anathema or prohibited in Jainism, as Mahavira himself has been attributed with such practices. They were continued with his disciples also as could be seen in the Jaina canonical work like Ovajya[25]. The three superhuman qualities (aisesa) were considered in acquiring magical powers and they were mentioned ass vijja, joga and mantra[26].

1. Vijja is accomplished by certain magical practices and is presided over by a female deity like Prajanpati.

2. Mantra is accomplished by reciting (padhanasiddha) and is presided over by a male deity like Harinegamesi.

3. Joga is a charm or magical incantation which causes enmity, allurement, eradication of the enemy and cures diseases or they are just tricks.

The names of “magical spells” as mentioned in the Jaina texts are just the names of Yoginis, popularly grouped into 64. Incidentally, the arts were categorized into 64 varieties[27]; 32 kinds of natya-vidhis were mentioned; eight types of auspicious symbols; thus the number 8 and its multiples played an important role in Jaina number system, astronomy and cosmology. Jaina scriptures encourage female education and a woman is expected to master 64 arts. One Sadhvi Narmadasundari, wife of Maheshvardalta was expert in all 64 kalas / arts[28]. Incidentally, 64 Kula-agamas are there and the 64-petal lotus has been prominent in tantric worship and as well as Jaina architecture[29].

M. B. Jhavery[30] points out that Samavayanga Rayapaseni LXXII says that 72 arts were prescribed for man which included Vidya and Mantra as 47^th and 48^th arts. Commentary  on Jambudvipa.prajnapti II, Sutra.30 reproduces the 72 arts from Rajaprasniya, but gives independently 64 arts for woman which include mantra and tantra as the 4^th and 5^th arts. Thus, he concludes that as these 72 or 64 arts were expected to be learned by everybody, it is evident that in those days, the generality of people used to be versed in vidyas and mantras[31].

Yaksha and Yakshini characteristics are attributed to or possessed by the Tirthankaras. Thus, the spirits, divinities or super natural powers were attributed to Garuda, Kubera, Gomedha, Kinnara, Brahma, Vara-nandi, Gopmukha and Tumuru. The other powers / saktis were already known in the tantric system, but incorporated in Jainism and they are Kalika, Vajrasrnkhala, Bhrkuti, Gauri, Jvalamalini and Mahamanasi. Thus, in spite of denials, the celebrated Jaina monks had composed Tantrik works[32] like –

• Bhairavi-Padmavati-kalpa,
• Jvalamalini-kalpa,
• Rshi-mandala-mantra-kalpa,
• Jagatsundari-prayoga-mala,
• Sri-Chintamani-kalpa-sara,
• Vidhi-prapa etc.,

M. B.  Jhavery[33] has pointed out that Jain mantra kalpas are works dealing with mantras and yantras of various deities, their puja and its essentials; their Sadhana, Homa, Bali etc., and Prayogas being particular employmentof mantras and yantras for achieving various objects. He has also listed out 148 Jana Mantra kalpas, Mantras and Vidyas in which Catus.sasthi Yogini Yantra has been specifically mentioned[34]. The other interesting Tantra works have been –

• Mayura.vahini.vidya (Sl.No.4).
• Cintamani.sampradaya (20).
• Rsabha.Cakra.mantra (40).
• Aristanemi.Cakra.mantra (42).
• Vardhamana.Cakra.mantra (43).
• Rakta.Padmavati.kalpa (47).
• Rakta.Padmavati.Vriddha.Pujana.vidhi (48), etc.

This clearly proves that the Jaina Mantras, Yantras and Tantras had played a key role in the construction of Jasina temples with mathematical design, geometrical pattern, and mandala ground plans and of course, women played their role in such practices. Sehdev Kumar[35] in his book has shown with beautiful photographs as to how the Kamalayantras of different pattern and the Goddesses have been incorporated in the Mandalas, Chakras and of course in the Cosmos.

Conclusion: Men cannot ignore and dispense with women in any aspect of social process, as their role is inter-woven in every factor of social institution. Even in religion, in spite of their inhibitions with natural menstruation, periodic cycles, female sexuality, pregnancy, child-birth, menopause etc., they have been capable of achieving like men in many fields. Therefore, to become a nun, an ascetic, Yogini or Siddha is not a difficult task considering the ancient Indian tradition. Otherwise, there could not have been so many goddesses, in spite of their suppression, oppression and enslavement, as has been accused often. That Sakti defeated Siva and stood on him figuratively proves that at times, women also dominated in Indian society. However, there had been restrictions and prohibitions, whenever, there was foreign intrusion, invasion and domination, as exhibited in the injunctions incorporated in Dharma Sastras. Of course, they were amended by the rulers also, according to their convenience or to control the society. Thus, there had been contradictions in different periods, as could be noted from the Kalivrajyas or injunctions during the age of Kali. That is why the contradiction of diction that Brahmins should not cross the ocean, but many Brahmins were found in the Southeast Asian countries, till medieval periods. Women were prohibited from reading scriptures, however, there were woman pundits, debaters, mathematicians, astronomers and so on. Therefore, the Jaina women would have played a crucial role in the Jaina Mantra, Yantra and Tantra, but the orthodox Jains might have played down their part either by suppressing the medieval literature or interpreting scriptures to prove the male-dominance. In any case, the Yogini system proves the excellence of Jaina women and their contribution to Indian cosmology, cosmography, Mandalas, Chakras and temple construction.

---

[1] The word is modern Greek πορνογραφία (pornographia), which is reportedly derives from the Greek words πόρνη (pornē, “prostitute” and πορνεία – pornea, “prostitution”), and γράφειν (graphein, “to write or to record”, derived meaning “illustration”, cf. “graph”), and the suffix -ία (-ia, meaning “state of”, “property of”, or “place of”), thus meaning “a written description or illustration of prostitutes or prostitution”. However, its usage is found only in modern times, perhaps in the 19^th century writings.

[2] Based on many authorities, though the sources have not been mentioned individually.

[3] Incidentally, the Nathas were known as Jogi or Jugi in Bengal and Assam and their occupation was weaving.

[4] Digha-Nikaya, I.49, 57-58; Majjhima-Nikaya, I.198, as noted byM. N. Singh.

Madan Mohan Singh, Life in North-Eastern India in Pre-Mauryan Times (with special reference to c.600 BC to 325 BC), Motilal Banarasidas, New Delhi, 1967, p.99.

[5] Bhagavat-Sutta, XV, pp.552-553. Narrated by A. L. Basham.

A. L. Basham, History and Doctrine of Ajivakas, Luzac & Co, London, 1951, pp.60-61.

[6] Bhagavat-Sutta, XV, pp.554-555.

[7] J. C. Jain, opt.cit, pp.262-263.

[8] Padmanabh S. Jaini, Christianity and Jainism: An Interfaith Dialogue, Hindi Granth Karyalay, 2009. G. W. Mcpherson, The Virgin Birth: A reply to Dr. Harry Emerson Fosdick’s attack upon the Virgin Birth of Christ, Yonkers Book Company, 34 St. Andrews PL, Yonkers, New York, 1922, p.5.

[9] Bhagwan Mahaveer, the twenty-fourth and the last Tirthankar was born at midnight on the thirteenth day of the bright half of the month Chaitra. He was in the womb of Devananda for 82 days and in the womb of Trishala for a period of 195 days and a half (in all nine months and seven and a half days).

http://www.jainnet.com/festivals/mahaveer_janma_kalyanak.html

[10]  Vincent Smith, The Jaina Stupa and other Antiquities of Mathura, North-western Provinces and Oudh, Volume.V, Muttra Antiquities, ASI, New Imperial Series, Allahabad, 1901, p.49.

[11] Radhakamal Mukerjee, The March of Tantrika Art over the Pacific, Studies in Indian History, pp.289-296.

[12] Prabodh Chandra Bagchi, Studies in the Tantras, Part – I, University of Calcutta, Calcutta, 1975, pp.1-5, pp.45-53.

[13] Gymnasium was a place, where all men and women should come in nude to discuss, debate or play games in competitions.

[14] http://www.essene.org/Ancient_Essenes.htm

[15] Ernest de Bunsen, The angel-messiah of Buddhists, Essenes, and Christians, Longmans,. Green and Co.., London, 1880, p.78.

[16] Edwarsd Pococke, Indian in Greece, John J. Griffin and Co., London, 1852, p.14, 29, 120, 128, 198 etc., and also see Appendices on Jainism, the Jains etc.

Col. James Tod, Annals and Antiquities of Rajasthan, Motilal Banarasidas, New Delhi, 1971.

[17] C. W. King, The Gnostics and their remains Ancient and Medieval, David Nutt, London, 1887, p.43, 45, 117, 295, 390, 447.

[18] Edward Thomas, Jainism or the Early faith of Asoka, Trubner & Co., London, 1877.

[19] Padmanabh S. Jaini, pp.18-19.

[20] http://www.herenow4u.net/index.php?id=80079

[21] N. N. Bhattacharya, History of the Tantric Religion (A Historical, Ritualistic and Philosophical study), Manohar, New Delhi, 1987, pp.181-193.

[22] Suyagada II.2; Thana IV.4. Quoted by N. N. Bhattacharya, opt.cit, pp.185-186.

[23] N. N. Bhattacharya, opt.cit, p.345.

[24] Analayo, Theories on the Foundation of the Nun’s Order – a Critical Evaluation, in JCBSSL, Vol.VI, can be accessed from here: http://buddhistinformatics.ddbc.edu.tw/analayo/TheoriesFoundation.pdf

[25] Jagdishchandra Jain, Life in Ancient India as depicted in Jaina Canon and Commentaries, Munshiram Manoharlal Publishers, New Delhi, 1984, p.262.

[26] J. C. Jain, opt.cit, pp.263-264.

[27] Incidentally, Kamasutra also mentions about 64 arts.

[28] http://jainsquare.com/2012/01/14/sadhvi-narmadasundari/

[29] Such fine architectural features can be seen in the Jain temples of Rajasthan e.g, Main Dome of magnificent carving on white marble in Luna Vasahi

[30] Mohanlal Bhagawandas Jhavery, Comparative and Critical Study of Mantrasastra (with special Treatment of Jain Mantravada) Being the introduction to Padmavati kalpa, published by Sarabhai Manilal Nawab, Ahmedabad, 1944, p.

[31] M. B. Jhavery, opt.cit, pp.272-273.

[32] S. K. Ramachandra Rao, Tantra, Mantra, Yantra: The Psychology, Arnold-Heoinmann, New Delhi, 1970, p.54.

[33] Mohanlal Bhagawandas Jhavery, opt.cit, pp.291-293.

[34] Ibid, Sl.No.119, p.292.

[35] Sehdev Kumar, Jain Temples of Rajasthan, Indira Gandhi National Centre for Arts, New Delhi, 2001.