The National Seminar on Rural Society, Culture and Economy in Telangana – Historical Perspective – held at the Kakatiya University on March 14th and 15th 2020 [1]

The National Seminar on Rural Society, Culture and Economy in Telangana –  Historical Perspective – held at the Kakatiya University on March 14^th and 15^th 2020 [1]

From Chennai to Kajipet: On March 14^th, I had to leave Chennai for Kakatiya University to attend the National Seminar on Rural Society, Culture and Economy in Telangana –  Historical Perspective to be held on March 14^th and 15^th 2020 at the Kakatiya University, Warangal, Telangana. However, there were calls from my friends and relatives from Hyderabad and other places informing to avoid going considering the prevailing conditions of Carona virus spread. I contacted Prof K. Vijaya Babu and he informed that there was no problem at KU and Warangal. As I had already booked tickets I decided to proceed. Some of my friends, who supposed to come, backed out on one or the other personal reasons. When I reached Central, I could find that the young persons, evidently working with IT industries, were conscious of and worried about, as they have to contact with foreigners, even in day-to-day dealings and interactions at the place work. In the compartments also, they were seen covering their faces with masks of different colours, varied shapes and various sizes. Of course, I too brought consciously, the regular one. Anyway, my conscious informed me that there was no necessity to get panic.

Kazipet Railway station, KU Guest House: I reached Kajipet in time. Slowly, I came out to get an auto. I reached the Guest House of Kakatiya University by auto, it was about 5 am. None was there. I went inside, switched on lights and fan and sat down. By 5.30, I contacted Prof Vijaya Babu and he informed that one student-volunteer would come to take to a room. After some time, one student came and he took to Room no.10. I started to complete my daily routine. But, I found that there was no heater and it was taken away cutting the wires and water connection tubes. So I informed the student-volunteer that as I have nervous problem and he changed my room to 9. Evidently, he knew that heater was not there etc., but yet, he had chosen it first and then changed. I got ready and came out by 9 am.

Prof K. Vijaya Babu, convenor, 11.00 to 11.07 am: The inaugural function was held at the Senate Hall. They were waiting for the Vice-Chancellor, but, he did not come. So they decided to start the function. The seminar coordinator Prof K. Vijaya Babu explained the theme of the seminar on March 14th at the time of inauguration[1].  During the Qutub Shahi (1518-1687), the Mughal (1687-1724) and the Asaf Jahi (1724-1947) rule several administrative reforms were introduced in Telangana. The Revenue Administration was redesigned and Revenue Farming (Contract) System was introduced by the Qutb Shahi and Asaf Jahi rulers. Their Revenue Reforms resulted in the emergence of dominant Sudhra Communities like Reddies and Velamas[2] as revenue farmers. The dominant landed gentry had established their power centers in the form of ‘Ghadies’ in all the villages throughout Telangana[3]. There was a concentration of revenue, and judicial powers in the hands of these aristocratic families and they established their firm control over the people. The village officials like Patwaries and Patels used to serve the Land Lords in revenue administration, collection of taxes and maintenance of law and order in the villages. The Jagirdars as they were powerful could grab the lands by fraud from the actual cultivators. There was a concentration of land in the hands of certain caste groups like Reddy and Velama communities. These Jagirdars (Doras) also exploited the village people with an evil practice of ‘Vetti’ or forced labour[4]. These ruling families enjoyed the position and privileges as Jagirdars, Deshmukhs[5] and Deshpandias. Traditionally the artisan and service castes were bound to the landlords in terms of certain caste obligations[6]: Carpenters and Blacksmiths (Vadla / Kammari) prepared and repaired agricultural implements, the Shepherds (Gollas) used to supply sheep and goats on the festival and other ceremonial occasions; the Washer men (Chakali) worked as messengers, the Mangalis served as barbers, the Toddy tappers (Goundla) supplied toddy, the Madigas used to provide leather goods. The Malas and Madigas worked as agricultural laborers. The agricultural communities, pastoral, communities, artisans, service castes, dalits, dependent castes a the rural areas, were leading a miserable life, though they were extending their services as per their traditional occupations. These poor people without any landed properties had become either tenants at will or landless labourers. Thus, the agrarian structure of Rural Telangana was marked by extreme inequalities in ownership of land and other means of production. Change taken place[7]: It is observed that in the specific context of Telangana, the evolution of land tenure systems and agrarian relations were shaped by certain historical developments which facilitated the concentration of landed property in the hands of certain castes. Since they owned landed property they could invest their surplus income in developing commercial and industrial establishments and emerged as modern capitalist class. These families have settled in urban areas and also developed modern educational Institutions with the support of the Government to provide advanced technical education to their children. After accumulating a lot of wealth as capitalists, they entered into democratic politics and became political leaders and have been enjoying the higher positions and privileges at the state and central level. The Weaker Sections and Dalits have also joined these modern educational institutions with the support of social welfare schemes introduced by the government. These modern educated youth entered into government services as subordinate staff. Some of them emerged as intellectuals and trying to bring social change in our society during the last several decades in independent India. Fairs and Festivals[8]:  In Telangana, one can clearly witness the composite, pluralistic and inclusive culture and traditions. Be it Bathukamma, Sankranthi, Moharram, or Christmas, the region is known for secular traditions. Bathukamma is a colourful and vibrant floral festival of Telangana, celebrated by women, with flowers. The festival is the pride of Telangana’s cultural identity. Vijayadashami, also known as Dussehra. The festival symbolizes the victory of good over evil, is celebrated with traditional fervour, devotion across Telangana. Mother goddess worship is very popular in all the villages of Telangana. Bonalu is a Hindu Festival where Goddess Mahakali is worshipped. It is celebrated in Telangana state, especially in the twin cities of Hyderabad and Secunderabad. The Tribal people in Adilabad district celebrate Nagobha festival. Sammakka Saralamma Jatara is a world-renowned tribal festival celebrated at Medaram in Mulugu district. In Warangal Inavole, Kommala, Komaravelli Jataras are popular folk fairs. Seminar sub-themes[9]: The seminar brings to light the locally dominant castes and the kind of dominance they exercised over the Socio-Economic life of the people. The Rural society and Caste System in Telangana have to be analyzed from Political, Economic, Social and Cultural Perspectives. The Sub –Themes are : 1. The Geo- Historical aspects of Telangana. 2. Social Structure and Economic Conditions. nomadic groups, who were involved in the production process in 5. Dependent Castes and Folk Arts. 6. Tribes and their Culture. 7. Conditions of Weaker Sections, Dalits and Women. 8. Artisans and Handicrafts. 9. Fairs and Festivals. 10. Heritage Sites- Tourism Potential.   © K. V. Ramakrishna Rao 17-03-2020

[1] From the brochure sent by the organizers. He read from the brochure, as I could follow him carefully.

[2] : Tradition says that the velamas were in race of Khastriya, who ruled over the country to the north of Narmada river. As they vanquished by a mightier people Raja Pratapa Rudra of Kakatiya dynasty attracted by their physique and commanding features welcomed them to his Kingdom and conferred on them the command of 77 forts in his kingdom. They gradually became agriculturists and traders. In Telangana their main occupation is agriculture. Many of them held lands and worked as tenants. A few of the velamas were rich landlords and village officers.

[3] The social conditions of Jagirdari village are revealed round the Gadee in 19th, and first half of the 20th century. Gadee is the residue place of Dora, in which he lives with his family members, Adabapa and Dasis (slave girls) and their children and a large number of vetti workers and bhagelas This place is the centre of political, social and economical activities. What decision was taken in Gadee is implemented in Jagir village. These Gadees persisted in 19th century and first half of the 20th century.

[4] This system prevails in Telangana during 19 th century and first half of the 20th century. By the 18th century in deccan, political stabilisation was established by Asafjahs. They initiated various tenures to bring the land under cultivation. “Like most of the Deccan states, in Telangana too “bara balutadars” played an important role in colonising the region and setting up villages and developing agriculture”

[5] The deshmukhs in the process of becoming landlords with their own patta lands practically usurped the authority of the state and kept the whole country side in their possession to establish their Rajyam. They established their authority over government property. They established their supremacy over wastelands, government lands, trees, tanks, steams in the village. They imposed restriction on peasants and shepherds grazing their cattle and on labourers collecting firewood from such common resource lands.

[6] From the brochure sent by the organizers. He read from the brochure, as I could follow him carefully

[7] From the brochure sent by the organizers. He read from the brochure, as I could follow him carefully

[8] From the brochure sent by the organizers. He read from the brochure, as I could follow him carefully

[9] From the brochure sent by the organizers. He read from the brochure, as I could follow him carefully

[10] Komatis are an integral part of the peasant society. This is the name for Telugu traders, shopkeepers and money lenders mostly found in Telangana. They played crucial role in agricultural finance and benefitted immensely. It is considered to be a wealthy and prosperous caste. They were mainly found in their traditional occupation i.e. trade, commerce and money lending. Very few of them worked as cultivators and agricultural labourers.

[11] During late nineteenth century the deshmukhs in the process of becoming land lords usurped the authority of the state and kept the whole country side in their possession and established Dorala rajyam. In Nalgonda District the most notorious, dora families were Rapaka, Janna Reddy, Nukala, Rama Sahayam, Pingali and Lingala. The number of families increased in last quarter of nineteenth century through the matrimonial relations established with the doras and following the doras practices. New Doras converted these services castes as “Vetti workers”. Untouchables and low caste peoples were converted as “bhagela”s. As the landlords owned large land fields due to reforms of Salarjung and they were forced to cultivate commercial crops like castor and groundnut by the British. These circumstances forced the landlords to introduce vetti and bhagela system.

“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.