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Subject: History

  • 390 YO Lamp Post in Nalgonda dedicated to Kasi Viswanatha

    Lamp Post

    Introduction

    • The recent discovery of a Deepastambham (lamp post) and other archaeological findings along the River Krishna in Nalgonda district, Telangana, sheds new light on early medieval trade ties in the region.

    Lamp Post and its Structure

    • Unique Findings: Archaeologists unearthed a 20-foot tall lamp post with inscription and a small flat-roofed structure near the Krishna river bank in Telangana.
    • Rare Artefacts: Lamp posts are uncommon in the Deccan region but are prevalent in temple architecture along the west coast, highlighting the uniqueness of this discovery.
    • Historical Context: The lamp post, dated back to June 1635, bears a multilingual inscription in Telugu mixed with Tamil, indicating its dedication to Kasi Viswanatha.
    • Functional Significance: Due to its height, the lamp post likely served as a lighthouse along the riverine trade route, facilitating navigation and trade activities.

    Significance of Inscriptions

    • Historical Documentation: Inscriptions provide valuable insights into the socio-cultural and economic landscape of the region during the early medieval period.
    • Cultural Connections: The presence of inscriptions suggests a connection between the local community and wider trade networks, enriching our understanding of historical trade routes.
    • Hyderabad Connection: The village’s proximity to Hyderabad, ruled by the Qutb Shahi dynasty, suggests its significance in the regional trade network.
    • European Accounts: References by European travellers, such as Jean Baptiste Tavernier, hint at the existence of riverine trade routes alongside land routes during the same period.

    Continuity of Trade Routes

    • Longstanding Trade Connections: The discovery of an eighth-century inscription from the Badami Chalukya era underscores the village’s role as a vital trade hub over millennia.
    • Cultural Exchange: Trade routes facilitated not only economic transactions but also cultural exchanges, shaping the region’s diverse heritage.

    Try this PYQ:

    Which one of the following foreign travellers elaborately discussed about diamonds and diamond mines on India? (CSP 2018)

    (a) Francois Bernier

    (b) Jean Baptiste Tavernier

    (c) Jean de Thevenot

    (d) Abbe Barthelemy Carre

     

    [wpdiscuz-feedback id=”1vwy3mwliy” question=”Please leave a feedback on this” opened=”1″]Post your answers here.[/wpdiscuz-feedback]

  • Book Review: How India ignored its Aqua-Geography of Histories

    coast

    Introduction

    • India’s coastal geography, often overshadowed in educational curricula, holds profound historical and cultural significance.
    • While India’s connection with its southern seas is acknowledged, the broader implications of its maritime heritage remain underexplored.

    Irony of India’s Maritime Geography

    • Distance from the Sea: While some might remember that India is bound by sea all along the south, the connections with the sea do not consciously register — for a great many people even today, the sea is a very distant object.
    • Impact of Natural Events: It may perhaps impinge on the consciousness a little more when there are reports of cyclones or storms (or the tsunami that hit some years ago in 2004), but the expanse of the sea, the links with the oceans, and the historical and geographical connections are typically rather hazy.

    Historical Perspectives on Indian Geography

    • School Definition: Moreover, children are mostly taught about only two parts of India — the plains to the north, and the peninsula to the south.
    • Sanskrit Texts: But historically, India was defined slightly differently. In early Indian Sanskrit texts, the subcontinent is seen as divided into five major regions
    1. Madhyadesa (middle country),
    2. Udicya or Uttarapatha (northern India),
    3. Pracya (eastern India),
    4. Dakshinapatha (Deccan) and
    5. Aparanta (western India)
    • Different Interpretations: The term Dakshinapatha came to be used in two ways: the entire peninsula, or more commonly, a more limited area from the Narmada to the Tungabhadra and Krishna rivers. To the south of this lay the Dravidadesa or Tamilakam.
    • Imperial Gazetteer’s Definition: On the other hand, as defined in the Imperial Gazetteer, the ‘Deccan’ has also been understood as referring to the entire landmass south of the Vindhya mountains and the great Gangetic plain, and so it can be taken to mean the entire peninsular region of India.

    Geographical Features of the Indian Subcontinent

    • Demarcated Regions: Within the peninsula itself are five clearly demarcated regions — the Western Ghats skirting the Arabian Sea, the northern Deccan plateau, the eastern plateau, the Eastern Ghats towards the Bay of Bengal and the coastal strip between the ghats on either side and the sea itself.
    • Plateau Considerations: While studies have traditionally tended to focus on only the western part of the plateau as the ‘Deccan’, it is to be remembered that the plateau region covers much of the northern peninsula.
    • Extent of Ghats: Furthermore, the ghats bordering it extend almost down to Kanyakumari. The western coastal strip is generally narrow, being indented and segmented by spurs from the Western Ghats or by small rivers flowing to the sea from the hills.
    • Eastern Ghats Description: The Eastern Ghats are less continuous, with a wider and more fertile coastal strip, containing, as it does, the deltaic plains of the two major river systems of the Deccan plateau, the Krishna and Godavari.

    Coastal Divisions and Sub-regions

    • Distinct Names for Ghats: On both coasts, the ghats are given different names in various regions. So, for example, the Western Ghats up to Karnataka are also often referred to as the Sahyadri ranges.
    • Plateau Description: What is normally understood as the Deccan plateau proper is a broad quadrangle covering most of the present-day Maharashtra state, with a topography typical of plateau land.
    • Transition to Plains: As it begins to give way to the plains in Andhra Pradesh and Karnataka (the south-eastern and southern plateaus), the geography becomes rougher and rockier, and is interspersed with forest land and riverine stretches.
    • Coastal Strip Description: The western coastal strip is a narrow strip of land, very rarely extending more than eighty kilometres inwards from the sea. This strip is particularly narrow from the Tapi river to Goa, after which it widens a little on the Karnataka coast and finally includes all of present-day Kerala, for the ghats here form the demarcation between Kerala and modern Tamil Nadu.

    Coastal Features and Subdivisions

    [A] Western Coast

    • Technical Divisions: This coast is technically divided into three parts, excluding Gujarat. The northernmost section is called the Konkan, which is further subdivided into two segments — the northern one running approximately from the Tapi to Chaul (modern Revdanda) and the southern from Chaul to Goa.
    • Coastal Divisions: South of Goa is the Canara coast, stretching till Mount Eli (Ezhimala) in modern-day Kerala, known to early travellers as Mount Dilli or Dely. The Malabar coast begins here and extends to Kanyakumari, the tip of the peninsula.
    • Maritime Economic Considerations: However, in maritime economic terms, it is rather difficult to limit oneself only to this western stretch of the coastline, for connections extend northwards into the Gujarat coast and eastwards across the ghats into the plateau region.

    [B] Eastern Coast

    • Ease of Access: The Eastern Ghats, as mentioned earlier, are not continuous, which means that access to the interior from the coast (or vice versa) is much easier.
    • Water Bodies: The eastern coastal strip features deltas and various other water bodies, including, in the northernmost part of the region, Chilika Lake in modern-day Odisha; Kolleru Lake between the Krishna and the Godavari deltas, approximately in the centre of the coast; and Pulicat Lake, which lies towards the southern edge of the Deccan region.
    • Historical Significance: All these lakes used to be hubs for trade and fishing, with Pulicat also being the heart of a thriving weaving industry through most of India’s medieval era.

    Port Dynamics

    • Abundance of Ports: Both coasts are, of course, marked by innumerable ports. A brief survey of these ports is enough to indicate the ever-present climatic and natural hazards they faced.
    • Western Coast Considerations: The physical geography of the west coast, given its numerous indentations, offers ample natural shelters all along its length, with the two largest natural harbours being Mumbai (Bombay) and Goa.
    • Importance of Smaller Ports: However, throughout the medieval and early modern period (approximately the eighth to eighteenth century), the harbours of ports like Mangalore, Honawar, Bhatkal or Chaul were no less important in terms of the traffic they handled.

    Challenges and Hazards on the Coasts

    • Monsoon Challenges: Western ports face closures during the southwest monsoon, with shifting sandbanks and shoals posing dangers to ships.
    • Lack of Natural Harbours: The east coast lacks natural harbors, with ports vulnerable to silting near river deltas.
    • Unstable Delta Mouths: Delta mouths are prone to instability, potentially rendering established channels unusable after monsoon cycles.
    • Cyclone Vulnerability: The Bay of Bengal presents cyclone risks due to its enclosed nature, leading to higher possibilities of circular winds compared to the west coast.
    • Open Roads for Ports: East coast ports operate as open roads, requiring ships to navigate high surf, rolling waters, and random winds while loading and unloading goods.

    Trade Routes and Cultural Exchange

    • Port Competitiveness: Ports rely on their immediate interior areas, often shared by multiple ports, for sustenance and trade.
    • Political and Economic Factors: Port prosperity hinges on political stability and economic conditions in their vicinity.
    • Trade Patterns: West coast ports primarily trade with the Arabian Sea littoral, while east coast ports engage in trade across the Bay of Bengal.
    • Cross-Coastal Trading: Merchants from both coasts trade extensively across the Indian Ocean world, transcending geographical boundaries.
    • Established Routes: Trade routes across the Indian Ocean have existed for centuries, with changes in rulership but continuity in trade activities.

    Conclusion

    • The multitude of functional ports, diverse trade patterns, and established trade routes highlight the resilience and adaptability of India’s maritime regions.
    • As India continues to navigate its maritime heritage into the future, understanding and appreciating its maritime geography remain crucial for fostering sustainable development and cultural preservation.

  • Kalaripayattu gains popularity in Haryana

    Kalaripayattu gains popularity in Haryana

    Introduction

    • The introduction of Kalaripayattu, a southern Indian martial arts form, into the Khelo India games in 2021 has led to its growing popularity among boys and girls in Haryana.

    About Kalaripayattu

    • Originates from ancient knowledge of the human body.
    • Originated in Kerala during the 3rd century BC, lasting until the 2nd century AD; currently practiced in parts of Kerala and Tamil Nadu.
    • Practiced in a ‘Kalari’, a term in Malayalam indicating a gymnasium or a symbolic battlefield.
    • The term ‘Kalari’ appears in Tamil Sangam literature, denoting both a battlefield and a combat arena.
    • Considered one of the oldest martial arts in the world.
    • Known as the precursor to modern Kung Fu, often referred to as the “Father of Modern Kung Fu.”
    • Integrates Hindu rituals and philosophies, alongside medicinal practices derived from Ayurveda.
    • Incorporates elements from yoga and finger movements from Nata dances.

    Weapons used:

    Weapons are categorized into four groups:

    • Cutting, Slicing, and Piercing: Swords and daggers.
    • Pole Weapons: Spears and axes.
    • Bludgeoning Instruments: Sticks and maces.
    • Projectiles: Arrows, discuses, catapults, boomerangs, and other hand-thrown weapons.

  • Places of Worship Act and Ongoing Disputes: Explained

    Introduction

    • The Places of Worship (Special Provisions) Act, 1991, has once again come into focus due to ongoing civil suits challenging the religious character of mosques in Varanasi and Mathura.

    Enactment of the Places of Worship Act

    • Background: The Act was enacted in September 1991, during the Babri-Masjid Ram Janmabhoomi dispute, to address issues related to the status of places of worship.
    • Objectives: It aimed to freeze the religious character of places of worship as it existed on August 15, 1947, and prevent the conversion of places of worship from one denomination to another.

    Key Provisions of the Act

    • Continuity of Religious Character: The Act ensures that the religious character of a place of worship remains unchanged from its status on August 15, 1947.
    • Prohibition on Conversion: It prohibits the conversion of a place of worship of any religious denomination into one of a different denomination.
    • Abatement of Pending Cases: All pending legal proceedings regarding the conversion of a place of worship, initiated before August 15, 1947, would abate upon the Act coming into force, and no new proceedings can be initiated.

    Exceptions to the Rule

    • Ancient Monuments and Archaeological Sites: The Act does not apply to ancient and historical monuments and archaeological sites protected under the Ancient Monuments and Archaeological Sites and Remains Act, 1958.
    • Settled Disputes: It does not apply to suits that were already settled or disposed of or to conversions by acquiescence.

    Status of Ongoing Cases on the Gyanvapi Mosque

    • Current Litigation: Ongoing civil suits in Varanasi involve claims by Hindu worshippers asserting their right to worship deities within the Gyanvapi mosque premises.
    • Basis for Suits: The Hindu side claims that an old temple of Lord Vishweshwar existed at the center of the mosque compound, demolished by Emperor Aurangzeb in 1669.
    • Court Orders: Court orders have favored the position that these suits are not barred by the Places of Worship Act. The Archaeological Survey of India (ASI) conducted a survey that reported the existence of a temple before the mosque.

    Implications of the Act in the Mathura Dispute

    • Shahi Idgah Mosque: Civil suits in Mathura pertain to the Shahi Idgah mosque near the Krishna Janmabhoomi Temple, with claims that it was built over Lord Krishna’s birthplace.
    • Challenging Compromise: The suits challenge a compromise reached in 1968 between Sri Krishna Janmasthan Seva Sansthan and the Shahi Idgah Trust. The Allahabad High Court has transferred all Mathura dispute suits to itself.
    • Act’s Applicability: Court decisions have held that the Act does not bar these suits. In the Mathura dispute, the Act is not applicable as the compromise decree predates its enactment.

    Conclusion

    • The Places of Worship Act, enacted to freeze the status of places of worship, is facing challenges in ongoing disputes, particularly in Varanasi and Mathura.
    • Courts have ruled that the Act does not prohibit these suits, emphasizing the need for a case-by-case examination to determine religious character.
    • These developments underscore the complexities and legal interpretations surrounding the Act’s application in the context of evolving disputes.

  • Moh-Juj: Traditional Animal Fights in Assam

    Introduction

    • The Assam government’s bid to revive traditional ‘Moh-Juj’ buffalo and bulbul (songbird) fighting during Magh Bihu has encountered a legal challenge from People for Ethical Treatment of Animals (PETA) in the Gauhati High Court.
    • PETA India seeks to ban these activities.

    Buffalo and bulbul fights: Age-Old Tradition

    • Folk Culture: Buffalo and bulbul fights are part of the folk culture during the Assamese winter harvest festival of Magh Bihu.
    • Location: Buffalo fights are prominent in places like Ahatguri in Nagaon district, while bulbul fights are held at the Hayagriv Madhab Mandir in Hajo.
    • Religious Significance: Bulbul fights are tied to religion, involving rituals, lamps, and offerings to Lord Vishnu.
    • Historical Legacy: The practice has roots in the traditions of the Ahom rulers.

    Discontinuation after SC Ruling

    • Supreme Court’s Intervention: The fights were discontinued after the Supreme Court’s 2014 judgment banned the use of bulls as performing animals in events like jallikattu.
    • Animal Welfare Board of India (AWBI): Following the SC ruling, the AWBI urged the Assam government to stop animal and bird fights during Bihu celebrations.
    • Resistance: Despite the prohibition, some continued to hold buffalo fights in defiance, leading to legal challenges.

    Revival Efforts after SC Clears Path

    • SC Ruling in 2021: The Supreme Court overturned its 2014 judgment, allowing states like Tamil Nadu, Maharashtra, and Karnataka to conduct traditional events involving bulls and animals.
    • Assam Government’s SOPs: The Assam Cabinet approved Standard Operating Procedures (SOPs) for buffalo and bulbul fights without deliberate cruelty.
    • Guidelines: SOPs permit fights in traditional locations, set specific dates, forbid harm to animals, and ban the use of intoxicating substances.
    • Revival: Buffalo and bulbul fights were resumed in Magh Bihu, with Chief Minister Himanta Biswa Sarma supporting the revival as part of Assam’s Bihu traditions.

    PETA’s Legal Challenge

    • PETA’s Petitions: PETA India filed petitions in the Gauhati High Court seeking a ban on both activities and an interim stay during the proceedings.
    • Allegations: PETA claimed that buffalo owners instigated fights through slapping, shoving, and using wooden sticks, resulting in injuries. Bulbuls were allegedly captured and forced to fight.
    • Court’s Response: The court heard PETA’s application and noted that organizing buffalo fights beyond January 25 violates government guidelines. It instructed the petitioners to inform the relevant authorities to prevent the event in violation of SOPs.

    Conclusion

    • The legal battle over the revival of traditional animal fights in Assam reflects the clash between cultural traditions, religious significance, and animal welfare concerns.
    • The Gauhati High Court’s decision will shape the future of these practices in the region.

  • Will Europe ever return ‘Looted’ Asian Artifacts?

    Artifacts

    Introduction

    • European museums have faced increasing pressure to return cultural artifacts to their countries of origin.
    • The restitution of these artifacts carries significant implications for diplomacy and international relations.

    France’s Pledge and Precedent

    • France’s Commitment: President Emmanuel Macron pledged support during the visit of Cambodian Prime Minister Hun Manet to return Khmer artifacts and expand the National Museum of Cambodia.
    • First European Leader: Macron became the first European leader to address demands for the return of looted antiquities in 2017, emphasizing France’s commitment to restoring cultural heritage.

    Cases of Repatriation

    • Musee Guimet’s Return: France’s National Museum of Asian art, Musee Guimet, agreed to return a seventh-century Khmer statue to Cambodia, taken during the colonial era.
    • Global Initiatives: Germany and France allocated funds for reviewing African heritage objects, possibly signaling similar efforts for Asian artifacts.
    • The Met’s Decision: The Metropolitan Museum of Art in New York pledged to return sculptures to Cambodia and Thailand, setting a precedent for other institutions.

    Legal Basis and Challenges

    • UNESCO Convention: 1970 UNESCO Convention on the Means of Prohibiting and Preventing the Illicit Import, Export and Transfer of Ownership of Cultural Property
    • Non-binding: It is a key legal framework for repatriation, but it doesn’t apply retrospectively to colonial-era looting.
    • National Legislation: Some countries, like Austria, are proposing national laws for returning objects acquired during colonialism.

    Reasons for repatriation

    • Soft Power Benefits: Repatriation can enhance a nation’s soft power, showcasing a commitment to international law, reconciliation, and better relations with affected countries.
    • Rebranding Opportunity: Returning artifacts is seen as an opportunity for Western governments to rebrand and mend historical wrongs, especially in regions like Southeast Asia.
    • EU’s Role: The European Parliament discusses the need for recognizing and addressing colonial legacies and restitution, potentially creating a permanent EU body on restorative justice.
    • Cooperation is Key: To gain recognition similar to the United States, European museums need to cooperate openly with the governments of the regions from which the artifacts originated.

    Conclusion

    • The return of cultural artifacts taken during colonialism is not only a legal and ethical issue but also a diplomatic endeavor.
    • European museums that engage in proactive repatriation efforts can build goodwill, foster cooperation, and enhance their soft power on the global stage.

  • Varanasi HC allows Hindu Prayers in Gyanvapi Premise

    Gyanvapi

    Introduction

    • The Varanasi District Court has issued an order permitting Hindu prayers to be conducted in the southern cellar of the Gyanvapi mosque complex, a decision met with both support and opposition.
    • This development comes amid ongoing legal disputes concerning the worship rights at the site.

    Allowing Prayers: Court’s Ruling

    • Prayers Allowed: The Varanasi District Court has directed the district administration to facilitate the resumption of puja (worship) within the disputed southern cellar of the Gyanvapi mosque complex within seven days.
    • Background: The order followed an application filed by Shailendra Kumar Pathak, the priest of the Acharya Ved Vyas Peeth temple, seeking worship rights for visible and invisible deities in the basement of the mosque.

    Reaction and Legal Challenges

    • Legal Challenge: The Anjuman Intezamia Committee of Gyanvapi Masjid, advised by the All India Muslim Personal Law Board (AIMPLB), intends to challenge the court’s decision in the Allahabad High Court.
    • AIMPLB’s Stance: AIMPLB criticized the court’s ruling as “totally unacceptable” and drew parallels to past disputes like the opening of locks at the Babri Masjid in 1986. They expressed concerns about the targeting of old mosques after the establishment of the Ram Mandir in Ayodhya.

    Historical Perspective

    • Prior Worship: The petitioner claimed that Hindu priests associated with the Vyas family used to perform daily rituals in the cellar before 1993 when it was discontinued by government orders.
    • Contested Claims: A member of the Anjuman Intezamia committee contested the assertion, stating that there had never been any puja conducted in the cellar.

    Ongoing Legal Proceedings

    • Next Hearing: The next hearing on this matter is scheduled for February 8, allowing the defendants, including the Anjuman Intejamia Masajid Committee that manages the Gyanvapi mosque, to file objections.
    • Parallel Legal Challenge: Another order by the Allahabad High Court concerns a revision application challenging the Varanasi district judge’s refusal to direct the Archaeological Survey of India (ASI) to conduct a scientific survey of the mosque’s wazukhana area.

    Concerns and Historical Parallels

    • Ethical Concerns: The decision to permit puja in the Gyanvapi mosque’s basement raises ethical questions and concerns about religious rights.
    • Parallels to History: AIMPLB sees parallels between recent developments and past disputes, raising concerns about historical patterns of targeting old mosques.

    Conclusion

    • The Varanasi District Court’s ruling allowing Hindu prayers in the Gyanvapi mosque’s southern cellar has ignited both legal challenges and discussions about religious rights and historical parallels.
    • The case continues to be a subject of significant debate and legal scrutiny.

  • India nominates 12 forts of Marathas for UNESCO World Heritage List

    maratha

    Introduction

    • India’s nomination for the UNESCO World Heritage List in 2024-25 is the “Maratha Military Landscapes of India.”
    • This nomination encompasses twelve distinct components, each holding a unique place in history and culture.
    • Together, they illuminate the strategic military prowess of the Maratha rulers during the 17th to 19th centuries.

    Maratha Military Landscapes

    • Selecting the Twelve: Maharashtra boasts more than 390 forts, with only twelve chosen for the Maratha Military Landscapes. Among them, eight are protected by the Archaeological Survey of India, including Shivneri, Lohgad, Raigad, Suvarnadurg, Panhala, Vijaydurg, Sindhudurg, and Gingee. Salher, Rajgad, Khanderi, and Pratapgarh are safeguarded by the Directorate of Archaeology and Museums, Government of Maharashtra.
    • Diverse Fort Types: These forts encompass hill forts, hill-forest forts, hill-plateau forts, coastal forts, and island forts, each with its distinct historical and geographical significance.
    • Historical Significance: These forts, scattered across varied geographical and physiographic regions, exemplify the Maratha rulers’ exceptional fortification and military strategies.

    Maratha Military Ideology

    • The origins of Maratha Military ideology can be traced back to the 17th century during the reign of Chhatrapati Shivaji Maharaj (circa 1670 CE).
    • This enduring legacy continued through subsequent rules, including the Peshwa rule until 1818 CE.

    Nomination and Criteria

    The Maratha Military Landscapes of India is nominated in the category of cultural criteria, specifically under:

      1. Criterion (iii): Bearing exceptional testimony to a cultural tradition or civilization.
      2. Criterion (iv): Exemplifying outstanding architectural or technological ensembles representing significant stages in human history.
      3. Criterion (vi): Tangibly associated with events, traditions, beliefs, and works of universal significance.

    India’s Rich UNESCO Heritage

    • Existing World Heritage Sites: India currently boasts 42 World Heritage Sites, comprising 34 cultural sites, seven natural sites, and one mixed site.
    • Maharashtra’s Contribution: Maharashtra contributes significantly to India’s heritage with six World Heritage Sites, including Ajanta Caves, Ellora Caves, Elephanta Caves, Chhatrapati Shivaji Maharaj Terminus, Victorian Gothic and Art Deco Ensembles of Mumbai, and the Western Ghats of Maharashtra, Karnataka, Tamil Nadu, and Kerala (in the natural category).
    • A Cultural Gem: The Maratha Military Landscapes of India, included in the Tentative List of World Heritage sites in 2021, stands as Maharashtra’s sixth cultural property nominated for inclusion in the prestigious World Heritage List.

    Back2Basics: UNESCO World Heritage Sites

    Description
    UNESCO World Heritage Sites Landmarks or areas selected by UNESCO for their cultural, historical, scientific, or other significant value, legally protected by international treaties.
    Importance World Heritage Sites represent collective and preservative interests of humanity, signifying remarkable accomplishments and intellectual history.
    Selection Criteria Sites must be already-classified landmarks, unique and significant culturally or physically, such as ancient ruins, historical structures, cities, monuments, etc.
    Conservation World Heritage Sites require practical conservation to protect them from risks like trespassing, uncontrolled access, or administrative negligence.
    World Heritage Committee Selects and monitors World Heritage Sites, manages the World Heritage Fund, and provides financial assistance. Composed of 21 states parties elected for a four-year term.
    Membership India is not a member of the World Heritage Committee.

    Note: “States parties” refer to the countries that have ratified the World Heritage Convention and participate in the decision-making process.

  • Why was January 26 chosen to be India’s Republic Day?

    republic day

    Since 1950, January 26, Republic Day has marked the day India’s Constitution came into effect.

    However, the Constitution was prepared the way before the chosen date, adopted officially by the Constituent Assembly on November 26, 1949.

    Why do we celebrate our Republic Day on January 26, then?

    • The answer lies in the history of the Indian freedom struggle during which the date held significance since 1930.
    • On January 26, 1930, the historic “Poorna Swaraj” declaration was officially promulgated, beginning the final phase of India’s freedom struggle where the goal would be complete independence from British rule.

    Republic Day: The context of the 1920s

    • The Non-Cooperation Movement ended unceremoniously in February 1922 after the Chauri Chaura incident.
    • Mahatma Gandhi, at the time, felt that the country was “not yet ready” for his non-violent methods of protest.
    • Thus, the 1920s did not see further mobilisation at the scale that was seen during the Non Cooperation Movement and the anti-Rowlatt Satyagraha.

    Precursor to the Poorna Swaraj Demand

    • 1920s saw the rise of revolutionaries like Bhagat Singh and Chandrashekhar Azad.
    • It witnessed the coming of age of a new generation of Congress leaders such as Nehru, Subhash Chandra Bose, Vallabhai Patel and C Rajagopalachari,
    • Hence the 1920s laid the ground for the future course of India’s freedom struggle.
    • Notably, in 1927, British Authorities appointed the Simon Commission – a seven-man, all European team under Sir John Simon – to deliberate on political reforms in India.
    • This sent a wave of outrage and discontentment across the country.

    Nehru Report and its protagonism for Dominion Status

    • For the first time since 1922, protests against the Simon Commission spread nationwide, with chants of “Simon Go Back” echoing across the country.
    • In response, the INC appointed its own commission under Motilal Nehru.
    • The Nehru Report demanded that India be granted dominion status within the Empire.
    • In the Balfour Declaration of 1926, dominions were defined as “autonomous communities within the British Empire, equal in status, in no way subordinate one to another in any aspect of their domestic or external affairs.
    • Dominions were to be united by a common allegiance to the Crown and freely associated as members of the British Commonwealth of Nations.

    Do you know?

    In 1926, countries like Canada, Australia and New Zealand were granted dominion status.

    Internal disagreement within the Congress over Dominion Status

    • Crucially, even within Congress, the (Motilal) Nehru Report did not enjoy universal support.
    • Young leaders such as Bose and Jawaharlal Nehru wanted India to break all ties with the British Empire.
    • They argued that under dominion status, while India would enjoy a certain level of autonomy, the British Parliament and Crown would still have the ability to meddle in Indian affairs.
    • Importantly, for both Bose and Nehru, attaining dominion status would make India party to colonial exploitation elsewhere in the British Empire, mainly Africa.
    • With a far more radical worldview than their predecessors, Bose and Nehru looked at anti-colonialism not only as a local political issue for India but in a more global lens.
    • However, Gandhi was still very much for dominion status, arguing that it would be a welcome step in India’s anti-colonial struggle. His views would soon change.

    Irwin’s retreat from the Dominion status promise

    • In 1929, Viceroy Irwin had vaguely announced that India would be granted dominion status in the future.
    • Known as the Irwin Declaration, it was warmly welcomed by Indians but faced massive backlash back in Britain.
    • The British population was still pro-Empire and India was seen as the Empire’s Crown Jewel.
    • Importantly, as the world economy went into a recession, India was arguably Britain’s most valuable colony with its vast land, resources, and population crucial for its economy.
    • Thus, under pressure from back home, Irwin went back on his word.

    Realizing the bluff

    • In a meeting with Gandhi, Muslim League’s Jinnah and a few other leaders, he said that he could not promise India dominion status any time soon.
    • This would be a turning point as the Congress grew increasingly united on the issue.
    • With the British unable to follow through on even reasonable reforms, Indians supported increasingly “radical” goals – a fully independent republic being one of the first.

    Declaration of Poorna Swaraj

    • The Lahore Session of the INC convened in December 1929.
    • On December 19, the historic “Poorna Swaraj” resolution was passed in the session.
    • This declaration of Independence was officially promulgated on January 26, 1930.
    • The Congress urged Indians to come out and celebrate “independence” on that day.
    • The Indian tricolour was hoisted across the country by Congress party workers and patriotic songs were sung as the country reconfigured its strategy for Independence.
    • It is with this declaration that India’s national movement “shifted from the language of charity to the language of justice.”

    Republic Day in post-Independence India

    • From 1930 till India finally won its independence in 1947, January 26 was celebrated as “Independence Day” or “Poorna Swaraj Day” with Indians reaffirming their commitment towards sovereignty on that day.
    • However, India won independence from the British on August 15, exactly two years after the Japanese surrendered to the Allies to end World War II.
    • When leaders had to decide on a day to promulgate India’s new constitution, January 26 was thought to be ideal.
    • Not only did this date already hold nationalist significance, the Constitution in many ways reflected the “Poorna Swaraj” declaration of two decades back.

     

  • Why was January 26 chosen to be India’s Republic Day?

    Introduction

    • On January 26, India celebrates Republic Day, marking the day when its Constitution came into effect in 1950.
    • However, the roots of this celebration trace back to January 26, 1930, when India made the historic “Poorna Swaraj” declaration, signifying its quest for complete independence from British rule.

    Context of the 1920s

    • Non-Cooperation Movement: The 1920s witnessed the aftermath of the Non Cooperation Movement and the Chauri Chaura incident, which prompted Mahatma Gandhi to temporarily halt non-violent protests.
    • Rise of Leaders: This period saw the emergence of notable leaders like Bhagat Singh, Chandrashekhar Azad, Jawaharlal Nehru, Subhash Chandra Bose, Vallabhai Patel, and C. Rajagopalachari, setting the stage for India’s future freedom struggle.

    Simon Commission and Nehru Report

    • Simon Commission: In 1927, British authorities appointed the Simon Commission to discuss political reforms in India, sparking nationwide protests with slogans like “Simon Go Back.”
    • Nehru Report: In response, the Indian National Congress (INC) established its own commission under Motilal Nehru, advocating dominion status for India within the British Empire.

    Internal Disagreements: Dominion or Republic?

    • Dominion Status Debate: While the Nehru Report called for dominion status, leaders like Subhash Chandra Bose and Jawaharlal Nehru favored complete independence, fearing that dominion status would align India with colonial exploitation in the British Empire.
    • Change in Gandhi’s Views: Initially supporting dominion status, Mahatma Gandhi’s stance evolved as he began advocating for complete independence.

    Irwin Declaration and Backtracking

    • Irwin Declaration: In 1929, Viceroy Irwin vaguely promised dominion status for India, which sparked hope among Indians but faced opposition in Britain.
    • Backtracking: Under pressure from Britain, Irwin retracted his promise during a meeting with Indian leaders, leading to growing unity within the INC for complete independence.

    Declaration of Poorna Swaraj

    • Lahore Session of INC: In December 1929, during the Lahore Session of the INC, the “Poorna Swaraj” resolution was passed, calling for complete independence from British rule.
    • Official Promulgation: On January 26, 1930, this declaration of independence was officially announced, marking a pivotal moment in India’s freedom struggle.
    • Nonviolent Protest: The resolution also affirmed the Gandhian principles of nonviolent protest, which became integral to the subsequent struggle for independence.

    Republic Day in Post-Independence India

    • Celebrating Independence: From 1930 until India’s independence in 1947, January 26 was celebrated as “Independence Day” or “Poorna Swaraj Day,” symbolizing India’s commitment to sovereignty.
    • Constitution Adoption: When India adopted its Constitution, leaders chose January 26 for Republic Day, as it held historical significance and aligned with the ideals of complete independence as articulated in the “Poorna Swaraj” declaration.
    • Symbolism: Today, Republic Day commemorates India’s journey to self-rule and reflects the principles enshrined in its Constitution.