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Subject: History

  • Demolition of Delhi’s Sunehri Masjid

    Sunehri Masjid

    Introduction

    • The Indian History Congress (IHC), a prominent body of historians, has recently taken a stand against the proposed demolition of the Sunehri Masjid, a late medieval mosque in New Delhi.
    • Since 1984, the IHC has consistently advocated for the protection of monuments, emphasizing that all structures over 200 years old should be strictly preserved under the Protection of Monuments Act.

    About Sunehri Masjid

    Details
    Location Chandni Chowk, Old Delhi, India
    Built By Mughal noble Roshan-ud-Daula
    Construction Period 1721-1722
    Legend In 1739, Persian invader Nadir Shah, ordered the invasion and plunder of Delhi city while standing in this mosque.
    Dedication Dedicated to Shah Bhik (spiritual mentor of Roshan-ud-Daula)
    Architectural Style Mughal Architecture
    Architectural Features Three golden-domed turrets, slender minarets, stucco decorations
    Educational Role Hosted Madrasa Aminia in 1897, later relocated to Kashmiri Gate in 1917

     

  • Republic Day Tableaux Selection Process and Recent Controversies

    Republic Day Tableaux

    Introduction

    • The Defence Ministry’s proposal for a rollover plan for States and UTs to showcase their tableaux at the Republic Day parade comes amid ongoing controversies and complaints from various states.
    • The plan aims to ensure that every State and UT gets an opportunity to participate within a three-year cycle, addressing the issue of limited slots (approximately 15) available each year.

    Selection Process for Republic Day Tableaux

    • Participants: State Governments/UT Administrations/Central Ministries/Departments are eligible to send tableaux.
    • Application Process: Interested parties submit a concept note and design blueprints to the Ministry of Defence (MoD) by a specified deadline.
    • Expert Committee Evaluation: The MoD appoints a committee of experts in art, culture, and related fields to evaluate the proposals in two stages:
      1. Stage 1: Initial assessment of proposals and design sketches, with possible rejections or suggestions for modifications.
      2. Stage 2: Evaluation of three-dimensional models, leading to final selection or further modifications.

    Criteria for Selection

    • Factors Considered: Visual appeal, thematic relevance, detailing, accompanying music, use of local artists, and adherence to the year’s overarching theme.
    • 2024 Theme: “Viksit Bharat” (Developed India) and “Bharat: Loktantra ki Matrika” (India: the Mother of Democracy).
    • Guidelines: The MoD specifies guidelines, including the use of young designers, electronic displays, robotics, 3D printing, augmented/virtual reality, and eco-friendly materials. Conformity to these guidelines is encouraged.

    Controversies and Rejections

    • Opposition-Ruled States’ Concerns: States like Karnataka, Punjab, and West Bengal have expressed dissatisfaction over their tableaux being rejected.
    • Centre’s Stance: The Centre has maintained its decision without providing specific reasons for rejection.
    • Possible Reasons for Rejection: Misalignment with the broader theme, as suggested by MoD sources regarding Punjab and West Bengal’s proposals.
    • Political Allegations: A politician claimed that the Delhi government’s exclusion lacked justification, intending to showcase the state’s governance model.

    Conclusion

    • Navigating Challenges: The new rollover plan and selection process aim to balance equitable state representation with adherence to thematic and aesthetic guidelines.
    • Addressing Discontent: While the plan seeks to mitigate annual complaints, it also raises questions about transparency and political considerations in the selection process.
    • Future Prospects: Ensuring a transparent, inclusive, and theme-compliant selection process is crucial for maintaining the integrity and celebratory spirit of the Republic Day parade.

  • A colonial discourse on the veil

    Ghunghat, but not Hijab Abdul Khaliq and Mathew John :: Indian Currents: Articles

    Central Idea:

    The article focus into the ongoing discourse around the hijab/veil, examining recent political events in India and the global conversation on the subject. It raises questions about the right of Muslim women to choose their attire, the role of the state in regulating religious clothing, and the intersection of Islamic principles with government policies. The central argument posits that criticisms of the hijab often lack genuine concern for gender equality, being influenced by historical Western colonial biases, and mirroring the majoritarian agenda of Hindutva.

    Key Highlights:

    • Karnataka Chief Minister’s stance on the hijab issue is presented as a case of vote bank politics by the Congress, reinforcing BJP’s accusations.
    • The global debate involves Western leaders advocating for bans, while Muslim women protest against enforced veiling in countries like Iran.
    • The article questions the Western perception of Islam’s treatment of women, attributing bias to a colonial mindset.

    Key Challenges:

    • Balancing individual freedom of choice with state regulations on religious attire.
    • Navigating the intersection between Islamic provisions and state policies.
    • Addressing the influence of Western colonial perceptions on the discourse around Muslim women’s rights.

    Key Terms:

    • Hijab/Veil: Islamic head covering worn by some Muslim women.
    • Hindutva: Ideology advocating the cultural and political dominance of Hindus in India.
    • Vote Bank Politics: Political strategy to gain support from specific religious or ethnic groups.
    • Colonial Mindset: Biased perspectives influenced by historical colonial experiences.

    Key Phrases:

    • “Vote bank politics” – Refers to the alleged manipulation of Muslim sentiments for political gain.
    • “Western colonial project” – Describes historical biases influencing perceptions of Islam.
    • “Gender freedom” – The concept of freedom regarding gender roles and choices.

    Key Quotes:

    • “For Europe, Islam was a lasting trauma.” – Edward Said, highlighting the historical impact of colonialism on Western perceptions of Islam.
    • “There is no inherent value placed on man and woman…no pre-ordained system of hierarchy.” – Amina Wudud, on interpreting Islamic provisions for gender equality.

    Key Statements:

    • The Congress government’s indecision on the hijab issue is portrayed as an example of vote bank politics.
    • The author suggests a parallel between the Hindutva majoritarian agenda and Western colonial objectives in their disregard for equal rights.

    Key Examples and References:

    • French President Nicolas Sarkozy’s push for a total ban on the Islamic veil in 2010.
    • British Prime Minister Boris Johnson’s controversial remarks on Muslim women wearing burqas in 2019.
    • Examples of successful Muslim women in India, such as Parveen Babi and Zeenat Aman, who did not conform to hijab norms.

    Key Facts and Data:

    • Historical evolution of the purdah system in various parts of the world, including India.
    • Instances of Western leaders advocating for bans on the Islamic veil.

    Critical Analysis:

    • The author critiques the perceived bias in Western views on Islam, attributing it to a colonial mindset.
    • The alignment of Hindutva’s majoritarian ideology and Western colonial objectives is questioned.
    • The article challenges the sincerity of concerns about gender equality by highlighting selective concerns based on political agendas.

    Way Forward:

    • Advocate for a nuanced understanding of cultural practices and religious choices.
    • Encourage open dialogue between religious communities and policymakers to address concerns.
    • Emphasize the importance of respecting individual choices while ensuring a balance with societal norms.

  • Festivals: Kateel Yakshagana Mela

    Yakshagana

    Introduction

    • The Karnataka High Court has allowed the century-old Kateel Durgaparameshwari Prasadita Yakshagana Mandali to resume all-night shows, adhering to noise pollution norms.

    About Kateel Yakshagana Mela

    • It refers to a traditional form of theater performance known as Yakshagana, which is predominantly found in the state of Karnataka, India.
    • Specifically, “Kateel” refers to the town of Kateel in Karnataka, which is known for its own unique troupes or ‘Melas’ performing this art form.
    • It includes stories from Hindu epics like the Ramayana and the Mahabharata.
    • They are usually performed on open-air stages at night and can last up to several hours.

    Back2Basics:  Yakshagana

    Details
    Origin and Meaning Originates from Karnataka, India. The word “Yakshagana” literally means the song (gana) of the yaksha (nature spirits).
    Performance Style A blend of dance, music, dialogue, elaborate costumes, makeup, and stage techniques.
    Music Accompanied by traditional music, predominantly with the ‘chande’ and ‘maddale’ drums.
    Narrative Source Based on epic and puranic stories, often depicting scenes from Mahabharata, Ramayana, and Bhagavata.
    Types Badagu Thittu: Predominant in the northern parts of Karnataka, characterized by vigorous dance movements and elaborate costumes.

    Tenku Thittu: Found in the southern parts, known for its relatively more subdued dance and dialogue delivery.
    Costumes and Makeup Elaborate and colorful, with significant emphasis on facial expressions. Characters are often adorned with headgear.
    Modern Adaptations Contemporary themes are being incorporated, and performances are adapted for global audiences.

  • Assam’s Chandubi Festival

    Introduction

    • The 14th Chandubi Festival was recently held near the Chandubi Lake in Assam’s Kamrup district from January 1 to January 5.

    About Chandubi Festival

    • The Chandubi Festival happens every year for five days, starting on New Year’s Day, by the Chandubi Lake in Assam.
    • Chandubi Lake was formed by a earthquake in 1897.
    • The name “Chandubi” comes from “Chand” meaning “five” and “Dubi” meaning “sinking” in the Khasi language.
    • At the festival, one can enjoy local culture, try ethnic food, see handcrafted clothes, and go boating.
    • The festival’s main goal is to encourage eco-tourism and protect the lake, which has been losing water.
    • Preserving the lake and helping the tribes like Rabhas, Garos, Gorkhas, and tea tribes are reasons for holding the festival.

    Course of events

    • During the festival, many attractive ethnic sports competitions were organized by the festival celebration committee which includes the Baghbol competition, Chagalchari competition, Khutikhel, Lewatana etc.
    • Performances of different tribe’s folk dances are held including Garo, Boro, Hajpong, Bihu, Rabha and many others.

  • Comprehending Lord Rama in all his dimensions

    What can we learn from Lord Rama in the perspective of modern days? - Quora

    Central Idea:

    The article explores the evolving perceptions of Lord Rama in Hindu society, with a focus on the transformation of the invocation “Jai Shri Ram” and the upcoming consecration of the Ram Janmabhoomi temple. It emphasizes the need to revisit the Ramacharitmanas in its entirety to comprehend Lord Rama in all dimensions, especially his compassionate and childlike aspects.

    Key Highlights:

    • Lord Rama, as depicted by Tulsidas in the Ramacharitmanas, is seen as divine and the upholder of maryada, connoting righteous conduct.
    • The aggressive tone of the current popular invocation, “Jai Shri Ram,” emerged in 1990 during the Rath Yatra led by Lal Krishna Advani for the construction of the Ram temple.
    • The construction of the Ram Janmabhoomi temple is widely welcomed, symbolizing a correction of historical wrongs and a call for Hindu assertiveness.

    Key Challenges:

    • The shift in the invocation from traditional greetings like “Ram Ram” to the more militant “Jai Shri Ram” reflects a change in social thinking, raising concerns about sharpness in Hindu thought.
    • The article notes that the infant form of Lord Rama is rarely invoked, highlighting a departure from Tulsidas’s portrayal in the Ramacharitmanas.

    Key Terms:

    • Maryada: Connotes righteous conduct, context-specific.
    • Rath Yatra: A procession advocating the construction of the Ram temple.
    • Ramlalla Virajman: The deity representing Lord Rama in the Ayodhya case.
    • Samadhi: A memorial, in this context, referring to Gandhi’s resting place at Rajghat.

    Key Phrases:

    • “Jai Shri Ram”: Evolved from the Rath Yatra in 1990, emphasizing a militant tone for the Ram Janmabhoomi temple.
    • “He Ram”: Uttered by Gandhi at the time of his assassination, reflecting a deep connection to Lord Rama.

    Key Quotes:

    • “It is evocative that his samadhi at Rajghat carries these words.” – Referring to the words “He Ram” on Gandhi’s memorial.
    • “Recognising the entire creation as full of Siya and Rama, I make obeisance to them with joined palms.” – Tulsidas’s perspective on Lord Rama and Sita.

    Key Examples and References:

    • Lal Krishna Advani’s Rath Yatra in 1990.
    • D.V. Paluskar’s rendering of the bhajan “Thumak chalat Ramachandra.”
    • Gandhi’s utterance of “He Ram” at the time of his assassination.

    Key Facts and Data:

    • Lord Rama is widely perceived in his warrior mode, especially during the celebration of Dussehra.
    • The consecration of the Ram Janmabhoomi temple is scheduled for January 22, 2024.

    Critical Analysis:

    The article critically examines the changing invocation from traditional greetings to the militant “Jai Shri Ram,” expressing concerns about the sharpness in Hindu thinking. It reflects on the evolution of societal perceptions of Lord Rama, emphasizing the need to embrace the diverse dimensions portrayed in the Ramacharitmanas.

    Way Forward:

    • Encourage a broader understanding of Lord Rama by revisiting the Ramacharitmanas in its entirety.
    • Emphasize the compassionate and childlike aspects of Lord Rama, especially in the context of the upcoming temple consecration.
    • Reflect on Gandhi’s Rama bhakti as a guiding principle, promoting tolerance and compassion in the celebration of religious milestones.

  • Paleolithic Tools Discovered in Telangana’s Mulugu District

    Paleolithic

    Introduction

    • Floods Uncover Historical Artifacts: The recent floods in Mulugu district, Telangana, have led to the discovery of Paleolithic quartzite tools, shedding new light on the region’s ancient human habitation.
    • Discovery by Amateur Historians: The tools were found in a dried-up stream bed by a team led by Sriramoju Haragopal, an amateur historian.

    About Paleolithic Age

    Details
    Timeframe Approximately 2.6 million years ago to about 10,000 BCE.
    Characteristics Marked by the use of stone tools by early humans. Tools were mainly hand axes, cleavers, and choppers.
    Major Sites
    • Bhimbetka in Madhya Pradesh
    • Soan Valley in Punjab
    • Sites in Rajasthan, Karnataka, and Maharashtra
    • Narmada Valley in Central India
    • Attirampakkam in Tamil Nadu
    • Hunsgi in Karnataka
    • Kurnool in Andhra Pradesh
    • Didwana in Rajasthan
    • Belan Valley in Uttar Pradesh
    Lifestyle Nomadic hunter-gatherers; relied on hunting animals and gathering plants for food.
    Cultural Developments Development of basic stone tools and control of fire.
    Art and Symbolism Evidence of early art found in Bhimbetka rock shelters, with paintings and engravings.
    Climate and Environment Varied climatic conditions over millennia; included ice ages and warmer periods.
    Human Species Mainly Homo erectus and Homo sapiens.

    Details of the Discovery

    • Location of Find: The hand axes were discovered between Gurrevula and Bhupatipuram villages in Mulugu district.
    • Specific Find: Researchers found a significant stone axe measuring 15.5 cm in length, 11 cm in width, and 5.5 cm in thickness.

    Context and Comparison

    • Global Significance: Similar hand axes have been discovered worldwide, indicating a common tool type used by early humans for various purposes.
    • Historical Context in India: The first discovery of a Paleolithic site in India was in 1863 at Attirampakkam near Madras (now Chennai), with bifacial hand-axes dating back to about 15 lakh years, known as the Madras Hand-Axe Industry or Madrasian Culture.

    Historical Significance

    • Paleolithic Era Tools: According to paleontologists, the stone axe dates back to the Lower Paleolithic period, approximately 30 lakh years ago.
    • Tool Identification: The tools were identified based on their chipping style, material, and size, typical of Paleolithic hunter-gatherers who used heavy quartzite for large tools.

  • Sarna Religion and its Forest Conservation Rituals

    Sarna Religion

    Central Idea

    • A study at IIT Indore on tribal culture, forest conservation, and wildfire in central India sheds light on the Sarna religion’s tenets.

    About Sarna Religion

    Details
    Nature of Faith Indigenous religious faith predominantly followed in the Chota Nagpur Plateau region.
    Geographical Spread Jharkhand, Odisha, West Bengal, Bihar, Chhattisgarh, and smaller numbers in Assam, Punjab, Madhya Pradesh.
    Central Belief Reverence of Sarna, the sacred groves, and worship of a village deity (Gram deoti, Dharmes, Marang Buru, etc.)
    Etymology ‘Sarna’ means ‘grove’, related to the sal tree.
    Theology Worship of village deities and the mother goddess identified as the earth or nature.
    Sacred Grooves Patches of forest considered sacred, such as sal, mahua, neem, and banyan trees.

    No harm allowed to these areas.
    Practices Rituals performed in sacred groves involving village priests; worship of ancestors.
    Main Festival Sarhul: Celebrating nature and ancestors, offerings made to sacred trees like sal.

    Karam: Worship of the sacred karam tree, focusing on crop enrichment and preservation of biodiversity.

    Faggu: Gathering of dry wood and leaves from forests, reducing fuel load and lowering wildfire risks.
    Tribes Following Followed by various tribes including Santal, Oraon, Ho, Munda, Bhumij, and others.
    2011 Census Counted 4,957,467 followers in India, primarily in eastern states.
    Sarna Code Resolution (2020) Jharkhand assembly passed a resolution for the inclusion of Sarna as a separate religion in the census.
    Impact of Colonialism Historical conflict due to Western missionary activities in tribal areas.

  • Kharsawan Massacre of 1948: A Tragic Chapter in Jharkhand’s History

    Kharsawan

    Central Idea

    • On January 1, 1948, the town of Kharsawan in present-day Jharkhand witnessed a massacre reminiscent of what happened in Jallianwala Bagh in 1919.
    • Police opened fire at a crowd gathered for a protest and the weekly haat (market), killing hundreds, or by some accounts, thousands of Adivasis.

    Kharsawan Massacre: A Background

    • Since the creation of the Bihar and Orissa Province in 1912, Adivasis in the region sought a separate state, reflecting their unique culture and grievances.
    • This demand gained momentum over the years, with the Simon Commission acknowledging the distinct nature of the region in 1930.
    • In 1938, the Adivasi Mahasabha was established to further this cause, led by prominent leader Jaipal Singh Munda.

    Kharsawan’s Merger Controversy

    • Merger with Orissa: In 1947, Kharsawan, a princely state with a significant Odia-speaking population, decided to join Orissa during India’s princely states’ integration.
    • Adivasi Opposition: However, most Adivasis opposed this merger, desiring a separate state instead.

    The Massacre

    • Protest Gathering: On January 1, 1948, a large gathering was organized in Kharsawan to protest the merger, coinciding with the weekly market day. Over 50,000 people, including those from distant villages, assembled, many to see Jaipal Munda, who was expected but did not arrive.
    • Police Open Fire: The large crowd and tense atmosphere led the Orissa military police to open fire, resulting in a massacre. The exact number of casualties remains unclear, with estimates ranging from a few dozen to several thousand.
    • Aftermath: The bodies were disposed of in a well and the jungle, and many injured were left untreated. The incident remains a dark and unresolved chapter in Indian history.

    Legacy

    • Uncertain Death Toll: Official records state 35 deaths, but other sources, like P.K. Deo’s “Memoir of a Bygone Era,” suggest numbers as high as 2,000.
    • Lack of Accountability: No definitive report or accountability for the massacre has been established.
    • Memorial and Remembrance: A memorial in Kharsawan serves as a reminder of this tragedy, with political leaders often visiting to pay respects.

    Conclusion

    • The Kharsawan massacre is a poignant reminder of the complexities and tragedies during India’s transition to independence, particularly for marginalized communities like the Adivasis.
    • It underscores the unresolved issues of tribal rights and recognition in India’s history.

  • As we enter election year, let us not be defined by our politics — but our kindness

    90 Happy New Year's Quotes To Ring In Good Vibes For 2023 | YourTango

    Central idea 

    The central idea is to prioritize wishing a “Good New Year” over a simple greeting, emphasizing the connection between goodness, happiness, and knowledge. The message underscores the importance of understanding and kindness towards oneself and others, advocating for a collective effort to bridge societal divides and extend compassion in the face of challenges. The call is to make being good a priority, fostering a sense of duty, compassion, and reason in various aspects of life for a positive and inclusive new year.

    Key Highlights:

    • Emphasizes the importance of wishing a “Good New Year” over a simple “Happy New Year.”
    • Connects goodness with happiness and knowledge.
    • Urges understanding and kindness towards ourselves and others.
    • Quotes Mahatma Gandhi on the importance of collective independence for fostering togetherness.
    • Highlights instances of goodness during the Covid-19 pandemic, such as frontline workers and vaccine distribution.
    • Stresses the need for harmony across societal divides like caste, class, and religion.
    • Raises questions about the inclusion of the poor, disenfranchised, and marginalized in the new year.

    Key Challenges:

    • The challenge of deepening compassion in a divisive election year.
    • The impact of political affiliations on personal identity.
    • The difficulty of being good in a profit-driven and outcome-focused society.
    • The masking of true selves through sophisticated tools and filters.

    Key Terms:

    • Good New Year
    • Collective independence
    • Harmony between reason, spirit, and appetite
    • K-shaped recovery
    • Compassion

    Key Phrases:

    • “Goodness, not newness, is happiness.”
    • “Being good forces us to look beyond our inner orbit.”
    • “Being good, like being a parent or a citizen, can never be the exclusive preserve of one party.”
    • “In an age of me, myself and I.”
    • “The most authentic version of ourselves is the one we see in the mirror when no one’s looking.”

    Key Quotes:

    • “A year which can enhance goodness is one in which we work a little harder to understand ourselves and those who are not like us.”
    • “Kindness is being human.”
    • “Our voting preference is not what makes us human — it’s our being good, our being kind that matters.”

    Anecdotes:

    • Mention of unsung frontline workers during the Covid-19 pandemic.
    • Reference to the distribution of vaccines to countries without access.
    • Reflection on moments when the nation acted as a good collective during the pandemic.

    Key Statements:

    • “A good new year asks us to protect the happiness of all.”
    • “Being good, like being a parent or a citizen, can never be the exclusive preserve of one party.”
    • “Our loved ones will be safe, they can take us for granted as a good new year means we look at those beyond them.”

    Key Examples and References:

    • Plato’s concept of a good life requiring harmony between reason, spirit, and appetite.
    • Mahatma Gandhi’s call for a common declaration of independence by whole communities.
    • Examples of individuals and nations displaying goodness during the Covid-19 pandemic.

    Key Facts and Data:

    • Mention of senior citizens and vulnerable populations prioritized for vaccination.
    • Reference to the first to be vaccinated being chosen based on vulnerability rather than financial capability.
    • Noting the challenges faced by various groups, such as students, executives, and families during the pandemic.

    Critical Analysis:

    • Highlights the importance of looking beyond personal interests and extending kindness to others.
    • Raises awareness about societal divides and the need for collective efforts for a good new year.
    • Acknowledges the challenges of maintaining goodness in a society driven by profit and outcomes.
    • Encourages self-reflection on true values and identity beyond external influences.

    Way Forward:

    • Advocate for a continued focus on goodness and compassion beyond the initial days of the new year.
    • Emphasize the importance of unity and togetherness in addressing societal challenges.
    • Encourage individuals to prioritize being good in various roles, such as parents, citizens, and leaders.
    • Suggest fostering a sense of duty, compassion, and reason in various professions and societal roles.