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Subject: Modern History

  • Teja Singh Sutantar: Remembering the revolutionary leader

    teja

    Punjab Chief Minister unveiled a statue of Teja Singh Sutantar, a former MP and revolutionary leader.

    Teja Singh Sutantar

    • Teja Singh was born as Samund Singh in 1901 in Aluna village of Gurdaspur district.
    • After completing his schooling, he joined Khalsa College in Amritsar.
    • Following the Jallianwala Bagh massacre in 1919, he joined the Akali Dal to participate in the movement to liberate gurdwaras from degenerate mahants.
    • However, in September 1921, he formed his own squad called the Sutantar Jatha, which successfully liberated a gurdwara in a village called Teja in Gurdaspur district from the mahants.
    • He later freed another gurdwara in Othian village from mahants.

    Early life and revolutionary activities

    • In early 1923, Teja Singh went to Kabul as a Sikh missionary and there he came into contact with a few leaders of the Ghadar Party, who were preparing for their second attempt to overthrow the British government.
    • They persuaded Teja Singh to undergo military training, so he joined the Turkish military academy in 1925 under the pseudonym Azad Beg.
    • He later moved to Berlin and then to Canada and the United States, where he addressed congregations of Indians, mainly Punjabi Sikh immigrants.

    Political Career

    • After visiting several countries, Teja Singh returned to India and became a prominent leader of the communist party (CPI).
    • He contributed revolutionary articles to the party journal, the Kirti, frequently writing about issues that plagued peasants.
    • In May 1937, he was elected unopposed to the Punjab Legislative Assembly as a nominee of the Indian National Congress while he was still in prison.
    • He continued to remain a member of the Punjab Legislative Assembly till 1945.
    • He was also the secretary of the Communist Party (Punjab) from 1944 to 1947.

     

  • The Legend of Guru Tegh Bahadur

    guru

    The Parkash Purab (birth anniversary) of Sri Guru Tegh Bahadur, the ninth guru of the Sikhs, was celebrated on April 11.

    Who was Guru Tegh Bahadur?

    • Guru Tegh Bahadur was born on April 1, 1621, in Amritsar, Punjab.
    • He was the ninth Guru of the Sikhs and the son of Guru Hargobind, the sixth Guru of the Sikhs, and Mata Nanaki.
    • His birth name was Tyag Mal, which means “master of renunciation.”
    • He spent his early years in Amritsar and was trained in religious studies, martial arts, and horse riding.
    • He was also trained in music and poetry, and he became a skilled poet and musician.

    His teachings and beliefs

    • Guru Tegh Bahadur’s teachings were based on the importance of meditation, self-discipline, and living a moral and ethical life.
    • He believed in the idea of one God and the unity of all religions.
    • His term as Guru ran from 1665 to 1675. One hundred and fifteen of his hymns are in Guru Granth Sahib.
    • He emphasized the importance of serving others and treating everyone with respect and dignity, regardless of their religion or social status.
    • He also believed in the principle of selfless service and encouraged his followers to help those in need.

    Significance in Indian History

    • Guru Tegh Bahadur played a crucial role in Sikh history by defending the religious freedom of Hindus against the Mughal Emperor Aurangzeb.
    • Aurangzeb was known for his intolerance towards non-Muslims and had imposed a tax on Hindu pilgrims visiting the holy city of Varanasi.
    • When a group of Kashmiri Pandits approached Guru Tegh Bahadur for help, he decided to defend their right to practice their religion freely.
    • He refused to convert to Islam despite facing torture and persecution, and was eventually executed by Aurangzeb in 1675.
    • His martyrdom is remembered as a significant event in Indian history, and he is considered a hero and a martyr by Sikhs around the world.

    His legacy

    • His legacy continues to inspire Sikhs and people of all religions and backgrounds.
    • His teachings and beliefs are an essential part of Sikhism today and are embodied in the Sikh scripture, the Guru Granth Sahib.
    • He is remembered as a saint, scholar, and warrior who sacrificed his life to defend the rights of others.
    • Many Gurudwaras (Sikh temples) around the world are dedicated to him, including the Gurudwara Sis Ganj Sahib in Delhi, where he was martyred.
    • His martyrdom is commemorated each year on the occasion of Guru Tegh Bahadur’s Martyrdom Day, which is observed on December 19.

    Try this PYQ:

    Q.Consider the following Bhakti Saints:

    1. Dadu Dayal
    2. Guru Nanak
    3. Tyagaraja

    Who among the above was/were preaching when the Lodi dynasty fell and Babur took over?

    (a) 1 and 3

    (b) 2 only

    (c) 2 and 3

    (d) 1 and 2

     

     

    [wpdiscuz-feedback id=”24618ltpkt” question=”Please leave a feedback on this” opened=”1″]Post your answers here.[/wpdiscuz-feedback]

     

  • In news: Formation story of Rajasthan

    rajasthan

    Rajasthan Day is celebrated on March 30, marking the day the state was created by unifying 22 princely states and chiefships. Rajasthan’s story of foundation is intriguing.

    Formation of Rajasthan

    • At the time of Independence, Rajasthan was almost wholly contained in the Rajputana Agency, a political office of the British Indian Empire.
    • The Rajputana Agency consisted of 22 princely states and estates.
    • Less than 22 months after Independence, all 22 had assimilated to form what would become India’s largest state.
    • However, modifications were made to the boundaries after the State Reorganisation Act (1956), giving Rajasthan its present shape.

    Challenges of Princely States

    (1) Rajputana Agency

    • The Rajputana Agency spanned roughly 330,330 sq. km, with an agent under the Governor-General in charge, residing at Mount Abu.
    • All the princely states and estates in the agency (22 in total) were ruled by Hindu rulers with the exception of Tonk (which had a Muslim ruler).

    (2) The Matsya Union

    • The States Ministry believed that four princely states – Alwar, Bharatpur, Dholpur, and Karauli – at the eastern edge of the erstwhile Rajputana Agency had “natural, racial and economic affinities” with each other.
    • Thus, the Matsya Union was inaugurated on March 18, 1948.

    (3) Rajasthan Union in South-East Rajputana

    • Ten princely states, with Udaipur (also known as Mewar) being the largest, wanted to form a union.
    • An idea to merge these into Madhya Bharat was also floated but did not go through.
    • Another idea to merge these states into the much larger Udaipur was proposed by the Maharana of Udaipur, Bhupal Singh Bahadur.
    • However, this was not agreeable to the other princely states. Hence, on March 25, 1948, the nine other states came together to form the Rajasthan Union.
    • Within three days after its formation, Udaipur decided to join this union.

    (4) Greater Rajasthan

    • The four largest princely states – Jaipur, Jodhpur, Bikaner, and Jaisalmer – still remained independent.
    • The alternative, backed by Patel, was to merge all four states into the newly formed Rajasthan Union.
    • Greater Rajasthan was officially inaugurated by Patel on March 30, 1949 – the date still celebrated as Rajasthan Day.

    Modifications by the State Reorganisation Commission

    • The State Reorganisation Commission (SRC) was formed in 1953 to recommend new state boundaries to the government, in response to demands for states based on linguistic lines.
    • The SRC’s recommendations, with some modifications, were implemented in the State Reorganisation Act of November 1, 1956.
    • For Rajasthan, this brought some minor changes, including the integration of Ajmer as a district within Rajasthan, given its linguistic, cultural, and geographical links to the state.
    • Abu Road Taluk, a taluk of the Sirohi district of southern Rajasthan, was also integrated into Rajasthan after being sliced and included in the Bombay State.
    • The enclave of Sunel in Rajasthan’s southeastern edge was received from Madhya Pradesh in exchange for the enclave of Sironj, due to administrative reasons.

    Conclusion

    • Overall, the state of Rajasthan was created through a complex process of merger and integration of various princely states and chiefships.
    • Today, Rajasthan is the largest state in India in terms of land area, covering 342,239 square kilometers, and is known for its rich cultural heritage, majestic forts and palaces, vibrant festivals, and diverse cuisine that attract visitors from all over the world.

     

  • Vaikom: A Symbol of Social Justice and Eradication of Caste Barriers

    Vaikom

    Central Idea

    • Vaikom is a town in Kerala, India, that became a symbol of social justice due to the temple entry movement launched in 1924, aiming to end the prohibition imposed on backward communities in using the roads around the Vaikom Mahadeva temple. The Kerala government has organized various cultural events to commemorate the movement and its significance in the state’s history. Tamil Nadu also observes the occasion, as announced by Chief Minister M.K. Stalin, recognizing the role of Tamil leaders like Periyar E.V. Ramasamy in the movement’s success.

    Vaikom

    All you need to know about Vaikom Satyagraha

    1. Objective:
    • The primary goal was to end the prohibition on backward communities from using the roads surrounding the Vaikom Mahadeva temple, which symbolized the caste-based discrimination prevalent in society.
    • The movement sought to create a more inclusive society where people from all castes could access public spaces and religious sites without discrimination.
    1. Leaders:
    • Kerala:K. Madhavan, K.P. Kesava Menon, and George Joseph were prominent leaders from Kerala who initiated and guided the movement.
    • Tamilnadu: Periyar E.V. Ramasamy, then president of the Tamil Nadu Congress, played a crucial role in sustaining the movement and leading it to success.
    • Mahatma Gandhi: Mahatma Gandhi advised the movement leaders and helped in negotiating between the government, protesters, and orthodox Hindus.
    1. Significance:
    • Social equality and justice: The Vaikom Satyagraha was a groundbreaking non-violent protest that fought for social equality and justice, challenging the caste system in India.
    • Temple entry: The movement’s success paved the way for the temple entry proclamation of Kerala in 1936, which granted lower caste individuals the right to enter temples.
    • Fight against caste barriers: The Vaikom Satyagraha remains a symbol of the fight against caste barriers in India and the struggle for social justice.
    1. Challenges and Hurdles:
    • The movement faced repressive action from the government and the administration, with many protesters and leaders arrested during the course of the protest.
    • Orthodox Hindu traditionalists organized counter rallies marked by violence, aiming to suppress the movement and maintain the status quo.
    1. Outcome and Legacy:
    • The movement spanned 603 days, witnessing many significant events.
    • The Travancore princely state government eventually granted access to three of the four streets around the Vaikom temple, signaling the end of the protest.
    • The Vaikom Satyagraha continues to inspire the fight for equality and justice in India, serving as a reminder of the importance of challenging caste-based discrimination.

    Vaikom

    Periyar’s Role and the Movement’s Progress

    • Periyar E.V. Ramasamy played a significant role in leading the protest, earning him the title Vaikom Veerar (Hero of Vaikom).
    • The movement was marked by day-to-day protests, arrests, inquiries, jail terms, and agitations.
    • People from various communities participated in the movement, including the Akalis from Punjab, who traveled to Vaikom to supply food to the protesters.

    Vaikom

    Facts for prelims: Vaikom Satyagraha

    Aspect Details
    Time Period March 30, 1924 – November 23, 1925
    Objective End caste-based discrimination; Allow backward communities access to roads around Vaikom Mahadeva temple
    Key Leaders T.K. Madhavan, K.P. Kesava Menon, George Joseph, Periyar E.V. Ramasamy, Mahatma Gandhi
    Significance Paved the way for temple entry proclamation of Kerala in 1936; Symbol of fight against caste barriers
    Challenges and Hurdles Repressive action from government and administration; Opposition from orthodox Hindu traditionalists
    Outcome and Legacy Access granted to three of the four streets around the Vaikom temple; Inspired continued fight for equality
    Commemoration Cultural events organized by the Kerala government; Observations in Tamil Nadu to recognize Tamil leaders’ role

     Conclusion

    • Vaikom is not just a name of a town but a symbol of social justice and the eradication of caste barriers. It is a significant part of the history of the social justice movement in India and continues to inspire the fight for equality and justice.

  • The Contested Legacy of Tipu Sultan and the Politicization of Historical Scholarship

    Tipu Sultan

    Central Idea

    • Tipu Sultan, a historical figure who continues to fascinate people even today, had a powerful hold on the imaginations of the British during his reign. His afterlife in India has been more mixed, with conflicting views and interpretations from different communities and stakeholders. However, in the currently overheated State of Karnataka, the province of the historian has severely shrunk, yielding place to politicians and religious heads who now adjudicate historical truth.

    Who was Tipu Sultan?

    • Tipu was the son of Haider Ali, a professional soldier who climbed the ranks in the army of the Wodeyar king of Mysore, and ultimately took power in 1761.
    • Tipu was born in 1750 and, as a 17-year-old, fought in the first Anglo-Mysore War (1767-69) and subsequently, against the Marathas and in the Second Anglo-Mysore War (1780-84).
    • Haider died while this war was on, and Tipu succeeded him in 1782

    Tipu Sultan’s portrayal in England

    • During his reign, Tipu Sultan was feared and envied by the British, who portrayed him as a formidable foe and used him as a metaphor in multiple art objects, skits, and plays.
    • The pictorial versions of his defeat and death satisfied a very British need, asserting a badly dented British valour following decades of Mysore opposition to easy conquest.

    Tipu Sultan’s afterlife in India

    • Contested legacy: In 19th century Mysore, Tipu was admired for his firm stand against the British and for his efforts to prohibit the use of alcohol and drugs. However, in Karnataka today, the only story that can be told about Tipu is of his villainy and his opposition to Kannada and Hindus (and some Christians) alike.
    • Politicization and suppression of viewpoints: The politicization of historical scholarship has resulted in conflicting interpretations and the suppression of certain viewpoints.

    Admiration for Tipu Sultan

    • Resistance against British colonialism: Tipu Sultan was known for his resistance against British colonialism and fought against the British East India Company in four Anglo-Mysore wars. He refused to accept British supremacy and formed alliances with the French to fight against them. His bravery and military tactics are admired by many.
    • Agricultural and economic reforms: Tipu implemented several agricultural and economic reforms in his kingdom, including the introduction of new crops, irrigation systems, and the construction of roads and canals. These reforms helped to improve the agricultural productivity and the overall economic condition of his kingdom.
    • Support for the arts and culture: He was a patron of the arts and culture and supported the development of literature, music, and architecture. He was known for his love for poetry and encouraged the development of the Urdu language.
    • Use of new military tactics: Tipu Sultan is credited with pioneering new military tactics, including the use of rockets and iron-cased warships. His use of rockets in particular gave him an advantage over the British, who were initially unprepared for his tactics.
    • Promotion of religious tolerance: Tipu Sultan abolished the jizya tax on non-Muslims and promoted interfaith dialogue and understanding. He had a diverse court that included Hindus, Muslims, and Christians, and he was known for his tolerance towards other religions.

    Criticism of Tipu Sultan

    • Religious policies: Tipu Sultan’s religious policies have been a subject of criticism, with some accusing him of being intolerant towards non-Muslims. He was known for his forced conversions of Hindus and Christians to Islam and the destruction of temples and churches. The destruction of the Sri Ranganathaswamy Temple in Srirangapatna, which is said to be carried out on Tipu Sultan’s orders.
    • Treatment of prisoners of war: Tipu Sultan has been criticized for his treatment of prisoners of war, especially during the Third Anglo-Mysore war when he ordered the execution of several British prisoners.
    • Oppression of certain communities: Tipu Sultan’s oppression of certain communities, including the Kodava people of Coorg and the Nairs of Kerala, has been a subject of criticism. He imposed heavy taxes on these communities and forced them to convert to Islam.
    • Suppression of dissent: Tipu Sultan is known to have punished those who spoke out against his rule, including writers and poets. One example of this is the punishment of the poet Diwan Kurnool Srinivas, who was imprisoned and tortured for writing a satirical poem about Tipu Sultan’s rule.

    Facts for Prelims

    • Tipu Sultan had alliances with the French and Ottoman empires, and he had diplomatic relations with the United States.
    • He was also a supporter of the French Revolution and sent a delegation to Paris to learn about the principles of the revolution.
    • Tipu Sultan’s kingdom of Mysore was one of the few Indian states to have a coinage system independent of the Mughal Empire.
    • He was interested in science and technology, and he established a library and a centre for scientific research in his palace.
    • He is credited with introducing new crops and plants to his kingdom, such as the silk worm and the sandalwood tree.
    • Tipu Sultan was a polyglot and could speak Kannada, Persian, Arabic, and Urdu fluently.
    • Tipu Sultan was known for his innovative military tactics, such as the use of rockets and iron-cased warships.

    Conclusion

    • The contested legacy of Tipu Sultan highlights the importance of protecting historical scholarship from politicization and using it to promote understanding and dialogue instead of being weaponized for narrow political gains. The conflicting views and interpretations of Tipu Sultan’s legacy demonstrate the need for a nuanced and multi-perspective approach to history.

     

     

  • The Decolonization Drive: Monuments of National Importance Reflects Bharat’s history

    Central Idea

    • The decolonization drive started by the present government in India to change the British mindset of those responsible for writing history books, which led to the neglect of important monuments and archaeological sites. The Economic Advisory Council’s report on Monuments of National Importance, which he sees as a significant step in the right direction for the preservation and designation of monuments that reflect Bharat’s history. There are some anomalies in the list of monuments of national importance and suggests changes in the way India looks at the preservation of monuments.

    What are the recommendations given by the report?

    • Rationalise and evolve criteria for India’s list of monuments: The report underlined the urgent need to rationalise India’s list of monuments of national importance and recommended that the ASI should evolve substantive criteria and a detailed procedure for declaring monuments to be of national importance.
    • Book of detailed information: ASI should publish a book of notifications with detailed information about each MNI’s provenance, hand over protection and upkeep of monuments of local importance to respective states and denotify to the extent possible, all standalone antiquities like cannons and statues.
    • Funds: Allocation of funds for the preservation of MNI should be increased and ASI should retain the proceeds generated from revenue streams like tickets, events, fees and other sources.

    Neglect of Monuments and Archaeological Sites in Post-Independence India

    • Inadequate efforts: After India’s independence, little effort was made to correct the British mindset of those responsible for writing history books, which resulted in the neglect of monuments and archaeological sites.
    • British view of India: History books continued to teach the history of India’s defeats and its enemies’ victories, which perpetuated the British view of India.

    The Decolonization Drive under the present Government

    • National Heroes: The present government led by PM Modi started the decolonisation drive to bring out the sagas of King Suheldev, Rani Durgavati, and Lachit Barphukan, among others.
    • For example: The government highlighted the story of the founder-king of Delhi, Anangpal Tomar, and declared the neglected Anang Tal as a monument of national importance.
    • Names, sites, insignia of national importance: The government also held national and international events at the Sindhu-Saraswati site of Dholavira and unveiled a new Shivaji-era inspired naval insignia.

    Significance of this Report

    • The Economic Advisory Council’s report on Monuments of National Importance is a significant step in the right direction.
    • The report will bring a whiff of fresh thinking in the direction of preserving and designating monuments that reflect Bharat’s history.
    • All the recommendations made by the report can be implemented without amending the Ancient Monuments and Archaeological Sites and Remains Act and need only executive orders.

    Anomalies in the List of Monuments of National Importance

    • There are some anomalies in the list of monuments of national importance.
    • There is not a single monument connected with the struggles of Dalits and B R Ambedkar’s life that has been declared a national monument.
    • Some monuments, like Tota-Maina ki Qabar and Dadi Poti ka Gumbad, have no history, and nobody knows whether they should be declared as Monuments of National Importance.
    • Therefore, all agencies working on monuments be unshackled from the British slave mindset and given into the hands of those who know their subject.

    Conclusion

    • There is hope that the Bibek Debroy-Sanjeev Sanyal report will bring a whiff of fresh thinking in the direction of preserving and designating monuments that reflect Bharat’s history. There is the need for an Archaeological Foundation to preserve the civilizational and revolutionary monuments of India.

    Mains Question

    Q. Discuss the recommendations given by the Economic Advisory Council’s report on Monuments of National Importance and its significance in preserving and designating monuments that reflect Bharat’s history.

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  • Antiquities abroad: What Indian, international laws say

    antiq

    Central idea: Indian authorities are pushing for restitution of stolen antiquities and ancient religious artefacts.

    What is an antiquity?

    • An antiquity is defined by the Antiquities and Art Treasures Act, 1972 as-
    1. Any coin, sculpture, painting, epigraph or other work of art or craftsmanship;
    2. Any article, object or thing detached from a building or cave;
    3. Any article, object or thing illustrative of science, art, crafts, literature, religion, customs, morals or politics in bygone ages;
    4. Any article, object or thing of historical interest that has been in existence for not less than one hundred years.
    • For manuscripts, records or other documents of scientific, historical, literary or aesthetic value, this duration is not less than seventy-five years.

    What do international conventions say?

    • The UNESCO 1970 Convention on the Means of Prohibiting and Preventing the Illicit Import, Export and Transfer of Ownership of Cultural Property defined “cultural property” as the property designated by countries having “importance for archaeology, prehistory, history, literature, art or science.”
    • The Convention further stated that “the illicit import, export and transfer of ownership of cultural property is one of the main causes of the impoverishment of the cultural heritage of the countries of origin of such property and that international co-operation constitutes one of the most efficient means of protecting each country’s cultural property.”
    • The General Assembly of the UN and the UN Security Council in 2015 and 2016 also raised concerns about the illicit international traffic of cultural items and related offenses.
    • An INTERPOL report in 2019 indicated that almost 50 years after the UNESCO convention, the illicit international traffic of cultural items and related offenses is increasingly prolific.

    What do Indian laws say?

    • In India, Item-67 of the Union List, Item-12 of the State List, and Item-40 of the Concurrent List of the Constitution deal with the country’s heritage.
    • The Antiquities (Export Control) Act was passed in April 1947 to ensure that no antiquity could be exported without a license.
    • The Ancient Monuments and Archaeological Sites and Remains Act was enacted in 1958.
    • The Antiquities and Art Treasures Act, 1972 (AATA) was implemented on April 1, 1976, after an uproar in Parliament over the theft of a bronze idol from Chamba and some important sandstone idols from other places.
    • Under the AATA, it is not lawful for any person other than the Central Government or any authorized agency to export any antiquity or art treasure, and no person shall carry on the business of selling or offering to sell any antiquity except under and in accordance with the terms and conditions of a license granted by the Archaeological Survey of India (ASI).

    What is the provenance of an antiquity?

    • Provenance includes the list of all owners from the time the object left its maker’s possession to the time it was acquired by the current owner.

    How is ownership proved?

    • The requesting party needs to furnish, at its expense, the documentation and other evidence necessary to establish its claim for recovery and return, according to the UNESCO 1970 declaration.
    • In India, the first thing in order to prove ownership is the complaint (FIR) filed with the police. In many cases, there is no FIR for missing antiquities.
    • However, other proof such as details mentioned by reputed scholars in research papers can also be helpful.

    How to check for fake antiquities?

    • Every person who owns, controls or is in possession of any antiquity shall register such antiquity before the registering officer and obtain a certificate in token of such registration under section 14(3) of the AATA.
    • The National Mission on Monuments and Antiquities, launched in March 2007, has registered
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  • Who were Alluri Sitharama Raju and Komaram Bheem?

    raju

    A Telugu movie with its story and characters rooted in the lives of Indian freedom fighters Alluri Sitharama Raju and Komaram Bheem is garnering attention on the global stage.

    Who was Alluri Sitharama Raju?

    • Raju is believed to have been born in Andhra Pradesh in 1897 or 1898.
    • He is said to have become a sanyasi at the age of 18 and gained a mystical aura among the hill and tribal peoples with his austerity, knowledge of astrology and medicine, and his ability to tame wild animals.
    • At a very young age, Raju channelled the discontent of the hill people in Ganjam, Visakhapatnam, and Godavari into an effective guerrilla resistance against the British.

    Advent into revolutionary activities

    • Colonial rule threatened the tribals’ traditional podu (shifting) cultivation, as the government sought to secure forest lands.
    • The Forest Act of 1882 banned the collection of minor forest produce such as roots and leaves, and tribal people were forced into labour by the colonial government.
    • While the tribals were subjected to exploitation by muttadars, village headmen commissioned by the colonial government to extract rent, the new laws and systems threatened their way of life itself.
    • Strong anti-government sentiment, shared by the muttadars who were aggrieved by the curtailment of their powers by the British, exploded into armed resistance in August 1922.

    Contribution to freedom struggle

    • The Rampa or Manyam Rebellion continued in the form of a guerrilla war until May 1924, when Raju, the charismatic ‘Manyam Veerudu’ or Hero of Jungle, was finally captured and executed.
    • The Rampa Rebellion coincided with Mahatma Gandhi’s Non-Cooperation Movement.
    • Raju often talked of the greatness of Mahatma Gandhi, said he was inspired by the Non-Cooperation Movement, and persuaded people to wear khadi and give up drinking.
    • But at the same time, he asserted that India could be liberated only by the use of force, not non-violence.

    Who was Alluri Sitharama Raju?

    • Raju is believed to have been born in Andhra Pradesh in 1897 or 1898.
    • He is said to have become a sanyasi at the age of 18 and gained a mystical aura among the hill and tribal peoples with his austerity, knowledge of astrology and medicine, and his ability to tame wild animals.
    • At a very young age, Raju channelled the discontent of the hill people in Ganjam, Visakhapatnam, and Godavari into an effective guerrilla resistance against the British.

    Advent into revolutionary activities

    • Colonial rule threatened the tribals’ traditional podu (shifting) cultivation, as the government sought to secure forest lands.
    • The Forest Act of 1882 banned the collection of minor forest produce such as roots and leaves, and tribal people were forced into labour by the colonial government.
    • While the tribals were subjected to exploitation by muttadars, village headmen commissioned by the colonial government to extract rent, the new laws and systems threatened their way of life itself.
    • Strong anti-government sentiment, shared by the muttadars who were aggrieved by the curtailment of their powers by the British, exploded into armed resistance in August 1922.

    Contribution to freedom struggle

    • The Rampa or Manyam Rebellion continued in the form of a guerrilla war until May 1924, when Raju, the charismatic ‘Manyam Veerudu’ or Hero of Jungle, was finally captured and executed.
    • The Rampa Rebellion coincided with Mahatma Gandhi’s Non-Cooperation Movement.
    • Raju often talked of the greatness of Mahatma Gandhi, said he was inspired by the Non-Cooperation Movement, and persuaded people to wear khadi and give up drinking.
    • But at the same time, he asserted that India could be liberated only by the use of force, not non-violence.

    And who was Komaram Bheem?

    • Komram Bheem was born in the Gond tribal community at Sankepally village in Komarambheem District, which was renamed after him in 2016.
    • Bheem’s family’s land was occupied by a jagirdar who was an informer of the Nizam, which led to him killing the jagirdar in a fit of rage.
    • To avoid authorities, he went to Assam and worked as a labourer in coffee and tea plantations for five years.
    • Despite being illiterate, Bheem learned to read and write and became aware of movements like Birsa Munda’s.

    Resistance against the Nizam government

    • The Nizam government collected taxes in the name of “Bambram” and “Dupapetti” from people grazing cattle and collecting firewood for cooking.
    • Bheem spread the message of “Jal, Jangal, Zameen” among tribal people in opposition to this tax collection.
    • He trained tribal people to fight with weapons, and villages in Adilabad were ready with the help of a guerrilla army composed of Gond and Koya communities’ men.

    Death and legacy

    • Despite their efforts, Nizam’s army overwhelmed the tribal resistance.
    • Bheem died at their hands in the Jodeghat forest.
    • Bheem’s message of “Jal, Jangal, Zameen” has become a clarion call for indigenous people’s rights to natural resources, used in many parts of India to date.
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  • Women’s Role In Constitution Building

    Women

    Central idea

    • The process of drafting our Constitution during Partition and after a long period of colonization was a magnificent and dynamic process. Despite being part of the Assembly, voices and contributions of women have been neglected and overshadowed. The riveting work by Achyut Chetan,” The Founding Mothers of the Republic” published by Cambridge University Press in 2022 serves as a means of rectifying this historical omission and giving due credit to the women who played a crucial role in shaping India’s democracy.

    Women

    Women In constitutional Assembly

    • When the Constitution was completed, there were 11 women members of the Constituent Assembly who signed onto it.
    • These drafters were G Durgabai, Ammu Swaminathan, Amrit Kaur, Dakshayani Velayudhan, Hansa Mehta, Renuka Ray, Sucheta Kripalani, Purnima Banerjee, Begum Qudsiya Aizaz Rasul, Kamala Chaudhri and Annie Mascarene.
    • The Constituent Assembly first met on December 11, 1946 and had 169 sessions before all its members signed the document on January 24, 1950

    How do we know what happened in the Constituent Assembly?

    • Constituent Assembly Debates (CAD) is the only source: A rich but by no means the only source is the 12 volumes of the Constituent Assembly Debates (CAD), consisting of speeches made by members and the amendments to the draft articles.
    • CAD misses no. of reports and notes pf various committes: However, what the CAD does not have are the reports and notes of the various committees of the CA.
    • For instance: Much groundbreaking work was done in the Advisory Committee (chaired by Vallabhbhai Patel), which in turn had two sub-committees the Fundamental Rights Sub Committee and the Minorities Sub-Committee.

    Women

    Role of Women in the constituent assembly

    • Hansa Mehta and Amrit kaur: Hansa Mehta and Amrit Kaur were on the Advisory Committee, with both being members of the Fundamental Rights Sub Committee and Kaur serving also on the Minorities Sub-Committee.
    • G Durgabai: G Durgabai occupied effective positions on two important committees on procedural affairs The Steering Committee and the Rules Committee.
    • Women were highly active: Women members were present and highly active on almost all significant committees and subcommittees.
    • Women members often faced disrespect and discrimination: For instance, Renuka Ray opposed the clause on the Right to Property which put the compensation given within the purview of courts. During the debates on the floor of the Assembly too she was constantly interrupted and heckled even by the men of the eminence and tried to deride their amendments
    • Women members made their opinions known and stood firm: In the settings of the committees they wrote notes of dissent, Amrit Kaur and Hansa Mehta wrote notes of dissent against decisions that relegated the uniform civil code to the non-justiciable rights, allowed the state to impose conscription for compulsory military service, at each stage when the committees made their official recommendations to the higher bodies of the Assembly

    Women

    For Instance: Views of Dakshayani Velayudhan on reservation

    • Dakshayani Velayudhan, the only woman member from the Scheduled Castes communities, argued against reservations.
    • She refused by saying “to believe that 70 million Harijans are to be considered as a minority and argued that reservations would not be in the best interests of them.
    • She also argued that “the working of the Constitution will depend upon how the people will conduct themselves in the future, not on the actual execution of the law. When this Constitution is put into practice, what we want is not to punish the people for acting against the law, but for the state to take on the task of educating citizens for a transformation.”

    The present status of Women representation in politics worldwide

    • Representative governments increased but women count remains low: According to UN Women, as of September 2022, there were 30 women serving as elected heads of state and/or of government in 28 countries (out of a total of 193 UN member states).
    • Dichotomy in active participation: There is the dichotomy between the rapid increase of women’s participation as voters in elections and other political activities, and the slow rise of female representation in Parliament.
    • Global average women representation: As of May 2022, the global average of female representation in national parliaments was 26.2 percent.
    • Above average representation: The Americas, Europe, and Sub-Saharan Africa have women’s representation above the global average;
    • Below average representation: Asia, the Pacific region, and the Middle East and Northern Africa (MENA) region, are below average.
    • Varied representation within Asian countries:
    • The South Asian countries faring worse than the others.
    • IPU data of May 2022 showed that women’s representation in Nepal, for example, was 34 percent, in Bangladesh 21 percent, in Pakistan 20 percent, in Bhutan 17 percent and in Sri Lanka 5 percent.
    • For India, women’s representation in the Lok Sabha (the Lower House) has remained slightly below 15 percent.
    • The study does not include Afghanistan, but World Bank data of 2021 stated that female representation in the country’s last parliament was 27 percent.

    Women

    Conclusion

    • As we approach 75 years of our Constitution, it’s time for scholars, teachers, students, lawyers, judges and all others who engage with our constitution-making efforts to look to sources that tell a more complete story of our drafters. The quiet women and the more visible men should both be recalled, for their roles and their contributions. That would be an accurate telling of how our founding document came to be.

    Mains Question

    Q. The role of women in constitution making has often been neglected. In light of this illustrate the participation of women during India’s constitution making process.

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  • Tipu Sultan’s Contested Legacy

    tipu

    Central idea: The article examines the controversial nature of Tipu Sultan’s legacy and the differing opinions about his reign and his place in Indian history. It discusses the contrasting views of Tipu Sultan as a hero and patriot who fought against British colonialism, or as a tyrant who persecuted Hindus and Christians.

    Rise of Tipu Sultan

    • Tipu Sultan was born on November 10, 1750, in Devanahalli, present-day Bangalore.
    • His father was Hyder Ali, who rose through the ranks of the army of the Wodeyars, the Hindu rulers of Mysore.

    Rise to power

    • Hyder Ali seized power from the Wodeyars in 1761 and ruled for 20 years, a period in which the kingdom of Mysore had slowly expanded by capturing disputed areas at its borders.
    • During this time, Tipu was educated in both matters of statecraft and warcraft, participating in his first battle at the age of only 15.
    • When Hyder Ali died in 1782, Tipu’s primary motivation was to consolidate the territory he had inherited from his father.
    • Specifically, the rebellious provinces of Malabar, Kodagu, and Bednur, were crucial to Mysore’s strategic and economic interests.
    • His rule in these areas is what is often cited as proof of his bigotry and authoritarianism.

    Contribution to freedom struggle

    • In the course of India’s freedom struggle, Tipu Sultan became a symbol of resistance against British rule.
    • His death while defending his fortress of Srirangaptna against British armies in 1799 was valorised as the ultimate sacrifice for the motherland.

    Reforms carried out by Tipu

    Administrative reforms

    • Tipu Sultan also pioneered administrative and economic reforms.
    • He introduced new coins, started a new land revenue system in Mysore, as well as introduced sericulture or silkworm cultivation, which continues to employ many Kannadigas to date.
    • Furthermore, some claim that upon hearing of the plight of lower caste women who were not allowed to wear blouses, Tipu personally supplied them with cloth.

    Modernization of weaponry: Advent of Rockets

    tipu

    • Tipu is credited for the introduction of iron-cased rockets in warfare.
    • While rocket-like weapons had previously been used in War, Tipu’s army used what can be termed as the first modern war rockets in the Anglo-Mysore Wars.
    • These rockets were used to devastating effects against much larger British armies, driving them to panic and disarray.
    • The British used Tipu’s models for their own rockets, which would go on to play an important role in the Napoleonic Wars.

    Scientific temper

    tipu

    • Tipu’s fascination with European culture was a result of what he saw while fighting Europeans.
    • Tipu wanted Mysore to be a modern rival of the European powers and made investments in technology accordingly.

    Why is Tipu branded as a tyrant?

    • Warfare in Tipu’s time was brutal and those who rebelled were dealt with an iron fist. It was common practice to set strong examples to forestall future opposition.
    • The punishments Tipu applied to rebels or conspirators included forced conversion and the transfer of people from their home territories to Mysore.
    • The forced removals occurred from both Kodagu and Malabar, the former as a response to continued resistance against Mysore rule– as a result of their resistance and perceived treachery in the Anglo-Mysore Wars.
    • The right’s narrative of Tipu’s bigotry emphasizes Tipu’s militarism as well as his perceived attacks on “Hindu” rulers and subjects.

    Historian’s justification of Tipu’s actions

    • Tipu’s actions are questionable by today’s standards, they were commonplace in the 18th century among rulers of all faiths.
    • He was a tyrant, but his motivations were not necessarily religious zealotry.
    • Rather, he was a pragmatist who ruled within the accepted conventions of kingship and warfare at the time.
    • He undoubtedly ordered forced conversions in areas he annexed, Tipu also patronized various temples and Hindu shrines, including the Sri Ranganatha temple at Srirangapatna and the Math in Sringeri.
    • Both these actions were to solidify his position as a ruler — the former to crush dissidents and the latter to gain legitimacy among his largely Hindu subjects.

    Tipu’s legacy: looking at the past from the prism of the present

    • Today, there has been an increased spotlight on his autocratic tendencies and brutal repression in annexed territories, with an increased emphasis on his religion.
    • Both portrayals fall short, missing the complexity of Tipu’s character and material circumstances.

     

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