GALA Karuna Mantena
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2 C. Rajagopalachari 1 An Illustrious Life Great statesman and thinker, Rajagopalachari was born in Thorapalli in the then Salem district and was educated in Central College, Bangalore and Presidency College, Madras. Chakravarthi Rajagopalachari (10 December 1878 - 25 December 1972), informally called Rajaji or C.R., was an eminent lawyer, independence activist, politician, writer, statesman and leader of the Indian National Congress who served as the last Governor General of India. He served as the Chief Minister or Premier of the Madras Presidency, Governor of West Bengal, Minister for Home Affairs of the Indian Union and Chief Minister of Madras state. He was the founder of the Swatantra Party and the first recipient of India’s highest civilian award, the Bharat Ratna. Rajaji vehemently opposed the usage of nuclear weapons and was a proponent of world peace and disarmament. He was also nicknamed the Mango of Salem. In 1900 he started a prosperous legal practise. He entered politics and was a member and later President of Salem municipality. He joined the Indian National Congress and participated in the agitations against the Rowlatt Act, the Non-cooperation Movement, the Vaikom Satyagraha and the Civil Disobedience Movement. In 1930, he led the Vedaranyam Salt Satyagraha in response to the Dandi March and courted imprisonment. In 1937, Rajaji was elected Chief Minister or Premier An Illustrious Life 3 of Madras Presidency and served till 1940, when he resigned due to Britain’s declaration of war against Germany. He advocated cooperation over Britain’s war effort and opposed the Quit India Movement. He favoured talks with Jinnah and the Muslim League and proposed what later came to be known as the “C. -
Poona Pact - 1932 [Modern Indian History Notes for UPSC]
NCERT Notes: Poona Pact - 1932 [Modern Indian History Notes For UPSC] The Poona Pact is an agreement between M K Gandhi and B R Ambedkar signed in the th Yerwada Central Jail, Poona on September 24 , 1932 on behalf of the depressed class for the reservation of the electoral seats in the Legislature of the British Government. This is an important topic for the UPSC Exam and these notes will also be useful for other competitive exams like bank exams, SSC, state civil services exams and so on. This Pact ended the fast that Gandhi had undertaken in the jail to protest against British Prime Minister Ramsay Macdonald’s award of a separate electorate to the Depressed Classes. Candidates can also download Poona Pact 1932 notes PDF from the link provided below. Poona Pact - Important Facts ● Dr Ambedkar was in favour of a separate electorate for the Depressed Classes and this was laid down by him in the First Round Table Conference. He was representing the Depressed Classes in the conference. ● Gandhi was against this idea and when PM Macdonald decided to grant communal awards to minorities and the Depressed Classes, he undertook a fast whilst in jail in Poona. ● Due to public pressure to end the fast unto death, Dr Ambedkar and Gandhi made the Poona Pact which laid down reserved seats for the Depressed Classes in the provincial legislatures for which elections would be through joint electorates. ● Gandhi was against this idea because he did not want to view the untouchables as being outside the folds of Hinduism. -
The Socio-Economic Underpinnings of Vaikam Sathyagraha in Travancore
© 2019 JETIR June 2019, Volume 6, Issue 6 www.jetir.org (ISSN-2349-5162) Colonialism, Social Reform and Social Change : The Socio-Economic underpinnings of Vaikam Sathyagraha in Travancore Dr. Subhash. S Asst. Professor Department of History Government College , Nedumangadu Thiruvanathapuram, Kerala. Abstract Vaikam Sathyagraha was a notable historical event in the history of Travancore. It was a part of antiuntouchability agitation initiated by Indian National Congress in 1924. In Travancore the Sathyagraha was led by T.K.Madhavan. Various historical factors influenced the Sathyagraha. The social structure of Travancore was organised on the basis of cast prejudices and obnoxious caste practices. The feudal economic system emerged in the medieval period was the base of such a society. The colonial penetration and the expansion of capitalism destroyed feudalism in Travancore. The change in the structure of economy naturally changed the social structure. It was in this context so many social and political movements emerged in Travancore. One of the most important social movements was Vaikam Sathyagraha. The British introduced free trade and plantations in Travancore by the second half of nineteenth century. Though it helped the British Government to exploit the economy of Travancore, it gave employment opportunity to so many people who belonged to Avarna caste. More over lower castes like the Ezhavas,Shannars etc. economically empowered through trade and commerce during this period. These economically empowered people were denied of basic rights like education, mobility, employment in public service etc. So they started social movements. A number of social movements emerged in Travancore in the nineteenth century and the first half of twentieth century. -
AMBEDKAR and the POONA PACT Relevant For: Null | Topic: National Movement (1919-1939) Era of Mass Nationalism
Source : www.thehindu.com Date : 2020-04-14 AMBEDKAR AND THE POONA PACT Relevant for: null | Topic: National Movement (1919-1939) Era of Mass Nationalism In late September 1932, B.R. Ambedkar negotiated the Poona Pact with Mahatma Gandhi. The background to the Poona Pact was the Communal Award of August 1932, which, among other things, reserved 71 seats in the central legislature for the depressed classes. Gandhi, who was opposed to the Communal Award, saw it as a British attempt to split Hindus, and began a fast unto death to have it repealed. In a settlement negotiated with Gandhi, Ambedkar agreed for depressed class candidates to be elected by a joint electorate. However, on his insistence, slightly over twice as many seats (147) were reserved for the depressed classes in the legislature than what had been allotted under the Communal Award. In addition, the Poona Pact assured a fair representation of the depressed classes in the public services while earmarking a portion of the educational grant for their uplift. The Poona Pact was an emphatic acceptance by upper-class Hindus that the depressed classes constituted the most discriminated sections of Hindu society. It was also conceded that something concrete had to be done to give them a political voice as well as a leg-up to lift them from a backwardness they could not otherwise overcome. The concessions agreed to in the Poona Pact were precursors to the world’s largest affirmative programme launched much later in independent India. A slew of measures were initiated later to uplift Scheduled Castes and Scheduled Tribes. -
Ghaffar Khan and Jawaharlal Nehru
HISTORY CHAPTER 2 Nationalism In India PART Iii Presented by Mrs. R. Diana Sekar Towards Civil Disobedience In February 1922, Mahatma Gandhi decided to withdraw the Non- Cooperation Movement. He felt the movement was turning violent in many places and satyagrahis needed to be properly trained before they would be ready for mass struggles. Within the Congress, some leaders were by now tired of mass struggles and wanted to participate in elections to the provincial councils that had been set up by the Government of India Act of 1919. They felt that it was important to oppose British policies within the councils, argue for reform and also demonstrate that these councils were not truly democratic. Motilal Nehru & C. R. Das C. R. Das and Motilal Nehru formed the Swaraj Party within the Congress to argue for a return to council politics. But younger leaders like Jawaharlal Nehru and Subhas Chandra Bose pressed for more radical mass agitation and for full Jawaharlal Nehru & Subhas independence. Chandra Bose two factors again shaped Indian politics The new Tory The effect of the government in Britain worldwide constituted a Statutory economic Commission under Sir depression. John Simon. Price fall The first was the effect of the worldwide economic depression. Agricultural prices began to fall from 1926 and collapsed after 1930. As the demand for agricultural goods fell and exports declined, peasants found it difficult to sell their harvests and pay their revenue. By 1930, the countryside was difficult to in turmoil. sell their harvests Against this background the new Tory government in Britain constituted a Statutory Commission under Sir John Simon. -
Recasting Caste: Histories of Dalit Transnationalism and the Internationalization of Caste Discrimination
Recasting Caste: Histories of Dalit Transnationalism and the Internationalization of Caste Discrimination by Purvi Mehta A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (Anthropology and History) in the University of Michigan 2013 Doctoral Committee: Associate Professor Farina Mir, Chair Professor Pamela Ballinger Emeritus Professor David W. Cohen Associate Professor Matthew Hull Professor Mrinalini Sinha Dedication For my sister, Prapti Mehta ii Acknowledgements I thank the dalit activists that generously shared their work with me. These activists – including those at the National Campaign for Dalit Human Rights, Navsarjan Trust, and the National Federation of Dalit Women – gave time and energy to support me and my research in India. Thank you. The research for this dissertation was conducting with funding from Rackham Graduate School, the Eisenberg Center for Historical Studies, the Institute for Research on Women and Gender, the Center for Comparative and International Studies, and the Nonprofit and Public Management Center. I thank these institutions for their support. I thank my dissertation committee at the University of Michigan for their years of guidance. My adviser, Farina Mir, supported every step of the process leading up to and including this dissertation. I thank her for her years of dedication and mentorship. Pamela Ballinger, David Cohen, Fernando Coronil, Matthew Hull, and Mrinalini Sinha posed challenging questions, offered analytical and conceptual clarity, and encouraged me to find my voice. I thank them for their intellectual generosity and commitment to me and my project. Diana Denney, Kathleen King, and Lorna Altstetter helped me navigate through graduate training. -
Fuzzy and Neutrosophic Analysis of Periyar's Views
FUZZY AND NEUTROSOPHIC ANALYSIS OF PERIYAR’S VIEWS ON UNTOUCHABILITY W. B. Vasantha Kandasamy Florentin Smarandache K. Kandasamy Translation of the speeches and writings of Periyar from Tamil by Meena Kandasamy November 2005 FUZZY AND NEUTROSOPHIC ANALYSIS OF PERIYAR’S VIEWS ON UNTOUCHABILITY W. B. Vasantha Kandasamy e-mail: [email protected] web: http://mat.iitm.ac.in/~wbv Florentin Smarandache e-mail: [email protected] K. Kandasamy e-mail: [email protected] Translation of the speeches and writings of Periyar from Tamil by Meena Kandasamy November 2005 2 Dedicated to Periyar CONTENTS Preface 5 Chapter One BASIC NOTION OF FCMs, FRMs, NCMs AND NRMS 1.1 Definition of Fuzzy Cognitive Maps 9 1.2 Fuzzy Cognitive Maps – Properties and Models 13 1.3 Fuzzy Relational Maps 18 1.4 An Introduction to Neutrosophy and some Neutrosophic algebraic structures 22 1.5 Neutrosophic Cognitive Maps 27 1.6 Neutrosophic Relational Maps — Definition with Examples 31 Chapter Two UNTOUCHABILITY: PERIYAR’S VIEW AND PRESENT DAY SITUATION A FUZZY AND NEUTROSOPHIC ANALYSIS 2.1 Analysis of untouchability due to Hindu religion using FCMs and NCMs 43 2.2 Analysis of discrimination faced by Dalits/ Sudras in the field of education as untouchables using FCMs and NCMs 58 2.3 Social inequality faced by Dalits and some of the most backward classes - an analysis using FCM and NCM 66 4 2.4 Problems faced by Dalits in the political arena due to discrimination – a FCM and NCM analysis 75 2.5 Study of Economic Status of Dalits due to untouchability using fuzzy and neutrosophic -
Temple Entry Movement for Depressed Class in South Travancore [Kanyakumari] Prathika
Prathika. S al. International Journal of Institutional & Industrial Research ISSN: 2456-1274, Vol. 3, Issue 1, Jan-April 2018, pp.4-7 Temple Entry Movement for Depressed Class in South Travancore [Kanyakumari] Prathika. S Ph.D. Research Scholar, Department of History and Research Centre, S.T. Hindu College, Nagercoil 629002. Abstract: The four Tamil speaking taluks of Kanyakumari Dist viz;Agasteeswaram, Thovalai, Kalkulam and Vilavancode consisted the erst while South Tavancore. Among the various religions, Hinduism is the predominant one constituting about two third of the total population. The important Hindu temples found in Kanyakumari District are at Kanyakumari, Suchindrum, Kumarakoil,Nagercoil, Thiruvattar and Padmanabhapuram. The village God like Madan,Isakki, Sasta are worshipped by the Hindus. The people of South Travancore segregated and lived on the basis of caste. The whole population could be classified as Avarnas or Caste Hindus and Savarnas or non-caste people. The Savarnas such as Brahmins, Kshatriyas, Vaishyas, and Sudras who enjoyed special powers and privileges of wealth constituted the higher castes. The Avarnas viz the Nadars, Ezhavas, Mukkuvas, Sambavars, Pulayas and numerous hill tribes were considered as the polluting castes and were looked down on and had to perform various services for the Savarnas . Avarnas were not allowed in public places, temples, and the temple roads also. Low caste people or Avarnas were considered as untouchable people. Untouchability, one of the major debilities prevailed among the lower order of the society in South Travancore caused an indelible impact on the society. Keywords: Temple Entry Movement, Depressed Class, Kanyakumari reformers against that oppressive activities. -
Preliminary Pages.Qxd
State Formation and Radical Democracy in India State Formation and Radical Democracy in India analyses one of the most important cases of developmental change in the twentieth century, namely, Kerala in southern India, and asks whether insurgency among the marginalized poor can use formal representative democracy to create better life chances. Going back to pre-independence, colonial India, Manali Desai takes a long historical view of Kerala and compares it with the state of West Bengal, which like Kerala has been ruled by leftists but has not experienced the same degree of success in raising equal access to welfare, literacy and basic subsistence. This comparison brings historical state legacies, as well as the role of left party formation and its mode of insertion in civil society to the fore, raising the question of what kinds of parties can effect the most substantive anti-poverty reforms within a vibrant democracy. This book offers a new, historically based explanation for Kerala’s post- independence political and economic direction, drawing on several comparative cases to formulate a substantive theory as to why Kerala has succeeded in spite of the widespread assumption that the Indian state has largely failed. Drawing conclusions that offer a divergence from the prevalent wisdoms in the field, this book will appeal to a wide audience of historians and political scientists, as well as non-governmental activists, policy-makers, and those interested in Asian politics and history. Manali Desai is Lecturer in the Department of Sociology, University of Kent, UK. Asia’s Transformations Edited by Mark Selden Binghamton and Cornell Universities, USA The books in this series explore the political, social, economic and cultural consequences of Asia’s transformations in the twentieth and twenty-first centuries. -
Chapter - Vi 0 0 0 0 0 121
0 0 0 10 0 0 0 0 0 0 Wf 0 0 0 0 0 0 0 0 0 0 0 10 1 0 0 0 0 0 0 CHAPTER - VI 0 0 0 0 0 121 CHAPTER - Vi EPILOGUE Gandhiji was a great thinker. His thoughts were not confirmed to one aspect of life, but society includes political life, religious life, political life and certain other aspects. There is no aspect of Human life which Gandhiji has not touched. Gandhian philosophy or Gandhian way of life covers almost all the aspects of human and social life. It would therefore be wrong to say that Gandhiji was not a social thinker. He was a great social thinker and his social thoughts form the treasure which even future generations shall continue to draw upon. Mahatma Gandhi was born in a small town called Porbandar on the coast line of Kathiawad on October 2, 1869. His father Shri Karamchand Gandhi was Diwan of the Ahmedabad State. His mother was a religious and devote Hindu lady who left a very serious imprint on the life of Mahatma Gandhi. At an early age of 13 years he was married to Kasturba and at the age of 18 he passed his matriculation examination. After Matriculation, Gandhiji proceeded to England to study law. When he went to England his father had gone by now. His elder brother became responsible for his education. It was misfortune that before Gandhiji could come back to India his mother was also gone and it was the rudest shock to his life. -
Cover & Contents 01.07.2019.Pmd
VOLUME40 NUMBER3&4 CombinedIssue October-December'18&January-March'19 Quarterly Journal of the Gandhi Peace Foundation VOLUME 40 ❏ NUMBER 3&4 ❏ OCTOBER’18 – MARCH’19 Editorial Team Chairperson Kumar Prashant Editors M.P. Mathai ❏ John Moolakkattu [email protected] Book Review Editor: Ram Chandra Pradhan Editorial Advisory Board Johan Galtung ❏ Rajmohan Gandhi ❏ Anthony Parel K.L. Seshagiri Rao ❏ Ramashray Roy Sulak Sivaraksa ❏ Tridip Suhrud ❏ Neera Chandoke Thomas Weber ❏ Thomas Pantham Gandhi Marg: 1957-1976 available in microform from Oxford University Microfilms, 300 North Zeeb Road, Ann Arbor, Michigan, USA; 35 Mobile Drive, Toronto, Ontario, Canada M4A1H6; University Microfilms Limited, St. John’s Road, Tyler’s Green, Penn., Buckinghamshire, England. II ISSN 0016—4437 LIBRARY OF CONGRESS CARD NO. 68-475534 New Subscription Rates (with effect from Volume 34, April-June 2012 onwards) Period Individual Institutional Individual Institutional (Inland) (foreign) Single Copy Rs. 70 Rs. 100 US $ 20 US $ 25 1 year Rs. 300 Rs. 400 US $ 60 US $ 80 2 years Rs. 550 Rs. 750 US $ 110 US $ 150 3 years Rs. 800 Rs. 1000 US $ 160 US $ 220 Life Rs. 5000 Rs. 6000 US $ 800 N.A. (including airmail charges) Remittances by bank drafts or postal or money orders only Copyright © 2018, Gandhi Marg, Gandhi Peace Foundation The views expressed and the facts stated in this journal, which is published once in every three months, are those of the writers and those views do not necessarily reflect the views of the Gandhi Peace Foundation. Comments on articles published in the journal are welcome. The decision of the Editors about the selection of manuscripts for publication shall be final. -
Ambedkar and Political Reservation
Source : www.indianexpress.com Date : 2020-08-17 AMBEDKAR AND POLITICAL RESERVATION Relevant for: Developmental Issues | Topic: Rights & Welfare of STs, SCs, and OBCs - Schemes & their Performance, Mechanisms, Laws Institutions and Bodies In an interview to this paper, Prakash Ambedkar, grandson of B R Ambedkar, (IE, July 27) said, “Dr Babasaheb Ambedkar had envisaged reservation for SC/STs in Lok Sabha and state Assembly constituencies for just 10 years.” This is an erroneous interpretation and shows lack of understanding of Ambedkar’s ideology and his idea of political representation initiated 100 years ago, in 1919. In the run up for political representation of the oppressed millions of untouchables in India, Ambedkar’s efforts, along with those of the nominated untouchable members of the legislative councils in Bombay, Madras and Calcutta Presidencies, bore fruit in the 1920s. The colonial state was forced to nominate two members from among untouchables to the Round Table Conference in 1930 to state their position in the constitutional process which eventually led to the framing of the Government of India Act, 1935. Ambedkar and his colleague from Madras, Rettamalai Srinivasan, were able to convince the first Round Table deliberations in 1930 to accept elected representation through reserved seats and separate electorate method. When Mahatma Gandhi attended the second Round Table Conference in 1931, he initially opposed any representation by electoral process for the untouchables and later opposed the method of election, separate electorate (which was available to Muslims and other minorities). Gandhi’s opposition to the idea of separate electorate was that untouchables are an intrinsic part of the Hindu society.