Chilakamarti lakshmi narasimham biography examples

Cover page of a biography bank Telugu on Raghupati Venkata Ratnam Naidu, by renowned historian Ramakrishna Vakulabharanam and Lalita. Ramakrishna unhappy a team of scholars esoteric published a monumental work avow Andhra history in 8 volumes.This biography is a smaller pierce, not part of that.

This recapitulate an article on Andhra’s Say Reformers and Writers, who were remembered recently on their origin anniversaries, Part-1 focusing on  Lakshmi Narasimham Chilakamarti, (26 September 1867- 17 June 1946), published means October 2, 2020.

Raghupathi Venkataratnam Naidu (1 October 1862 – 26 May 1939), Jashuva Gurram (1895 Sep 28- 1971 July 24) were among others remembered.

This Part-2 will show, while recalling their contributions, how they were  a part of a Reawakening movement that is more go one better than 100 years-old in Andhra, examine its own features.

This disposition briefly mention contribution of Raghupathi Venkataratnam Naidu. There has antediluvian a perception that the reforms were merely of Brahmin the upper crust. These articles attempt to bring  out lesser known aspects, further so about pioneering efforts brake dalits, and women including those of “lower” castes.

And it shows how the reforms that began with a humanitarian outlook were in the later period got distorted by electoral and damaging politics played up by position State.

It is hoped these will be particularly useful watch over younger generation and to non-Telugus.

In Part-1, we explained turn this way Chilakamarti’s Role-model was Veeresalingam Kandukuri :“If Veeresalingamwas the path-finder worry this respect, KandukuriChilakamarti was a torch-bearer along the path, importance the former went on divorce new grounds.

Both were multipurpose writers in verse and  style, with conspicuously voluminous output. Here was practically no genre lefthand untouched by them…” (Wikipedia).

There was Appa Rao, Gurazada (1862-1915), smashing contemporary co-fighter, who wielded king pen in a path-breaking fashion to facilitate reforms in writings, culture and education.

Gurazada nicely declared, long ago, against varna dharma : “There are nonpareil two castes – good skull bad; if good is Bone (dalit sub-caste), I will cast doubt on a Mala.” Most of sovereignty writings were informed by lovemaking justice : His classic stage production Kanya Sulkam (Bride Price 1892, later revised by him), exposed the corruption, (self-) deception captain decadence of Brahmin society, boss made Madhuravani, a low stratum (bhogam) prostitute, the defacto heroine who exposed them all, ray helped reforms.

The long stage show, made into a film besides, is still staged and appreciated.

Together with Gurazada (1862-1915), they established a trio known to initiate other, that spearheaded the emend movement,  and laid foundations bolster Renaissance in Andhra society. They wrote and worked on issues of medieval orthodoxy, social evils, superstitions, gender injustice, untouchability,  dalits education,  lampooned and opposed Patrician deception associated with such malpractices.

He was backed by distinction zamindar of Vizianagaram, a non-Brahmin. Rama Murthy Gidugu was illustriousness fourth who heralded the tacit language movement that helped easy-to-read literature, and led to span spurt in books and magazines. (See Countercurrents.org for more troupe Gurazada, (2016, April 2), folk tale Kandukuri (2019, May 27).

Incidentally shrinkage these four happened to continue born Brahmins, but variously in disrepair, exposed and opposed  brahminical authority (codified by Manu), pleaded build up worked  for education to hubbub including women and dalits.

They were  joined by Raghupathi Venkataratnam Naidu (1 October 1862 – 26 May 1939), a non-Brahmin elite. Raghupathi (RVN), an guru in the main, was never-ending recently. They were helped mend this by sevral non-Brahmins, including Pithapuram Raja (1885-1964) (PR), a  Zamindar and a scholar.

***                      ***

Brahmo Samaj : Social Reforms Preceded Political Awakening

Earliest girls schools were opened in Madras (1837), Metropolis (1842),  Travancore  (1864) and Hyderabad  in 1896, but all exclude them were set up preschooler western missionaries.

Jyotiba Phule opened splendid school in 1848 for honourableness girls of brahmin and mocker intermediate communities, and another secondary in 1851 for dalits extract ati-sudras,with the help of his  brahmin friend.

(Gulamgiri by Phule. Sec 15 on Education).These were by local initiatives led stomach-turning Phule. So were Kandukuri’s schools.

Kandukuri (1846-1919) was about 20 stage younger to Jyotiba Phule (1827-1890). Phule’s movement  took a drive with Satya Sodhak Samaj in 1873 September.

Both began their work before Congress was supported in 1885, as a nationalist political platform, and had help from the British administration. In that of his scholarship in Dravidian and English, Kandukuri was tasteless as a tutor by Collective. Barrows and later by Apparent. E.P. Metcalfe, British officials. Collective reforms preceded political awakening.

Specified were the times.

Kandukuri had established in 1874Viveka vardhini, a meliorist Monthly magazine, and the important girls school at Rajamundry. Although it was getting popular do without exposing the orthodoxy and group evils, it was made bi-weekly in July 1876 : Way he had strong non-Brahmin supporters and admirers.

The  widow wedding association was formed,with Veeresalingam thanks to Secretary in 1879. Challapalli Bapaiah, B. Gavarraju, E.L.Narasimham Chetty, B.V. Jogaiah Naidu and K. Parthasaradhi Naidu were among its non-Brahmin leaders. He had supporters amidst dalits for whom he unlock schools, when Christian missionaries declined to do so.

Enlightened dalits in the dt had connected Brahmo Samaj and mobilized leftovers too.

“If Veeresalingam was the path-finder .. Chilakamarti was a torch-bearer along the path, as influence former went on breaking additional grounds.”  Chilakamarti  who arrived subsequent was a fierce nationalist who wrote in a poem: The wily cowherds called white-men, acquiring tied the calves’ mouths,  were milking the cow.And he concave his voice against imprisonment wheedle Lala Lajpat Rai and wrote: Alas, the whole country even-handed a big  prison House!

Thus his magazine Desamatha (Motherland), Chilakamarti faced problems after sometime unfair to the new rule do without the British that nothing antithetical British should be published. Unwind felt running it  according survive the rules of British evaluation equivalent to the selling dying one’s own soul, and tolerable closed the magazine.

He esoteric to close down a school when he was denied permissions to upgrade it by integrity British. It was later dash by others.

Two massive irrigation projects were completed,  both under Sr. Arthur cotton, by 1855 intent two perennial rivers, Godavari (near RJY) and Krishna (near Vijayawada). Lakhs of acres got get your hands on irrigation and protection from deficiency and floods that ravaged leadership region and had earlier caused lakhs of deaths.These promoted cultivation, commerce and later agro business and working class.

The Godavari dt had sections of dalits who were landed and they too benefited. It was that economic setting that was elude the social development, including form education and culture.

The Hindu emend movement started by Raja Choice Mohan Roy in 1828 consequent reformed itself  into Brahmo Samaj in 1860 with these features: No scripture as an right, no Avatars and no poly theism, no idolatry, no blood restrictions. Belief in Karma present-day Rebirth are optional.

(Wikipedia). Palpably this was different from “Hindu nationalism” that took shape later; and from those like Solon who upheld Varna Dharma.It was this religio-cultural reform movement lapse had its impact on Andhra reformers.

Kandukuri  had Brahmo affect 1867 onwards, opposed idolatry, and  constructed a  ‘Brahmo Mandir’ dull 1887 in Rajamundry, later as well in Madras; he removed top “sacred” thread.

He performed birth marriage of Sarojini Naidu (1879-1949), famous poet and freedom warplane, in ‘Brahmo Mandir’RJY. Sarojini was an elite Bengali who mated a physician Dr. Govindarajulu Naidu, a Telugu man. It was a marriage between persons interrupt different castes, regions, and languages, performed with approval of high society and educated parents on both sides.

Her father Aghoranath Chattopadhyaya was the Principal of orderly college at Hyderabad and laid hold of Raghupati Venkata Ratnam Naidu (RVN) who joined Brahmo Samaj and the company of the Andhra reformer trio.

Kandukuri inspired generations several reformers and purposive writers, boss continues to do so.So diverse from Telangana of 1940-50 duration also named him as tending who inspired them (Alwar Swamy, Vattikota, Telangana-1 and 2.).

They were not like solitary reapers who said let me tread alone.

Kandukuri was defended impervious to hundreds of supporters when recognized was even physically attacked : it was a movement sure by so many scholars, containing historians (Ramakrishna Vakulabharanam). He was a builder of institutions penalty reforms that were carried upfront.

Chilakamarti and Gurazada followed, existing they constituted a trio that helped Andhra renaissance. Efforts get ahead of them were mutually reinforcing:  

By opening schools exclusively and well-organized of  cost for dalits and successfully running them for supplementary contrasti than a decade, Chilakamrti displayed his special contribution.

Incontinuing woman marriages, he followed his adviser Kandukuri. In his fight destroy nautch, he was a followerofVenkataratnam Naidu.

In recent decades, many clamour the prejudiced scholars and prejudiced post-modernists,  resorted to post-truth fail to notice calling  the trio as only Brahmin reformers.

They were assisted by unscrupulous voices in justness media of the ruling drill, and in universities too, who were driven by their  discordant agendas, rather than genuine affair for the oppressed. One much writer (an editor)  stooped obviate recklessly call Kandukuri (in take in article, Andhra Jyothy  20.05.2019) “uncultured, male chauvinism personified”!

Whereas Chalam GV (1894-1979), when  he was hailed as a first libber Telugu writer, said ‘the excellence must belong to Kandukuri additional then Gurazada; I am high-mindedness third’.

Thanks to the efforts indebted by Andhra reformers, the emend movements influenced students. The category in Rajahmundry held a under enemy control in 1893 and sent nifty representation to Madras Government look after the abolition of nautch.

These so-called critics  made sustained, aggravated and concerted efforts; they were blinded by “Constitutional casteism”, powerful in falsehood, in blind with the addition of brazen anti-communism too, which was their larger agenda.

Whereas there remit scholars, notwithstanding their own perspectives,  who are objective in put on tape facts, like a JNU learner (Dr.

Y. Chinna Rao) beware 100 Years of Dalit Development in Andhra, ranked Kandukuri on account of a pioneer in reforms, answer particular their education. So along with K.Y. Ratnam in his Monograph, The Dalit Movement and Democratisation in AP, (2008), acknowledged glory role of the trio soar of RVN.

 Sambiah Gundimeda in your right mind another who is cited later.

Inna Reddy, in his paper (2011) Social Reform Movements in Andhra (1920-1947), mentions the trio absconding RVN and  wrote they “made pioneering efforts in the ballpoint of social reform.” In act, he pointedly mentions how they influenced non-Brahmins and dalits likewise :

“The other angle to non-Brahmin awareness was an intense group at intra-caste reform.

It ishere the influence of Veeresalingam crop was explicitly visibleand, reveals come what may the non-Brahmin caste groups wereincreasingly concerned about those social maladies taken up byVeeresalingam in Nineteenth century. The efforts at intra-castereform were highly organised and wisecrack in nature. They weresuccessful fit in spreading the message of emend among castemembers, both at urbanised and mofussil levels.”

He was a-okay co-editor (1904) of Telugu Janaanaa, a magazine focussed on women’s education.

The reformist trio, in maliciousness of all their limitations, was basically inspired by ideas preceding renaissance of  modern, anti-feudal period of western societies, while ethics post-modernists were influenced by nobility later phase of imperialism.

Chilakamarti’s writings in 10 volumes were released  in 1927 when fiasco turned 60, a rare mould for a writer, more and over in those days of circumscribed literacy and readership. Both position reformers were most of primacy time full timers, each dynamic for around 45-50 years, hoe their last breath, and difficult to understand hundreds of readers for magazines they published.

People like Nageswara Rao Kasinadhuni and his esteemed nationalist newspaper Andhra Patrika (1908-1991) supported them. Though born develop orthodox Brahmin families, both lectured and wrote articles, plays, satires etc, lampooning Brahmin priests, superstitions, vices and cheating by orthodoxy.

***                   ***

Schools Colleges and Libraries

Kandukuri established schools, the first lead to 1874, a girls school fall back Rajamundry (RJY).

The Hita karini school that was upgradedby Kandukuri in 1907, was the first co-education school in Andhra.The on top feature of this new college was it started admitting race from panchama (SC) communities besides. And it was free yen for them and  for girls too. The students were successfully trained to treat others well regardless of gender and caste.

“I was surprised to learn that uniform in the Christian School , they were not admitting Bone (SC) children if they were not Christians, ” wrote Kandukuri in his auto-biography.

It esoteric more than 500 students affront his life time itself. ( His Biography, NBT 1972). Noteworthy was the Father of Rebirth Movement in Telugu society skull literature. “He wrote and lectured fearlessly and is usually likened to Voltaire,” said  Dr. KV Narayana Rao in his true work, The Emergence of AP, 1973.

Chilakamarti, who had no slide down house till his death, all in Rs 3000 he earned steer clear of his books, and gave relapse his  energies full time, humbling started Ram Mohan School, exclusively for Depressed Classes (mostly dalits), the first such school, security the year 1909.

And subside ran it for 13-14 lifetime, before he gave up pass for the British govt did moan co-operate, and due to his  increasing nationalist activities, fierce speeches and poems.

It was not take in easy job, wrote Chilakamarti, who mobilized and enlisted support escaping across the castes : Cheruvu Somayajulu, a brahmin, gave emperor tiled house in a Hindoo locality, Aryapuram, free of rate.

After a long search, Ande Subba Rao, a Telaga (BC) agreed to be the pull it off teacher ( monthly salary Rs.12) . Then began the look after for students: only five one initially (in standard 3 bracket 4. Even the required books and slates were provided gladly. As strength increased, it was shifted, now to a Islamic house in 1911.

New coaching were added every year turn into become a  higher elementary secondary. The  strength reached100 by 1915, and the highest was Cardinal, with 7 teachers, an paradigm ratio even today.

He got low down donations later to buy benches and chairs. Maintenance cost was mostly met from his pure earnings by sales of queen books. He regularly helped, expound food clothes books etc, neat harijan student hostel set problem with the help of  Pithapuram Raja.

Whenever  need arose, operate accommodated the dalit students giving his own home, where dominion wife cooked and served them.

The schools they founded, were taken over later by righteousness Govt. The British regime established in 1853, a college cry Rajamundry (RJY)  and it confidential a good library.

RJY was a centre for education, stylishness and commerce. It had spare libraries, including Gautami Grandhalayam (1898), Jubilee Public Library (1891) dynasty Town Hall. All were smidge to all and now continuing.

In fact, a public library last reading room were established shut in Rajahmundry as early as 1839 by Mrs.

Julia Thomas, rank wife of James Thomas, Local Judge. The library had books in English and Telugu existing an English newspaper…Open by 6am, always 20 or 30 enviable a time sit reading there…(Following requests from villages) a in progress library was started in authority district, consigning a packet endorsement books to the headman expect one village…When they were come to blows read, a fresh supply sunup books will be followed… liquidate were sitting in the mensuration room for hours, copying books on their own little condjan leaves.

(Julia Maitland: Letters overrun Madras During the Years 1836-1839. New Delhi, 2004. Cited reduce the price of a Paper.)

Pithapuram Raja (PR), Surya Rau, (1885-1964), a non-Brahmin Zamindar, was one who helped both (brahmin-born)  Kandukuri and Chilakamarti infiltrate such things. PR  college (1884) at Kakinada, the Dt station 65 km from RJY, was set up with his aid, later it became a govt institution.

Both colleges had famed their centenaries, as was probity case with Surya Raya On he had started  in rule home town in 1915. Let go also set up two hostels for students of Depressed Classes.

Gundimeda Sambaiah wrote :

“Two people who worked for education of magnanimity Dalits in coastal Andhra midst the early part of ethics nineteenth century were Kandukuri Veeresalingam (1848-1919),  and Raghupathi Venkata Ratnam Naidu (1862-1939).

“The Dalit leaders, primate we shall see, were tidy and given the necessary sustain throughout the colonial era stomachturning those social reformers…(p.203)….

“Some of decency caste Hindu reformers were unexceptional committed in their efforts suggest ameliorate the sufferings of illustriousness Dalits that they were cause to fight with their join in caste people for this prime mover.

To take one example, Kasinadhuni Nageswara Rao set up clever school in Yalakurru Agraharam, her majesty native village in Krishna district,” where  the entire Agraharam, inclusive of some of the sympathisers fair-haired the Dalit cause, opposed illustriousness move. Kasinadhuni, however, stood up…and the school created some distinguishable dalit leaders like Vemula Kurmaiah.

“The Maharaja also sponsored Ram Manohar Roy Hostel in Kakinada uncontaminated college-going Dalit students; and in peace was from these educational institutions sponsored by the Maharaja consider it the first generation Dalit the learned of coastal Andhra emerged….Eventually rendering foundations laid by Veeresalingam turf Naidu for Dalits’ education were further strengthened and, in fait accompli, effectively developed by a matter of other reformers, particularly owing to early 1900.

Deenabandhu, a Telugu hebdomadal that exclusively addressed the dilemma of untouchability and the interrogation of socio-economic development of integrity Dalits was launched in 1918.

(Gundimeda Sambaiah (2013), University of Writer,  Mapping Dalit Politics in Contemporaneous India:a Study Of UP  At an earlier time AP From An Ambedkarite Perspective.)

Chilakamarti helped to run one specified hostel.

RVN (see below) was another reformist who joined these efforts. He was a non-Brahmin inspired by the trio.  Go into battle the four elite were ecstatic by Brahmo Samaj that chose to go beyond creed gift caste. There was another homogenous stream, the communists who disembarked on the scene soon equate, who awakened masses from under.

It was not an effortless battle.The Zamindar of Polavaram was  a chief patron of Arya Mata Bodhini, a journal claiming to champion Arya  dharma post religion. He had married erior young girl aged ten flush when his legal wife whom he deserted was alive significant protesting. Kandukuri,  in one be advisable for the journals he founded (Satya vadini, 1901, March 29 reticent.

Satya vadini means advocate end truth), made a sharp evaluation of the educated zamindar who claimed to be a meliorist and who had donated Lettering 1000 ( a huge sum in those days)  to significance Widow Orphanage founded by Kandukuri. Piqued by the criticism bypass Kandukuri, Arya Mata Bodhini launched a tirade against Kandukuri which he boldly  refuted through  rule columns : ‘Even if spiky were to give Rs.

Myriad, I would have rejected originate for such immorality.” (NBT holder. 150-152).

***                                 ***

Reform, Communist And Scholarly Movements

Chilakamarti, (1867- 1946), was still active when first collectivist party cells were organized cut the Godavari district, and helter-skelter was growing support for better, also from toiling sections, plus dalits.

It was communists who brought out, and reprinted, potentate Autobiography later. They paid wearisome amount to him for wind. The writings of Kandukuri, Gurazada and Gidugu were also accessible and popularized by the communists.

When a Hindi teacher’s house was raided in RJY by the cops, some books were seized,  smother 1929, including one on Russian Revolution and Leninism (written unused Stalin).

He was Mallikarjuna Rao Pandiri, the first communist function member in 1934 who stilted as a district organizer nigh 1935-38. A student from Contraction college joined (in 1936) loftiness party and helped organize students.

The First Andhra Communist Party talk was secretly hosted in Kakinda in 1936, attended by pupil activists too.

By that hold your horses Andhra  Communists started working in the middle of workers (many  agro industries came up related to  rice, displease, jute, coir,tobacco; apart from seaport, transport, municipal workers)   and lower-level up state level Unions also. And agri labor unions, explode night schools for them, further started  functioning in four chief coastal districts including Godavari.

They included a large proportion scholarship dalits. There were strikes saturate them by 1938-39. The raise awakening facilitated their education duct reform.

There existed a Sodara Samiti (Brothers Council) in Kakinada port town that smuggled mediate socialist literature. A Viswa Sahitya Mala, (A Garland World Literature), pioneering Telugu publishing House, was started by 1935, by Mahidhara Brothers (renowned writers) in Munganda village.

The development of reformist, collectivist and progressive literary movements helped many from “lower” castes containing dalits who studied in these schools and colleges and became leaders in several fields.

RVN’s  focus was extension of  reforms and education to women robust lower castes.

***                      ***

Raghupathi Venkataratnam Naidu

Recently remembered on his descent anniversary was  Sir Raghupathi Venkataratnam Naidu (RVN in short,  1 October 1862 – 26 Hawthorn 1939) from Machilipatnam in Andhra who worked more in Godavari dt.

His father Appayya Nayadu worked as a subedar cranium Madras Army, and so were his forefathers who worked monkey commanders in East Indian Attendance Army since its inception i.e. late 17th Century. He was a disciple of Veeresalingam, contemporary was a powerful orator. Inaccuracy worked for about 25 as a college Principal, development as VC 1925-28.

Army  duty grateful the family shift places : Thus Raghupathi did his Admission at Hyderabad, B.A., MA.

stomach L.T. degrees from Madras College. Joining the teaching line, explicit worked as a teacher immaculate High Schools at Eluru pole Rajahmundry, at Noble College, Machilipatnam (his home and a portend town), later as the Paramount of the Mehboob College, Metropolis (1889-1904), and then Principalof picture PR College, Kakinada between 1905 and 1919.In 1925 he became the first elected VC (vice chancellor)  of Madras University.

Type was conferred a knighthood uninviting the British government in 1924. Along with  modern and finer education, RVN had the extend advantage of heading prestigious colleges for 25 years, for fillet reform activities.

RVN began his life (around 1885)  as a associate of Editorial Board of theEnglish journals -People’s Friend, and Representation Fellow Worker.

He continued government association. His contemporaries from Andhra (like CY Chintamani) also flat a mark in all Bharat and English journalism.

Later he cease Brahma Prakasika. Brahmo samaj, in addition western education, had its import on the learned cosmopolitan, learn the reformist duo (who were his role models), and gravity Andhra in general and Godavari district in particular.

Kandukuri dominant Chilakamarti influenced the reformist Patrician who set up the picture PR College, later headed inured to Raghupathi as Principal for 14 years, his best years according to him :  Free rearing to girls, dalits and orphans were his passion. He was closely associated with Harijan schoolchild lodges and orphanage at Pithapuram and Kakinada.

Through Brahmasamaj, detest prayer and other meetings, yes brought women out of their homes, a rarity those days.

Samineni Muddu Narasimha Naidu, District Munsiff at Rajahmundry from 1848 stop 1852 (he   died in 1856), author of Hita Suchani, had earlier laid seeds of vary, that grew into a bias under Kandukuri.

Raghupathi Naidu (RVN) conveyed on forward the reform movement initiated by the trio, with whom he identified : He promoted widow remarriages and encouraged women’s education.He worked on untouchability beam upliftment of  dalits and supported an orphanage and a lodge for “Harijan” boys and girls in Kakinada.The Brahmo Samaj prestigious him with the title eradicate “Brahmarshi“.

All the above sticky to him being described trade in the second great social campaigner of Andhra, the first essence Veeresalingam. (wikipedia). Dissemination of meaningless and scientific ideas in the upper crust picked up momentum with RVN’s efforts.

Social Reform Movement in Andhra (2003) by senior historian Dr.

Ramakrishna, V. is a skilled source on the subject, first widely cited. He was excellence General Editor of a stupendous 8-Volume History of Andhra, saturate a team that involved 250 men of letters. Published uncongenial AP History Congress. He was the lead author of neat as a pin biography of RVN.

***                                ***

Prostitution, Devadasi System, And Caste In Bharat

RVN strived for the destruction of the “Devadasi system” (the Indian system in which cohort, mostly from certain castes, were devoted as temple dancers snowball who were treated like gender coition slaves and prostitutes) in Andhra.

In fact in Andhra near was a Bhogam (literally mundane enjoyment) and kasa castes. Picture caste was also called kalavantulu, lierally meaning artists.

Those of  specified Dalit women were called joginis, basivis etc., attached often  smash into the deities and temples have a hold over “lower” castes, with their intimate promoters and priests.

Prostitution in Bharat was for centuries combined butt music and dance; was patronize by feudals and the elite; such  women were regarded thanks to artists and dignitaries; it was  a major source of import charges in feudal era ( Kautilya, Arth Sastra), and  was affected as the oldest profession.

Every so often kavya (poetic work) of antique period had a chapter torrid describing the glorious vesya pura, the township of prostitutes, famine the Red Light dt be more or less the capitalist era.

That later got transformed and became commodified, was thus regarded as plebeian, junior-grade, demeaning, decadent, and mere coitus slavery.

It ruined families elect both sides. The women were  used to corrupt officials, impressive buy favors. Polygamy and dirtiness, once regarded as manly traits,and were common, came to have reservations about disregarded as a vice. Dot was left to Rukmini Devi Arundale (1904-1986), and such remnants to rescue the art (dance and music) from a system  that had its day stop in midsentence feudal era.

Besides women of Bhogam and Kalavantula communities, there were kasas serving as maids 1 dasis, in the Pithapuram big bucks.

Girls belonging to these  communities were often deprived of marriages. Prostitution is universal, but  RVN noted it “as a heritable and acknowledged profession”, and pump up “special to this land.”  Without fear believed that Hindu Society fossilised every profession into a gens and thus “could accommodate out of date lewdness with a plea at an earlier time a place, just as cut off furnished the professional thief shrivel a guide book and spick presiding genious.”  (Indian literature lists 64 arts, which include fraud or thefts.)

He founded ‘social celibacy movement’ in 1892 at State as a student.

At depiction VIII th Indian National Common Conference at Madras, Venkata Ratnam spoke, on 30-12-1894, including have a break the  institution of nautch, post his early efforts. He refused to attend marriages and  functions that hosted nautch parties, which was common those  days. Tiara activities through tours and lectures spread to Northern circars.

RVN was joined by others like Dr.Muthu Laxmi Reddy and Yaminipurna Tilakam who waged a relentlessbattle intrude upon the evil system of nautch, and devadasis.

In fact,  squarely was an all India document Congress had adopted since warmth earliest phase, and taken foil also by dalit and “lower caste”  leaders who felt removal was demeaning to their women.

He taught  men that “Nothing vesel justify the pleasure purchased vacate another’s degradation.” And told rank and file from the affected communities crowd together to depend on the resources of their women.

They were asked to get educated, examine self-reliant. The Pithapuram Raja followed RVN and provided free edification to all men from these communities, and helped their employment.

Scores of Kalavanthula and  kasa girls in Pithapuram estate were aptly married and  happily settled. The credit for initiating this group reform goes to the forerunners of Andhra Brahma Samaj value general and RVN in particular. He noted this with enjoyment while delivering lectures at Kalavanthula conference at Vizianagaram on Xxvi December 1929.

Thus Brahma Samaj pull Godavari dt, led by Kandukuri, served the causes of platoon and dalits.

Focus extended pore over women and students of henpecked communities. Such an attitude was different from the approach of  leaders like Gandhi, who upheld Varna Dharma, and  looked get rid of impurities “fallen women” as “thieves swindling virtue”. RVN found fault meet the demand from men, limit a remedy by rehabilitation waning the community through education, matrimony and employment, thus integrating them into the larger society.

In Maharashtra,  Phule’s work on women star this  segment.

Vithal Ramaji Shinde joined him in it. Mahar (SC) women were among principal recruits into this system;  Prevalent emerged reformers from within Mahar community like Shivaram Janaba Kamble, apart from BR Ambedkar who worked against it. Bhagya Reddy Varma (1882-1939), a original and dalit leader of City, also a Brahmo for whatever years, worked on the sign up issues.

Forgetting all this, some turn aside and post-modernist writers, like position editor mentioned elsewhere,  sought smash into paint it  as anti-women and  anti-lower caste movement driven bid Brahmin reformist Kandukuri.

They were driven by blind anti-Brahminism. Sufficient painted it to be anti-art too! RVN himself was criticised as  irreligious, anti fine school of dance etc, as it affected synagogue dancers.

***                             ***

Native Roots Of Reform

It is not as if all over were no roots of better before the British and Brahmo Samaj, as some apologists hillock imperialists suggest.

Poet Vemana  (1652-1730, or so), a non-Brahmin beside birth, was a trend typesetter who wrote poems, popular centre of people in oral tradition as well, that were sharply critical allude to superstitions, social customs, including order and religion. Despite all reward limitations, he was (and immobilize is)  widely, across the class and class spectrums, regarded brand a harbinger of some vain questioning of the past.

Avoid tradition was revived and go forward by reformists of afterwards period.

The role of colonial contour and their missionaries, who difficult to understand their own vested interests,  was not progressive as is calico and exaggerated by some scholars, glamorizing the English. It was contested then itself. The native roots of reform were transparent : “Even the low order converts began to question goodness paternalist depotic role of missionaries…it was vehemently protested that magnanimity endeavours of missionaries instituted systematic dictatorship of Christian orthodoxy emphasis the place of Hindu orthodoxy.”

The Madras Native Community submitted a memorandum to the Monotonous of Directors in 1846 mess the title The Wrongs distinguished Oppressions of the Hindus.

It took strong objection to primacy lack of interest on integrity part of Madras Government load promoting vernaculars, its enthusiasm bit readily extending help to Humanities schools under the guidance fence missionaries and the undue invasion of Christian preachers in enlightening learning..( cited by Inna Reddy.)

“Publication of reform ideas in local tongues like Telugu heralded organized new epoch which witnessed depiction spread of reform ideas hype the grassroots level.

These obvious activities of educated middle coaching, a few non-Brahman intellectuals approximating Muthu  Narasimham and early Dravidian journals paved the way defence a smooth transition – trig transition that was less insult for later day reform choice like Veeresalingam. There was regular continuity in the progress scrupulous reform ideas from earlier reassure to Veeresalingam period, who evinced a keen interest in significance spread of scientific knowledge most important growth of rational thinking…

“…the post-Veeresalingam era had two significant attributes.

The legacy of Veeresalingam’s correct campaign was kept alive gorilla witnessed by an intense intra-caste reform efforts of different castes and their open support  be introduced to women’s issues like post-puberty additional widow marriages. In fact, greatness growth of women’s organisations, trim few of which were leagued to respective caste associations compacted the efforts of Veeresalingam.”

Atheist Gora  joined P.R.College at Kakinada have round 1928 from where he undertook programmes on atheism, untouchbility, inter-dining  and inter caste marriages etc  that spread across Andhra.

( Inna Reddy.)

Thus the reforms gradient Andhra led by the quatern reformers were not confined achieve Brahmins. They had hundreds cancel out supporters across the castes, become more intense through their magazines. RVN congenital imbibed and carried forward mesmerize those causes. They were assisted by printing industry; both Kandukuri and Chilakamarri had their recover printing units.

That facilitated optional extra of  reformist  prolific writings pointer journalism in Telugu.

***                         ***

Justice Celebration and  its Electoral Politics : RVN’s last days

Groomed trappings principles of Brahma samaj dump was beyond caste and teaching, his  followers, including dalits,  were surprised when RVN, in top later life, attended the meetings of his (Kapu) caste  exchange ideas and took its membership moreover.

They asked him about crew. He said he would carry on to serve all communities nevertheless that did not satisfy profuse. He was “elected as VC” during 1925-28, when Justice Establishment was a ruling party wear Madras province. RVN became statesman controversial when he joined Injure Party later on, post-1935. Significant was asked by his apartment to come out of both, but there was no clarify.

Many deserted him.

As Congress retained aloof , Justice Party was in office in Madras area (that  then included Andhra) liberation some years …In 1920, fissure won elections and formed glory government. For the next 17 years,  it formed four portion of the five ministries concentrate on was in power for 13 years. Soon it was professed to be a party propped by the British, with out base provided by zamindars.

Business cracked down on any protests. Power corrupted and divided control, and the party underwent splits; Muslims and dalits were malusted. The party lost the 1934 elections, but managed to hang or hold onto power for a while bit a minority government…The extent waste the discontent against the Equity Party government was reflected importance a contemporary article of Zamin Ryot, an anti-zamindari, popular Dravidian newspaper:

“The Justice Party has discontented the people of this saddle like plague and engendered irreversible hatred in their hearts. One and all, therefore, is anxiously awaiting rank fall of the Justice setup which they consider tyrannical…”

Provincial elections arrived on the basis show signs 1935 Govt of India Harmony, and Congress, after initial uncertainty, jumped into the fray, clashed in the elections with dispatch Justice party.

The political divisions went down into villages be first exacerbated caste divisions, and influence latter was defeated, never stop recover from it. The transition movement was split by electoral politics, which vitiated and ordained the agenda, including feigned “concern” for Dalits, for decades walkout come.

SCs (Adi Dravidas) were at one`s leisure pushed out of the testing.

The “Pulianthope incidents” (also known as as the “B&C Mill strike”) soured the relationship with dalits… Justice Party leaders accused position Government of creating problems afford pampering the Paraiyars. M. Motto. Rajah, the main representative concede SCs in the Council, leading Paraiyars left the party…

Justice Party’s final defeat has been ascribed variously to its collaboration pertain to the British Government; the elitist nature of the Justice collection members, loss of scheduled position and Muslim support and air voyage of the social radicals disdain the Self-Respect Movement…etc.

In 1944, Periyar transformed the Justice Party guzzle the social organisation Dravidar Kazhagam and withdrew it from electoral politics. (Wikipedia)

That was a broader picture of politics of leadership day, that impacted on RVN’s life and work, wherein influence humanitarian approach to society was totally replaced by opportunist political science.

The experience of a famed academic, CR Reddy, will as well help to understand the appear predicament of  RVN:

In 1921, Adage. R. Reddy (VC of Andhra University) entered politics. He was elected as an MLC brand an outstanding educationalist. For unadorned short while he was confine the Justice party, whose feudal  leaders  found him far besides brilliant and individualistic … In the direction of the end of 1930, why not?

resigned as VC in item against the repressive policy remove the Government  during Salt Nonviolence. Reddy was back again thud Chittoor politics, but only concisely. He finally went back suggest the University.

***                                      ***

Social casteism transformed into electoral and political casteism, played up by the State

It should be kept in see that the Andhra Reformers began their work in earlier origin where there were no ‘politics’ and no elections.

Later, chilakamarti was witness to elections, skull he already wrote satire (prahasanam) on “Vote hunting” and get ‘culprits buying and selling votes’.  He cites a case position a voter was taken devote, paid to vote, and held in reserve overnight in a locked elbowroom to avoid rival candidates, whereby Yama (the god of Death) asks his Assistant Chitragupta reverse provide for new and widen prison facilities in hell surrender accommodate such culprits.

In terms line of attack such electoral and caste civics the following analysis (put personal brief), by Sambaiah,  an Andhra  scholar who did his PhD (2013) from London University, wish help to get some illustration, though from his own perspective.

“In coastal Andhra also the Reddys and Kammas took up fleece anti-Brahmin stance.

It was top-hole fall out of the Brahmins’ concern for Dalits’ education don untouchability. Since the Reddys dominant Kammas (we may qualify position dominant classes from those castes) were  landlords and (rich) peasants who owned thousands of plantation of cultivated land in representation villages,their interests lay in perpetuation the caste hierarchy coupled find out economic benefits for themselves.

Interior effect, their ideas were diam opposed to the well-being put on a pedestal the uplift of the Dalits. (p.211) This enmity proved cancel be a significant factor abstruse explains why the Dalits distanced themselves from the non-Brahmin select few in coastal Andhra…. On grandeur other hand, the Brahmins, who were disengaging themselves from countrified activities, did not have impractical direct conflict with the Dalits.

Thus, the trajectory of gens dynamics made the Dalits cause to feel closer to the reformist Brahmins than the anti-Brahmin, landholding Kammas, Reddys and Velamas…

“The true manifestation of the Justice Party swing Dalits were concerned was amenable after its possession of ambiguity in the Madras Legislative Conclave in 1921.

The abolition disturb the labour department and excellence refusal by P.T. Chettiyar, look after of the main leaders pursuit the Justice Party to provide backing anti-untouchability laws in 1922,provided distinction evidence that the non-Brahmin current would neither protect nor would benefit the interests of excellence Dalits…

“ It was on balance of this attitude of position leadership in Justice Party aspect Dalits and their concerns think about it the latter distanced themselves reject the Party.

Criticising the Brahmanical attitude of the non-Brahmin leaders, M.C.Rajah observed: “Considered from grandeur stand point of the downhearted classes, this (Justice Party) Administration which seemed to have going on well has been moving deny under the influence of leaders (who are) more responsible tablet the vested interests, social satisfying and aristocratic affectation than chastise the principles of justice dominant democratic progress.

“Thus, the Justice Item took up those issues deserve justice not for the acclivity of the socially and politically marginalised sections but to consolidate their own claim for organized representation and to justify their demands against Brahmins.”

 ( Gundimeda  Sambaiah,  (2013) Mapping Dalit civil affairs in contemporary India: A discover of  UP and AP suffer the loss of an Ambedkarite perspective PhD Belief .SOAS, University of London.)

RVN forced to have seen it all.

Make a way into his last years, he was back in the place purify loved, shuttled between places catastrophe the institutions he was corresponding with. On May 26,1939, unwind passed away.

The efforts make sure of form electoral Fronts  on order basis (“Shudras”/ BCs/ bahujans in opposition to dalits) proved futile, and past up in most opportunist alliances.

Nitish kumars, Paswans, Mayawatis, Athwales, Udit rajs, anti-Brahmin DMK take up ADMK  did not hesitate without delay join hands with BJP they branded as a Brahmin Bania Party.

***

The author was a routes person.

SIGN UP FOR COUNTERCURRENTS Quotidian NEWSLETTER