Context: Prime Minister Narendra Modi inaugurated the Shaheed Veer Narayan Singh Memorial-cum-Tribal Freedom Fighters Museum in Chhattisgarh to honour the state’s first martyr and a legendary leader of tribal resistance during India’s First War of Independence (1857).
About Shaheed Veer Narayan Singh
Born: 1795, in Sonakhan (present-day Balodabazar-Bhatapara district), Chhattisgarh
Community: Belonged to the Binjhwar tribal community, known for valor and integrity.
Legacy: Revered as the “Mahanayak of Sonakhan” for his leadership, compassion, and defiance of British exploitation.
Key Events of His Life and Revolt
Humanitarian Defiance (1856): During a severe famine, Singh seized grain hoarded by a British-backed trader in Kashadol and distributed it among starving villagers — a direct act of defiance against colonial economic oppression.
Imprisonment and Escape: The British authorities arrested and jailed him in Raipur, but he escaped in 1857, coinciding with the outbreak of the Indian Rebellion.
Armed Uprising: Returning to Sonakhan, he mobilized over 500 tribal and peasant fighters, initiating one of the earliest organized uprisings in central India. His movement reflected both the anti-colonial sentiment and tribal assertion against feudal and foreign exploitation.
Martyrdom: Veer Narayan Singh was captured deceitfully and executed publicly on 10 December 1857 in Raipur — becoming the first martyr of Chhattisgarh. His bravery inspired subsequent regional resistance movements.
Historical and Regional Significance
Symbol of Tribal Resistance: His movement predates many mainstream revolts and highlights the role of Adivasi leadership in India’s early freedom struggle.
Socio-Economic Uprising: His actions were rooted not only in political rebellion but also in social justice — fighting hunger, inequality, and British-backed exploitation.
Cultural Legacy: The Shaheed Veer Narayan Singh Stadium in Raipur, one of India’s largest cricket stadiums, is named in his honour.
About Chhattisgarh
State Formation: Formed on 1 November 2000 after separation from Madhya Pradesh.
Capital: Raipur
Cultural Identity: Known as the “Rice Bowl of India”, Chhattisgarh has a vibrant tribal heritage, comprising over 30% of its population. The new museum aims to showcase the state’s rich tribal contributions to India’s freedom movement.
Conclusion
Shaheed Veer Narayan Singh’s legacy represents the courage and resilience of India’s tribal communities, who fought for justice, dignity, and independence.
The newly inaugurated memorial stands as a national tribute — reaffirming India’s commitment to recognizing grassroots heroes who shaped its freedom struggle.
Context: Swami Vivekananda delivered his iconic speech on Hinduism at the Parliament of the World's Religions in Chicago on September 11, 1893. This historic address marked his introduction of Vedanta, Hinduism and Indian spirituality to the Western world.
Relevance of the Topic:Prelims: Key facts about Swami Vivekananda; Vedanta Philosophy. Mains: Relevance of Swami Vivekananda’s ideals in the modern world.
Swami Vivekananda, born Narendranath Datta, was an Indian Hindu monk, spiritual leader, and advocate of Vedanta philosophy in India.
Parliament of the World's Religions in Chicago:
The 1893 World's Parliament of Religions marks the first formal gathering of representatives of Eastern and Western spiritual traditions. It was an attempt to create a global dialogue of faiths.
In a landmark speech on September 11, 1893, 30-year-old Vivekananda preached about religious tolerance and called for an end to fanaticism.
Swami Vivekananda introduced Vedanta to West:
He presented Vedanta (philosophical position of radical non-dualism) as an inclusive, universal religion.
His speech helped spread the ideals of Vedanta, Hinduism and Indian spirituality to the Western world. They included:
importance of tolerance and acceptance of different religious beliefs.
idea that all religions ultimately lead to the same truth.
need for harmonious co-existence of different faiths.
importance of recognising the divinity within each individual.
He highlighted the need for a balanced synthesis of Eastern spiritualism and Western materialism to foster global happiness and progress.
His teachings also popularised the practice of meditation and Hatha Yoga (now known only as yoga) in the West.
What is Vedanta Philosophy?
The term Vedanta literally means the “conclusion” (anta) of the Vedas. Vedanta is one of the six systems (darshans) of Indian philosophy.
The roots of the Vedanta philosophy are in the Upanishads (which were elaborations of the Vedas), and to the school that arose out of the study (mimamsa) of the Upanishads.
There arethree main concepts in Vedanta:
Brahman or Ishvara which is the ultimate reality.
Atman or the individual souls.
Prakriti or the physical world.
Three fundamental Vedanta texts:
Upanishads (Brihadaranyaka, Chandogya, Taittiriya, and Katha)
Brahma-sutras (also called Vedanta-sutras): brief interpretations of the doctrine of the Upanishads.
Bhagavad Gita (Song of the Lord).
Various Schools of Thought:
When it comes to the relationship between the three concepts (Brahman, Atman and Prakriti), there are many schools of thought.
Advaita Vedanta: Brahman and Atman are one and the same. It believes that all souls across space and time are one entity. It rejects rituals and advocates renunciation. The prominent teachers were Gaudapada (500 CE) and Adi Shankaracharya (8th century CE).
Dvaita Vedanta: Brahman and Atman are always totally different from each other. This is the opposite of Advaita. The most important philosopher was Madhvacharya (1238-1317 CE).
Vishishita Advaita Vedanta: Atman is different from the Brahman though connected to it as its root. The most famous philosopher was Ramanuja (1017-1137 CE), who stressed the importance of bhakti (devotion) to a personal god.
Neo-Vedanta (19th century): Combined Vedantic thoughts with nationalism. This school maintains that different schools of Vedanta are all different interpretations of a single truth. Prominent thinkers of this school include- Ramakrishna Paramhansa, Swami Vivekananda and Sri Aurobindo.
Context: As ‘Bengal Files’ Film brings the Great Calcutta Killing back into debate, the figure of Gopal ‘Paantha’ Mukherjee re-enters the spotlight.
Relevance of the Topic: Prelims: About Gopal ‘Paantha’ Mukherjee and his role in Direct Action Day.
Who Was Gopal ‘Paantha’ Mukherjee?
Born in 1916 in Kolkata’s Bowbazar area, Gopal Mukherjee was part of a middle-class Bengali Hindu family.
His family ran a meat shop on College Street, which earned him the nickname Paantha (goat, in Bangla).
Known for his fearless personality, long hair, and commanding presence, he led a local gang that grew into one of the city’s most formidable street organisations by the mid-1940s.
When Direct Action Day violence broke out, Gopal and his group of over 800 young men mobilised to protect Hindu neighbourhoods from Muslim League mobs. In his own later words, he took up arms “to save the women of his area, to save the people.”
Family members describe him as inspired by Netaji Subhas Chandra Bose, involved in revolutionary groups like the Atma Unnati Samiti, and determined to resist what he saw as the forced incorporation of Bengal into Pakistan.
However, critics point out that Gopal’s “army” was not a patriotic militia but an extension of Calcutta’s underworld sustained by wrestlers, gamblers, and street enforcers.
In 1947, Mahatma Gandhi visited Calcutta to restore peace and asked people to surrender their arms. Gopal Mukherjee was summoned to meet him. Though he eventually went, he refused to surrender his weapons, telling Gandhi’s aides: “With these arms I saved the women of my area, I saved the people. I will not surrender them.”
Direct Action Day:
On 16 August 1946, the All-India Muslim League called for “direct action” to push their demand for Pakistan, after the British exit from India.
In Bengal, where the League was in power under the Chief Minister H. S. Suhrawardy, the call took a violent turn (the Great Calcutta killings).
What began as a hartal and rally at the Ochterlony Monument (today’s Shahid Minar) spiralled into four days of riots across Calcutta. Between 5,000 and 10,000 people were killed, and thousands more injured.
Context: The recent film Kesari Chapter 2: The Untold Story of Jallianwala Bagh is based on Sir C. Sankaran Nair.
Relevance of the Topic : Prelims: About C Sankaran Nair and his key Contributions.
About C. Sankaran Nair
Born in the year 1857 in Malabar, Kerala.
He was a liberal constitutionalist, social reformer, and a fierce critic of both British imperialism and reactionary elements within Indian society.
He was a staunch advocate of universal liberty and equality.
He was a brilliant jurist, being appointed as Advocate General of the Madras Presidency and later a judge of the Madras High Court.
Author of book “Gandhi and Anarchy” (1922)- a critique of Gandhi’s political methods, especially non-cooperation and Khilafat movement. Despite his disagreements with Gandhi, Nair acknowledged his global stature.
Nair firmly believed in constitutional methods and rejected political fanaticism. This conviction led him to oppose Gandhi’s non-cooperation movement as well as the Khilafat agitation.
Critic of extreme nationalism, religious mobilisations, and political fanaticism.
Key Achievements:
He was the first Malayali and the only Keralite to preside over the Indian National Congress (Amaravati Session, 1897).
Nair was among the first Indian members of the Viceroy’s Executive Council, overseeing portfolios like education and health.
He was a member of London’s National Liberal Club.
Key Contributions:
Vision of Secular India:
At the 1897 Amravati Congress, Nair advanced a vision of secular India, advocating education for lower castes, upliftment of women, and the dismantling of caste-based barriers.
He opposed the creation of sectarian institutions like Banaras Hindu University, fearing they would breed communalism.
Resignation over Jallianwala Bagh Massacre: He resigned from Viceroy Executive Council in protest against the Jallianwala Bagh massacre.
Champion of Social Reforms:
He campaigned for the abolition of caste, equality of women, and reform of the matrilineal system among the Nairs of Kerala.
He was associated with the Social Reform Conference and believed political freedom was meaningless without social emancipation.
He resisted the Village Cess Bill in the Madras Legislative Council, which threatened traditional self-governing village systems.
Protector of Free Speech and Education:
As a Viceroy’s Council member, he refused to allow a church prayer supporting Allied victory during WWI, stating : “Christ does not take sides in war.”
He advocated English education as a means of women’s empowerment, political awakening, and rational public discourse.He envisioned an India where reason triumphed over dogma.
Political Realism: For Nair, India was not a romantic ideal but a land bound by social evils. He remarked: “India was a land of millions- ignorant, illiterate, half-starved, superstitious, and shackled by caste.” He did not glorify a mystical past, unlike many contemporaries. Instead, he offered a rational, reformist blueprint for a modern India.
Context: Ambedkar Jayanti is observed on 14 April to commemorate the birth anniversary of Dr. Bhim Rao Ambedkar, Indian politician and social reformer. This day is commemorated as “Equality Day” owing to his invaluable contributions to social justice and the rule of law.
Relevance of the Topic: Prelims: Key facts about Dr. Bhim Rao Ambedkar.
Dr. B R Ambedkar:
He was born in 1891.
Popularly known as Baba Saheb, he was the Principal Architect of Indian Constitution. He was the Chairman of the Drafting Committee of the Constituent Assembly.
He led several social movements to secure and safeguard human rights for the oppressed and miserable sectors of society.
He became the first Indian to get a Doctorate (PhD) degree in Economics from abroad and is the only Indian whose statue is attached to Karl Marx in the London Museum.
Important Life Events and Contributions:
Ambedkar was against caste-based discrimination and untouchability in society and advocated for Dalits to organize and demand their rights.
He condemned Hindu scriptures that he thought propagated caste discrimination.
He was part of the Bombay Presidency Committee that worked with the Simon Commission in 1928.
Ambedkar entered the Bombay Legislative Council as a nominated member in 1927 and as an elected one in 1937.
Established Bahishkrit Hitakarini Sabha in 1924 to promote education and socio-economic improvements among the Dalits.
In December 1927 he led a Satyagraha to establish the civic rights of the untouchables to draw water from a public tank in Mahad, Maharashtra.
Ambedkar conducted another Satyagraha in March 1930 to establish the rights of the untouchables to enter the famous temple of Kalaram at Nasik (Bombay Presidency).
He started magazines like Mooknayak ,Bahishkrit Bharat and Equality Janta.
Advocated separate electorates for ‘Depressed Classes’.
However, Gandhi was against a separate electorate for Depressed classes.
Later, an agreement was signed between Gandhi and Ambedkar, whereby it was agreed to give reserved seats to the depressed classes within the general electorate. (Poona Pact 1932).
Founded the Independent Labour Party (later transformed into Scheduled Castes Federation) in 1936.
Ambedkar was one of eight Indians nominated by the Viceroy on the 13-member Defence of India Council in 1941.
Ambedkar considered the Right to Constitutional Remedy as the soul of the Constitution.
Being the Law Minister, Dr Ambedkar fought vigorously for the passage of the Hindu Code Bill, the most significant reform for women’s rights to marriage and inheritance.
Context: Every year on March 23, India observes Shaheed Diwas to honour the sacrifices of Bhagat Singh, Shivaram Rajguru, and Sukhdev Thapar — who were hanged by the British authorities in Lahore on March 23, 1931, for their involvement in the killing of J.P. Saunders, a British police officer. This act was a retaliation for the death of Lala Lajpat Rai, a prominent leader, who was fatally injured during a peaceful protest against British rule. Bhagat Singh’s execution, at the age of 23, left a lasting legacy that shaped the spirit of nationalism in India.
Relevance of the topic:
Prelims: Key facts about Bhagat Singh.
Mains: Contribution of Extremists in the Indian National Movement.
Introduction: Bhagat Singh
He was a revolutionary, who was martyred in the fight against imperialistic tyranny.
Bhagat Singh was a polyglot able to communicate in Urdu, Punjabi, Hindi, and English.
Having grown up in an Arya Samaj setting he was also familiar with the fundamentals of Sanskrit.
His jail notebook is also reflective of the diversity in his literary writings where he draws on the works of important scholars like Karl Marx, Karl Kautsky, Thomas Paine, Mark Twain, Thomas Jefferson, etc.
Evolution of ideals
In one of his earliest writings, Vishwa Prem (Universal Love), published in November 1924, he declares “Visvabandhuta (Universal Brotherhood)! For me the greatest meaning of this word is equality and nothing else.”
Early idealism is reflected in his belief that, ‘there would be Britishers and Indians all right but not as rulers and the ruled.’
Shift in Perspective:
By 1928, the realities of the Indian situation had become more apparent.
In the article Communal Riots and their Solution, he stated that the religions have left the country in communal divisions and the resulting riots have tainted the clean image of India.
Critique of Journalism:
He said that the media arouses the public sentiment by writing bold headlines in the newspapers against one or the other and compel people to start fighting with one another.
He also stated that, ‘not limited to just one or two places, riots started in many locations just because of the fact that local newspapers had written articles that stoked passions.
On the responsibility of newspapers:
He stated that, ‘the actual duty of newspapers is to educate, to liberate people from narrow-mindedness, eradicate fundamentalism, to help in creating a sense of fraternity among people, and build a common nationalism in India’.
Interplay of society and politics:
Challenging the separation of students and politics:
His July 1928 article, Students and Politics, was a sharp response to those who often championed a wall of separation between student life and political activity.
He explained that the then Punjab government requiring students to “sign off on an undertaking that they will not take part in political activities,” was to pressurise the students and create fear in their minds.
Role of education in Political awareness:
He explained that the basic duty of the student is to study, but also posed a question, ‘is it not part of the education that the youth should know what the conditions are in their country and be enabled to think of solutions for their improvement?’
He specified that an education which will ‘only equip students for clerical jobs’ is worthless.
According to him, students must acquire the knowledge of politics too, and when the need arises they should put questions forward about the actions of those in power.
Rediscovering the legacy of Untouchables in India's history:
In ‘the Problem of Untouchability’, he reminded the oppressed untouchables of their role in India’s past.
He also wrote that they should unite to stand on their own feet and challenge the existing oppressive order of society.
He rejected the belief in Varna system and also the belief in that person’s occupation is based on his/her birth.
Revolution: Call for change and social transformation:
Necessity of Revolutionary Spirit:
In a 1929 article, ‘What is Revolution?’, he responded to the criticism of the idea of revolution that many veterans of the freedom movement had opposed.
He wrote that ‘people generally get accustomed to the established order of things and begin to tremble at the very idea of a change’, which is a lethargical spirit that needs to be replaced by the revolutionary spirit.
In the absence of Revolution, ‘degeneration gains the upper hand and the whole of humanity is led misled by reactionary forces’, further leading to stagnation and paralysis in human progress and society as a whole.
Anarchism-ideological reflections:
In his work titled ‘What is Anarchism?’, published in 1928, he reflected on the ideological propositions of anarchist theory and practice.
He explained that Anarchists are against God and religion to begin with because they feel this is the root of mental slavery. And then they are against the state because it is the root of physical slavery.
Anarchists maintain that motivating people with the temptation of heaven, fear of hell or with the iron hand of law is the wrong approach and it is also an insult to a superior being like a human.
Bhagat Singh stated also stated that:
Human beings should acquire knowledge freely and work at his will and live life peacefully.
People presume this might mean that we would be living in the same manner as in the forests in ancient times but they are wrong.
In ancient times there was ignorance and people were not able to travel far and wide.
But now we can have knowledge and can live freely by creating relations with all.
Defining revolution:
In a ‘Letter to Young Political Workers’, he mentions that, ‘according to our definition of the term, as stated in our statement in the Assembly Bomb Case, revolution means the complete overthrow of the existing social order and its replacement with the socialist order’.
For establishing such an order, the immediate aim is the achievement of power.
The State and the government machinery is just a weapon in the hands of the ruling class to further and safeguard its interest.
The aim of a revolutionary is to snatch the power, and handle it, to utilise it for the consummation of our ideal, i.e., social reconstruction on a new, i.e., Marxist, basis.
At the same time, Bhagat Singh mentioned that, along with the fight, we have to educate the masses and create a favourable atmosphere for our social programme.
Reason and Romanticism in Bhagat Singh's philosophy:
Religion as an obstruction to progress:
As an atheist, he had thought organised religion to be a hindrance to the freedom struggle in particular and to social progress in general.
In an article published 1928, ‘Religion and our Freedom Struggle’, hereflected that ‘Religion’ is a problem that is still present in Indian society.
He stated that, ‘a clash between people could be instigated with the loud recitation of Koranic verses and Vedic mantras.’ The question is then, why should we not do away with all this once and for all?
The Case against faith:
He wrote in, ‘Why I am an Atheist’, that, when man tries to stand on his own two legs and becomes a realist, he shall have to throw faith aside and face all the distress and trouble in which circumstances may land him.
He also argued that anyone who stands for progress has to criticise, disbelieve and challenge every item of the old faith. Item by item, the person has to reason out every nook and corner of the prevailing faith.
If after considerable reasoning, one believes in any theory or philosophy, his faith is welcomed. His reasoning can be mistaken and sometimes fallacious. But he is liable to correction because reason is the guiding star of his life.
However, only faith and blind faith is dangerous as it inhibits critical thinking and makes a person reactionary.
Nature over conscious power:
In explaining his Weltanschauung (a particular philosophy or view of life; the world view of an individual or group) he put forward his belief in the non-existence of a conscious Supreme Being who is guiding and directing the movements of nature.
Bhagat Singh's eventful life was marked by extensive writing and tireless efforts. A meaningful tribute to his legacy as a revolutionary would be to widely engage with his writings.
Context: In the latest step toward eliminating colonial practices and mindsets within the armed forces, Fort William in Kolkata, the headquarters of the Eastern Army Command, has been renamed Vijay Durg.
Relevance of the Topic:Prelims: Key facts about Fort William; Vijay Durg.
Major Highlights:
The new name, Vijay Durg, is derived from the oldest fort along the Sindhudurg coast in Maharashtra. It served as a naval base for the Marathas under Chhatrapati Shivaji.
Additionally, Kitchener House inside Fort William has been renamed Manekshaw House, and South Gate, formerly known as St. George’s Gate is now Shivaji Gate.
About Fort William
Location: Itis situated on the banks of Hooghly River, Kolkata, West Bengal.
Built: The fort was completed between 1696-1702, by the British East India Company.
Construction work started under the supervision of John Goldsborough.
It was named after King William III of England.
The fort was built twice:
Old fort building:
Built in 1696 CE. The permission to build the fort at this location was granted by Mughal EmperorAurangzeb.
It was associated with the infamous ‘Black hole tragedy’(1756). In 1756 the then Nawab of Bengal, Siraj Ud Daulah, took over the fort and the city by conquering the British East India Company.
He named the city Alinagar after his grandfather Aliwardi Khan.
New Fort Building:
Robert Clive along with Admiral Charles Watson took the fort back in 1757. Siraj Ud Daulah was defeated and killed in the Battle of Plassey (1757) and Bengal came entirely under the control of the British East India Company.
The foundation to rebuild the fort was laid in 1758 by Robert Clive (the first British Governor of Bengal).
The fort also remained as a centre for Indian Ordinance factories since 1775.
At present Fort William is the property of the Indian Army and is the headquarters of Eastern Army Command. It has provisions for accommodating 10,000 army personnel.
Vijaydurg Fort, Maharashtra
It is situated in the Sindhudurg District of Maharashtra.
This fort was built in the 12th century and was conquered by Chhatrapati Shivaji in the 17th century.
It is the oldest fort on the Sindhudurg coast, constructed during the regime of Raja Bhoja II of the Shilahar dynasty (construction period 1193-1205).
The fort was earlier known as “Gheria”, as it is situated close to the village of “Girye”.
Shivaji captured this fort from Adil Shah of Bijapur in 1653 and renamed it as “Vijay Durg”.
Vijaydurg Fort was called the “Eastern Gibraltar”, as it was virtually impregnable.
It served as a naval base for the Marathas under Chhatrapati Shivaji.
Prelims: Questions based on Gandian movements and life of Gandhi.
Mains: GS-4 question on Gandhian ethics and ideas; Significance for Essay paper.
About Mahatma Gandhi
Mohandas Karamchand Gandhi was born on 2nd October 1869. He is one of the most prominent freedom fighters associated with the Indian National Movement.
He spent a major portion of his life in South Africa, worked as a lawyer and had significant contributions.
Gandhi’s Initiatives in South Africa
Confrontation with Racial Discrimination: Gandhi himself experienced the racial discrimination and raised voice against the policy of Apartheid in South Africa.
Formation of the Natal Indian Congress (NIC): Gandhi founded the Natal Indian Congress in 1894 to unite and advocate for the rights of Indians in South Africa.
Civil Rights Advocacy: Gandhi fought against the marriage registration Act that violated the civil rights of Indians.
Birth of Satyagraha: Gandhi launched his philosophy of non-violent resistance, Satyagraha in 1906 during the fight against the "Black Act."
Indian Opinion Newspaper: He founded the Indian Opinion in 1903 to raise awareness about injustices and mobilise the community.
Resistance to Indentured Labor System: Gandhi opposed the exploitation of Indian indentured laborers and advocated for their rights.
Campaigns Against Discriminatory Laws: He led peaceful protests, including burning registration certificates, to resist oppressive laws.
Important Gandhian Movements in India
Champaran Satyagraha (1917): Gandhi advocated for the rights of peasants of Champaran, and raised voice against the unjust ‘Tinkathia’ system of indigo plantation.
Ahmedabad Mill Strike (1918): He demonstrated the tool of hunger strike to secure the Plague bonus for the Ahmedabad mill workers.
Kheda Satyagraha (1918): Kheda Satyagraha was led by Gandhi to protest against the oppressive tax increase imposed on peasants despite crop failure and famine conditions.
Non-Cooperation Movement (1920-1922): Initiated by Gandhi in response to the Rowlatt Act and the Jalliawalah Bagh Massacre. Later, the movement was called back after the Chauri Chaura incident in 1922.
Ground work and social reform: Gandhi played a crucial role in reforms in village culture, and rural economy; eradication of untouchability, upliftment of the Dalit Community with his organisation- Harijan Sewak Sangh.
Civil Disobedience Movement: Gandhi initiated the movement by breaking Salt law and marched from Sabarmati Ashram to Dandi in 1930.
Quit India Movement (1942): In response to the failure of Cripps Mission, threat of Japanese invasion during World War II, civil atrocities, and war-led inflation, Gandhi launched Quit India movement on 8 August 1942 with the slogan ‘Do or Die’.
Gandhian Ideas and their Relevance in present context:
Truth: Gandhi emphasised truth as it is critical for transparency, trust, and accountability in governance, business, and personal relationships.
E.g., Whistle blowers like Suchir Balaji who unveiled violations of copyrights by OpenAI upheld the idea of truth.
Non-violence: Gandhi advocated for resolving conflicts without violence, whether in personal disputes or political struggles. Challenges like wars, conflicts (Israel-Hamas conflict) and terrorism, make adopting non-violence a key component in the present world.
Sarvodaya: Gandhi's Sarvodaya principle means 'Universal Uplift' or 'Welfare of All', especially the marginalised sections. Inclusive development and policies to reduce inequality reflect Sarvodaya’s principles. E.g.,National Food Security Act 2013 for marginalised sections.
Self-reliance: Gandhi promoted self-reliance by encouraging the use of locally made goods and rejecting dependency on foreign products. The world is facing issues like neo-colonialism; global issues like CoVID-19 makes self reliance a key.
Decentralisation: Gandhi supported decentralised governance, empowering local communities through self-rule (Gram Swaraj). Decentralisation helps in effective governance and participatory democracy.
E.g.,73rd and 74th Constitutional Amendment Act devolving powers to Panchayati Raj institutions and Urban Local Bodies.
Simplicity: Gandhi emphasised on the idea of simple living. He quoted, “The world has enough for everyone's needs, but not enough for everyone's greed.” The idea of simplicity aligns with sustainable living by minimising human greed or materialistic desires.
E.g., Lifestyle for Environment (LIFE) campaign to promote sustainability with simple living.
Trusteeship: Gandhi favoured the idea where the rich hold the wealth as the trustee of vulnerable sections of society. The concept is relevant in the present world due to rising inequalities in the world as 1% individuals hold 90% of wealth.
E.g., Corporate social responsibility and District Mining Committees are based on Gandhian trusteeship concept.
Therefore, Gandhian ideology and values are crucial for sustaining the peaceful coexistence of humankind.
Context: Civic agencies told the Delhi High Court that the installation of a statue of freedom fighter Rani Lakshmi Bai at Shahi Idgah Park in Sadar Bazar has not in any manner endangered the rights of people who offer prayers there.
About Rani Laxmibai
Introduction:
Lakshmibai Newalkar, the Rani of Jhansi widely known as Rani Lakshmibai was the Queen of the princely state of Jhansi in the Maratha Empire from 1843 to 1853 by marriage to Maharaja Gangadhar Rao Newalkar.
She was one of the leading figures in the Indian Rebellion of 1857, who became a national hero and symbol of resistance to the British rule in India for Indian nationalists.
She led the successful defence of Jhansi against Company allies, but in early 1858 Jhansi fell to British forces under the command of Hugh Rose.
She died in June 1858, during the British counterattack at Gwalior.
Roots and upbringing:
Born in the town of Banares (now Varanasi) into a Marathi Karhade Brahmin family.She was named Manikarnika Tambe.
Her father was a Commander during the war of Kalyanpranth and he worked for Peshwa Baji Rao II.
History of Jhansi (1842–1857)-Loss, and struggle against British annexation:
Manikarnika was married to the Maharaja of Jhansi, Gangadhar Rao Newalkar, and was afterward called Lakshmibai (or Laxmibai) in honour of the Hindu goddess Lakshmi and according to the Maharashtrian tradition of women being given a new name after marriage.
In September 1851, she gave birth to a boy, later named Damodar Rao, who died four months after birth.
The Maharaja adopted a child called Anand Rao, the son of Gangadhar Rao's cousin, who was renamed Damodar Rao, on the day before the Maharaja died.
The adoption was in the presence of the British political officer who was given a letter from the Maharaja instructing that the child be treated with respect and that the government of Jhansi should be given to his widow (Laxmibai) for her lifetime.
After the death of the Maharaja in November 1853, because Damodar Rao (born Anand Rao) was an adopted son, the British East India Company, under Governor-General Lord Dalhousie, applied the Doctrine of Lapse, rejecting Damodar Rao's claim to the throne and annexing the state to its territories.
In March 1854, Rani Lakshmibai was given an annual pension and ordered to leave the palace and the fort.
What was the Doctrine of Lapse?
*The Doctrine of Lapse was an annexation policy followed widely by Lord Dalhousie when he was India's Governor-General from 1848 to 1856. *According to this, any princely state under the direct or indirect (as a vassal) control of the East India Company where the ruler did not have a legal male heir would be annexed by the company *As per this, any adopted son of the Indian ruler could not be proclaimed as heir to the kingdom.This challenged the Indian ruler's long-held authority to appoint an heir of their choice.
Rani Lakshmibai in the Revolt of 1857
May 10, 1857: The Indian Rebellion started in Meerut. When news of the rebellion reached Jhansi, Rani asked the British political officer, Captain Alexander Skene, for permission to raise a body of armed men for her protection.
In June 1857, rebels of the 12th Bengal Native Infantry seized the Fort of Jhansi and persuaded the British to lay down their arms. The sepoys threatened to blow up the palace where the Rani lived.
The sepoys left Jhansi and obtained a large sum of money from the Rani.
The Rani's forces defeated an attempt by the mutineers to assert the claim to the throne of a rival prince Sadashiv Rao (nephew of Maharaja Gangadhar Rao) who was captured and imprisoned.
There was then an invasion of Jhansi by the forces of Company allies Orchha and Datia with the intention to divide Jhansi between themselves.
The Rani appealed to the British for aid but it was now believed by the governor-general that she was responsible for the massacre against Europeans in Jhansi and no reply was received.
She set up a foundry to cast cannon to be used on the walls of the fort and assembled forces including some from former feudatories of Jhansi.
Rani’s defence of Jhansi, escape, and battles until last encounter:
(Siege of Jhansi)
When the British forces finally arrived in March 1858, they found the Jhansi fort was well defended and the fort had heavy guns which could fire over the town and nearby countryside.
Hugh Rose, commanding the British forces, demanded the surrender of the city and if this was refused it would be destroyed.
Rani defended Jhansi against British troops when Sir Hugh Rose besieged Jhansi on 23rd March 1858.
The bombardment of Jhansi was met by heavy return fire and the damaged defences were repaired.
The defenders sent appeals for help to Tatya Tope, an important leader of the 1857 Indian Rebellion and an army of more than 20,000, headed by Tatya Tope, was sent to relieve Jhansi but they failed to do so when they fought the British.
During the battle with Tatya Tope's forces, part of the British forces continued the siege.
The Rani withdrew from the palace to the fort and after taking counsel decided that since resistance in the city was useless she must leave and join either Tatya Tope or Rao Sahib (Nana Sahib's nephew).
As per the legend, with Damodar Rao on her back she jumped on her horse from the fort and escaped.
At Kalpi (in U.P.), she joined additional rebel forces, including Tatya Tope.
They occupied the town of Kalpi and prepared to defend it.
On 22 May British forces attacked Kalpi and the forces commanded by Rani herself were defeated.
The leaders (the Rani of Jhansi, Tatiya Tope, and Rao Sahib) fled and came to Gwalior and joined the Indian forces who now held the city (Maharaja Scindia fled to Agra from the battlefield at Morar).
They rebel forces occupied the city without opposition and proclaimed Nana Sahib as Peshwa of a revived Maratha dominion with Rao Sahib as his governor in Gwalior.
On June 17th, in Kotah-ki-Serai, Gwalior, a squadron under Captain Heneage, fought the large Indian force commanded by Rani Lakshmibai.
In this engagement, Rani was fatally wounded resulting in her death.
The British captured the city of Gwalior. In the British report of this battle, Hugh Rose commented that Rani Lakshmibai is ‘the most dangerous of all Indian leaders.’
Built in 1613 by Raja Bir Singh Ju Deo (1606-27) of Orchha on a rocky hill called Bangra/Bangira in the town of Balwantnagar (presently known as Jhansi).
Stretching over a massive 15 acres, the walls of the fort, constructed with granite, are a formidable barrier.
The fort is surrounded by a deep moat, which was once filled with water, to thwart enemy advances.
The fortification comprises ten gates (Darwazas), each with its own unique story and architectural style, including the Khandero Gate, Datia Darwaza, Unnao Gate, and Orchha Gate among others.
The Ganesh Mandir, dedicated to Lord Ganesha, is where Rani Laxmi Bai is believed to have married Maharaja Gangadhar Rao Newalkar.
The Kadak Bijli cannon, mounted on a tower, is a symbol of the military prowess of the fort. It was used in the battle of 1857 and stands as a testament to the intense warfare that took place.
Context: The Tamil Nadu government will construct a memorial for social reformer Periyar E.V. Ramasamy at Arookutty in Alappuzha, Kerala. A key figure in the Vaikom Satyagraha, Periyar's memorial site will be the land recently transferred from Kerala to Tamil Nadu without tax.
Information from the news:
Periyar spent a month in the Arookutty jail, then part of the princely state of Travancore, following his arrest in 1924 while participating in the Vaikom Satyagraha (March 1924-November 1925), a major social reform movement.
The remnants of the jail still exist on the site where the memorial is proposed.
The memorial will honour Periyar’s contribution to the Vaikom Satyagraha and the design will incorporate a prison facade.
Periyar E. V. Ramasamy:
Born in 1879, he worked as a Congress worker till 1925.
Later, associated himself with Justice Party of Madras.
During 1920- 1925, being in the Congress Party he stressed that Congress should accept communal representation.
E.V.R. opposed the Varnashrama policy followed in the V.V.S. Iyer’s Cheranmahadevi/ Seranmadevi Gurugulam/Gurukulam.
He quarrelled with Gandhi over the question of separate dining for Brahmin and non-Brahmin students at Gurukulam, a Congress-sponsored school owned by nationalist leader V V S Iyer in Cheranmahadevi near Tirunelveli.
At the request of parents, Iyer had provided separate dining for Brahmin students, which Periyar opposed.
After failing to bend the Congress to his view, Periyar resigned from the party in 1925.
Subsequently in 1925, he started the ‘Self-Respect Movement’.
The aims of the ‘Self -Respect Movement’ were to uplift the Dravidians and to expose the Brahmanical tyranny and deceptive methods by which they controlled all spheres of Hindu life.
He denounced the caste system, child marriage and enforced widowhood.
He encouraged inter-caste marriages and himself conducted many marriages without any rituals. Such a marriage was known as ‘Self-Respect Marriage’.
He attacked the laws of Manu, which he called the basis of the entire Hindu social fabric of caste.
He founded the Tamil journals ‘Kudiarasu; Puratchi and Viduthalai’ to propagate his ideals.
He was one of the pioneering voices against Kula Kalvi Thittam introduced by the then Chief Minister C. Rajagopalachari.
Kula Kalvi Thittam proposed to impose on schoolchildren a method of education, wherein students would learn their family’s profession as part of the school curriculum.
In 1938 at Tamil Nadu Women’s Conference, appreciating the noble service rendered by E.V.R., he was given the title ‘Periyar’.
In 1940s, Periyar launched a political party, Dravidar Kazhagam (DK), which espoused an independent Dravida Nadu comprising Tamil, Malayalam, Telugu, and Kannada speakers.
On 27th June 1970, the UNESCO organisation praised and adorned him with the title ‘Socrates of South Asia’.
Vaikom Satyagraha (1924):
Vaikom:
Religious town located inside the Kingdom of Travancore. The town is famous for Vaikom Shiva Temple.
The temple did not permit lower castes to enter it and even the roads around the Vaikom Shiva temple were closed to the polluting castes.
The issue of temple entry was first raised by Ezhava leader TK Madhavan in a 1917 editorial in his paper Deshabhimani.
The protest was initially led by T.K. Madhavan, K.P. Kesava Menon, and George Joseph, among others.
Till 1917, the Indian National Congress refused to take up social reform, but with the rise of Gandhi and increased activism within lower caste communities and untouchables, social reform soon found itself front and centre of Congress’s and Gandhi’s politics.
In 1921, T K Madhavan met with Mahatma Gandhi at Tirunelveli to seek his advice and support for launching an agitation.
Madhavan joined the Congress and participated in the party’s Kakinada session in 1923, where a resolution was passed for the eradication of untouchability.
Kerala Congress formed an untouchability eradication council under the leadership of K Kelappan. The council arrived in Vaikom in February 1924 to take out a procession through the prohibited roads.
March 30, 1924: Two untouchables and an upper caste Nair community person took the road around Vaikom Shiva temple that was closed to ‘polluting castes’.
Leaders such as C. Rajagopalachari came to Vaikom to offer support and lead the protesters.
Contribution of Periyar:
President of the Madras Congress Committee, E.V. Ramaswamy Naicker, arrived in Vaikom on April 13, 1924, during the imprisonment of Satyagraha leaders.
After his release from Arookutty jail in June 1924, Periyar was rearrested in July for his involvement in the struggle.
He came to be known as Vaikom Veerar (Hero of Vaikom) for his participation in the movement.
In August, 1924, the Maharaja of Travancore died, following which, the young Maharani Regent, Queen Sethulakshmi Bai, released all prisoners.
But when a large group of protesters marched to the royal palace in Trivandrum, she refused to allow all castes access to temples.
In March 1925, Gandhi began his tour of Travancore and was able to iron out a compromise:
Gandhi organised a peaceful jatha of Hindus from Vaikom to Thiruvananthapuram and back. This jatha helped raise social consciousness against untouchability.
Three out of the four roads surrounding the temples were opened up for everyone but the fourth, eastern road, was kept reserved for brahmins.
This was finally implemented in November 1925, when the government completed diversionary roads that could be used by the low castes without polluting the temple.
In November 1936, almost a decade after the conclusion of the Satyagraha, the historic Temple Entry Proclamation was signed by the Maharaja of Travancore which removed the age-old ban on the entry of marginalised castes into the temples of Travancore.
Context: Traditionally, playing the dhak, a large drum integral to the celebration of Durga Puja in Eastern India, was an exclusively male activity. However, in recent years, women have begun breaking this gender norm by taking up the dhak as a profession and asserting their place in this art form. This shift is particularly significant because the beats of the dhak are central to Durga Puja, a festival that venerates a female goddess, yet, paradoxically, women were long excluded from playing this vital instrument.
Setting new precedents in the Durga Puja celebrations:
Playing Dhakis at Durga Pujas has been predominantly a male art form because it is said that the ‘dhaks’ are too heavy for women. This art form has been passed on from generation to generation through male heirs only.
Mohila Dhaki Babadhamraj Sampradaya, a troupe of 10 female dhakis from Bardhaman district, north Bengal are fighting all social taboos to pursue their dreams.
For the women belonging to the Mohila Dhaki Babadhamraj Sampradaya the first few years were a huge struggle as they found no acceptance in the society, but now they have become the ground breaker in this field to make way for many aspiring female dhakis.
They are now also called for shows outside Kolkata.
Also, in 2021, for the first time four female purohits officiated the Durga Puja festivities in in Kalighat, south Kolkata. The four women, Nandini Bhowmik, Ruma Roy, Semanti Banerjee, and Paulomi Chakrabortybroke centuries old patriarchal traditions and got into a field which was always considered beyond their reach.
About Dhakis:
Dhakis are one of the cultural groups of Bengal. They are traditional drummers. They play dhak during the festive season of Durga puja.
They are involved in other professions throughout the year but for five days they represent the traditional folk culture of Bengal.
They mainly belong to Bardhaman Murshidabad and Birbhum district of West Bengal.
While the tradition of dhak dates back several hundred years, it was mainly men who played the instrument, mostly during Durga Puja.
Dhakis carry dhaks decorated with feathers and play a different tune and beat of the dhak for every ceremony, from the arrival of the Goddess to her immersion on Dussehra or Vijay Dashami.
They perform a variety of musical patterns during Durga Puja, according to the rituals.
There are different beats for the Sandhya Aarti (evening prayer),Chakshudaan (drawing eyes of the idol), Devi Baron (applying vermillion to the deity's feet and face) and Bhasan (immersion of the idol).
The Bol or beats are set to different taal (musical measures).
It is played for devotees performing dhunuchi nritya, an intense and fast dance to appease the goddess.
About Dhak:
The dhak is a huge membranophone instrument from Bengal and Assam.
A membranophone is any musical instrument which produces sound primarily by way of a vibrating stretched membrane.
The sound is produced by a membrane stretched over an opening. Most, but not all, membranophones are generally called drums.
The shapes differ from the almost cylindrical to the barrel.
It is suspended from the neck, tied to the waist and kept on the lap or the ground, and usually played with wooden sticks.
It is mainly used in Hindu religious festivals, especially of Sakta and Shaiva traditions, including Durga Puja, Kali Puja and Charak Puja.
It is also played in Islamic festivals like Muharram in Bengal.
History:
According to scholar D. Daschoudhury, Dhak dates back roughly 3,000 years.
The instrument is recorded in the chronicles of Fa Hien, who visited India in the fifth century (375 - 417 AD).
King Dharmapala II of the Pala dynasty constructed the renowned Buddhist Vihara at Paharpur (modern-day Bangladesh) in the 8th century AD, which emerged as a significant centre of Buddhist learning.
The terracotta figures at this site depict scenes of people dancing and playing traditional instruments such as the dhak, kansar, cymbals, and veena.
The Shunya Purana written in the 13th century mentions 42 different musical instruments including dhak, dhol, kara, jaydhak and mridanga among others.
Daschoudhury mentions that the dhak was used in earlier times for music, dance, warding off wild creatures, announcing the time, sounding warnings, in addition to being employed in sacrificial rites.
Traditional process of making dhak:
Dhak is manufactured from a single mango log.
The wood is carved into the shape of a barrel with an edge that is 1.5 to 2 inches thick.
Typically, the base is one inch smaller than the top.
Goat and calf skins are used to cover the top and bottom.
The lace is used to tighten the hide in order to produce high-quality reverberation.
The instrument is often embellished with white or multi-coloured feathers or with the more traditional white flowers of the Kash grass-‘Kashphool’, especially on festive occasions.
About Dhunuchi Naach:
Dhunuchi Dance is associated with Durga Worship in West Bengal and other parts of Eastern India.
To appease Goddess Durga, devotees perform Dhunuchi along with the rhythmic beats of Dhak.
The devotee who performs it is known as Dhanucchi, who balances the earthen bowl containing burning incense either with his/her hands or on his/her forehead or in his/her mouth.
It is called Dhunuchi because it is performed with Dhunachi, which is a native Indian incense burner used during Aarti.
Dhunachi is traditionally made of earthenware so that heat is insulated from the handle and it can be hold in arms for long duration without any discomfort.
Dhunuchi dance is performed with two Dhunachi in hands (with single Dhunachi in each hand) along with the fast beats of Dhak.
