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Scroll.in
10-07-2025
- Politics
- Scroll.in
Kumkum Roy, professor of Ancient History, recollects her days as an MA student at JNU, Delhi
By January 1977, I made what seemed to be a more or less permanent move to Delhi. My parents had shifted into a large, spacious house with a garden in Safdarjung Enclave, very different from our home in Kolkata. There were strong feelings in the air about the Emergency and hopes that the election would bring it to an end. I realised from conversations at home that the Emergency had changed Delhi and people's lives drastically – demolitions and displacement in the name of 'improvement', sterilisations to enforce 'family planning', censorship, and more. Somehow, all this seemed far more immediate and oppressive in Delhi than it had been in Kolkata. Friends and relatives, rather different from those in Kolkata, were part of my parents' social world. These included bureaucrats who were keenly interested in what I should or should not have been doing. So, while there were neighbours and friends who taught at Jawaharlal Nehru University ( JNU) and thought it would be the ideal place for me, there were those who felt I needed to join the bureaucracy, which they thought would be far more exciting than becoming an academic. I duly took the entrance tests for the MA programmes at the Centre for Historical Studies (CHS) and the School of International Studies (SIS), the latter being considered ideal for would-be bureaucrats (I had reluctantly decided to keep my options open). I cleared both the tests and appeared for both the interviews. I do not remember what I did or said at the SIS interview, but the one at CHS seemed to me to have been an unmitigated disaster – I boldly declared that I wanted to study ancient history in order to decipher the Harappan script and that I wanted to study at JNU simply because it was close to where my family lived at the time. It was perhaps out of appreciation for my naivete that the faculty decided to give me a chance. When I joined JNU, the academic sections of the university were located in what was affectionately referred to as the 'down campus' in contrast to the 'up campus', which seemed rather remote and was located in what was then barren, rocky terrain. The more appropriate titles – 'old campus' and 'new campus' – were used sparingly, if at all. Smaller classes were held in the offices of the teachers, and as CHS was on the fifth floor of the southernmost building in the old campus, one could gaze out on a vast expanse of the campus. The view was pristine, or seemed so to me, anyway. However, opportunities to gaze out of the windows during class were fleeting and momentary. The history we were being introduced to was very different from what we had learnt in college. Even dynastic history appeared in a new, almost unrecognisable avatar, as we learnt to evaluate and assess both the Mauryas and Guptas in terms not simply of battles won and lost but also of complex socio-economic and cultural contexts. We learnt the rudiments of Sanskrit, epigraphy, and archaeology. We also got to explore religious histories, histories of the economy and society, political ideas and institutions. Equally challenging and demanding were the 'core courses', which provided insights into broad global developments through lectures and readings that were remarkable for their breadth and depth. Then there were the 'non-Indian' history courses, and we also had the option of taking courses in other centres. These had to be chosen in consultation with the faculty. So, while I chose to do a course on Bronze Age Mesopotamia, which was fascinating, I was advised, rather sternly and firmly, to do one on the Russian Revolution as well. I was petrified, but discovered, once I overcame my initial fear of the massive reading list, that the course had far more to offer than I had imagined. Also, doing a course on anthropological theories was particularly enriching, and, although I was and remain wary of abstruse theory, the course opened windows into new possibilities that perhaps informed my later interests. It seemed as if we were thrown into an immense ocean of books, talks, and more – we could sink, swim, or drift along. I am not sure whether I consciously thought through my choice of specialisation – 'Ancient History' – at this stage. Perhaps it was the pursuit of origins. It may also have had to do with the passion of my teacher in college, which was infectious. But once I exercised the option, I had no regrets. It turned out to be an almost lifelong obsession. Our Ancient History class was small and fairly close-knit but markedly different from what I had been used to in Presidency College. I was the only Bengali, and we were three women in a class of 12. The men were from very diverse backgrounds, as indeed were the women. But what for me was particularly exciting was that virtually the entire faculty, with the notable exception of the quiet, uncompromising scholar Brajadulal Chattopadhyaya, consisted of women, and rather formidable women at that. All of them were doyennes in their fields – R Champakalakshmi for her pioneering work in early Tamil history, K Meenakshi for her remarkable studies on Tamil and Sanskrit grammar, Romila Thapar for challenging the earlier understanding of Mauryan history, Shereen Ratnagar for opening up a fresh perspective on the Harappan civilisation, and Suvira Jaiswal for her revisionist religious history. I am not sure whether they saw themselves as mentors and role models, but for many of us, it was wonderful to have a cluster of women around, women who were very different from one another in terms of their lifestyles and styles of teaching. Passionate about their research, most of them were unsparing towards their students. As a result, almost before I realised it, I began to think that I was meant to become a researcher, as that seemed to be all that mattered. The past beckoned. I do not think any of these women would have explicitly identified themselves as feminists. And yet, their very presence made a difference to the environment both within the classroom and beyond it. In retrospect, it does seem that the decades following 1947 were marked by the creation of spaces through debate and discussion and the building of new institutions. Our teachers were part of a generation that both benefited from these spaces and shaped them creatively and constructively. A fruitful conjuncture. Not surprisingly, the faculty had put in place a demanding tutorial and semester system. We were expected to produce a tutorial of about 2,000 words every fortnight, according to what seemed to be a punishing timetable, and then present our work for discussion in groups of threes and fours. Our tutorial scripts were often returned with copious markings and comments along the margins – no shortcuts! Invariably, we were nervous and stressed out, but soon enough, we began to look forward to these ordeals, learning to hold our own, acknowledging what we had missed out or not understood, and working our way through sharing our ideas with others. The formal discussions would often continue as informal chats over countless cups of tea, sipped either in the canteen or, more commonly, sitting on the floors of corridors around the library. Some of those conversations, fortunately, still continue, even as the venues have shifted over the years. The sense that we were discovering and sharing new ways of thinking was a heady experience, to say the least. And the tutorial system, which accounted for 50 per cent of the evaluation, also meant that the pressure of the end-of-semester examination was considerably reduced.
Time of India
03-06-2025
- Time of India
BM Trippin' Tales: Ancient Gudekote awaits recognition as tourism treasure trove
Gudekote, with historical depth and natural beauty, deserves recognition. Conservation and sustainable tourism will uplift the region, protecting heritage Dr M Rajanna Principal of Gudekote College A Land Etched in History, Awaiting Preservation and a region rich with historical footprints—from the prehistoric era to the reign of the Mauryas, Cholas, and Palegars—remains a neglected gem. This land, once ruled by the Palegars and home to the brave woman warrior Onake Obavva, is steeped in heritage and echoes the grandeur of a bygone era. Yet, the question that looms large is: When will Gudekote be recognized as a tourist destination?Despite being home to ancient cave paintings, a Chola-era temple complex, and a fortress from the Palegar period, Gudekote in Karnataka's Ballari district remains largely forgotten. Historians and locals alike worry that without urgent preservation, these priceless remnants of the past could be lost amidst rocky hills, Gudekote is dotted with prehistoric rock art, stone tools, and burial sites such as Kindikone Samadhi, hinting at the region's significance since the Stone Age. The influence of the Mauryan Empire under Emperor Ashoka also stretches into this land, making it a rich archaeological of the standout landmarks is the Choleshwara Temple, located within Gururaj's orchard, alongside the Panchalinga shrines and a stepped tank dating back to the Chola dynasty. These structures, though fragile, still reflect the grandeur of ancient temple legacy is deeply entwined with the Palegars, local chieftains known for their defiance against imperial forces. The Gudekote Fort, strategically built with multiple watchtowers, battlements, granaries, and stepwells, stands as a silent witness to their rule. At the entrance of the village lies the Upparige Mahal, also known as Tangali Mahal, a symbol of royal architectural finesse. Surrounding the area are several monastic institutions such as the Hiremutt, Virakta Mutt, and the Veniveerappa Mutt, each holding historical and spiritual particular note is a unique monolithic sculpture in a Shiva-Parvati temple, portraying Parvati seated on Shiva's thigh, a depiction rare not just in Karnataka but across South India. Yet, this remarkable artwork is crumbling, with no signs of preservation efforts. Locals report that many such temples have been damaged by treasure hunters or left to deteriorate due to lack of is not just about history. During the monsoon, the semi-arid landscape transforms into a lush, green haven reminiscent of Malenadu.
Time of India
20-05-2025
- Time of India
Ganga Darpan Centre in Varanasi promotes biodiversity edu, conservation
1 2 Varanasi: The Ganga Darpan interpretation centre, located at Sarnath's forest department campus, is becoming a hub for biodiversity education . Developed by the Wildlife Institute of India under the Namami Gange project , the centre features a 3D model of the Ganga River showcasing its diverse wildlife, including dolphins, crocodiles, and turtles. With over 62 species of birds on display, the centre has attracted more than 20,000 visitors, offering workshops, educational sessions, and programs that promote river conservation and civic responsibility. The Ganga Darpan Interpretation Centre in Sarnath symbolises cultural reflection, scientific understanding, and ecological conservation for the Ganga River. Established in 2019, the centre aims to raise awareness about environmental issues and promote responsibility towards the Ganga river system. It highlights the river's significance in people's lives since ancient times and seeks to shift perceptions of the Ganga from a polluted river to one appreciated for its natural beauty and aesthetic value. The Ganga Darpan centre 's 3D model showcases the river's aquatic life, highlighting dolphins, crocodiles, turtles, skimmers, storks, and otters that maintain the river's ecological balance. The centre is also a haven for birdwatchers, with around 62 species reported, including the Grey Hornbill, White-throated Kingfisher, Asian Cuckoo, and Indian Peafowl, among others. The presence of diverse tree species attracts a variety of birds to the centre. In Ganga Darpan, the entire journey of the Ganga, including major pilgrimage sites, rivers, cities, and protected areas like Gangotri National Park and Hastinapur Wildlife Sanctuary, is displayed through 3D. A panel showcases the historical and cultural significance of the Ganges during empires from the Mauryas to the Mughals, with references to Ain-i-Akbari and Baburnama. QR codes for different topics provide all the information, and an interactive kiosk offers detailed information about the river's heritage and biodiversity. Additionally, a panel displays the historical and cultural significance of the Ganga during empires from the Mauryas to the Mughals, with references to Ain-i-Akbari and Baburnama.
The Print
27-04-2025
- Politics
- The Print
Mughals out, Magadha empire makes pages of new NCERT Class 7 textbook ‘rooted in Indian ethos'
The new textbook also includes a reference to the 2025 Maha Kumbh Mela organised in Prayagraj, Uttar Pradesh. Further, it weaves in several Sanskrit terms throughout the different chapters, such as janapada (meaning 'where the people have settled'), samrāj ('supreme ruler'), adhirāja ('overlord'), and rājādhirāja ('king of kings'). New Delhi: Until last year, Class 7 students studied the Mughals and Delhi Sultanate as a part of their social science curriculum. But not anymore. The new NCERT textbook, revamped under the National Curriculum Framework (NCF), does not have the two chapters. In their place, it introduces new chapters on ancient Indian dynasties like the Magadha, Mauryas, Shungas, and Sātavāhanas with a focus on 'Indian ethos'. The new Class 7 textbook, Exploring Society: India and Beyond, Part-1, is the latest in NCERT's revamped series under the National Education Policy (2020) and the new NCF, which stresses content 'rooted in the Indian and local context and ethos'. After introducing new books for Classes 3 and 6 last year, NCERT has now rolled out updated versions for Classes 4 and 7. A senior NCERT official told ThePrint that Part-2 of the book is also scheduled for release in the coming months. 'Part-1 contains 12 chapters, which will be taught during the first six months of the academic session. Part-2 is expected to include several additional topics, so we request everyone to wait for its release,' said the official on condition of anonymity. While NCERT had previously trimmed sections on the Mughals and Delhi Sultanate—including a two-page table on Mughal emperors' achievements and detailed accounts of dynasties like the Mamluks, Tughlaqs, Khaljis, and Lodis as part of its syllabus rationalisation during the COVID-19 pandemic in 2022–23, the new textbook has now removed all references to them. The book now has all new chapters with no mention of Mughals and Delhi Sultanate throughout. In the foreword of the textbook, NCERT Director Dinesh Prasad Saklani writes: 'The text integrates the values we desire our students to develop, is rooted in the Indian cultural context and introduces global perspectives in an age-appropriate manner.' Also Read: Ayurveda, Angula & shlokas find mention in new NEP-inspired NCERT Class 6 science textbook Focus on Magadha, Greeks, & Mauryas Chapter Five of the NCERT textbook, titled The Rise of Empires, focuses on the emergence of the Magadha dynasty—a powerful ancient kingdom located in what is now southern Bihar and surroundings. 'The period between the 6th and the 4th century BCE was one of profound change in north India…One of them, Magadha (modern-day south Bihar and some adjoining areas), rose in importance and set the stage for the fusion of many kingdoms into India's first empire. Powerful early kings, such as Ajātaśhatru, played a crucial role in establishing Magadha as a dominant centre of power,' a chapter in the book reads. The book further mentions that while Magadha was growing in the east, the northwest had smaller kingdoms along old trade routes to the Mediterranean. One of these was the Paurava kingdom, ruled by King Porus, mentioned in Greek records. It also mentioned how Alexander, the Greek king of Macedonia, defeated the Persian Empire to avenge past invasions, with some Indian soldiers fighting on the Persian side. His conquest spread Greek culture and created one of the largest empires in history. The chapter then focuses on the Maurya dynasty, highlighting the rise of Chandragupta Maurya, briefly touching on the story of Kauṭilya, and discussing Ashoka. It also details the significant contributions of the Mauryas to society and their achievements. Ancient Indian dynasties with focus on South The chapter sixth of the book titled The Age of Reorganisation, begins with Puṣhyamitra Śhunga establishing the Śhunga dynasty, which ruled over parts of north and central India. 'The period witnessed the revival of Vedic rituals and practices, but other schools of thought nevertheless continued to emerged as one of the preferred languages for philosophical and literary works,' the book states. It further touches upon the aśhvamedha yajña, a Vedic ritual conducted by many rulers to declare their position as the king. The chapter also covers the Sātavāhana dynasty, also known as the Andhra dynasty, which ruled the Deccan region and oversaw a period of flourishing agriculture and trade. A section titled Kingdoms and Life in the South highlights southern dynasties such as the Cholas, Pandyas, and Cheras, among others. Pilgrimage and the Sacred Land The Chapter 8, How the Land Becomes Sacred, begins with a verse from the Bhagavata Purana and explores how various places across India have become sacred through centuries of pilgrimage and belief. It emphasizes the deep spiritual connection people have with the land. The chapter includes a quote from Jawaharlal Nehru, who described India as a land of pilgrimages—from the icy peaks of Badrinath and Amarnath to the southern tip at Kanyakumari—united by a shared sense of culture and spirituality. It also highlights Prayagraj, the site of the Kumbh Mela, held every six years at the confluence of the Ganga, Yamuna, and the invisible Sarasvati. Recognized by UNESCO as an 'intangible heritage of the world,' and how the 2025 Kumbh Mela drew an estimated 660 million pilgrims. The book also has a chapter on the Constitution of India, which mentions that there was a time when people were not allowed to fly the national flag at their homes. 'This changed in 2004 when a citizen felt it was his right to express pride in his country and challenged the rule in court. The Supreme Court agreed, saying that flying the flag is part of the Fundamental Right to Freedom of Expression. We can now fly the tricolour with pride, keeping in mind that it should never be dishonoured.' The book states that the government also creates opportunities for people to provide feedback on proposed laws or changes in rules. It mentioned how feedback was sought for draft amendments in aadhaar authentication for good governance rules in 2020. (Edited by Amrtansh Arora) Also Read: NCERT replaces cartoon on coalition govts in Class 12 book with box on India's success as democracy
