The leaders of HSRA circulated a manifesto at the Lahore Congress session in December 1929. The manifesto contained blistering attacks against the 'compromising policy' of Gandhi and the Congress leadership.
"Mahatma Gandhi is great and we mean no disrespect to him if we express our emphatic disapproval of the methods advocated by him for our country's emancipation. To us, the Mahatma is an impossible visionary."
"Non-violence may be a noble ideal, but it is a thing of the morrow. We can be situated as we are, never hope to win freedom by mere non-violence.
All talk of peace may be sincere, but we, of the slave nation, cannot, and must not, be led away by such false ideology."
HSRA declared that it aimed at preventing a meeting between the Viceroy and the Congress leaders, "whose attitude was described as one of begging".
Gandhi, in his response, denounced the revolutionaries and their creed in an article "The Cult of the Bomb".
Then a revolutionary, Bhagwati Charan, hit back saying: " the British Government threw reforms like the Morley Minto, Montague, etc, before the constitutional agitators to lure them away from the right path. This was a bribe paid them for their support to the government."
"These 'reforms' were sent to India for the benefit of those who, from time to time, raised the cry of 'Home Rule', 'Self-Government', 'Responsible Government', 'Full Responsible Government', 'Dominion Status' and such other names for slavery."
It further held Gandhi and his creed responsible for the failure of the movement. They said that "it was mainly the mania for non-violence and Gandhi's compromise mentality that brought about the disruption of the forces that had come together at the call of Mass Action."
Source:
~ The Congress and the Revolutionaries in the 1920s
Author(s): S. K. Mittal and Irfan Habib, Social Scientist, June 1982, Vol. 10, No. 6, pp. 20-37
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That's how it is, they take Telugu lightly
In all those English schools.
~ Chellapilla Venkata Sastry
When all of his contemporaries were quoting Shelley, Keats, and Eliot, Vishwanadha Satyanarayana garu spoke of Indian aesthetics of rasa, aucitya, vakrokti and dhvani and quoted from Abhinvagupta, Mammata, etc., in defiance of every modern literary convention.
Sanjay Subramanyam describes how by the turn of the 20th century, the life of a Telugu teacher became miserable. "His general image was of a fossilized, unimaginative individual who somehow had instant access to old books, but lacked the intelligence to study any modern subject."
The Marxist historians in the history writing projects (as a statist exercise) ensured that work by historians like Radha Kumud Mookerji was either delegitimized (by labeling them as nationalists) or their memory completely obliterated (by dropping their work from the syllabus).
As a historian of Ancient India, Radha Kumud Mookerji started his career by joining the newly established National Council of Education, while teaching at the Bengal National College. After 1915, he embarked on a series of tenures at universities in Benares, Mysore, and Lucknow.
His work not only received unequivocal praise from his academic fraternity, for being so detailed despite the vastness of the subject but was also equally popular among students who were then studying in the central/state government-run universities.
The instrument of the educationist is the mind or antaḥkaraṇa, which consists of 4 layers. The reservoir of past mental impressions, the citta or storehouse of memory, which must be distinguished from the specific act of memory, is the foundation on which other layers stand.
The passive memory or citta needs no training, it is automatic and naturally sufficient to its task; there is not the slightest object of knowledge coming within its field which is not secured, placed, and faultlessly preserved in that admirable receptacle.
"Within hours of arriving at the school, Dzabahe was told not to speak her own Navajo language. The leather skirt her mother had sewn for her and the beaded moccasins were taken away and bundled in plastic, like garbage."
"She was given a dress to wear and her long hair was cut- something that is taboo in Navajo culture.
Before she was sent to the dormitory, one more thing was taken: her name.
But for many Indigenous people in Canada and the United States, the nightmare was never forgotten. Instead, the discoveries are a reminder of how many living Native Americans were products of an experiment in forcibly removing children from their families and culture.
In Rudyard Kipling’s “The Undertakers” (1895), a mugger (crocodile) proudly recounts to a crane and a jackal how his reputation as “murderer, man-eater, & local fetish” was established among the local population of an Indian
village.
However, the Mugger of Mugger-Ghat acknowledges that his reputation as “the demon of the ford” had taken a severe beating once a railway bridge had been built across the river by the British.
He was unable to prey on people crossing the river by boat because most of them now used the gleaming new bridge. As Mugger says: “Since the railway bridge was built my people at my village have ceased to love me, and that is breaking my heart”.
A very remarkable feature of modern training is its practice of teaching by snippets.
Much of the shallowness, discursive lightness, and fickle mutability of the average modern mind is due to the vicious principle of teaching by snippets.
The first attention of the teacher must be given to the medium and the instruments, and, until these are perfected, to multiply subjects of regular instruction is to waste time and energy.
~ child as a pedagogy ~
Every child is a lover of interesting narratives, a hero-worshipper, and a patriot. Appeal to these qualities in her and through them, let her master the knowledge.