In an article written ten days after Independence, the Dravidian ideologue lays bare the convergence of caste, class, and religious interests in the Golden Sceptre and its dangerous political consequences.[ Hours before Jawaharlal Nehru was to take over as the first Prime Minister of independent India, representatives of Ambalvana Desikar, the head of the Thiruvaduthurai Aaadheenam, a Saivite mutt in Mayiladuthurai district, presented a Sengol (Golden Sceptre) to him at a simple ceremony in New Delhi. A book titled Saiva Aaadheenangal (authored by Ooran Adigal, a follower of Saivite saint-poet Ramalinga Adigal) records this event like this: “Aadheenam Periya Karubaru Kumarasami Thambiran Swamigal, aadheena Odhuvar Manikka Odhuvar, and aadheena nadaswara vidhwan Thirvaduthurai T.N. Rajarathinam Pillai took the Sengol to Delhi and presented it to Nehru. As Rajarathinam Pillai played the nadaswaram and Odhuvramurthigal recited ‘Arasaalvar aanai namadhe’ [Let the king rule, this is our order], a Paasuram written by Thirugnanasambandar, Karubaru Kumarasami Thambiran handed the Sengol to Nehru greeting him with the words, “Thanga Sengol, Thangal Sengol, Thangal Sengol, Engal Aatchi Sinnam” (Golden Sceptre, It is your sceptre, it is your sceptre, a symbol of our rule).”A similar Sengol was presented to Prime Minister Narendra Modi at a ceremony to mark the inauguration of the new Parliament Building in New Delhi recently. The heads of 19 aadheenams, transported from Tamil Nadu by a special flight by the government, were present at the ceremony. Of them, six mutt heads – Dharmapuram, Madurai, Thiruvaduthurai, Kundrakudi, Perur and Velakurichi _ were specifically asked to present the Sengol to the Prime Minister, who placed it near the Lok Sabha Speaker’s chair in the new Parliament Building.Sengol was believed to be the symbol of king’s power in feudal Tamil Nadu. Its incongruity and irrelevance in a republic governed by a modern Constitution are too obvious to be missed. So was the presence of Vaishnavite and Saivite religious heads performing rituals to inaugurate an institution that is firmly founded on the principle of secularism.What is the motive behind religious heads blessing a secular government? It has nothing to do with their love and affection for the government or patriotic sentiments. The motive is rooted in the mutts’ interest in protecting their wealth, accumulated from offerings made by unsuspecting believers and from their vast landholdings made fertile by the sweat and blood of lakhs of farmers and agricultural workers over hundreds of years. C.N. Annadurai, the rationalist protégé of E.V. Ramasamy Periyar, founder-leader of the Dravida Munnetra Kazhagam and its first Chief Minister, exposed the points of convergence of class, caste, religious and political interests in a largely feudal India and cautioned Nehru about the dangers of accepting it. He did this in an article he wrote in the issue of Dravida Nadu (August 24, 1947), a weekly founded and edited by him. The article written in a conversational style drips with the wit, satire and sarcasm typical of the great orator-writer and contains the seeds of the political narrative that has become part of the common sense of Tamils – a narrative that has sustained the Dravidian movement for many decades.Annadurai’s article was reproduced in the May 26, 2023 issue of Viduthalai, a Tamil daily edited by K. Veeramani, president of the Dravidar Kazhagam. Here, we present an English translation of the article by R. Vijaya Sankar, Group Editor, The AIDEM ]The head of the Tiruvaduthurai aadheenam has sent a Sengol to Pandit Nehru who has taken over as the Prime Minister of the new government.It is five feet tall, it seems! Made fully of pure gold, it seems! And that looks beautiful too, it seems! Why was the Sengol given to Nehru? As a gift? As an offering? As a share? As a licence fee? Nothing is clear.It was unexpected! Not only that! It was unnecessary too! Even it was necessary, we slowly realise that it is dangerous if we understand its deeper import.We don’t know what the Pandit thought when he looked at the Sengol. Nor we do know whether the aadheenkakarthar had sent a missive along with the Senglol.But we have something to tell Pandit Nehru. Some words to you who have received the Sengol.<img src="https://strapi.bangalore2.com/uploads/image_2023_05_30_163209977_e1685444681131_1_d48ee49747.png" alt="image_2023-05-30_163209977-e1685444681131 (1).png"> Original article published in Dravida Nadu (1947)You know the history of many nations. And you know that a crowned king is surrounded by lords who had fattened themselves by exploiting the people’s labour and by those who use religion as capital and who enjoy the freedom and facility to to walk freely in his golden fort. You know the historical fact that these elements have to be removed for democracy to blossom. Apprehending that you might practise in your administration what you know, the aadheenakarthars would come forward to present you with a Sengol that is not only made of gold but also studded with navaratnas. For their survival and self-protection. The Sengol presented to you is not made of the divine graced obtained by singing the praises of Siva. Nor is it created by sanctifiying a piece of iron with a pinch of holy ash and transforming it into gold – a miracle similar to the one performed by a Siva devotee who transformed a fox into a horse. It is made of the labour of others. But he says it is his. Sengol! Is the name apt? Is it relevant?That Sengol – five feet tall! A piece of exquisite workmanship! Made of pure gold!The one who presented it to you is not a common man. Does he belong to the royalty? No. Something above that. Is he part of an ancient tradition? It is not important whether he belongs to an ancient tradition or is he of recent origin. What is important is, it is a disgusting tradition. It is not the tradition of the people who inhabit this earth. It is the tradition of the holy Kailash, the abode of Siva! <img src="https://strapi.bangalore2.com/uploads/image_2023_05_30_114759745_e1685444117562_1_2609d90391.png" alt="image_2023-05-30_114759745-e1685444117562 (1).png">Jawaharlal Nehru receiving the golden sceptre from Tiruvaduthurai aadheenam’s representativeThambi, are you asking me, “Anna, how come our aadheenakarthar is bursting with patriotism?”‘No, Anna. Isn’t the aadheenakarthar overflowing with emotions an old story? I want to ask you why the aadheenakarthar has set his holy sights on politics suddenly?”“Leave aside the reason Thambi. I am not that interested in finding out the reason. But only when I think of its consequences…”“Why? What will be the consequence?“We do make the Sengol with pure gold. And its workmanship is also going to be of a high standard. We make this, toiling day and night know!”“Alas! Should you get worried thinking of all these things? Isn’t the perspective here different from the perspective there?“It maybe so, Thambi! But isn’t desire the only reason for the different perspectives?”“Yes.”“My question is this – is it good or bad that the aadheenakarthar has set his sights on the new government? That is my fear too. It is an excellent Sengol. And it is designed intricately. But if the government is going to be run holding it…“Thambi, is the gold in it not an offering made by one who laboured without minding his own destitution, who starved day and night, who had not cheated others of their money, who toiled until his heart broke … was it not the offering made by the ones who cut down wages, who deprived farmers of their livelihoods, who earned disproportionate profits, who cheated the loan-lender by drawing a naamam (a Vaishnavite mark) on his forehead, as a means of atonement to deceive even the god and to mask their sins. Is it not that? It must be that also. If the new government assuming office receives a Sengol from those who thrive in exploiting others’ brains, and eventually exploiting their lives, will its rule be proper?”“You are real fun, Anna!”“There is not much fun, Thambi. It is more of a pain. Those who made a lot sengols would not have spoken like this. But this thought would have crossed their minds. <img src="https://strapi.bangalore2.com/uploads/image_2023_05_30_124301415_265x300_2_7ab6d7d4f2.png" alt="image_2023-05-30_124301415-265x300 (2).png">C.N. AnnaduraiA conversation like this would have happened at the aadheenam:Iyer [Brahmin]: Ahaa. This is praiseworthy! It is a pioneering effort.Everyone will praise it.Aaadheenakarthar: The height of the Sengol?Iyer: It is five feet… made of gold, they say.. your glory will grow fivefoldAaadheenakarthar: Even the newspapers will…Iyer: Leave them aside… they will carry photos… they write stories praising you. But big, big people will come… even from foreign countries… places like America… Europe… They will be stunned to see the Sengol.Aaadheenakarthar: The bhakts have really designed it beautifully…Iyer: Leave alone the craftsmanship. That will be good too. But the visitors woudn’t notice even that. No big rajas of Baroda, Jaipur, Udaipur, Mysore even thought of it! Won’t everyone keep talking endlessly and praising the aadheenam for having shown this kind of affection, concern and respect? They may talk about the Sengol for two or three minutes. But won’t they talk about you throughout the day or not?Aadheenakarthar: Yes. What do you think of my idea?Iyer: Who else could have thought of this? What the raja has in his hand is a Sengol. And who gave it to him? The aadheenam. Every one will say that the new government started working only after the aadheenam blessed it, permitted it and gave his stamp of approval. Not only now. Even in the future.The Sengol was made of pure gold infused with god’s graceAfter praying to our great god Sivato save this government from any troubleand receiving his grace!Who did this? The aadheenam!A poet would have sung like this. But this song of praise would not have satisfied a Saivite devotee. He woud have got angry, with a reason.Saivite: You are singing the Vaishnavite paasuram, with palm leaf manuscripts in your hand. You are doing this not for one or two years. You’ve been doing this for thousands of years. In all these years only your stomach is swollen like ripe pumpkin but there is no poesy in you!The poet: Is there a problem in the poem?Saivite: If that is the problem, I’d have tolerated it. It is no guesswork! Why do you sing the paasuram?The poet: To explain the distinction of the aadheenamSaivite: The distniction of the aadheenam? Is not the making of the Sengol and sending it to the government the additional distinction of the aadheenam today? Isn’t the poem meant for that?**The poet: ** YesSaivite: If that is so, how have you explained it in your poem? Where are the details of the Sengol, such as its weight, height, and beauty? Are they not important here? Only then the greatness of the event would become clear. Correct your poem first. Then your mind.The poet:It is five feet tallMade of pure goldIts workmanship is splendidThe world will praise this dayForever.“Not bad, go now,” saying so, the Saivite would have sent the poet off and presented his poem to the devotees. This is one way of recording the event’s glory.Among the group that came to present the Sengol, you would have noticed a fair-skinned man with artistic eyes playing nadaswaram in a mesmorising manner. What would those who had seen him be talking?Who is this?Nadaswara vidhwan.Oh! Why has he come here?The aadheenakarthanr has sent him here to present the Sengol. How does the Sengol-presenting aadheenakarthar look like?Like a trueblue Saivite.What is his job?Running the aadheenam.How?Shall I say it loudly or softly?Why?Because there are two things to be said in two different voices.They would have spoken like this, laughing.It looks beautiful to the eye.Look at the Sengol again, more intently.What is seen on it is not only the bull. Even the poor who toil like bulls would be visible on it.<img src="https://strapi.bangalore2.com/uploads/image_2023_05_30_152543792_169x300_2_9506edf717.png" alt="image_2023-05-30_152543792-169x300 (2).png"> Sceptre with bull on topWhat is not seen is not only the way the Sengol is burnished. One can also see the shine that has been imparted to the toiler’s body in the process of sucking out his labour power. One can see on it the thousand-acre land and the image of the toiler who leads a life of tears after tilling and toiling. One can see the hut in which he leads a life of suffring. And the poverty that has been thrust on him by the Sengol. One can see the feudal lord. And his motor and bungalow. One can see the gold plate in the bungalow and the white dust on it. One can see the dizzy eyes and fatigued bodies of the farmers. One can see the sweat and the blood that has been shed. One can see the image of a man whose mind is confused like churned curd.One can see the mutt – and the Saivite body there. One can see the jewels on that body – and the disease inside that.One can see the garden and the pond in which the aadheenakarthar bathes. And hear the little little stories that the pond might narrate if it can speak.One can see Saivam, and the ones who came up in life using its divine grace.Sparkling rings, oscilating ear buttons, golden footwear, doting devotees – such sights and more would be visible off and on… if you look at the Sengol again and again.One can see on the Sengol the aadheenam’s visitors saying formally, “Aaha! Excellent! Excellent! It is our good fortune that the aadheenam is happy.” This will brighten the faces of the devotee even if they don’t feel happy inside. Many such things will be seen. But one should look beyond the height, beauty and the craftmanship of the Sengol. Even little kings and nobles might feel jittery wondering whether the people’s anger would turn against them. But the Sengol shows that these aadheenams sit on their thrones as the scared people fall at their feet, governments provide them security and the rich offer them all they want. So, the Sengol is not an offering. It is an appeal. It is not a symbol of love. Nor is it a symbol of patriotism. It is an appeal.This is the time when a group that claims to have learnt sundry things says that these aadheenams, which have accumulated unparalleled fame and wealth by making people prostrate before them, have to be dissolved. On the other hand, the aadheenalarthar says that we are very innocent and we have great love for you. If you have any doubt, look at the Sengol once again – five feet tall, great workmanship! Please ensure that our aadheenam is not subjected to abuse by the ones who seek novelty. Grant me the boon of immortality. My God. My great god Nehru! Give me immortality. Grant me immortality at least for the next 20 years. This is the appeal of the aadheenalarthas, the Saivite disciple of Siva. By presenting this Sengol, he wants to delude common people into believing that there is love between him and the new government. The aadheenakarthar, who is already a fan of Siva, has now become the fan of the Nehru government. So, this will make the common man believe that the aadheenam’s dominance will not diminish.All of this is gold! It is a very very small scrap in the huge wealth controlled by the aadheenakarthar who is the legatee of sages who had given up worldly possessions completely.In the aadheenam, navaratnas are kept in decorated containers.The aadheenam has under its rule fertile fields yielding paddy that is superior to the navaratnas. The toilers, the real jewels of humanity, are being tortured there.As cheats hail these aadheenakarthas as Siddha sages, a small portion of the money offered by the cheated living under illusions has come to you in the form of Sengol. The things that have taken the shape of ear buttons, ear rings and anklets are more in number.You can see there a mountain of gold – the gold that is the stuff of the Sengol presented to you with an appeal to grant the boon of immortality. If the wealth of such aadheenams and religious institutions are confiscated, you can make a Sengol that is not only as ornate as the one presented to you but also capable of enriching and enhancing the lives of the people of this country. We request you to look keenly at such a Sengol off and on and learn the lessons it would offer.Source: Dravida Naadu, 24-08-1947<span style="-webkit-text-stroke-width:0px;display:inline !important;float:none;font-style:normal;font-variant-caps:normal;font-variant-ligatures:normal;font-weight:400;letter-spacing:normal;orphans:2;text-align:left;text-decoration-color:initial;text-decoration-style:initial;text-decoration-thickness:initial;text-indent:0px;text-transform:none;white-space:normal;widows:2;word-spacing:0px;">Read this article in <a style="-webkit-text-stroke-width:0px;background-color:rgb(255, 255, 255);box-sizing:border-box;color:rgb(255, 53, 36);display:inline-block;font-family:Manjari;font-size:18px;font-style:normal;font-variant-caps:normal;font-variant-ligatures:normal;font-weight:400;letter-spacing:normal;margin:0px;orphans:2;padding:0px;text-align:left;text-indent:0px;text-transform:none;transition:all 0.4s ease 0s;white-space:normal;widows:2;word-spacing:0px;" target="_blank" rel="noopener noreferrer" href="https://theaidem.com/hi-tamilnadu-cm-annadurai-sengol-and-jawaharlal-nehru/">Hindi</a><span style="-webkit-text-stroke-width:0px;display:inline !important;float:none;font-style:normal;font-variant-caps:normal;font-variant-ligatures:normal;font-weight:400;letter-spacing:normal;orphans:2;text-align:left;text-decoration-color:initial;text-decoration-style:initial;text-decoration-thickness:initial;text-indent:0px;text-transform:none;white-space:normal;widows:2;word-spacing:0px;">, <a style="-webkit-text-stroke-width:0px;background-color:rgb(255, 255, 255);box-sizing:border-box;color:rgb(255, 53, 36);display:inline-block;font-family:Manjari;font-size:18px;font-style:normal;font-variant-caps:normal;font-variant-ligatures:normal;font-weight:400;letter-spacing:normal;margin:0px;orphans:2;padding:0px;text-align:left;text-indent:0px;text-transform:none;transition:all 0.4s ease 0s;white-space:normal;widows:2;word-spacing:0px;" target="_blank" rel="noopener noreferrer" href="https://theaidem.com/ml-tamilnadu-cm-annadurai-sengol-and-jawaharlal-nehru/">Malayalam</a>

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In an article written ten days after Independence, the Dravidian ideologue lays bare the convergence of caste, class, and religious interests in the Golden Sceptre and its dangerous political consequences. 

Sengol: Annadurai’s appeal to Nehru

<p style="-webkit-text-stroke-width:0px;background-color:rgb(255, 255, 255);box-sizing:border-box;color:rgb(39, 39, 39);font-family:Manjari;font-size:18px;font-style:normal;font-variant-caps:normal;font-variant-ligatures:normal;font-weight:400;letter-spacing:normal;line-height:1.7;margin:0px 0px 15px;orphans:2;padding:0px;text-align:left;text-decoration-color:initial;text-decoration-style:initial;text-decoration-thickness:initial;text-indent:0px;text-transform:none;white-space:normal;widows:2;word-spacing:0px;">Kamala Nehru Memorial Hospital (KNMH) is a not-for-profit hospital established as the last wish of Kamala Nehru, wife of Jawahar Lal Nehru, in Allahabad. Originally started under the leadership of Kamala Nehru as a modest nursing room to treat the wives of the freedom fighters, this hospital has grown into a Regional Cancer Centre and an excellent speciality healthcare institution. Bridging history and the ethos of equality that the freedom struggle embodied, this hospital caters to the poor and the rich without discrimination.<p style="-webkit-text-stroke-width:0px;background-color:rgb(255, 255, 255);box-sizing:border-box;color:rgb(39, 39, 39);font-family:Manjari;font-size:18px;font-style:normal;font-variant-caps:normal;font-variant-ligatures:normal;font-weight:400;letter-spacing:normal;line-height:1.7;margin:0px 0px 15px;orphans:2;padding:0px;text-align:left;text-decoration-color:initial;text-decoration-style:initial;text-decoration-thickness:initial;text-indent:0px;text-transform:none;white-space:normal;widows:2;word-spacing:0px;">To see this report in Malayalam, <a style="background-color:transparent;box-sizing:border-box;color:rgb(255, 53, 36);display:inline-block;margin:0px;padding:0px;transition:all 0.4s ease 0s;" target="_blank" rel="noopener noreferrer" href="https://theaidem.com/ml-kamala-nehru-memorial-hospital-an-enduring-tradition-of-care/">click here</a>.<hr><h4 style="-webkit-text-stroke-width:0px;background-color:rgb(255, 255, 255);box-sizing:border-box;color:rgb(39, 39, 39);font-family:Manjari;font-size:18px;font-style:normal;font-variant-caps:normal;font-variant-ligatures:normal;letter-spacing:normal;line-height:1.2;margin:0px 0px 15px;orphans:2;padding:0px;text-align:left;text-decoration-color:initial;text-decoration-style:initial;text-decoration-thickness:initial;text-indent:0px;text-transform:none;white-space:normal;widows:2;word-spacing:0px;">Subscribe to our channels on<a style="background-color:transparent;box-sizing:border-box;color:rgb(247, 168, 16);display:block;margin:0px;padding:0px;text-decoration:none;transition:all 0.4s ease 0s;" target="_blank" rel="noopener noreferrer" href="https://www.youtube.com/c/THEAIDEM">YouTube</a>&amp;<a style="background-color:transparent;box-sizing:border-box;color:rgb(0, 0, 0);display:block;margin:0px;padding:0px;text-decoration:none;transition:all 0.4s ease 0s;" target="_blank" rel="noopener noreferrer" href="https://chat.whatsapp.com/ELqD1D1bImgAP6MrG8jskq">WhatsApp</a></h4>

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Kamala Nehru Memorial Hospital (KNMH) is a not-for-profit hospital established as the last wish of Kamala Nehru, wife of Jawahar Lal Nehru, in Allahabad. 

Kamala Nehru Memorial Hospital: An Enduring Tradition of Care Built on The Last Wish of a Freedom Fighter

<p style="-webkit-text-stroke-width:0px;background-color:rgb(255, 255, 255);box-sizing:border-box;color:rgb(39, 39, 39);font-family:Manjari;font-size:18px;font-style:normal;font-variant-caps:normal;font-variant-ligatures:normal;font-weight:400;letter-spacing:normal;line-height:1.7;margin:0px 0px 15px;orphans:2;padding:0px;text-align:left;text-decoration-color:initial;text-decoration-style:initial;text-decoration-thickness:initial;text-indent:0px;text-transform:none;white-space:normal;widows:2;word-spacing:0px;">A review of veteran political journalist Neerja Chowdhury’s recent book ‘How Prime Ministers Decide’<hr><p style="-webkit-text-stroke-width:0px;background-color:rgb(255, 255, 255);box-sizing:border-box;color:rgb(39, 39, 39);font-family:Manjari;font-size:18px;font-style:normal;font-variant-caps:normal;font-variant-ligatures:normal;font-weight:400;letter-spacing:normal;line-height:1.7;margin:0px 0px 15px;orphans:2;padding:0px;text-align:left;text-decoration-color:initial;text-decoration-style:initial;text-decoration-thickness:initial;text-indent:0px;text-transform:none;white-space:normal;widows:2;word-spacing:0px;">This book is a must-read for anyone interested in in-depth information of the politics of India from the late 1970s to the middle of the 2010s. It starts with the post-Emergency elections of 1977 and ends around 2014, when Narendra Modi assumed office as Prime Minister. It gives the reader a wholesome understanding of the shape of Indian politics of this period and its essence.<p style="-webkit-text-stroke-width:0px;background-color:rgb(255, 255, 255);box-sizing:border-box;color:rgb(39, 39, 39);font-family:Manjari;font-size:18px;font-style:normal;font-variant-caps:normal;font-variant-ligatures:normal;font-weight:400;letter-spacing:normal;line-height:1.7;margin:0px 0px 15px;orphans:2;padding:0px;text-align:left;text-decoration-color:initial;text-decoration-style:initial;text-decoration-thickness:initial;text-indent:0px;text-transform:none;white-space:normal;widows:2;word-spacing:0px;">In 1977, Prime Minister Indira Gandhi called elections in January when she had no reason to do so – the Emergency regime was running smoothly on the surface; the tenure of the Lok Sabha had been extended (thoroughly unconstitutionally) by another year until 1978; she had given priority to the implementation of her 20-point Programme, which was a ready excuse to continue with her government and she needed time to groom her wayward son Sanjay Gandhi for a larger political role. Yet she took a leap into the dark and called the elections after releasing her opponents from prison. Why did she do it? Neerjah Chowdhury throws light on the possible reasons, mainly zeroing in on the fact that Indira Gandhi felt that she was riding a tiger which she could not dismount and that Sanjay was becoming uncontrollable, especially with his family planning and slum clearance drives.<figure class="image"><img alt="image_2023-08-26_131047634-300x225.png" src="https://strapi.bangalore2.com/uploads/image_2023_08_26_131047634_300x225_fad844112b.png" srcset="https://strapi.bangalore2.com/uploads/thumbnail_image_2023_08_26_131047634_300x225_fad844112b.png 208w" sizes="100vw" width="208"></figure><figure class="wp-caption aligncenter" style="-webkit-text-stroke-width:0px;background-color:rgb(255, 255, 255);border-width:0px;box-sizing:border-box;clear:both;color:rgb(85, 85, 85);display:block;font-family:Manjari;font-size:17px;font-style:normal;font-variant-caps:normal;font-variant-ligatures:normal;font-weight:400;height:auto;letter-spacing:normal;margin:15px auto;max-width:100%;orphans:2;padding:0px;text-align:left;text-decoration-color:initial;text-decoration-style:initial;text-decoration-thickness:initial;text-indent:0px;text-transform:none;vertical-align:middle;white-space:normal;widows:2;width:300px;word-spacing:0px;" id="attachment_23778" aria-describedby="caption-attachment-23778"><figcaption class="wp-caption-text" style="box-sizing:border-box;display:block;font-size:15px;line-height:20px;margin:0px;padding:12px 0px 0px;text-align:center;" id="caption-attachment-23778">How Prime Ministers Decide by Neerja Chowdhury</figcaption></figure><p style="-webkit-text-stroke-width:0px;background-color:rgb(255, 255, 255);box-sizing:border-box;color:rgb(39, 39, 39);font-family:Manjari;font-size:18px;font-style:normal;font-variant-caps:normal;font-variant-ligatures:normal;font-weight:400;letter-spacing:normal;line-height:1.7;margin:0px 0px 15px;orphans:2;padding:0px;text-align:left;text-decoration-color:initial;text-decoration-style:initial;text-decoration-thickness:initial;text-indent:0px;text-transform:none;white-space:normal;widows:2;word-spacing:0px;">Of the Janata period, the book deals with what was happening inf the Morarji Desai government in those crucial 28 months from 1977 to 1979. The three top guns in the government _ Morarji Desai, Jagajivan Ram and Charan Singh could not get on well together and Charan Singh pulled the rug and brought down the Ministry. Years later, Morarji told me, “but for him (Charan Singh) the government would not have fallen.” Probably he was right; it is unlikely that Jagajivan Ram would have upset the apple cart. A new nugget of this period which appears in the book is that R.K. Dhawan, Indira Gandhi`s ever loyal Personal Secretary, was willing to turn approver before the Shah Commission of inquiry into the Emergency excesses and had contacted the Janata MP Krishan Kant (later Vice President of India) in this context; it was Kant who disabused him of the idea. On the Rajiv Gandhi administration, the author reveals that Sonia Gandhi herself was unconvinced about the Muslim Women`s Bill after the Shah Bano Judgment which was followed by the opening of the locks of the Babri Masjid at Ayodhya, a decision unleashed a chain of events culminating in the destruction of the Babri Masjid on December 6, 1992. Rajiv Gandhi`s Prime Ministership is given it`s due in the book. The Bofors issue, which ultimately brought about the demise of his government in the 1989 elections, occupies a good part of the portion on Rajiv Gandhi who was described as “Mr. Clean” and later “Mr. Whitewash” in that era! However, the book could have also spared some space to the anti-defection law which Rajiv Gandhi enacted and remains contentious even today. <img alt="image_2023-08-26_132039767-768x432.png" src="https://strapi.bangalore2.com/uploads/image_2023_08_26_132039767_768x432_8b99d022f0.png" srcset="https://strapi.bangalore2.com/uploads/thumbnail_image_2023_08_26_132039767_768x432_8b99d022f0.png 245w, https://strapi.bangalore2.com/uploads/small_image_2023_08_26_132039767_768x432_8b99d022f0.png 500w, https://strapi.bangalore2.com/uploads/medium_image_2023_08_26_132039767_768x432_8b99d022f0.png 750w" sizes="100vw" width="750"><figure class="wp-caption aligncenter" style="-webkit-text-stroke-width:0px;background-color:rgb(255, 255, 255);border-width:0px;box-sizing:border-box;clear:both;color:rgb(85, 85, 85);display:block;font-family:Manjari;font-size:17px;font-style:normal;font-variant-caps:normal;font-variant-ligatures:normal;font-weight:400;height:auto;letter-spacing:normal;margin:15px auto;max-width:100%;orphans:2;padding:0px;text-align:left;text-decoration-color:initial;text-decoration-style:initial;text-decoration-thickness:initial;text-indent:0px;text-transform:none;vertical-align:middle;white-space:normal;widows:2;width:442px;word-spacing:0px;" id="attachment_23782" aria-describedby="caption-attachment-23782"><figcaption class="wp-caption-text" style="box-sizing:border-box;display:block;font-size:15px;line-height:20px;margin:0px;padding:12px 0px 0px;text-align:center;" id="caption-attachment-23782">Launch of the book ‘How Prime Ministers Decide’</figcaption></figure><p style="-webkit-text-stroke-width:0px;background-color:rgb(255, 255, 255);box-sizing:border-box;color:rgb(39, 39, 39);font-family:Manjari;font-size:18px;font-style:normal;font-variant-caps:normal;font-variant-ligatures:normal;font-weight:400;letter-spacing:normal;line-height:1.7;margin:0px 0px 15px;orphans:2;padding:0px;text-align:left;text-decoration-color:initial;text-decoration-style:initial;text-decoration-thickness:initial;text-indent:0px;text-transform:none;white-space:normal;widows:2;word-spacing:0px;">The V.P. Singh regime of 11 months also comes in the chronological order of politics in the volume. The twin problems of Mandal and Mandir, which defined his rule, are covered adequately. As is well known, he decided to implement the Mandal Commission report as a reaction to the threat from the Haryana strongman Devi Lal. Chowdury also traces V.P Singh`s rise to the top job, his “raid raj” as Finance Minister, his shift to the Defence Ministry and his final bid for the top job at the hustings in 1989. He was the only leader to leave the Congress and become Prime Minister in about two years.<p style="-webkit-text-stroke-width:0px;background-color:rgb(255, 255, 255);box-sizing:border-box;color:rgb(39, 39, 39);font-family:Manjari;font-size:18px;font-style:normal;font-variant-caps:normal;font-variant-ligatures:normal;font-weight:400;letter-spacing:normal;line-height:1.7;margin:0px 0px 15px;orphans:2;padding:0px;text-align:left;text-decoration-color:initial;text-decoration-style:initial;text-decoration-thickness:initial;text-indent:0px;text-transform:none;white-space:normal;widows:2;word-spacing:0px;">Another Prime Minister who occupies substantial space in this work is P.V. Narashima Rao who is described as “The Prime Minister Who Refused to Decide”, an echo of Rao`s well known statement that “not taking a decision is itself a decision” The part on him focuses mainly on the demolition of the Babri Masjid, which was a major event during his Prime Ministership; but the economic liberalisation and other aspects like ending terrorism in Punjab which took place in those years could have had more space.<figure class="image"><img alt="image_2023-08-26_134019662-768x432.png" src="https://strapi.bangalore2.com/uploads/image_2023_08_26_134019662_768x432_a63be2a409.png" srcset="https://strapi.bangalore2.com/uploads/thumbnail_image_2023_08_26_134019662_768x432_a63be2a409.png 245w, https://strapi.bangalore2.com/uploads/small_image_2023_08_26_134019662_768x432_a63be2a409.png 500w, https://strapi.bangalore2.com/uploads/medium_image_2023_08_26_134019662_768x432_a63be2a409.png 750w" sizes="100vw" width="750"></figure><figure class="wp-caption aligncenter" style="-webkit-text-stroke-width:0px;background-color:rgb(255, 255, 255);border-width:0px;box-sizing:border-box;clear:both;color:rgb(85, 85, 85);display:block;font-family:Manjari;font-size:17px;font-style:normal;font-variant-caps:normal;font-variant-ligatures:normal;font-weight:400;height:auto;letter-spacing:normal;margin:15px auto;max-width:100%;orphans:2;padding:0px;text-align:left;text-decoration-color:initial;text-decoration-style:initial;text-decoration-thickness:initial;text-indent:0px;text-transform:none;vertical-align:middle;white-space:normal;widows:2;width:596px;word-spacing:0px;" id="attachment_23786" aria-describedby="caption-attachment-23786"><figcaption class="wp-caption-text" style="box-sizing:border-box;display:block;font-size:15px;line-height:20px;margin:0px;padding:12px 0px 0px;text-align:center;" id="caption-attachment-23786">Demolition of the Babri Masjid on December 6, 1992</figcaption></figure><p style="-webkit-text-stroke-width:0px;background-color:rgb(255, 255, 255);box-sizing:border-box;color:rgb(39, 39, 39);font-family:Manjari;font-size:18px;font-style:normal;font-variant-caps:normal;font-variant-ligatures:normal;font-weight:400;letter-spacing:normal;line-height:1.7;margin:0px 0px 15px;orphans:2;padding:0px;text-align:left;text-decoration-color:initial;text-decoration-style:initial;text-decoration-thickness:initial;text-indent:0px;text-transform:none;white-space:normal;widows:2;word-spacing:0px;">On Atal Behari Vajpayee, Chowdhury gives a ring side view of his decision to conduct a nuclear test on May 11, 1998. Narashima Rao had backed down on the nuclear decison at the last minute in the winter of 1995, but Vajpayee went ahead mostly because it was something the BJP was committed to. However, he himself had been a peacenik in 1979 as External Affairs Minister! This was when the then Prime Minister Morarji Desai had called a meeting of the Cabinet Committee on Political Affairs to discuss a report by defence expert K. Subrahmanyam to the effect that Pakistan “was only a screwdriver away from the bomb.” Vajpayee had then supported Desai in his contention that India should refrain from going nuclear. This a scoop in the book. Later, Desai told the Chairman of the Atomic Energy Commission Homi Sethna: “As long as I am Prime Minister I will never permit an experiment”. We were still in the era of the Gandhian ideology. <img class="image_resized" style="width:84.85%;" alt="image_2023-08-26_132833279.png" src="https://strapi.bangalore2.com/uploads/image_2023_08_26_132833279_98270532a4.png" srcset="https://strapi.bangalore2.com/uploads/thumbnail_image_2023_08_26_132833279_98270532a4.png 220w" sizes="100vw" width="220"><figure class="wp-caption aligncenter" style="-webkit-text-stroke-width:0px;background-color:rgb(255, 255, 255);border-width:0px;box-sizing:border-box;clear:both;color:rgb(85, 85, 85);display:block;font-family:Manjari;font-size:17px;font-style:normal;font-variant-caps:normal;font-variant-ligatures:normal;font-weight:400;height:auto;letter-spacing:normal;margin:15px auto;max-width:100%;orphans:2;padding:0px;text-align:left;text-decoration-color:initial;text-decoration-style:initial;text-decoration-thickness:initial;text-indent:0px;text-transform:none;vertical-align:middle;white-space:normal;widows:2;width:650px;word-spacing:0px;" id="attachment_23784" aria-describedby="caption-attachment-23784"><figcaption class="wp-caption-text" style="box-sizing:border-box;display:block;font-size:15px;line-height:20px;margin:0px;padding:12px 0px 0px;text-align:center;" id="caption-attachment-23784">Indira Gandhi, then Indian prime minister, at Pokhran, the site of India’s first underground nuclear test</figcaption></figure><p style="-webkit-text-stroke-width:0px;background-color:rgb(255, 255, 255);box-sizing:border-box;color:rgb(39, 39, 39);font-family:Manjari;font-size:18px;font-style:normal;font-variant-caps:normal;font-variant-ligatures:normal;font-weight:400;letter-spacing:normal;line-height:1.7;margin:0px 0px 15px;orphans:2;padding:0px;text-align:left;text-decoration-color:initial;text-decoration-style:initial;text-decoration-thickness:initial;text-indent:0px;text-transform:none;white-space:normal;widows:2;word-spacing:0px;">The book mentions the oft-repeated quote that Nehru introduced Vajpayee to Soviet strongman Nikita Krushchev as “India`s future Prime Minister”. However, it must be borne in mind that this has recently been refuted by Vajpayee`s biographer Abhishek Choudhary who has written a serious work on the late BJP Prime Minister. The writer covers most of the main aspects of Vajpayee`s tenure at the helm and, at a personal level, his relationship with Rajkumari Kaul.<p style="-webkit-text-stroke-width:0px;background-color:rgb(255, 255, 255);box-sizing:border-box;color:rgb(39, 39, 39);font-family:Manjari;font-size:18px;font-style:normal;font-variant-caps:normal;font-variant-ligatures:normal;font-weight:400;letter-spacing:normal;line-height:1.7;margin:0px 0px 15px;orphans:2;padding:0px;text-align:left;text-decoration-color:initial;text-decoration-style:initial;text-decoration-thickness:initial;text-indent:0px;text-transform:none;white-space:normal;widows:2;word-spacing:0px;">Manmomhan Singh`s Prime Ministership goes through Chowdhury`s X-ray as well and he emerges without much criticism. His role in as Finance Minister in Narashima Rao`s Cabinet and the economic liberalisation of 1991 is given its due as also the fact that Narasimha Rao`s first choice was former Reserve Bank Governor I.G. Patel for the Finance Ministry. It transpires that R. Venkataraman, the then President, suggested both I.G. Patel and Manmohan Singh as Finance Minister probables and then when Patel declined the offer, Manmohan Singh was the obvious choice. Also highlighted is Manmohan Singh`s strong stand on the Indo-U.S. civil nuclear deal when he openly made a statement against the Left, which was threatening to withdraw support if his government went ahead with the deal; the book records the developments leading up to Manmohan Singh winning the vote of confidence on July 22, 2008, despite the Left parties’ withdrawal of support. While the books gives Manmohan Singh a thumbs up for his job as Prime Minister she concedes that during his tenurt the high office’s image took a beating owing to the perceived role of 10 Janpath in decision-making. The book does not cover the present Prime Minister Narendra Modi as Chowdhury feels he is still “a work in progress” but in the epilogue she compares him to Indira Gandhi on one aspect: building of a personality cult. But the comparison ends there.<p style="-webkit-text-stroke-width:0px;background-color:rgb(255, 255, 255);box-sizing:border-box;color:rgb(39, 39, 39);font-family:Manjari;font-size:18px;font-style:normal;font-variant-caps:normal;font-variant-ligatures:normal;font-weight:400;letter-spacing:normal;line-height:1.7;margin:0px 0px 15px;orphans:2;padding:0px;text-align:left;text-decoration-color:initial;text-decoration-style:initial;text-decoration-thickness:initial;text-indent:0px;text-transform:none;white-space:normal;widows:2;word-spacing:0px;">Apart from the few errors, Neerja Chowdhury has done a seminal work about the politics and lives of the Prime Ministers she has covered. It is a book worthy of a journalist of standing, which she is.<hr><p style="-webkit-text-stroke-width:0px;background-color:rgb(255, 255, 255);box-sizing:border-box;color:rgb(39, 39, 39);font-family:Manjari;font-size:18px;font-style:normal;font-variant-caps:normal;font-variant-ligatures:normal;font-weight:400;letter-spacing:normal;line-height:1.7;margin:0px 0px 15px;orphans:2;padding:0px;text-align:left;text-decoration-color:initial;text-decoration-style:initial;text-decoration-thickness:initial;text-indent:0px;text-transform:none;white-space:normal;widows:2;word-spacing:0px;"> <img alt="KSFE-AD-768x768 (2).jpg" src="https://strapi.bangalore2.com/uploads/KSFE_AD_768x768_2_dd53bedb0f.jpg" srcset="https://strapi.bangalore2.com/uploads/thumbnail_KSFE_AD_768x768_2_dd53bedb0f.jpg 156w, https://strapi.bangalore2.com/uploads/small_KSFE_AD_768x768_2_dd53bedb0f.jpg 500w, https://strapi.bangalore2.com/uploads/medium_KSFE_AD_768x768_2_dd53bedb0f.jpg 750w" sizes="100vw" width="750">

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A review of veteran political journalist Neerja Chowdhury’s recent book ‘How Prime Ministers Decide’



A Chronicle of Prime Ministers Down the Years

<img src="https://strapi.bangalore2.com/uploads/27th_March_24_a_770x470_c440d4fc32.jpg" alt="27th-March-24-a-770x470.jpg" srcset="https://strapi.bangalore2.com/uploads/thumbnail_27th_March_24_a_770x470_c440d4fc32.jpg 245w,https://strapi.bangalore2.com/uploads/small_27th_March_24_a_770x470_c440d4fc32.jpg 500w,https://strapi.bangalore2.com/uploads/medium_27th_March_24_a_770x470_c440d4fc32.jpg 750w," sizes="100vw" width="undefined" height="undefined"><div class="post-body clearfix single-blog-header single-blog-inner blog-single-block blog-details-content" style="-webkit-text-stroke-width:0px;background-color:rgb(255, 255, 255);box-sizing:border-box;color:rgb(85, 85, 85);font-family:Manjari;font-size:17px;font-style:normal;font-variant-caps:normal;font-variant-ligatures:normal;font-weight:400;letter-spacing:normal;margin:0px;orphans:2;padding:0px;text-align:left;text-decoration-color:initial;text-decoration-style:initial;text-decoration-thickness:initial;text-indent:0px;text-transform:none;white-space:normal;widows:2;word-spacing:0px;"><div class="entry-content clearfix" style="box-sizing:border-box;counter-reset:footnotes 0;margin:0px;padding:0px;">Two internationally renowned public intellectuals, historian Romila Thapar and literary theorist Gayatri Chakravorty Spivak met in 2017 and conversed about The idea of India and how it has evolved historically. The conversation was published as a book, seven years later in 2024. Writer and academic Zahira Rahman reviews the book highlighting its insights and historical relevance.<hr>The idea of India, a tiny book, that transcribes a dialogue between two formidable intellects packs so much meaning into its 71 pages that each reading reveals finer aspects of our patriotic ideals. It reads like an exchange between a historian and a philosopher but grows increasingly political as we read on. The India that we find now as a text has been invented recently. This idea of India touted as Bharat is the counter text that this book problematizes.The shifting of the ideas of India territorially and historically examined in the text shakes the complacency about our idea of the nation, the false notion of Indian culture as a monolithic entity. The idea of India as determined by economics, language, culture at various junctures in the history of what we now call India is discussed, in this brief <a style="background-color:transparent;box-sizing:border-box;color:rgb(255, 53, 36);display:inline-block;margin:0px;padding:0px;transition:all 0.4s ease 0s;" target="_blank" rel="noopener noreferrer" href="https://www.seagullbooks.org/the-idea-of-india/">conversation</a>, counterintuitively as Gayatri Spivak prefers all discussions to be.<figure class="wp-caption aligncenter" style="border-width:0px;box-sizing:border-box;clear:both;display:block;height:auto;margin:15px auto;max-width:100%;padding:0px;vertical-align:middle;width:766px;" id="attachment_27353" aria-describedby="caption-attachment-27353"><img src="https://strapi.bangalore2.com/uploads/Whats_App_Image_2024_03_27_at_14_33_03_dcc95cad99.jpeg" alt="WhatsApp-Image-2024-03-27-at-14.33.03.jpeg" srcset="https://strapi.bangalore2.com/uploads/thumbnail_Whats_App_Image_2024_03_27_at_14_33_03_dcc95cad99.jpeg 210w,https://strapi.bangalore2.com/uploads/small_Whats_App_Image_2024_03_27_at_14_33_03_dcc95cad99.jpeg 500w,https://strapi.bangalore2.com/uploads/medium_Whats_App_Image_2024_03_27_at_14_33_03_dcc95cad99.jpeg 750w," sizes="100vw" width="undefined" height="undefined"><figcaption class="wp-caption-text" style="box-sizing:border-box;display:block;font-size:15px;line-height:20px;margin:0px;padding:12px 0px 0px;text-align:center;" id="caption-attachment-27353">When ‘The Idea of India’ was discussed under the auspices of Kafe Conversations at Kozhikode</figcaption></figure>The idea of India has evolved at different junctures in history and is mostly territorial and shifting. Even the name Aryavarta is not one well defined space, it keeps shifting. It is as diverse as diverse can be. It is not until the 1920s when according to Romila Thapar the idea of India that had been amorphous, saw the beginnings of an ‘ idea’ emerging as what we now call India.Both of them are skeptical of ‘ideas’. Spivak teaches literature and speaks in metaphors. She feels the idea is like a lid which too often solidifies the entire diversity of thought systems into an unidentifiable mass and one cannot separate the each unique India after it has become the Idea of India. Edward Said had called it an Orientalist discovery of India which the progressive elites identified with.Thapar thinks most people identify with the culture at the top when they say “I am an Indian”: “I see this as a heritage of the colonial view of India and Indian culture: the two nation theory underlined the perspectives on culture and theory as devolving from the Hindu and Muslim communities in a strictly religious sense. Looking beyond the elite was thought to be unnecessary. “: the Muslim India and the Hindu India. Thapar stresses that during the time of the national movement we did not endorse the Hindu Rashtra idea or claim that Hindu has primacy as a citizen.The India after independence was conceived as a society that would be reasonably equal: every citizen enjoying the same privileges. Our economic plan that focused on state industrialization, employment, rural development to create an equal society, pay no attention to caste and religion, the plurality of which were determinants of Indian culture, observes Thapar. Spivak gives a nuanced description of how she as a young expatriate in the US found India. India to the diasporics was an unreal version of what it really was. “At that point in time (1987) it had already become important for us not to acknowledge the diasporic image of India as India as a minority in the US, sometimes even a white- identified, good affirmative action minority.” She goes on to point out how in the democratic India the largest sector of the electorate, the landless illiterates have no idea of India at all. The idea of India as non- idea.&nbsp;<figure class="image"><img style="aspect-ratio:undefined/undefined;" src="https://strapi.bangalore2.com/uploads/Whats_App_Image_2024_03_27_at_13_09_07_531e75bd_768x1279_08f582ba5d.jpg" alt="WhatsApp-Image-2024-03-27-at-13.09.07_531e75bd-768x1279.jpg" srcset="https://strapi.bangalore2.com/uploads/thumbnail_Whats_App_Image_2024_03_27_at_13_09_07_531e75bd_768x1279_08f582ba5d.jpg 94w,https://strapi.bangalore2.com/uploads/small_Whats_App_Image_2024_03_27_at_13_09_07_531e75bd_768x1279_08f582ba5d.jpg 300w,https://strapi.bangalore2.com/uploads/medium_Whats_App_Image_2024_03_27_at_13_09_07_531e75bd_768x1279_08f582ba5d.jpg 450w,https://strapi.bangalore2.com/uploads/large_Whats_App_Image_2024_03_27_at_13_09_07_531e75bd_768x1279_08f582ba5d.jpg 600w," sizes="100vw" width="undefined" height="undefined"></figure>Thapar, when she pins the idea of India as a coherent India in the 1920s, is not imagining a single idea but “the opening out of possible ways of looking at these ideas, why they happen, what the consequences were “. The idea of India conceived by the anti-colonial national movement, the idea of India ( un)conceived by the diasporics, and the idea of India that is determined by cultural differences, religion and language. Attending to the interlinkages between economics, culture and religion is what they both seem concerned about. Spivak quotes Marx,” the content of the 19th century revolutions will come from the poetry of the future”.&nbsp;They discuss the matter of Indian culture as conceived and practiced by the Indian middle class abroad and Thapar says” much of what one might call cultural or religious attitudes of the diaspora tend to have a very direct influence on the middle class here”. Spivak thinks there is a certain kind of unexamined unity coming in among the radical diaspora and she believes this solidarity is extremely frightening. Spivak thinks that India is a multi everything place which is ignored by Indians abroad. Spivak’s take on religion is both poetic and philosophic: one must make it a practice not to think of one’s own identity as the national identity.&nbsp;Spivak’s take on religion is both poetic and philosophic: one must make it a practice not to think of one’s own identity as the national identity. “I don’t even know whether one should think ‘India’ but if one does, one should think about Indians who do not resemble one at all” and mix it up as a Hindu girl seeking blessings of a Muslim saint as an unconscious gesture or accepting ‘Assalamualaikum’ as an Indian way of greeting just as Namaste is, so that somehow we begin to think not only of our own identity as the Indian identity.&nbsp;The two nation theory actually evolved from an elite perspective so Spivak points to the cultural differentiation that is more significant than class and caste. That the obsession with economic development did not pay much attention to language and religion, which is the cultural articulation of the nation, has apparently done much damage.&nbsp;<figure class="wp-caption aligncenter" style="border-width:0px;box-sizing:border-box;clear:both;display:block;height:auto;margin:15px auto;max-width:100%;padding:0px;vertical-align:middle;width:960px;" id="attachment_27349" aria-describedby="caption-attachment-27349"><img src="https://strapi.bangalore2.com/uploads/image_32_1536x864_7a734ac578.png" alt="image-32-1536x864.png" srcset="https://strapi.bangalore2.com/uploads/thumbnail_image_32_1536x864_7a734ac578.png 245w,https://strapi.bangalore2.com/uploads/small_image_32_1536x864_7a734ac578.png 500w,https://strapi.bangalore2.com/uploads/medium_image_32_1536x864_7a734ac578.png 750w,https://strapi.bangalore2.com/uploads/large_image_32_1536x864_7a734ac578.png 1000w," sizes="100vw" width="undefined" height="undefined"><figcaption class="wp-caption-text" style="box-sizing:border-box;display:block;font-size:15px;line-height:20px;margin:0px;padding:12px 0px 0px;text-align:center;" id="caption-attachment-27349">Nehru (left), Lord Louis Mountbatten (center), Mountbatten’s chief of staff Lord Ismay (center left) and Jinnah (right) negotiate the division of India in the capital of New Delhi in June 1947.</figcaption></figure>Question of economic growth is not merely Garibi Hatao but also social inclusion. The discussion elaborates on social inclusion, linking it to education, how it helps in questioning rather than it just being learning and knowledge. The focus now is not just on what the idea of India is but who has an idea of India. The discussion dwells on regional language and English: whether reading books in English might help in critical thinking. As in a conversation one often re-forms one’s thinking- Thapar reflects “it’s not true of every local language perhaps, there are people that are more analytical who are writing but I think that input from a different kind of intellectual tradition is always a very worthwhile input.”&nbsp;Complex questions regarding language and its status are asked in the text. The content of Education depends on who is controlling the content and who is financing education especially in a so-called secular state, two things, the content of education and civil laws are very important factors in the creation of India, the identity of the Indian and the kind of society one looks forward to. Regarding the uniform civil code which Thapar suggests in the question “Isn’t it time that we removed all individual laws of caste and religion?” Spivak asks who are the’ we’ which emphasizes the relevance of political interests in the defining of uniform civil code.&nbsp;Suggesting detranscendentalizing so that one conceives of religiosity as working even at the grassroots level, she points out, this can happen when religion is not mobilized politically. She relates an incident where she was eating Kurban meat with Bangladeshi Muslim women; they were poor and did not often get to eat meat. They were kind enough to worry about her as an upper caste Hindu eating meat. She says, “They are protecting my religion.” She explains that sometimes the self righteous missionary zeal in not teaching Christian scriptures to the natives, because they won’t understand the value of being taught the right way, is not actually access to secular education. She says that a certain kind of class mobility actually puts the lid on religious cultures. The emphasis is on who the decision makers, the ‘we’, are. As long as you had a reasonably secular state it was possible to have the content of Education not controlled by the strength and importance of local religious organizations.&nbsp;<img src="https://strapi.bangalore2.com/uploads/Whats_App_Image_2024_03_27_at_13_11_07_f071333ddf.jpeg" alt="WhatsApp-Image-2024-03-27-at-13.11.07.jpeg" srcset="https://strapi.bangalore2.com/uploads/thumbnail_Whats_App_Image_2024_03_27_at_13_11_07_f071333ddf.jpeg 245w,https://strapi.bangalore2.com/uploads/small_Whats_App_Image_2024_03_27_at_13_11_07_f071333ddf.jpeg 500w," sizes="100vw" width="undefined" height="undefined">A very pertinent observation regarding development that Spivak makes is “Development is insertion into the circuit of capital, without any kind of training as to how to manage it. Forget the training to use capital for social ends: opening of Swayam Nirbhar bank accounts without the knowledge of how to open and manage them.” This is where ideas of development and language within development become significant.Thapar’s anxiety about cultures turning too inward looking and turning into one language communities without access to other cultures is answered by Spivak’s observation that the aboriginals that she has been associated with since 1986 were multilinguals, oblivious of the fact that they were. The Mundas and Oraons were also using each other’s language. She says this dialectical continuity; this multi-linguality on the surface is like the ecology of forests. Linguists are now acknowledging that those unwritten languages which we want to preserve are completely dialectically continuous, very multi lingual. Thapar worries about the absence of a comprehensive perception, thinking in totalities of economic growth, religion, education, language, law. She feels these interlinkages, fundamental to a society are nonexistent in the present. Whereas Spivak feels that success will come in other ways without the progressive bourgeois ideas of building societies.Though this book was published in a bold move by the Seagull publishers in 2024, this conversation happened in 2017, emphasizing the visionary muscle of the text.&nbsp;<h4 style="box-sizing:border-box;color:rgb(39, 39, 39);font-family:Manjari;font-size:18px;line-height:1.2;margin:0px 0px 15px;padding:0px;text-align:left;"><a style="background-color:transparent;box-sizing:border-box;color:rgb(247, 168, 16);display:block;margin:0px;padding:0px;text-decoration:none;transition:all 0.4s ease 0s;" target="_blank" rel="noopener noreferrer" href="https://theaidem.com/author/zahira-rahman/">Zahira Rahman</a></h4>Professor Zahira Rahman taught literature for 25 years, occasionally writes poetry, does translations and paints in watercolours and oil. She holds a PhD in Theatre Education.</div></div>

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A Tiny Book that Captures Powerful Idea(s) of India

Malayalam (ml)

Tamil (ta)

English (en)

Hindi (hi)

Telugu (te)

Kannada (kn)

<img src="https://strapi.bangalore2.com/uploads/images_9_45ef5452cd.jpeg" alt="images-9.jpeg" srcset="https://strapi.bangalore2.com/uploads/thumbnail_images_9_45ef5452cd.jpeg 245w,https://strapi.bangalore2.com/uploads/small_images_9_45ef5452cd.jpeg 500w," sizes="100vw" width="undefined" height="undefined"><div class="post-body clearfix single-blog-header single-blog-inner blog-single-block blog-details-content" style="-webkit-text-stroke-width:0px;background-color:rgb(255, 255, 255);box-sizing:border-box;color:rgb(51, 51, 51);font-family:Manjari;font-size:17px;font-style:normal;font-variant-caps:normal;font-variant-ligatures:normal;font-weight:400;letter-spacing:normal;margin:0px;orphans:2;padding:0px;text-align:left;text-decoration-color:initial;text-decoration-style:initial;text-decoration-thickness:initial;text-indent:0px;text-transform:none;white-space:normal;widows:2;word-spacing:0px;"><div class="entry-content clearfix" style="box-sizing:border-box;counter-reset:footnotes 0;margin:0px;padding:0px;">The following article is part of the Trailblazing Women of India series. A series presented by The AIDEM, exploring the lives and ideas of women who played a decisive role in shaping India’s social, political, and intellectual history.The AIDEM underscores the enduring contemporary relevance of revisiting the lives of these women leaders and the ideas they championed. Click <a style="background-color:transparent;box-sizing:border-box;color:rgb(255, 53, 36);display:inline-block;margin:0px;padding:0px;transition:0.4s;" target="_blank" rel="noopener noreferrer" href="https://youtu.be/G_sxvcXO0tg">here</a> to watch the video.<hr>Picture this: It’s 1930. A 27-year-old woman stands before Mahatma Gandhi, telling him he’s making a historic mistake.Gandhi is planning the Salt March. His vision? Men march and women stand on street corners selling salt and singing songs.Kamaladevi Chattopadhyay says: No.“Women have stood shoulder to shoulder with men, building the Congress party. They deserve to march,” she insists.<figure class="wp-caption aligncenter" style="box-sizing:border-box;clear:both;display:block;margin:15px auto;max-width:100%;padding:0px;width:654px;" id="attachment_42087" aria-describedby="caption-attachment-42087"><img src="https://strapi.bangalore2.com/uploads/Kamaladevi_Chattopadhyaya_Leading_a_Congress_march_in_the_early_1930s_a72f010da1.jpg" alt="Kamaladevi-Chattopadhyaya-Leading-a-Congress-march-in-the-early-1930s.jpg" srcset="https://strapi.bangalore2.com/uploads/thumbnail_Kamaladevi_Chattopadhyaya_Leading_a_Congress_march_in_the_early_1930s_a72f010da1.jpg 102w,https://strapi.bangalore2.com/uploads/small_Kamaladevi_Chattopadhyaya_Leading_a_Congress_march_in_the_early_1930s_a72f010da1.jpg 327w,https://strapi.bangalore2.com/uploads/medium_Kamaladevi_Chattopadhyaya_Leading_a_Congress_march_in_the_early_1930s_a72f010da1.jpg 491w," sizes="100vw" width="undefined" height="undefined"><figcaption class="wp-caption-text" style="box-sizing:border-box;display:block;font-size:15px;line-height:20px;margin:0px;padding:12px 0px 0px;text-align:center;" id="caption-attachment-42087">Kamaladevi Chattopadhyaya leading a Congress march in the early 1930s</figcaption></figure>Gandhi concedes. But she’s not finished. “Issue a formal call to action.”“Why?” Gandhi asks. “Don’t you know your sisters?”Her response? Pure political genius: “Because history will record that YOU called them to participate.”&nbsp;History did record it. Women marched beside Gandhi, breaking salt laws. Kamaladevi became one of the first women arrested for civil disobedience. She auctioned “freedom salt” at the Bombay Stock Exchange for Rs. 501. On January 26, 1930, she clung to the Indian tricolour during a scuffle with authorities, refusing to let go.Who was this woman bold enough to challenge Gandhi?Born in 1903 in Mangalore, married at fourteen, widowed at sixteen. She remarried—scandalous. She divorced—one of India’s first civil divorces. In 1926, encouraged by Margaret Cousins, she became the first woman to contest a legislative office, losing by just 55 votes. In 1927, she founded the All India Women’s Conference as its organizing secretary.In 1936, she became a founding member of the Congress Socialist Party, working alongside Jayaprakash Narayan and Ram Manohar Lohia. Yet when we celebrate Indian socialism, we remember only the men.<figure class="wp-caption aligncenter" style="box-sizing:border-box;clear:both;display:block;margin:15px auto;max-width:100%;padding:0px;width:300px;" id="attachment_42084" aria-describedby="caption-attachment-42084"><img src="https://strapi.bangalore2.com/uploads/Kamaladevi_Chattopadhyay_aa0f5dde3b.jpg" alt="Kamaladevi-Chattopadhyay.jpg" srcset="https://strapi.bangalore2.com/uploads/thumbnail_Kamaladevi_Chattopadhyay_aa0f5dde3b.jpg 113w," sizes="100vw" width="undefined" height="undefined"><figcaption class="wp-caption-text" style="box-sizing:border-box;display:block;font-size:15px;line-height:20px;margin:0px;padding:12px 0px 0px;text-align:center;" id="caption-attachment-42084">Kamaladevi Chattopadhyay</figcaption></figure>Her ideas were revolutionary. She connected capitalism, imperialism, and women’s subjection: “This imperial capitalist system encourages endless wars and expects women to produce children who become soldiers.” She challenged glorified motherhood itself.In the 1930s—decades before global women’s liberation—she championed bodily autonomy and birth control. Not for population control, but for women’s choice. She traveled to America, worked with Margaret Sanger, and in 1951 established India’s first family planning commission centered on women’s autonomy.She championed what we now refer as feminist economics, preceding the Feminist Care Ethics Debate by decades. She documented sexual division of labor, wage discrimination, and systematic underpayment of women workers in industrial and agricultural sectors—when labor movements barely acknowledged women as workers.Interestingly, she refused the label “feminist,” understanding that in her hostile patriarchal environment, strategic pragmatism mattered. But her ideas? Profoundly feminist.<img src="https://strapi.bangalore2.com/uploads/Kamaladevi_4_58727afc75.jpg" alt="Kamaladevi-4.jpg" srcset="https://strapi.bangalore2.com/uploads/thumbnail_Kamaladevi_4_58727afc75.jpg 216w,https://strapi.bangalore2.com/uploads/small_Kamaladevi_4_58727afc75.jpg 500w," sizes="100vw" width="undefined" height="undefined">After Partition, heartbroken, she resettled 50,000 refugees from the North-West Frontier Province, helping create Faridabad—independent India’s crucial early industrial township. In 1948, she founded and led the Indian Cooperative Union for the rehabilitation of the refugees.Her greatest legacy? Reviving India’s dying crafts as economic empowerment. As chairperson of the All India Handicrafts Board for twenty years, she understood that handicrafts meant livelihoods for millions, grassroots democratic participation, and India’s answer to exploitative industrialization.Her institutions still stand: Indian National Theatre established in 1944, which later became National School of Drama, All India Handicrafts Board established in 1952, Sangeet Natak Akademi in 1953, Crafts Council of India in 1964, and Delhi’s Crafts Museum in 1967. She made Indian handicrafts a major export, serving as an Advisor to the World Craft Council and first President for the Asia-Pacific Region.<figure class="wp-caption aligncenter" style="box-sizing:border-box;clear:both;display:block;margin:15px auto;max-width:100%;padding:0px;width:555px;" id="attachment_42085" aria-describedby="caption-attachment-42085"><img src="https://strapi.bangalore2.com/uploads/Leading_Their_Imperial_Highnesses_to_the_dias_60795d4aa2.jpg" alt="Leading-Their-Imperial-Highnesses-to-the-dias.jpg" srcset="https://strapi.bangalore2.com/uploads/thumbnail_Leading_Their_Imperial_Highnesses_to_the_dias_60795d4aa2.jpg 216w,https://strapi.bangalore2.com/uploads/small_Leading_Their_Imperial_Highnesses_to_the_dias_60795d4aa2.jpg 500w," sizes="100vw" width="undefined" height="undefined"><figcaption class="wp-caption-text" style="box-sizing:border-box;display:block;font-size:15px;line-height:20px;margin:0px;padding:12px 0px 0px;text-align:center;" id="caption-attachment-42085">Kamaladevi Chattopadhyaya leading their Imperial Highnesses to the dias</figcaption></figure>From UNESCO Awards to the Padma Vibhushan, her legacy endures in every artisan earning a dignified living today.Kamaladevi died in 1988, but her question echoes: What does freedom mean without bodily autonomy, economic independence, and cultural sovereignty?As you explore her work—and I hope you will—ask yourself: What would Kamaladevi be fighting for today?<div class="raw-html-embed"><iframe width="640" height="360" src="https://www.youtube.com/embed/G_sxvcXO0tg" title="Kamaladevi Chattopadhyay and the Idea of Cultural Sovereignty by Priyanka Jha | New Series | EP 02 " frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" referrerpolicy="strict-origin-when-cross-origin" allowfullscreen=""></iframe></div></div></div>

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Kamaladevi Chattopadhyay: The Woman who taught Gandhi a Lesson

<div class="post-body clearfix single-blog-header single-blog-inner blog-single-block blog-details-content" style="-webkit-text-stroke-width:0px;background-color:rgb(255, 255, 255);box-sizing:border-box;color:rgb(51, 51, 51);font-family:Manjari;font-size:17px;font-style:normal;font-variant-caps:normal;font-variant-ligatures:normal;font-weight:400;letter-spacing:normal;margin:0px;orphans:2;padding:0px;text-align:left;text-decoration-color:initial;text-decoration-style:initial;text-decoration-thickness:initial;text-indent:0px;text-transform:none;white-space:normal;widows:2;word-spacing:0px;"><div class="entry-content clearfix" style="box-sizing:border-box;counter-reset:footnotes 0;margin:0px;padding:0px;">Shuruart Foundation has been using art to make education more joyful and effective since 2017. Does your child often draw the same thing again and again? Should parents be worried if this happens? In this episode of Child and Art: Myths &amp; Facts, we talk about why children repeat drawings and what it really tells us about their confidence and emotional growth. Learn how your positive feedback and encouragement can help your child express freely, think creatively, and build genuine self-confidence. Watch the video to learn more.</div></div>

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Same drawing again? Is that good or bad for your child’s growth?

<div class="post-featured-image" style="-webkit-text-stroke-width:0px;background-color:rgb(255, 255, 255);box-sizing:border-box;color:rgb(51, 51, 51);font-family:Manjari;font-size:17px;font-style:normal;font-variant-caps:normal;font-variant-ligatures:normal;font-weight:400;letter-spacing:normal;margin:0px 0px 50px;orphans:2;padding:0px;text-align:left;text-decoration-color:initial;text-decoration-style:initial;text-decoration-thickness:initial;text-indent:0px;text-transform:none;white-space:normal;widows:2;word-spacing:0px;">&nbsp;</div><figure class="image"><img style="aspect-ratio:undefined/undefined;" src="https://strapi.bangalore2.com/uploads/Wearing_My_Face_Before_a_Media_that_Has_the_Power_to_Make_and_Unmake_4_optimized_100_f65d7f55f3.png" alt="Wearing_My_Face_Before_a_Media_that_Has_the_Power_to_Make_and_Unmake_4_optimized_100.png" srcset="https://strapi.bangalore2.com/uploads/thumbnail_Wearing_My_Face_Before_a_Media_that_Has_the_Power_to_Make_and_Unmake_4_optimized_100_f65d7f55f3.png 245w,https://strapi.bangalore2.com/uploads/small_Wearing_My_Face_Before_a_Media_that_Has_the_Power_to_Make_and_Unmake_4_optimized_100_f65d7f55f3.png 500w," sizes="100vw" width="undefined" height="undefined"></figure><div class="post-featured-image" style="-webkit-text-stroke-width:0px;background-color:rgb(255, 255, 255);box-sizing:border-box;color:rgb(51, 51, 51);font-family:Manjari;font-size:17px;font-style:normal;font-variant-caps:normal;font-variant-ligatures:normal;font-weight:400;letter-spacing:normal;margin:0px 0px 50px;orphans:2;padding:0px;text-align:left;text-decoration-color:initial;text-decoration-style:initial;text-decoration-thickness:initial;text-indent:0px;text-transform:none;white-space:normal;widows:2;word-spacing:0px;">As advocates, our lives are consumed by briefs and arguments, leaving little room for leisure. For me, the finest pastime is research and writing, a legacy I proudly inherit from my late grandfather, Shri S.A.A. Rizvi, IAS (Retd.). He was a gold medallist and a remarkable scholar of his times. His example instilled in me the conviction that the pursuit of knowledge is not merely an adornment, but a discipline that enriches both profession and personality.</div><div class="post-body clearfix single-blog-header single-blog-inner blog-single-block blog-details-content" style="-webkit-text-stroke-width:0px;background-color:rgb(255, 255, 255);box-sizing:border-box;color:rgb(51, 51, 51);font-family:Manjari;font-size:17px;font-style:normal;font-variant-caps:normal;font-variant-ligatures:normal;font-weight:400;letter-spacing:normal;margin:0px;orphans:2;padding:0px;text-align:left;text-decoration-color:initial;text-decoration-style:initial;text-decoration-thickness:initial;text-indent:0px;text-transform:none;white-space:normal;widows:2;word-spacing:0px;"><div class="entry-content clearfix" style="box-sizing:border-box;counter-reset:footnotes 0;margin:0px;padding:0px;">It was in this spirit that a casual exchange with my colleague Nadeem Murtaza at the High Court rekindled this passion. His query, whether I had ever heard of “Douglas” or “Kinnaird Hospital” of Lucknow was not a passing remark, but a spark that illuminated a forgotten chapter of Lucknow’s medical heritage. His mother, Zahida Auntie, had often spoken of it, pointing to the site near today’s Lari Cardiology Centre, where the geriatric and mental health departments of KGMU (King George Medical University) now stand. That conversation became the bridge between my inherited love for inquiry and the living memory of our city, compelling me to delve into archives and dissertations, and to uncover the remarkable story of a hospital that once stood shoulder to shoulder with Queen Mary and Lady Dufferin Hospitals in Lucknow.&nbsp;<figure class="wp-caption aligncenter" style="box-sizing:border-box;clear:both;display:block;margin:15px auto;max-width:100%;padding:0px;width:426px;" id="attachment_41918" aria-describedby="caption-attachment-41918"><img src="https://strapi.bangalore2.com/uploads/Kinnaird_Memorial_Hospital_1_1_1024x666_2b0c4cee0d.png" alt="Kinnaird-Memorial-Hospital-1-1-1024x666.png" srcset="https://strapi.bangalore2.com/uploads/thumbnail_Kinnaird_Memorial_Hospital_1_1_1024x666_2b0c4cee0d.png 240w,https://strapi.bangalore2.com/uploads/small_Kinnaird_Memorial_Hospital_1_1_1024x666_2b0c4cee0d.png 500w,https://strapi.bangalore2.com/uploads/medium_Kinnaird_Memorial_Hospital_1_1_1024x666_2b0c4cee0d.png 750w,https://strapi.bangalore2.com/uploads/large_Kinnaird_Memorial_Hospital_1_1_1024x666_2b0c4cee0d.png 1000w," sizes="100vw" width="undefined" height="undefined"><figcaption class="wp-caption-text" style="box-sizing:border-box;display:block;font-size:15px;line-height:20px;margin:0px;padding:12px 0px 0px;text-align:center;" id="caption-attachment-41918">Lady Kinnaird Memorial Hospital</figcaption></figure>The story begins in 1875, when Elizabeth Bielby, a nurse sent by the Zenana Mission Society, began her medical mission near Lucknow. Though beset by tragedy, her sister Alice died soon after arrival, and Bielby herself fell gravely ill, the mission still endured. By 1891, through the efforts of Dr. Grace Mackinnon, the Lady Kinnaird Memorial Hospital was established on government-granted land, named after Lady Kinnaird. She was a devout Presbyterian philanthropist remembered for founding the YWCA.&nbsp;<figure class="wp-caption alignnone" style="box-sizing:border-box;display:block;margin:15px auto 10px;max-width:100%;padding:0px;width:416px;" id="attachment_41915" aria-describedby="caption-attachment-41915"><img src="https://strapi.bangalore2.com/uploads/CMS_CRL_IW_1899_08_0007_cropped1_7b434dba61.jpg" alt="CMS_CRL_IW_1899_08_0007-cropped1.jpg" srcset="https://strapi.bangalore2.com/uploads/thumbnail_CMS_CRL_IW_1899_08_0007_cropped1_7b434dba61.jpg 244w," sizes="100vw" width="undefined" height="undefined"><figcaption class="wp-caption-text" style="box-sizing:border-box;display:block;font-size:15px;line-height:20px;margin:0px;padding:12px 0px 0px;text-align:center;" id="caption-attachment-41915">England Zenana Missionary Society</figcaption></figure>In 1910, Dr. Ethel Douglas took charge, and for the next 36 years she transformed the institution, expanding facilities, raising standards, and establishing training protocols that led to the North India Board of Examiners and State Registration Councils. Her dedication earned her the Kaiser-i-Hind Medal in Gold in 1927, and government grants that enabled new wards and modern equipment. As Beth Bullock Spencer’s dissertation records, Douglas’s “extraordinary influence” kept the Lucknow hospital “overflowing,” even as she grappled with challenges ranging from reluctant purdah patients to the infamous monkey menace.“Even the veteran doctor Ethel Douglas struggled to find a solution to the monkey problem, for some of the local people regarded the monkeys as sacred; harming the monkeys was out of question. Douglas resorted to shouting and shaking her rifle at the monkeys, but with little effect.”Snakes, too, were a recurring hazard, and cultural beliefs often complicated medical practice. Patients observing purdah resisted operations, some postponed surgeries at the last minute deeming the hour “inauspicious,” while others consulted village elders who determinedhe hospital became a sanctuary for women’s health, normalizing dental extractions, eye surgeries, and maternity care in a city where traditional practices often prevailed.The British contribution to Lucknow’s health system was profound. Alongside Lady Kinnaird Memorial Hospital, the Lady Dufferin Hospital was established in 1889 under the Countess of Dufferin Fund to provide safe maternity care. Later, the Queen Mary’s Hospital arose in the early 20th century as a centre for women’s medical education. Together, these institutions marked the colonial effort to embed Western medicine into the city’s fabric, particularly for women and children. They were not merely hospitals but symbols of reform, philanthropy, and the gradual acceptance of modern medical practices in a society negotiating tradition and change.<figure class="wp-caption alignnone" style="box-sizing:border-box;display:block;margin:15px auto 10px;max-width:100%;padding:0px;width:396px;" id="attachment_41916" aria-describedby="caption-attachment-41916"><img src="https://strapi.bangalore2.com/uploads/Lady_Dufferin_Hospital_Virabijee_Katrak_Maternity_Wing_768x432_4cbd6e4487.jpg" alt="Lady_Dufferin_Hospital-_Virabijee_Katrak_Maternity_Wing-768x432.jpg" srcset="https://strapi.bangalore2.com/uploads/thumbnail_Lady_Dufferin_Hospital_Virabijee_Katrak_Maternity_Wing_768x432_4cbd6e4487.jpg 245w,https://strapi.bangalore2.com/uploads/small_Lady_Dufferin_Hospital_Virabijee_Katrak_Maternity_Wing_768x432_4cbd6e4487.jpg 500w,https://strapi.bangalore2.com/uploads/medium_Lady_Dufferin_Hospital_Virabijee_Katrak_Maternity_Wing_768x432_4cbd6e4487.jpg 750w," sizes="100vw" width="undefined" height="undefined"><figcaption class="wp-caption-text" style="box-sizing:border-box;display:block;font-size:15px;line-height:20px;margin:0px;padding:12px 0px 0px;text-align:center;" id="caption-attachment-41916">Lady Dufferin Hospital, Lucknow</figcaption></figure>By 1965, however, Lady Kinnaird Memorial Hospital succumbed to financial constraints and closed its doors. In 1971, the site was absorbed into King George Medical College, now popularly known as KGMU, housing its neurosurgical and mental health departments. Today, its memory lingers only in archives and recollections, overshadowed by its contemporaries. Yet, its legacy remains unique – a Christian missionary hospital that combined philanthropy, medical progress, and social reform. A place where doctors braved not only disease but monkeys, snakes, and cultural resistance to bring care to the women of Lucknow. An institution that has produced some of the world’s finest medical professionals, researchers and administrators. The pictures of these alumni are featured below.&nbsp;<figure class="wp-caption alignnone" style="box-sizing:border-box;display:block;margin:15px auto 10px;max-width:100%;padding:0px;width:276px;" id="attachment_41910" aria-describedby="caption-attachment-41910"><img src="https://strapi.bangalore2.com/uploads/download_4_26ce212e58.png" alt="download-4.png" srcset="https://strapi.bangalore2.com/uploads/thumbnail_download_4_26ce212e58.png 235w," sizes="100vw" width="undefined" height="undefined"><figcaption class="wp-caption-text" style="box-sizing:border-box;display:block;font-size:15px;line-height:20px;margin:0px;padding:12px 0px 0px;text-align:center;" id="caption-attachment-41910">Dr. BM Hedge – Alumni of KGMU</figcaption></figure>&nbsp;<figure class="wp-caption alignnone" style="box-sizing:border-box;display:block;margin:15px auto 10px;max-width:100%;padding:0px;width:293px;" id="attachment_41911" aria-describedby="caption-attachment-41911"><img src="https://strapi.bangalore2.com/uploads/download_5_c239ac1c62.png" alt="download-5.png" srcset="https://strapi.bangalore2.com/uploads/thumbnail_download_5_c239ac1c62.png 245w," sizes="100vw" width="undefined" height="undefined"><figcaption class="wp-caption-text" style="box-sizing:border-box;display:block;font-size:15px;line-height:20px;margin:0px;padding:12px 0px 0px;text-align:center;" id="caption-attachment-41911">Dr. Sanduk Ruit – Alumni of KGMU</figcaption></figure>&nbsp;<figure class="wp-caption alignnone" style="box-sizing:border-box;display:block;margin:15px auto 10px;max-width:100%;padding:0px;width:300px;" id="attachment_41912" aria-describedby="caption-attachment-41912"><img src="https://strapi.bangalore2.com/uploads/images_1_d076bb83d3.png" alt="images-1.png" srcset="https://strapi.bangalore2.com/uploads/thumbnail_images_1_d076bb83d3.png 245w," sizes="100vw" width="undefined" height="undefined"><figcaption class="wp-caption-text" style="box-sizing:border-box;display:block;font-size:15px;line-height:20px;margin:0px;padding:12px 0px 0px;text-align:center;" id="caption-attachment-41912">Dr. Naresh Trehan – Alumni of KGMU</figcaption></figure><figure class="wp-caption alignnone" style="box-sizing:border-box;display:block;margin:15px auto 10px;max-width:100%;padding:0px;width:211px;" id="attachment_41913" aria-describedby="caption-attachment-41913"><img src="https://strapi.bangalore2.com/uploads/images_1_1_300x300_b57c8c7015.png" alt="images-1-1-300x300.png" srcset="https://strapi.bangalore2.com/uploads/thumbnail_images_1_1_300x300_b57c8c7015.png 156w," sizes="100vw" width="undefined" height="undefined"><figcaption class="wp-caption-text" style="box-sizing:border-box;display:block;font-size:15px;line-height:20px;margin:0px;padding:12px 0px 0px;text-align:center;" id="caption-attachment-41913">Dr. Anil Kohli – Alumni of KGMU</figcaption></figure>As I reflect upon this heritage, I am convinced that Lucknow’s medical history is incomplete without acknowledging the forgotten jewel that was Lady Kinnaird Memorial Hospital. Its story is not merely of bricks and mortar, but of pioneering women doctors, missionary zeal, and the evolution of healthcare in colonial and post-colonial India. Remembering it is essential to preserving the dignity of our city’s cultural and medical legacy.</div></div>

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Kamaladevi Chattopadhyay: The Wo...

Same drawing again? Is that good...

From Monkeys to Medicine: The Fo...

Dancing To Her Tune

An Unwritten National Autobiogra...

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