Tag Archives: India

In My Hands Today…

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India in the Persianate Age, 1000–1765 – Richard M. Eaton

Protected by vast mountains and seas, the Indian subcontinent might seem a nearly complete and self-contained world with its own religions, philosophies, and social systems. And yet this ancient land and its varied societies experienced prolonged and intense interaction with the peoples and cultures of East and Southeast Asia, Europe, Africa, and especially Central Asia and the Iranian plateau.

Richard M. Eaton tells this extraordinary story with relish and originality, as he traces the rise of Persianate culture, a many-faceted transregional world connected by ever-widening networks across much of Asia. Introduced to India in the eleventh century by dynasties based in eastern Afghanistan, this culture would become progressively indigenized in the time of the great Mughals (sixteenth, seventeenth, and eighteenth centuries). Eaton brilliantly elaborates the complex encounter between India’s Sanskrit culture—an equally rich and transregional complex that continued to flourish and grow throughout this period—and Persian culture, which helped shape the Delhi Sultanate, the Mughal Empire, and a host of regional states. This long-term process of cultural interaction is profoundly reflected in the languages, literatures, cuisines, attires, religions, styles of rulership and warfare, science, art, music, and architecture—and more—of South Asia.

Festivals of India: Sekrenyi Festival

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Also known as Sokre-n and Phousanyi, Sekrenyi is a major annual festival of the Angami Nagas, in the northeast Indian state of Nagaland. It is observed for ten days from the 25th day of the Angami calendar month of Kezei, usually corresponding to 25 February in the Gregorian calendar. The festival is a time for purification, renewal, and thanksgiving, and is celebrated with a variety of rituals, feasts, and dances. It is a purification festival held to wash off all past sins. The objective of the festival is to renew and make holy by cleansing the body and the soul of the village as a whole, and to bring forth unity among all communities of Nagaland. It also marks the initiation of young people to adulthood and is considered an identity marker of the Angami. Christian converts among the tribals have gradually rejected these rituals.

Sekrenyi is a compound word formed by Sekre meaning sanctification and Nyi meaning festival. The festival calendar is linked to the agricultural cycle, which varies from village to village. Thus, the celebration is held between the months of December–March, and the duration also varies from ten to fifteen days. It is celebrated by both the Kruna Angami or Pfutsana and Christian Angami. The duration is reduced to five days for the Christian villagers who had earlier converted to Christianity but belonged to the same ethnic group; they participate in the festivities but they do not follow any of the rituals connected with it.

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Many rituals and ceremonies are involved with the festival. On the first day, which is known as Kezie, people sprinkle themselves with a few drops of rice water drawn from a pot named Zumho. The water drops are first gathered into leaves, and the chief lady of the house reverently fixes the leaves at the three main corner pillars of the house. This is followed by the men assembling at the well to bathe. On the second day, young men of the village assemble in the village to perform ablutions. They adorn themselves with two new shawls, and then ritualistically sprinkle the holy water on their chests, knees and right arms as a mark of washing away all their sins and ill luck. When they come back from the well, a sacrificial offer of a cock is performed.

The fourth day of the festival marks the New Year of the Angamis. It begins with revelry by singing and feasting which lasts for three days. The young people, both men and unmarried girls with shaven heads gather and sing traditional songs the entire day; the songs relate to past days of valour and bravery. For the revelry of music and dance, the men and women of the community wear the traditional dress; while men carry head hunting spades, women carry baskets. The seventh day is devoted to hunting by the young men of the ethnic group. On the eighth day, the ritual involves pulling down a gate and replacing the old gate that demarcates the property. This is followed in the next two days by the people of villages formally exchanging visits and offering greetings. During the period of the ten-day festivities, field operations are suspended, In local terminology, this is called Penyu. Following the completion of the festival period, when men of the villages have cleansed themselves and sought blessings, cultivation, house building and marriages may restart for the year.

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One of the most important rituals of the Sekrenyi festival is the offering of food and other items to the ancestors and the gods. This is done in the form of a feast, known as the Thuwali feast. The Thuwali feast is a grand affair, with a variety of dishes being prepared and served to the community. The food is prepared by the women of the community, who spend days preparing for the feast. This feast is a time for the community to come together and give thanks for the blessings of the past year, and ask for continued blessings in the coming year.

Another important ritual of the Sekrenyi festival is the performance of dances. The Angami people are known for their traditional dances, which are performed during the festival. These dances are performed by both men and women and are a form of storytelling. They tell the stories of the Angami people, their history, and their culture. The dances are accompanied by music, which is played on traditional instruments such as the nga or a bamboo flute and the dama or a drum. The dances are a vibrant and colourful spectacle and are enjoyed by the entire community.

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The Sekrenyi festival is also an important social and cultural event, bringing together members of the community from across the region. During the festival, people from different villages come together to participate in the rituals and ceremonies. This is an opportunity for people to reconnect with friends and family, and to strengthen the bonds of the community. The festival is also an opportunity for young people to meet and mingle, and for potential partners to be introduced.

India overtakes China as the most Populous country of the world

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Sometime in 2023, according to the United Nations, India will officially overtake China as the world’s most populous country, a dubious honour I feel should have not happened in the first place. India probably already has overtaken China, but because the next census has not happened (the last was in 2011), it will only be confirmed sometime later this year.

India is fast becoming the world’s most populous country, surpassing China. According to United Nations projections, India’s population is expected to reach 1.7 billion by 2050, compared to China’s 1.4 billion. This shift in demographic dominance has significant implications for both countries and the world at large.

According to the U.N.’s World Population Dashboard, China still had slightly more people than India at the end of 2022: 1.4485 billion, compared to India’s 1.4066 billion. But China’s population has stabilized and is set to shrink, while India’s is still growing pretty fast.

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More babies are born each year in India than in any other country in the world. The U.N. estimates more than 24 million annually, but the true number is likely higher because many births never get registered. Compared to previous generations, these newborn Indians are more likely to be born in a hospital than at home; more likely to survive to adulthood; more likely to become literate, educated and multilingual; and more likely to migrate within their lifetime, to different parts of their own country or the rest of the world. And if efforts to eradicate female feticide are successful, the next generation of Indians will have more females than in recent decades.

One factor driving India’s population growth is its young and rapidly growing working-age population. While China’s population is ageing, with a rapidly growing elderly population, India’s population is relatively youthful, with a large number of people in their prime working years. This demographic advantage is likely to fuel India’s economic growth in the coming years and support its rise as a major player in the global economy. Another factor contributing to India’s population growth is its high birth rate. Despite a decline in recent years, India still has one of the highest birth rates in the world, with an average of 2.5 children per woman. This high birth rate, combined with increased access to healthcare and improved living standards, has led to a rapid increase in life expectancy, further fueling population growth. However, India’s population growth also poses major challenges, including pressure on resources, infrastructure, and social services. The country is already facing major challenges in providing adequate housing, healthcare, and education to its rapidly growing population, and the government will need to address these issues to ensure sustainable economic growth.

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The impact of India overtaking China as the most populous country in 2023 is likely to have several implications. As the world’s most populous country, India is likely to gain increased political and economic influence on the global stage, but with a rapidly growing population, India may face challenges such as providing adequate employment opportunities, housing, healthcare, and education to its citizens. The growing population is likely to put pressure on the country’s natural resources, such as water, land, and food, leading to potential resource scarcity and environmental degradation and there may be a population shift as a result of migration from rural to urban areas, leading to increased urbanisation and the need for infrastructure development in cities. Changes to the labour market, potentially affecting industries such as agriculture, manufacturing, and the service sector are also very likely.

From an economic perspective, the impact of India becoming the world’s most populous country will most likely be mixed. India’s large population could provide a significant labour force that could be an advantage for the economy in terms of increased productivity and economic growth. With a large and growing population, the country has the potential to become a major consumer market, attracting investment and driving economic growth. But the rapid population growth may put pressure on resources and infrastructure such as water, food, and energy, potentially leading to resource scarcity and inflation. Providing adequate infrastructure and services to a rapidly growing population, such as housing, healthcare, and education, can be a challenge and may require significant investments. If the population growth is accompanied by a favourable age structure, with a large proportion of working-age people, it could lead to a demographic dividend, driving economic growth. As the world’s most populous country, India may face increased competition with China for global economic influence and market share in various industries.

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Having a large demographic of young people gives India an edge over many other economies, which are facing an ageing population. With more than half of the country under the age of 25, India has a massive potential workforce to propel economic growth. While India does not face an ageing workforce, the challenge is ensuring there are enough jobs, and that its people have the right education and skills for those jobs, according to experts.

Since 1947, India has transformed from a subcontinent impoverished by British colonial rule to an Asian regional power with big urban centres of technology, innovation, constant construction and growth. There are projections that India will overtake Germany and Japan to become the world’s third-largest economy, possibly by 2030. China will achieve its peak population size in 2022 whereas India will continue to experience momentum for several decades to come, before the population stabilizes and this represents a great opportunity for the country. But the challenge is for India to create enough opportunities in education and employment for all of these young people streaming into India’s big cities or being born in them. The country needs to keep pace with the growth of the population by providing health care, education, and the conditions for jobs. In a country where women and girls don’t have decision-making power, especially in rural and semi-urban areas where they have lower levels of literacy and where they’re not able to exercise their reproductive rights and choices, it is important to give them the voice the need and deserve.

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India’s rise as the world’s most populous country has significant implications for both the country and the world. While its youthful population and high birth rate hold the potential for economic growth, the government must address the challenges posed by rapid population growth to ensure a sustainable future for its citizens.

In My Hands Today…

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Akbar: The Great Mughal – Ira Mukhoty

Abu’l Fath Jalal-ud-din Muhammad Akbar, the third Mughal emperor, is widely regarded as one of the greatest rulers in India’s history. During his reign, the Mughal Empire was one of the wealthiest in the world, and covered much of the Indian subcontinent. Although there are dozens of books on the empire, there are surprisingly few full-length accounts of its most remarkable emperor, with the last major study having been published over two decades ago. In Akbar: The Great Mughal, this outstanding sovereign finally gets his due, and the reader gets the full measure of his extraordinary life.

Akbar was born on 15 October 1542 and after a harrowing childhood and a tumultuous struggle for succession following the death of his father, Humayun, became emperor at the age of thirteen. He then ruled for nearly fifty years, and over the course of his reign established an empire that would be hailed as singular, both in its own time and for posterity.

In this book, acclaimed writer Ira Mukhoty covers Akbar’s life and times in lavish, illuminating detail. The product of years of reading, research, and study, the biography looks in great detail at every aspect of this exceptional ruler—his ambitions, mistakes, bravery, military genius, empathy for his subjects, and path-breaking efforts to reform the governance of his empire. It delves deep into his open-mindedness, his reverence towards all religions, his efforts towards the emancipation of women, his abolishing of slavery and the religious tax—jiziya—and other acts that showed his statesmanship and humanity. The biography uses recent ground-breaking work by art historians to examine Akbar’s unending curiosity about the world around him, and the role the ateliers played in the succession struggle between him and his heir, Prince Salim (who became Emperor Jahangir).

Festivals of India: Tyagaraja Aradhana

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Though technically not a festival in the way we have come to associate festivals with, the Tyagaraja Aradhana is an annual music festival that glorifies the Telugu saint composer Tyagaraja. The music festival is observed in the states of Andhra Pradesh and Tamil Nadu, primarily in Tiruvaiyaru in the Thanjavur district, where Tyagaraja attained Samadhi. The Aaradhana is observed on Pushya Bahula Panchami day when the saint attained samadhi when musicians render the saint’s Pancharatna Kritis.

A composer and Carnatic music vocalist, Thyagaraja or Kakarla Thyagabrahmam was born on the 4 May 1767, to a Telugu Vaidiki Mulakanadu Brahmin family in Tiruvarur in present-day Tiruvarur District of Tamil Nadu. Tyagaraja and his contemporaries, Shyama Shastri and Muthuswami Dikshitar are regarded as the Trinity of Carnatic music. Thyagaraja composed thousands of devotional compositions, most in Telugu and in praise of Lord Rama, many of which remain popular today, the most popular being Nagumomu. Of special mention are five of his compositions called the Pancharatna Kritis or the five gems, which are often sung in programs in his honour, and Utsava Sampradaya Krithis or festive ritual compositions, which are often sung to accompany temple rituals.

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Tyagaraja hero-worshipped the celestial sage Narada, a reference to this is Tyagaraja’s krithi Vara Nārada in Vijayaarī raga and in Adi taḷam. Legend has it that a hermit taught him a mantra invoking Narada, and Tyagaraja, meditating on this mantra, received a vision of Narada and was blessed with the book Svarārnavam by the sage. During his last days, Tyagaraja took vows of Sannyasa. Tyagaraja died on a Pushya Bahula Panchami day, or 6 January 1847, at the age of 79. His last composition before his death was Giripai Nelakonna in rāga Sahāna, Ādi tāḷam and was cremated on the banks of the Kaveri river at Thiruvaiyaru.

The Aradhana or ceremony of adoration is held every year on the anniversary of his death which is the fifth day of the waning moon in the Hindu lunar month of Pushya. The Aradhana is conducted by the Sri Thyagabrahma Mahotsava Sabha and is held in the precincts of the samadhi or memorial of the saint located at Thiruvaiyaru village in Thanjavur district. The Aradhana in its present format is less than a century old. A few days before his death in 1847, he formally renounced everything and become a sanyasi. When he passed on, his mortal remains were buried on the banks of the river Kaveri and a small memorial was built at the site. His disciples returned to their respective villages and observed his death anniversary at their own homes. The memorial soon fell into neglect and became quite dilapidated by 1903, when two of the last surviving students to have been taught by Tyagaraja happened to make a nostalgic visit to the site. These were the elderly and eminent musicians Umayalpuram Krishna Bhagavatar and Sundara Bhagavatar who were dismayed by the neglect and dilapidation and had to search for the memorial in the wild foliage of the riverbank. They arranged for the renovation of the samadhi and decided to commemorate the tithi or death anniversary of their guru every year at the Samadhi itself.

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In the next year, efforts were made by musical stalwarts to observe the death anniversary regularly at Tiruvayyaru, and to use the occasion as an opportunity for his followers to converge and interact with each other. In 1905, a lavish ceremony, complete with the feeding of the poor and worship at the memorial as per Vedic tenets, was celebrated. Brothers Tillaisthanam Narasimha Bhagavatar and Tillaisthanam Panju Bhagavatar were the main financiers and organisers of the aaradhana. By the next year, the brothers had fallen out with each other and from 1906, each began conducting a parallel Aradhana. Various musicians also aligned themselves with one or the other and two rival factions came into being. The group and Aradhana celebration conducted by Narasimha Bhagavatar came to be called the Periya Katchi or the senior party since he was the elder, and that of Panju Bhat became known as the Chinna Katchi. Gradually, a convention emerged whereby the Chinna Katchi’s celebrations began five days before the Aradhana and concluded on the Aradhana day, while the Periya Katchi’s celebration began on Aradhana day and continued for four days after that. Both groups organised music performances and the feeding of the poor and so the public was the real beneficiary during the nine days. At one point, both groups were united and did not allow women to perform during the Aradhana as in those days, the only women who sang or danced in public were the devadasi or temple performers. Another point in common between the two groups was that they did not permit nadaswaram performances.

In 1921, the aged and childless Bangalore Nagarathnamma, an ardent devotee of Tyaharaja decided to dedicate her life’s earnings to preserving Tyagaraja’s legacy and perpetuating his memory. In 1925, she began the construction of a temple enclosing the memorial and according to some sources, she purchased the land on which the grave stood, whereas according to other sources, her construction was illegal, but tolerated by local residents due to its pious intentions. Nagarathnamma also had an idol of Tyagaraja sculpted and installed in front of the memorial. The consecration of the temple took place in early 1926. The two rival groups, while not interfering with all this, refused to let Nagarathnamma perform her music, or even Harikatha, within the temple which she herself had had constructed. Undeterred, Nagarathnammal began a third front which conducted its music programs at the rear of the shrine. This third event featured many women artists, and perhaps for that very reason, it began eating into the public popularity of the events hosted by the two Katchis. She also filed suits in the local courts demanding the prevention of the Katchis from entering the temple, claiming that it belonged to her by right. She lost the case, but the hours of worship were laid down by the courts, dividing the Aradhana day equally between the two Katchis and her group. Matters continued this way till 1940 when the groups united and it was in 1941 that the Aradhana as we know was first conducted and the choral rendition of the five songs was made an integral feature of the Aradhana. A huge complex is now under construction at Thiruvaiyaru at this site to accommodate the large audience that comes to the concert in ever-increasing numbers every year.