Well ,this is supposed to be interesting for a certain section of the people. I will list out certain facts and then will reveal the connection. Casual readers may not appreciate the purpose of this post. You have been warned !
1. Kiang Nongbah : The British imposed a house-tax in 1860 which was met with resentment and within a few months, the people rose in a rebellion that was easily put down as the rebels were not organised. Towards the close of 1860 income tax was also levied in addition to the house-tax. There was an apprehension in the air that tax would also be levied on betel and betel-nut. Imposition of these taxes created turmoil amongst the Jaintias and they rose again in a fierce rebellion in 1862. The magnitude of the upsurge was such that as many as seven regiments and detachments of troops were put into action to suppress it. Jowai, which was besieged by the rebels for about 3 weeks, was thus reoccupied amidst heavy casualties. The leader and guiding spirit in this rebellion was a young man, U Kiang Nongbah. In the first rebellion he kept his identity secret and thus avoided arrest. He was extremely shrewd and a great organiser. He contacted all the Dolois and Sirdars without causing any suspicion. He managed to hoodwink the British Intelligence Service. They had no trace of his movements and activities. Yet, ultimately he was defeated because of the superior might of the British. In the unequal fight that ensured, hundreds of Jaintias were killed and U Kiang Nongbah was betrayed, captured and hung publicly to strike terror into the hearts of the Jaintias on December 30, 1862. When he was put to the gallows, he said, in a clear voice: “If my face turns eastward when I die on the rope, we shall be free again within a hundred years. If it turns westwards, we shall be enslaved forever”. His prophesy came true as India became free within a hundred years!
2. Guru Gobind Singh (Punjabi: ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ, Hindi: गुरु गोबिन्द सिंह, Marathi: गुरू गोबिंद सिंघ; 22 December 1666 – 7 October 1708) was the tenth Guru of Sikhism. He was born in Patna, Bihar in India and became a Guru on 11 November 1675, at the age of nine years, succeeding his father Guru Tegh Bahadur. He was the leader of the Sikh faith, a warrior, a poet, and a philosopher. In the Sikh society, Guru Gobind Singh is considered a perfect example of manhood; highly educated, skilled in horsemanship, armed combat, chivalrous, and generous in character.[2]
Guru Gobind Singh's life and teachings have had a lasting impression on Sikh ideology as well as in their daily life. His establishment of the Khalsa is considered as one of the most important events in the history of Sikhism. He fought twenty defensive battles with the Mughals and their alliances, such as Rajas of Shivalik Hills. Guru Gobind Singh was the last human Sikh Guru; and in Nanded he declared the Guru Granth Sahib, the holy scripture of Sikhism, as the next permanent Sikh Guru on October 7, 1708.
3. Maski is a village and an archaeological site in the Raichur district of the state of Karnataka, India. It lies on the bank of the Maski river which is a tributary of the Tungabhadra. The site came into prominence with the discovery of a minor rock edict of Emperor Ashoka by C. Beadon in 1915. It was the first edict of Emperor Ashoka that contained the name Asoka in it instead of the earlier edicts that referred him as Devanampiye piyadasi. This edict was important to conclude that many edicts found earlier in the Indian sub-continent in the name of Devanampiye piyadasi, all belonged to Emperor Ashoka.[3] The edict is etched on a rock-face of Durgada-gudda, one of the gneissic outcrops that are present in the site.
4. Land grants to religious institutions were called Brahmadeya, (i.e. donated to Brahmins) Devadana (donated to Gods) and Agrahara (Settlement – of priests) These lands donated to the temples and monasteries apart from being used as normal tenancy also carried a right vested with the temple authorities to call for unpaid labour (called Vishti) as a religious service to the temple from the tillers on the donated land.
Lands were given as brahmadeya either to a single Brahmana or to several Brahmana families which ranged from a few to several hundreds or even more than a thousand, as seen in the South Indian context. Brahmadeyas were invariably located near major irrigation works such as tanks or lakes. Often new irrigation sources were constructed when brahmadeyas were created, especially in areas dependent on rains and in arid and semi-arid regions. When located in areas of intensive agriculture in the river valleys, they served to integrate other settlements of a subsihena level production. Sometimes, two or more settlements were clubbed together to form a brahmadeya or an agrahara. The taxes from such villages were assigned to the Brahmana donees, who were also given the right to get the donated land cultivated. Boundaries of the donated land or village were very often carefully demarcated. The various types of land, wet, dry and garden land within the village were specified. Sometimes even specific crops and trees are mentioned. The land donations implied more than the transfer of land rights. For example, in many cases, along with the revenues and economic resources of the village, human resources such as peasants (cultivators), misans and others were also transferred to donees. There is also growing evidence of the encroachment of the rights of villagers over community lands such as lakes and ponds. Thus, the Brahmanas became managers of agricultural production in these settlements for which they organized themselves into assemblies.
5. Haileybury College ,an educational and training institute for the newly recruited cadets of the east india company. The idea of giving the East India Cadets (newly recruited members of the Company’s Civil Service) a designed education and training before they entered active service was first conceived and implemented by Lord Wellesley. With the purpose of educating and training the newly arrived cadets, Wellesley set up an institution called fort william college in 1800. But the court of directors refused to fund the College on the plea of irregularity. It was established without taking any prior permission from the Court. The Court rejected Wellesley’s Fort William College, but not his idea of building a professional bureaucracy for administering the colonial state. The Court resolved to establish a similar training and educational institute in England. The East India College, commonly known as Haileybury College (from its location) was thus established in 1806.
All cadets were henceforth required to receive education and training at the College for four years to qualify themselves for the Company’s Covenanted Civil Service. Rigid rules and regulations were framed to give moral, physical and intellectual training to the cadets. The educational programme was planned according to the syllabi of the Oxford and Cambridge Universities. Along with the courses on western subjects were introduced additionally the Indian languages and history. For moral training of the cadets were engaged reputed moral philosophers like Rev Samuel Henley (principal) and, Rev Edward Lewton. Thomas R Malthus (1766-1834), a celebrated theorist of Political Economy was also a Moral Philosopher in the College. With Malthus was another great theoretician, David Ricardo (1772-1823).
6. Taji Mideren : A resident of Elopain village in the Ithun Valley, Lohit District, North-East Frontier Agency (Arunachal Pradesh), Taji Mideren was a farmer and trader. He took part in the activities against British rule and killed three British officers near the Dikran river in 1905. He organized his Mishmi fellow tribals and got them to come together to resist the expansion of British authority. He established a Mishmi Confederacy under Pangon and other Mishmi leaders. A British expedition was sent to his village in 1913 to arrest him for the murder of the three British officers. The British burnt down the houses in the village but failed to arrest him and others. He was finally captured by the British police at Sadiya in December 1917, and was deported to Tezpur in Assam. There he was tried and sentenced to death. He died on the gallows in the Tezpur Jail on January 29, 1918.
7. Ijarah System :“Ijarah” is a term of Islamic fiqh. Lexically, it means ‘to give something on rent’. In the Islamic jurisprudence, the term ‘Ijarah’ is used for two different situations. In the first place, it means ‘to employ the services of a person on wages given to him as a consideration for his hired services.” The employer is called ‘musta’jir’ while the employee is called ‘ajir’. Therefore, if A has employed B in his office as a manager or as a clerk on a monthly salary, A is musta’jir, and B is an ajir. Similarly, if A has hired the services of a porter to carry his baggage to the airport, A is a musta’jir while the porter is an ajir, and in both cases the transaction between the parties is termed as Ijarah. This type of Ijarah includes every transaction where the services of a person are hired by someone else. He may be a doctor, a lawyer, a teacher, a laborer or any other person who can render some valuable services. Each one of them may be called an ‘ajir’ according to the terminology of Islamic law, and the person who hires their services is called a ‘musta’jir’, while the wages paid to the ajir are called their ‘ujrah’. Labor The second type of Ijarah relates to the usufructs of assets and properties, and not to the services of human beings. ‘Ijarah’ in this sense means ‘to transfer the usufruct of a particular property to another person in exchange for a rent claimed from him.’ In this case, the term ‘Ijarah’ is analogous to the English term ‘leasing’. Here the lessor is called ‘Mu’jir’, the lessee is called ‘musta’jir’ and the rent payable to the lessor is called ‘ujrah’. Both these kinds of ‘Ijarah’ are thoroughly discussed in the literature of Islamic jurisprudence and each one of them has its own set of rules. But for the purpose of the present book, the second type of Ijarah is more relevant, because it is generally used as a form of investment, and as a mode of financing also. The rules of Ijarah, in the sense of leasing, are very much analogous to the rules of sale, because in both cases something is transferred to another person for a valuable consideration. The only difference between Ijarah and sale is that in the latter case the corpus of the property is transferred to the purchaser, while in the case of Ijarah, the corpus of the property remains in the ownership of the transferor, but only its usufruct i.e. the right to use it, is transferred to the lessee. Therefore, it can easily be seen that ‘Ijarah’ is not a mode of financing in its origin. It is a normal business activity like sale. However, due to certain reasons, and in particular, due to some tax concessions it may carry, this transaction is being used in the Western countries for the purpose of financing also. Instead of giving a simple interest -bearing loan, some financial institutions started leasing some equipment’s to their customers. While fixing the rent of this equipment, they calculate the total cost they have incurred in the purchase of these assets and add the stipulated interest they could have claimed on such an amount during the lease period. The aggregate amount so calculated is divided on the total months of the lease period, and the monthly rent is fixed on that basis. The question whether or not the transaction of leasing can be used as a mode of financing in Shari‘ah depends on the terms and conditions of the contract. As mentioned earlier, leasing is a normal business transaction and not a mode of financing. Therefore, the lease transaction is always governed by the rules of Shari‘ah prescribed for Ijarah.
8. Marumakkathayam is a matrilinear system of inheritance which was followed by all Nair castes including of Royal Families, some of the Ambalavasis, Arayars, Ezhava, some tribal groups and Mappilas in North Malabar of Kerala state, South India. Unlike other Brahmin families, Payanoor Nambootiris also followed Marumakkattayam. Marumakkathayam was also extensively practiced by Srilankan Tamils, later fused with patriarchal under the influence of migrant India Tamils and was known as Thesavalamai. It was one of the few traditional systems that gave women some liberty, and the right to property. In the matrilinear system, the family lived together in a Tharavadu, which comprised a mother, her brothers and younger sisters, and her children. The oldest male member was known as the karanavar and was the head of the household and managed the family estate. Lineage was traced through the mother, and the children "belonged" to the mother's family. All family property was jointly owned. An example is the former princely state of Tiruvitankoor, where the royal lineage passes from the king to his nephew, rather than his son.
The chief representatives, by lieu of their social standing and past research interest, of the castes practicing Marumakkattayam were the Nairs and Mappilas (Muslims) of North Malabar. Their line of descent was traced from the common female ancestress, and it was not a man's own children, but his sister's sons who were his heirs. The family or tharavadu consisted of women living with their brothers and their children in one house. All family property, other than that acquired through individual exertions, belonged to the family jointly, and except through common consent, was indivisible. Each member was entitled to be maintained out of the profits of it, but not to sell or otherwise dispose of it. The management and control of all family property was vested in the eldest male, who is called the Karanavan. Even property individually acquired, although their own to deal with during their lifetime, could not be disposed of by will. On their death, such property merged into the family property. This state of affairs indicates the possibility that in an earlier “classical” form of marumakkattayam, the institution of marriage was absent and that the union of the sexes might simply have been a state of concubinage into which the woman entered out of her own choice, being at liberty to change her consort when and as often as she pleased.
The word Marumakkathayam itself is gender-neutral. It is not Matriarchy. To an extent, it is matrilineal, albeit male-centric. In social anthropology, matrilocal residence would best describe the practice. However, Marumakkathayam extends certain concessions to women, who were the carriers of the man’s family name and legacy. Unlike in many other Indian traditions, they were not considered unwanted births, to be married away and never to return. They were conferred a higher social status, they inherited family property and the family home. The sister of the man came first in affection and responsibility before his own "wife". They did not live in the otherwise common fear of the mother-in-law. At their husband’s homes, where they visited occasionally, they were treated as special guests. But, it still meant that their happiness was determined by the men folk, like many other social systems. Families without an elder male member felt a certain sense of insecurity.
9. The Gurdwara Reform Movement (Gurdwara Sudhar Lehr) is the Legislation passed by the Punjab Legislative Council which marked the culmination of the struggle of the Sikh people from 1920-1925 to wrest control of their places of worship from the mahants or priests into whose hands they had passed during the eighteenth century when the Khalsa were driven from their homes to seek safety in remote hills and deserts.
When they later established their sway in Punjab, the Sikhs rebuilt their shrines endowing them with large jagirs and estates. The management, however, remained with the priests, belonging mainly to the Udasi sect, who, after the advent of the British in 1849, began to consider the shrines and lands attached to them as their personal properties and to appropriating the income accruing from them to their private use. Some of them alienated or sold Gurudwara properties at will. They had introduced ceremonies which were anathema to orthodox Sikhs. Besides, there were complaints of immorality and even criminal behavior lodged against the worst of them. All these factors gave rise to what is known as the Gurudwara Reform movement during which the Sikhs peaceful protests were met with violence and death and ended with them courting arrest on a large scale to gain the world's attention. Before it was all over many would fall as martyrs with some being literally blown apart while they were strapped to cannaon barrels.
‘During the Gurdwara Reform Movement, the Sikh leaders started a publication that was named Akali. From this paper and its policy the leaders began to be called Akalis, in view of which they formed the present Akali party. These Nihang Akalis should not be confused with the members of the Akali party.’ The Turban And The Sword’' , by Dr. Trilochan Singh. (Page 402)
The British government, who at first sided with the priests, eventually relented under popular pressure and passed, in the first instance, the Sikh Gurdwaras and Shrines Act, 1922, which envisaged a committee nominated by the government to take over control of the gurdwaras. This, however, was not acceptable to the Akali leaders and remained for this reason a dead letter. The agitation continued and the government had another draft worked out. Akali counsel was sought this time and the principal demand about the shrines being handed over J or management to a representative body of the Sikhs was conceded. The bill was moved in the Punjab Legislative Council by Sardar Tara Singh of Moga on 7 May 1925 and piloted by another Sikh member, Bhai Jodh Singh, eminent educationist and theologian. The bill was, in the first instance, referred to a select committee which presented its report on 20 June. The Council passed the bill on 7 July. It was published in the Punjab Government Gazette on 7 August and it became operative on 1 November 1925 as The Sikh Gurdwaras Act, 1925 ( Punjab Act. VIII of 1925).
All of these were asked in the General Studies 2009 paper for the civil services. This marks the official beginning of my study.
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