View allAll Photos Tagged intercaste
[Hypoponera Santschi 1938: 154+†1 (IT: 4+†0) spp]
[Ponerini: 45 gg, 1,294 spp; Ponerinæ: 2 tbb, 60 gg, 1,426 spp]
Conspecific parapatric ☿, sx side.
Para/lestobiotic of L. lasioides. Cfr. notes¹ over the above image.
Like other species in the H. punctuatissima group, H. eduardi produces ☿-♀ or ♃ (ergatoid) intercastes as well as alate ♀ and its dimorphic ♂♂ consist of an alate and an ergatoid form. ♃♀♀ have distinctly larger eyes than ☿☿ (ca 20–30 ommatidia) and ♃♂♂ have small eyes (7–8 ommatidia), reduced mandibles and 13-segmented antennæ. The polymorphism of both ♀♀ and ♂♂, and the reproductive biology of H. eduardi have been documented by Le Masne (1956). He referred to ☿-♀ intercastes as major ☿☿, following Forel (1894) and also noted the presence of a less numerous caste intermediate between ☿☿ and intercastes that he termed "media ☿☿". All Hypoponera are thought to be predators of small arthropods but published details about their diet are sparse. A lack of information about other aspects of their biology is also typical for most species.
NOTES
1. 49b: Mandible triangular to elongate-triangular, masticatory margin sometimes edentate, usually with several to many teeth.
57b: Maxillary palp with 0-1 segments.
57b: Subpetiolar process in profile rounded to acutely angulate posteroventrally but never with a pair of teeth; an anterior fenestra or thin-spot usually absent but present in some spp.
55b: Petiole (A2) in profile an erect scale or node. Prora present on 1st gastral sternite below helcium. Postsclerites of 2nd gastral segment (A4 posterior to gastral constriction) not cylindrical, in profile as high as long or nearly so, at most only slightly longer than 1st segment.
52b: Gaster (A3-A7) in lateral & dorsal view with a distinct impression between presclerites & postsclerites of 2nd gastral segment (A4) that appears as a girdling constriction of gaster.
REFERENCES
S. Cantone 2018: Winged ants - queen.
S. Mammola & al. 2017: Invertebrata epi/hypogean survey.
M.K.L. Wong & B. Guénard 2017: Subterranean ants.
C.A. Schmidt & S.O. Shattuck 2014: Ponerinæ classification.
C.A. Schmidt 2013: Ponerinæ phylogeny.
R. Pacheco & H.L. Vasconcelos 2012: SPT.
F.A. Schmidt & R.R.C. Solar 2010: Hypogæic pitfall traps.
C.A. Schmidt 2009: Ponerinæ taxonomic revision, pp. 106-111.
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अगर शादी में हो रही हो रूकावट तो शीघ्र विवाह के लिए करें ये सरल उपाय |
यदि अरेंज मैरिज में अपनी पसंद की लड़की या लड़का मिल जाए तो वैवाहिक जिदंगी खुशनुमा तरीके से बीत सकती है। लेकिन कई ऐसे कारण होते हैं जब आपकी पसंद का व्यक्ति नहीं मिल पाता ऐसे में कई कारण होते हैं जिनमें से एक होता है वास्तु दोष। यह वास्तु दोष आपके घर के आस-पास या फिर शयन कक्ष में भी हो सकता है। ऐसे में आप कुछ वास्तु टिप्स आजमाकर इन वास्तुदोष को दूर कर सकते हैं और योग्य व्यक्ति की चाह में कई कदम आगे बढ़ सकते हैं।
जब कोई मार्ग आपके घर के सामने सीधा प्रवेश करता हो या आकर रुक जाए तो वह कभी-कभी शुभ या अशुभ भी माना जाता है। ऐसी स्थिति से बचना चाहिए। जब कोई विवाह के लिए देखने आए तो इस प्रकार बैठें कि आपका मुख उत्तर दिशा की ओर हो। विवाह योग्य युवक-युवतियों के कमरों की दीवार पर सुंदर चित्र लगाएं। ध्यान रहे, रोते बच्चों और डूबते सूरज का चित्र कभी न लगाएं। यदि प्रेमविवाह हो रहा है और बुरे सपने या विचार आते हों तो सोते समय तकिए के नीचे चाकू या कैंची रखें। घर के मुख्य द्वार पर शीशा नहीं लगा होना चाहिए। इससे वैवाहिक अच्छा जीवन साथी मिलने से पहले ही लौट जाता है। विवाह में अतिथियों को ठहराने का स्थान हमेशा पश्चिम दिशा में ही होना चाहिए। यदि घर के मुख्य द्वार के सामने कोई खंभा, वृक्ष, खुली हुई नाली हो तो यह आपके काम में वाधा डाल सकती है। क्योंकि यह सब कुछ नकारात्मक माना जाता है। इसलिए ऐसी जगहों से बचें।
शीघ्र विवाह के सरल ज्योतिष उपाय |
1, जन्मकुंडली में कई ऐसे योग होते हैं जिनकी वजह से कोई भी पुरुष या स्त्री विवाह की खुशी से वंचित रह सकते हैं कई बार ये रूकावट बाहरी बाधाओं की वजह से भी आती हैं। इन उपाय को करने से शीघ्र विवाह के मार्ग बनते है शीघ्र विवाह के लिए सोमवार को 1200 ग्राम चने की दाल व सवा लीटर कच्चे दूध का दान करें। यह प्रयोग तब तक करते रहना है जब तक कि विवाह न हो जाय|
2. जिन लड़कों का विवाह नहीं हो रहा हो या प्रेम विवाह में विलंब हो रहा हो, उन्हें शीघ्र मनपसंद विवाह के लिए श्रीकृष्ण के इस मंत्र का 108 बार जप करना चाहिए । “क्लीं कृष्णाय गोविंदाय गोपीजनवल्लभाय स्वाहा।”
3. कन्या जब किसी कन्या के विवाह में जाये और यदि वहाँ पर दुल्हन को मेहँदी लग रही हो तो अविवाहित कन्या कुछ मेहँदी उस दुल्हन के हाथ से लगवा ले इससे विवाह का मार्ग शीघ्र प्रशस्त होता है।
4. विवाह वार्ता के लिए घर आए अतिथियों को इस प्रकार बैठाएं कि उनका मुख घर में अंदर की ओर हो, उन्हें द्वार दिखाई न दे।
5.विवाह योग्य युवक-युवती जिस पलंग पर सोते हों उसके नीचे लोहे की वस्तुएं या कबाड़ का सामान कभी भी नहीं रखना चाहिए।
6. यदि विवाह के पूर्व लड़का-लड़की मिलना चाहें तो वह इस प्रकार बैठे कि उनका मुख दक्षिण दिशा की ओर न हो।
7. कन्या सफेद खरगोश को पाले तथा अपने हाथ से उसे भोजन के रूप में कुछ दे|
8. कन्या के विवाह की चर्चा करने उसके घर के लोग जब भी किसी के यहाँ जायें तो कन्या खुले बालों से,लाल वस्त्र धारण कर हँसते हुए उन्हें कोई मिष्ठान खिला कर विदा करे| विवाह की चर्चा सफल होगी|
9. पूर्णिमा को वट वृक्ष की 108 परिक्रमा देने से भी विवाह बाधा दूर होती है|
10. गुरूवार को वट वृक्ष, पीपल, केले के वृक्ष पर जल अर्पित करने से विवाह बाधा दूर होती है|
मन्त्र—गौरी आवे ,शिव जो ब्यावे.अमुक का विवाह तुरंत सिद्ध करेँ,
देर ना करेँ, जो देर होए , तो शिव को त्रिशूल पड़े,
गुरु गोरखनाथ की दुहाई फिरै ।। अमुक के स्थान पर जिस लड़की का विवाह न हो रहा हो उसका नाम लिख सकते है !
11. जिन व्यक्तियों को शीघ्र विवाह की कामना हों उन्हें गुरुवार को गाय को दो आटे के पेडे पर थोड़ा हल्दी लगाकर खिलाना चाहिए। तथा इसके साथ ही थोड़ा सा गुड व चने की पीली दाल का भोग गाय को लगाना शुभ होता है|
12. किसी भी शुभ दिवस पर मिटटी का एक नया कुल्हड़ लाएँ तथा उसमे एक लाल वस्त्र,सात काली मिर्च एवं सात ही नमक की साबुत कंकड़ी रख दें, हांडी का मुख लाल कपडे से बंद कर दें एवँ कुल्हड़ के बाहर कुमकुम की सात बिंदियाँ लगा दे फिर उसे सामने रख कर निम्न मंत्र की 5 माला जप करेँ । मन्त्र जप के पश्चात हांडी को चौराहे पर रखवा देँ| यह बहुत ही असरदायक प्रयोग है । ।
13. यदि कन्या की शादी में कोई रूकावट आ रही हो तो पूजा वाले 5 नारियल लें ! भगवान शिव की मूर्ती या फोटो के आगे रख कर “ऊं श्रीं वर प्रदाय श्री नामः” मंत्र का पांच माला जाप करें फिर वो पांचों नारियल शिव जी के मंदिर में चढा दें ! विवाह की बाधायें अपने आप दूर होती जांयगी !
14. प्रत्येक सोमवार को कन्या सुबह नहा-धोकर शिवलिंग पर “ऊं सोमेश्वराय नमः” का जाप करते हुए दूध मिले जल को चढाये और वहीं मंदिर में बैठ कर रूद्राक्ष की माला से इसी मंत्र का एक माला जप करे ! विवाह की सम्भावना शीघ्र बनती नज़र आयेगी |
15. शिव-पार्वती का पूजन करने स भी विवाह की मनोकामना पूर्ण हो जाती हैं। इसके लिए प्रतिदिन शिवलिंग पर कच्चा दूध, बिल्व पत्र, अक्षत, कुमकुम आदि चढ़ाकर विधिवत पूजन करें।
16. विवाह योग्य लोगों को शीघ्र विवाह के लिये प्रत्येक गुरुवार को नहाने वाले पानी में एक चुटकी हल्दी डालकर स्नान करना चाहिए. भोजन में केसर का सेवन करने से विवाह शीघ्र होने की संभावनाएं बनती है|
17. विवाह योग्य व्यक्ति को सदैव शरीर पर कोई भी एक पीला वस्त्र धारण करके रखना चाहिए|
18. गुरुवार की शाम को पांच प्रकार की मिठाई, हरी ईलायची का जोडा तथा शुद्ध घी के दीपक के साथ जल अर्पित करना चाहिये | यह प्रयोग लगातार तीन गुरुवार को करना चाहिए,इससे शीघ्र विवाह के योग निस्संदेह बनते है ।
19. गुरुवार को केले के वृ्क्ष पर जल अर्पित करके शुद्ध घी का दीपक जलाकर गुरु के 108 नामों का उच्चारण करने से जल्दी ही जीवनसाथी की तलाश पूर्ण हो जाती है । बृहस्पति को देवताओं का गुरु माना जाता है इनकी पूजा से विवाह के मार्ग में आ रही सभी अड़चनें स्वत: ही समाप्त हो जाती हैं। इनकी पूजा के लिए गुरुवार का विशेष महत्व है।
21. गुरुवार को बृहस्पति देव को प्रसन्न करने के लिए पीले रंग की वस्तुएं चढ़ानी चाहिए। पीले रंग की वस्तुएं जैसे हल्दी, पीला फल, पीले रंग का वस्त्र, पीले फूल, केला, चने की दाल आदि इसी तरह की वस्तुएं गुरु ग्रह को चढ़ानी चाहिए। साथ ही शीघ्र विवाह की इच्छा रखने वाले युवाओं को गुरुवार के दिन व्रत रखना चाहिए। इस व्रत में खाने में पीले रंग का खाना ही खाएं, जैसे चने की दाल, पीले फल, केले खाने चाहिए। इस दिन व्रत करने वाले को पीले रंग के वस्त्र ही पहनने चाहिए। ॐ ग्रां ग्रीं ग्रों स: गुरूवे नम: ॥ मंत्र का पांच माला प्रति गुरुवार जप करें।
22. अगर किसी का विवाह कुण्डली के मांगलिक योग के कारण नहीं हो पा रहा है, तो ऎसे व्यक्ति को मंगल वार के दिन चण्डिका स्तोत्र का पाठ तथा शनिवार के दिन सुन्दर काण्ड का पाठ करना चाहिए। इससे भी विवाह के मार्ग की बाधाओं में कमी होती है।
23. शिव-पार्वती का पूजन करने से भी विवाह की मनोकामना पूर्ण हो जाती हैं। इसके लिए प्रतिदिन शिवलिंग पर कच्चा दूध, बिल्व पत्र, अक्षत, कुमकुम आदि चढ़ाकर विधिवत पूजन करें।
24. जिन व्यक्तियों की विवाह की आयु हो चुकी है।परन्तु विवाह संपन्न होने में बाधा आ रही है उन व्यक्तियों को यह उपाय करना चाहिए। इस उपाय में शुक्रवार की रात्रि में आठ छुआरे जल में उबाल कर जल के साथ ही अपने सोने वाले स्थान पर सिरहाने रख कर सोयें तथा शनिवार को प्रात: स्नान करने के बाद किसी भी बहते जल में इन्हें प्रवाहित कर दें|
25. यदि आपको प्रेम विवाह में अडचने आ रही हैं तो शुक्ल पक्ष के गुरूवार से शुरू करके विष्णु और लक्ष्मी मां की मूर्ती या फोटो के आगे “ऊं लक्ष्मी नारायणाय नमः” मंत्र का रोज़ तीन माला जाप स्फटिक माला पर करें ! इसे शुक्ल पक्ष के गुरूवार से ही शुरू करें ! तीन महीने तक हर गुरूवार को मंदिर में प्रशाद चढांए और विवाह की सफलता के लिए प्रार्थना करें !
26. शुक्ल पक्ष के पहले गुरुवार को सात केले, सात गौ ग्राम गुड़ और एक नारियल लेकर किसी नदी या सरोवर पर जाएं। अब कन्या को वस्त्र सहित नदी के जल में स्नान कराकर उसके ऊपर से जटा वाला नारियल ऊसारकर नदी में प्रवाहित कर दें। इसके बाद थोड़ा गुड़ व एक केला चंद्रदेव के नाम पर व इतनी ही सामग्री सूर्यदेव के नाम पर नदी के किनारे रखकर उन्हें प्रणाम कर लें। थोड़े से गुड़ को प्रसाद के रूप में कन्या स्वयं खाएं और शेष सामग्री को गाय को खिला दें। इस टोटके से कन्या का विवाह शीघ्र ही हो जाएगा।
27. शादी वाले दिन से एक दिन पहले एक ईंट के ऊपर कोयले से “बाधायें” लिखकर ईंट को उल्टा करके किसी सुरक्षित स्थान पर रख दीजिये,और शादी के बाद उस ईंट को उठाकर किसी पानी वाले स्थान पर डाल कर ऊपर से कुछ खाने का सामान डाल दीजिये, विवाह के समय और विवाह के बाद में वर/वधु के दाम्पत्य जीवन में बाधायें नहीं आयेंगी, यह काम वर – वधु या उनके घर का कोई भी सदस्य कर सकता है लेकिन यह काम बिल्कुल चुपचाप करना चाहिए ।
28. बृहस्पति, शुक्र, बुद्ध और सोम इन वारों में विवाह करने से कन्या सौभाग्यवती होती है। विवाह में चतुर्दशी, नवमी इन तिथियों को त्याग देना चाहिए।
29. विवाह के पश्चात एक वर्ष तक पिण्डदान,मृक्ति का स्नान, तिलतर्पण, तीर्थयात्रा,मुण्डन,प्रेतानुगमन आदि नहीं करना चाहिये।
30. यदि किसी कन्या का विवाह नहीं हो पा रहा है तो वह कन्या विवाह की कामना से भगवान श्रीगणेश को मालपुए का भोग लगाए तो शीघ्र ही उसका विवाह हो जाता है।
31. यदि किसी युवक के विवाह में परेशानियां आ रही हैं तो वह भगवान श्रीगणेश को पीले रंग की मिठाई का भोग लगाएं तो उसका विवाह भी जल्दी हो जाता है। wa.link/qge3pj
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the hijras the transgenders the aravanis
on his human largesse depend
the only chief minister mr karunanidhi kalaignar
god sent
considering their humanness
his voice his support
to their community he lent
to be a hijra is to be human
no need to curse fate
curse karma or repent
his message of love and peace
well meant
that they are India's third gender
we must no harass or torment
their fundamental right
to live as they live
minority status
has his consent
they worship him
their beloved kalaignar
their hopes and aspirations
he does represent
even his bitter enemies
he does not resent
long life best wishes
another karunanidhi
even god cant invent
Dr. Kalaignar M Karunanidhi,
Hon'ble Chief Minister of Tamil Nadu
Date of Birth
3rd June 1924
Place
Thirukkuvalai (near Tiruvarur)
Parents
Father - Thiru Muthuvelar.
Mother - Thirumathi Anjugam Ammaiyar.
Marital Status
Married, Children 6 (Male: 4 and Female: 2)
Political Career
Fulltime Politician. Entered public life at the age of 14. Founder of the first student wing of the Dravidan Movement called "Tamil Nadu Tamil Manavar Mandram"
One of the founder members of the D.M.K. in 1949.
D.M.K. Treasurer-1961.
D.M.K. President 1969 onwards.
Represented State Assembly in-
Kulithalai .. 1957-62
Thanjavur .. 1962-67
Saidapet .. 1967-71
Saidapet .. 1971-76
Anna Nagar .. 1977-80
Anna Nagar .. 1980-83
Harbour .. 1989-91
Harbour .. 1991 (Resigned)
Chepauk .. 1996-2001
Chepauk .. 2001-2006
Member of Legislative Assembly Council - 1984-86
Member of Legislative Assembly / Council for more than 40 years.
Won in all contested Assembly Elections from 1957 to 2006.
Deputy Leader of the Opposition - 1962-67
Leader of Opposition in the Legislative Assembly - 1977-83
Cabinet Minister - Minister for Public works -1967-69.
Chief Minister of Tamil Nadu 1969-71, 1971-76, 1989-91 and 1996-2001.
Imprisoned on a number of occasions for political activities, especially for Anti-Hindi Agitation; Change of name of railway station; against price raise; for the sake of Sri Lankan Tamils, etc.
Resigned his post of member of Legislative Assembly during 1983 for the sake of Sri Lankan Tamils.
Award and titles conferred
Annamalai University conferred on him the title of "Doctorate" in 1971.
The Council of Doctor of Philosophy made him 'Tamizh vel"
Awarded " Raja Rajan Award" by Tamil University, Thanjavur for his book "Thenpandi Singam".
Foreign Travels
European Countries, Britain, France, West Germany, Rome during 1970. U.S.A. during 1971. Malaysia during 1987; Special address delivered on the inaugural day of 3rd World Tamil Conference held in Paris in the year 1970 and on the inaugural day of 6th World Tamil Conference held in Kualalampur (Malaysia) in the year 1987
Hobby
Reading, Writing and Discussion.
Publications
Books Written: Romapuri Pandian, Thenpandi Singam, Vellikizhamai, Nenjukku Needhi, Eniyavai Erubathu, Sanga Thamizh, Kuraloviam, Ponnar Sankar, Thirukkural Urai and many books in prose and poetry numbering more than 100.
Stage Plays Written
Manimagudam, Ore Ratham, Palaniappan, Thooku Medai, Kagithapoo, Naane Arivali, Vellikizhamai, Udhayasooriyan, Silapathikarum, etc.
Screen Plays Written
Rajakumari, Abhimanyu, Mandiri Kumari, Marutha Naattu Ilavarasi, Manamagan, Devaki, Parasakthi, Panam, Thirumbipaar, Naam, Manohara, Ammaiappan, Malai Kallan, Rangoon Radha, RajaRani, Puthaiyal, Pudhumai Pithan, Ellorum Innattu Mannar, Kuravanchi, Thayillapillai, Kanchi Thalaivan, Poompuhar, Poomalai, Mani Makudam, Marakka Mudiyuma, Avan Pithana, Pookkari, Needhikku Thandanai, Paalaivana Rojakkal, Pasa Paravaikal, Padadha Theneekkal, Niyaya Tharasu and many more numbering more than Seventy.
Public and Social activities
Beggars Rehabilitation Home, Free Eye Camps, Supply of free rice on important days, Free supply of spectacles, Abolition of hand rickshaws, Slum Clearance Board, Family Benefit Scheme, Legislation for equal property rights for women, Marriage grant of Rs.10,000/- for poor girls, Incentive for Intercaste Marriages and Widows Re-marriages, Maternity Relief for women in poor households, Free Education for poor girls upto graduate level, Adi-Dravidar Free Housing Schemes. Formation of separate departments for Welfare of Backward Classes and Most Backward Classes, Special reservation of twenty percentage for the Most backward Classes, Setting up of the State Planning Commission, etc.
Other information
Responsible for the establishment and construction of Thillaiadi Valliammai Nagar, Kattabomman Kottai, Poompuhar Kalai Koodam, Valluvar Kottam and Anna Arivalayam.
Great Orator, Administrator, Play-Writer, Editor, Publisher, Author, Parliamentarian, Great poet and Great Statesman;
Served as Editor for "Kudiyarasu".
Gave life to journal - ' Mutharam'.
Founder-Editor, Publisher of " Murasoli" during his boyhood as a monthly, then a weekly, then a daily which is now the main newspaper to echo his voice, ideas, ideals etc.
Founder of State Governments News Reel, Arasu Studio. Founder of the Government Journal "Tamil Arasu " published in Tamil and English.
Affectionately called by all as, 'Kalaignar'.
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“ओम नमो नारानाय सर्व लोकान मम वशय कुरु कुरु स्वः” ||
Om Harim Kurum Pischini (Name of the desired person) M Vasaiya Bhavanti,
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Namohi aadi Rupee (name of desired person) Attraction Kuru Kuru swaha: ||
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My father Pandurangrao and mother Limbabai, struggled against heavy odds and did not spare any efforts to provide education for me.
After the death of my father in 1969, my brothers took care of my education. Their struggle against poverty and plight of people in the perennially drought-stricken Beed district left an indelible mark on my young mind. This was perhaps the time when I made up my mind to do some thing to bring cheer to the suffering people.
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I was an average student; not very bright, not a dullard either. I was, however, determined to study even when I was not feeling well.
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After matriculation, I joined the college in Ambejogai for graduation in Commerce. I did not have political background in my family, yet I was drawn to the students' movement in the college. I became a kingmaker of sorts, ensuring victory of members of my group though I did not win an election even once during those four memorable years.
Our family includes Sister Saraswati Karad, now about 60 years old. She is followed by my elder brother Pandit Anna, 58, who is actively involved in social and political work. He supports me in my activities in my assembly constituency, Renapur. I am the third child in the family. I am followed by younger brothers, Manikrao (47) and Venkatrao (44). Both of them stay in Parali to take care of our farm.
My wife Pradnya a graduate, is a perfect housewife. We met during my college days at Ambajogai. Her elder brother Pramod Mahajan (Information and Broadcasting Minister in the Atal Behari Vajpayee government) was my senior in the college.
Our wedding was a major issue in Renapur assembly election (1978) since it was an intercaste love marriage. My political opponents had tried to exploit the issue in the election, but I had publicly announced that Pradnya and I would marry immediately after the poll. Elders in my family welcomed her like a daughter in the house.
Pradnya has stayed away from political or other career as she had to play the very important dual role that of a mother and father. She has played that role effectively as I remain away from home most of the time from the days I was in the opposition. Pradnya is a good and caring host to our guests.
Our eldest daughter Pankaja is now 22 and has passed out from Ruia College, Mumbai, in 1999. She took up Master's programme in Business Administration.
Pritam, our second daughter is now 19. She had an ambition to become a doctor and she is presently studying in a medical college.
Yashashri, the youngest daughter is 11. She is studying in the sixth class in St. Columbus School, Mumbai. Pradnya says all the three kids are Daddy's Daughters who yearn for his love and affection all the time. "
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From Wikipedia, the free encyclopedia
Bengali Hindus (Bengali: বাঙালি হিন্দু) are ethnic Bengali adherents of Hinduism, and native to the Bengal region of the Indian Subcontinent. Bengali Hindus speak Bengali, which is classified as a part of the Indo-Aryan language family and adhere to the Shakta and Vaishnava traditions of their native religion Hinduism.[10][11]
Around the 8th century, Bengali branched off from Magadhi Prakrit, a derivative from Sanskrit that was prevalent in the eastern region of the Indian Subcontinent at that time.[12] During the Sena period (11th – 12th century) the Bengali culture developed into a distinct culture within the Hindu civilization. With the spread of Islam in the region in subsequent centuries, Islamic characteristics grew among Bengalis who converted to that religion, although Bengali Hindus and Muslims continued to have significant similarities. Bengali Hindus were at the forefront of the Bengal Renaissance in the 19th century. The Bengal region was noted for its participation in struggle for the independence from the British rule.[13][14] At the time of independence of India in 1947, the province of Bengal was partitioned between Bengali Hindus and Bengali Muslims into West Bengal and East Bengal, parts of India and Pakistan, respectively. Millions of Bengali Hindus migrated from East Bengal (later Bangladesh) and settled in West Bengal and other states of India. The migration continued in waves through the fifties and sixties, especially during the violence of 1950 and 1964.[15] During the Bangladesh Liberation War, an estimated 2.4 million Bengali Hindus were massacred by the Pakistani army.[16]
The Bengali Hindu population is mainly concentrated in the Indian state of West Bengal and Bangladesh. While in the Indian states of West Bengal and Tripura they are in majority, in the other Indian states like Assam, Meghalaya, Jharkhand and the Union Territory of Andaman and Nicobar Islands they form a significant linguistic minority. The Bengali Hindus thus constitute a minority ethnic group [17] both in India and Bangladesh, forming less than 10% of the population in both the countries. From the sixties, like many other ethnic groups of India, many Bengali Hindus began to emigrate outside India, mostly to pursue higher studies or in search of lucrative careers. This gave rise to a sizeable expatriate Bengali Hindu population in many parts of world.
Ethnonym[edit]
The Hindus are a religious group,[18] native to the Indian subcontinent, speaking a broad range of Indo-Aryan and Dravidian languages and adhering to the native belief systems, rooted in the Vedas. The word Hindu is popularly believed to be a Persian exonym for the people native to the Indian subcontinent. The word is derived from Sindhu,[19] the Sanskrit name for the river Indus and it initially referred to the people residing to the east of the river. The Hindus are constituted into various ethno-linguistic subgroups, which in spite of being culturally diverse, share a common bond of unity.
The word Bengali is an English exonym for the native Bengali word bangali. The English word Bengali denoting the people as well as the language is derived from the English word Bengal denoting the region, which itself is derived ultimately from the Bengali word Vanga which was one of the five historical kingdoms of Eastern India. According to Harivamsa, Bali, the king of the asuras had five sons from his wife Sudeshna through sage Dirghatama. The five sons namely Anga, Vanga, Kalinga, Pundra and Sumha went on found five kingdoms of the same name in the eastern region of the Indian subcontinent. In ancient times Vanga proper consisted of the deltaic region between Bhagirathi, Padma and Madhumati, but later on extended to include the regions which now roughly comprise the Indian state of West Bengal and Bangladesh.
The Bengali Hindu people belong to the broader Hindu people. In Bengali, the Bengali Hindus are described as jati meaning an ethnic group or a nation, that form an inseparable part of the Hindu mahajati or great nation.
In India, they tend to identify themselves as Bengalis[20] while in Bangladesh they tend to identify themselves as Hindus.[21] In the global context, the terms Indian Bengali[22] and Bangladeshi Hindu[23] are respectively used. In India, Bengali generally refers to Bengali Hindus.[24] The ‘other’ is usually identified as ‘non-Bengali’, a term that generically refers to the Indian people who are not Bengali speaking, but sometimes specifically used to denote the Hindi speaking population.
Ethnology[edit]
The Bengali Hindu Swastika
The Bengali Hindus constitute of numerous endogamous castes, which are sometimes further subdivided into endogamous subgroups. The caste system evolved over centuries and became more and more complex with time. In the medieval period, several castes were boycotted by the ruling classes from time to time and this isolation continued till the 19th century. These social boycotts were somewhat discriminatory in nature. After the Renaissance, the rigidity of the caste system ceased to a great extent, so much so that the first celebrated intercaste marriage took place as early as in 1925.
The Bengali Hindu families are patriarchal as well as patrilocal and traditionally follow a joint family system. However, due to the Partition and subsequent urbanization, the joint families have given way to the nuclear families. The Bengali Hindus were traditionally governed by the Dāyabhāga school of law, as opposed to the Mitākṣarā school of law, which governed the other Hindu ethno-linguistic groups. In India, after the promulgation of the Hindu code bills, the Bengali Hindus along with other Hindus are being governed by a uniform Hindu law.
There are two major social subgroups among the Bengali Hindus – the ghotis and the bangals. The Bengali Hindus who emigrated from Pakistan at the wake of the Partition and settled in West Bengal, came to known as the bangals, while the native Bengali Hindus of West Bengal came to known as ghotis. For several decades after partition, these two social subgroups possessed marked difference in their accents and their rivalry was manifested in many spheres of life, most notably in the support for the football clubs of East Bengal and Mohun Bagan respectively. Several such differences have eased with passing years.
History[edit]
Ancient period[edit]
Dancing Ganesha sculpture from North Bengal, 11th century AD, Asian Art Museum of Berlin (Dahlem)
In the ancient times, some of the Bengali Hindus were seafaring people as evident from Vijay Singha's naval conquest of Lanka,[25][26] the tales of merchants like Chand Sadagar and Dhanapati Saudagor whose ships sailed to far off places for trade and establishment of colonies in South East Asia. By the 3rd century B.C.E. they were united into a powerful state, known to the Greeks as Gangaridai, whose military prowess demoralized Alexander from further expedition to the east.[27][28] Later the region of Bengal came under Maurya, Sunga and Gupta rule. In the 7th century, Shashanka became the independent Bengali Hindu ruler of Gauda. He successfully fought against his adversaries Harshavardhana and Bhaskaravarmana and protected the sovereignty of the people.
Medieval period[edit]
In the middle of the 8th century, the Bengali Hindu nobility democratically elected Gopala as the ruler of Gauda, ushering in an era of peace and prosperity in Bengal, ending almost a century of chaos and confusion. The Buddhist Pala rulers unified Bengal into a single political entity and expanded it into an empire, conquering a major portion of North India. During this time, the Bengali Hindus excelled in art, literature, philosophy, mathematics, sciences and statecraft. The first scriptures in Bengali Charyapada was composed during the Pala rule. The Pala were followed by the Senas who made far reaching changes in the social structure of Bengali Hindus, introducing 36 new castes and orthodox institutions like kulinism.
The literary progress of the Pala and Sena period came to a halt after the Turkish conquest in the early 13th century. Except for Haridas Datta's Manasar Bhasan no significant literary work was composed for about a century after the conquest.[29] Even though the ruling classes resisted the invaders, Gauda, the centre of Bengal polity, fell to the Islamic invaders. During this period hundreds of temples and monasteries were desecrated. The next attack on the society came from the Islamic missionaries.[30] Local chieftains like Akananda, Dakshin Ray and Mukut Ray, resisted the missionary activities.
The Pathan occupation of Bengal was limited to the region of Gauda, the rest of which was held in sway by different Bengali Hindu rulers. Islam religion gradually spread throughout the Bengal region, and many Bengali Hindus were converted to Islam. In the early 15th century, the Pathan rule of Gauda was overthrown by the Bengali Hindu nobility under the leadership of Ganesha. When the Delhi-based Mughals tried to bring Bengal under their direct rule, the Bengali Hindu chiefs along with some Bengali Muslims consolidated themselves into confederacies and resisted the Mughals. After the fall of the confederacies, the Mughals brought a major part of Bengal under their control, and constituted a subah. Independent Bengali Hindu kingdoms like Tripura and Koch Bihar continued to maintain their sovereignty.
Early Modern Period[edit]
During the decline of the Mughal Empire, Nawabs of Bengal (who were Muslim) ruled large part of Bengal. During the reign of Alivardi Khan. a Nawab, the severe taxation and frequent Maratha Empire raids made the life miserable for the ordinary Bengali people.[31] A section of the Bengali Hindu nobility helped the British East India Company in overthrowing the Nawab Siraj ud-Daulah regime. After obtaining the revenue rights, the East India Company imposed more oppressive taxation that led to the famine of 1770, in which approximately one third of the Bengali Hindu population died of starvation.[32]
The British began to face stiff resistance in conquering the semi-independent Bengali Hindu kingdoms outside the pale of Muslim occupied Bengal. In some cases, even when their rulers have been captured or killed, the ordinary people began to carry on the fight.[citation needed] These resistances took the form of Bhumij (Chuar is a deragatory term used by the English to denote the Bhumij) and Paik Rebellion. These warring people were later listed as criminal tribes[33] and barred from recruitment in the Indian army. In 1766, the British troops were completely routed by the sanyasis and fakirs or the warrior monks at Dinhata, where the latter resorted guerilla warfare. Bankim Chandra's Anandamath is based on the Famine and consequential Sannyasi Rebellion.[34]
British rule, Renaissance, struggle for independence[edit]
According to author James Jeremiah Novak, as British rulers took power from Bengal's ruling Muslim class, they strategically catered to Bengali Hindus (a minority in Bengal region at that time).[35] The British rule destroyed the bases of Bengali Muslim society.[35] Bengali Hindus got favors from the British rulers, and experienced development in education and social mobility. In the 19th century, the elite class of Bengali Hindu people underwent radical social reforms and rapid modernization; the phenomenon came to be known as the Bengal Renaissance.
Swami Vivekananda was a leading figure of the Renaissance who showed the greatness of India and Hinduism to the world
Riding on the renaissance, Bengali Hindus revived the sense of patriotism in the late 1860s and by the turn of the 20th century, they were envisioning a modern nation state[citation needed] . Public media like press and theatres had become vents of nationalist sentiments, apolitical organizations had given way to political platforms, secret revolutionary societies had emerged and the society at large had become restive.
With rising nationalism among Bengali Hindus, the British rulers applied divide and rule policy, and started to make favours to Bengali Muslims.[35] In order to keep the rising Bengali Hindu aspirations at bay, the Britishers partitioned the province in 1905 and along with some additional restructuring came up with two provinces – Eastern Bengal & Assam and Bengal itself, in each of which the Bengali Hindus were reduced to minorities. The Bengali Hindus, however, opposed to the Partition tooth and nail, embarked on a political movement of Swadeshi, boycott and revolutionary nationalism. On 28 September 1905, the day of Mahalaya, 50,000 Bengali Hindus resolved before the Mother at Kalighat to boycott foreign goods and stop employing foreigners.[36][37] The British Raj finally annulled the Partition in 1911. The Raj, however, carried out some restructuring, and carved out Bengali Hindu majority districts like Manbhum, Singbhum, Santal Pargana and Purnia awarding them to Bihar and others like Cachar that were awarded to Assam, which effectively made the Bengali Hindus a minority in the united province of Bengal. The Britishers also transferred the capital from Calcutta to New Delhi.
The revolutionary movement gained momentum after the Partition. Bengali revolutionaries collaborated with the Germans during the War to liberate British India. Later the revolutionaries defeated the British army in the Battle of Jalalabad and liberated Chittagong. During the Quit India Movement, the revolutionaries liberated the Tamluk and Contai subdivision of Midnapore district from British rule and established the Tamralipta National Government.
Bengali Hindus who constituted 44% of the province, were awarded less than a third of the representation in the legislature.
The British, unable to control the revolutionary activities, decided to strangulate the Bengali Hindu people through administrative reforms. The Government of India Act 1919 introduced in the 144 member Bengal Legislative Assembly, 46 seats for the Muslims, 59 for the institutions, Europeans & others and left the rest 39 as General,[N 1] where the Bengali Hindus were to scramble for a representation. The situation worsened with the Communal Award of 1932, where in the 250 member Bengal Legislative Assembly a disproportionate 119 seats were reserved for the Muslims, 17 for Europeans, Anglo-Indians & Indian Christians, 34 for the institutions, and the rest 80 were left as General.[38] The Communal Award further divided the Hindus into Scheduled Caste Hindus and Caste Hindus.[38] Out of the 80 General seats, 10 were reserved for the Scheduled Castes.[N 2] In response the leading Bengali Hindu landholders, lawyers and professionals signed the Bengal Hindu Manifesto on 23 April 1932 rejecting the justification of reservation of separate electorates for Muslims in the Bengal Legislative Assembly.[39]
In 1946, the Muslim League government resorted to large scale massacre of the Hindu population of Kolkata in the name of Direct Action Day, which escalated into the bloodiest ethnic conflict of modern India. After two days of suffering, the Bengali Hindus resorted to a violent reprisal that resulted in heavy casualties on the other side, finally forcing the government to stop the mayhem. Later in the year, the Muslim League government orchestrated the infamous Noakhali genocide, where the modesty and honour of the Bengali Hindu women were violated at the point of the sword.[40]
The Direct Action Day and the Noakhali genocide prompted the Bengali Hindu leadership to move for the creation of a Bengali Hindu majority province by partitioning Bengal. At that time, the movement for creation of Pakistan was in full swing and Bengal was supposed to form one of its constituent provinces. After the failure of United Bengal plan when it became evident that Bengal would as a whole go to Pakistan, the Bengali Hindus voted for the Partition of Bengal.[41] On 23 April 1947, the Amrita Bazar Patrika published the results of an opinion poll, in which 98.3% of the Bengali Hindus favoured the creation of a separate homeland.[42][43] The proposal for the Partition of Bengal was moved in the Legislative Assembly on 20 June 1947, where the Hindu members voted 58–21 in favour of the Partition with two members abstaining.[N 3]
The Boundary Commission awarded the Bengali Hindus a territory far less in proportion to their population which was no less than 46% of the population of the province, awarding the Bengali Hindu majority district of Khulna to Pakistan. However, some Bengali Muslim majority districts like Murshidabad and Malda were handed over to India.
Post-partition Period[edit]
After the Partition, the majority of the urban middle class Bengali Hindu population of East Bengal immigrated to West Bengal. The ones who stayed back belonged to two categories – ones who had significant landed property and believed that they would be able to lead a normal life in an Islamic state and others who were illiterate and backward and therefore had no other option left. However after the genocide of 1950, Bengali Hindus fled East Bengal in thousands and settled in West Bengal. In 1964, tens of thousands of Bengali Hindus were massacred in East Pakistan and most of the Bengali Hindu owned businesses were permanently destroyed.[44] During the liberation war of Bangladesh, an estimated 2.4 million Bengali Hindus were massacred in Bangladesh.[16] The Enemy Property Act of the Pakistan regime which is still in force in the new incarnation of Vested Property Act, has been utilized by successive Bangladeshi governments to seize the properties of the Hindu minorities who left the country during the Partition of India and Bangladesh liberation war. According to Professor Abul Barkat of Dhaka University, the Act has been used to misappropriate 2,100,000 acres (8,500 km2) of land from the Bengali Hindus, roughly equivalent to the 45% of the total landed area owned by them.[45]
The refugee rehabilitation became an acute crisis and hundreds of refugees were rehabilitated in the inhabitable terrains of Orissa, Chhattisgarh, Uttar Pradesh and the Andamans. Apart from that thousands of Bengali Hindus had also immigrated to Assam, Tripura and other regions of the North East. In the Barak Valley region of Assam, where the Bengali Hindus were in a majority because of the inclusion of Sylhet into Pakistan, and subsequent immigration of Bengali Hindus from Sylhet into Cachar, an impasse was arrived at on the question of language. The government of Assam had unilaterally imposed Assamese as the sole medium of education. In response, the Bengali Hindus began peaceful demonstrations demanding Bengali as the optional medium of primary education in the Barak Valley region. The situation took an ugly turn on 19 May 1961, when eleven Bengali Hindu protesters including a minor girl were gunned down by the police at the Silchar railway station.[46][47][48] Subsequently, the Assam government allowed Bengali as the medium of education in Barak Valley.[46] However, the rise of ethnic militancy in the eighties and nineties once again made the Bengali Hindus vulnerable in the North East. The United Liberation Front of Asom, National Democratic Front of Bodoland, Muslim United Liberation Tigers of Assam and National Liberation Front of Tripura militants have selectively targeted the Bengali Hindu people, prompting the latter to form the Bengali Tiger Force.[49]
Discrimination against Bengali Hindu population is not limited to the North East. In Jharkhand, the Bengali Hindu demand of making Bengali the second official language has not been met, in spite of the fact that the Bengali Hindu population forms the second largest linguistic group in the state. In Bihar, the Bengali Hindu refugees are denied land owning rights and caste certificates.[50] In Orissa, the Bengali Hindu refugees are served quit India notices in spite of having valid documents.[51][52] On the other hand massive infiltration from Bangladesh has substantially altered the demography in West Bengal so much so that Bengal Hindus have been reduced to minorities in the border regions.[53]
Culture[edit]
See also: Culture of Bengal
Literature[edit]
The proper Bengali literary history begins with the early Vaishnava literature like the Shreekrishna Kirtana and the Vaishnava padavalis followed by translation literatures like Ramayana and Srikrishna Vijaya. In the medieval period literary works on the life and teachings of Chaitanya Mahaprabhu were composed. This period saw the emergence of Shakta padavalis. The characteristic feature of Bengali Hindu literature in the middle age are the mangalkavyas, that glorify various Hindu gods and goddesses often using folkloristic backgrounds.
The early modern period saw a flurry in the literary activity especially after the emergence of the Bengali press. The first Bengali prose Raja Pratapaditya Charitra was written during this time. The Renaissance saw a rapid development in modern Bengali literature. Most of the epics, poems, novels, short stories and dramas of the modern classical literature were written during this period. The Bengal Literary Society that later came to be known as Bangiya Sahitya Parishad was founded. The literary development during the Renaissance culminated in Rabindranath's Nobel prize for literature.
In the Post-Partition period, the Bengali Hindus pioneered the Hungry generation, Natun Kabita and the little magazine movements. Of late, some of them have made their mark in contemporary English literature.
Art[edit]
Savitri-Satyavan story on Kalighat Painting, 3rd quarter of the 19th century.
The Kalighat school of painting flourished in Bengal in the early modern period, and especially after the first paper mill was set up in 1809. During the rise of nationalism in the early 20th century, the Bengali Hindus pioneered the Bengal school of art. It provided the artistic medium of expression to the Hindu nationalist movement. Though the Bengal school later gave way to modernist ideas, it left an enduring legacy. In the post-liberalisation phase of India, modern art acquired a new dimension as young artists like Devajyoti Ray and Paresh Maity started gaining international recognition. Devajyoti Ray is known for introducing Pseudorealism, which is one of the most original genres of Indian art today.
Theatre[edit]
Music[edit]
Cinema[edit]
Religion[edit]
Swami Prabhupada, the founder of ISKCON was also a Bengali Hindu
The Bengali Hindus generally follow the beliefs and practices that fall under the broad umbrella of Hinduism. Majority of them follow either the Shakta or the Vaishnava traditions, or even sometimes a synthesis of the two. The minor traditions include Shaiva etc. A significant minority is atheist. Brahmoism is also found among Bengali Hindus.
Apart of the parent tradition, the Bengali Hindus usually affiliate themselves to one of the many sects that have come to be established as institutionalized forms of the ancient guru-shishya traditions. Major amongst them include the Ramakrishna Mission, Bharat Sevashram Sangha, Bijoy Krishna Goswami, Anukul Thakur, Matua, ISKCON, Gaudiya Math, Ananda Marga etc.
Festivals[edit]
A traditional Durga idol at a pandal in Kolkata
According to a famous Bengali proverb, there are thirteen festivals in twelve months. The year begins with the Bengali New Year's Day or Paila Baishakh, which usually falls on 15 April. Traditional business establishment commence their fiscal year on this day, with the worship of Lakshmi and Ganesha and inauguration of the halkhata. People dress in ethnic wear and enjoy ethnic food. Paila Baishakh is followed by Rabindra Jayanti, Rathyatra and Janmashtami before the commencement of the pujas.
The Bengali Hindu diaspora celebrate Durga Puja all over the world.
The puja season begins with the Vishwakarma Puja and is followed up by Durga Puja, the greatest Bengali Hindu festival. It is commemoration of the victory of the good over the evil. According to Chandi Purana, goddess Durga killed Mahishasura, the evil demon and saved the devas. Rama the prince of Ayodhya invoked the blessings of goddess Durga in a battle against Ravana of Lanka. Durga Puja is the commemoration of Rama's victory over Ravana. Durga Puja is followed by Kojagari Lakshmi Puja, Kali Puja, Bhai Phonta and Jagaddhatri puja.
The winter solstice is celebrated a Paush Sankranti in mid January, followed by Netaji Jayanti and Saraswati Puja. The spring is celebrated in the form of Dolyatra. The year ends with Charak Puja and Gajan.
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