CHILDREN SHOULD BE RESCUED FROM RELIGIONS

CHILD ABUSE BY RELIGIONS

“Our children are our own. They are ours to thrash or kill, if we choose;
who are you to poke your nose in?”. Yes, millions of parents still feel
that way, in every part of the world. They justify harsh punishments
with dictums like “ you can train a plant but not a tree” or “spare
the rod and spoil the child”. Too many traditional religions encourage
parents to regard children as their property-or to believe that the more
children they have, the better.” “ A child has not only a mouth but also
two earning hands”. Where do sayings like these come from? Which
social institutions underlie much of the child abuse endemic to world
today, yet are scarcely ever accused by name? Religions, of course. It
is religions that inspire and perpetuate much of the abuse that afflicts
children around the globe.
Over the ages, religions have exploited the power of the bond
between parents and children, fashioning priestly infrastructures that
touch every aspect of life, enmeshing families ever deeper in allegiance.
In most cultures this entrapment begins at or soon after birth with
the naming of the baby. Parents feel it their duty to abide by religious
customs, traditions and rituals. This, in turn, assures a livelihood to the
priestly class.
Priests encourage parents to bring their children along when they
visit places of worship. Parents obey, often hoping that experiences in
the temple, church, mosque,or synagogue and Buddhist Centers will
help children develop faith in God and to practice ethical conduct.
Children are thus controlled right from birth, in all countries and in all
religions. Believing parents do not merely indoctrinate their children
on the virtues of their own religions. They warn their young against
embracing other religions, against embracing other religions, against
following their customs and beliefs. Thus are the seeds of hatred sown,
directly or indirectly, in impressionable minds.
Children are not born into religion; of necessity, they are born not
even knowing what religion is. Yet, the religion of their parents is
attributed to them. By the time they start talking then writing, they can
name their religions because it has been named for them. Thus steeped
in religion from childhood, most people find they cannot climb free
of religion later in life. Many find it impossible to shed this ingrained
religious influence, even if they blossom into scientists or technologists.
Education helps them carve out their careers, but they practice religion
as they always have. Before you believe in anything, science demands
that it be subjected to inquiry, analysis, and proof. If something cannot
be proven, it should not be blindly believed. But around the world,
the educated exempt religion from the scientific scrutiny they apply to
everything else. When religion and science conflict, most people follow
religion and give science a pass. Religion stands revealed as a barrier
to human development. They do not apply the scientific temperment
acquired in the course of their education to matters of religion.
Beholden to their faiths or mired in tradition, parents have too
often stood mute, helpless spectators to the religious abuse of children.
Examples include denial of health care to children, practices by several
Christian denominations, widespread sexual abuse of children by
Roman Catholic and other clergy, female genital mutilation as practiced
under Islam and some traditional African religions, cruel corporate
punishment under Sharia law, ostracism of low-caste children,
child marriage, and temple prostitution under Hinduism: and male
infant circumsision, originated by Judaism. If the civilized world is
sometimes outraged by such abuses, it has nonetheless kept quiet, afraid
to confront religon head-on, in. Individuals have dared to criticize
religions child abuse, only to be ignored or ostracized as “atheists”.
Fortunately, some light shimmers along this dark horizon.
PROCLAIMING CHILDREN`S RIGHTS
On November 20, 1989, The United Nations General Assembly
adopted the Convention on the Rights of the Child, proclaiming
elementary rights for children worldwide. One hundred ninety one
countries have so far adopted it. In many of them, so called Children~s
Charters have been established, building key provisons of the UN
Convention on the Rights of the Child into local law. Still, the so-called
Children~s Convention has not been ratified everywhere, Somalia,
wracked by civil war and without a stable government, has not done so.
Nor has the United States of America!
The Children~s Conventin covers all children below eighteen
years of age, recognizing legal rights whose respect is incumbent upon
parents, families, and governments. It forbids discrimination based on
case, color, creed, or gender in safeguarding children`s rights. Under
Convention, every girl and boy, irrespective of territorial boundaries,
enjoys freedom of expression and the right to access information.
Governments are to safeguard children`s religious freedom, their
freedom of thinking, and their right to mix with others. Child rearing
is recognized as the primary responsibility of parents, but governments
must extend a helping hand when needed. Children ar not to be treated
as the personal property of parents, and they are not to be abused.
Obviously Children`s Convention describes the way things should
be, not the way they are in most parts of the world. To its credit,
the United Nations has recognized that the Convention`s ideals are
often violated. The United Nations Children`s Fund (UNICEF) haS
LAUNCHED a movement to safeguard children from abuse- but this
movement is of limited effectiveness because it has tried to proceed
without blaming religion. Religions influence is strong, even at the
UN. For example, the Vatican has coopted UNICEF, convening a
recent conference at which religious leaders shed crocodile tears over
children`s plight but took no substantial action. Child abuse rooted in
religion was describted in sanitized language as a “cultural crisis”.
UN agencies have recognized that children are being used as bonded
labor, abused in wars, sexually assaulted, and more. They have striven
to rescue victims in some places. But they willnot identify religion
among the principal causes of abuse. Child abuse is impossible to resist
when the principal perpetrator cannot –must not-be named. We cannot
expect religions to condemn themselves. It is like handing our house
keys to a thief with a request to stand guard.
CHILDREN AND RELIGION: SOME IMMODEST PROPOSALS
Those who escaped from religion have contributed disproportionately
to progress and development in all ages. The urge to learn new things,
to study, to conduct research, and to live in tune with nature….all
of these things belong to a level above religion. When children are
inculcated in religion and compelled to adhere to it, this thwarts brain
development. It is crime to warn children that they will lose their sight
or fall ill if they refuse to worship god or raise unpalatable questions-
or if should be. Brains that should blossom with each passing year are
instead blunted. And the priests have no objection because a thinking
soul is a threat to every religion.
Religion should be taught on scientific lines in schools. Children
should learn about all religions, their own and others. They should be
taught that gods and demons, devils and apparitions, heaven and hell
are all human creations, and that the world`s scriptures are all human
works. They should learn that life is supreme and it should be respected.
Children should have the freedom to choose any religion or none once
they reach the age of maturity.
For their part, parents should realize that religion ought not to be
ascribed to children as a hereditary trait. Indeed, they should be kept at
a distance from religion , just as parents keep them away from politics,
obscenity, pornography and marriage. Taking children to temples ,
modifying their bodies ( whether temporarily or permanently) in
accord with ritual, encouraging blind worship, and terrorizing them
in the name of a deity are no longer unacceptable. Parents need to
appreciate and accept that children have inherent rights.
One hundred and ninety one countries have signed the Children`s
Convention and their parliaments have begun to adopt charters and
other legislation to implement it. But it has yet to be adopted by a
developed country like United States because of religious opposition.
Even parents hesitate to support to the Convention, for fear of losing
their grip on their children. Parents may have been brought up
entangled in a religious tradition. But they should not impose their
rituals, customs, habits and superstitions on their children as a forced
legacy. Now is the day to break with this unhealthy past.
Ultimately, human progress depends on the recognition that all
religions are ultimately opposed to human values. The very assertion
that we live for God is contrary to human values. Children should be
rescued from religion; only then they can be restored to humanity.
ARTICLE FROM FREE INQUIRY MAGAZINE
Written by Innaiah Narisetti

Brief history of Radical Humanist movement in Andhra Pradesh, India

The Radical Humanist movement in India under the guidance of phislopher-revolutionary M.N.Roy played vital role in bringing renaissance and rational thinking as well as secular outlook in public life.As part of it The andhra Pradesh state contributed its mite through innumerable study camps, secular marriages, conferences, literature.Humble attempt was made to trace the history of the movement which was published in
Radical Humanist monthly journal under the editorship of Ms Rekha Sarawat.The link to the site can be viewed at:
http://www.theradicalhumanist.com/index.php?option=com_radical&controller=article&Itemid=56&cid=324&task=single

M. N .ROY RARE PICTURES

The rare pictures of M N Roy  and his wife, his followers, famous humanists are kept here.
Please see the link

http://theradicalhumanist.com/index.php?option=com_radical&controller=news&cid=300&Itemid=54

Humanist Movement In India with special reference to Andhra Pradesh

Humanist movement in India

With special reference to Andhra Pradesh

Humanist movement in India commenced simultaneously on par with western countries around 1940s..M.N.Roy was the founder of the movement in India. It was initi ated during the beginning of Second World War. To spread the message M N Roy started daily paper Independent India .Later it came as Radical Humanist, weekly... Roy also published Marxian way and Humanist way, the two outstanding theoretical journals... He was the first person who pleaded for renaissance, decentralization, democratic constitution, power to people, morals in politics recall right for voters, and above all scientific approach to all problems.

The Radical Democratic Party set an example of scientific politics with its study camps, training classes and journals. Both at all India level and state lever the renaissance clubs played crucial role in spreading the scientific politics with new orientation. The Party started during early 1940s set an example how it can be different from Congress, Socialist and communist parties both in theory and practice.

There are numerous intellectuals, writers and politicians who followed the path of M N Roy in spreading the idea of New Humanism.

In course of time M N Roy came to the conclusion that the main hindrance to scientific politics and renaissance is political party. All political parties think that their party is right and all other parties are wrong. Moreover the party thinks: MY PARTY, RIGHT OR WRONG. To implement the new humanist ideas the radical Democratic Party was abolished in favor of New Humanist movement. That is historical turning point in the history of Indian Renaissance movement. It commenced with advent of Independent India.

The history of New Humanist movement has to be written. To set an example here is an attempt made to give glimpse of movement in Andhra Pradesh State. Similarly each state should present its history so that a comprehensive  compendium may be passed on to future generations

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The Role of Andhra Pradesh in Humanist movement.

The delegates who attended the Faizpur Congress in 1936 felt that the speech and role of M N Roy set a different path from the traditional approach to politics. One person from Andhra invited M N Roy to visit Andhra. He was M.V.Sastri ( Mulukutla Venkata Sastri) who represented news paper of Kunduru Eswar Datt journal. Roy accepted. Later he was invited to inaugurate the agricultural labour conference at Nellore town in coastal Andhra. Mr. Vennelaganti Raghaviah (related to president V V Giri) invited Roy. On 31 July 1938 M N Roy stepped into Andhra town and inaugurated the conference. Immediately he fell sick and M V Sastri took him to Kakinada , coastal town of Andhra. The news reached Andhra University where Mr. Abburi Ramakrishnarao was working as librarian. He brought Roy to Waltair. M N Roy stayed with Mr. H.Gupta in Maharani pet of Vizad  where he recovered. By then Ellen Roy also joined him at Waltair. Mr. Abburi introduced M N Roy to the Vice Chancellor of Andhra University. He was late Kattamanchi Ramalingareddi (C R Reddi) who offered professor post to M N Roy in the university. Roy politely declined. They became great friends and C R Reddi wrote brilliant introduction to LETTERS FROM JAIL. Since then M N Roy frequently visited University and Andhra area till his last days. Letters from Jail was translated and published as series in Radical Humanist fortnightly in Telugu later.

By the time M N Roy was released from jail after 6 years imprisonment by British rulers, he completed his monumental work: The Philosophical Consequences of Modern Science. That was not published fully yet, but parts of it were published under the title: Scince and Philosophy. Roy gave comprehensive thought on various problems like beginning and end, Problem of determinism, Origin of life etc. Later some of these parts were translated into Telugu by N.Innaiah and published in Prasarita, a quarterly Telugu magazine. Prof A B Shah circulated the script to some friends for discussion. Roy went on including few parts in his later writings.

Abburi Ramakrishna Rao became the first state organizer of Radical Democratic Party. He was ably assisted by M V Sastri, A L Narasimharao, Pemmaraju Venkatarao, Tata Devakinandan(municipal chairman of Vizayanagaram).The message of Roy spread quickly in Andhra.

Tripuraneni Gopichand, writer, director became the first state secretary of Radical Democaratic party. He was prolific writer who introduced political short stories in Telugu. He attacked communists and congress party with powerful and pungent pen. Much of Roy’s thought were brought out into Telugu through short stories, plays and criticism by Gopichand.

Several of M N Roy’s writings were simultaneously translated into Telugu and published. In those days the press was very nationalistic and did not entertain the radical ideas of Humanists. Hence Mr. Gudavalli Ramabrahmam, cine director started one weekly called Prajamitra where the articles of Royists found place. Ramabrahmam received Roy in Madras and gave grand reception with several journalists. In that party some journalists put irritating questions to Roy. One such person was Mr. Khasa Subbarao, editor of Indian Express from Madras. He made some nasty remarks against Ellen Roy and Roy violently reacted, saying that such persons need cudgeling.He waved the news paper in his hand towards Khasa Subbarao. At this incident the journalists protested and walked out of the reception in Madras in 1938.They boycotted the news of Radical humanists in the press.

But the radical humanists were non compromising. They conducted political schools in Andhra and several youth were trained. Few journals like Mulukola edited Bandi Butchaih fromVijayawada published the articles of Royists.

The first all India Radical democratic political school was conducted in Dehradun in early 1940s and the whole deliberations were brought out into a book called SCIENTIFIC POLITICS. It was translated into Telugu as class relations which attracted the intellectuals and gave fitting reply to communists.

Mr. Palagummi Padmaraju and Mr. G V Krishnarao emerged as powerful literary writers in support of M N Roy and Humanism. Padmaraju wrote novels with central theme of Humanism. He got world prize for his short storiy ( Gaali Vaana) Storm.He also wrote script to several movies.

Mr. G V Krishnarao emerged as theoretical writer of Roy’s philosophy and countered communist theories of aesthetics.

Mr. Koganti Radhakrishna Murty from Kuchipudi village started publication under the name of Prajasahitya prachuranalu and brought out many writings and translations. He himself wrote a book on writings of M N Roy.

During Second World War Roy and his close associate G D Parekh came out with alternative economic planning under name of PEOPLES PLAN. This is treated as alternative plan to Bombay plan of Birla and rich people. In the Second World War period, communists scandalized M N Roy and radicals for supporting Britishers in the war against Fascists and Nazis. Not only that , they were blamed for accepting Rs 13 thousand for war propaganda. V B karnik explained the whole episode and reasonably told the world how and why they support Britishers in the war. Later communists were proved wrong and Roy was proved right. Similarly M N Roy supported Subhas Chandra Bose for the post of president of All India Congress. Gandhi opposed him but Bose won. Then Roy advised him not to include the Gandhites in the executive lest they should sabotage. Bose did not heed the advice of Roy and included Gandhites in his executive. They promptly sabotaged Bose and next time Bose was defeated. No body received Bose when he was defeated .When he arrived at Luck now only M N Roy followers received him and Mr. Avula Gopala Krishna Murty and others hosted him in their university hostel.

The second all India study camp at Dehra Dun brought out its deliberations under the title: New Orientation.

Again the essence was brought out into Telugu.

Radical were attacked by communists in Bengal, especially in Kolkata during war period. Their study camps were disrupted. M V Ramamurthy was one of the victims to the violent attacks of communists.

Radical Democratic Party contested the first elections during 1946.At that time only limited voters were there. Those who paid taxes were given voting rights. From Andhra few candidates contested and faced uphill task. They encountered much opposition from political parties but also nationalist voters. Hence all the candidates lost in the election. But that was also great opportunity for Radicals to spread the humanist alternative. Mr. Koganti Radhakrishna Murty, Mr. Ravipudi Venkatadri, Mr. Bandaru Vandanam contested. Mr. M V Ramamurthy, Mr. Guttikonda Narahari, Mr. Avula Gopala Krishna Murty, Mr. N V Brahmam and few others propagated for the candidates. That was a big turning point in the Radical Democratic Party and after the election M N Roy came out with the proposal that the party should be abolished in favor of movement.

Then came out the alternative political philosophy and it came out as 22 thesis. Much discussion went on and immediately the Telugu version came out. It has become very difficult for many to accept politics without parties and power. Philip Spratt opposed the disbanding of Radical Democratic Party. But Roy stood on his principle.

M N Roy published a small but powerful book entitled: JAWAHARLAL NEHRU. It exposed the hamlet nature of Nehru in politics. Roy gave fitting reply to Nehru. In his criticism Nehru said that he liked Roy’s economics but not politics. Then Roy retorted saying that his politics and economics are interwoven and cannot be separated.

Radicals in Andhra were the earliest batch to catch up criticism of M N Roy on Mahatma Gandhi. Gopichand, Avula Gopalakrishna Murty,Guttikonda Narahari did that uphill task. Roy exposed the religious views of Gandhi from scientific point of view. Mr. Avula Gopalakrishna Murty published articles on Gandhi in Telugu based on Roy’s criticism. Even Racists like Abburi Ramakrishna Rao could not absorb it. Abburi complained against Avula Gopalakrishna Murty to M N Roy but Avula Gopalakrishna Murty got clean chit from Roy and endorsed the criticism of AGK.

Several of Roy’s articles were brought out by Koganti Radhakrishna Murty in lucid Telugu.He established printing press and brought many publications of Humanist thought.

Roy’s New Humanism was translated into Telugu by Avula Gopalakrishna Murty.It is brief but powerful thesis.

In Andhra are the communists were very powerful force during after

Independence days. Only Radical Democrats faced them theoretically with alternatives. M N Roy and Philip Spratt came out with the book BEYOND COMMUNISM. It was immediately translated into Telugu. Mr. M V Ramamurthy brought out Telugu version. It came handy to radicals.

Roy’s magnum opus Reason Romanticism and Revolution was serialized in Radical Humanist and later came out in two volumes. Erich Fromm recommended this book as a must to understand European Renaissance. (In his book Sane Society in 1955) This was brought out to the notice of Radical Humanists by Avula Gopala Krishna Murty.

Mr. Jasti Jaganadham translated some parts of the book covering Marxism and Humanism. It was serialized in Vahini Telugu weekly. Later the whole book was translated by N.Innaiah and Telugu Akademi published it.

Ellen Roy published the essential speeches and writings of M N Roy under the title: PARTIES POWER AND POLITICS. This was translated into Telugu and serialized in Prajavani weekly from Guntur by N.Innaiah.

AGK (Avula Gopalakrishna Murty) 1917-1967

The outstanding personality among Royists and humanists in Andhra was late AGK. He was known as Vyasopanyaasaka.(essayist and speaker).He edited weekly called Radical, Radical Humanist and Sameeksha. By profession he was attorney but spread the message of Humanism through his activities. He officiated several secular marriages as part humanist thought. He participated in literary campaigns and attacked the reactionalry poets like late Viswanatha Satyanarayana He used to give fitting replies to communists, congress and socialists who attacked the ideas of Roy and Humanism. He participated in All India Radical humanist study camps.AGK encouraged poets, writers, singers, artists and promoted humanist ideology through aesthetics.

Mr. Bhattiprolu Hanumantharao taught history scientifically and published books from scientific perspective. Mr. Kalluri Basaveswararao collaborated with him in history text books.Mr Hanumantharao was the first person to translate M N Roy memoirs into Telugu. (It was published by allied, Bombay)

M N Roy’s memoirs of cat are popular in Telugu. Mr. A V Mohan translated it into Telugu and later Ms Komala Venigalla translated which ran into three editions.

Mr Jasti Jagannadham published the Telugu translation of M N Roy’s Reason Romanticism and Revolution but only some parts are published in journals.

Mr. Alapati Ravindranath started Jyothi journal from Tenali which was very popular in spreading the ideas of M N Roy, Ellen and Radicals. He introduced new techniques of stories, scientific sex education and family planning. During 1948 he was sued for propagating family planning by publishing the article of Ellen Roy. It was very radical idea for orthodox people! Later he started monthly magazine Misimi in Telugu which established among literary sections.

Mr. D.V.Narasaraju, cine writer remained Royist throughout his life. He was prolific writer and his short plays, stories, satirical essays were very popular.

Mr. Koganti Subrahmanyam edited Radical Humanist Telugu journal .He was hard core worker who spread the ideas of Humanism.

Mr. Ravipudi Venkatadri contested as Radical Democratic Party candidate in 1946 elections and it was great opportunity to spread M N Roy thought in villages thought he encountered much antagonism from nationalist and communists. He was the earliest writer to spread Roy’s ideas on astrology, origin of life and dialectics. He wrote magnum opus on the thought of M N Roy and exposed communists. He sustained the movement through his speeches, participation in study camps and editing rationalist journal.Venkatadri was the earliest humanist to attack dialectics of Marx and clarified the humanist position. He explained in a lucid manner the falsehood of astrology and supported astronomy. He also narrated the origin of life and growth from scientific point of view and demystified the religious stories. He countered the false criticism of communists against M N Roy and published magnum opus on M N Roy and his thought. In later part of his life he devoted to the monthly magazine Hetuvadi magazine and criticism of religion, myths, and belief systems.

Mr. N.V Brahmam is the earliest student inAll India Radical Humanist camp at Dehra Dun. His book on Bible was banned in Telugu and later it was lifted through Supreme Court order.  Brahnan spread the humanist thought through his tutorial institutions.

Mr. Yelavarti Rosaiah who taught in Andhra Christian college, Günter was the root cause to spread the thought of M N Roy through his students. Many of his disciples emerged as good Royists.

Guttikonda Narahari, orator in Telugu was the secretary of Radical Democratic Party in Andhra. His speeches were very popular and he faced the scathing attacks of communists through his pungent oration.

M V Ramamurthy was one of the pioneers in Andhra to propagate the Radical Humanist thought throughout. He was also the president of all India Radical Democratic association.

He along with his wife Subfamily devoted for the cause of humanist movement. He published articles, books and translations. Along with Koganti Radhakrishna Murti  he established Prajaswamya prachuranalu and brought the writings of Roy in Telugu. Ramamurthy edited one monthly magazine Vikasam for few years. He toured entire India and established contacts with humanists. From 1940 onwords Ramamurthy consistently worked for the movement until his death.

Mr. Bachu Venkateswarlu was one of the youngest person who established renaissance club as suggested by Roy and attracted youth into the movement. He operated from Chirala town but he died premature in an accident.

Mr. Kolli Sivaramireddi, advocate from Kathevaram village edited Sameeksha journal when the movement was in financial doldrums. He was assisted by Mr. M V Ramanaiah, teacher from Tenali.Mr Parasuram, a teacher from Tenali did ground work at grass root level to spread the humanist thought especially the literary aspects. Mr. Meka Chakrapani from Gudavalli was good speaker and writer who sustained humanist thought locally.

Mr. M.Narayana in Telengana area died as deputy collector .He used to go round villages with writings of Roy and spread the thought of M N Roy especially on decentralization, power to people.

Mr. V S Avadhani who worked in British counsil Madras actively participated in the movement through study camps.

Mr. V R Narla editor of two popular Telugu dailies opposed M N Roy in the initial period and did not allow to publish the news in dailies. Later after reading M N Roy’s literature he totally changed and started publishing several writings in favor of M N Roy and Humanism. He dedicated some of his writings to V MTarkunde, Prem Nath Bazax, Niranjan dhar, Sushil Mukherjee. He came close to Sibnarayan ray, A B Shah and Tarkunde.

Mr. Ancha Baparao edited radical journals from Chirala and during crisis helped the movement. His education center at Chirala town became center of humanist activities for several years.

 Similarly Mr. M.Basavapunnarao worked very hard to sustain the movement in difficulties. He was the root cause to establish the Federation of Humanist, rationalist and atheist association in Andhra Pradesh with Dr N.Innaiah as chairman. It conducted humanist activities successfully. They invited Mr. B.Premanand who organized magic classes for youth and exposed cult gurus, Mathaas, Baabaas. Mr. Gurijala Sitaramaiah in Tenali always came to the rescue of movement both financially and physical help. His M N Roy Bhavan and Naveen lodge are good sources for humanists to conduct innumerable meetings, seminars and study camps.  

At present Mr C L N Gandhi is helping the movement in Andhra Pradesh.Mr S.A.Baksh stood for the movement and showed example by intercommunity marriage and secular weddings. He propagated the ideas through schools and camps.

Me Swadeshi Ranjan Das Gupta published COOPERTIVE COMMON WEALTH from Kolkata depicting the ideas of Roy on economic decentralization and village life. It was translated into Telugu by N.Innaiah and serialized in Radical Humanist Telugu weekly from Tenali, edited by Koganti subrahmanyam.

MN Roy’s Heresies of twentieth Century articles were translated by N.Innaiah and published in Prajavani and Radical Humanist Telugu journal.

Mr. Pasala Bhimanna through his magic performances spreading scientific thought to younger generations.He also published few books.

In the field level there are numerous persons who stood for the movement. MrGorantla Raghavaiah is one such person who is great friend of Mr. Venkatadri.

Mr. Ch Rajareddi gave solid support to the movement through his printing pressLiberty  and publications. He edited Sameeksha for some time.

Mr. Thotakura Venkateswarlu (Babu) edited Charvaka magazine which spread the message in Andhra and several youth were inspired by it.

The Present writer published several books on humanism, rationalism, secularism in Telugu and English. He also translated the major writings of M N Roy, A B Shah, V B Karnik, Sibnarayan Ray, Agehananda Bharati, V R Narla into Telugu.There were brought out by Telugu Akademy, Telugu University.

There is one journal now running from Chirala town edited by R Venkatadri and Mr. M.Satyanaryana.One dynamic group of radicals from Inkole are continuously devoting their time and energy from Inkole village. They are Mr. M Satyanarayana, HanumantharaoHharibabu, Shaik Babu who devote their time and energy for the radical humanist center.

Mr. Lavu Ankamma from Pedanandipadu worked for the Humanist movement when Roy was alive.

Mr. Gumma Veeranna who just retired from government service devoting his time and energy to the humanist movement since three decades. He contributed several thoughtful articles in Telugu journals and published books on humanist thought. He also translated books into Telugu for the cause of Humanism.Veeranna participated in several study camps, meetings and continuously putting all his efforts to sustain the movement. He published translations of V M Tarkunde`s humanist thought into Telugu.

From outside Mr. Aramalla Purnachandra (now in New York) constantly helped the humanist movement and humanist center. He wrote scientific books and articles.

Persons who extend their help in Andhra Pradesh are Mr. Kotapati Murahari Rao, supported the movement with financial help and cooperated for bringinout many publications.

 Mr. Narra Kotaiah, Mr. Narne Venkatasubaiah, Mr. C.Ranganayakulu, Raghavarao, Parvataiah.

Mr. Paula from Tenali contributed his thoughtful writings to the movement.Mr C L Gandhi in Hyderabad is not only helpful but very encouraging for the movement.

 Malladi Subbamma worked constantly for the upliftment of women and stood for secular humanism. She functioned from her residence for the upliftment of women. She edited one monthly for sometime and spread the thought of Humanism.

Mr. Avula Sambasivarao, who was chief justice of Andhra Pradesh High court gave inspiration and help to the humanist movement throughout his life. He contributed several articles on Humanist thought.

Mr. Mandava Sriramamurty from Vijayawada, Mr. Koneru Kutumbarao from Avanigadda, Mr. Gokulchand, Polu Satyanarayana, Y.Raghavaiah, and B A V Sharma Mr. Aleru Bhujangarao worked for the movement at various levels.

Several all India humanist leaders visited the state on many occasions and gave speeches, participated in meetings, conferences and inspired workers, and writers. They are: Sunil  Bhattacharya, Maniben Kara, Indumati Parekh, A B Shah, C T Daru, G R Dalvi, V M Tarkunde, K K Sinha, V K sinha, Gauri Bazaz, Pancholi, R S Yadav,Laxman Sastri  Joshi,Jayanti Patel,J B H Wadia, and numerous others.

Mr. Bandaru Vandanam worked with the movement at early stage and also contests as candidate of Radical Democratic candidate in 1946.

Mr. Jampala Syama Sundararao, Mr. Kosaraju Sambasivarao, Kosaraju Ammaiah, Vasireddi Sivalingaiah worked for the movement.

Mr. Ravela Somaiah from 1960 onwards cooperated with the movement and had correspondence with all veterans of the movement.

Mr. P V Subbarao, advocate from Tenali worked for the movement in early stages and contributed books and articles.

Mr. Paramaiah, Chalamaiah Chunchu Seshaiah, Jana Nageswararao,Kolla Subbarao. Mr. Kolla Subbarao propagated the ideas of Roy especially the cooperative economy and also translated couple of books into Telugu., Guruvulu, P S Raju, Satyanarayana Raju worked for the movement.

Jasti Ramaswami, Jasti Jawahalral, PSR worked for the movement from various angles and spread the literature.He along with Mr. Venkatadri published the history of rationalist and humanist movement’s inAndrha Pradesh. PSR did field work through blood donation, eye donation banks that helped several people.

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After the death of Roy

After 1955, several persons were inactive in the movement. Mr. Pemmaraju Venkatarao joined Congress party with a hope to introduce Radical thought into that party. Later he moved close to Telugu Desam party.

Mr. M V Sastry joined Swatantra party. He was elected as legislator in council from graduate’s constituency.

Mr. A.Ramakrishnarao retired from active cultural activities and drifted into faith.

Mr. Guttikonda Narahari joined N G Ranga and started his own tobacco business.

Mr. Tripuraneni Gopichand gradually moved towards Aurobindo and became devotee.

Ellen Roy frequently visited the state and kept contacts.

Mr. V M Tarkunde joined hands with Jayaprakash Narayan in party less politics and civil liberties. At one juncture communists also worked with Tarkunde through their front organization like people` union for civil liberties.

Sibnarayan Ray published the biography of M N Roy which was translated into Telugu by N.Innaiah and published by Potti Sriramulu Telugu University.

Mr. a B Shah established secular society and frequently visited state established state unit. He also worked with Congress for cultural freedom.

A.B Shah’s Scientific method was translated into Telugu by N.Innaiah which ran into three editions. Osmania University Philosophy department put Scientific Method in M.A Syllabi for few years during 1970s.

The Political Science department taught M N Roy political philosophy for M A students.

A B Shah introduced much discussion on 22 theses. He suggested that the Philosophical consequences of Modern Science should be edited and updated with modern scientific developments. His magazines Quest, New Quest, Secularist helped to further the discussion. Prof Daya Krishna from Rajasthan participated in the discussion. But the main task of editing Roy’s thesis is still pending.Dr Pushpa Bhargava also discussed 22 theses thoroughly. Prof Sibnarayan ray also suggested proper updating of it is a must. A BShah established secular society Andhra Pradesh branch with N.Innaiah as in charge. Several intellectual discussions were held and seminars were conducted in Andhra. Muslim, Christian and Hindu organizations participated in the seminars along with intellectuals from universities. Prof B A V Sharma and Mr. V K Sinha, Prof Alam Khundmiri, Prof K Seshadri contributed much thought for promoting secular ideas. Many of the writings of Shah were brought into Telugu by N.Innaiah. The fundamentalists of all religions attacked A B Shah and secularists in Andhra but they with stood the onslaught. Mr. V R Narla participated in the secular and humanist camps. Justice PingleJagan Mohan Reddi, Justice A Gangadhararao, Justice Jeevan Reddi, Justice Chinnapa Reddi participated in the humanist and secularist study camps and encouraged in Andhra Pradesh. After the premature death of
A B Shah in 1982 secular movement had set back.

Mr. V B Karnik worked in Leslie Sahney organization to develop panchayat raj and visited state to encourage study campsHe was in constant touch with Andhra Pradesh. His biography of M N Roy both large edition and abridged edition were translated into Telugu by N.Innaiah and published by Telugu akademi.Mr W.S Kane brought out these volumes and visited Andhra Pradesh several times.

Dr G R Dalvi was another inspiring economist who developed many contacts with Andhra radicals. He was working in the Administrative staff college of India. During his tenure he invited famous radicals like V B Karnik, A B Shah, Nissim Ezekiel to Hyderabad. They gave many lectures and toured the state. Similarly J BH Wadia, Laxman Sastri Joshi visited the state. Prem Nath Bazaz also constantly kept in touch with Hyderabad. Prof Jayanti Patel toured the state when he was president of Indian Radical Humanist association.

Indumati Parekh kept constant touch with the state as president of Radical Humanist association.

Maniben Kara visited the state in her capacity as chairman of all India women organization.

Within the state Mr. Avula Gopalakrishna murty carried the torch of humanist flame and struggled to sustaing the interest. His early death in 1967 was a schock to the movement. Then Mr M V Ramamurthy took the responsibility and carried the burden. Later Mr. Ravipudi Venkatadri continued Rationalist organization and Hetuvadi magazine which has become a link to all the organizers.

Telugu field is rich with literature of Radical Humanist writers, translations and magazines.

M N Roy centenary year was celebrated in Andhra Pradesh in 1987.The whole set of books of and by Roy and books of V B Karnack’s biography of M N Roy were released by Telugu Akademi. A big function was held in Vijayawada with Indra Reddi, education minister, Mr. Daggupati Venkateswararao, Prof C Laxmanna, Mr. R Venkatadri and Mr. N.Innaiah.

Mr. Gahanna Bharati delivered lectures on Roy in Osmania University and Ambedkar Open University during M N Roy centenary year.

Some sister organizations cooperate for camps, meetings, magic performances and rallies.

Several times efforts were made to establish Humanist center in vain. Only individuals are working from their houses or offices.

One center was established in Inkole, a big village near Chirala town. Few committed humanists are working for the center with annual celebrations, occasional meetings and publications.

Now

The Radical Humanist movement is very weak now in Andhra Pradesh. Very few people are there to work for it. Youth are not coming .forward.  Educational institutions are not teaching

Humanist thought.

It is future challenge.

Originator of social renaissance Ramaswami Tripuraneni

RAMASWAMI TRIPURANENI-Iconoclast social revolutionary

1887-1943

While Britishers were ruling India National Congress party emerged to fight for country’s independence. In those formation days were born M.N. Roy in Bengal  and by coincidence Ramaswami Tripuraneni was born in Andhra .They both were born in the same year ( 1887).

In this essay  Ramaswami Tripuraneni , will be called as RT hereafter.

Tripuraneni Ramamamba-Chalamaiah couple gave birth to five children and RT was fifth and last>    Mr Gopalakrishnaiah, Narasaiah,Sriramulu and Subrahmanyam were educated.The fifth one RT was born on 15 th Jan 1887 in Angalur village, (Krishna district, Andhra, India).  RT had his primary education in his native village and continued his middle school in Gudivada , nearby town. Then he joined in 4^th form in Bandar (now called Masulipatam) the head quarters of Krishna district and cultural, literary center. RT was interested to learn Sanskrit language but the traditional Brahmin scholars refused to give him instruction since it was taboo for non-Brahmins to learn the holy Hindu language!

But RT was adamant and learnt the Sanskrit language under the guidance of Asuri Kantaiah (district registrar). A famous poet was living in those days in Bandar and RT had the great opportunity to learn poetry under his guidance which inspired him to write much of his poetry with that inspiration.

Just as M.K.Gandhi married Kastuiba at the age of 11, just so RT also married Nagamamba (daughter of Atluri Nagamma, Amaraiah) at the age of 11. In those days child marriages were not yet prohibited and legal acts were not yet passed.

RT passed matriculation examination in 1910, at the age of 23. He wanted to study F.A  which was equivalent to intermediate. F.A is (father) Fellow of arts. But RT could not get through since he was engaged otherwise like sports and poetry writing. He went to Mumbai (called Bombay) to study law but did not continue.

 During his school and intermediate studies RT had already produced literary pieces. One such writing was RANA PRATAP, a play about a ruler who inspired him. But the British rulers banned that script before it was printed. The other two writings of RT were KAREMPUDI KADANAM ( WAR IN KAREMPUDI), KONDAVEETI PATANAM ( fall of Kondaveedu kingdom). In 1912 RT wrote KURUKSHETRA SANGRAMAM (battle at Kurukshetra near Delhi). All this literary adventure was done during early education days. He also wrote poems entitled:  NAADU-NEDU ( Then and now) in which one poem was about Kamma caste to which he belonged. Later he discarded the caste prejudice and emerged as a secularist.

Law in Dublin, Ireland

Just at the beginning of first world war, RT went to Dublin, Ireland via England to study law. He started from India on September 18, 1914 and reached the destination by 23 November. While studying law RT continued his interest in literary writings and contributed articles to KRISHNA PATRIKA edited by Mutnuru Krishnarao and  published from Bandar. His correspondence from Ireland indicated that  he had no belief in supernatural powers, superstitions and demons. He returned from Ireland after completing his law course by 1917 and reached India on 11 November 1917. During his stay in Ireland RT wrote one revolutionary play entitled; SAMBUKA VADHA ( Killing of Sambuka). (say why it is considered revolutionary)

RT practiced law in Bandar courts from 1917 onwards and (simultaneously paid attention to) also actively participated in the non-Brahmin movement in Andhra. He attended couple of conferences and was an invited speaker. (spoke)

After (4 years law) practicing law for four years in Bandar, RT was offered editorship of a journal RAITU. Pamulapati Krishnaiah and Jagarlamudi Kuppuswami choudary wished to establish that magazine. RT accepted the offer and moved to Tenali. But the magazine ( did not take place) never took off. However, RT remained in Tenali and (continued) again engaged in  law practice at Tenali.  He was also active in politics.  When major towns and cities were authorized by the British to have limited local rule (and at the same time) he became chairman of Tenali municipality. He served in this capacity for over a dozen years,  from 1925 to 1938.

A public debate was arranged in Kollur village, in Guntur district between Pushpagiri Sankara Peetham and non Brahmin movement leaders. RT presided over it in 1924 which had become eye opener to all sane thinkers in Andhra. (say what was the gist of his speech and /or arguments)

During his tenure as chairman of the Tenali Municipality RT abolished the sacrifice of animals in temples in Tenali.

He established Sutasram Ashram ( name of his residence) which has become (pilgrim place) center of congregation for poets, artists, and social reformers (activists).

His first wife gave birth to the famous writer Tripuraneni Gopichand and Sarojini. She died on 15 Jan 1920. Then he married again, but  had no children. She also died and then RT married third one who gave birth to the famous writer Gokulchand and Choudarani.

RT was very active in social reform as well as in literary activities during the days when he was municipal chairman of Tenali. In 1929 RT was honored in Gudivada, and taken in procession on elephant where he was given the title KAVIRAJU (king among poets) by Andhra Mahasabha, a literary forum.  Bezwada Ramachandra Reddi from Nellore presided over the function.  Along with Challapalli Zamindar  several other literary personalities and social activists attended the function .

RT wrote VIVAHA VIDHI (marriage oath) in Telugu during 1929. That revolutionized the community and several persons came forward to get married with Telugu oath which is an eye opener. The orthodox  who were using Sanskrit chantings as marriage oaths, were furious and called it blasphemy. Hitherto only Brahmins served as marriage priests where as RT  book and the call for social revolution enthused several non-brahmin persons to perform marriage using his marriage oaths in Telugu.

During this period Arya Samaj, which considered all puranas and Vedic claims as  mere myths,   became widely recognized in Tenali region and RT also came under its influence.

RT contributed major writings called KHOONI (ASSASINATION). Sutapuranam,Poetry in 4 parts; Kuppuswamy satakam, dhoorta

maanavaa, poems.

Towards the end of his life RT wrote a  revolutionary book reinterpreting the sacred Hindu text BHAGAVADGITA.

One notable feature of his plays and writings is to preface with lengthy preface which reminds us  of Bernard Shaw.

During early 1940 a meeting was arranged between M .N.Roy and Tripuraneni Ramaswamy in Tenali. They met and discussed their views on social reform,  concepts of secular humanism (say here if any substantive ideas emerged) in the presence of Tripuraneni Gopichand and Avula Gopalakrishna Murthy. But it was so brief that they could not go into details on any thing or reach specific modes of action.

Similarly RT and Ramaswami Periyar, leader of the Dravidian movement, met in Madras earlier to his meeting with MN Roy, and discussed  topics of secular interest with special interest in improving the lot of the less educated classes.

RT was very much influenced with the Dravidian movement  in leading people out of blind faith in myths and related mystical stories and blind beliefs in Gods etc,. He attended the  conferences organized by the movement in Tanjore, Ongole and other places.

Andhra at that time was in Madras state. Hence there were close contacts between Andhras and Tamils on cultural, political matters. A movement  to empower the non-brahmin caste members who were denied access to education for several centuries was very actively supported.  Justice party, a political party dominated by non-brahmins unlike the congress party which was supported by the traditional educated classes, ruled Madras state from 1922 to 1937. All those factors impacted on molding the views of RT on social reform and secular politics.

RT died at the age of 55 on 16 Jan 1943. By that time his impact was considerable in Andhra area.

THE WRITINGS AND their IMPACT On society

The first major impact of RT commenced with his stage play SAMBUKA VADHA(assassination of Rishi Sambuka ) that he

wrote between 1914-17.  The play which depicted assassination of a mythical sage whose actions defied the caste system and the classification of some people as untouchables, was enacted on stage.

The play roused the interest of the suppressed classes in the Hindu society.

The lengthy introduction to the play by RT is a logical analysis of the Hindu myths and the self aggrandizing views of the higher classes. RT exposed the attitude of Brahmins towards non Brahmins in his lengthy preface.

Sambuka was non Brahmin seer who went on penance for attaining heaven. Non Brahmins were not supposed to do meditative penance(Tapas) to attain Moksha. If they do, the children in the kingdom would die. That was popular myth. Hence non Brahmins were prohibited from Tapas. When Sambuka had undertaken Tapas , Seer Narada provoked the king and Vasista seer encouraged King Rama to kill Sambuka. Vasista quoted Smriti sayings about this and asked King Rama to kill Sambuka. Rama obeyed his Guru Vasista and cut the head of seer Sambuka with his sword.

Sacrificing humans was in vogue among Hindus during Ramayana period to propitiate gods.

Reactionary  writers like Viswanatha Satyanarayana, who staunchly supported the existing hierarchical caste system,  and his followers published plays, novels and other articles critical of RT. They vigorously campaigned against the views of RT as false and contrary to age tested traditions. However RT rebutted all their criticisms and published several articles with cogent arguments exposing the irrelevant and unsubstantiated statements of his critics.

Seer Vasista welcomed Seer Valmiki with tender cow meat. Killing calf was in vogue in Ashrams which Vasista followed. In those days Saivites were vegetarian and hence vaishnavas  depicted them as demons. In his detailed preface RT explained all the cunning things of Brahmin seers in whose grip kings were puppets .

 RT also expressed his views  on the probable time when  Ramayana might have taken place.  He opined that it might have occurred around 2370 B.C but not 8 lakhs 60 thousand years as mentioned under division of Yugas.

RT  opined that Sugriva abetted Rama  to kill his brother Vali???. RT said that Rama is younger than Sita but that was not uncommon in those days. (unrelated statements say why these two statements are connected)

RT appears to have accepted the  Aryan invasion theory proposed by western trained Indologists. According to TR following invasion of India Aryans took the defeated people as slaves (dasya) and thus the so called sudra caste was created. Prior to Aryan invasion he assumed that there were only three divisions –Brahmins, kshtriyas and vaisyas.   

SUTA PURANA

(great eye opener)

RT wrote his magnum opus poetry entitled Sutapuranam in four parts. He adopted traditional literary style but theme is novel and revolutionary. In his elaborate preface RT wrote  that the division of four yugas is nothing but concoction and falsehood.Purans and immoral  (how is this related) and  highly partial towards the brahminical hierarchical caste system. The nasty description of women in puranas was no way helpful for their upliftment according to RT.

In Sutapurana  RT adopted social innovations and condemned people who adore statues and worship them with gold and clothes while poor people suffer for want of basic needs. HE  emphatically stressed that to tell the truth is his aim in the poetry.

He put all his doubts before seer Suta for answers. They are:

How can seven seas are poured with both hands?

Where are wings to mountains?

How is it possible for hills to give birth to humans?

How can mutual contradictory aspects in Puranas could be reconciled?

Why Sanskrit language is prohibited to sudras?

Is it true that learning Sanskrit will take sudras to hell?

The sons of Sagar made seven holes in earth and the water emerged out of those holes became seven oceans.Can it be true?

How can Ganges come from sky?

Why did Indra spoil the penance of people in all places?

How is it that people were tortured on the basis of Manu smriti(Code_

Suta Seer says that heaven is full of sex which doesnot deserve for decent persons.Then he questioned the propriety of prohibiting sudras from learning sastras.

When they create 10 heads to one person, how is it that they fail to provide 20 hands?

RT opined that Srikrishna made Pandavas to fight Kauravas in immoral way and got them defeated.

MURDER (KHOONI –PLAY)

Viswanatha  Satyanarayana published a play entitled Venaraju  in which he depicted the king as a  cruel and immoral king. To counter this and tell the story in proper order RT wrote with more authentic basis a play called Khooni ( Murder)

In that play Brahmins plotted to kill Venaraju  with the pretext that he canvassed Charvaka or atheistic hedonistic philosophy. What the puranas described as sinners were actually good people who helped with philanthropy and kindness.

BHAVAD GITA

(Great parody and critiq)

RT published his last work under the title Bhagavad Gita. It is a  parody. He took the theme from War of Palnad area in Guntur district. He compared  war of Palnad  to Kurukshetra battle. Brahmanaidu as Krishna, Balachandrudu as Arjuna.Through out he maintained satire and criticized original Gita. Brahmanaidu says that  he was born as Krishna in Dwapara Yuga , created tensions between Kauravas and Pandavas so that they annihilate each other. Thus Brahmanaidu claims that he established Dharma.He gave this lecture to Balachandradu as moral teaching. According to Brahmanaidu all persons are one in creation and there are no specific morals to specific people. He denied that the four varnas are created by him. He claims that originally he created only three kinds of persons where as  Sudras were added later out of evil design. Then panchamas were added who are called fifth grade persons.Brahmanaidu says that there is no moral in the division of humans and all things were deception only. He pleaded that people should know the truth through scientific method and questioning. He also claims that he emerged for the welfare of Telugu people. At every stage RT criticized Bhagavad Gita of Vyasa.

SATAKAS( 100 poems)

RT published poems entitled  Sutaasram Geetaalu, Are the Telugu people cowards?, Telugu Jodulu, Telugu Nayakulu, Pratapa Rudriyam, Sarangadhara, Naadu-Nedu, etc

RT officiated innumerable weddings with Telugu oath ceremonies and under his inspiration many persons took it as social revolutionary program.

After the death of RT his literature came into vogue and popular.
2011 was observed as his 125th birth anniversary.His complete writings were brought out by Mr J.S.R.Krishna( Ithanagar,Tenali, Guntur district, AP, India)

Innaiah Narisetti