Community Empowerment by Dr. SBM Prasanna, Dr. K Puttaraju, Dr.MS Mahadevaswamy (books under 200 pages TXT) 📕

As there are no evidences to prove this will remain as a comparatively mada quess.

There are four main internal sects among the Maggada holeyas, ‘mandala’, ‘muchala’, ‘Enumala’ and ‘meenuglaru’. All these four sects have many subsects having their own ‘Kattemanes’. Onake Obavva of Chitradurga was the daughter of Kahale Chinnappa of Gudekote who belonged to the Kotekere Kattemane of Muchala sect. Obavva was married to Maddahanumapa, son of Doddahanumappa who belonged to the Belagere Dattemane of Mandala sect of Chitradurga. Maddahanumappa was a Watchman in the fort of Chitradurga during the rule of Madakarinayaka. Doddahanumappa was in the intelligence department. Chinnappa was a watchman in the fort of Gudekote. But it has been stated in the ‘Gazetteer of Karnataka’ that Obavva belonged to Nayaka community.

There is one more myth regarding the ‘Enumala’ community. The Enumala people say that. Tipparaja was their first ancestor. According to the tradition and myth Tipparaja was from ‘Chalavadi holeya community (Tippamma Nayaka was from vijayapura, of Harati (Harti, Indi taluk) and Dodderi. He was a Kshatriya descendant. One morning Tipparaja’s virgin daughter was staring at the sein. She begot a son from the blessings of the sun. The family feared that her reputation will be spoilt and abandoned the child in a dungeon. That child was brought up by a shepherd named Kamma. As he had got the child in a ‘tippe’ (dajnheap) the child was named Pippa. As he grew up drinking buffalo’s milk he also got the name ‘Enumala’ (buffalo). After some time Tippa settled in Kamalapur near Hampi.

Once Krishnadevaraya, king of Vijayanagara had come to Kamalapura to watch tiger-fight. One of the tigers escaped the arena and attacked the cattle in the village. Young Tippa intervened and killed the tiger using an axe. After sometime he defeated a wrestter who had come to the court of Vijayanagara. Krishnadevaraya was overjoyed by the valour of Tippa and gifted him the wild country of eastern part of chitradurga district, called Vanarajya. This vanarajya included Machisamudra, Gosikere and challadere regions, and Rangappanayakana kote (Madakashira-Andhra Pradesh) was its capital. The people of Mandala clan made Tippa their cultural leader by giving the right of first worship. He also got the rights over the Harati kote province. Even today the people of Enumala community do the pooja of the first ‘gaddige’ (seat of power). But H.V Veeranayak claims that Tippa belonged to Nayaka Community. This demands for a reassessment of his history.

In the ‘Writings and Speeches of Ambedkar’ translated into Kannada by ‘Kannada Mattu Samskruti’ department, Ambedkar says as follows, in his preface to the book “who is an Untouchable”?

“One has to be careful to separate the untouchables from the Holeyas while searching for the roots of the untouchables. All orthodox Hindu writers have identified Holeyas as untouchables. This is wrong because untouchables are different from Holeyas.

While Holeyas came into existence as a community during the period of the Dharmasutras’ the untouchables came into existence quite lately, after 400C.E”

These people who had identified their basic culture with the establishment and existence of many Kingdoms were once upon a time a ruling class. Their kingdoms shattered because of the conspiracies made to forcibly impose Vedic culture and because of external attacks. These people dispersed into scattered settlements20. They settled outside other places and guarded those places and gradually became untouchables.

The main reason for the beginning of untouchability was the aversion shown by Buddhists and Brahmins towards consumption of beef. The Gupta kings declared slaughtering of cows to be a punishable offence. Therefore untouchability was born out of the conflict for supremacy between the Buddists and the Brahmins during 400 C.E.

The Gupta reign is considered to be a golden age in the history of India. Because during this time India was completely under the control Brahmins, both socially and politically. At the same time, i.e., in the 4th century C.E the decline of Holeyas began by the establishment of Kadamba and Ganga kingdoms. But still these people preserved their native culture holding on to small provinces here and there. These memories still live on in their rituals and traditions.

References :

1. Ancient India- R.C. Majumdar & Bharatda Itihasa- D.T. Joshi

2. Ambedkar and Mao Tsetung- R. Sangeetha Rao

3. https://www.google.co.in/q=pallarcommunity

4. Dakshina Bharatada Itihasa - Prof. G.R. Rangaswamayya

5. Caste and Tribes of Southern India – Edgar Thurston

6. Making History - SAKI

7. Social and cultural History of Tamilnadu- N. Subramanian

8. Dakshina Bharatada Itihasa - Prof. G.R. Rangaswamayya

9. Indian History- V.K. Agnihotri

10. Sirigannada Arthakosha- Dr. K. Shiavarama Karanta

11. Karnataka Sanskrutiya Purva Peetike, Part -1- Sambha Joshi

Making Historu- SAKI

12. Sankshipta Kannada Bhashey Charitre- M.H. Krishnayya

13. Sankshipta Kannada Bhashey Charitre- M.H. Krishnayya

14. Caste and Tribes of Southern India- Edgar Thurston (Vol.- 2, page 23, C-J)

15. Sankshipta Kannada Nighantu- Kannada Sahitya Parishat

16. Information- Sajjanakere Siddalingappa amd Suvranamma- Chitradurga

17. Gazetteer of Karnataka

18. Article-Chitradurga Jilleyalli Harati Paleyagararu- B.S. Shayamala

19. Dr. Baba Saheb Ambedkar Avara Barahagalu mattu Bashanagalu- Vol.-7, Pradhan Gurudatta

20. Samvaada-K.Mayannaswamy

 

COMMUNITY DEVELOPMENT THROUGH ETHICAL VALUES- THE IMPACT OF PROMOTION OF MORALITY IN SOCIETY

LINGAMURTHY .G.H

Assistant Professor of History, Co-Ordinator Post Graduate Center, Sri H.D. Devegowda First Grade College, Paduvalahippe, Holenarasipura Taluk, Hassan Distric T

ABSTRACT

A community can foster with the support of moral values as moral values cheer up the needs of community towards positive behavioral attitudes. A community can move towards proper development only when it has a moral environment. Moral values can be fostered in a community through involve of all stake holders & their complete participation. This paper looks at the imperative significance of promoting moral values & discusses the roles & responsibilities of stake holders in this task. The paper spotlights that a community’s shift towards empowerment can become a reality when its all community stake holders identify & understand the importance of promotion of moral values .

Keywords: moral values, responsibilities of stake holders , behavioral attitudes community empowerment, development of community

“For harmonious living; value based relationships should be

preferred over situation based relationships.” 

- Neeraja bhanot

INTRODUCTION

The strength of the community lies in the promulgation of ethical competencies through individual & holistic initiatives. These initiatives should instigate community members to distinguish between right and wrong, virtue and sin and human & inhuman attitudes.( Desai & others -India Human Development in India challenges for a society in transition 2010).

Community should be able to bring out the worthiness of all stake holders so that it could make an ideal and harmonious society. These moral initiatives aim not only at the pronouncement of the right aptitude, capacity and ability of the community members but also imparts social , moral and spiritual values, apart from pragmatic knowledge. An ethically empowered community would emphasize members to give importance to ethical value based education & careers for their children. ( Desai & others -India Human Development in India challenges for a society in transition 2010).

DEFINING ETHICAL VALUES

Moral values are the highest among all natural values. Goodness, purity, truthfulness, humility , genius, brilliancy, exuberant vitality etc. Positive moral values are the focus of the world, negative moral values, the greatest evil, worse than suffering, sickness, death, or the disintegration of a flourishing culture. Values are the rules by which we make decisions about right and wrong, should and shouldn't, good and bad. They also tell us which are more or less important, which is useful when we have to trade off meeting one value over another. Morals have a greater social element to values and tend to have a very broad acceptance. Morals are far more about good and bad than other values. One can judge others more strongly on morals than values. Ethics tend to be codified into a formal system or set of rules which are explicitly adopted by a group of people. Thus you have medical ethics. Ethics are thus internally defined and adopted, whilst morals tend to be externally imposed on other people.( Desai & others -India Human Development in India challenges for a society in transition 2010).

LESSONS FROM ANCIENT INDIA

The foremost sustenance of community in ancient India was to prepare children in diverse aptitudes which were supportive in tangible prerequisites of societal life besides making him a good human being. Hence ancient Indians gave importance to spread of education. ( Crawford, S. Cromwell (1982), The evolution of Hindu ethical ideals).According to Vedic scholars education was nothing but self enlightenment. The conceptualization of value based education which the present educationists are debating was already a manifested thought during ancient Vedic Indian period. A community flourishes with the inculcation of these ethical principles. ( Crawford, S. Cromwell (1982), The evolution of Hindu ethical ideals).

BENEFITS OF MORAL VALUES ON POLICY MAKING – moral values benefits society in policy making.

Extension of moral values leads to cognitive development of all stake holders in a society .

Extension of moral values allows interactions within society with all community members without discrimination.

Extension of moral values helps in taking acceptable decision making, discriminative reasoning & right judgment. These qualities help in forwarding community’s unanimous decisions / pledges / decrees/ resolutions / evaluations etc on enacting community developmental projects.

A community which understands & identifies the key significance of ethical values can command policy makers to take right measures towards community welfare. (Kishore Choudhary. (2011), Effect of Globalization on Rural Entrepreneurship in India).

They can thus pressurize government on policy making towards bridging these gaps & extension of moral values supports the policy makers to introduce & implement large number of community welfare oriented policies.

An ethically empowered community would emphasize members to give importance to ethical value based education & careers for their children.( Desai & others -India Human Development in India challenges for a society in transition 2010).

Extension of moral values thus helps the community members to gain notice of the policy makers to take action for their thorough welfare.( Kishore Choudhary. (2011), Effect of Globalization on Rural Entrepreneurship in India).

BENEFITS ON SOCIO-CULTURAL PROGRESSION-Morality can play a vital role in socio cultural progression of a community.

A community involves in several socio cultural activities in the form of community festivities, community religious ceremonies, community rituals, community sports, community events, community gatherings, community congregations, community assemblies etc.( Puruashotthama billimoria -Indian Ethics – Traditions & Contemporary Challenges ).

Community leaders can utilize this opportunity to impart moral values. For instance marriage celebrations can be the best platform to indict ethical principles. Naming ceremonies , festivities ritual gatherings, national festival gatherings etc can be used to spread peer paradigms.(Report On The Education For Values In Schools 2009).

Community leaders can inspire the community members to take oath about non wastage of food, non-use of plastic covers, minimal use of water , good management of waste foods, good management of surrounding environment etc. (Puruashotthama billimoria -Indian Ethics – Traditions & Contemporary Challenges).

If community leaders practice what they preach, all community stake holders will listen to the goodness of their preaching & will be motivated to follow them.( Report On The Education For Values In Schools 2009).

Thus a community wakes up to the righteousness of a good cause. Moral values give added pleasure of making the community walk along a right path. ( Report On The Education For Values In Schools 2009).

BENEFITS ON PERSONALITY BUILDING – The ethical values help in personality building as well.

The community as a whole should integrate to transmit ethical values through periodical community sessions. ( Report On The Education For Values In Schools 2009).

This helps in personality building &trustworthiness of all the community stake holders. (Phillip Wagoner-Dharma: Hindu Approach to a Purposeful Life 2012).

An ethically empowered community would emphasize members to give importance to ethical value based education & careers for their children.( Phillip Wagoner-Dharma: Hindu Approach to a Purposeful Life 2012).

Children would naturally learn to respect humanistic values such as warmth, tolerance, brotherhood, honesty, compassion, sincerity etc. respect towards elders, respect towards every community member, respect for living will thus become habitual. This will (Report on the Education for Values in Schools 2009).This will help in deviating anti social thinking & helps to promote harmonious living.

CONCLUSION

Thus the development of a community is a positive