About Bhumika The feminist magazine

A concept note on Feminist magazine BHUMIKA in Telugu

In 1993 in Hyderabad a group of women from different feminist organisations decided to venture into the challenging terrain of publishing a feminist magazine in Telugu and the first issue of Bhumika came out in the month of Jan1993.

Bhumika Womens Collective emerged in the context of the women’s movement as a felt need to make feminist writings and analysis accessible to women who were not privileged from urban/English educational background. Women from the Bhumika collective come from diverse backgrounds, and the common felt need is one of creating awareness and disseminating ideas on women’s issues and social issues in a simple language to reach out to a wider audience. The challenge is to generate articles on relevant issues that would be understood by the masses – both men and women in rural and urban areas of Andhra Pradesh. A core group of women from the collective guide the activities in the production and distribution of the magazine.

In consonance with the production of the magazine, the objectives of the Bhumika collective are the following

• To recover and publish women’s history, art and literature and to provide space for women to share their expressive talents.
• To translate other Indian literature and world literature on women.
• To critically analyze the socio-economic and political conditions from women’s point of view.
• To review and discuss the popular culture.
• To open areas of women’s lives hitherto unrecognized like health, family violence, household work etc.
• To feature stories for children which are not biased against women, other castes, religion etc and emphasize positive values.
• To share information on the status and effects of government policies on women’s issues.
• To analyze the opinions and experiences of the various women’s groups on these policies.
• To bring together and share information, experiences and struggles in the lives of women across class, caste and regional boundaries.


Policies, Strategies and Programmes of Bhumika

In 1993 when Bhumika was launched, the magazine was published on a quarterly basis. This pattern continued till 1996. The ensuing popularity of the magazine encouraged the collective to make it a bimonthly magazine by publishing six volumes per year.

I



A lot of leg-work is undertaken by the editor to enhance the circulation of the magazine. Regular visits to women’s colleges to introduce Bhumika to the students is a key strategy. The editor is keen to target the urban youth who are a generation of the ‘globalize’ world with designer clothes and lifestyles and, therefore, impervious and ignorant of the issues facing women in rural India. One important strategy is hold competitions for poetry and essay writing on topics that can make them think of feminist issues.

The issues and discussions on domestic violence in the magazine has led to many women approaching Bhumika for help with their personal problems. Bhumika puts them in touch with local women’s groups dealing with such issues in Hyderabad. However, one organizational strategy that Bhumika is considering is a telephonic help-line to deal with the demands made on them. This is one strategy for formalizing a service, which is being provided in a rather informal manner at present. Bhumika is clear about their role as a mediator for enabling women to access help for their personal problems. Bhumika Helpline was stated on 16th March 2006.It is called as Bhumika helpline for women in distress.The toll free number is 1800 425 2908.



Outcomes

Bhumika has created a very lively and meaningful platform for discussion on issues of social justice through the magazine. The magazine’s outreach is to 50,000 people across the state of Andhra Pradesh. It is not that as many issues are published and sold. We publish only 5,000 copies, but each copy is read by at least 10 persons. Rural women are avid readers of Bhumika, buttressed by the massive mobilization of women into Self Help Groups (SHGs) in the state of Andhra Pradesh. There are moe than 200,000 such groups in the state. Every SHG meets once a week, and one of activities is reading magazines and newspapers. Groups that have access to Bhumika discuss and read it in their weekly meetings.

Special issues are published on a single topic. Some examples are Agriculture and its Impact (in the light of negative policies) on farmers and labourers, both men and women. Bhumika also brought out a special issue on Women and agriculture. Other special issues published by Bhumika are Globalisation, Mental Health, Political Participation, Panchayati Raj, Handlooms, Children, Dalits, Violence against Women, Beijing special issue and so on. In each of the special issue, comprehensive articles in a simple language are written. Poems and short stories are also published.



Gender Equality

The bridging of knowledge from the macro level to the micro level through articles on women’s issues, the translation of papers/articles from English to Telegu on feminism or feminist theory, and making connections it to lived realities of women’s lives is key factor with potential for promoting gender equality. By providing an alternative discourse to understand and address women’s subordination, and generating discussion on a wide variety of issues, the seeds of questioning and challenging the ‘social given’ are germinated in the minds of women (and men). The issues addressed by Bhumika whether it is Globalisation or Agriculture or Handloom have a strong gender perspective – that both analyses and informs. Students who participate in the competitions organized by Bhumika say it is for the first time, they are becoming aware of feminist issues after having a lot of misconceptions about feminism. For example, one of the students who got the second prize from Bhumika in one of these events, wrote a long letter about the positive face of feminism she has encountered through Bhumika.

The informal provisioning of support to women in distress who approach Bhumika for help is a critical supportive role towards addressing issues of gender equality.

Results for Civil Society Building

Empowering civil society through information is a key role of Bhumika. For example, in the issue on political participation of women, the Panchayat Raj Act (Local Self Governance Act) is translated into a very simple language with graphic pictures on the steps of the rights of citizen’s and the obligations of the leaders. (the 33 per cent reservation for women in the elected bodies means there are grass-roots women’s leaders). Here, the common man or woman is informed of his/her rights vis-à-vis the state that is the first step towards demanding accountability, and an important step for civil society building.



By mainstreaming women’s issues in the public domain on the one hand, and reframing what is a women’s issue on the other is the most critical role played by Bhumika. The relevance of Bhumika can be further gauged from the fact that in a country of more than a billion people, Bhumika is the second magazine in the whole of India being published in a vernacular/local language of the region, Telegu ( the other one is Manushi in Hindi) and is the only one in South India. The relevance of publishing feminist issues in the local language is self-evident as English is a language of the elite, far removed from the rural masses who benefit from magazines like Bhumika.

Effectiveness

Bhumika’s effectiveness is underscored by the response it gets from its readers. The letters to the editor are very illuminating. Rural women from the women’s groups write to say how useful the magazine is and how they have used the information. The magazine also uses ‘life-experiences’ of women from different walks of life, to give a personal, one-to-one and realistic experience to the reader that are inspiring for other women. The story of a blind woman from another state in India who became the panchayat president was inspirational to many. Using visual medium like photographs of the woman served to graphically evoke response among the women in Andhra Pradesh.

One of the more popular and effective ways of using the articles from Bhumika is through teaching or ‘training’ sessions in the rural areas by NGO’s. For example, the issue on political participation has details on the role of the president of the local governance structures. For women presidents, who are new to the job, the magazine is useful in providing a step-by- step guide of their duties and obligations towards the citizens. The provisions of Panchayat Raj Act is useful to all – citizens and leaders alike. Similarly, the passing of different acts in India, the Domestic Violence Act 2005, the Hindu Succession Act; knowledge of which can empower women are published. In addition, the difference schemes from the government are published to inform what is due to the people from the state.

Conclusion

One of the most important contributions of Bhumika is in reframing the public discourse on ‘what is a women’s issue’ in the context of popular women magazines that stereotype women and gender issues. Bhumika has more than survived despite many odds,with moral support from its readership. The important role played by Bhumika in furthering the agenda towards gender equality is difficult to gauge fully. It has effectively reached out to both urban and rural women in far-flung areas with new ideas and challenges, who in turn have used Bhumika to broaden their horizons and their agenda in working with women.
Making a dent in the mainstream media will continue to remain a struggle for Bhumika, and it has taken the first major step in its attempt towards sustainability.

As one senior male journalist remarked to Bhumika, “You are calling yourself a woman’s magazine, but publishing material useful to everyone – men and women”, reflecting a vindication of the efforts. It has a long way to go, and some support in the interim is needed both financially and with human resources to rise up to the professionalism that is aspires.

magodavari

BHANDARU ACCHAMAMBA, FIRST TELUGU STORY WRITER

Kondaveeti Satyavati



History of Telugu women writers is filled with numerous gems. If we dig them up and polish all those stones buried in dirt, the present day writings would be pale by comparison. We need to rewrite the current day history with an awareness of feminist perceptions and from women's perspective. Well-known writer, Gurujada Appa Rao, commented that "Modern day woman will rewrite history." His comment is significant in that he is considered by famous critcs and the academy as the first story writer in Telugu. In that sense, he is in competition with the woman who in fact was the first story writer in the entire history of Telugu fiction. I have great respect for Gurajada Appa Rao nevertheless I am going to establish authoritatively that Acchamamba was the first writer to write a modern Telugu story.

Acchamamba's first story was dhanatrayodasi. It was published in Hindusundari monthly in 1902; it dealt with a modern theme. It was about a poor couple who had no money to light up even little lamps, let alone buy clothes. Husband out of desperation thought of stealing money to buy a saree for his wife. Wife came to know about it and dissuaded him for committing the felony. At the end, his boss gave him the money for the celebration. The crux of the problem was husband's attempt to steal from the store and the wife repremanding him for his ill-advised plan. Gurajada Appa Rao's story, diddubatu, published in 1910, also dealt with a similar theme--a cheating husband and wife's plan to bring him to his senses. Appa Rao's story was idealistic and humorous. Acchamamba's story was realistic and sombre. Yet the historians pushed her away to the backstage on purpose.

In 1998, popular magazines, bhumika and anveshi conducted a 3-day workshop on "Social Reform Movement - Women's stories". At the workshop, K. Lalitha spoke for the first time about this erroneous record and stated that Acchamamba was not only the first story writer but also first feminist historian.

Critics put forth two arguments for denying Acchamamba's story the status of the first story in Telugu: They claimed that, first, Acchamamba's story was in classical Telugu; and second, the story did not contain the elements of a short story. In fact, Appa Rao's story was written originally in classical Telugu and included in the anthology, Animutyaalu, compiled by Avasarala Surya Rao. We have evidence to show that the story was rendered in collloquial Telugu much later.

The second argument that Acchamamba's story lacked the characteristics of short story. This question will not arise if we understand the historical background of Acchamamba's story. The short story in the modern sense came into existence only in the 19th century. It was still in its nascent stage. We have to assess Acchamamba's work only in that context. Telugu literary hisorians either ignored or refused to accept a woman as the first short story writer in modern times because of her gender. Our critics ignored the historical facts and they dodged the truth by giving wrong reasons.

Several of the renowned critics like Vallampati Venkatasubbayya, Peddibhotla Subbaramayya, Bhamidipati Jagannatha Rao, Singamaneni Narayana and Madhurantakam Rajaram either ignored or made only a passing mention of her. They did not have to accept Acchamamba as the first writer. Should not they be at least doing her the honor of discussing the merits and weaknesses in her stories? Is it not their outright dismissal of Acchamamba's stories as non-modern us into thinking of male domination that made us think of male domination?

Let me discuss the gender awareness in Acchamamba's writings and prove that she was the first short story writer and first feminist historian.

Acchamamba was born in 1874 in a small village called Penuganjiprolu in Krishna district. Her father died when she was six. She was married at the age of ten. At the time she had no education. She was living with her mother and younger brother. Her family sent younger brother to school but nobody encouraged her to go to school. Acchamamba learned Telugu and Hindi, sitting next to her brother while he was studying. She understood the value of education even at that early age and the gender discrimination. Her brother finished his master's while she could not learn even the English alphabet. She pointed out this aspect in her writings several times.
Acchamamba wrote in her monumental work, Abala saccharitra ratnamala [History of great women]:
Statements like "women's brain is slower than men's, women's brain is weaker than men's, and that it weighs less" clearly indicate people's bias. Instead of saying that women are environmentally dull-witted, one should admit that women became dull-witted because they were not allowed to go to school from the start. During childhood, both girls and boys are equally intelligent. Yet, because parents encourage boys to study scientific subjects and deprive girls of getting any education. That is the reason for women to be dull-witted. It is the male discrimination that hindered women's advancement in the areas of education and not for any other reason.

In the preface to her book, Abala saccharitra ratnamala, she stated two purposes for her book:
1. People often comment that women are weak, dull-witted, senseless and are the epitome of all evil qualities. My aim in writing this book, first, is to prove that such accusations are untrue, and there were women in the past who were courageous and possessed unparalleled scholarship, and there are such women at present as well.
2. Second, Some notable men stated that women would take to evil ways, ruin the family unit, humiliate their husbands, if women were educated and given freedom. I am going to prove with examples that those accusations are unfounded, and that education only helps to build one's character and not the other way round. The country will only benefit from the freedom for women to receive education; it will cause no damage. In fact, women's education is an absolute necessity.

The book inclded the biographies of 34 women who proved themselves in various fields in India. Acchamamba presented each one of these accounts from the perspective of the two purposes she had stated in her preface. The first story was about a woman named Veeramati. At the beginning of the biography, the author quoted a Sanskrit verse which states, "Women should be educated so that they could carry themselves without fear and with confidence in all matters the same way as men."

In every one of her writings Acchamamba reminded us constantly and in a timely fashion the importance of women's education, and the damage their lack of education causes. She was constantly worried about the way women were ignored or dismissed by family members in our homes. In her book, she wrote that Thoru Dutt's father raised her as son, and sent her to school as if she was a son. In this regard, Acchamamba wrote, "The sastras state that a daughter must be treated as son. Have we not seen that, at the time of giving his daughter away in marriage, the father says, "this girl was raised by me as son"?
In the same essay, she commented about the families discriminating against girls even from the day she was born. She wrote, "It is extremely painful to watch the amount of humiliation girls are subjected to in contrast to the way the boys are raised. Parents lead a life of misery from the day a girl was born. As the girl grows, they raise her not on par with a boy but as an unwanted responsibility. There is no doubt that 99% of the girls in this country are being raised the way I have mentioned."

Acchamamba was deeply troubled by this humiliation of girls from parents even from the day they were born. In her essay on Khana, a woman of excellence in Astrology, Acchamamba once again pointed out how women are inherently intelligent, and that the parents ignore them only because of their bias towards male children. She argued that women are not born as unintelligent but become so because of the way they are raised. She contends:
If a boy were dull-witted in his childhood, parents send him to school as soon as he turned five, make sure he was shaken out of his dullness. They make him study several subjects to improve his knowledge. On the other hand, his older sister, a very bright individual, will be left to live a lackluster life for want of proper education. Thus a huge fissure has been created not because of women's dull wit but because of the discrimination in parenting girls as different from boys.

Acchamamba, who was highly vocal in expressing her views on the suppression of female children at home, repeatedly insisted on the need for women's education each and every time she had an opportunity to do so. It is amazing that Acchamamba was writing as early as the turn of the nineteenth century how the gender discrimination started, and how women were ignored and dismissed as unintelligent and powerless.

While making powerful arguments for women's education, Acchamamba also addressed the conjugal relationships and how men shut women up in closed rooms. In her article on Sarasavani, a contemporary of Adi Sankara, and top ranking scholar in nyaya, mimamsa, and vedanta, and who also challenged Adi Sankara with her erudition, Acchamamba raised serious questions in regard to the injustice doled out to women by men.
Instead of giving them [women] the most valuable jewelry, education, men are giving women only metal ornaments, making them puppets and using them for their own pleasures. Instead of treating them as partners at home, turning them into maids. In doing so, men are turning not only women as high class idiots but they themselves are making fools of themselves. All this is happening only because of the flaws in men's attittudes and selfishness; it is not at all women's fault.

It is strange that nobody ever called Acchamamba a "man-hater" in those days despite her criticism that men were responsible for women's degrading status and that they kept her as a slave at home. In fact, the one Sanskrit verse Acchamamba quoted at the beginning of her book is sufficient to gauge her views and perspective:
arikshitaa gruhe ruddhah purushai raaptakaarikaaribhih
aatmaana maatmanaa yaastu raksheyustaassurakshitaah

Women who are confined in homes by male well-wishers are not safe
Only those who protect themselves are safe.

"Male well-wishers" means father, brothers, husband and such. They are well-wishers, no doubt. But they all are anxious to confine women to homefront. They think that they are protecting women while confining them to the four wall, hindering their progress, and subjecting them to oppression. Acchamamba pointed out that such behavior on the part of men is not protection but suppression and she emphasises that women must protect themselves. Acchamamba was very direct and articulate in her expression. She was very lucid in her thinking process. Let us review some of her other writings where she encouraged women to be self-reliant.

Most of Acchamamba's essays, poems and other writings were published in Hindusundari and Saraswati maganizes. In June 1903, her article, "dampathula prathama kalahamu" [The first dispute a Wife {sic}] was published. It was a dispute between a husband and his wife on a small matter. The wife was upset and left for her natal home. In a conversation between the wife and her mother, the author made wife say as follows:
I am a woman married to a man, but I am not his maid. Would I become is servant simply because I married him? Doesn't have to respect me, love and treat me like a partner under one roof? On the contrary, if he treats me as a servant, and demands that I should wait on him hand and foot, why would I do so?

After the marriage has been performed, we are entitled to the status of an arthaangi[1] but not paid servants. Women like us will never tolerate the egotistic mentalities of men.

Without proper understanding of the relationship between husband and wife, the inequality between men and women and the egocentricity in men, one cannot write this kind of sentences. Unless we are aware of the social conditions of her times, we cannot appreciate the level of her consciousness.

In another article, vidyaavantulagu yuvatulakoka vinnapamu [An appeal to educated women], she described the importance of education for women, and what the parents should do to educate women. She also stated that women should not disregard themselves. She believed that the reason for women's lack of education was male teachers. Therefore there should be more female teachers in schools.

As a solution for encouraging women to learn to read and write, she wrote:
Women should form a group, open a school in one of their homes, and conduct a school. If one runs into a problem, others should take turns and help out. That is the only way to contribute towards improving women's education and have a purpose for their own lives.

Acchamamba urged that the educated women should establish schools in villages and share their education. The entire essay is charged with her deep concern for the lack of education in women.
In her article, strividyaa prabhaavam, [the power of women's education], she wrote about an imaginary but powerful world, which was almost impossible to imagine by an ordinary brain. Her creativity is beyond one's imagination.
In a country called Iceland, all men and women receive education equally. They all have equal rights in politics. A woman is in charge of the department of education. Since the security is supervised by women only, there are no prisons and no police officers, and no courthouses. Is it not all due to women's education? We can find such examples in other countries, but in our country, people are still arguing whether education for women is necessary or not.[2]

I think Acchamamba created this imaginary world in order to emphasise how important it is for the country to have women educated. I am saying this because there is really no country in the world where there are no jails and no police force. We must interpret this account only as an illustration of Acchamamba's creative skills.

I can write at length about Acchamamba's writings and it can become a huge volume. Her works deserve to be collected, studied in depth and analysed systermatically.

Utukuri Lakshmikantamma wrote about Acchamamba in her book, Andhra Kavayitrulu, as follows:
Although she [Acchamamba] was not educated in her childhood, she learned to read on her own and acquired the skill to comprehend sastras, Sanskrit kavyas, and even religious treatises such as Sruti and Smruti. She became a scholar in Marati and English as well.
Writing history is hard even for men. Acchamamba was admired for undertaking such humongous task and doing an excellent job at that. She is acknowledged as the first historian among women.

Acchamamba was credited with starting a woman's organization, Brundavana strila samajam, in Machilipatnam in 1902, along with Oruganti Sundari Ratnamamba. She traveled statewide and helped others to establish several women's organizations in Andhra Pradesh. She used to take in destitutes and educate them also. She had five or six children in her home always.

Acchamamba passed away at an early age of 30, on January 18, 1905. Then popular magazine, Hindusundari paid a 5-page tribute to her and wrote under the title, "keertiseshuraalagu srimati Bhandaru Acchamamba garu" [Acchamamba who lives in our memory for ever] that "This woman was born only to serve others" and "Hindusundari magazine lost mother."
Bhandaru Acchamamba earned a permanent place in the hitory of modern of Telugu literature. Although she was not educated in her childhood, she acquired scholarship in several languages on her own. She was not disheartened by the devastating personal loss in her life. She was acutely hurt by the loss of her son and daughter at an early age. Even as she was heartbroken by the grief, she continued her life's mission with determination and produced a remarkable book, Abalaa saccharitra ratnamala. In 1903, she traveled around widely, spoke with several scholars and elitists and gathered enormous amount of information about women from earliest times. She used her writings as her medium to disseminate her views on the importance of education for women and to promote women's movement.

If we were to look for the first sample of women's writing for our inspiration, Acchamamba would top the list. Acchamamba wrote the first short story in Telugu and first feminist historian. She produced progressive writings with feminist awareness even one hundred years ago.

It is sad that Acchamamba's life should end so early in life. Had she lived a full life, she would have written several more invaluable books. Maybe the feminist movement would have taken roots even with her at that time itself.

In 1974, the women's movement erupted to enormous heights yet we did not celebrate the centenary of Acchamamba who was born precisely one hundred years ago. I am saddened and yet proud to pay a tribute to that examplary woman in my own humble way today as I conclude this article.


***
This is abridged and rendered into English by Malathi Nidadavolu.


Full text in Telugu is published in Bhumika and Sujanaranjani, March 2004)





Hindusundari, August 1902.

DW-WORLD.DE - "Let my India awaken again and again"

DW-WORLD.DE - "Let my India awaken again and again"

Denigrating Women Who Change Diapers | The Progressive

Denigrating Women Who Change Diapers The Progressive

halfinthesky

halfinthesky Kondaveeti Satyavati

Hearing much about Polavaram project made us think about paapikondalu .We heard many times about its scenic beauty and tribal cultures. When we read in news papers that if the project is completed the whole area will get submerged and we will be missing the scenery for ever, we have decided to visit the place at the earliest possible. Long back producer K.Balachander s film had a song saying “PAAPIKONDALA VENUKA PAPANTI MANASUNNA JABILLI VUNNADANI CHALLANI KABUROCHENE …..NA VOLLANTHA PULAKINCHENE’ which means there is a thrilling news that there is moon(a person with very pure heart like a child…most lovable person) behind paapikondalu with child like heart. These very delicate romantic lines also strengthened our urge to visit that area. Finally the proposal took a firm shape and tickets were booked in Gauthami express for 19th of march. We all met at the railway station, Me Ranjana madam, Bhargavi ,Waheeda, Kalpana, Sarala, Nirmala, Lalitha, Indira duo. Everyones face beaming with happiness and excitement radiating a glow all around made those silly electric bulbs shy down everybit. After settling the lugguage I opened my bag and took out plenty of nice smelling jasmines collected at my home. It was Bhargavi very mischuvously started making bunches jasmines with the help of safety pins and she started decorating me with those as earrings lockets and even as tiara on my curly hair. she said she is felicitating me for arranging this trip. Everyone joined her in doing so and not only that they even took a photograph of me in that special appeaarence. The whole compartment was reverberating with our laughs. We requested the one young couple in that compartment to exchange places with the berths of Nirmala and Lalitha which were little away..they oblized without any fuss after watching our excitement. Madam Ranjanagaru mixed well with all of us without any inhibitions. After this felicitation we took out dinner and enjoyed a lot with jokes . Then we started playing cards. I was in winning almost sixty rupees and they suddenly stopped playing…I was so sad I couldnot sleep all through the night.(In between u and me I usually sleep very well while travelling in train and specially after laughing so much I slept very well..pl donot tell them this truth.)Around eleven we all jumped on to the berths and slept very well.

My sleep broke around five in the morning..i remembered the attender telling us that we may reach Rajamundry around 5.20am..i switched on the lights..some others also woke up but Nirmala was still sleeping I woke herup..meanwhile Kalpana enquired and got the news that it will take another one and half hour to reach rjmy. Nirmala gave me a angry look and went back to sleep. I opened the window curtain..and it was like switching the tv to a geographical channel..showing us the green paddy fields tall palm and coconut trees which were standing tall on eitherside of railway track as if they were welcoming us with a salute..There was fine delicate screen of fog all around..we were enjoying the scene to the content of our hearts. Again we tried to wakeup all other who were missing this unforgettable scenery..meanwhile as if he was saying hello to all of us sun raised like a bright ripe tomato .As we were watching the sun rise we reached rjy station.

We were only ten but more than twenty people came to receive us at the station..we reached the guest house and adjusted our selves in the allotted rooms. I shared the room with Madam Ranjana…who is very sweet and simple person made me very comfortable to be with her. As she does not speak Telugu all of tried to remember that and make her comfortable. Aruna and her cousin who arrived at rjy previous night joined us a little later. Everyone was ready by eight..meanwhile I took all the details of our programmes from protocol clerk. Breakfast was arranged at pattiseema so we had a cup of coffee at the guest house and started for pattiseema. We all started in two qualis’ and one ambassdor cars to pattiseema enjoying the breeze on the banks of godavari. after an hour we reached pattiseema..my god there were fifty people waiting for us. It was little irritating. A who looked familiar came to me and asked Madam do you recognise me?I replied are you not Mr.Saikumar..he was happy..he working asR.I WHEN I WAS R.M.O.we used to work on kalingapatnam Jamindari lands issue. He said madam u gave up a good job.of course but I am doing what I like most now ..i am happy and content I said. Meanwhile everyone flocked around Gigantic Hanuman idol and the preist was chanting loudly some mantras .Me and Waheeda stood aside. Suddenly one bright golden coloured object caught my vision..It was being dragged like our never ending telugu serial..i understood what it was. It was jaggery syrup being made into toffees ..very famous regional delicacy. I went near those people making it and took some from them and distributed to everyone..i explained about it to Madam Ranjana and Waheeda. Preist was tring to take us around all small temples. I restrained him and proceeded for breakfast. After breakfast we boarded the launch. As soon we boarded almost more than twenty people boarded the launch . some said they are security personnel some are from court staff so on …we told them firmly that we came on a personnel pleasure trip and sent them back to courts. Launch started after fifteen mins with minimum possible people along with us.

We reached other side of the bank within ten mins …it was hot and to walk in the sand for a half kilometer was difficult task for Waheedaji and Ranjanaji…me and Bhargavi tried to cover the distance fast …There in the temple after darshan and pooja we had to return to launch and I tell you it was really a difficult task..though we were wearing caps we were having tough time. There was lot of garbage littred every where by the visitors for the recent sivaraatri festival…Authorities agree for installing the shops but never impose strict rules for keeping the area clean, and me and Bhargavi feeling very sad about our poor civic sense tried to walk as fast as we can to reach the launch .As soon every one settled they served us tender coconut water. The sweet water and cool breeze from the river side refreshed and recharged all of us very fast. As the launch moving forward the slowly every one stirred up for antyakshari with renewed energies…singing at different tunes and levels we were also observing the beautiful surroundings. There were high hills , on those slopes we saw small houses like matchboxes. Small tribal villages ..also the cultivations in small areas on the slopes known as ‘PODUVYAVASAYAM’ . We came across many tribals fishing in small basket like round boats made of bamboos (they also make these round baskets which are known as DINGIES or TEPPAS, with the main vein of palm or coconut compound leaves. We could see clear sky with cranes flying here and there periodically some birds trying to catch fish from the water…many ducks near the banks. At some places we saw the kitchen smoke from the tribal villages, someplaces we saw forest fire . Launch stopped at a village we happily anticipated a visit to the tribal colony but the launch people said its only a stop to collect lunch. The launch resumed its travel and we shifted to dancing from singing….From all of us only one able and nimble dancer is aruna…but who is to be left behind..everyone danced in their own fashion giving poses. At about 1.30 they served us lunch. It was good tasty with a tribal touch. It’s a rare opportunity to eat together in open area over the river with lots fun and jokes as side dishes. The court staff served us very well with lots of affection….By the time everyone finished their lunch it was nearly two ine the afternoon…well it was time for siesta for many…..all the chairs went to a side and huge drapes were spread on the floor. Many laid down..Waheedaji and Ranjanaji looked like suffering a little headache they sat in the chairs and closed their eyes. Me and Bhargavi jumped over the railing and sat on the hood of launch. Our dear friends were worried at this they tied us to the railing with our own dupattas,…what a pleasant sight it was…the Godavari water shining in the afternoon sunlight…cool breeze and only the sound u can hear is the sound of water when the launch is cutting through .Bhargavi was trying to vediograph everything with her own commentary. We saw small setting that were erected for the film RAAMADAASU, and a guest house on the left side which we were told that its westgodavari district guest house. Well well well …now at three o clock in the afternoon we were entering the PAPIKONDALU. Originally these were known as PAPIDIKONDALU as the river passes through a small gap between two hills like partition of a womans hair. Everyone wokeup to see the beauty…..left side we could see the dried path of waterfall. Right now there was only water path and no water. Here during monsoon the depth of water would be fifty feet and the speed of water at that time would really be scary. They told that it would be difficult for launch also get into water at that time. But now the river is flowing very very gentle. I felt sad for missing all this beauty for such a long time. I remembered that Godaravri raised from the hills of sahyadri in Nasik and traveling through Maharaastra entered andhrapradesh at Nizamabad,it travels through Bhadrachalam,Kunavram, Papikondalu,rajamundry,ravulapalem,narsapur later at antervedi near Annachelllella gattu it enters ocean. Where ever it goes like mother it it nourishes that area and makes it green.I saluted river Godavari very humbly with all my respect. It starts at Trayambakeswar splits into Pravara,poorna,Manjeera,Maneru, Pranahita,Indravathi,Sabari subrivers.Near Papikondalu its width is only 250 to 275 meters. Same river at Rajamundry is 3.5 kilometers. I have so many emotions raising within me when I think of river Godavari and I feel fortunate enough to have born in that area. Swinging slowly on river Godavari our launch reached Perantam pally around 4 in the evening.Perantampally is a tribal villafge at a higher level on the hill

We have to climb the steep stairs. I was little tired and said I will not come. Madam Ranjana and Waheeda also said they will stay back….but some people who were returning from above place told us to climb and see ,and also they told us about a small cool water stream running down the hill. At the name of water I jumped and all the others fallowed. WE quickly we reached the water point removed shoes and relaxed in the w ater played and took photographs. There is temple where the priests are tribal women. They donot allow offering of money. As you enter they ask u to observe total silence. They said any one can pray according to their religion there. Venu,Rajeswari,Laxmi are preists there. When I wanted to photograph them they refused gently. I was curious and asked how they maintain themselves there they replied the Bhakts take care of us, they also told us that they do not have family and they live there. One of the visitors tried to photograph them and then I saw the sharp anger in them they almost beat the man. I was impressed by their confodence. I got a small book telling us about that ashram. That ashram is named ‘RAMAKRISHNA MUNI VATAMU’ In the third rule they said any one men women or children can pray there (without sankalpam either verbally or mentally.)No archakas allowed. Another interesting rule is not to offer money or dakshina while praying. They say loosing concentration while praying and searching for money is not good. When we are praying for mercy of God we should not get distracted. They also discourage giving money to beggars. There is lot of difference between other priests at temples who wear rich ornaments and simple tribal women priests here.

As the sun dropping on the west our launch turned back towards Rajaumundry. The flowers made from bamboos I purchased were glowing in different shades in the sinking sunlight. A very memorable page in my life. These magical memories and experiences lead us through life .I am happy that I have so many such pages in my life .We enjoyed a lot. Together all of sang ,danced ,did monoaction and what not…everything is an _expression of joy experienced on that day.

I t was getting dark. We asked not to switch on the electric lights on the launch watched the tiny lamps in the tribal villages here and there on the hills.We saw smoke raising from the kitchens of tribals. Suddenly everyone slipped into silence.Waheedaji was quiet. Earler we have discussed about many issues like telivision serials to relationships between women. Some body passed a dirty statement that Woman is enemy of woman. I had to fight alone sometimes aruna supported me. I am a feminist. Kalpana was angry for judges wife not being allowed to practise law while other members of family are allowed to do the same. Like this we dicussing about so many things…ignoring all our discussions launch was traveling through the river. I my self slipped into some silent pain when I realized after completion of this polavaram project those tiny light in the tribal villages will never glow. Disapperence of those villages,temples ,arts everything made me too sad. In the name of progress many villages will be wiped out for ever.Almost 276 villages will get drowned in that project,not only in our State but tribals in chattisghud, orissa will also be effected. When this project is completed total 42,000 hectors of land will get drowned. In Andhrapradesh its 37,743 hectors,in Chattisgudh it is 1618 hectors of land in orissa 2,786 hectors will get drowned. I remembered Medhapatkar who was suggesting to go for small projects instead of mega projects. I remembered about ADIVAASI SANSKHEMA PARISHAT. I WAS VERY ANGRY WITH THE GOVERNMENT. As I was prying for those tinmny tribal villages..their lives ,their temples their arts…..slowly our launch reached pattiseema. While travelling back to the guest house also we discusse d seriously about many issues. After taking shower and refreshed our selves we had our dinner and we all took a small stroll in guest house compound. Later every one slept. Next morning I woke up at 5 and got ready and went to visit my nephew who came and picked me up from the guest house. By the time I returned form his house every one was ready. We immediately started towards KADIUM. Bhargavi suggested to visit one huge nursey in 65 acres of land. We went there. There I plucked one orchid flower silently and presented it to Madam Ranjanaji saying madam”my aapkeliye chorikiya” She laughed so nicely like the full bloomed sreelanka jasmines there. From there we went to DRAksharamam,Samalkot,Pithapuram and Annavaram.

.From here I have no special experiences because I have not participated in poojas..i have just accompanied everyone. In between at kakinada we stopped for fifteen mins to show uppada handlooms to Madam Ranjanaji. Last year I visited Annavaram temple along with Utpala. Then river Sabari was full. We sat on the river bank and chatted for long. Now thee is no water in the river also no time as we were supposed to catch Godavari express around six in the evening. When we reached railwaystation we were told that train is late for another halfanhour. Bhargavi and me had a secret programme.22nd march was Waheeda’s birthday. At Samalkot Lalithas friends were arranging dinner for us,we both requested her to arrange for a bouquet of flowers and a cake. It was delivered at samalkot and we hid it in the next compartment .At twelve in the night we wokeup waheeda and made her cut the cake and sang birthday song for her. Our facial muscles and cheeks were paining a bit after laughing so much. After that realizing we are inconveniencing other passengers(very conveniently after we did every thing we wanted to do) we slept. We woke up with the announcement at secbad station that Godavari express from Vishakapatnam has arrived on platform number six. We got down in a hurry..till today we have not met again…looking forward for next gettogether to share all those memories with everyone.

Our trip was grand success. Everyone thanked me for the nice trip. It was not only me ..The protocol people planned it meticulously. We should specially mention Srinivas. Security people staff of other courts took excellent care of us, though at some places we found some disturbing incidents…now we know how to take care and avoid such thing in our forthcoming trips.

At some places I felt lack of privacy by the unnecessary crowding of people but its my personel feeling. On the whole we had an excellent trip. I thank everyone for giving me a chance to be a part of this lovely trip.

halfinthesky

halfinthesky

[Kondaveeti Satyavati is the editor and publisher of Bhumika, a Telugu feminist magazine that has been p
ublished regularly since 1993. She is also a writer; a collection of her short stories was published in 2003 under the title Aame Kala (Her Dream). Among the awards she receiv ATHEISM IS A WAY OF LIFE
ed were the Best Woman Writer Award from Ptti Sreeramulu Telugu University in 2003 for her collection of short stories and the Best Woman Journalist Award from Data News Feature Foundation in 2005]

When I look back into my past I can not but wonder at the changes that occurred in my life. Where have I started my journey and where have I reached! I did struggle a lot all these years to reach where I am today. In my struggle for existence my parents, friends and, later, my husband, helped me tremendously. I enjoyed the warmth of my friends throughout my life and I still do. The fragrance of friendship was with me at every major turn in my life. I love people and I have immense faith and trust in them. If I need any help of any kind, I look toward my fellow human beings.

I am an atheist. Atheism is a way of life for me. I don’t believe that a supernatural power rules this world. Nature is the prime caretaker of this world. If we protect nature it will protect us.

I said that atheism is a way of life for me. It has been so for the last thirty years. You may ask how I became an atheist and who influenced me. Nobody inspired me. Rahul Sankrutyayan’s “Olga to Ganga” made a tremendous impact on me. This book changed my whole attitude. After that I read a number of other books. Premchand’s “Godan” also inspired me. Before that I used to be very religious and believe in god. I had attended Bhajans and religious meetings. I remember participating in a religious function held in a temple and getting 1st prize for my performance on Gita. We were asked to read some Sanskrit slokas of our choice from Gita and explain their meaning. That too in front of thousands of people. I read some slokas and explained their meaning. Everybody appreciated my effort and I got the 1 st prize. That happened in the 70s and I was just 19 at the time. One reason for my prize-winning Gita performance was probably my training in Sanskrit. I was schooled in the Oriental system and consequently I had studied only Sanskrit from 6th to 10th standards, i.e., Sanskrit and nothing else, no math, no social studies, no science. My Sanskrit education included studying Meghasandesam, Kumarasambhavam, Kadambari, Raghuvamsham, Champu Ramayanam, Mrichakatikam, Amarakosam and other classical texts. This background must have helped me get the 1st prize in the Gita competition.

I should tell you about my family background. I was born in an agricultural family. My grandfather had seven sons and two daughters. My father was the second child. It was a big joint family. After my father married my mother, they remained with the joint family. My mother and the other women used to cook for nearly a hundred members of the joint family every day. The lives of these women, including my mother, were miserable. After the men ate, they would have the leftovers to eat, if at all. Occasionally, they would fill their stomachs with ganji (rice liquid) spiced with onions. In my childhood I noticed all these discriminations towards women in the joint family. At that time I was too young to understand the politics of the family. In our family my grandfather was king. He made all the decisions. My father had no voice. He worked in the fields all day. He didn’t even a have a shirt on his back. All seven of the brothers together had five, six shirts. My grandfather was miserly in the extreme. He expanded his holding to a hundred acres of land, but he would not spend money even on basic necessities. My education would cost money, but whom would I ask for it? My father was a frail man, almost naked with a small piece of cloth to cover his body, sleeping on the ground after a tedious day of work in the fields. How could I fight with that man for my education? I never approached him about my education, but he took the initiative on his own and tried to enroll me in a Christian school near my village. When my father escorted me to the school one day for admission, I declined to join. The Principal of the school told me during the interview that I should not wear “bottu” from that day on. I told him then and there that I would not remove my bottu and I would not join his school. I narrate this incident just to show that I was opinionated and traditional those days.


I joined the Oriental school when I was twelve years old. This school was 4 kms away from my village and I had to walk the 8 kms every day. The name of my village was Sitaramapuram. It was a small village and I loved it. My house was situated in the middle of fruit gardens that included mango, sapota, custard apple, and cashew nut groves. On one side of the village was Godavari and on the other the Bay of Bengal. I loved Godavari and boating on the river under the light of the full moon. I am still attached to my village and enjoy its warmth whenever I visit there.

Until 2005, my mother and I were together. When I migrated to Hyderabad my mother came with me. She was about 80-years old when she left me and this world at midnight on the 14th of May, 2005. I took her loss very naturally. Everybody dies one day. I served my mother wholeheartedly and cared for her myself. Though I had two brothers, one elder to me and the other younger, and two elder sisters, I took pride in taking care of my mother all by myself and making sure she was never wanting or unhappy. In the end, she passed away with ailments common to old age and I took every care to send her away with dignity and without any mental agony. When my mother was in the hospital in a very critical condition, I never prayed anyone to save my mother. I know her condition and the doctors told me that my mother was living her last days. I accepted the reality and I never propitiated any supernatural power for my mother. My mother had lived with dignity and went away with the same dignity. We took her body to our village and burned her remains in a family plot. My mother’s memory will remain with me till I die.

My parents never forced me to get married. They understood my ambitions, aims and desires. I made it clear to them that I wanted to live independently, on my own terms and conditions. I got a job in 1979, a year after my father passed away, and I started my independent life.

In 1980 I attended the International Atheist Conference held in Vijayawada, Andhra Pradesh. A large number of atheists from all over the world came to that conference. It was organized by the renowned atheist from Andhra Pradesh Sri Goparaju Ramachandra Rao (GORA). I participated in all the programs. I walked on fire to prove that there are no miracles and no maya manthras. If you are bold enough you can walk even on fire. My romance also stated there. It was there that I met my life partner. When I was walking fast on hot coals, at the other end of the field a man extended his hand to me to keep me from falling. He praised my courage. We remained there at the atheist conference for four days and became good friends. A year after that, on Teachers’ day, the 5th of September 1981, we registered our marriage and started living together. I did not want to wear a Mangalasutra or other symbols of a married woman. I never wore bangles.

I never lived in the home of my in-laws. Instead, my husband came to live with me. Those days we managed to live in a two-room house rented for Rs 125/ per month. In fact, we lived in that house for several years. At the time my husband was a junior lawyer earning only 500 Rupees a month. I had a government job and we managed quite well. At present I am living in a big bungalow with a beautiful garden. My husband became a Judge of the Andhra Pradesh High court. I resigned from my job to work full time on Bhumika.. Today Bhumika is a well known feminist magazine. I can say proudly that Bhumika is the best known feminist magazine not only in Andhra Pradesh but in all of South India. All these years I dedicated my whole time to Bhumika, leaving little time for anything else, though I do manage to steal a little time now and then to write a short story. But I don’t have any regrets. I fulfilled my ambition to run a serious magazine for women with a feminist point of view.

All these years I struggled for my Identity. I never changed my surname. I never added my husband’s name or his family name to mine. I am a self-made woman. I never prayed or bowed before anybody or any god for this or that. Whatever I achieved, it was entirely through my determination and hard work. That’s all. I never studied science but I developed a scientific way of living. I respect all religions and I developed a secular way of living. I don’t believe in heaven or hell. I believe there is no hell like war. I hate wars. What is there in heaven? Rambha, Urvashi and Menaka? For whom? For men to enjoy? There is nothing for women even in heaven? It is all man made. He created it for himself. We have to serve these men in heaven too? What kind of heaven is it? In India upper caste (Brahmins) men created this god, heaven, hell and so on to suppress dalits and women. Well, that is a different discussion. Ok

I tried to narrate my story and my achievements as an atheist. I never beg anybody for anything. If I have a dream, I try to fulfill it with my own effort. If I fail the whole responsibility lies with me and me only. If I succeed the sweetness of that success also belongs only to me. Yes, I am the creator of my own “destiny”. I will accept failure and success in the same way. I am always prepared to accept whatever happens to me anywhere, anytime. This is my Philosophy. Atheism gave me this courage and strength. That’s all.
.

halfinthesky

halfinthesky ATHEISM IS A WAY OF LIFE
Kondaveeti Satyavati



[Kondaveeti Satyavati is the editor and publisher of Bhumika, a Telugu feminist magazine that has been published regularly since 1993. She is also a writer; a collection of her short stories was published in 2003 under the title Aame Kala (Her Dream). Among the awards she received were the Best Woman Writer Award from Ptti Sreeramulu Telugu University in 2003 for her collection of short stories and the Best Woman Journalist Award from Data News Feature Foundation in 2005]

When I look back into my past I can not but wonder at the changes that occurred in my life. Where have I started my journey and where have I reached! I did struggle a lot all these years to reach where I am today. In my struggle for existence my parents, friends and, later, my husband, helped me tremendously. I enjoyed the warmth of my friends throughout my life and I still do. The fragrance of friendship was with me at every major turn in my life. I love people and I have immense faith and trust in them. If I need any help of any kind, I look toward my fellow human beings.

I am an atheist. Atheism is a way of life for me. I don’t believe that a supernatural power rules this world. Nature is the prime caretaker of this world. If we protect nature it will protect us.

I said that atheism is a way of life for me. It has been so for the last thirty years. You may ask how I became an atheist and who influenced me. Nobody inspired me. Rahul Sankrutyayan’s “Olga to Ganga” made a tremendous impact on me. This book changed my whole attitude. After that I read a number of other books. Premchand’s “Godan” also inspired me. Before that I used to be very religious and believe in god. I had attended Bhajans and religious meetings. I remember participating in a religious function held in a temple and getting 1st prize for my performance on Gita. We were asked to read some Sanskrit slokas of our choice from Gita and explain their meaning. That too in front of thousands of people. I read some slokas and explained their meaning. Everybody appreciated my effort and I got the 1 st prize. That happened in the 70s and I was just 19 at the time. One reason for my prize-winning Gita performance was probably my training in Sanskrit. I was schooled in the Oriental system and consequently I had studied only Sanskrit from 6th to 10th standards, i.e., Sanskrit and nothing else, no math, no social studies, no science. My Sanskrit education included studying Meghasandesam, Kumarasambhavam, Kadambari, Raghuvamsham, Champu Ramayanam, Mrichakatikam, Amarakosam and other classical texts. This background must have helped me get the 1st prize in the Gita competition.

I should tell you about my family background. I was born in an agricultural family. My grandfather had seven sons and two daughters. My father was the second child. It was a big joint family. After my father married my mother, they remained with the joint family. My mother and the other women used to cook for nearly a hundred members of the joint family every day. The lives of these women, including my mother, were miserable. After the men ate, they would have the leftovers to eat, if at all. Occasionally, they would fill their stomachs with ganji (rice liquid) spiced with onions. In my childhood I noticed all these discriminations towards women in the joint family. At that time I was too young to understand the politics of the family. In our family my grandfather was king. He made all the decisions. My father had no voice. He worked in the fields all day. He didn’t even a have a shirt on his back. All seven of the brothers together had five, six shirts. My grandfather was miserly in the extreme. He expanded his holding to a hundred acres of land, but he would not spend money even on basic necessities. My education would cost money, but whom would I ask for it? My father was a frail man, almost naked with a small piece of cloth to cover his body, sleeping on the ground after a tedious day of work in the fields. How could I fight with that man for my education? I never approached him about my education, but he took the initiative on his own and tried to enroll me in a Christian school near my village. When my father escorted me to the school one day for admission, I declined to join. The Principal of the school told me during the interview that I should not wear “bottu” from that day on. I told him then and there that I would not remove my bottu and I would not join his school. I narrate this incident just to show that I was opinionated and traditional those days.


I joined the Oriental school when I was twelve years old. This school was 4 kms away from my village and I had to walk the 8 kms every day. The name of my village was Sitaramapuram. It was a small village and I loved it. My house was situated in the middle of fruit gardens that included mango, sapota, custard apple, and cashew nut groves. On one side of the village was Godavari and on the other the Bay of Bengal. I loved Godavari and boating on the river under the light of the full moon. I am still attached to my village and enjoy its warmth whenever I visit there.

Until 2005, my mother and I were together. When I migrated to Hyderabad my mother came with me. She was about 80-years old when she left me and this world at midnight on the 14th of May, 2005. I took her loss very naturally. Everybody dies one day. I served my mother wholeheartedly and cared for her myself. Though I had two brothers, one elder to me and the other younger, and two elder sisters, I took pride in taking care of my mother all by myself and making sure she was never wanting or unhappy. In the end, she passed away with ailments common to old age and I took every care to send her away with dignity and without any mental agony. When my mother was in the hospital in a very critical condition, I never prayed anyone to save my mother. I know her condition and the doctors told me that my mother was living her last days. I accepted the reality and I never propitiated any supernatural power for my mother. My mother had lived with dignity and went away with the same dignity. We took her body to our village and burned her remains in a family plot. My mother’s memory will remain with me till I die.

My parents never forced me to get married. They understood my ambitions, aims and desires. I made it clear to them that I wanted to live independently, on my own terms and conditions. I got a job in 1979, a year after my father passed away, and I started my independent life.