#Romila

[phenakistoskope]

The first step towards the crystallisation of what we today call Hinduism was born in the consciousness of being the amorphous, subordinate, other. In a sense this was a reversal of roles. Earlier the term mleccha had been used by the upper caste Hindus to refer to the impure, amorphous rest. For the upper castes, Muslims and especially those not indigenous to India, were treated as mleccha since they did not observe the dharma and were debarred from entering the sanctum of the temple and the home. Indigenous converts to Islam also came under this category but their caste origins would have set them apart initially from the amorphous Muslim. Now the upper and lower castes were clubbed together under the label of ‘Hindu’, a new experience for the upper castes.

This in part accounts for the belief among many upper caste Hindus today that Hinduism in the last one thousand years has been through the most severe persecution that any religion in the world has ever undergone. The need to exaggerate the persecution at the hands of the Muslim is required to justify the inculcation of anti-Muslim sentiments among the Hindus of today. Such statements brush aside the fact that there were various expressions of religious persecution in India prior to the coming of the Muslims and particularly between the Śaiva and the Buddhist and Jaina sects and that at one level, the persistence of untouchability was also a form of religious intolerance. The authors of such statements conveniently forget that the last thousand years in the history of Hinduism have witnessed the establishment of the powerful Śankarācārya maṭhas, āśramas, and similar institutions attempting to provide an ecclesiastical structure to strengthen Brahmanism and conservatism; the powerful Daśanāmi and Bairāgi religious orders of Śaiva and Vaiṣṇava origin, vying for patronage and frequently in confrontation; the popular cults of the Nāthapanthis; the significant sects of the Bhakti traditions which are to be found in every corner of the subcontinent; and more recently a number of socio-religious reform movements which have been aimed at reforming and strengthening Hinduism. It was also the period which saw the expansion of the cults of Kṛṣṇa and Rāma with their own mythologies, literatures, rituals and circuits of pilgrimage. What defines many Hindus today has roots in the period of Muslim rule. Facets of belief and ritual regarded as essential to Hinduism belong to more recent times. The establishment of the sects which accompanied these developments often derived from wealthy patronage including that of both Hindu and Muslim rulers, which accounted for the prosperity of temples and institutions associated with these sects. The more innovative sects were in part the result of extensive dialogues between gurus, sādhus, pīrs and Sufis, a dialogue which was sometimes confrontational and sometimes conciliatory.  The last thousand years have seen the most assertive thrust of many Hindu sects. If by persecution is meant the conversion of Hindus to Islam and Christianity, then it should be kept in mind that the majority of conversions were from the lower castes and this is more a reflection on Hindu society than on persecution. Upper caste conversions were more frequently activated by factors such as political alliances and marriage circuits and here the conversion was hardly due to persecution. Tragically for those that converted on the assumption that there would be social equality in the new religion, this was never the case and the lower castes remained low in social ranking and carried their caste identities into the new religions.

When the destroying of temples and the breaking of images by Muslim iconoclasts is mentioned—and quite correctly so—it should however at the same time be stated that there were also many Muslim rulers, not excluding Aurangzeb, who gave substantial donations to Hindu sects and to individual brāhmaṇas. There was obviously more than just religious bigotry or religious tolerance involved in these actions. The relationship for example between the Mughal rulers and the Bundela rājās, which involved temple destruction among other things, and veered from close alliances to fierce hostility, was the product not merely of religious loyalties or differences, but the play of power and political negotiation. Nor should it be forgotten that the temple as a source of wealth was exploited even by Hindu rulers such as Harṣadeva of Kashmir who looted temples when he faced a fiscal crisis, or the Paramāra ruler who destroyed temples in the Caulukya kingdom, or the Rāṣṭrakūṭa king who tore up the temple courtyard of the Pratihāra ruler after a victorious campaign. Given the opulence of large temples, the wealth stored in them required protection, but the temple was also a statement of political authority when built by a ruler.

The European adoption of the term ‘Hindu’ gave it further currency as also the attempts of Catholic and Protestant Christian missionaries to convert the Gentoo/Hindu to Christianity. The pressure to convert, initially disassociated with European commercial activity, changed with the coming of British colonial power when, by the early nineteenth century, missionary activities were either surreptitiously or overtly, according to context, encouraged by the colonial authority. The impact both of missionary activity and Christian colonial power resulted in considerable soul searching on the part of those Indians who were close to this new historical experience. One result was the emergence of a number of groups such as the Brahmo Samaj, the Prathana Samaj, the Arya Samaj, the Ramakrishna Mission, the Theosophical Society, the Divine Life Society, the Swaminarayan movement, et al., which gave greater currency to the term Hinduism. There was much more dialogue of upper caste Hindus with Christians than there had been with Muslims, partly because for the coloniser power also lay in controlling knowledge about the colonised and partly because there were far fewer Hindus converting to Christianity than had converted to Islam. Some of the neo-Hindu sects as they have come to be called, were influenced by Christianity and some reacted against it; but even the latter were not immune from its imprint. This was inevitable given that it was the religion of the coloniser.

The challenge from Christian missionaries was not merely at the level of conversions and religious debates. The more subtle form was through educational institutions necessary to the emerging Indian middle class. Many who were attracted to these neo-Hindu groups had at some point of their lives experienced Christian education and were thereafter familiar with Christian ideas. The Christian missionary model played an important part, as for example in the institutions of the Arya Samaj. The Shaiva Siddhanta Samaj was inspired by Arumuga Navalar, who was roused to reinterpret Śaivism after translating the Bible into Tamil. The movement attracted middle-class Tamils seeking a cultural self-assertion. Added to this was the contribution of some Orientalist scholars who interpreted the religious texts to further their notions of how Hinduism should be constructed. The impact of Orientalism in creating the image of Indian, and particularly Hindu culture, as projected in the nineteenth century, was considerable.

Those among these groups influenced by Christianity, attempted to defend, redefine and create Hinduism on the model of Christianity. They sought for the equivalent of a monotheistic God, a Book, a Prophet or a Founder and congregational worship with an institutional organization supporting it. The implicit intention was again of defining ‘the Hindu’ as a reaction to being ‘the other’; the subconscious model was the Semitic religion. The monotheistic God was sought in the abstract notion of Brahman, the Absolute of the Upaniṣads with which the individual Ātman seeks unity in the process of mokṣa; or else with the interpretation of the term deva which was translated as God, suggesting a monotheistic God. The worship of a single deity among many others is not strictly speaking monotheism, although attempts have been made by modern commentators to argue this. Unlike many of the earlier sects which were associated with a particular deity, some of these groups claimed to transcend deity and reach out to the Absolute, Infinite, the Brahman. This was an attempt to transcend segmentary interests in an effort to attain a universalistic identity, but in social customs and ritual, caste identities and distinctions between high and low continued to be maintained.

— Romila Thapar, Syndicated Hinduism.

#reference #reading list #romila thapar #history #aijaz ahmad keeps using the phrase “syndicated hinduism” #and i needed an etymology

[sivavakkiyar]

#Romila Thapar

[metamatar]

Geography and landscape come into focus in the area of religious belief. Places of pilgrimage – tirthas and ziarats – are scattered all over the subcontinent. Pilgrimage crosses frontiers and carries cultural idioms from one place to another. Some sites are specific to a religion and retain their prominence as long as they can count on the patronage of that religion. But many more places acquire an association with the sacred and this brings about a cluster of religious connections, sometimes in succession and at other times simultaneously. Somanatha and its vicinity in Gujarat were home to places of worship revered by Vaishnavas, Buddhists, Shaivas, Jainas and Muslims. Patterns such as this cannot be explained by simply maintaining that there was religious tolerance, as there were expressions of intolerance at some places. Evidently there were other concerns that made such places attractive. Sacred sites could also be taken over by a winning religion – thus a megalithic site was appropriated for the building of a Buddhist stupa at Amaravati, a Buddhist chaitya was converted into a Hindu temple at Chezarla, a Hindu temple was converted into a Muslim mosque at Ajmer, and there are many more examples. Possibly some sites were thought to be intrinsically sacred and therefore attracted new religions, or perhaps taking over a sacred site was a demonstration of power. Sacred groves and trees, mountains , caves in hillsides, springs and pools are part of popular worship where landscape and belief come together. When they are appropriated by the powerful and the wealthy, then the landscape has to host monuments.

Early India: From the Origins to AD 1300 (2003), by Romila Thapar

#romila thapar #what im reading #religion #another perspective on temple and mosque destruction

[mizutaama]

Ooooh this year's jaipur literary fest is onnnnn!!!

#AND ROMILA THAPAR IS NOT INVITED

[howieabel]

Nationalism seeks legitimacy from the past and history therefore becomes a sensitive subject.

Romila Thapar, Early India: From the Origins to AD 1300 (2003), Penguin Books, p. 19.

#Romila Thapar

[tellatrail]

I have been trying to question some of the identities with which we live and which some regard as historically valid. I have tried to argue that those identities that condition our lives in South Asia should be re-assessed to ascertain their validity. There is a need for recognizing that they may not be rooted in history but in other extraneous factors. And we have to remember that when history changes, identities also have to change. If the premises of the identity are no longer viable, can we continue to use the same label. Such monitoring involves a dialogue among historians and scholars but also and importantly, between them and citizens.

-Romila Thapar; The Past As Present

#history #indian history #ancient society #colonia india #Indian civilization #history writing #identity #romila thapar #academia aesthetic #historian

[prep-dump]

Reading Romilia Thapar's History Of Early India From The Origins To AD 1300 and:

"[James Mill's] division of Indian past into the Hindu civilization, Muslim civilization and the British period has been so deeply embedded into the consciousness of those studying India that it prevails to this day."

you don't fucking say

#holy shit this started with one dude??? #placeholder tag #indian history #romila thapar

[indizombie]

Many historians including Romila Thapar have pointed out that the two-nation theory, which accuses the Muslims of raising the demand for a separate nation, has been the product of British colonial historians. This theory was built upon the premises of the extrapolations of James Mill whose work on the history of British India was published in 1817. This proposition of the colonial historians found flavour with Savarkar and Jinnah. The same dogma is allegedly spread by the anti-social elements in contemporary India. The Indian Muslims have rejected this theory emphatically. They stood by Gandhiji and Nehru not by Jinnah. That is why they decided to stay back in India when the nation gained independence in 1947. Their choice was India, not Pakistan. It was a well-thought-out announcement that they were preferring the secular state to a theocratic one. The makers of the Constitution made it crystal clear that the minorities will enjoy equal rights in the Republic of India.

Vazhipokkan, ‘What we are doing to Bilkis Bano and the women in this Country’, Mathrubhumi

#Mathrubhumi #Vazhipokkan #India #Romila Thapar #two-nation theory #British India #James Mill #VD Savarkar #MA Jinnah #Pakistan #Indian Constitution #Republic of India #rights of minorities

[travalerray]

fanfic writing is always like:

questionable characterisation (not really familiar yet) => oh this is actually good => questionable characterisation (projecting)

#looking at my m/dzs fics and uh #uhhhhhh #J/C and L/WJ are the biggest victims of this #which is why I make a point to revisit the novel when I can esp for longfics #but sometimes I go back and see ''oh I really wrote this one shot well. Perhaps my writing at the beginning was actually good?'' and get #slapped in the face by four idiots and the City of ghosts #now that I think about it. Writing L/XC consistently as having an overprotective complex over his didi and writing W/WX having a weird #complex over his shidi is making me laugh so much #kk's rambles tag #having written and changed my opinions about the characters during the course of a singular fic only happened for tainted Ambitions #so you have the strange shift from the revenge fantasy drama to something that might actually be compelling if done well #(I want to do it well but I don't want to touch b/nha with a ten foot pole these days. Not because of the fandom but because I don't like #the source material anymore. Controversial opinion but anyways) #my opinions about dg/rp didn't change much during fic writing nor did the characterisation change that much #even if it has the second highest fic count after m/dzs. Hm. #probably because i mostly write for it as a writing exercise #and the one I did start as a proper fic is abandoned because I lost energy #(my personal opinion is that my j/c POV is the most suited to my writing due to my tendency to make similar protagonists in my original #works. It's a little funny because his manner of speech in his internal narrative is plenty similar to both Romila and Rajanya in the #''why in the ever living Fuck'' even if they all have different motives. #or maybe I am too used to writing cranky people with unresolved and unrequited love. Anyways)

[franz-karma]

currently reading the crustiest pdf known to man and its not even a very old paper or anything it just looks like it was typed in bold and then used in a satanic ritual

#but for you romila thapar (and my history exam) i will read it

[somerabbitholes]

hi! do you have any recommendations for books on pre historic eras?

(preferably indian but not a necessity)

here you go

the rise of civilization in india and pakistan by bridget allchin: one of the best archaeologists to write on this; it's a little dense but it's good because it brings together discoveries in places other than the indus valley too

early indians by tony joseph: about the 'origins' of people who became indians; i haven't read it but it seems worth checking out

prehistory and archaeology of northeast india by manjil hazarika: basically what it says

early india by romila thapar: i guess she'd be a little out of fashion now, but she writes so so well and it's so well put-together

exploring early india by ranabir chakravarti: takes a big leap in time; a social and economic history of early society

the fabric of cities by natalie may and ulrike m. steinert: about urban growth in mesopotamia, greece, and ancient china; what it means to be a city and achieve urban growth

myths of the archaic state by norman yoffee: looks at cities and states in the context of ancient civilizations and how meanings of either are shaped over time

roman urbanism, edited by helen parkins: essays on roman cities and how they've been written about/imagined

#answered #anonymous #book recs #books

[sivavakkiyar]

One inevitably returns, then, to Indian Literature. What one wishes to avoid in this situation is the possibility - in fact, the pressure - of replicating the procedures through which the European bourgeoisies formulated the premisses and contours of their 'national' literatures in the period of their class hegemony and colonial expansion. What one finds in India is an unfinished bourgeois project: certain notions of canonicity in tandem with the bourgeois, upper-caste dominance of the nation-state; a notion of classicism part Brahminical, part borrowed from Europe; the ongoing subsumption of literary utterances and cultures by print capitalism; accommodation with 'regional' languages but preoccupation with constructing a supralinguistic Indian Literature' based on an idealized Indian self defined largely in terms of what Romila Thapar has eloquently called 'syndicated Hinduism'; textual attitudes towards lived histories; notions of literary history so conventional as to be not even properly bourgeois: and so on.

Aijaz Ahmad, In Theory (1992)

#aijaz ahmad #south asian literature #can’t believe I never put this succinct classic in that tag before I think

[metamatar]

This is maybe a stupid question but do you think there's any ties between like orientalist trends in western countries that glorify dharmic religions and Hindutva? Like I've heard 'Hinduism is the oldest religion on Earth' and 'Hinduism/Buddhism are just so much more enlightened than savage Abrahamic religions' and 'how could there be war and oppression in India? Hindus don't believe in violence' from white liberals and it certainly seems *convenient* for Hindutva propaganda, at least.

Not stupid at all! Historically, orientalism precedes modern Hindutva. The notion of a unified Hinduism is actually constructed in the echo of oriental constructions of India, with Savarkar clearly modelling One Nation, One Race, One Language on westphalian nationhood. He will often draw on Max Mueller type of indology orientalists in his writing in constructing the Hindu claim to a golden past and thus an ethnostate.

In terms of modern connections you can see the use and abuse of orientalism in South Asian postcolonial studies depts in the west that end up peddling Hindutva ideology –

The geographer Sanjoy Chakravorty recently promised that, in his new book, he would “show how the social categories of religion and caste as they are perceived in modern-day India were developed during the British colonial rule…” The air of originality amused me. This notion has been in vogue in South Asian postcolonial studies for at least two decades. The highest expression of the genre, Nicholas Dirks’s Castes of Mind, was published in 2001. I take no issue with claiming originality for warmed-over ideas: following the neoliberal mantra of “publish or perish,” we academics do it all the time. But reading Chakravorty’s essay, I was shocked at the longevity of this particular idea, that caste as we know it is an artefact of British colonialism. For any historian of pre-colonial India, the idea is absurd. Therefore, its persistence has less to do with empirical merit, than with the peculiar dynamics of the global South Asian academy.

[...] No wonder that Hindutvadis in both countries are now quoting their works to claim that caste was never a Hindu phenomenon. As Dalits are lynched across India and upper-caste South Asian-Americans lobby to erase the history of their lower-caste compatriots from US textbooks, to traffic in this self-serving theory is unconscionable.

You can see writer sociologists beloved of western academia like Ashish Nandy argue for the "inherent difference of indian civilization makes secularism impossible" and posit that the caste ridden gandhian hinduism is the answer as though the congress wasn't full of hindutva-lites and that the capture of dalit radicalism by electoralism and grift is actually a form of redistribution. Sorry if thats not necessarily relevant I like to hate on him.

Then most importantly is the deployment of "Islamic Colonization" that Hindu India must be rescued from, which is merely cover for the rebrahmanization of the country. This periodization and perspective of Indian history is obviously riven up in British colonial orientalism, see Romila Thapar's work on precolonial India. Good piece on what the former means if you've not engaged with it, fundamentally it posits an eternal Hindu innocence.

#sorry for not posting new articles tbh but these have received airtime before on this blog bc theyre good! #asks #hindutva

[schleichoftheday]

Today's Schleich is:

82967 Romila [2017]

#schleich #bayala #pony #toyblr #toycore

[astrophilic-soul]

Tag Game To Better Know You! Send this to people you’d like to know better!

Thank you so much for the tag @betty-bourgeoisie , @fumblingmusings and @koolkat9 !!💜💜💜

What book are you currently reading?

The Penguin History of Early India from Origins to AD 1300 by Romila Thapar! I’ve become a bit more interested in my culture recently so I figured I would buy this book in order to start with some ancient history. It’s been interesting!

I started the book very recently so I havn’t gotten too far yet lol, but it’s super interesting! It talks about the perspectives of Indian history in the beginning (which I love so much!) and then dives into Indian civilization,society, culture and all that.

What’s your favorite movie you saw in theatres this year?

I don’t really to the movies too often unless my family takes me with them lol, uhh…I guess it would have to be a movie that’s in my language lol.. Ponniyin Selvan, it’s a story that takes place in an ancient empire in Southern India :)

What do you usually wear?

This is so embarrassing, but just like- normal clothes: jeans and a t-shirt. But if I’m feeling less lazy than usual? Maybe a slight crop top, dress or something special lol

How tall are you?

5’1 ft (154.94 cm) 🫠

What’s your Star Sign? Do you share a birthday with a celebrity or a historical event?

Taurus. Norway’s independence day and Racial Segregation in the US ended :) I don’t think I share a birthday with any celebrity lol

Do you go by your name or a nick-name?

Ah, both I guess. I go by my name in public but use my nickname family wise because that just feels right.(My name’s hard to pronounce so…sorry for anyone I’ve inconvenienced irl lol)

Did you grow up to become what you wanted to be when you were a child?

Not yet lol, but one day I hope

Are you in a relationship? If not, who is your crush if you have one?

No, and I guess I’ve had a semi crush on like 3 people in my life lol. I do have one currently but it’s unlikely so whatever.

What’s something you’re good at vs. something you’re bad at?

I’m good at history but horrible at math

Dogs or cats?

Cats

What’s something you would like to create content for?

I wish I had more time to create content in general but if I could create more content for anything? Alt History or Time Travel Hetalia :/ I love world building and trying to figure out what would happen but never have the time or motivation :(

If you draw/write, or create in any way, what’s your favourite picture/favourite line/favourite etc. from something you created this year?

I write and I guess I loved writing A Date! It’s the only thing I actually finished this year though so…

But if I was talking about WIPs as well? Probably Blood Soaked Soil or Forgotten Winds if I ever get to finishing it 🫠

What’s something you’re currently obsessed with?

Wednesday, but I haven’t really finished it yet

What’s something you were excited about that turned out to be disappointing this year?

I guess my visit to India. I haven’t went since lockdown and the visit was shorter than I wanted it to be (I got my US citizenship though so it was worth it lol)

What’s a hidden talent of yours?

Having some what of a green thumb! I actually grew a plant and it survived and is currently growing new leaves so I’m taking that as a win lol

Are you religious?    

Nah, but I enjoy learning about Hinduism! Hinduism has a ton of mythology, it’s very interesting to learn about/hear and I love visiting temples! So I guess technically? I absolutely hate praying and doing all that religious stuff tho lol

What’s something you wish to have at this moment?

The ability to not procrastinate

Tags:

@tianshiisdead @luciality @ifindus @ladycolumbia-liberty @fireandiceland and if you want to :)

#thank you so much for the tag 💜💜💜 #not hetalia

[indiejones]

INDIES TOP 150 ACTRESSES OF 1930’s BOLLYWOOD !

PS. Surprisingly, Devika Rani, the only heroine from 1930's Bollywood that our & our previous gen have heard & been told of, doesn't even figure in the Top 150 Actresses List for the decade, in Indies historical reproduction!

Some perspective, on just how diffused & deluded, our historical retelling has been!

.

1.       .Sulochana / Ruby Mayer

2.       .Sharifa

3.       .Jehanara Kajjan

4.       .Gulab / Rose

5.       .Patience Cooper

6.       .Bibbo

7.       .Sabita Devi

8.       .Zubeida

9.       .Gohar Mamajiwala

10.   .Sushila Devi

11.   .Shahzadi

12.   .Sultana

13.   .Purnima Shome

14.   .Kesari

15.   .Shishubala

16.   .Miss Iqbal

17.   .Mushtari

18.   .J. Sushila

19.   .Radharani

20.   .Shehla

21.   .Madhuri

22.   .Mushtari

23.   .Shanta Devi

24.   .Jamuna

25.   .Ratnaprabha

26.   .Leela Chitnis

27.   .Prabha Devi

28.   .Anusuya

29.   .Devbala

30.   .Bela Rani

31.   .Ila Devi

32.   .Ameena

33.   .Urmila

34.   .Saqi

35.   .Fatma Begum

36.   .Menaka Devi

37.   .Rohini

38.   .Annapurna

39.   .Brijmala

40.   .Anasuya

41.   .Mehar Banu

42.   .Rampyari

43.   .Tarabai

44.   .Manjula

45.   .Shanti

46.   .Sakribai

47.   .Rajani

48.   .Devaki

49.   .Durga Koregaonkar

50.   .Lalita Devi

51.   .Ashalata

52.   .Miss Jena

53.   .Satyavati

54.   .Zohrajan

55.   .Zebunissa

56.   .Hansa Wadkar

57.   .Najju Begum

58.   .Sardar Akhtar

59.   .Ramola

60.   .Lalita Pawar

61.   .Sitara Devi

62.   .Mehar Sultana

63.   .Sadhana Devi

64.   .Yasmin

65.   .Nurjahan

66.   .Kanan Devi

67.   .Jyotsana

68.   .Manorama

69.   .Pramila

70.   .Panna

71.   .Vimla Vashishta

72.   .Vasanti

73.   .Kumudini

74.   .Miss Sylvia

75.   .Fatma Jr

76.   .Prem Kumari

77.   .Durga Khote

78.   .Kamlesh Kumari

79.   .Damyanti

80.   .Heera

81.   .Ranibala

82.   .Gulzar Bai / Miss Gulzar

83.   .Seeta Devi

84.   .Putli

85.   .Baby Ila

86.   .Mumtaz

87.   .Khatoon

88.   .Miss Pokhraj

89.   .Khursheed

90.   .Anupama

91.   .Shirin

92.   .Mohini

93.   .Rattanbai

94.   .Shanta Kumari

95.   .Jilloo

96.   .Brijrani

97.   .Umasashi

98.   .Shaila

99.   .Miss Salu

100.                        .Kalyani Das

101.                        .Usha Rani

102.                        .Indira Devi

103.                        .Kamla Devi

104.                        .Sarla

105.                        .Prabhavati

106.                        .Neelam

107.                        .Baby Gabroo

108.                        .Leela Pendharkar

109.                        .Arti Devi

110.                        .Kishori Pathak

111.                        .Rupmati

112.                        .Shanti Gupta

113.                        .Jamshid Banu

114.                        .Romila

115.                        .Fatima

116.                        .Mukhtar Begum

117.                        .Padma Devi

118.                        .Veena Devi

119.                        .Dwarki

120.                        .Hira Dharwadkar

121.                        .Rajkumari

122.                        .Indubala

123.                        .Renubala

124.                        .Krishna Kumari

125.                        .Sharda

126.                        .Leela Desai

127.                        .Bhaduri

128.                        .Sakhu

129.                        .Manekbai

130.                        .Jenabai Pawar

131.                        .Chanda

132.                        .Snehlata

133.                        .Lakshmi

134.                        .Nirasha

135.                        .Mehtab

136.                        .Leelavati

137.                        .Shakuntala

138.                        .Sheelprabha

139.                        .Ermeline

140.                        .Noor Jehan

141.                        .Malka

142.                        .Miss Mani

143.                        .Indira Wadkar

144.                        .Baby Devi

145.                        .Purnima Shome

146.                        .Veena

147.                        .Rani Sundari

148.                        .Gangoobai

149.                        .Zohra Sehgal

150.                        .Miss Jones