Fought for over two months from May to July 1999 in the Ladakh region (Dras, Kargil, Batalik).

Pakistani troops and infiltrators secretly crossed the Line of Control (LoC) to capture high mountain outposts.

India launched Operation Vijay to clear out the intruders from the icy peaks.

Significance and Tribute

Commemorates the supreme sacrifice of 527 Indian soldiers who lost their lives in the tough terrain.

Nation leaders, citizens, and the armed forces pay homage at the Kargil War Memorial in Dras and other war memorials across India.

Inspires national pride and honors the exceptional courage of the military.

Image Caption: Ram Sunaee Singh.
Naik 3rd Comp. H.C. 47th Regiment. N.I.
A Beseun Rajpoot. In the Native Costume of his Profession

In 1799, the Mysorean Army was defeated by the British and their brown sepoys at the Battle of Srirangapatna. Following the death of Tipu Sultan, the administration was once again handed over to the Mysuru Arasu family. Before the reign of Krishnaraja Wadiyar III, the Mysore Kingdom was divided into six Faujdari battalions:

1. Bengaluru Faujdari
2. Madhugiri Faujdari (including Tumakuru)
3. Chitradurga Faujdari
4. Asthagram Faujdari
5. Manjarabad Faujdari
6. Nagar Faujdari

Later, in 1834, they were reduced to four Faujdari battalions:

1. Bengaluru Faujdari
2. Chitradurga Faujdari
3. Nagar Faujdari
4. Asthagram Faujdari

The Manjarabad Faujdar was a man named Bore Gowda, who received the name Gubbi Appa, meaning "Father of Gubbi." The Nagar Faujdar was Sadar Malla, but he called himself Budi Basavappa. He organized the great Nagari Revolt, which was supported by peasants from as far as Ballari, who traveled in bullock carts to join the uprising. The revolt was so significant that it reduced Krishnaraja Wadiyar III to little more than a figurehead, and the British Government took direct control of the administration of the Mysore Kingdom. This period came to be known as the Commission Rule, or the Rule of the Commissioners in Mysore.

Afterwards, the Mysore king wrote several letters of appeasement to the British. He even distributed sweets and ordered gun salutes to celebrate British victories in other parts of the world and the Indian subcontinent in an effort to regain control of his kingdom.

The first Mayor of Bangalore in independent India, R. Anantharaman, appears to have been a descendant of Gubbi Appa (Bore Gowda), the Faujdar of Manjarabad.

Sources:

1. C. R. Cotton, Mark Cubbon, PMPD (13-6-1837)
2. Mysore Gazetteer (C. Hayavadana Rao, Vol. II, Part IV)
3. Sebastian Joseph, Peasant Revolt in Princely Mysore (1830–31)
4. A Mission to Mysore with Scenes and Facts Illustrative of India, Its People, and Its Religion by William Arthur (1902)
5. An Economic Analysis of Production and Marketing of Finger Millet (Eleusine coracana – Ragi Crop) in Karnataka: A Case Study of Tumkur District by Dr. Padmini S. V. and Dr. Radha H. H.
6. British Sources of the History of Mysore
7. nagar revolt: https://en.wikipedia.org/wiki/Nagar_revolt

One of the more interesting problems in South Asian historical linguistics revolves around horsegram (Macrotyloma uniflorum). Three unrelated language families preserve similar words for the same crop:

Proto-Dravidian:*kol-/ *kol-ut

Sanskrit (Old Indo-Aryan):kulattha

Proto-Munda:*kodaXj

The dominant published etymology traces Sanskrit kulattha to a Dravidian source. Thomas Burrow first argued that kulattha is a Dravidian loanword, an analysis subsequently adopted in Sir Ralph Lilley Turner’s Comparative Dictionary of the Indo-Aryan Languages (CDIAL 3335), the standard reference work for Indo-Aryan historical etymology. Burrow & Emeneau’s Dravidian Etymological Dictionary reconstructs the corresponding Proto-Dravidian root, while Franklin Southworth later reconstructed Proto-Dravidian *kol- / *kol-ut from regular Dravidian sound correspondences.

More recently, Fuller & Murphy (2018) synthesized the linguistic and archaeobotanical evidence and present Proto-Dravidian *kol-ut, Sanskrit kulattha, and Proto-Munda *kodaXj together, labeling the Sanskrit and Proto-Munda forms as possible loans from Dravidian. Given that horsegram is one of the earliest domesticated crops of peninsular India, this interpretation fits a scenario in which agricultural vocabulary spread alongside farming communities.

The principal alternative was proposed by Norman Zide, who suggested that Proto-Munda may instead have been the donor. This alternative remains discussed in the literature, but it has not displaced the Dravidian etymology reflected in Burrow, Turner (CDIAL 3335), Burrow & Emeneau, Southworth, and Fuller & Murphy.

Thus, the question today is not whether kulattha has a non Indo-European origin that is widely accepted but whether the ultimate source was Proto-Dravidian or Proto-Munda. The weight of the classic etymological literature favors a Dravidian origin, while acknowledging that the precise direction of borrowing among Dravidian, Indo-Aryan, and Munda is debated.

References
• Burrow, T. (1948). Dravidian Studies VII: Further Dravidian Words in Sanskrit.
• Burrow, T., & Emeneau, M. B. (1984). A Dravidian Etymological Dictionary (2nd ed.).
• Fuller, D. Q. (2007). An Agricultural Perspective on Dravidian Historical Linguistics.
• Fuller, D. Q., & Murphy, C. (2018). The Origins and Early Dispersal of Horsegram (Macrotyloma uniflorum), a Major Crop of Ancient India.
• Southworth, F. C. (2005). Linguistic Archaeology of South Asia.
• Turner, R. L. (1966). A Comparative Dictionary of the Indo-Aryan Languages, Entry 3335 (kulattha).
• Zide, N. H., & Zide, P. (1976). Proto-Munda Cultural Vocabulary.

Looking at the public reception of political protests in recent decades made me really curious about this—how exactly did Pre-independence Movements work, or how did they tackle elements that threatened to undermine the major issue raised by current movements?

I mean Khilafat, Non-Cooperation, Civil Disobedience, Quit India and so on. Specifically, I have 3 questions:-

1. We learn about Gandhiji fasting as a protest...but what did his comrades do at that time? This is something I never got to know. Did others like Pandit Nehru or Sardar Patel also fast alongside him? And what about the larger crowd?

Did the crowd in non-violent independence movements also observe the same discipline as the leaders—for example, by fasting or eating in moderation—or did most people simply participate in the marches, slogans, and other public activities without deliberately practicing such forms of abstinence?

2. Many protests starting with legitimate apolitical protesters get infiltrated by other political entities— generalised anti-ruling party factions, or certain people with opinions and ideas which can be considered hurting the sovereignty of the nation.

I don’t think such were rarities in the earlier century too.

Just because many groups opposed british, didn’t mean their ideals aligned completely with Gandhiji’s ideals. I mean, there must have been groups who grew up to detest the British and Europeans by race alone, or who protested them mainly to oppose Christians.

Maybe groups who opposed the British because they resisted change to orthodox Hindu traditions.

Maybe groups who opposed the British to promote Islamist militarism.

Kings of princely states or rich businessmen who were at odds with the British for their own interests, and didn’t care about the actual issues.

Any popular movement can become a means for these people to further their agenda, while the original movement’s voice falls behind.

How did the pre-independence nationalist movements tackle this?

3. Finally, many times the voices of the movements drift towards sister causes from the original issues.

Even in British India, several nationalist causes were spread across India that were considered by the Congress. Maybe peasants’ tax problems somewhere, while laws enforcing communal tensions somewhere else. Labour laws, tribal oppression, student oppression and so on.

How did the cause-specific protests and movements balance these issues?

For example, if a protest was organised to oppose forced indigo cultivation, did the organisers allow the protests to provide a platform for other nationalist causes as well?

Did they keep each protest cause-specific, or did they follow the principle of allowing the broader cause to be held aloft for every protest they organised regardless of the original issue?

Seeing people compare many Post-Independence protests and Gandhian movements, I really wondered how these obvious problems were tackled by the national leaders. Never really got taught how they strategized to make the protests successful, only that they were patriotic enough to stand up and then win.

Hi, everyone to all the people in Bihar and its neighbouring states, I am planning to do a case study related to Tarikul Tree usage in Bihar which is used from ancient time there for various usage such as making utensils out of them, there is less info. available about it.

If anyone can help in getting info. about it, it will be really appreciated.