Odisha: problems in Historical Premises

Intro: Methodological Difficulties
  When we think of Odisha, we need to consider the cultural diversity and plurality of the land, the socio-political dimensions those brought the present form of the state, socio-political and socio-cultural significance of the stretch in the Eastern Indian region along with the role of hegemonic power structure in constructing its history (rather histories).The historical identit(y/ies) and changing geograph(y/ies) of Kalinga frequently strikes me. Many stanzas from Mahabharata, Puranas, Sanskrit and Pali/Prakrit literature do not sufficiently provide support to the popular concept of Kalinga. The histro-literary concept of Ganga to Godav(b)ari some time contracts to the ethno-historical concept of Kansabasa to Banshadhara. Oral histories of migration toward Bindya too have significant to the histories of Kalinga.The Bindhyanchala, the Mahanadi valley, the Chhot-nagpur plateau, the Subarnarekha valley - all major geographical tract, though, culturally interrelated with each other; politically they probably have separate histories of identities and the historiographies of Odisha need to be examined on the basis. Furthermore, we need to ask whether Kalinga, Utkal, Toshala/i, Kangoda, Koshala all the known names shared the common geographical and political borders in different historical periods or not. Whether the earlier Southern Kos(h)al(a) and latter Chhattisgarh too constituted with the western part of present day Odisha as its 18 garhs or not? What is the effect of migration and colonization in the formulation of royal historical accounts?


  Till far we have not revisited the colonial construction of history (in this case no plural form is applicable). Our nationalistic historiography is heavily informed by the colonial accounts. Available historical writings on Odisha also have another limitation since those are based on partial account. Even on the history of 18th and 19th century, our historian rarely go for the materials available at the archives of Madras (Chennai), Hyderabad and Raipur which are more important in constructing the identity of Odisha. Ethno-historical field work on our history yet has not conducted. We have not yet looked for the people’s history of the land, but just believe in the greatness of the land and her history.


  Very often I feel discomfort with the popular perception on Odisha and this is growing ever. What bothers me is the attachment of heavy romanticism with our historical and cultural view. Especially history is concerned to our discussion, because it has its continuity that largely can help in finding solution of many contemporary problems we are facing. History counts for the present and can explain our present situations; but romanticized accounts of history lead us to false steps, we do but fall for nothing, we do but worship the false god. Nothing about history and culture is sacred. There is good history and too there is bad history, we have to face both, courageously.


Geographical Teritory: The Ancient Phase
Our historical conception is largely attached to costal belt of present day Odisha and many a time synonimized with ancient Kalinga and Utkala, which is believed to be stretched from Ganga to Godavari. Alas, no historical evidence supports it. Ashokan edicts just help us in finding the territory from eastern sea shore to Rushikulya. Beyond Jaugada, there were non-Kalingan people, termed as ‘atavi’ (forest dweller) and ‘amta abhijita’ (unconquered boarders). Kharavel, no doubt, had conquered a vast area in eastern region, but we have no evidence whether any of the conquered territory was annexed to Kalinga. Besides, he clearly indicated that the western forest region was not the part of his territory. Epigraphic sources inform that during Samudra Gupta there were little small chiefdoms in eastern coastal belts and south to them were the political territory of Amaravati and Krishna. There is no indication of Kalinga. Allahabad inscription indicates that along with the eastern chiefdoms, Samudra Gupta annexed the vast Dravidian kingdoms in to his empire. Kalidas depict the boared of Kalinga in between southern sea shore and Mahendragiri. According to his literary description, Utkal was another territory, situated to the north of Kalinga. All were conquered by the mythical Raghu and lost their independence. Most probably, in 5th century A.D., the geographical location of Kalinga sifted to the South, ruled over by the Telugus and Srikalukulam became its political centre. Hsiuen-tsang listed Wu-t’u (Udra/Utkala near eastern sea), Kung-yu-t’o (Kangoda around Chilika), Ka-leng-ka (Kalinga - south Ganjam) as some of the small provinces in the eastern part of present day Odisha. For the first time, epigraphic records of Chodagangadeva of early twelfth century; we find the extension of his empire from Ganga to Godavari, but the empire was rarely depicted as Kalinga. Furthermore, the Gangas were of Dravida origin, ruling over southern Kalinga in different phases roughly from 5th century A.D.


Kalinga in Ancient Literature: Derogation and Dignity
Account on Kalinga rarely appears in the earliest Brahmanical literature. Boudhayana Dharmasutra perhaps the first text, where we find the name of Kalinga, but in a derogative sense, i.e., the land of mlechchha (impure people). In this text the Brahmanas and Aryas are advised not to visit the land. The particular term mlechchha or its synonym brata (degenerated people) was in use in the ancient Brahmanical standard for the (land and) people who were not coming under the norm of Brahmanical morality and legal prescription such as varnashrama dharma or, do not had any respect for the Brahmanical moral codes. The great epic Mahabharata vividly describe the regiments of mighty elephant warriors of Kalinga and praise their way of battle, nevertheless, use the term mlechchha and they are always associated with other so-called barbarian communities. During a pilgrimage when Arjuna visits to the Pracya (eastern to the Aryabrata), the Brahmans escort him up to the Borders of Kalinga, hesitate to enter the land while they permit Arjuna to wonder freely. Contradictory enough, in another pilgrimage of the Pandavas, risi Lomasa brings Yudhisthira to the northern bank of river Baitarani in Kalinga and narrates it as one of the most sacred place, the place that is beloved by the risis and constantly inhabited by the dvijas. There is nothing to take in surprise since the expansion of Aryas (people of Aryabrata), the economic and military development of Prachyas (including Kalinga) and the phase wise composition of Mahabharata all have inter-relations. (Continuining……)