Early life
Gidugu Ramamurthy was born at Parvatalapeta, Srikakulam nearFight for ‘Vyavaharika Bhasha’
The language of the sasanas (inscriptions), the language loaded with Sanskrit diction of the kavyas, and the language spoken every day, were not the same. For many of the Telugu speakers themselves, kavya bhasha is mostly incomprehensible. The grandhika bhasha ("written language") then taught in schools and colleges did not promote the skills necessary either for understanding or communicating effectively in real life situations. The development of people depends on their language skills. When scholarship is limited to the creamy layers of society because of the difficulty in learning language, the rest of the society is denied access and opportunity for development. Gidugu was an eminent language visionary. As a pedagogue he was decades ahead of his time. He recognized the primacy of oracy and the efficacy of the by now accepted 'direct method' of language teaching. For teaching Telugu, he wanted the spoken language to be the medium of instruction. This engulfed him in a war with the orthodox Sanskrit-educated pundits, which sometimes turned vitriolic. Due to Gidugu's tenacity and commitment, sishta vyavaharika (standard, current, and spoken language) gained currency and acceptance. To drive home his pedagogic, literary, humanistic, and modernizing thoughts, Gidugu boldly, untiringly and persuasively used the press, publications, the public platform, social discourse, and even pamphleteering, never once losing his cool and objectivity in argument. Between 1910 and 1914 he went about talking, arguing, convincing, making rapid strides even in the face of stiff opposition. Balakavisaranyam, Gadya Chintamani, Andhra Pandita Bhishakkula Bhasha Bheshajam and Vyasavali are his efforts to convince and plead with his opponents to see reason. Ramamurthy saw in his own lifetime people seeing his point and rallying round him. Kandukuri Veeresalingam Pantulu founded Vartamana Vyavaaharikandhra Bhasha Parivartaka Samajam and as its president endorsed Gidugu's views. Andhra Sahitya Parshat, Kakinada, withdrew from the fight in 1924. In 1933, Abhinavandhra Kavi Panditasabha, under the chairmanship of Chilukuri Narayana Rao Pantulu, resolved that modern vyavaharika must be the medium of instruction. In 1936 a journal was started publishing articles in the current cultivated Telugu. In 1937, Tapi Dharma Rao started a periodical in this style. The government and the universities had to listen to reason. Today, the cultivated current Telugu (J. a. Yates's phrase) is the medium of instruction, of examination, and even thesis writing.Works
*‘Kalinga (Orissa) Charitra’ *Developed language script and prepared lexicons for the ‘ Savara’ people (Munda tribe) *Sora-English Dictionary *Savara PataluHonors
*The British Government conferred on him the title of Rao SahebEncyclopaedia of Indian Literature: Sasay to ZorgotResearch on Gidugu's Work
A number of scholars, linguists, and teachers have discussed Gidugu's work and written about his achievement. Most important among them are *Telugu Bhasha Charitra edited by Professor Bh. Krishna Murty *Vyavaharika Bhasha Vikasam by Dr. Boodaraju Radhakrishna *Maroo Sari Gidugu Ramamoorty edited by Professor C. Rama Rao. *Late Burra Seshagiri Rao of Bharathi Thirtha fame, David Stampe and J. A. Yates are among many others who recorded their admiration for Gidugu's work. *Stanley Strarosta, well-known linguist and professor at the University of Hawaii, dedicated his Ph.D. thesis submitted to the University of Wisconsin to Gidugu Venkata Ramamurthy. *Gidugu Rammurthy Jeevitham Rachanalu by professor Dr. Dasarathula NarsaiahReferences
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* * * * {{DEFAULTSORT:Ramamoorty, Gidugu Venkata Telugu writers 1863 births 1940 deaths People from Uttarandhra