The National Seminar on Rural Society, Culture and Economy in Telangana – Historical Perspective – held at the Kakatiya University on March 14th and 15th 2020 [1]

The National Seminar on Rural Society, Culture and Economy in Telangana –  Historical Perspective – held at the Kakatiya University on March 14^th and 15^th 2020 [1]

From Chennai to Kajipet: On March 14^th, I had to leave Chennai for Kakatiya University to attend the National Seminar on Rural Society, Culture and Economy in Telangana –  Historical Perspective to be held on March 14^th and 15^th 2020 at the Kakatiya University, Warangal, Telangana. However, there were calls from my friends and relatives from Hyderabad and other places informing to avoid going considering the prevailing conditions of Carona virus spread. I contacted Prof K. Vijaya Babu and he informed that there was no problem at KU and Warangal. As I had already booked tickets I decided to proceed. Some of my friends, who supposed to come, backed out on one or the other personal reasons. When I reached Central, I could find that the young persons, evidently working with IT industries, were conscious of and worried about, as they have to contact with foreigners, even in day-to-day dealings and interactions at the place work. In the compartments also, they were seen covering their faces with masks of different colours, varied shapes and various sizes. Of course, I too brought consciously, the regular one. Anyway, my conscious informed me that there was no necessity to get panic.

Kazipet Railway station, KU Guest House: I reached Kajipet in time. Slowly, I came out to get an auto. I reached the Guest House of Kakatiya University by auto, it was about 5 am. None was there. I went inside, switched on lights and fan and sat down. By 5.30, I contacted Prof Vijaya Babu and he informed that one student-volunteer would come to take to a room. After some time, one student came and he took to Room no.10. I started to complete my daily routine. But, I found that there was no heater and it was taken away cutting the wires and water connection tubes. So I informed the student-volunteer that as I have nervous problem and he changed my room to 9. Evidently, he knew that heater was not there etc., but yet, he had chosen it first and then changed. I got ready and came out by 9 am.

Prof K. Vijaya Babu, convenor, 11.00 to 11.07 am: The inaugural function was held at the Senate Hall. They were waiting for the Vice-Chancellor, but, he did not come. So they decided to start the function. The seminar coordinator Prof K. Vijaya Babu explained the theme of the seminar on March 14th at the time of inauguration[1].  During the Qutub Shahi (1518-1687), the Mughal (1687-1724) and the Asaf Jahi (1724-1947) rule several administrative reforms were introduced in Telangana. The Revenue Administration was redesigned and Revenue Farming (Contract) System was introduced by the Qutb Shahi and Asaf Jahi rulers. Their Revenue Reforms resulted in the emergence of dominant Sudhra Communities like Reddies and Velamas[2] as revenue farmers. The dominant landed gentry had established their power centers in the form of ‘Ghadies’ in all the villages throughout Telangana[3]. There was a concentration of revenue, and judicial powers in the hands of these aristocratic families and they established their firm control over the people. The village officials like Patwaries and Patels used to serve the Land Lords in revenue administration, collection of taxes and maintenance of law and order in the villages. The Jagirdars as they were powerful could grab the lands by fraud from the actual cultivators. There was a concentration of land in the hands of certain caste groups like Reddy and Velama communities. These Jagirdars (Doras) also exploited the village people with an evil practice of ‘Vetti’ or forced labour[4]. These ruling families enjoyed the position and privileges as Jagirdars, Deshmukhs[5] and Deshpandias. Traditionally the artisan and service castes were bound to the landlords in terms of certain caste obligations[6]: Carpenters and Blacksmiths (Vadla / Kammari) prepared and repaired agricultural implements, the Shepherds (Gollas) used to supply sheep and goats on the festival and other ceremonial occasions; the Washer men (Chakali) worked as messengers, the Mangalis served as barbers, the Toddy tappers (Goundla) supplied toddy, the Madigas used to provide leather goods. The Malas and Madigas worked as agricultural laborers. The agricultural communities, pastoral, communities, artisans, service castes, dalits, dependent castes a the rural areas, were leading a miserable life, though they were extending their services as per their traditional occupations. These poor people without any landed properties had become either tenants at will or landless labourers. Thus, the agrarian structure of Rural Telangana was marked by extreme inequalities in ownership of land and other means of production. Change taken place[7]: It is observed that in the specific context of Telangana, the evolution of land tenure systems and agrarian relations were shaped by certain historical developments which facilitated the concentration of landed property in the hands of certain castes. Since they owned landed property they could invest their surplus income in developing commercial and industrial establishments and emerged as modern capitalist class. These families have settled in urban areas and also developed modern educational Institutions with the support of the Government to provide advanced technical education to their children. After accumulating a lot of wealth as capitalists, they entered into democratic politics and became political leaders and have been enjoying the higher positions and privileges at the state and central level. The Weaker Sections and Dalits have also joined these modern educational institutions with the support of social welfare schemes introduced by the government. These modern educated youth entered into government services as subordinate staff. Some of them emerged as intellectuals and trying to bring social change in our society during the last several decades in independent India. Fairs and Festivals[8]:  In Telangana, one can clearly witness the composite, pluralistic and inclusive culture and traditions. Be it Bathukamma, Sankranthi, Moharram, or Christmas, the region is known for secular traditions. Bathukamma is a colourful and vibrant floral festival of Telangana, celebrated by women, with flowers. The festival is the pride of Telangana’s cultural identity. Vijayadashami, also known as Dussehra. The festival symbolizes the victory of good over evil, is celebrated with traditional fervour, devotion across Telangana. Mother goddess worship is very popular in all the villages of Telangana. Bonalu is a Hindu Festival where Goddess Mahakali is worshipped. It is celebrated in Telangana state, especially in the twin cities of Hyderabad and Secunderabad. The Tribal people in Adilabad district celebrate Nagobha festival. Sammakka Saralamma Jatara is a world-renowned tribal festival celebrated at Medaram in Mulugu district. In Warangal Inavole, Kommala, Komaravelli Jataras are popular folk fairs. Seminar sub-themes[9]: The seminar brings to light the locally dominant castes and the kind of dominance they exercised over the Socio-Economic life of the people. The Rural society and Caste System in Telangana have to be analyzed from Political, Economic, Social and Cultural Perspectives. The Sub –Themes are : 1. The Geo- Historical aspects of Telangana. 2. Social Structure and Economic Conditions. nomadic groups, who were involved in the production process in 5. Dependent Castes and Folk Arts. 6. Tribes and their Culture. 7. Conditions of Weaker Sections, Dalits and Women. 8. Artisans and Handicrafts. 9. Fairs and Festivals. 10. Heritage Sites- Tourism Potential.   © K. V. Ramakrishna Rao 17-03-2020

[1] From the brochure sent by the organizers. He read from the brochure, as I could follow him carefully.

[2] : Tradition says that the velamas were in race of Khastriya, who ruled over the country to the north of Narmada river. As they vanquished by a mightier people Raja Pratapa Rudra of Kakatiya dynasty attracted by their physique and commanding features welcomed them to his Kingdom and conferred on them the command of 77 forts in his kingdom. They gradually became agriculturists and traders. In Telangana their main occupation is agriculture. Many of them held lands and worked as tenants. A few of the velamas were rich landlords and village officers.

[3] The social conditions of Jagirdari village are revealed round the Gadee in 19th, and first half of the 20th century. Gadee is the residue place of Dora, in which he lives with his family members, Adabapa and Dasis (slave girls) and their children and a large number of vetti workers and bhagelas This place is the centre of political, social and economical activities. What decision was taken in Gadee is implemented in Jagir village. These Gadees persisted in 19th century and first half of the 20th century.

[4] This system prevails in Telangana during 19 th century and first half of the 20th century. By the 18th century in deccan, political stabilisation was established by Asafjahs. They initiated various tenures to bring the land under cultivation. “Like most of the Deccan states, in Telangana too “bara balutadars” played an important role in colonising the region and setting up villages and developing agriculture”

[5] The deshmukhs in the process of becoming landlords with their own patta lands practically usurped the authority of the state and kept the whole country side in their possession to establish their Rajyam. They established their authority over government property. They established their supremacy over wastelands, government lands, trees, tanks, steams in the village. They imposed restriction on peasants and shepherds grazing their cattle and on labourers collecting firewood from such common resource lands.

[6] From the brochure sent by the organizers. He read from the brochure, as I could follow him carefully

[7] From the brochure sent by the organizers. He read from the brochure, as I could follow him carefully

[8] From the brochure sent by the organizers. He read from the brochure, as I could follow him carefully

[9] From the brochure sent by the organizers. He read from the brochure, as I could follow him carefully

[10] Komatis are an integral part of the peasant society. This is the name for Telugu traders, shopkeepers and money lenders mostly found in Telangana. They played crucial role in agricultural finance and benefitted immensely. It is considered to be a wealthy and prosperous caste. They were mainly found in their traditional occupation i.e. trade, commerce and money lending. Very few of them worked as cultivators and agricultural labourers.

[11] During late nineteenth century the deshmukhs in the process of becoming land lords usurped the authority of the state and kept the whole country side in their possession and established Dorala rajyam. In Nalgonda District the most notorious, dora families were Rapaka, Janna Reddy, Nukala, Rama Sahayam, Pingali and Lingala. The number of families increased in last quarter of nineteenth century through the matrimonial relations established with the doras and following the doras practices. New Doras converted these services castes as “Vetti workers”. Untouchables and low caste peoples were converted as “bhagela”s. As the landlords owned large land fields due to reforms of Salarjung and they were forced to cultivate commercial crops like castor and groundnut by the British. These circumstances forced the landlords to introduce vetti and bhagela system.

Indian press and Socio-cultural and Religious Transformation in Colonial Rule of 19th and 20th Centuries: A New Perspective – National Seminar held at Nagarjuna University, Ongole Campus [1]

Indian press and Socio-cultural and Religious Transformation in Colonial Rule of 19^th and 20^th Centuries: A New Perspective – National Seminar held at Nsgarjuna University, Ongole Campus [1]

Ongole Railway station – new look

Lodge -changing names

Reaching Ongole for the seminar: The National Seminar on “Indian press and Socio-cultural and Religious Transformation in Colonial Rule of 19^th and 20^th Centuries: A New Perspective” was held on September 19^th and 20^th at Acharya Nagarjuna University, Ongole Campus, Ongole, AP. I proceeded to Ongole on 18^th afternoon by Pinakini Express and my friend Sri Madhusudhana Rao was to join me at Nayudupet. But he contacted me that he would be joining me at Ongole, as he was coming by bus directly. Meanwhile, I was informed that G. J. Sudhakar retired prof was coming I the same train. So when I started searching, luckily he was standing near door in the next compartment. So we were talking and reached Ongole, bt, the moment, the train reached station, there was heavy downpour. As we were asked to come to the car, we came out, but drenched. They took us to one lodge and accommodated there. Later, I came to know that it was “Royal Residency.”[1] By 8 pm, Madhusudhana Rao also reached the lodge.

Waiting for vehicle to proceed to seminar venue

Entrance to the seminar venue, ANU Ongole campus

The delegates were accommodated at “Royal Residency,” Trunk Road, near Nellore Bus stand, Ongole. All arrangements were made systematically. The research  scholars like Narendra received the invited speakers and paper presenters.  I have been visiting Ongole for the eighth time in connection with attending seminars and conferences. Every time, the city has been going on changing with multi-storied buildings, commercial complexes and flats coming up. Yet, the food served at the hotels have not been changed. As I mentioned in the earlier blogs, here, one can see varieties of side dishes – 10 curries-poriyals, 15 sambars-Kuttus, 20 pickles – sold! If you have rice cooked, you can enjoy meals with these varieties of dishes! Of course, Ongole station has also changed with the facilities of elevator and lift for  going to other platforms.

Going inside the ANU Ongole campus……

Organizers discussing………………….

Delegates taking breakfast

19-09-2018, 11.40 am – first day: The seminar was held at the auditorium situated at the second floor of the building. Here, there is no lift, in other words, the building has not changed like Ongole. Now a days, lifts can be provided with 4 to 8 lakh budget and it is not at all a big amount for Universities, as they get funds. As usual, the ritual of lamping of lamps or lighting lamps was carried on with VIPs on the stage with shoes…Perhaps only one person removed his chappals, as could be noted from the photo. This is pointed out because, nowadays, much hype is created about one standing or sitting while invocation, anthem etc., is sung. On Wednesday, the first day, the Acharya Nagarjuna University Vice-Chancellor, A Rajendra Prasad inaugurated the seminar and said that the press reflects the public and being witness for the social change[2].

Inauguration – Krishna Ranga Rao, VC, Adapa Satyanarayana and Chandrasekhar Kalkura

Adapa lamping

With shoes

11.40 am to 12.14 pm – G. Krishna Ranga Rao[3]: Krishna Rangarao Gujjari, former professor in IITTM and Indian Institute of Tourism Management, Gwalior said in his key-note address that English as lingua franca united the country and brought a long lasting influence on society, that included the Indian press.  Most of the freedom fighters had studied aboard. English and Western culture or its way of life as covered in journals, newspapers and magazines continued to influence the Indian culture to this day. Now the process had been accentuated by social media, he said. The influence of the Press appeared to have extended far beyond its literate subscribers then. Along with newspapers, library movement kindled the spirit of nationalism and political participation on a large scale. The current generation had been so influenced by the western media that they knew more about Michael Jackson than M. S. Subbulakshmi. As India has been continuous civilization, in spite of differences, a feeling is there to unite people. In 1960s, people used to listern to AIR through Radio. Then, newspapers were the source of information. Morning, one would read newspaper along with coffee. The newspapers during 1960-70 used to give much information. He said that Indian press experienced tough legislations, mostly to benefit the British and ensure Indian compliance.  He also said that the Indian press during the colonial period experienced developmental difficulties, illiteracy, colonial constraints and repression, but it also disseminated excellently the ideas of freedom and actually became a prominent tool for freedom struggle[4].

Prof Krishna Ranga Rao, key-note address

Audience Madhusudhana Rao, K. V. Ramakrishna Rao, G. Anjaiah, G.J. Sudhakar…..can be seen

12.15 to 12.32 am – Chandra Sekhara Kalkura[5]: Sri Chandra Sekhara Kalkura talking in Telugu, pointed out as to how Tanguturi Prakasam Panthulu gave away crores of worth of his  property for freedom struggle. He started “Swarajya” and other papers and cined the word “Sampathaka”. He was arrested and jailed for citicizing Tanjore Collector. Gandhiji’s contribution to press also notable, as he edited and published several newspapers in English and Gujarati. He mentioned about other Telugu newspapers brought out during the 19^th and 20^th centuries.

Audience

Audience RHS – Gangaiah, Sudharshan and others

12.33 to 1.00 pm – Adapa Satyanarayana[6]: It was the vernacular Press that fueled the freedom movement by acting as a bitter critic of British rule at the grassroots level, said A. Satyanarayana from Osmania University, Hyderabad while delivering the Keynote address[7]. The topic has been vast and complex and it has to be decolonized and deconstructed to interpret. The copies of “Shudhhi Kamudi” started by Rajaram Mohan Roy are not available. When Hindutwa forces are trying to dominate by revival, the press has to be secular, national and humane. He claimed that there was no communal hatred in the Hyderabad state for the 450 years period. He pointed out that Hyderabad dalits were exploited by the landlords and the high castes [without mentioning names]. Taking a cue from social reformers like Baghya Reddy Varma who brought out ‘Bhagyanagar’ journal and worked for emancipation of Dalits, the present set of newspapers and journals should voice the concern of the voiceless downtrodden sections of people[8]. Baghya Reddy Varma[9] argued that that there was no “Panchama varna,”and they were preferred to be called as “Adi Hindus.”

Hans India news cutting

Audience view

Audience, another view

Audience, yet another view

1.00 to 1.30 pm – A. Rajendra Prasad[10]: A Rajendra Prasad, Acharya Nagarjuna University Vice-Chancellor, said that the newspapers were helping the history and culture of the country to flourish even in the modern times. He pointed out as to how the British legacy is continued in India, even after independence. As he used to interact with the British professors, he cited an anecdote.  When a British officer asked him, “What is your opinion of the rule of the British and Britishers?,” he replied, “Though India gor freedom from the rule of the Britishers, still, she has not freed from the British rules.” That is, the British Act and Rules continue with Indians even today with some amendments. Slowly, Indian press is transformed into a condition that “Indian press is for the people, of the people and by the people.”

K.V. Ramakrishna Rao

23-09-2018

[1] Hotel Dwaraka, Poorna Residency and now Royal Residency – thus, the name has been changing with the change of ownership.

[2] THE HANS INDIA,  Two-day seminar on colonial rule concludes at Acharya Nagarjuna University in Ongole,    Sep 20,2018 , 11:27 PM IST

[3] Indian Institute of Tourism Management, Gwalior.

[4] http://www.thehansindia.com/posts/index/Andhra-Pradesh/2018-09-20/Two-day-seminar-on-colonial-rule-concludes-at-Acharya-Nagarjuna-University-in-Ongole/413145

[5] Kannada-Telugu schiolar, Social activist of Kurnool, former president of Library Association etc.

[6] Flat. 105, Anita Apartments, D.D. Colony, Po. Amberpet. Hyderabad-500 013, INDIA. Phone No. 91-40-27423019; mobile – 9573405551; adapa_satyam@yahoo.co.in cc adapas8@googlemail.com. Dr.phil (South Asian History) 1983 Department of History, South Asia Institute, Heidelberg University, Germany. M.Phil (Modern Indian History), 1979 Jawaharlal Nehru University, New Delhi. M.A (History) 1976 Department of History, Osmania University, Hyderabad, B. A (History) 1974 Osmania University, Hyderabad.

[7] The Hindu, Indian Press paved the way for Independence: expert, SPECIAL CORRESPONDENT ONGOLE, SEPTEMBER 20, 2018 00:00 IST; UPDATED: SEPTEMBER 20, 2018 04:13 IST

[8] https://www.thehindu.com/todays-paper/tp-national/tp-andhrapradesh/indian-press-paved-the-way-for-independence-expert/article24991037.ece

[9] Eventually, he established Adi Hindu (“Original Hindu”), a social organisation, to bring awareness in the dalits. He formed a group called Jagan Mitra Mandali in 1906, which involved Harijans and Malas, and started telling stories by ‘Hari Katha’ (popular folklore). In 1910, he started to educate dalit children from his own expense. In a short span of time he able to run 25 centres with 2000 students. 1911 Adi Hindu social services started and in 1912 promoted Buddhism. In 1917 in a conference at Vijayawada ‘Pratam Andhra – Adi Hindu’ meeting was held. In the same year Bhagya Reddy Vermas’s speech was very much attracted Mohandas Karamchand Gandhi’s attention at ‘Akhila Bharata Hindu’ round table conference in Calcutta. In 1919 a meeting held with Jangamulu, Dasulu, Mulnavasi, for the Adi Hindu beneficial program. The purpose of this event is to resolve the internal issues in their community.

[10] Prof. Prasad was a former Chairman of the Faculty of Law and former Principal of Andhra University’s Dr. Ambedkar College of Law. In 2013, Prof. Prasad was appointed head of the School of Corporate Law at the Indian Institute of Corporate Affairs (IICA), New Delhi, under the Ministry of Corporate Affairs. Prof. Prasad is also a Commonwealth Academic fellow and had worked in the Faculty of Law, University of Sheffield, UK.