The National Seminar on Rural Society, Culture and Economy in Telangana – Historical Perspective – held at the Kakatiya University on March 14th and 15th 2020 [3]

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 [3]

The Telangana historiography: The Telangana history writers and historiographers have been trying to bring everything within the Telangana geography, history and thus, more generalization, biased interpretation and forced conclusions are thrusted on the readers. They even try to ignore the Andhra history, archaeology, epigraphy, numismatics etc., as if they are alien to them. With a single, few and stray cases, they try to generalize and declare that their finding would be applicable to the whole of Telangana. Nowadays, some sort of statistical data are used showing tables and charts. The researchers are interviewing or getting data with 10 to 100 persons, sites, villages etc., and use to form such tables and charts. With that and their prepared questionnaire, they try to interpret to come to their already decided conclusion. Thus, in such predetermined processes, they ignore the data, information and facts that are not useful for or against their conclusion. They even do not make any whisper in their papers, dissertations or books. The statistical data study in history cannot be accepted, as the data differ and all cannot be equated to form any theory to come to a conclusion.

The names of vocation, job and duties of the Mughal and Colonial periods have been made as castes: The names of vocation, job and duties of the Mughal and Colonial periods have been made as castes. Thus, names of such jobs, occupations, or works are treated as specific castes. Thus, patel, patwari, Talati, Talaiyari, Kotwal, Patnaik, Karnam, Adhikari, Maniyakarar, Shanbog, Kulkharni (official), Tashildar, Zakirdar, Gomastha (bailiff), bania (evaluator, retailer), diwani (supervisor), peyada (guard), sowcar, shroff, saraf (money lenders), Patwardhan, Deshmukh, Gurjar, Pande etc. As could be noted, the jobs wre not permanent and any other person could get such job, if he had capabilities or the ruler changed. Within 100-300 years, these groups were changed with their jobs and duties. Similarly, there were many workers – Sootar / sutar (carpenter), lohar (smith), chambar (shoe/harness-maker), koombhar (potter), nhawee / Navi / navidhan (barber), pureel (washerman), bhar (servant), bheel (watchman), koli/kolee (water-career), mang (rope-maker/servant), muhar / Ramoshi (servant), Mohammedan (butcher) etc., but, they were also changing with times and places. These are given only for illustrative purposes. Ironically, the Telangana researchers are not going deep into the Mughal and colonial documents, but, relying upon the books written recently. As the authors had a particular focus or the result, they wanted to arrive at, evidently, they have not been balanced enough to tell the facts of both sides.

Who were “Patels” in Telangana village?: Telangana researchers interpret that generally in every village patel and patwari, deshmukh occupied the next place of Doras. They argue that these posts were allotted to upper castes, as if , it were a rule, but, it was not so. The patel could belong to any caste but the patwari was invariably a Neogi Brahmin, thus, argues one researcher. Now the patwaris, Police patels were actually in charge of law and order in the village. Nizam wanted to develop this region and appointed contractors or officials like Ijaradars, banjaradars, patels and patwaris. The tax payer was called rayat, malguzar, etc. Many times, these were conferred to certain persons as title also.

Who were “Patwaris” in Telangana village?: Patwari occupied the next place of Dora. the patwari was invariably a Neogi Brahmin. They lived in comfortable bungalows in the style of the landlords served by “Jeethagallu” and “Vettollu”. These people were mischievous and dishonest. “It was generally feared that enmity with a patwari led only to the grave[1]. Now the patwaris, Police patels were actually in charge of law and order in the village. The patwari used to send “Rojnamchas” (daily activities in the village) to government officials, the dora used to take interest in them[2].In every village patwari belongs to Brahmin caste. (Neogi Brahmin). He looks after revenue records of the village. He also live like dora in a banglow and served by Jeethagallu (servants) and vettollu (Vetti labourers).

Patwari, Talati, Talaiyari etc: The Patwar system was first introduced in the Indian subcontinent, during the rule of Sher Shah Suri, and was further enhanced by Akbar. The British colonial era made minor amendments but maintained the system. Also known as Talati and his duties of a include maintaining crop and land records (record of rights) of the village, collection of tax revenue, collection of irrigation dues. The post of the Talati replaced that of the Kulkarni which no longer exists in Gujarat and Maharashtra. The duties of a talati are performed in other states of India under a different title, for example, the talati is called a Patwari in Telangana “thalaiyari” in Tamizhagam[3].

Mudhali, Mudaliar etc: Mudali is the first person of the village or headman. Mudai + ar, yar with reverence, becomes, Mudaliar / Mudaliyar. Mudaliar (alternatively spelled: Muthaliar, Muthaliyar, Mudali, Muthali or Moodley) is a title used by people belonging to various Tamil castes.Castes using the title speak Tamil as their native language. The title was mostly used among Tamils from Tamil Nadu and Sri Lanka, and was given to a high-ranking military officer. The title was primarily used by the communities like the Agamudayars, Karaiyars, Sengunthars and Vellalars. Other communities adopted it as means to present themselves as superior to the social status which they actually held. Now, Mudaliars have been dominant groups in Tamilnadu controlling political power and system.

Komati, Gomathi, Chetti, etc: The word is derived differently, because of the misunderstanding and pronunciation of the letter “ko” with “mati.” Definitely, the wealth was equated with cows = ga, go, gau, in the ancient period. Komathi, Kopathi[4] have been common names of the Vaishya names. The Komati is a trading community found primarily in southern and central India, that is currently organised as a caste. The members of the Komati caste are commonly engaged in banking, money lending and other business pursuits. The community consists of many sects who are followers of Hinduism, namely the Gaura or Gavara, the Beeri, the Thrivarnika and the Kalinga, along with the minuscule Jaina Komatis who are followers of Jainism. There is epigraphic evidence that the term Komati was in use by the 11th century CE. The Komati merchants were associated with the town of Penugonda in the West Godavari district of Andhra Pradesh. Inscriptions from the Godavari, Krishna and Guntur districts from 11th century refer to the merchants referred to as the “Lords of Penugonda”. The wealthier sections of the Komatis were addressed as Setti, Chetti or Chettiyar, all derived from the Sanskrit term Sreshthi. Their trade associations bore the name nagaram. They also participated in long-distance trade networks called pekkandru (literally “the many”). During the times of the Vijayanagara Empire, they physically relocated themselves for commercial efficiency in various parts of South India.

Kotwal, Kotval, Citwal, Kothaval etc: Kotwals also spelt as Cotwal, was a title used in medieval India for the leader of a Kot or fort. Kotwals often controlled the fort of a major town or an area of smaller towns on behalf of another ruler. It was similar in function to a British India Zaildar From Mughal times the title was given to the local ruler of a large town and the surrounding area. However, the title is also used for leaders in small villages as well. Kotwal has also been translated as Chief police officer. Major area of Chennai town was known as “Kothaval chavadi,” now disappeared [vegetable, fruits, flower markets shifted to Koyambedu market complex].

Bhudhan movement, what happened?: The Bhoodan Movement attempted to persuade wealthy landowners to voluntarily give a percentage of their land to landless people[5]. Philosophically, Bhave was influenced by Mahatma Gandhi’s Sarvodaya movement. Landless labourers were given small plots on which they were welcome to settle and grow their crops. Bhoodan Acts were passed that stated that the beneficiary had no right to sell the land or use it for non-agricultural purposes or for forestry. For example, Section 25 of the Maharashtra State Bhoodan Act states that the beneficiary (who must be landless) should only use the land for subsistence cultivation. If the “owner” failed to cultivate the land for over a year or tried to use it for non-agriculture activities, the government would have the right to confiscate it. Bhave wanted peasants to give up using bullocks, tractors or other machines for agricultural purposes. This was called rishi-kheti. He also wanted the people to give up using money in the form of kanchan-dan. He was followed by crowds nearly everywhere he went. The movement had the support of Congress. JP Narayan withdrew from active politics to join the Bhoodan movement in 1953. The Nizam of Hyderabad, HEH Mir Osman Ali Khan donated 14,000 acres of his personal land to the Bhoodan Movement

© K. V. Ramakrishna Rao

17-03-2020

[1] Reddy P.N. Telugu samethalu janajeevanam, Thirupathi Srinivas. Murali Publication, 1983.

[2] Dasharathi Rangacharya 1987. Chillardevullu, Hyderabad Vishalandra 45

[3] Inscriptions give different meaning – Talaiyāri.—(SII 1), Tamil; same as Kannaḍa Talāri; a watchman. See Talavara. Note: talaiyāri is defined in the “Indian epigraphical glossary” as it can be found on ancient inscriptions commonly written in Sanskrit, Prakrit or Dravidian languages.

[4] Gopathi Narayana Chetti Street from Panagal Park to Anna flyover in Chennai has been prominent road in Thyagaraya Chetti Nagar.

[5] https://en.wikipedia.org/wiki/Bhoodan_movement

“Social Formation and Regional Identity in Medieval Telangana”, the National Seminar held at the premises of the University campus on 24th, 25th March, 2017 (1)

“Social Formation and Regional Identity in Medieval Telangana”, the National Seminar held at the premises of the University campus on 24^th, 25^th March, 2017 (1)

Location of Kakatiya University – Courtesy – GOOGLE Map.

Location of Guest House – courtesy – Google map

Inaugural function on 24-03-2017 – dias. M.V. Ranga Rao, Dayakar, Suryanarayana, Md Siddique, Varsha, Adapa Sathyanarayana, Ravindra Reddy, Srinath [L to R]

Registrar Ranga Rao invites all – Inaugural function on 24-03-2017 – dias.

Inaugural function on 24-03-2017 – audience RHS.

Inaugural function on 24-03-2017 – audience RHS. Find the difference [I am here in this photo, but, not there in the above].

Inaugural function on 24-03-2017 – audience LHS.

Inaugural function on 24-03-2017 – audience centre.

It is so-called selfie!!

Two day National Seminar on “Social Formation and Regional Identity in Medieval Telangana”: The Department of History and Tourism Management, Kakatiya University has conducted two day National Seminar under UGC SAP DRS -11 Program on  “Social Formation and Regional Identity in Medieval Telangana” on 24^th, 25^th March, 2017 at the premises of the University campus. The science background people might be intriguing to note the expressions used SAP, DRS etc., that too, with the suffixes I, II etc. They are nothing but, SAP = Special Assistance Programme and not SAP SE or SAP [Systeme, Anwendungen, Produkte] as known[1] and DRS = Departmental Research Assistance and not anything else. Nowadays, it has become a trend to use scientific and technical expressions like social engineering, tension, stress, static, dynamic, hermetic, mobility, elevation, chemistry and so on and about which others might think in a different way. The paper presenters were selected based on the papers submitted and the papers had been of different aspects not overlapping and covering new facet of the subject matter. The delegates from various States Andhra, Karnataka, Tamilnadu, and New Delhi were accommodated in the guest house. The brochure given explained the purpose of the conference, the theme and the subject matter.

Telengana state formation and the trend of historigraphy[2]: The brochure says, “The formation of new State of Telangana on June 2^nd 2014, as the 29^th, has led to an intense debate, both among scholars and social groups, regarding its identity and distinctive socio-cultural formation[3]. The issue of Telangana has been a topic of public and intellectual debate for over six decades. The formation of new Telangana State has brought forward several issues and challenges. At the popular level, there has been a feeling that Telangana has become a melting pot and its identity has been undermined.  Thus, it became a battle ground of contending socio-political forces. Attempts are being made to assert its distinctiveness and retrieve its past[4]. Articulation of difference has led to the rediscovery of history and culture of Telangana. The distinctiveness of Deccan cultural heritage, of which Telangana has been an integral part, formed basis for the demand of separate statehood both during the Pre and Post-independence periods[5]. Therefore, it is essential to examine the historical process of the emergence of modern Telangana and its distinct developmental trajectory and socio-economic transformation over a period of time.”

The non-Brahmin Sudra elites elevated under the Kakatiyas: It continues, “The Telangana regional identity formation has been traced to the Kakatiya period, as it witnessed politico-administrative unity and emergence of a distinct socio-cultural-religious formation. The Kakatiya polity was based on the Nayankara system consisting of the non-Brahmin Sudra elites, presently known as Velamas and Reddies. Under Kakatiyas, they served as soldiers, military chiefs and enjoyed local domination. The process of regional social formation in Telangana differed from the Indo-Gangetic Varna/jati model. Unlike the Dwijas, it was the dominant social groups of Chaturdakuljas, who played a significant role in state-society interface. In the socio-economic system, agrarian castes, pastoral communities, service castes, artisans, nomadic groups, menial castes were involved in the productive activities and social wealth. During and after the Kakatiya rule, the dominant Sudra gentry, established their supremacy over the settled communities of the region and established clusters of power and hierarchy of ranks and titles. Subsequently, they formed into a ruling aristocracy of powerful chiefs, who had established their control over the region. The rise of Velama/Padmanayaka and Reddi kingdoms is a case to study.”

Formation of regional kingdoms of Telenganana[6]: It goes on to explain, “Historically the formation of regional kingdoms in medieval Telangana, viz., Rachakonda/Devarakonda was instrumental in the formation of state in locality and the constitution of hierarchy of power clusters and castes. The Golconda kingdom, under the Qutub Shahi rule pursued the process of consolidation of local gentry and ruling chiefs in pockets of their influence. Thus, regional political structure facilitated a sort of social engineering, supremacy and classification of caste groups into high and low with certain social norms, domination and subordination enforced from above. Nevertheless, in popular perception Telangana has become a symbol of people’s rebellion. Historical sources and folklore from the region contain several battles and insurgencies. The depiction of medieval rebels like Sarvai Papanna and others in medieval official chronicles as “bandits” is a clear proof. In the folklore and popular oral tradition rebels such as Sammakka/Saralamma, Papanna were celebrated as symbols of bravery and were respected as heroes and saviours of common people. It is observed that the historical process of interface between super-ordination and subordination in Telangana has not been adequately analysed by scholars.”

With Dr Sadanandam, [KVR], Dr Venkateswara Rao, DR T. Manohar and Dr Madhusudhana Rao.

The Sub-Themes of the Seminar: Besides the above, the sub-themes were also given for te benefit of the paper presenters. Although works by Cynthia Talbot, Parabrahma Sastry R.M Eaton and Philip Wagoner have outlined some aspects of the socio-political formation under the Kakatiya rule in Telangana, other aspects have also to be covered. Hence, this seminar will focus on the theme of regional social formation and its distinct characteristic features.

1. Historical Geography, Polity and Administrative System.
2. Regional Kingdoms in Medieval Telangana. Padmanayakas, Mudigonda and Vemulavada Chalukyas.
3. Religion, Bhakti Movement and Sufism
4. Social Formation and Social Structure,
5. Economic Conditions, Agriculture, Trade and Commerce.
6. Urbanisation Process
7. History of Irrigation System in Telangana Region
8. Literature, Folklore and Narratives
9. Art and Architecture

State symbols: Andhra Talli vs Telengana Talli: Though the state could declare the following four icons for the new State[7]:

• The State Bird – Palapitta (Indian Roller or Blue Jay).
• The State Animal – Jinka (Deer).
• The State Tree – Jammi Chettu (Prosopis Cineraria).

• The State Flower – Tangedu(Tanner’s Cassia),

it could not come to any consensus in the case of “Telengana Talli”[8]. The politics of “Andhra Talli” and “Telangana Talli” has been dealt with many researchers and shows only some sort of family feud in which children fighting for mother with each other[9]. Any sub-regional identity that hopes to gain strength in AP has to dismantle the idea of Telugu talli[10]. This realisation drove Telangana ideologues to invent the image of Telangana talli (mother of Telangana). Like other imagined mothers Telangana talli, constructed partly on fact and partly on myth. It has required romanticising the history of the kingdoms and kings that ruled the Telangana region, be they the Shatavahanas, Kakatiyas, Qutb Shahis, or the Nizams. There is no unanimity on how the feudal rule of the Nizams can be incorporated into constructing a regional identity. Others, especially left-oriented intellectuals such as Gaddar, prefer to invoke memories of the peasant rebellion against the Nizams to rouse the people to fight for a separate Telangana[11]. Making Telangana talli stand tall requires vilifying Telugu talli by interpreting the word “Andhra” to mean only the people of Seemandhra, and promoting the notion that Telugu is being used as a ruse by Seemandhra capitalists to fool the people of Telangana. In other words, the people have to know that the idea of unity of all Telugus is a myth invented by the Andhra people to justify their exploitation and oppression of the Telangana region (Srinivasulu 2012). Thus, it appears that no consensus has been reached in this regard[12].

Inaguration and the speeches made by the invited scholars: As usual, the inauguration was delayed for the late arrival of the VIPs and thus, the program started by 10.40 am at the Seminar Hall, Humanities Building. The dignitaries on the dais were – Dr / Prof / HOD Dayakar Rao, Suryanarayana, Dept of History, Telugu University, Visakapatnam; M. V. Ranga Rao, the registrar, Mohammed Sulaimam Siddhiqu,  VC, Osmania University; Varsha Shrirgaonkar, Prof & Head, Dept of History, SNDT Women’s University, Mumbai; Adapa Sathyanarayana Rao, Prof (Retd), Dept of History, Osmania University; T. Ravindra Reddy, Principal, University College, Kakatiya University. Interestingly, unlike other seminars / conferences, where the lamp-lighting marks the inauguration, here, that was not there. It is not known as to whether, it was purposefully avoided or made a point. As usual, the introduction of the guests, honouring them with bouquets, shawls and mementos and other routines went on. Then, each started speaking to render their eloquence delving upon the subject matter in their own way of expression and rendition. Obviously, some sort of ideology was revealed in their discourses.

11.40 – 12.00 Hrs: Prof Suryanarayana Rao in his key note address pointed out the origin of Telengana to Jains. The Jains were following the same “Varnashrama dharma” as that of Hindus, in fact, he quoted that “the Jaina Sudra was in no way better than Jaina Sudra”. Them, he delved upon the following points. The dancing girls of Telengana had right to dance in front of Lord Jagannatha in the Bogha Mantap. Then, he tried to trace the origin of the expression “Telengana” as used by Abdul Fazal, Al Beruni etc., during the medieval period. The enthno-linguistic group wanted to claim the status of “Telangana” asserting that “We are different from others”. As the people were engaged in different professions and vocations, the “Caturvarna” system was not required here and there was no “agrahara” culture here. Thus, the revival of “Ganges valley” type of Hinduism here would not come. No communal riot has been reported during the last 400 years rule. The Christian missionaries are responsible for the education and other related activities. Of there could have been conversion and people might have come from outside also. Thus, the outsiders (outside India) might constitute 5%. Here, the motto has been “intolerance to injustice”!

12.00 to 12.14 Hrs: Varsha S. Shirgaonkar, Prof & Head, History Department, SNDT women’s University, Mumbai stressed about the analyst method of historiography was required to deal with the issues connected in the context. Peshwa – II used to invite dancers from Telangana to Ganesh Cathurti festival celebrated there. She also mentioned about the decorated, designed cloth materials brought from the Telangana region. Actually, there is Perini Sivathandavam or Perini Thandavam form of dance, originated during the reign of Kakatiyas and revived in recent times in Telangana. Actually, it is a valour-type of dance, where, male dancers dance invoking Shiva before any battle. “Perini” is derived from “Prerana” = inspiration, that is, inspiration required for soldiers to fight. But, the examples given by above are about the dance by female members. This difference has to be noted.

Perini Sivathandavam / Perini Thandavam.

12.14 to 12.40 Hrs: Prof Mohammed Sulaimam Siddhique, former VC of Osmania University streesed the following points: The Muslims came to India had to be differentiated as they were Arabs, Turks, Afghan / Pathans and others. The Muslims came through north-east had been different from that of the South. The Poets of the Qutub Shah were well vered in the Vedas, Manu Smriti etc. The poets, Thoma Naidu and Malla Naidu had been the experts in Modi script. There were “moorish quarters” in the Krishnavedaraya Kingdom and there were about 68,000 Muslim soldiers in his army. It is believed that king Krishnadevaraya kept a copy of the holy Quran on a pedestal next to his throne. He probably used it as a pledge of his patron to the religion and also used it to take oath when Muslim officers are appointed. M.S. Siddhique pointed out that Veerasaiva priest used to perform the annual death rites of Adil Shah. In India, Dakhini Muslims trace their origin to Shias of Iran, whereas, Sunnis to Automan. And the Muslims of south are known as “Dakhini Muslims”, the northern ones known as “Hindustani Muslims”. After the inaugural session, the delegates had a typical “Andhra” Lunch, or “Telangana” Lunch with characteristic dishes of dhal (Pappu, Pulusu), vegetables, chutnies (colloidal mixture of vegetables and spices) and so on!

© K. V. Ramakrishna Rao

29-03-2017.

[1] SAP E, a global software company, is one of the largest vendors of ERP and other enterprise applications. The company is headquartered in Walldorf, Germany. SAP was started in 1972 by five former IBM employees in Mannheim, Germany. The original name for SAP, Systeme, Anwendungen, Produkte, is German for “Systems, Applications and Products.”

[2]  As per the Circular distributed during the Anantpur session of APHC and amended later in March 2017 by the organizers.

[3] http://www.telangana.gov.in/

[4] ‘South of North and North of South,’ Telangana State has long been a meeting place for diverse languages and cultures. It is easily the best example for India’s composite culture, pluralism and inclusiveness. Located on the uplands of Deccan plateau, Telangana is the link between the North and South of India. It is thus no surprise that the region on the whole came to be known for its Ganga-Jamuna Tehzeeb and the capital Hyderabad as a ‘miniature India!’.

http://www.telangana.gov.in/About/Language-Culture

[5] Geography, Polity and Economy of the region determined the culture of Telangana. Satavahanas, the earliest known rulers of the region sowed the seeds of independent and self-sufficient village economy, the relics of which can be felt even today. In the medieval times, the Kakatiya dynasty’s rule, between the 11th and 14th centuries with Warangal as their capital, and subsequently the Qutub Shahis and Asafjahis, who ruled the Hyderabad state defined the culture of the region.

http://www.telangana.gov.in/About/Language-Culture

[6] The history is classified into the following periods – Pre-history (Up to 1000 BCE); Pre-Satavahanas (1000 BCE – 300 BCE); Satavahanas (250 BCE – 200 CE); Post-Satavahana (200 CE – 950 CE); Kakatiyas (950 CE – 1323 CE); Post-Kakatiya Interregnum (1323 – 1496); Qutbshahis (1496 – 1687); Asaf Jahis (1724-1948); Post-independence.http://www.telangana.gov.in/About/History

[7] http://www.telangana.gov.in/About/State-Symbols

[8] Srikanth, H. Construction and consolidation of the Telangana identity. in Economic and Political Weekly , Volume. 48, Nos.45-46 (2013): pp.39-45.

[9] Patra, Parichay. Srinivas, SV Politics as Performance: A Social History of the Telugu Cinema, pp.164-165.

[10] Kumar, Ashutosh, ed. Rethinking state politics in India: Regions within regions. Routledge, 2012.

[11] Gaddar and his team have many songs eulogising the peasants and youth who participated in the peasant struggles, Naxalite movement, and the Telanga.

[12]http://s3.amazonaws.com/academia.edu.documents/33840566/Construction_and_Consolidation_of_the_Telangana_Identity.pdf?AWSAccessKeyId=AKIAIWOWYYGZ2Y53UL3A&Expires=1490536231&Signature=VQPQMITKK5bVLm6eT%2Bupv4IfI6s%3D&response-content-disposition=inline%3B%20filename%3DConstruction_and_Consolidation_of_the_Te.pdf