The National Seminar on Rural Society, Culture and Economy in Telangana – Historical Perspective – held at the Kakatiya University on March 14th and 15th 2020 [2]

The National Seminar on Rural Society, Culture and Economy in Telangana –  Historical Perspective – held at the Kakatiya University on March 14th and 15th 2020 [2] Keynote address by Adapa Sathyanarayana 11.07to 11.55 am: He started his presentation with “Namaskaram”! He praised Sudharshan Rao, remembered A. Bobbili and then touched upon his topic. S. Kesava Iyengar has studied the earlier Hyderabad state and brought out details of Telangana villages in his two volumes published in 1931. According to Adapa, the “Arya vartha” is different from that of the Telangana village / society / economy, because, here, there was no varna system. In “Aryavartha,” the lands were owned by the “dwijas” – Brahmins and Khatriyas, whereas, here, “Dora-Patel-Patwari-Komiti[10]” were controlling. In Telangana, no Khsatriya was there. The autonomy of Teangana villages were there and they continued up to 19th century. “Dora” as a political organization / status / excessive power / exploitation developed and was the reason for the 1915 armed struggle[11]. The 150 years “Dora” system survived as the integral institution of Telangana. The concept, “coercion and consent” worked faithfully in the Telangana “village republic”.  Islam, Sufism, Christianity have been here, but, anti-Islam was a different aspect in Telangana, because of Razak Khan atrocities. Kutub Shahis were not crusaders. The caturvarna is not here, but, “Dora-Patel-Patwari-Komuti” type system existed. V. Ramesh, Dean, Social Sciences: He had dealt with the issue in sociological angle. In fact, the sociological issues are only, now, discussed in “historical” façade. He pointed out that agricultural, industrial and IT revolutions have affected and changed society much. Murali Manohar, DDE to 12.20 pm: He responded specifically and briefed them into three points. 1.       Using the henchmen / private army to collect revenue: He pointed out that every tax-collector used henchmen to collect revenue. To establish control over the lands and land revenue, they used such power centres, and they were called as “Gadee.” 2.      Most of the rulers of Telangana had been coming from outside:  The dominant Reddy-Khamma-Velama were only ruling and collecting taxes using private armies. Thus, they had control over the economy by means of productive resources – hills, rivers, lands etc. They became “Doras” coming from outside and now the corporates have replaced them. Yet, it is well known how “Reddy families” have been controlling industries and business. Even in villages, they have control over fertilizer shops and others, keeping nearby places and making farmers to come to their places to buy.  Because of these dominance only, the Naxalite and Telengana armed struggle movements developed. 3.      Researchers and historians have to answer or find out as to “why these practices are continuing?” Indirectly, he was refuting the theory of Adapa and responding to the issues raised by him. David, Principal, Local Arts College 12.22 to 12.30 pm: As he is a science professor, he pointed out that Indian spirituality has been accommodative and hence treated everything divine. As Indians believed everything is divine, they could worship stone hills, trees, rivers, and so on as gods and goddesses. God is white in Europe, black in Africa and brown in India. Brahma is brown. Energy is there everywhere, it is there in the atom. Thus, the festivals are celebrated in all forms. “daitya-shudra” types of gods, goddesses and festivals are there to satisfy all. Therefore the SC-ST-BC-Minority unity should be preserved. Sudharshan Rao, Chief Guest 12.31 to 1.14 pm: In his presidential address, he was responding to his preceding speakers. He pointed out that 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 British method of revenue collection as continued through the Dakkani Mohammedan rulers. Vinoba Bhave’s  “Bhudhan movement” was unique, as he tried to distribute lands to landless people. But, it is not know, how the lands were distributed. Had the lands been distributed, perhaps, there would not be any people without lands.

The first technical session was held in the mini-seminar hall, as the papers were with PPT. The [paper presenters were – Linga Panduranga Reddy, Anjaiah K. V. Ramakrishna Rao and  Kishan Rao.

Capt L Panduranga Reddy (retd), presented a paper on the significance of “Fazli year” followed by the Moghuls for the purpose of revenue collection.

Prof. Srinath presented a paper in Telugu, based on a novel in Telugu. The narratives given in a novel are taken for the social divisions and struggle for interpretation.

Dr G. Anjaiah detailed about the harmony of places of worship and certain festivals celebrated in Telangana.

K. V. Ramakrishna Rao presented his paper on “Quarrying, granites and politics: Internal consumption for cultural development or export for economic exploitation?”

Prof V. Jaikishan presented a paper on wootz steel manufactured in Telangana for thousands of years.

After PPT presentation, the technical session continued at the seminar hall, where the second session was chaired by Prof Srinath and papers presented. As usual most of the papers had been of the repetitive nature, in the sense that such narratives, papers and books have already been available and the paper-readers tell nothing new.

1. Ironically, the paper-readers who talk about Muharram do not know which sect of Islam celebrate. Coming to Sufism, it is evident that they do not the fundamentals. Just by reading books or taking such narratives from others, they are reading papers and even try to conclude that such and such conclusions are applicable to entire Telangana, Telugu speaking people and even whole India.

2. Conversion to Islam – here also, the paper-readers do not the significance of caste and class as per the provisions of the constitution. Any person converting Islam, becomes a Muslim and he is strictly or supposed to follow the basic tenets of Islam without fail. However, what happens when a Hindu converts into Islam, what happens to his caste, they do not know.

3. Madigas becoming Mohammedans and becoming pir – One paper-reader claimed that the SC converting to Islam is elevated and even becomes Imam and Pir and they are respected.  When asked, in which denomination, the converted SC would get and the Jamat would issue a certificate, he could not answer.

4. I note that most of the papers on “kullayappa, kullayaswamy, topiwala sahib, turuka devadu, pir-sawmi ”etc., rely upon the local narratives and of course the book of Afsar Mohammed[12]. However, had the paper-readers read his book carefully, they would not have come to such conclusions.

5. First of all, historians cannot use the term “dalit,” like journalists or populist writers or politicians who talk on stages. I pointed out / have been pointing out for many years, as the National Commission for SC and ST long back issued instructions. Recently, the Communist government of Kerala also issued such instructions. Yet, the paper-readers use such expressions without understanding the Presidential Order, 1950 and many Supreme and High Court judgments.

© 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 countryside 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.

[12] Afsar Mohammed, The Festival of Pirs – popular Islam and Shared Devotion in South India, Oxford University Press, USA, 2016.

“Social Formation and Regional Identity in Medieval Telangana”, the National Seminar held at the premises of the University campus on 24th, 25th March, 2017 (2)

“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 (2)

Dr Suyakumar presenting his paper.

Audience view – LHS

Audience view – RHS.

The First Technical Session (24-03-2017): After lunch, the technical session started. In the session, the following papers were presented:

Sl. No	Name of the paper presenter	Name of the paper presented
1	Dr Jaikrishan	Neglected history of Metallurgy
2	Dr Surya Kumar	Contemporary history gleaned through inscriptions (Telugu)
3	G. Anjaiah	Society in the Prabandhas during the period of Qutub Shahi period.
4	Dr Kanaka Ratnam	Medieval Caste system (Telugu)
5	Sri K. V. Ramakrishna Rao, IRS	Disappearance of Cholas and appearance of Kakatiyas during 13th century in the context of Social Formation and Regional Identity.

The first paper had been much generalized manner mentioning the metallurgical advancement from IVC to the present period, covering the medieval period, giving a very few examples about the Kakatiya dynasty. He took one hour for his paper, but, most of the materials are well known taken from the works of R. Balasubramaniam, IIT, Kanpur and Dr S. Kalyana Raman[1]. The second paper presenter took two inscriptions and gave a discourse about the importance of inscriptions for interpreting history. The third one about Prabandhams, the Telugu narrative gave details about the festivals, position about the women etc. The fourth one delved upon the different castes like Gaunda, Gauda etc., during the medieval period. The last one was about the possibility of the Kakatiyas knowing the movement of the Cholas, particularly that of Rajendra who passed through Andhra, on his march to Ganges. He also pointed out as to how Kambar referred to Ganapati Rudra when he was away from the Choladesha, due to difference with him. He presented with Powerpoint giving references from the inscriptions.

K. V. Ramakrishna Rao, IRS presenting his paper on “Disappearance of Cholas and appearance of Kakatiyas during 13^th century in the context of Social Formation and Regional Identity.”

He was pointing out the possibilities of the link between the Cholas and Kakatiyas.

Inscriptions categorically say that the forefather of the Kakatiyas was Karikala Chola.

He pointed out as to how a Saivacharya was Rajaguru for the Kings of Kakatiya, Kalachuri, Chola and Malava dynasties.

The Second Technical Session (14-03-2017, after lunch): In the second technical session, the following papers were presented.

Sl. No	Name of the paper presenter	Name of the paper presented
1	Thirumali, Delhi	Historiography
2	Muva Reddy	Evolution of consciousness of Telugu Language
3		Location of nation and identity in literature
4	Sajjad Shahid	Art and Architecture of Qutib Shahi period

Thirumali explained about the historiography involved in interpreting the medieval period by the “modern period” historians. The third paper presenter delved upon the interpretation of “nation-state” with a common language or same language, but, could not touch upon the dichotomy of two states with the same language. The fourth paper was presented by Sajjad Shahid. He showed photos of the tombs of Qutub Shahi and tried to explain that they were constructed incorporating some Hindu temple motifs etc. Hindu workers were also used and they might have added such symbols as scorpion. As the “pine apple” was a divine fruit “fallen from the heaven”, it was used widely by them.

Dr Thirumali, New Delhi heading a session.

Sri Sajjad Shahid was explaining the preservation of the Golconda monuments.

About the abundant Hindu motifs, carved temple-like pillars, he was suggesting that Hindu workers might have been employed and they would have done such embellishment. However, it is intriguing as to how the workers / employees could overtake the wishes of the owner / employer.

The Third Technical Session (25-03-2017): In the third session, the following papers were read:

Sl. No	Name of the paper presenter	Name of the paper presented
1	Dr Madhusudhana Rao and K. V. Ramakrishna Rao presented by Madhusudhana Rao.	Dakhini language, Sufism and Mohammedan and Hindu Encounters during the Qutub Shahi period (1512-1687 CE)
2	Dr Venkateswara Rao	Water Management in Telangana region.
3	Dr Nageswara Rao	Kakatiyas and influence of Western chalukyas and the salient features of Kakatiya art and architecture.
4	Dr Srinivasa Rao
5	Er Madhavan	Diamonds of Golconda
6	Mr Narayana Reddy	History of Telangana Literature

The first paper was about Dakhini language evolved was exploited by the Sufis for their propagation of Sufism, Mohammedan and Hindu Encounters during the Qutub Shahi period (1512-1687 CE) and the consequences thereof. The second one was about the water Management in Telangana region.

Dr Madhusudhana Rao presenting a paper.

25-03-2017 morning first session – Audience LHS

25-03-2017 morning first session – Audience RHS

Third was about the uniqueness of the Kakatiya temple structure. Here, Sajjad Shahid started suggesting that the usage of ‘lime mortar” was introduced by the Muslims in India. For this, I pointed out that such practice was there since the Pallava period. But, he was again and again harping upon the same point. Even the Saluvakuppam temple exposed the usage in the 4^th cent. CE by the Pallavas[2].

The fourth was about the development of town, temple and tank in consequential manner.

Madhavan delved upon the diamonds of Golconda and their exports to foreign countries. He was explaining that A to Z was from India, in the sense that “adamus” was diamond and “Zero” number both were given by India. Of course, the Greeks called zero as “nullum” and not zero as he claimed.

The last paper delved upon the Telangana literature, but, the paper presenter was giving wrong information about the ancient / Sangam Tamil literature that it was developed after 7^th and 8^th century CE. It is well known that the the ancient / Sangam Tamil literature has been dated to 500 / 300 BCE and 100 CE period and accepted throughout the world by all. Therefore, making such claims is a wrong interpretation. When I pointed out, Adapa Sathyanarayana was vehemently prevented me to tell the truth. I was totally perplexed. Anyway, to glorify one thing, other cannot be demeaned, that too, forgetting the history.

The Fourth Technical Session: In this session, mostly, the young research scholars presented papers.

Valedictory function 25-03-2027, 4.26 to 6.15 pm: Prof Sayanna, Physics professor and the Vc of the University presided over.

4.26 to 4.59 pm:  Prof I. Varalakshmi (Retd), History Dept, Osmania University gave presidential address pointing out the methodology of the Marxist and nationalist historians about medieval society. She pointed out that “Telangana” was a geographical concept as revealed through the literature. As per the inscriptions, the Kakatiya influence was there upto Kanchipuram, but, “Telangana” cannot be extended upto Kanchi. Therefore, the political concept of Telangana now as separated has been completely different from that of inscriptions and the Muslim chronicles and the European writings.

5.00 – 5.22 pm: Prof Kovela Suprasanna Acharya[3], Dept of Telugu (Retd), Kakatiya University; pointed out as to how the culture was disrupted when villages were destroyed. “oru kallu” was mentioned and described by Ganga Devi in her “Madura Vijayam” after 200 years of the destruction of Kakatiya dynasty. In literature though “little tradition” and “greater tradition” were talked about and supposedly they were opposite to each other, such interpretation was not there in the Telangana context. There were celebrations like “Navaratri” with the concept of “Catru-bandana”, Panchayata sampradhaya, Trikutalaya etc., adopted and adapted by the Kakatiyas. An ordinary believer has been a simple man of God-believer with devotion. Thus, no difference was entertained in Veerasaivam. Kakatiyas were considered as “Bhumiputras”. For a contruction of a temple, hundred years would have been taken and in such a period, hundreds of families were benefited with their contribution. Thousands of workers of all categories, sculptors and others would have engaged  with all requirements and without any difference. When temple construction was stopped, people started losing their jobs. Thus, the festivals, sampradhayas and practices were changed, corrupted and lost also.

5.23 – 5.30 pm: Prof R. Soma Reddy, (Retd), Dept of History, Osmania University. He was narrating as how the name of the profession became caste names during the course of time.

5.30 – 5.40 pm: The report of Convenor, rapporteurs about the proceedings and paper presented.

5.40 – 6.oo pm: Feedback from the delegates.

6.00 – 6.30 pm: Facilitation of the guests etc.

6.30 – 6.40 pm: Rajkumar vote of thanks.

Valedictory function – view of the audience

Valedictory function – view of the audience – middle

Valedictory function – view of the audience – backside

Andhrapradesh divided into Andhra and Telangana States: In 1953, Andhra Pradesh was the first state to be separated based on linguistic criterion. Therefore, separation of Andhra Pradesh into two states was a surprise for the Telugu people living outside AP. After the proceedings, I could not understand the “politics” involved in interpreting everything that is “Telugu” in to two as “Andhra” and “Telangana”, as I have been living in Chennai, Tamilnadu, though, hailing from Andrapradesh. Of course, I knew the agitation for separate state and it was formed in 2014, but, the history rewriting, historiographical attempts and other interpretation of facts in to dichotomy, duality and  bicentric way. The writing of history makes me to recall as to how R.E. Mortimem Wheeler wrote a book “5000 years History of Pakistan”. My mother tongue is Telugu and for me, all Telugu speaking people look alike, wherever, they live on the earth.  Let them live in peace! When I start searching in Google, I get intriguing details. The DNA testing of skulls etc., made me to remember the European methodology of racial interpretation of humanity.

The study into Telangana origin begins: Six DNA samples of human skeletal remains from the Megalithic period found in excavations in Piklihal, Raichur district of Karnataka (1954), Yeleshwaram, Nalgonda district (1960) and Pedda Marur, Mahbubnagar (1978) were handed over by the Department of Archaeology and Museums to the Centre for Cellular and Molecular Biology for detailed studies and DNA analysis[4]. This is the first time that DNA studies will be conducted to ascertain the origins and other historical details of civilisation in Telangana state[5]. The objective of the study is to ascertain the ancient population and human settlements in present-day Telangana state, create an individual-wise inventory of skeletal material, and give preliminary observations of the incidence of palaeopathological lesions and anomalies, interpret results in a bio-cultural perspective, trace disease process, human details and other aspects of life in ancient times[6]. The State Archaeology department on Thursday (29-12-2016) signed MoUs with CCMB for scientific research and with Deccan College Post Graduate and Research Institute, Pune, one of the top institutions in the world for training archaeologists[7]. The MoUs were signed by tourism secretary B. Venkatesam, director of archaeology and museums N.R. Visalatchy, CCMB director Rakesh K. Mishra, Deccan College Vice-Chancellor Prof. Vasant S. Shinde, and CCMB senior principal scientist Thangaraj. “Telangana is the youngest state in the country, but has the oldest civilisation — over 10,000 years old or more. Excavations of a recent megalithic burial site in Pullurubanda in Siddipet district brought to light skeletal remains. It is absolutely necessary to trace the genetic background of the people who inhabited the region. Bone samples were sent to CCMB that will help ascertain patterns of genetic diversity in ancient human beings and connect them with the  present population structure etc. We entered into the MoU to carry out demographical and other studies of the proto historic period in Telangana,” Mr Venkatesam said[8]. Prof. Vasant Shinde said iron was developed in the country in Chittoor district of Andhra Pradesh way back in 1000 BC[9]. “Korean scientists thought they were pioneers, first to develop and later China but studies proved them wrong. We are undertaking similar studies in Telangana too which is a potential region for historical studies,” Prof. Shinde said Mr Mishra said the country, which has the oldest population in the world, now has technology to throw some light on it and reconstruct the past through DNA. The same CCMB has already carried out DNA analysis and given results to show that, “Indians are one people descended from two tribes – The findings show us that there is no need to speak separately about Aryans and Dravidians”, and therefore, it is not known as what more the Telangana wants to know about the people living there now in 21^st cent., after much miscegenation and all. Moreover, it recalls the early 19^th -20^th racial studies undertaken by the European expeerts, ethnologists and scientists, later dubbed as “pseudo science”.

Indians are one people descended from two tribes – The findings show us that there is no need to speak separately about Aryans and Dravidians[10]: A study, carried out by the Centre for Cellular and Molecular Biology (CCMB), Hyderabad, the most extensive DNA analysis of Indians till date, is overturning traditional understandings of the origins of the country’s various population groups. Undermining the impact of the Aryan invaders in shaping Indian civilisation, particularly the caste system, the study shows that the overwhelming majority of Indians are descended from two ancient populations, Ancestral South Indians (ASI) and Ancestral North Indians (ANI), who, respectively, came to the subcontinent 65,000 and 45,000 years ago. The research team analysed more than five lakh genetic markers across the genomes of 132 individuals from 25 diverse groups in 13 states covering six language families. The sample group included upper and lower castes and tribal groups.

From Trilinga, tilinga, telenga, telunga, etc,., to telangana: The attempts to interpret how the expression “Telangana” has come into existence are summarized as follows:

1. Telugudesa was called as “Trilinga” or “Tilinga”.
2. Ptolemy called “Tilingan”.
3. Vayupurana mentioned a region as “Tilingacha” along with Magathas, Madhya, Janapadas.
4. The 12^th century Kurukodu inscription mentioned “Telunga”.
5. There were three regions in between Ganges and Godavari – Uttara Kalinga, madhya Kalinga and dakshina Kalinga. The dakshina Kalinga became Tenkalinga and it changed to “Telanga”[11].
6. Agattiyam, a 5^th cent work called the lanuage as “telungam”.
7. Raja Sekhara (c.880-920 CE) used the Sanskritized form of “Trilinga” and hence called, “Trilingadhipati”.
8. Vidyanatha applied the expression “Trilingas” to all people of Andhra.
9. Amir Khusru and Abdul Fazal called this region as “Tilinga” and “Telingana”. Thus, the Muslim chronicles started using the words, tilinga, telinga anf telagana and so on.
10. The word “Telangana” was first found in an inscription found at Tellapur, Sangareddy Taluq, Medak district dated tp 1417 CE.
11. The Velicherla inscription dated to 1510 CE of Prataparudra Gajapati mentioned “telungana”.
12. The Tirumala inscription of Sri Krishnadevaraya dated to 1517 CE mentioned the expression “Telungana”

The bringing of Tamil to interpret “Ten-kalinga” has been extreme in interpretation, as other side, “orukallu” and such other names are ignored. The attempt trace the origin of word “Telengana” has been confusing as it encompasses geographical area, language speaking people and the other people who pronounced such expressions. Thus, mixing all the concepts, and bringing a interpretation that “this trilinga” is different from “thay trilinga” etc., has been confusing and incorrect. To conclude, I just add the paragraph of mine from an earlier blog in the context.

The origin of the word “Tilang / T’lang / tailanga / tilang / tenugu / tenungu / telugu” etc[12]: “It is well known that the word and expression “tilang / teleng / telengana” etc., were evolved from “Trilinga” as Andhra was known as “Trilingadesha” i.e, the land of three Lingas i.e, dominated by the Saivite part of Hindu religion[13]. Ptolemy also used the expression “trilinga” (trilingon, triglypton). Tailanga of Burma is equated with tilanga[14], capital of Arkan[15]. Of course, both the scripts of Telugu and Burmese have similarities. The Chinese records mention K’lang and T’lang referring to the regions of Kalinga and Telenga i.e, modern Orissa and Andhra. During the medieval period it was known as tilang / telangana as mentioned by the Muslim Chroniclers[16]. None can ask to why the ancient Tamils do not mention them as so, as they never called them “Dravidians” in their Sangam literature. Therefore, all words and expressions denote to the region of Andhra and Andhrapradesh only and it cannot be interpreted that it referred to “Telengana” as perceived and conceived by the paper presenters” – this was written by me in 2012 after attending the two-day national seminar on “Regional Identity and Nation Building in India (Focus on Telangana Movement)” on March 14 and 15, 2012 was organized by the Department of History and Tourism Management Kakatiya University. Now, then, on 02-06-2014, Telangana State has been formed! Let all Telugu people live happily!

© K. V. Ramakrishna Rao

29-03-2017.

[1] http://bharatkalyan97.blogspot.in/

[2]  Sathyabhama Badhreenath , Hema Achyuthan, Smriti Haricharan and K. P. Mohandas, Saluvankuppam coastal temple – excavation and application of soil micromorphology,  CURRENT SCIENCE, VOL. 100, NO. 7, 10 APRIL 2011, pp.1071-1075.

http://www.currentscience.ac.in/Volumes/100/07/1071.pdf

[3] See here for his full bio-data: http://kovelasuprasanna.blogspot.in/2007/04/hi.html

[4] Deccan Chronicle, DNA study into Telangana origin begins, Published: Dec 30, 2016, 2:37 am IST; Updated: Dec 30, 2016, 3:51 pm IST.

http://www.deccanchronicle.com/nation/current-affairs/301216/dna-study-into-ts-origin-begins.html

[5] When there have been many hypotheses and theories that  the megalith cultural men migrated from middle east to India, Indians were considered as “Aryans” and “Dravidans” and son on such type of DNA analysis is intriguing.

[6] Times of India, First quest to crack Telugu DNA mystery, Syed Akbar| TNN | Dec 30, 2016, 05.48 PM IST.

[7] http://timesofindia.indiatimes.com/city/hyderabad/-first-quest-to-crack-telugu-dna-mystery/articleshow/56256567.cms

[8] Deccan Chronicle, DNA study into Telangana origin begins, Published: Dec 30, 2016, 2:37 am IST; Updated: Dec 30, 2016, 3:51 pm IST.

[9] http://www.deccanchronicle.com/nation/current-affairs/301216/dna-study-into-ts-origin-begins.html

[10] Daily News and Analysis, Indians are one peoplke descended from two,  by K. V. Ramana, Fri.25 Sep.2009, 02.54 am, Hyderabad, DNA group.

[11] How Dakshina Kalinga was known as “Tenkalinga” so that it could again trun in to “Telangana” is not explained.

[12] https://kvramakrishnarao.wordpress.com/2012/03/18/regional-identity-and-nation-building-in-india-focus-on-telangana-movement/

[13] Robert Caldwell, A Comparative Grammar of the Dravidian or South-Indian Family of Languages, University of Madras, 1976, pp.26-30

[14] Sir Stamford Raffles observed the similarity among the “Trinity” sculptures of SEA and South India and noted that the Paramban Trinity could have been derived from Andhra. S. Raffles, History of Java,  AES, New Delhi, Vol.II, p.73.

[15] K. R. Subramanian, Buddhist Remains in Andhra and the History of Andhra between 225 and 610, AES, New Delhi, 1989, p.6, 135, 138.

[16] Shrerwani and P. C. Joshi, History of Medieval Deccan, Andhrapradesh Govt.

1976. Gopalachari, Early History of Andhra Country, University of Madras, 1976.