#Telangana Fight for freedom

[nikesh-me]

Telangana Martyrs Day 2023: Highlights of The Proud Moment

Telangana women, in a cultural attire with Bonalu, walk by the new Telangana Secretariat after a cultural show on account of the Martyr’s Memorial Installation Event on June 23, 2023 #Snap1 : Capture from Special Drone Show, touted as one of the largest, on account of the Martyr’s Memorial Installation Event on June 23, 2023 #Snap2 : Capture from Special Drone Show, touted as one of the…

[nishugoud]

Promoting Human Rights: Why Choose WHRC?

About WHRC

The World Human Rights Council (WHRC) is a global organization dedicated to promoting and protecting human rights. Based in Hyderabad, India, WHRC works to advocate for justice, equality, and human dignity for all, regardless of gender, race, religion, or social standing. Through a commitment to educating individuals about their rights and empowering communities, WHRC actively contributes to building a more just and equitable society. FOR MORE

Contact Information:

Flat No. 201, Sai Balaji Apartments, Plot No. 53, near Bank of Baroda, Arunodaya Colony, Madhapur, Hyderabad, Telangana 500081

Tel: +918143336440 | +919989822152 | +919393640444

Facebook Page

What Are Human Rights?

Human rights are the fundamental rights and freedoms that every individual is entitled to, simply because they are human. These rights include the right to life, liberty, and security of person; freedom of expression; the right to work and education; and freedom from torture and discrimination. Human rights are universal, inalienable, and indivisible, meaning they belong to everyone equally, cannot be taken away, and are interconnected.

Key Human Rights Principles:

Equality and Non-Discrimination: Everyone is entitled to rights and freedoms without discrimination based on race, gender, religion, or other statuses.

Right to Life and Security: The right to live and be free from violence or threats.

Freedom of Speech and Expression: The right to express opinions and ideas without fear of repression.

Right to Education: Ensuring everyone has access to education.

Freedom from Torture and Slavery: Every human being must live without fear of physical harm or bondage.

Key Organizations That Uphold Human Rights

While WHRC plays a crucial role in promoting human rights, other prominent organizations also fight for this cause globally. Some of these include:

United Nations Human Rights Council (UNHRC): A global body committed to promoting and protecting human rights.

Amnesty International: A global movement dedicated to ending abuses of human rights.

Human Rights Watch (HRW): An independent organization that investigates human rights violations worldwide.

United Nations Peacekeepers (UNPKFC): WHRC collaborates with the UNPKFC in promoting global peace and human rights.

Why Choose WHRC?

Choosing WHRC means standing for equality, justice, and human dignity. The organization’s commitment to:

Advocacy and Awareness: WHRC creates awareness about fundamental human rights, teaching individuals how to protect and defend these rights in their communities.

Empowerment and Education: Through various initiatives and campaigns, WHRC equips people with knowledge about their rights and how to fight for them.

Collaborative Efforts: WHRC works alongside international organizations, including UNPKFC, to ensure that human rights are upheld globally.

By partnering with WHRC, you support a platform that believes in the universal dignity of all people. WHRC's activities include:

Hosting educational seminars on human rights.

Providing legal assistance to victims of human rights abuses.

Actively engaging in public awareness campaigns.

Gallery and Activities at WHRC

At WHRC, numerous activities help raise awareness and promote human rights advocacy:

Seminars and Conferences: Regularly held to educate and empower communities.

Workshops for Youth: Teaching the next generation the importance of human rights and how to advocate for them.

Collaborative Initiatives: Working with local and global partners to promote peace and justice worldwide.

Our gallery reflects our commitment to human rights with images showcasing our activities such as public awareness campaigns, legal assistance to marginalized communities, and collaborations with peacekeeping forces.

Report a Case

If you or someone you know has been a victim of human rights abuse, WHRC encourages you to report the case through our official communication channels. Our legal experts will work closely with you to ensure justice is served.

Contact for Reporting:

Phone: +918143336440 | +919989822152 | +919393640444

Hashtags to Follow

When promoting or discussing human rights, use relevant hashtags to help spread awareness. Some key hashtags include:

#WHRC

#HumanRights

#EqualityForAll

#JusticeForAll

#UNPKFC

#PeaceAndRights

#HumanDignity

In summary, WHRC is at the forefront of human rights advocacy, working tirelessly to create a more just and equitable world. Join us in our mission to promote peace, dignity, and human rights for all.

For more information or to get involved, visit our office in Madhapur, Hyderabad, or connect with us on social media.

[dhruvauyrvijayam]

Best Ayurvedic Hospital in Hyderabad

 Best Ayurvedic hospital in Hyderabad

Dhruv Ayur Vijayam is one of the Best Ayurvedic hospital in Hyderabad.We Provide the best treatment of ayurvedic by the expertise doctors. Providing classical and Keraleeya

It’s supported the assumption that health and upbeat rely on a fragile balance between the mind,spirit, and body. Its main goal is to market healthiness, not fight malady.however treatments is also geared  toward specific health issues.Ayurveda believes that every individual has its own distinctive body constitution just like the fingerprint. it's a mix of 3 body sorts that embody mental, physical and emotional aspects.

Kati Vasti:

  Specially ready heat medicated oil is poured over the lower back and maintained within the reservoir ready with wheat / Black gram flour dough for the specified length. 

How it Acts – it will increase metabolism, dilation, stimulation of sweat glands, 

and reduction of pain/inflammation.

Indication 

Lumbar spondylosis

sciatica

low back ache

inter vertebral disc prolapse.

disc bulge

Pizhichil

Medicated oil/milk/decoction is poured onto the body in continuous streams whereas being gently massaged, for regarding one hour. it's extraordinarily soothing and quiet. It acts as a atom scavenger, 

Shiro Dhara:

It is a procedure during which medicated luke heat oil / milk/ Butter milk area unit poured in an exceedingly continuous steam over fore head. 

How it Works – The incessant flow of fluids has proven to scale back pressure and useful in stress connected conditions.

Abhyangam (Oil massage)

If it's followed daily it makes man healthy.Just as the wheel want correct oiling to run swimmingly therefore is that the body. that once treated with abhyanga are going to be able to resolve numerous conditions.

How it acts – The meticulous application of medicated oils helps to penetrate in to Deeper tissue that helps to relax the body and provides the a lot of required defend to stop ageing.

Swedana

It is a brand-new kind of swedana treatment whereby the entire body or particular parts of the body are covered in steam to promote perspiration.

How it Works: Swedana speeds up metabolism.

Vaso Dilation - It promotes better circulation, which in turn causes cellular detoxification and speeds up recovery. Toxins are removed thanks to the stimulation of sweat glands. It lessens inflammation due to its powerful health benefits.

Pichu

The affected area is covered with a thick layer of sterile cotton pad soaked in warm medicinal oil or any other medicinal liquid media according to the disease situation.

Benefits - For some painful and degenerative illnesses, this therapy is quite beneficial.

JANUVASTI

For a predetermined amount of time, warm medicinal oil is permitted to stand on the knee in a reservoir made of dough made from wheat and Blackgram flour.

Vaso dilatation, drug absorption, circulation, removal of toxins, and a decrease in pain and inflammation are its main mechanisms of action.

Raktha Mokshana 

One of the Ayurvedic therapies, raktamokshana gets its name from the Sanskrit words for "freedom" and "blood," respectively.

In disorders brought on by blood, rakta mokshana is the process of purging the contaminated blood.

It is done either with the aid of sharp surgical tools or by parasurgical techniques, such as applying leeches.

If you Best Ayurvedic Treatment in Hyderabad,contact proficient doctors at Dhruv Ayurvijayam.For more info:-

Email:-dhruvayurvijayam@gmail.com

Phone Number:-6300055904

Address:- Plot No. 269, Radha Krishna Pride, Block - B, Kavuri Hills, Madhapur, Hyderabad - 500081, Telangana

[thecommunitymagazineofficial]

#formationday After a Great Local Freedom Fight of the Telangana People, there rose the Flag of Telangana on 02 June 2014 declaring ' Telangana ' as 29th State of ' India '. Today the Whole State celebrates ' Telangana Formation Day ' as when the Telangana state officially came into existence under the Andhra Pradesh Reorganisation Act of Parliament in 2014. Crafted by Sarath Ganesh Pilla @psarathganeshofficial (Chief Editor & Coordinator, Hyderabad) Image Courtesy by Google #telangana #formation #kcr #ktr #hyderabad #government #newstate #trs #andhrapradesh #telanganastate (at Hyderabad) https://www.instagram.com/p/CA79eC4DG3O/?igshid=og6eykhll4fj

[srinivasagenerators]

Today we are celebrating India's 75th Independence Day, freedom was earned in the hardest way possible but let's not forget to fight to protect it too. Happy Independence day everyone!

#IndependenceDayIndia2021

#Telangana #kirloskargenerators #Bapatla #Auqaculture #Vijayawada #petrolbunk #AndhraPradesh #ravulapalem #RentalGensets #KOELiGreen #KOELCare #Rajahmundry #Kakinada #Genset #visakhapatnam #ongole #Chittoor #Tirupati #Kadapa #Kurnool #Anantapur #Bhimavaram #Guntur #Nuzvid #Khammam #Builders #Flats #Nalgonda #Suryapet #Tenali #Chirala #kavali #Nellore #Eluru #Narsipatnam #Tada #Generators

[thewrosper]

States want longer lockdown, want clarity on movement of workers

West Bengal accused the Centre of sending mixed signals with the relaxation of some curbs, while Bihar, Jharkhand and Odisha, facing the prospect of hundreds of migrant labourers returning, asked it to specify guidelines in this regard. Most states on Monday indicated at the videoconference with Prime Minister Narendra Modi that they wanted the lockdown to continue in some form post-May 3, while adding that they would follow the Centre’s lead on the matter. West Bengal accused the Centre of sending mixed signals with the relaxation of some curbs, while Bihar, Jharkhand and Odisha, facing the prospect of hundreds of migrant labourers returning, asked it to specify guidelines in this regard. The PM, one Chief Minister said, did not respond to demands for an economic package. “The mood was in favour of continuing the lockdown with concessions,” Puducherry CM V Narayanasamy said, while telling The Indian Express that Modi praised Rajasthan CM Ashok Gehlot for his handling of the coronavirus issue. Again, Andhra Pradesh was among the few states to seek relaxation. Chief Minister Y S Jagan Mohan Reddy said that with 80% of the state a virus-free “green zone”, this may be considered. However, Jagan did not say if the state would lift restrictions after May 3. In a televised address later in the day, the CM said that with a vaccine not likely for a year, developing herd immunity was the only option.

 Prime Minister Narendra Modi during the interaction with Chief Ministers. (Twitter/PIB) Maharashtra, the state with the most coronavirus numbers, indicated that it could continue the lockdown. Bihar CM Nitish Kumar sought directions on the issue of its students stuck in Kota and other places, as well as on migrant labourers, while leaving a decision on extension of the lockdown to the Centre. Facing flak for not bringing back students from Kota, he said unless there was a direction from the Centre, it amounted to violation of the curbs. On whether the lockdown should go on after May 3, Nitish said, “Experts should be consulted. Bihar will abide by whatever decision the Centre takes.” It also expressed concern over people returning to the state without screening. Odisha CM Naveen Patnaik sought framing of a national SOP for movement of people stranded across the country. The state estimates that over five lakh of its workers are stranded in different parts of the country. Narayanasamy, who raised the issue of students stuck abroad, said the PM made a “passing remark” saying the migrant labour issue has to be considered, but did not offer any solution.

 Bihar, Jharkhand and Odisha, facing the prospect of hundreds of migrant labourers returning, asked it to specify guidelines in this regard. (Express File Photo) “The Chief Ministers were unanimous in telling the PM that the way in which the coronavirus cases are increasing, there should be a cautious approach and the PM has to take a call on the basis of observations by CMs. Most of the BJP-ruled CMs said the lockdown should continue and economic activity should be slowly started,” he said. Narayanasamy said he was among the CMs who sought an economic package, as well as the states’ share of GST revenues. “The PM did not respond to that directly. He praised state governments for doing a Herculean task… He praised the Rajasthan CM for his handling of the coronavirus issue,” the CM said. According to him, the PM said, “Every state has some party in power, which realises that it has a chance to take the country forward. Hamein reform bhi karna hai. Agar reform karne ki disha mein rajya initiative leta hai, aap dekhiye yeh sankat ko hum bohot bade avsar main palat sakte hain. Main Ashok Gehlotji ko badhai dunga. Unhone kai initiative liye. Unhone labour ke liye samay seema ki bi badotri ki hai. Theek hai alochana thodi hue hogi, lekin Rajasthan ne disha dikhayi hai (We have to carry out reforms. If a state takes an initiative for reform, we can turn this crisis into a big opportunity. I want to congratulate Ashok Gehlot. He has taken many initiatives. He has increased the time limit for labourers as well. There must have some criticism, but Rajasthan has shown the way).” The Prime Minister was apparently referring to the Rajasthan government’s decision to increase working time in factories from 8 hours to 12 hours. Naryanasamy also said there should no general policy regarding opening of shops with states given the freedom to decide on this. Accusing the Centre of making contradictory statements, West Bengal CM Mamata Banerjee wanted greater clarity on the Home Ministry order regarding this. “We are in favour of the lockdown. But the Centre on one hand emphasises on this, and on other hand, issues orders to open shops. If you open shops, how will you enforce the lockdown?” Banerjee said. She added that the state would plan up to May 21. “From the Prime Minister’s speech, it was clear that this will continue for long.” Fighting a surge in numbers and a high fatality rate, Gujarat CM Vijay Rupani called for a “phased” lifting of the lockdown, “citing the interests of small and medium entrepreneurs and labourers”. He said at the video-conference that most of the deaths in the state were due to co-morbidities. Having directed opening of single-unit shops except in containment zones on Saturday, Gujarat has revoked the order for Ahmedabad, Vadodara, Rajkot and Surat. Rupani said he had received representations from shopkeepers saying they preferred staying closed till May 3, while adding that the state would go by what the Centre decides. Uttar Pradesh CM Yogi Adityanath did not give any indication of the state’s plan, even as he ordered officials on Monday to create facilities to quarantine about 10-15 lakh people. Significantly, it also arranged to bring home about 10,000 students from different districts of the state stuck in Prayagraj. Jharkhand CM Hemant Soren, however, said the state was in no position to bring back its students or labourers. “We Jharkhandis are being punished for following the Central government orders… We have been saying that we want to bring (stranded students, labourers) back. But the MHA issued orders that ban inter-state travel till May 3… Other states are flouting the orders and we have been left helpless,” Soren said at a press conference. He added that the state won’t open shops as yet, but would follow the Cente’s decision on lifting the lockdown. Haryana CM Manohar Lal Khattar urged the government to remove the uncertainty around dates of competitive examinations. Punjab sought the Centre’s permission for reopening of small shops, businesses and industries in all areas except containment zones. CM Amarinder Singh also wrote a letter to Home Minister Amit Shah, as he was not among the nine CMs to speak at the video-conference, where he mentioned the state’s financial health. Kerala CM Pinarayi Vijayan said the state had told the Centre that the lockdown can continue partially till May 15, advising “a cautious approach” on lifting restrictions. “Considering the peculiar situation in Kerala, partial lockdown can be continued until May 15. The course after May 15 can be decided reviewing the then situation,” the CM said. Tamil Nadu CM K Palaniswami sought more RT-PCR kits for the state to take testing up from 10,000 a day from 7,500. Its stand on extension of the lockdown curbs, however, was unclear. Meghalaya CM Conrad Sangma said the lockdown in the state will continue post May 3 with relaxation in non-COVID-19 districts. Meghalaya has 11 active positive cases. Sangma also suggested an “Economic Task Force” including all states to suggest solutions to initiate economic activities. “There is an economic state-to-state dependence. The establishment of an economic task force will help states,” he said. Madhya Pradesh said it would wait for the Centre’s guidelines to decide its post-May 3 plan, while Telangana CM K Chandrashekar Rao said the lockdown should be extended if necessary as it was the only weapon against the virus. (with inputs from Kolkata, Ranchi, Hyderabad, Lucknow, Ahmedabad, Chandigarh, Thiruvananthapuram, Guwahati, Bhopal, Mumbai) Read the full article

[studywithds]

06-03-2020 | NewsPaper Analysis

06-03-2020 | NewPaper Analysis | StudywithDS

1. Adivasi farmers taste success with polyhouses: News:'Polyhouse farming'-an intiative in semi-arid region of Telangana-by two Adivasi farmers. Polyhouses: Modern Farming method-under controlled environment-for plant's growth. House or tent made up of 'Polyethylene' Green-house: Broader term includes polyhouses Glass/ timber/polyethylene/Etc,. Green-house Effect: Gases in earth's atmosphere traps the sun's heat- makes earth much warmer. How Green-house works? Day-time: sunlight penetrates and warms the plant. Night-time: traps the refflected heat and makes warm inside. Advantages: Crops can be grown throughout the year without depending on season. Insect, pests and diseases are less. Quality of produce is high. Fertilizer application is easy and controlled. Dis-advantages: Ensuring nutrient availability: not very less (or) not excess. Constant monitoring and soil testing necessary. 2. India among least-free democracies, says study: Freedom in the world 2020 Reports: A Leaderless struggle for Democracy Democracy and pluralism are under attack across the world. Citizens protests across the world: Bolivia, Haiti, Hongkong, India, Etc,. Global Freedom declined consecutively for 14th year. In 2019: Deterioration of political rights and civil liberties in 64 countries. Improvements in just 37 Countries. 2020 Report: Countries in to free, partly free, not free categories based on their score in political rights and civil liberties. Assessed 210 countries and territories: 84-Free; 67-partly free; 59-Not free. India in specific findings:'Free' Status India's commitment to pluralism and individual rights are under threat. India's Score is 71/100 The Freedom House report said that India showed a deteriorating trend when it came to personal autonomy Year Political Rights Civil Liberties Total Score 2017 35/40 42/60 77/100 2018 35/40 42/60 77/100 2019 35/40 40/60 75/100 2020 34/40 37/60 71/100 Top Five countries in the free category:Finland, Norway, Sweden, Netherlands, LuxembourgBottom Five countries in the free category:Botswana, Peru, India, Timor-Leste, Tunisla Reports treats 'Indian Kashmir' As a separate territory - status declined from partly free to not free. Our Neighbourhood and BRICS: Our Neighbourhood: Partly free- Pakistan, Nepal, Bhutan, Bangladesh, Srilanka; Not Free- China, Myanmar, Afghanistan BRICS: Not Free- Russia, China; Free- Brazil, South Africa Recommendations: Respect, protect and fulfill human rights Strengthen public support for democratic principles by investing in civic education. Guard against manipulation of open democracies by authoritarians. Fighting manipulation of media and social media. Preventing interferences in elections. Strngthen laws against foreign influence over Govt. officials. To defend democracies across the world Support democracy in foreign policy- democracy strengthening programmes in foreign assistance, supporting civil society and grassroot democratic movements. Form alliances with other democracies Targeted Sanctions an individuals and entities involves in human rights abuses and corruption. 3. Centre sanctions eight food processing projects for T.N: News: Inter-Ministerial Approval Committee(IMAC) Sanctioned 10 food processing projects. Under PM Kisan Sampada Yojana. 8 Projects in Tamil-Nadu. 100% FDI: Automatic route in food processing industries approval route for trading: Food products manufactured or produced in India. Pradhan Mantri Kisan Sampada Yojana: SAMPADA: Scheme for Agro-Marine Processing and Development of Agro-Processing Clusters. Implemented by Min. of Food processing Industries. Central Sector scheme Launched in 2017 for the period 2016-2020. Objectives- Supplement agriculture, modernize processing and decrease Agri-waste. Modern Infra-structure for food processing: mega food parks and individual units. Creating effective backward and forward linkages: Linking farmers, processors and market. Robust supply chain infrastructure for perishables. Imapcts: Growth of food processing sector. Better returns to farmers. Employment opportunities- rural areas. Reduces wastage of agri produce. Enhanced export of processed food. It is an Umbrella Scheme: Mega foos parks Integrated cold chain & value addition infrastructure Creation/Expansion of Food Processing & Preservation Capacities Creation of Infra-structure for Agro-processing Clusters Creation of Backward and Forward Linkages Food Safety and Quality Assurance Infra-structure(Lab and HACCP) Human Resources and Institutions 4. DDA told to form special purpose vehicle for Yamuna rejuvenation: Yamuna River: Origin:Yamunotri glacier on the Banderpunch peak in Garhwal region of Uttarakhand. Joins Ganga at allahabad(Prayagraj): As a right bank tributary - longest tributary Triveni Sangam - Kumbh Mela Festival Highly Fertile alluvial region: 'Yamuna - Ganges Doab' Tributaries: First 170KM stretch: Rishi Ganga, Hanuman Ganga, Tons(Biggest and most extensive tributary of Yamuna), Giri After 170KM, Other Tributaries: Right bank- Chambal, Sind, Betwa, Ken; Left bank- Hindon, Rind, Senga, Varuna States/UTs in which the river and Its Tributaries flow through Uttarakhand Himachal Pradesh Uttar Pradesh NCT of Delhi Haryana Rajasthan Madhya Pradesh Yamua's Catchment basin: 10.7% of total landmass of country 40.2% of the Ganga basin News: NGT directed DDA- to constitute special purpose vehicle(SPV)-for 'Rejuvenation of the Yamuna river' SPV Functions: Ecological restoration of the flood-plain zones of Yamuna Setting up of bio-diversity parks, artificial wetlands. Phytoremediation of drains at the river mouth locations. NGT- Delhi, Haryana and UP Govts: steps on sewage management, industrial pollutants and solid waste discharged into Yamuna. 5. Should the sedition law be scrapped?: Usefulness of Section 124-A: section 124-A misused by the Govt to suppress dissent. Supresses free speach and free thought of the citizens. Useful tools in the hands of the police. KedarNath Singh v/s State of Bihar(1962): Interpretation of section 124-A has to be against the state, not against the Govt. 124-A Sedition: Whoever by words, either spoken or written, or by signs, or by visible representation, or contempt, or excites or attempts to excite disaffection towards, the Government established by law in India, shall be punished with imprisonment for life, to which fine may be added, or with imprisonment which may extend to 3 years, to which fine may be added, or with fine. Explanation 1: The expression "disaffection" includes disloyalty and all feelings of enmity. Explanation 2: Comments expressing disapprobation of the measures of the Government with a view to obtaining their alteration by lawful means, without exciting or attempting to excite hatred, contempt or disaffection, do not constitute an offence under this section. Explanation 3: Comments expressing disapprobation of the administrative or other action of the Govt. without exciting or attempting to excite hatred, contempt or disaffection, do not constitute an offence under this section. Relevance of section 124-A + should this section be repealed or not? Who should repeal section 124-A Judiciary or Parliament? Relevance of section 124-A: Relic of colonial legacy. Regarding repeal of section 124-A: A1- has to be repealed: Section is administered by the police force, a burden to the judiciary A2- Need not be repealed: Judiciary must act towards protecting the fundamental rights of the citizens(Article 19 & 21) Political regime can misuse other provisions of law Judiciary should set up a search committee in every state and judge of High Court should suo motu quash the baseless sedition cases. 6. EPF interest rate lowered to 8.5%: Salaried employee is set to get 0.15% less in interest on Provident Fund deposits for 2019-2020, with the Central Board of Trustees of the Employees' Provident Fund on Thursday reducing the interest rate from 8.65% to 8.5% The "Central Board recommended crediting of 8.5% annual rate of interest on the EPF accumulations in the EPF members accounts for 2019-2020", Ministry(Labour and Employment) said. 7. SEBI app for airing investor grievance: Complaints arising out of issues that are covered under the SEBI Act, Securities Contract Regulation Act, Depositories Act and rules and regulation made thereunder and relevant provisions of Companies Act,2013 This app is a mobile version of the EBI Complaints Redress System(SCORES)launched in June 2011 and has received, on average, 40,000 complaints every year. Total 3.57 lakh complaints have been resolved using the SCORES Platform. This app has all features of SCORES, which is presently available electronically, where investors have to lodge their complaints using the internet medium. Read the full article

[drtangellasivaprasadreddy]

SnehaTVLive/MidDayPolitics/17/9/19(11.30-12PM),Topic:September,17th Telangana Vimochana-Vileena Dinam (TVVD)/Salute 🙏🏼To Sacrifices/Politics On TVVD?/T Agitation-Demand Official Celebration &While In Power-No To..?/Votes-Seats Appeasement Politics/Over Sacrifices To Fight Inhuman Crimes & Injustice!?/Parties,Freedom Fighters-Families Demand Recognition, Justice & Official Celebrations In T.!/ 2019 https://youtu.be/9I85ENm8SWA Dr Tangella Siva Prasad Reddy, Independent Journalist.9440465339. https://www.instagram.com/p/B2gdnb4l-vS/?igshid=1jmguqjswlh00

[todaybharatnews]

via Today Bharat The incident occured during the last rites of retired IAS officer Umapathy Rao, the grandfather of Upasana Konidela, Ram Charan's wife. Bees attack Upasana Konidela during the funeral of her grandfather in Telangana Popular Tollywood actor Chiranjeevi, his actor son Ram Charan, daughter-in-law Upasana Konidela and other family members were attacked by a swarm of honey bees at Domakonda in Telangana's Nizamabad district on Sunday. The incident occurred when they were at Domakonda in Telangana for the last rites of Upasana's grandfather Umapathy Rao. When the actor and other family members were coming out of the house for the funeral procession, a swarm of honeybees came and attacked them. The security personnel were seen providing cover to Chiranjeevi and his family members and trying to scare away the bees with towels. The superstar and others went back into the house to take cover. While Chiranjeevi and his family members were safe, some attendees were stung by the bees. DONTHU RAMESH @DonthuRamesh మారెడ్డి జిల్లా దోమకొండ ఘడికోట లో మాజీ ఐ ఏ ఎస్ అధికారి కామినేని వంశస్తులు ఉమాపతి రావు అంత్యక్రియలు.శ్రద్ధాంజలి ఘటించిన సినీ నటులు చిరంజీవి రామ్ చరణ్,ఉపాసన అంతిమ యాత్రలో తేనెటీగల దాడి @KChiruTweets @upasanakonidela @AlwaysRamCharan @HiHyderabad Embedded video 17 12:14 PM - May 31, 2020 Twitter Ads info and privacy See DONTHU RAMESH's other Tweets Upasana's grandfather Umapathi Rao, a retired Indian Administration Service (IAS) officer, died on May 27. He was 92. His last rites were delayed as the family was waiting for the arrival of his son from the US. Meanwhile, Upasana shared on social media that Umapathy Rao was not just a civil servant but was also an Urdu poet. "K. Umapathy Rao of The Erstwhile Samasthan of Domakonda - IAS 15th June 1928 to 27th May 2020. "He witnessed the struggle of Razakar movement, India's fight for freedom and many more historic events. An Urdu Poet known for his 'shayari' and for being the first Executive Officer of Tirumala Tirupati Devasthanams, he was a strong believer in the religion of kindness and generosity," she wrote on Instagram. "Our grandfather was a man of great principles, selflessness, generosity and sense of humour. His rich long life, achievements and many acts of kindness will be celebrated and remembered by all. Our humble request is for all of you to show your love with a smile rather than tears," she added.

[brajeshupadhyay]

Telugu Dalit literature's evolution is a living movement for an egalitarian society, nurturing dignity in resistance

In this series, The Telugu Archive founder Sai Priya Kodidala traces Telugu socio-political history through literature and art. Read more from the series here.

***

"జీవితం నాకు ఎన్నో పాఠాలు నేర్పింది. నా గురువులు ఇద్దరు- పేదరికం, కులమత భేదం. ఒకటి నాకు సహనాన్ని నేర్పితే, రెండవది నాలో ఎదిరించే శక్తిని పెంచిందే కాని బానిసగా మాత్రం మార్చలేదు. దారిద్య్రాన్ని, కులభేదాన్ని కూడా చీల్చి నేను మనిషిగా నిరూపించుకోదలచాను. వాటిపై కత్తి కట్టాను. అయితే నా కత్తి కవిత. నా కత్తికి సంఘంపై ద్వేషం లేదు. దాని విధానంపై ద్వేషం."

“Life has taught me many lessons. There were two gurus in my life: the first was poverty and the second was caste and religious discrimination. The former taught me patience in life. The latter only gave me the strength to resist but did not turn me into a slave. However, by facing both of them I tried to prove myself as a human being. I revolted with my dagger — my dagger is my poetry; it does not hate society but its social practices.”

— Gurram Jashuva in Na Katha (My Story)

Gurram Jashuva, the first modern Telugu Dalit poet, brought revolutionary changes in Telugu literature when he wrote about the oppression and discrimination faced by Dalits. His seminal work Gabbilam (The Bat) is one of the most powerful Dalit texts questioning the roots of systematic discrimination, and asserting on the Dalit conscience that black is beautiful.

In the movement for independence, untouchability and caste-based discrimination became core issues. However, the struggles of Dalits were predominantly documented by upper-castes, evoking sympathy for the cause. Whether it was ancient Shudra poets like Potluri Veerabhramam and Vemana, or other progressive writers in the pre-independence era, Dalits were written about, rather than given access to platforms where they could talk and write about their lived experiences.

So even as Jashuva became an established scholar in Telugu and Sanskrit, it was not without struggle, both within the literary sphere and in daily life. For instance, at a poetry concert in Kakinada, which witnessed the who’s who of Telugu literature on stage and in the audience, Jashuva felt humiliated by a fellow poet (Viswanatha Satyanarayana), who referred to his caste. He declared that ‘Ee jatiki ika buddhi radu ('This race will never learn')’ and walked away from the gathering.

పామునకుఁ బాలు చీమకుఁ బంచదార మేపు కొనుచున్న కర్మభూమిఁ జనించు ప్రాక్తనం బైన ధర్మదేవతకుఁ గూడ నులికిపడు జబ్బు గలదు వీఁడున్న చోట

Born in this land of Karma where snakes are offered milk and ants are fed sugar. Even the Goddess of Dharma will shiver at the presence of an untouchable.

— Gurram Jashuva in Gabbilam (The Bat)

Jashuva was highly influenced by the ongoing movements in India for freedom, social reformation, anti-colonial nationalism, and the struggles which came with World War II. He, however, strongly believed in Mahatma Gandhi’s fight to abolish untouchability. While Jashuva questioned the suppression of Dalits, his contemporary Kusuma Dharmanna, a staunch Ambedkarite and critic of Gandhi and Hinduism, gave a call for Dalit liberation. His poem ‘Maa koddi nalla doranam' ('We don’t want this Brown supremacy’) written in 1921 represents the two-fold freedom struggle led by the Dalits: one against British imperialism, and another against Brahminical hegemony. Around this time, the Dalit movement moved from being written about to being written by Dalits; from following the mainstream language, to being rooted in the language spoken by them.

Gurram Jashuva. Facebook/sunil.pillelli

Post-Independence

The evolution of Dalit literature forced a shift in the entire Telugu literary world in order to embrace its realism articulating the voices of the people. Post-Independence, a new generation of Dalit poets, artists, and intellectuals dictated the terms of Telugu literature. They brought literary art into the public sphere, aiding the socio-political movements in the regions of Andhra and Telangana, which have just started to witness a rise in the new political class leaning increasingly towards leftist politics. It mobilised the masses into a class struggle against existing feudal structures and oppressive forces. The call for the revolution ‘land to the tiller or Dunnevaadide bhoomi’ reverberated across student unions and mobilised the youth. Two major peasant uprisings, The Telangana Armed Struggle (1940s) and the Srikakulam Peasant Struggle (1960s), drew their forces largely from the Dalits. During this time, the Communist Party’s Jana Natya Mandali played a significant role in taking its messages to the masses drawing from the tradition of oral storytelling and folk art among Dalits. Theatre forms such as Burrakatha, Yakshaganam, Oggukatha and other street plays became key instruments. This gave rise to activist-singers such as Gaddar, Masterji, Goreti Venkanna, Suddala Hanumanthu, Bandi Yadgiri and Guda Venkaiah. Their songs gave an uncompromising call for a revolution and over time have found themselves in mainstream Telugu industry.

బండెనుక బండి గట్టి పదహారు బండ్లు గట్టి ఏ బండ్లే బోతవ్ కొడుకో నైజాము సర్కరోడా నాజీల మించినవురో నైజాము సర్కరోడా పోలీసు మిల్ట్రీ రెండూ బలవంతులానుకొని నువ్వు పల్లెలు దోస్తివి కొడుకో మా పల్లెలు దోస్తివి కొడుకో నైజాము సర్కరోడా

Cart after cart, sixteen carts in a row Which cart will you ride (hiding), Nizam ruler You’ve exceeded the Nazis, Nizam ruler Both the police and military, leaning on the powerful You looted the villages, you looted our homes

— Bandi Yadagiri's lines used in Maa Bhoomi (1979)

Dalit Mahasabha

The turn of events in the last two decades of the 20th century shaped a major political shift with the consolidation of the Dalit movement that was lying dormant till then.

On 17 July 1985, the village of Karamchedu woke up to a shocking massacre, when an entire Madiga settlement was attacked by a mob of Kamma men (a land-owning community closely associated with the then ruling Telugu Desam Party). In broad daylight, Kamma men armed with axes and spears chased and brutally attacked the community, killing six men and three women. While the attack is a black day in the history of Andhra Pradesh, it was neither the first nor the last attack on Dalits and minorities. Even while the wounds were fresh, distinctly similar attacks took place in Chunduru, Neerukonda, Pippara, and Timmasamudram.

These incidents brought to the fore the collective conscience of the Dalits. It also brought together two Dalit intellectuals, Kathi Padma Rao and Bojja Tarakam, who led the Dalit Mahasabha in 1987.

The first Dalit Mahasabha took place in Hyderabad under the guidance of the Dr BR Ambedkar Memorial Trust, mobilising masses to fight against caste discrimination and atrocities on Dalits. Several student organisations, literary forums and volunteer forums were constituted across the state. The advent of education facilitated the growth of Dalits and led to the consequent assertion of their identity. The upper-caste Hindus, who found it impossible to stomach these developments, have periodically subjected Dalits to an unprecedented amount of humiliation and brutal violence. The proceedings which followed the incidents also helped the Dalit realise the casteist nature of the legal machinery and the state.

Thereafter, Karamchedu and 17 July became a political and cultural symbol of revolution, along with Ambedkar, Shambuka, Ekalavya and Buddha. This also became a source of inspiration for Telugu Dalit literature, which began to take its strongest form. The movement gave birth to a new generation of Dalit writers and poets whose ideas were rooted in fight for one's self-respect. Proudly adopting BR Ambedkar's principles as their foundation, they questioned the mainstream ideologies, Brahminical hegemony, and called out the hypocrisy of the communists. This gave birth to powerful Dalit poetry anthologies such as Padunekkina Pata and Chikkanaina Pata.

నేను ఎప్పుడు పుట్టానో తెలియదు గానీ వేల ఏళ్ల క్రితం ఈ గడ్డమీదనే చంపబడ్డాను -- ఒక పెనుమంటల పెనుగులాటనై మళ్లీ మళ్లీ ఈ దేశంలోనే ప్రభవిస్తాను

I don’t know when I was born But, for sure, I was killed On this very soil Thousands of years ago. -- Becoming the fury of wildfires I will take birth again and again In this country.

— 'For a Fistful of Self-respect' by Kalekuri Prasad

Dandora as part of the communist campaign in 1955. Via Google Arts and Culture.

Rise of the intersectional Dalit conscience

“Dandora is a movement for equal identity and social justice. It believed that rights of the weakest among weak, rights of every caste whether it is minor caste or major caste, have to be protected equally. Dandora demonstrated that monopoly is the foundation of inequality and emphasized that monopoly of any form, whether it is the monopoly of Brahmin’s or monopoly of Scheduled Castes, has to be broken for realisation of equal identity and equal justice. In a plural society every caste or group has to assert itself for protection of its identity and rights.”

— Excerpt from Dandora: The Triple Identity Movement by P Mutaiah

As modern Telugu literature has evolved, writers have used the medium to assert the nuances of intersectionality, and at times conflicting or overlapping identities, such as sub-caste, gender, religion and region. The Dandora Movement launched in the 1990s by Madigas protested against unequal treatment by Malas. Similar sentiments were also raised by other sub-caste communities such as Dakkali, Relli, Jambavas, among others. Women writers such as Gogu Shyamala, Joopaka Subhadra, Jajula Gowri, and Challapalli Swaroopa Rani ensured that the voice of the Dalit woman is heard. Their work is far more distinct than that of both upper-caste women and Dalit men. As Challapalli Swaroopa Rani notes: "She (a Dalit woman) is a Dalit among Dalits", oppressed by both patriarchy and the caste system. These concerns also gave rise to nuances within the feminist movement, which was largely being led from a Savarna perspective till then.

'ఇంట్లో పురుషహంకారం చెంప ఛెళ్లుమనిపిస్తే వీధిలో కులాధిపత్యం రెండో చెంప పగలగొడుతుంది

In the home male arrogance Sets my cheek stinging While in the street caste arrogance Splits the other cheek open

— Excerpt from 'Mankena Puvvu' by Challapalli Swaroopa Rani

Even though Dalits converted to Christianity, Islam and Buddhism over generations, caste-based discrimination against them prevails. For instance, Dudekula Muslims who converted to Islam many generations ago still face caste discrimination, derived from Hinduism. Their struggles and experiences are ignored in comparison to their upper-class/caste counterparts. In a powerful poem titled 'Avval Kalma', Telugu poet Yakoob questions hierarchy and caste discrimination among Muslims, and simultaneously asserts their identity and linguistic uniqueness.

నిజానికి నవాబు, ముస్లీము, సాయిబు, తురక- ఎవరెవరు ఏ పేర్లతో పిలవబడుతున్నారో అదే వాళ్ల వర్గం - చేజారిన రాజరికం, జాగీరు, నవాబీ, పటేల్ దర్పాల్లో బతికిన వాళ్లకు కోల్పోయిన సుఖాల ఆనవాళ్లయినా మిగిలాయి రెక్కకూ డొక్కకూ బతుకు బంధిఖానా అయినవాళ్లం. ఎప్పుడూ మిగుల్చుకోవడానికి ఏమీ లేనివాళ్లం. చెప్పుకోవడానికి మాకేం మిగుల్తుంది

Infact- Nizam, Nawab, Muslim, Turaka The terms they are referred with, is their caste/ class. Among those who lost their pride of having once been rulers, jagirdars, nawabs, and patels Retained traces of those lost luxuries. We, with our existence caught between the hand and mouth, never had anything to save. What’s left for us to talk about?

— Excerpt from 'Avval Kalma' by Kavi Yakoob

The evolution of Telugu Dalit literature, along with the Dalit movement, led an ideological narrative against caste discrimination and for an egalitarian social order with focus on self-respect and dignity. As old as the spoken word, it is rich in heritage and has remained accessible to the masses. A living and breathing movement, it continues to shape itself and the larger movement at every step, creating a vibrant culture of resistance and debate.

References:

Gabbilam by Gurram Jashuva Boyi Bheemanna interview with All India Radio Oka Dashabdanni kudipivesina Dalita Kavitvam by Dr. Prasadmurti Antarani Prema by Kalekuri Prasad Sarihaddu Rekha by Kavi Yakoob Telugu Dalit Poetry Today by Thummapudi Bharathi The Oxford India Anthology of Telugu Dalit Writing by L Purushotham, Gita Ramaswamy and Gogu Shyamala

via Blogger https://ift.tt/3bzy8wj

[dailymagazinblog]

Kolkata (West Bengal) [India], Dec 11 (ANI): West Bengal Chief Minister Mamata Banerjee, while reacting to election trends, termed the assembly poll results as 'semi-final' ahead of the 2019 'final match'. In a series of tweets, she said it is the people who are always the "man of the match" in a democracy. She said, "Semifinal proves that BJP is nowhere in all the states. This is a real democratic indication of 2019 final match. Ultimately, people are always the 'man of the match' of democracy. My congrats to the winners," she said. Stating that people have voted against the BJP, the Trinamool Congress (TMC) chief asserted, "People voted against BJP. This is the people's verdict and victory of the people of this country. Victory of democracy and victory against injustice, atrocities, destruction of institutions, misuse of agencies, no work for poor people, farmers, youth, Dalits, SC, ST, OBC, minorities and general caste." The Chief Minister further said that the great institution of the country must strive to remain independent. "Let us cherish the 'idea of India' for which our freedom fighters laid down their lives. Our people and our great institutions must strive to remain "independent", in the true sense of the word," Banerjee tweeted. With an aim to defeat BJP in the general elections slated next year, Chief Minister Banerjee had recently announced to hold a mega anti-BJP rally on January 19 and claimed that several top opposition leaders from across the country have already confirmed their presence on the occasion. As per latest trends by the Election Commission of India (ECI), Congress is ahead of the BJP in Rajasthan. But there is a neck-and-neck fight in Madhya Pradesh. Meanwhile, the Mizo National Front (MNF) with leads on 17 seats, continued to surge ahead of the Congress and the BJP. In Telangana, the ruling TRS is maintaining a lead of 84 seats in an assembly strength of 119. Congress and BJP are ahead on 20 and 2 seat, respectively. (ANI)

https://www.aninews.in/news/semifinal-shows-bjp-is-nowhere-in-2019-says-mamata-banerjee201812111511180001/

[srinivasagenerators]

Today we are celebrating India's 75th Independence Day, freedom was earned in the hardest way possible but let's not forget to fight to protect it too. Happy Independence day everyone!#IndependenceDayIndia2021

#Telangana #kirloskargenerators #Bapatla #Auqaculture #Vijayawada #petrolbunk #AndhraPradesh #ravulapalem #RentalGensets #KOELiGreen #KOELCare #Rajahmundry #Kakinada #Genset #visakhapatnam #ongole #Chittoor #Tirupati #Kadapa #Kurnool #Anantapur #Bhimavaram #Guntur #Nuzvid #Khammam #Builders #Flats #Nalgonda #Suryapet #Tenali #Chirala #kavali #Nellore #Eluru #Narsipatnam #Tada #Generators

[brajeshupadhyay]

In this series, The Telugu Archive founder Sai Priya Kodidala traces Telugu socio-political history through literature and art. Read more from the series here. *** "జీవితం నాకు ఎన్నో పాఠాలు నేర్పింది. నా గురువులు ఇద్దరు- పేదరికం, కులమత భేదం. ఒకటి నాకు సహనాన్ని నేర్పితే, రెండవది నాలో ఎదిరించే శక్తిని పెంచిందే కాని బానిసగా మాత్రం మార్చలేదు. దారిద్య్రాన్ని, కులభేదాన్ని కూడా చీల్చి నేను మనిషిగా నిరూపించుకోదలచాను. వాటిపై కత్తి కట్టాను. అయితే నా కత్తి కవిత. నా కత్తికి సంఘంపై ద్వేషం లేదు. దాని విధానంపై ద్వేషం." “Life has taught me many lessons. There were two gurus in my life: the first was poverty and the second was caste and religious discrimination. The former taught me patience in life. The latter only gave me the strength to resist but did not turn me into a slave. However, by facing both of them I tried to prove myself as a human being. I revolted with my dagger — my dagger is my poetry; it does not hate society but its social practices.” — Gurram Jashuva in Na Katha (My Story) Gurram Jashuva, the first modern Telugu Dalit poet, brought revolutionary changes in Telugu literature when he wrote about the oppression and discrimination faced by Dalits. His seminal work Gabbilam (The Bat) is one of the most powerful Dalit texts questioning the roots of systematic discrimination, and asserting on the Dalit conscience that black is beautiful. In the movement for independence, untouchability and caste-based discrimination became core issues. However, the struggles of Dalits were predominantly documented by upper-castes, evoking sympathy for the cause. Whether it was ancient Shudra poets like Potluri Veerabhramam and Vemana, or other progressive writers in the pre-independence era, Dalits were written about, rather than given access to platforms where they could talk and write about their lived experiences. So even as Jashuva became an established scholar in Telugu and Sanskrit, it was not without struggle, both within the literary sphere and in daily life. For instance, at a poetry concert in Kakinada, which witnessed the who’s who of Telugu literature on stage and in the audience, Jashuva felt humiliated by a fellow poet (Viswanatha Satyanarayana), who referred to his caste. He declared that ‘Ee jatiki ika buddhi radu ('This race will never learn')’ and walked away from the gathering. పామునకుఁ బాలు చీమకుఁ బంచదార మేపు కొనుచున్న కర్మభూమిఁ జనించు ప్రాక్తనం బైన ధర్మదేవతకుఁ గూడ నులికిపడు జబ్బు గలదు వీఁడున్న చోట Born in this land of Karma where snakes are offered milk and ants are fed sugar. Even the Goddess of Dharma will shiver at the presence of an untouchable. — Gurram Jashuva in Gabbilam (The Bat) Jashuva was highly influenced by the ongoing movements in India for freedom, social reformation, anti-colonial nationalism, and the struggles which came with World War II. He, however, strongly believed in Mahatma Gandhi’s fight to abolish untouchability. While Jashuva questioned the suppression of Dalits, his contemporary Kusuma Dharmanna, a staunch Ambedkarite and critic of Gandhi and Hinduism, gave a call for Dalit liberation. His poem ‘Maa koddi nalla doranam' ('We don’t want this Brown supremacy’) written in 1921 represents the two-fold freedom struggle led by the Dalits: one against British imperialism, and another against Brahminical hegemony. Around this time, the Dalit movement moved from being written about to being written by Dalits; from following the mainstream language, to being rooted in the language spoken by them. Gurram Jashuva. Facebook/sunil.pillelli Post-Independence The evolution of Dalit literature forced a shift in the entire Telugu literary world in order to embrace its realism articulating the voices of the people. Post-Independence, a new generation of Dalit poets, artists, and intellectuals dictated the terms of Telugu literature. They brought literary art into the public sphere, aiding the socio-political movements in the regions of Andhra and Telangana, which have just started to witness a rise in the new political class leaning increasingly towards leftist politics. It mobilised the masses into a class struggle against existing feudal structures and oppressive forces. The call for the revolution ‘land to the tiller or Dunnevaadide bhoomi’ reverberated across student unions and mobilised the youth. Two major peasant uprisings, The Telangana Armed Struggle (1940s) and the Srikakulam Peasant Struggle (1960s), drew their forces largely from the Dalits. During this time, the Communist Party’s Jana Natya Mandali played a significant role in taking its messages to the masses drawing from the tradition of oral storytelling and folk art among Dalits. Theatre forms such as Burrakatha, Yakshaganam, Oggukatha and other street plays became key instruments. This gave rise to activist-singers such as Gaddar, Masterji, Goreti Venkanna, Suddala Hanumanthu, Bandi Yadgiri and Guda Venkaiah. Their songs gave an uncompromising call for a revolution and over time have found themselves in mainstream Telugu industry. బండెనుక బండి గట్టి పదహారు బండ్లు గట్టి ఏ బండ్లే బోతవ్ కొడుకో నైజాము సర్కరోడా నాజీల మించినవురో నైజాము సర్కరోడా పోలీసు మిల్ట్రీ రెండూ బలవంతులానుకొని నువ్వు పల్లెలు దోస్తివి కొడుకో మా పల్లెలు దోస్తివి కొడుకో నైజాము సర్కరోడా Cart after cart, sixteen carts in a row Which cart will you ride (hiding), Nizam ruler You’ve exceeded the Nazis, Nizam ruler Both the police and military, leaning on the powerful You looted the villages, you looted our homes — Bandi Yadagiri's lines used in Maa Bhoomi (1979) Dalit Mahasabha The turn of events in the last two decades of the 20th century shaped a major political shift with the consolidation of the Dalit movement that was lying dormant till then. On 17 July 1985, the village of Karamchedu woke up to a shocking massacre, when an entire Madiga settlement was attacked by a mob of Kamma men (a land-owning community closely associated with the then ruling Telugu Desam Party). In broad daylight, Kamma men armed with axes and spears chased and brutally attacked the community, killing six men and three women. While the attack is a black day in the history of Andhra Pradesh, it was neither the first nor the last attack on Dalits and minorities. Even while the wounds were fresh, distinctly similar attacks took place in Chunduru, Neerukonda, Pippara, and Timmasamudram. These incidents brought to the fore the collective conscience of the Dalits. It also brought together two Dalit intellectuals, Kathi Padma Rao and Bojja Tarakam, who led the Dalit Mahasabha in 1987. The first Dalit Mahasabha took place in Hyderabad under the guidance of the Dr BR Ambedkar Memorial Trust, mobilising masses to fight against caste discrimination and atrocities on Dalits. Several student organisations, literary forums and volunteer forums were constituted across the state. The advent of education facilitated the growth of Dalits and led to the consequent assertion of their identity. The upper-caste Hindus, who found it impossible to stomach these developments, have periodically subjected Dalits to an unprecedented amount of humiliation and brutal violence. The proceedings which followed the incidents also helped the Dalit realise the casteist nature of the legal machinery and the state. Thereafter, Karamchedu and 17 July became a political and cultural symbol of revolution, along with Ambedkar, Shambuka, Ekalavya and Buddha. This also became a source of inspiration for Telugu Dalit literature, which began to take its strongest form. The movement gave birth to a new generation of Dalit writers and poets whose ideas were rooted in fight for one's self-respect. Proudly adopting BR Ambedkar's principles as their foundation, they questioned the mainstream ideologies, Brahminical hegemony, and called out the hypocrisy of the communists. This gave birth to powerful Dalit poetry anthologies such as Padunekkina Pata and Chikkanaina Pata. నేను ఎప్పుడు పుట్టానో తెలియదు గానీ వేల ఏళ్ల క్రితం ఈ గడ్డమీదనే చంపబడ్డాను -- ఒక పెనుమంటల పెనుగులాటనై మళ్లీ మళ్లీ ఈ దేశంలోనే ప్రభవిస్తాను I don’t know when I was born But, for sure, I was killed On this very soil Thousands of years ago. -- Becoming the fury of wildfires I will take birth again and again In this country. — 'For a Fistful of Self-respect' by Kalekuri Prasad Dandora as part of the communist campaign in 1955. Via Google Arts and Culture. Rise of the intersectional Dalit conscience “Dandora is a movement for equal identity and social justice. It believed that rights of the weakest among weak, rights of every caste whether it is minor caste or major caste, have to be protected equally. Dandora demonstrated that monopoly is the foundation of inequality and emphasized that monopoly of any form, whether it is the monopoly of Brahmin’s or monopoly of Scheduled Castes, has to be broken for realisation of equal identity and equal justice. In a plural society every caste or group has to assert itself for protection of its identity and rights.” — Excerpt from Dandora: The Triple Identity Movement by P Mutaiah As modern Telugu literature has evolved, writers have used the medium to assert the nuances of intersectionality, and at times conflicting or overlapping identities, such as sub-caste, gender, religion and region. The Dandora Movement launched in the 1990s by Madigas protested against unequal treatment by Malas. Similar sentiments were also raised by other sub-caste communities such as Dakkali, Relli, Jambavas, among others. Women writers such as Gogu Shyamala, Joopaka Subhadra, Jajula Gowri, and Challapalli Swaroopa Rani ensured that the voice of the Dalit woman is heard. Their work is far more distinct than that of both upper-caste women and Dalit men. As Challapalli Swaroopa Rani notes: "She (a Dalit woman) is a Dalit among Dalits", oppressed by both patriarchy and the caste system. These concerns also gave rise to nuances within the feminist movement, which was largely being led from a Savarna perspective till then. 'ఇంట్లో పురుషహంకారం చెంప ఛెళ్లుమనిపిస్తే వీధిలో కులాధిపత్యం రెండో చెంప పగలగొడుతుంది In the home male arrogance Sets my cheek stinging While in the street caste arrogance Splits the other cheek open — Excerpt from 'Mankena Puvvu' by Challapalli Swaroopa Rani Even though Dalits converted to Christianity, Islam and Buddhism over generations, caste-based discrimination against them prevails. For instance, Dudekula Muslims who converted to Islam many generations ago still face caste discrimination, derived from Hinduism. Their struggles and experiences are ignored in comparison to their upper-class/caste counterparts. In a powerful poem titled 'Avval Kalma', Telugu poet Yakoob questions hierarchy and caste discrimination among Muslims, and simultaneously asserts their identity and linguistic uniqueness. నిజానికి నవాబు, ముస్లీము, సాయిబు, తురక- ఎవరెవరు ఏ పేర్లతో పిలవబడుతున్నారో అదే వాళ్ల వర్గం - చేజారిన రాజరికం, జాగీరు, నవాబీ, పటేల్ దర్పాల్లో బతికిన వాళ్లకు కోల్పోయిన సుఖాల ఆనవాళ్లయినా మిగిలాయి రెక్కకూ డొక్కకూ బతుకు బంధిఖానా అయినవాళ్లం. ఎప్పుడూ మిగుల్చుకోవడానికి ఏమీ లేనివాళ్లం. చెప్పుకోవడానికి మాకేం మిగుల్తుంది Infact- Nizam, Nawab, Muslim, Turaka The terms they are referred with, is their caste/ class. Among those who lost their pride of having once been rulers, jagirdars, nawabs, and patels Retained traces of those lost luxuries. We, with our existence caught between the hand and mouth, never had anything to save. What’s left for us to talk about? — Excerpt from 'Avval Kalma' by Kavi Yakoob The evolution of Telugu Dalit literature, along with the Dalit movement, led an ideological narrative against caste discrimination and for an egalitarian social order with focus on self-respect and dignity. As old as the spoken word, it is rich in heritage and has remained accessible to the masses. A living and breathing movement, it continues to shape itself and the larger movement at every step, creating a vibrant culture of resistance and debate. References: Gabbilam by Gurram Jashuva Boyi Bheemanna interview with All India Radio Oka Dashabdanni kudipivesina Dalita Kavitvam by Dr. Prasadmurti Antarani Prema by Kalekuri Prasad Sarihaddu Rekha by Kavi Yakoob Telugu Dalit Poetry Today by Thummapudi Bharathi The Oxford India Anthology of Telugu Dalit Writing by L Purushotham, Gita Ramaswamy and Gogu Shyamala

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