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Reasons why Telangana was given: Because of these organizations and objectives expressed


Prof. Tirumali 

Reasons why Telangana was given because of these organization and objectives expressed

Some organizations participated in Telangana Movement.

1. Osmania University Students JAC,  2. Kakatiya University Students' JAC,  3. Telangana Universities Students JAC, 4. All Party JAC,  5. Osmania University Teachers' JAC, 6 Telangana Private College Lecturers' JAC, 7. Government College Lecturers' JAC,  8. Telangana Government Doctors' JAC,  9. Telangana Journalists' JAC,  10. Telangana Voluntary Organisations' JAC, 11. Telangana Lawyers' JAC, 12. Telangana Farmers' Associations JAC,  13. Telangana Caste Associations (Vishwakarma, Rajaka, Gouda, Padmashali, Budaga Jangalu, and Yadava) JAC, 14. Telangana Dalit Associations JAC, 15. Telangana Tribal Associations' JAC, 16. Telangana Women's Associations JAC, 17. Telangana RTC Employees JAC, 18. Telangana Construction Workers and Masons' JAC, 19. Telangana Electronic Media Workers' JAC, 20. City Cable Operators' JAC, 21. Telangana Businessmen' s JAC, 22. Telangana Anganwadi Teachers' JAC, 23. Telangana Model Farmers' (Adarsha Rythu) JAC, 24. Telangana Toddy Tappers' JAC, 25. Muslim Forum for Telangana JAC, 26. Muslim Front for Telanagana, 27. Telangana Employees' JAC, 28. Telangana Gazetted Officers' JAC, 29. Telangana Electricity Contract Employees' JAC, 30. Telangana Rythu Bazaar JAC, 31. Telangana Sarpanches JAC, 32. Telangana MPTC Members' JAC, 33. Telangana Agricultural Workers' JAC, 34. Telangana Mass Organisations' JAC, 35. Telangana Uniformed Services JAC, 36. Telangana Social Activists JAC, 37. Secunderabad General Bazaar Merchants' JAC, 38. Telangana Revenue Employees JAC, 39. Vikalangula JAC, 40. People's Association for Construction workers JAC.

Social Groups Objectified the purpose of their participation.

A 92 year old Kurma, Chiguri Ellayya articulated the ongoing movement, “We want what is ours [Telangana]. That will solve baaraana (twelve annas).  We will have chaaraana (four annas) left to sort out after Telangana comes.
“We padmashalis are 100 households strong. Ten years ago, we had a vibrant weaving profession. We wove cotton cloth, towels, lungis. We sold the cloth in the local market and to the government and it was used to make shirts, trousers, bed-sheets. But gradually our profession became unviable as we had to compete with power-loomed cloth, which is priced less. The government doesn’t buy our cloth either. All of us stopped weaving. The weavers are now employed in kirana shops, beedi factories, hotels…This craft and knowledge will die, as we are unable to learn our livelihoods from this any longer. Our community is left behind when it comes to education and employment”. The padmashalis felt “This present government and past governments promised much, but delivered nothing. All words – No action. The situation for weavers in Andhra is different, they get some support, some loans, some programmes….” With this vision the padmashali sangham aspired:  “We brought our looms as part of our struggle for Telangana, because we believe that when Telangana comes, our vocation will gain its rightful place. We will fight for that. There is dignity in our work. When we get our Telangana; it will have programmes and schemes to sustain our occupation so that once again we can produce cloth to clothe our people”

The news paper report proceeds “Women carried bonalu in Adilabad district. Washer-men washed clothes on roads in Ramakrishnapuram. Coalmine workers have taken out half-naked procession….In Sultanpur of Karimnagar, Munnurkapus [a backward caste] held a big rally and paddy transplantation was symbolically done on road in the form of protest. In different parts of the district they prepared food and had it on the roads. Rastaroko was held in Gambiraopet, Huzurabad, Vinavanka, Sydapur and dhoom-dham was held in Penchikalpeta. In Ellendu of Khammam district, [basically tribal region] Aryavyshyas held a rally and Brahmins conducted yaznas. Adivasis conducted dances, the Bestas, fishermen taken out a rally with their nets in Kottagudem” of the same district.

“I belong to Waddera community, a nomadic community whose traditional occupation was cutting stone, and working earth work. Earlier my community got work for six months in a year, as agriculture was completely depended on open-well and tank irrigation. We could be gratefully employed in a village for up to six months in a year. Our community worked on democratic principles: men and women shared the work and earnings. The entry of bore wells changed every thing; they displaced open wells along with which we lost a traditional source of work – construction and maintaining tanks and open wells. Earth moving machinery has replaced our labour on government sites. There is no work security and no food security. Almost 80% of my community has been displaced from their professional work. At the same time, we benefited minimally from education and employment”.
The news paper report proceeds “Women carried bonalu in Adilabad district. Washer-men washed clothes on roads in Ramakrishnapuram. Coalmine workers have taken out half-naked procession….In Sultanpur of Karimnagar, Munnurkapus [a backward caste] held a big rally and paddy transplantation was symbolically done on road in the form of protest. In different parts of the district they prepared food and had it on the roads. Rastaroko was held in Gambiraopet, Huzurabad, Vinavanka, Sydapur and dhoom-dham was held in Penchikalpeta. In Ellendu of Khammam district, [basically tribal region] Aryavyshyas held a rally and Brahmins conducted yaznas. Adivasis conducted dances, the Bestas, fishermen taken out a rally with their nets in Kottagudem”  of the same district.

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