Singidi Magazine 2012

SINGIDI (Rainbow)

2012 Ѩa+¡ ~¨ ü Ѷ≤Å_≥eÊùÜ«∂ `≥ÅOQÍ}Ï J™Èã≤ÜÕ∞+¨<£

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ÖË J=Ù\ò, _ç\˜Ñ≤ Zã‘fi.=∂~°∞u, ã¨OѶ‘∞ „QÍѶ≤H±û, ÃÇÏ· „^•ÉÏ^£. á¶È<£ : {91–93947 33506

When we decided to bring out a souvenir on behalf of our PTA (Philadelphia Telangana Association) we were wondering what would be the best suited name for it - a name that would not only represent our language, culture and spirit of Telangana but also tell the world for the first time, who we are. We found a perfect match in the word ‘Singidi’ which means rainbow in our own sweet Telangana language. Thanks to the Telangana statehood movement - one of its greatest contributions is to unearth rare gems of our culture and our very own language which were buried under the hegemony of the ‘Andhra’ language. We are now in a position to assert affirmatively that our Telangana language is the actual Telugu, unadulterated and pure in both form and content. ‘Singidi’ is one such word the movement gave to us as an invaluable gift. It not only represents the Telangana identity, but also represents the unity of our Telangana people, who like different colors merge into the wonder called rainbow. The wonder of unity, the wonder of preserving diversity and identity in unity - that is the wonder of Telangana. If one travels the 9 districts of Telangana one can easily see the amazing rainbow of culture and history of our people, so unique and beautiful.

We believe PTA is also like a rainbow emerging on the horizon of NRI Telanganites. A rainbow of colors of Telangana NRIs living in and around Philadelphia! We are all different, unique - yet so much identified with Telangana. We form a new rainbow on the blue skies of Philadelphia where the wind and rain from our land of Telangana is touching our heart and souls every moment. The Telangana statehood movement has brought us even closer and has nurtured this thought of identity and unity deep into us. We believe that this occasion gives us an opportunity to dedicate to the cause once again and affirm our determination to achieve the best for our mother Telangana back home. We aspire for not only a separate state but a better, developed and poverty free state of Telangana. We sincerely hope that through this souvenir ‘Singidi’, we will be able to present the colors of our dream - our dream for a democratic Telangana state flourishing with the aspirations of the people freed from the shackles of oppression!

Jai Telangana!

Address :

Mujeebur Rehman Ravi Mayreddy Philadelphia Telangana Association

Jai Jai Telangana!!

- Editorial Board

Mujeebur Rehman Ravi Mayreddy (Philadelphia Telangana Association)

INDEX •

Prof. Kodandaram Convener, Telangana Political Joint Action Committee

• • • • • • • • • • • • • • • • • • • • • •

4

yk [Ü«∞â◊OHõ~ü ™ê~°∞ÃÑ· ~åã≤# '"˘_»=x =ÚK«Û@— ѨÙã¨ÎHõOÖ’ F Hõ=∞‡ PTA ZO^Œ∞‰õΩ ?

U"≥∞ÿ`«=Ù #∞=Ùfi <å‰õΩ – Éèí~°`ü Z_»‡ `≥ÅOQÍ} K«i„`« XHõ ã¨∂ÊùiÎ – _®II ã¨∞OH˜Ô~_ç¤ <å~åÜ«∞} Ô~_ç¤ "å<˘ã¨Î^Œ – <å~åÜ«∞} ™êfiq∞

5 6 7 8 15

Telangana Movement – Need For A New Paradigm - Tadakamalla Vivek

16

<åH˜+¨ìO ÖËHõáÈ~Ú<å ##∞fl K«OÑ≤OKå~°∞.... á⁄\˜ìN~å=ÚÅ∞–Nx"åãπÔ~_ç¤ H˘OѨe¡

18

Telangana and What India’s Founding Fathers Said About Creating New States? - P. Subhash Chandar Reddy, Ph.D.

20

Welcome To College - Chitra Mosarla

24

L^Œº=∂xH˜ <Õ#∞ Ãã·`«O... – Nx"åãπ Ô~_ç¤ H˘OѨe¡ WQÆ∞~°O – <å~åÜ«∞}™êfiq∞

25 26

How I Became A Stronger and Better Person- Shashidhar Masireddy

27

qâ◊fi `≥ÅOQÍ} g~°∞ʼnõΩ – Z<£P~üS Ü≥∂^èŒ∞ʼnõΩ n"≥# – ZÖò.Z. ã¨OQÆ"Õ∞â◊fi~° ~å=Ù

28

Origins of Telangana Movement in North America: A Chicago Perspective - Srini Palthepu

29

"≥¸@ áê@ – HÀ^•i Nx"åãπ

32

Bathukamma: Symbol of Telangana Cultural Pride- Sujatha Surepally

35

Abbapoor Eye Camp 2009 - Bharani Puskur

37

Why Bathukamma is Meaningful to me? - Jamuna Puskur

38

Memories of Jayashankar Sir and Initiation of Telangana Awarness / TDF Formation in the West - Sudhir Kodati

40

2012 Philadelphia Telangana Night Organizing Committee

43

Rural Library Foundation (RLF) On Starting And Supporting A Library In Your Village

44

Philadelphia Telangana Community Activity Photos

47

D Ѩ„uHõ „á⁄. [Ü«∞â◊OHõ~ü QÍiH˜ JOH˜`«O

E<£, 2012

3

Jai Telangana !

Jai Jai Telangana !!

Prof. Kodandaram Convener, Telangana Joint Action Committee

It gives me great joy and pleasure to know that Phialdelphia Telangana Association (PTA) is bringing out a Telangana magazine named “Singidi” on the occasion of the First Telangana Night in Philadelphia to be held on June 9, 2012. I am sure this will help a long way in asserting and reinforcing the Telangana’s linguistic and cultural identity in the United States. At this critical juncture, there is a need to galvanize the Telanganites every where in every possible manner and use all avenues to highlight the Telangana issue and I am happy to learn that Philadelphia Telangana community has been contributing towards this goal with its activities.

I take this opportunity to congratulate the PTA Team for bringing out this magazine and wish them all the best in their future endeavors.

Jai Telangana !

Jai Jai Telangana !!

Prof. Kodandaram Convener, Telangana Joint Action Committee

2012

4

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2012

5

PTA

ZO^ΰ䛽 ?

Éè Ï ~° f Ü« ∞ 㨠O 㨠¯ $uÖ’ XHõ PÖ’K«#ʼnõΩ, J=ã¨~åʼnõΩ J#∞ =∞Oz =∂@ LOk. J^Õ=∞O>Ë QÆ∞}OQÍ Cultural Organization, So''㨈~fi[<À ã¨∞d<ÀÉèí=O`«∞—— J^Õ cial organizations, Temple ÖÏO\˜q `≥Å∞QÆ∞Ö’ ''„Ѩ[ÅO^Œ~°∞ K«Å¡QÍ U~åÊ@∞ KÕã∞¨ ‰õΩx, a full-circle, wellLO_®e—— JO\ÏO. D 'K«ÅQ¡ Í— J<Õ rounded, India Ö’ =∂ki Life repѨ^OŒ K«∂™ê~å ! J^Õ =∞# J"≥∞iHÍ licate KÕã¨∞‰õΩ<Õ „Ѩܫ∞`«flO KÕã¨∞Î "Cool, Cooldudo, Cool man" <åflO. JÖÏO\˜ „Ѩܫ∞`«fl"Õ∞ PhilaJO\ÏO. ^•x J~°÷O ‰õÄ_® J^Õ ! delphia Telangana Association So, Éè Ï = =ºH© Î H õ ~ ° } Ö’ =∞#O (PTA) Pq~åƒù=O. J"≥∞iHÍ HõO>Ë KåÖÏ =ÚO^Œ∞<åfl `≥ÅOQÍ} ~åR L^Œº=∞O D<å =∞#fl =∂@. _»∞ PO„^茄Ѩ^ÕâòÖ’ F =ÚYº"≥∞ÿ# D ''„Ѩ[ÅO`å / =∞#∞+¨µÅO`å ~å[H© Ü « ∞ JOâ◊ O . `≥ Å OQÍ}Ï K«Å¡QÍ LO_®e—— J<Õ PHÍOHõ∆ „Ѩ[ÅO`å D L^Œº=∞O "≥#Hõ ™ê~°fi[h#=Ú, qâ◊fi[h#=Ú. Wk L<åfl~°∞. QÆ`« Ѩ^Õà◊§ ÃÑ·QÍ WHõ¯_» Universal fact, it is Universal desire J"≥ ∞ iHÍÖ’ ‰õ Ä _® D L^Œ º =∞ "Õ^•Å∞, LѨx+¨`∞« ÅÎ ∞, ÉèÏ~°`« ~å=∂ "åºÑ≤ Î Ã Ñ· J<Õ H õ HÍ~° º „Hõ = ∂Å∞ Ü«∞}, ÉèÏQÆ=`«O "≥Ú`«ÎO ÉèÏ~°fÜ«∞ [iQÍ~Ú. Hõ#∞Hõ PTA ^•fi~å H˘`«QÎ Í ã¨O㨯 $u ™ê~åOâ◊O Wk. KÕÜ«∂eûO^Õ ÖË^Œ∞. ''㨈~fi[<À ã¨∞d<ÀÉèí=O`«∞—— =∞i, PTA ÅH∆ͺÖËq∞\˜? g∞~°∂, <Õ#∞, =∞#O JO^Œ~°O – `≥ÅOQÍ}Ï ÉèÏ+¨, ã¨O㨯 $u, U „áêO`«O "å~°"≥∞ÿ<å WHõ¯_» Phila- r=# q^è•#O =∞# r=# ã¨~°oÖ’ delphia Ö’, J"≥∞iHÍÖ’ =∞#O XHõ Pq+¨¯iOK«∞HÀ=_»O. Community. =∞#O^Œ~O ° ¿ãflÇϨ OQÍ, – `≥ÅOQÍ}Ï ÉèÏ+¨, ã¨O㨯 $`«, Pf‡Ü«∞OQÍ LO_®Åx D "ÕkHõ r=# q^è•<åÅ qt+¨ª`«#∞ ÉèÏq ^•fi~å Philadelphia Telangana As- `«~åÅ "åiH˜ `≥eÜ«∞*ËÜ«∞_»O. sociation (PTA) #∞O_ç "Õ∞O HÀ~°∞ – `≥ÅOQÍ}Ï Ñ¨Öˇ¡Å#∞ ~°H˜∆OK«∞ `«∞<åflO. HÀ=_»O. Jaè=$kú HÍ~°º„Hõ=∂Å J"≥∞iHÍÖ’ Indian Community ^•fi~å Ü«¸`üx ZOѨ=~ü KÕÜ∞« _»O. ÃÑiˆQ H˘nÌ ™ê=∂lHõ J=ã¨~åÅ∞ ÃÑ~°∞QÆ∞`«∞<åfl~Ú. `«^•fi~å J<ÕHõ – „ѨuÉèíQÆÅ ¿Ñ^Œ q^•º~°∞÷ʼnõΩ ã¨Ç¨ ã¨Oã¨Å÷ #∞ =∞#O U~åÊ@∞ KÕã∞¨ H˘x, Ü«∞O JOkOK«_»O. "å\˜ ^•fi~å =∞# PHÍOHõ∆ʼnõΩ,

2012

– ~°q "Õ∞Ô~_ç¤ – q∞QÆ`å Jxfl „áêO`åÅ q∞„`«∞Å`À ¿ãflÇϨ OQÍ, XHõ Hõ=¸ºx\˜QÍ rqO K«_»O. – `≥ÅOQÍ}Ï ~åR ™ê^èŒ#‰õΩ P `«~∞° "å`« `≥ÅOQÍ}Ï ~åR Jaè=$kúH˜ Hõ$+≤ KÕÜ«∞_»O. – `≥ÅOQÍ} HõàÏHÍ~°∞Å∞, "Õ∞^è• =ÙÅ∞, ~å[H©Ü«∞ "Õ`«ÎÅ`À ã¨ÉèíÅ∞, L`«û"åÅ∞, K«~°ÛÅ∞ ÖÏO\˜ HÍ~°º „Hõ=∂Å∞ x~°fiÇ≤ÏOK«_»O. PTA =∞#O^Œi "ÕkHõ Wk =∞# Community dias !

=∞#O^Œ~°O =∞# Ñ≤Å¡Å Éèíq+¨º `«∞ÎÔH· HõÅÅ∞ HõO\ÏO, „Ѩܫ∞ufl™êÎO. K«^∞Œ =Ù`À áê@∞ "åà◊√§ =∞# ã¨O㨯 $ u, =∞# ™ê=∂lHõ =¸ÖÏÅ∞ (Family roots) `≥Å∞ã¨∞ HÀ"åÅ#∞‰õΩO\ÏO. "å~°∞ =¸ºlH±, _®<£û, „_®=∂, K«~°ÛÅ∞ HÍOÑ≤>Ë+¨<£ ÖÏO\˜ J<ÕHõ ~°OQÍÅÖ’ „áêg}ºO ã¨OáêkO KåÅx HÀ~°∞‰õΩO\ÏO. =∞#O PTA "ÕkHõQÍ D HÍ~°º„Hõ=∂Å∞ ~°∂á⁄O kOK«∞H˘x =∞# Ñ≤Å¡Å |OQÍ~°∞ Éèqí +¨º`«∞‰Î Ωõ ѨÙ<å^Œ∞Å∞ "Õ^•ÌO. PTA HÍ~°º„Hõ=∂Å ^•fi~å =∞# ã¨O㨯 $u x =∞# ÉèÏq`«~åʼnõΩ JOk^•ÌO. Wk =∞#O^Œi ã¨Oã¨.÷ g∞~°O^Œ~∂° Éè Ï QÆ ™ êfi=ÚÅ∂ HÍ"åÅx HÀ~° ∞ `«∞<åfl=Ú. *ˇ· `≥ÅOQÍ}Ï ! *ˇ· *ˇ· `≥ÅOQÍ}Ï !!

6

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2012

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2012

xÜ«∞O„`«}#∞ u~°ã¨¯iOz =∞x+≤x =∞x+≤QÍ xÅɡ@ì_®xH˜ _®ifi<£ KÕã≤# Ѩiâ’^èŒ#, ^•x Ѷ¨e`«OQÍ "≥Å∞ =_ç# =∂#= Ѩi}Ï=∞"å^ŒO K«i„`« J^茺ܫ∞#O #∞Oz ~°∂á⁄O kO^Õ. „ѨѨOKåxfl ‰õΩk¿Ñã≤# ™È+¨eãπì L^Œº=∞OÖ’ ÉèÏQÆOQÍ =∂~ü¯û, ZOy ÖòûÅ∞ Hõ=¸ºx[O ™ê^茺"Õ∞#x K≥Ñʨ _®xH˜ QÆ`« ã¨∞^Œ∂~° K«i„`«Ö’x Pk=∞ Hõ=¸ºx[OÖ’H˜ "≥o§ =zÛ# q+¨Ü«∂xfl *Ï˝Ñ¨HõO KÕã¨∞HÀ"åe. =ºH˜ÎQÆ`« Pã≤Î, ‰õΩ@∞O| =º=ã¨ú, ~å*Ϻefl x~°∂‡eOK«_®xH˜ QÍ#∞ Jq U~°Ê_»¤ f~°∞x qâı¡+≤OK«_®xH© K«i„`«Ö’H˜ "≥o§# q+¨Ü«∞O =∞~°∞= ‰õÄ_»^Œ∞. =∂#= K«i„`« JO`å =~°æ ã¨OѶ¨∞~°¬} K«i„`« J#fl ã¨∂„fHõ~°} K«i„`« J^茺ܫ∞#O =Å¡ ~°∂á⁄O kO^Õ. 'Ѩ~㰠ʨ ~°O ã¨OѶ∞¨ i¬Oz# â◊‰Ωõ Î ÅÖ’ K« i „`« Ѩ Ù >ˇ ì # ∞—J#fl NN ã¨∂„`«O J\Ï¡ =zÛO^Õ. Jn =∞~°= ‰õÄ_»^Œ∞.

P`«‡#∂º#`« (Inferiority complex) =∞x+≤H˜ ѨÙ@∞ìHõ`À ~å^Œ∞.

J`«}‚˜ `«‰Ωõ ¯= KÕ¿ã H˘xfl ã¨OѶ∞¨ @#Å =Å¡ =∂@Å =Å¡ =ã¨∞ÎOk. XHõ

=ºH˜ÎÖ’ P`«‡#∂º#`å ÉèÏ=# "åºkè ™ê÷~ÚH˜ KÕi#ѨÙÊ_»∞ Ãã„· H˜Ü∂« „\˜ã∞¨ Åì ∞ J`«x =ºH˜ÎQÆ`« K«i„`«Ö’H˜ "≥o§ J`«xÖ’ ^•y L#fl =∞ǨÏ`«Î~° â◊H˜Îx QÆ∞~°∞Î KÕã≤ J`«}‚˜ =∂=¸Å∞ =∞x+≤x KÕ™êÎ~°∞. Wk XHõ *ÏuH© =iÎã¨∞ÎOk. Wn K«i„`« J^茺ܫ∞#"Õ∞. *ÏuÜ≥∂^茺=∞ ã¨O^Œ~°ƒùOQÍ– POˆQ¡Ü«ÚÅ∞ ÉèÏ~°fÜ«ÚÅ#∞ Ѩ^Õ Ñ¨^Õ Jã¨=∞~°∞úÅx, J<åQÆi‰õΩÅx J=¿ÇÏà◊# KÕã≤#ѨÙÊ_»∞, ã¨fiѨi áêÅ<å ™ê=∞~°úºO g∞^Œ qâßfiã¨O áÈÜÕ∞O`«QÍ ‰õΩOyáÈÜÕ∞ÖÏ KÕã≤ #ѨÙÊ_»∞, POˆQ¡ Ü«ÚÅ JǨÏOHÍ~°O ‰õΩÅ, =∞`«, =~°æ ÉèË^ŒO ÖˉõΩO_® ÉèÏ~°fÜ«ÚÅ#O^Œih J^èŒ=ÚÅx =Ú„^Œ"Õã≤#ѨÙÊ_»∞, ÉèÏ~°fÜ«ÚÖ’¡ P Ѩ~åÉèí"åxfl, <≥·~åâßfixfl =∞iÑ≤OK« _®xH˜ P`« ‡ qâßfi㨠O , P`å‡ aè=∂#O, ^Õâßaè=∂#O HõeyOK«_® xH˜ P<å\˜ <åÜ«∞‰õΩÅ∞, "Õ∞^è•=ÙÅ∞, ã¨O㨯~°ÎÅ∞ ^Õâ◊ ™êO㨯 $uHõ, Kåi `«„Hõ "å~°ã¨`åfixfl ã¨QÆ~°fiOQÍ Kå\˜ <å~°∞ ''Pâ’‰õΩ_»∞, K«O„^ŒQÆ∞ѨÙÎ_»∞, JHõƒ~ü =O\˜ ÉèÏ~°`« ™ê„=∂@∞ìÅ ~å[H© Ü « ∞ q[Ü« ∂ Å#∞ q=∞~° ≈ ‰õΩʼnõΩ QÆ∞~°∞Î KÕâß~°∞. Hõà◊Å∞, ™êÇ≤Ï 8

`«ºO, `«`«fiâß„ã¨Î, ~å[H©Ü«∂Ö’¡ =∞# *ÏfÜ«∞ "å~° ã¨`åfixfl ѨÙ#~åq+¨¯ iOz<å~°∞—— (P.ÉèÏ.K«–aÑ≤<£K«O„^Œ –ѨÙ.187) <≥„Ǩ˙ J~Ú`≥ ''_ç㯨 =s PѶπ WO_çÜ«∂—— J<Õ XHõ „QÆO^ä•<Õfl ~åã≤<å_»∞.

W=hfl UO `≥eÜ«∞*Ëã¨∞Î#flq? U L^Œº=∂xHõ~Ú<å Kåi„`«Hõ "å~° ã¨`«fiOÖ’x L#fl`åOâßÅ∞ |ÖÏxfl ™êÎÜ«∞x, P`«‡qâßfi™êxfl Hõey™êÎ Ü«∞x `≥Å∞ѨÙ`«ÖË"å?

JÖψQ `≥ÅOQÍ} L^Œº=∂xfl ‰õÄ_® `≥ÅOQÍ} Kåi„`«Hõ B#fl`º« O |Ö’¿Ñ`«O KÕã¨∞ÎOk. J~Ú`Õ `≥ÅOQÍ}‰õΩ K«i„`« ÖË^xŒ HÀ™êÎO„^è∞Œ Å∞ QÀɡÖòû „ѨKå~°O KÕã<≤ å~°∞. P „ѨÉÏè =O`À<Õ''WѨÊ\˜H© `≥ÅOQÍ}‰õΩ Kåi„`«‰õ „ѨfHõÅ∞ H˘^Œ"Õ.=ÚYºOQÍ Kåi„`«Hõ <åÜ«∞ ‰õΩÅ∞, Ü«Ú^•úÅ∞, Ѷ∞¨ #"≥∞#ÿ Kåi„`«Hõ ^Œâ◊ =O\˜q ÖË——=x ^•Q͇~ü ɡ~üfl ™êì ~ ü Ê ù J<Õ q^Õ j qâı ¡ + ¨ ‰ õ Ω _» ∞ ~åã≤<å_»∞.(K«∂: „áêO`«O, *Ïu: `≥ÅOQÍ} L^Œº=∞ ^ŒfiO^Œfi Jã≤÷`«fiO ("åºã¨O)-^•Q͇~ü ɡ~üfl ™êì~üÊù: PO„^茄Ѩ^Õâò ~å[H©Ü«∞ =º=ã¨÷`≥ÅOQÍ} ~å[H©Ü«∂Å∞-^•Q͇~ü ɡ~üfl ™êì~üÊù, Ǩ˙ºQ∑ „ˆQ- ѨÙ@.144 ÃÇÏKü.a.\˜-2005) WÖÏO\˜ =„H© Hõ ~ ° } Öˇ < Àfl–D =„H© H õ ~ ° } Å#∞ YO_çOz, `≥ÅOQÍ}‰õΩ Ѷ¨∞#"≥∞ÿ#,

2012

QÆifiOK«^Œy# QÆ`«K«i„`« LO^Œx „Ѩ[ʼnõΩ `≥eÜ«∞*ËÜ«∂eû=ÙOk. Pk=∞HÍÅO #∞Oz P^èŒ∞xHõ HÍÅO ^•Hõ `≥ÅOQÍ} „áêO`«O `«#^≥·# Jã≤Î`åfixfl, „Ѩ`ÕºHõ`«#∞, B#fl`åºxfl Hõey LO^Œx K«i„`« J^茺ܫ∞#O =Å¡ `≥Å∞ã¨∞ÎOk. áê`« ~åuÜ«ÚQÆO #∞Oz D „áêO`«O =∂#= x"åã¨Ü≥∂QƺOQÍ LOk. <åQÆiHõ`å qHÍ㨠ˆHO„^ŒOQÍ LOk. "≥Ú`«ÎO ^ŒHõ∆} ÉèÏ~°`«OÖ’<Õ `˘e Ѩ@ì}ÏÅ∞ WHõ¯_Õ U~°Ê_ç#q.

W`«~° „^•q_» ÉèÏ+¨Å #∞Oz `≥ Å ∞QÆ ∞ D „áêO`« O Ö’<Õ q_ç =_çOk. D „áêO`«O #∞OKÕ W`«~° „áêO`åʼnõΩ qã¨ÎiOzOk. `≥Å∞QÆ∞, `≥#∞QÆ∞, PO„^èŒ â◊ÉÏÌÅ∞ "≥Ú^Œ@ D „áêO`«O #∞OKÕ „áê=ÚYºOÖ’H˜ =zÛ#q. J=∞~å=uÖ’ ^˘iHõ# '<åQÆ|∞— `≥Å∞QÆ∞Ö’ "≥Ú^Œ\ ˜ ed`« Ѩ^ŒO Jx "åà◊§ =„H©Hõ~°}. ^Õâ◊O Ö’<Õ "≥Ú@ì"≥Ú^Œ\ ˜ <å}ÏÅ∞ "Õã≤# QÀ|^Œ `≥ÅOQÍ} „áêO`« `˘e Kåi„`«Hõ ѨÙ~°∞+¨µ_»∞. „H©.ѨÓ.3= â◊`åaÌ <å\˜ D <å}ÏÅ g∞^Œ <å~°# ÖÏO\˜ `≥Å∞QÆ∞ â◊ÉÏÌÅ∞ "≥Ú^Œ\ ˜™êi HõxÑ≤ã¨∞Î#flq. `≥Å∞QÆ∞ "åà◊§ `˘e ed`« „QÆO^ä•Å~Ú# QÆ∞}Ï_è»∞ºx |ǨÏ`«¯^äŒ, ǨÅ∞x QÍ^ä• ã¨Ñ¨Îâ◊u `≥ÅOQÍ} #∞O_Õ "≥Å∞=_ç#q. âß`«"åǨÏ#∞Å Pq~åƒù=O H¨$ëê‚,

QÆ∞O@∂~°∞ lÖÏ¡Å<Õk `«ÑÙ¨ Ê. „j=Ú Y∞x`À "≥Ú^ŒÖˇ·# âß`«"åǨÏ# [#‡ Éèí∂q∞ `≥ÅOQÍ} „áêO`«"Õ∞. H˘xfl ã¨O^Œ~åƒùÖ’¡ H˘xfl `≥Å∞QÆ∞ „áêO`å Å#∞, H˘xfl ã¨O^Œ~åƒùÖ’¡ Ü«∂=^•O „^èŒ #∞ UHõK«Ûù„`åkèѨ`«ºO H˜OkH˜ `≥zÛ# âß`«"åǨÏ#∞Å∞, q+¨µ‚ ‰õΩO_ç #∞Å∞, ÉÏ^•g∞ Kåà◊√‰õΩºÅ∞, HÍHõf Ü«ÚÅ∞, ‰õΩ`«∞ÉòëêÇ‘ÏÅ∞, Jã¨Ñ¶π *ÏÇ‘ÏÅ∞ =∞Ǩ Ѩ~å„Hõ=∞O`À g~Àz `«"≥∞ÿ# Ü«Ú^•ÌÅ∞ KÕã≤ `≥ÅOQÍ} „áêO`«O ѨÙ<åk #∞OKÕ qã¨ÎiOz <å~°∞.

WH∆ͺ‰õΩÅ∞ "≥Ú`«ÎO `≥ÅOQÍ}#∞ áêeOz<å~°x K«i„`« „QÆO^ä•Ö’¡ #"≥∂^Œ~ÚOk. HÍx "å~°∞ ^ŒH˜∆} `≥ÅOQÍ}#∞ =∂„`«"Õ∞ áêeOz <å~°∞. P ã¨=∞Ü«∞OÖ’ L`«Î~° `≥ÅO QÍ}#∞ "åHÍ@‰õΩÅ∞ áêeOz<å~°∞.

Wk U K«i„`« „QÆO^äŒOÖ’#∂ iHÍ~ü¤ HÍÖË^∞Œ . HÍo^•ã¨∞ÖÏO\˜ =∞ǨHõqx P^ŒiOz# ™êÇ≤Ïf Ñ≤áêã¨∞Å∞ "åHÍ @‰õΩÅ∞. J[O`å, ZÖ’¡~å QÆ∞ǨÏÖ’¡ H˘xfl gi HÍÖÏxH˜ K≥Ok#"Õ. âß`«"åǨÏ#∞Å `«~åfi`« HÍHõf Ü«ÚÅ =~°‰õΩ `≥ÅOQÍ} ~å[H©Ü«∞ „áê^è•<åºxfl HÀÖ’Ê~ÚO^Œx D HÍÅOÖ’ HÀ™êÎ O „^è Œ ~å[H© Ü « ∞ ˆHO„^ŒOQÍ =∂iO^Œx HÀ™êÎ K«i„`« HÍ~°∞Å =∞~ÀHõ `«Ñ¨ÙÊ_»∞ „ѨKå~°O KÕã≤<å~°∞. Wk ‰õÄ_® `«Ñ¨Êx D 9

HÍÅOÖ’ "åHÍ@‰õΩÅ∞, q+¨µ‚‰õΩO_ç #∞Å∞, ÉÏ^•q∞, ~åR‰õÄ@, HõàϺ}˜, "Õ=ÚÅ"å_» Kåà◊√‰õΩºÅ∞, HõO^Œ∂i KÀ_» ∞ Å∞ `≥ Å OQÍ}#∞ áêeOz <å~° x , DHÍÅOÖ’ `≥ Å OQÍ} ~å[H©Ü∞« „áê^è•#º`«#∞ HÀÖ’ÊÖË^xŒ D J^茺ܫ∞#O =Å¡ `≥Å∞ã¨∞ÎOk. WѨÊ\˜ =~°‰õΩ „ѨKå~°=∞~Ú#@∞ì q+¨µ‰‚ Ωõ O_ç#∞Å [#‡Éè∂í q∞ HÀ™êÎO„^Œ „áêO`«O HÍ^Œ∞. "åi [#‡Éèí∂q∞ `≥ÅOQÍ}. "åi `˘e ~å[^è•x #Å¡Q˘O_» lÖÏ¡. gi HÍÅOÖ’<Õ `≥Å∞QÆ∞ "åi#∞Oz "≥Å∞=_ç# `˘e ã¨O㨯 $`« ÅHõ∆} „QÆO^äŒ"≥∞ÿ# '[<å „â◊Ü«∞ Kè«O^À qzÛùuΗ D „áêO`«O #∞OKÕ "≥Å∞=_çOk. ÉÏ^•q∞ Kåà◊√ ‰õΩºÅ∞ D „áêO`«O #∞OKÕ W`«~° „áêO`åʼnõΩ qã¨iÎ Oz<å~°∞. "Õ=ÚÅ "å_» Kåà◊√‰õΩºÅ∞ ~å„+¨ì ‰õÄ@∞Å ™ê=∞O`«∞Öˇ·<å ã¨fi`«O„`« ~åAÅ∞QÍ "≥Å∞Q˘Ok Hõ#fl_», `≥Å∞QÆ∞ ™êÇ≤Ï `åºÅ PkHõq J~Ú# ѨOѨ =∞Ǩ Hõ q x P^Œ i Oz `≥ Å OQÍ}Ö’ `≥Å∞QÆ∞ ™êÇ≤Ï`åºxH˜ ѨÙ<å^Œ∞Å∞ "Õã≤<å~°∞. `˘e`≥Å∞QÆ∞ ÅHõ∆} „QÆO^äŒ "≥∞ÿ# Hõq[<å„â◊Ü«∞O, `≥ÅOQÍ}Ö’ `˘e `≥Å∞QÆ∞ Ѩ^•ºÅ∞ gi HÍÅOÖ’<Õ "≥e¡qiã≤#q. H˘Å#∞áêHõ HõÖϺ}˜ Kåà◊√‰õꧏ ~å[^è•x J~Ú<å H͉õΩ <åfl Jk "åi H©ÅHõ ˆHO„^Œ=∞x H˘Å#∞áêHõ g∞^Œ KÀà◊√Å∞ [iÑ≤# J<ÕHõ ^ŒO_»Ü∂« „`«Å∞ `≥Å∞ѨÙ`«∞#flq.

2012

HõàϺ}˜ Kåà◊√‰õꧏ HÍÅOÖ’ `≥ÅO QÍ} „áê=ÚYº`«‰õΩ Wk x^Œ~°≈#O. "å~°∞ `˘e HÍHõfÜ«ÚÅ H˜zÛ# „áê^è• #ºO ‰õÄ_® JO^Œ∞‰õΩ x^Œ~°≈#O. HõÖϺ}© Kåà◊√‰õꧏ HÍÅOÖ’ `≥ÅOQÍ}Ö’ „Ѩ`«ºi÷ ~å[=OâßÖˇ·# =ÚkQ˘O_» Kåà◊√‰õΩºÅ∞, HõO^Œ∂i KÀà◊√Å∞, áêÅ"å㨠~åAÅ∞, HÍHõf Ü«ÚÅÖ’ JOu=∞OQÍ `≥ÅOQÍ} UH©Hõ~°}Ö’ q[Ü«∞O ™êkèOzOk HÍHõfÜ«ÚÖˇ·<å HõO^Œ∂i KÀà◊√Å áê„`« q㨇iOK«~åxk. L^ŒÜ«∂k `åºÅOHÍ~°O, QÀHõ~°‚ Kè«O^Œã¨∞û, KèåÜ«∂ ™È"Õ∞â◊fi~åÅÜ«∞O, L^ŒÜ«∞ ã¨=Ú„^ŒO ÖÏO\˜ Z<Àfl "å~°∞ `≥ÅO QÍ}‰õΩ JOkOz# PÉèí~°}ÏÅ∞. âß`«"åǨÏ#∞Å J#O`«~°O Jxfl q^è•Å∞QÍ HÍHõfÜ«ÚÅ HÍÅO `≥ÅO QÍ}Ö’ ã¨∞=~å‚^蕺ܫ∞O HÍHõf Ü« Ú Ö’¡ 2= „áÈÅ~åA, ~° ∞ „^Œ ^Õ=Ù_»∞, QÆ}Ѩu^Õ=Ù_»∞, ~°∞„^Œ=∞^Õq, „Ѩ`åѨ ~°∞„^Œ∞_»∞ =∞Ǩ Ѩ~å„Hõ=∞ =O`«∞Å∞.

PO„^è^Œ âÕ ◊ K«i„`«Ö’ `«∂~°∞Ê Kåà◊√ ‰õΩºÅ‰õΩ, q[Ü«∞#QÆ~° ~åAʼnõΩ ^ŒH˜¯#O`« H©iÎ giH˜ ^ŒHõ¯<ÕÖË^Œ∞.

L`«Î~° ÉèÏ~°`« =Úã≤¡O ~åAÅ ^ŒO_» Ü«∂„`«Ö „ѨÉèÏ=O ^ŒH˜∆} ÉèÏ~°`«O g∞^Œ Ѩ_» ‰õΩO_® KåÖÏHÍÅO ~°H˜∆O z# =∞Ǩ g~°∞Å∞ HÍHõfÜ«ÚÅ∞.

2= „áÈÅ~åA, ~°∞„^Œ^Õ=Ù_»∞

™ê„=∂[º x~å‡}ÏxH˜ ѨÙ<å^Œ∞Å∞"Õ¿ãÎ QÆ∞}Ѩu^Õ=Ù_»∞ P Ѩxx ѨiѨÓiÎ KÕã#≤ =∞ǨÜ≥∂^è∞Œ _»∞. ѨÙ~°∞ëêkèHºõ `« ~å[º"Õ∞Å∞`«∞#fl HÍÅOÖ’ ~°∞„^Œ=∞ ^ÕqH˜ Ѩ@ìOHõ\ ˜ì# =∞Ǩ ™êǨÏã≤ QÆ } Ѩ u ^Õ = Ù_» ∞ . QÆ } Ѩ u ^Õ = Ù_» ∞ KÕã≤# Ü«Ú^•úÅ∞ KÀà◊, q[Ü«∞#QÆ~° ~åAÅ Ü«Ú^•úʼnõΩ U=∂„`«O fã≤ áÈxq. XHõ¯ =Ú`«∞‰Î Äõ ~°∞ Ü«Ú^ŒOú Ö’ `«Ñʨ S^Œ∞ ^ŒâßÉÏúÅ HÍÅOÖ’ F@q∞ Z~°QxÆ =∞ǨÜ≥∂^è∞Œ _»∞. WHõ ~°∞„^Œ=∞ ^Õq g~°`åfixfl QÆ∞iOz H˘`«ÎQÍ K≥áêÊeû# ѨxÖË^Œ∞. =∞Ǩâ◊H˜Î =O`«∞Öˇ·# _èçb¡ =Úã≤¡O K«„Hõ=~°∞ÅÎ J~Ú^Œ∞ ^ŒO_»Ü∂« „`«Å#∞ Z^Œ∞~˘¯#fl nèâße „Ѩ`åѨ ~°∞„^Œ∞_»∞. `«∂~°∞Ê Kåà◊√‰õꧏ Hõ<åfl, q[Ü«∞ #QÆ ~ ° ~åAʼnõ < åfl q∞Oz Hõ q ѨO_ç`«∞ Å#∞ P^ŒiOz<å HÍHõf Ü«ÚʼnõΩ P H©iÎ ^ŒHõ¯<Õ ÖË^Œ∞. `≥ÅO QÍ}`À ã¨O|O^èOŒ ÖËx q[Ü«∞#QÆ~° ~å[º "≥·Éèí"åxfl "Õ<Àà◊§ H˘xÜ«∂ _®~°∞. HÍx JO`« HõO>ˇ Z‰õΩ¯= ™êÇ≤Ï`«ºO HÍHõfÜ«ÚÅ HÍÅOÖ’ "≥e¡ qiã≤Ok. áêÅ∞¯i¯ ™È=∞<å^äŒ∞_»∞, *ÏÜ«∞Ѩ ¿ã<åx, Hõ$+¨‚ =∂Kå~°∞ºÅ∞, QÀ# |∞^•úÔ~_ç¤, `˘e ѨÙ~å} J#∞ "å^ŒHõ~°Î =∞ǨHõq =∂~°#, q^•º <å^äŒ∞_»∞, qâ◊fi<å^äŒ∞_»∞, JQÆã¨∞κ_»∞, `˘e [O@ Hõ=ÙÅ∞ HÍK«Éèí∂Ѩu, q@ìÅ ~åAÅ∞, ÉèÏ㨯~° ~å=∂Ü«∞} Hõ=ÙÅ∞, `≥Å∞QÆ∞ ™êÇ≤Ï`«ºO Ö’<Õ `˘e 10

Hõ=~Ú„u J~Ú# ‰õΩáêÊOaHõ ÖÏO\˜ =∞ǨHõ=ÙÅ∞ D HÍÅOÖ’<Õ =i÷e¡ <å~°∞. q[Ü«∞#QÆ~° =∞Ǩ ™ê„=∂[º ™ê÷Ѩ#‰õΩ „¿Ñ~°‰õΩ_»∞, =∞Ǩ"Õ∞^ä•q, Hõ q , `åuÎ fi‰õ Ω _» ∞ =∞Ǩ  =∞O„u q^•º~°}º™êfiq∞ D HÍÅO "å_Õ. ~å[~å[#ˆ~O„^Œ∞_»∞, =∞#∞=∞ ã≤kú, NHõ$+¨‚^Õ=~åÜ«∞Å#∞ q∞Oz Hõ=ÙÅ<å^ŒiOz# „Ѩ`åѨ~°∞„^Œ∞_çH˜ Hõhã¨O "åi`À ã¨=∞"≥∞#ÿ H©iÎ ÅaèOK« ÖË^Œ∞. HÍHõfÜ«ÚÅk K«„Hõ=~°∞ΊǨ Ï Ÿ^•. J~Ú<å P Ǩ Ï Ÿ^•#∞ „Ѩ H õ \ ˜ O K« ∞ HÀx x~å_» O |~° ∞ Å∞ "å~°∞. <åÜ«∞O‰õΩ~°∞Å =º=ã¨÷ ^•fi~å H˘O`« „Ѩ*Ï™êfiq∞H©H~õ }° ‰õΩ `≥~f° ã≤# "å~°∞. HÍHõfÜ«∞ ™ê=∞O`«∞ÅÖ’ u~°∞QÆ|_ç K«i„`«Ö’ xÅ|_ç# K«i`å ~°∞÷Å∞ Ѩy_ç y^ŒÌ~åA, ã¨=∞‡Hõ¯ ™ê~°Hõ¯Å∞.

HÍHõ f Ü« Ú Å Ñ¨ ` « < å#O`« ~ ° O `≥Å∞QÆ∞ „áêO`åÖ’¡ Pq~°ƒùqOz# <åÅ∞QÆ∞ ~å*Ϻ֒¡ `≥ÅOQÍ}Ö’ Pq~°ƒùqOz# Ѩ^Œ‡<åÜ«∞Hõ ~å[ºO XHõ\.˜ â◊`å|úHÍÅO áê@∞ |ǨÏ=∞h ã¨∞ÖÏÎ#∞Å∞ `«∂~°∞Ê, ^ŒH˜∆}ÏO„^èŒÅ‰õΩ „Ѩ"ÕtOK«‰õΩO_® J_»∞¤QÀ_»QÍ xÅ| _ç#"å~°∞ Ѩ^Œ‡<åÜ«∞‰õΩÅ∞. Ô~_ç¤ ~åAÅ HõO>Ë, =Úã¨∞#∂i ~åAÅ HõO>Ë Z‰õΩ¯= „áêO`«O, Z‰õΩ¯= HÍÅO áêeOz# Ѩ^Œ‡<åÜ«∞‰õΩʼnõΩ Ô ~ _ç ¤ , =Ú#∞#∂i áêʼnõ Ω Å`À

2012

ã¨=∂#"≥∞#ÿ H©iÎ ‰õÄ_® ÅaèOK«Ö^Ë ∞Œ . Ô~_ç¤ ~åAÅHõO>ˇ Z‰õΩ¯==∞Ok Hõ=ÙÅ<å^ŒiOz<å ã¨fiÜ«∞OQÍ Q˘Ñ¨Ê „QÆO^ä•Å∞ ~åã≤<å Ѩ^‡Œ <åÜ«∞‰õΩʼnõΩ P q+¨Ü∞« OÖ’ ‰õÄ_® ã¨=Úz`«"∞≥ #ÿ H©iÎ ÅaèOK«ÖË^Œ∞. ÃÑ·QÍ N<å^äŒ∞ _»O`«\ ˜ "å_çx ÉèíÜ«∞ÃÑ\˜ì# Q˘Ñ¨Ê ѨO_ç`«∞_≥·# ã¨~°fiV˝ ã≤OQÆ Éèí∂áêÅ∞ _çx qÅ<£QÍ z„uOz<å~°∞. J# áÈ`å<åÜ«Ú_»∞, eOQÆ=∞h_»∞ Ѩ^Œ‡ <åÜ«∞‰õΩÅÖ’ =∞Ǩg~°∞Å∞.

L™ê‡#bMÏ<£ KÕã≤# ^Œ∞~°O`åŠѨ^Õà◊§HÍÖÏxfl, ~°*ÏHÍ~°¡ ^Œ∞â◊Û~°ºefl "≥Ú`«ÎO =Úã≤¡O ~åAÅO^ŒiH© Páê kOz ‰õΩ`«∞ÉòëêÇ‘ÏÅ HÍÅO #∞Op Jã¨Ñ¶π*ÏÇ‘ÏÅ JO`«O^•HÍ JO>Ë 1496 #∞O_ç 1948 ^•HÍ <åÅ∞QÆ ~Ú^Œ∞ =O^ŒÅ ã¨O=`«û~åÅáê@∞ =Úã≤¡=ÚÅ áêÅ#Ö’ `≥ÅOQÍ} JO^è Œ H Í~° O Ö’ =Úxy LO^Œ x K«i„`«#∞ =„H©HõiOz<å~°∞. "≥Ú`«ÎO =Úã≤O¡ „Ѩ[ÖËfl qÅ#∞¡QÍ z„fHõiOz <å~°∞.

J\Ï¡ ‰õΩ`«∞ÉòëêÇ‘ÏÅ#∞ =Úã≤¡O Å∞ QÍ<Õ K«∂ã≤<å~°∞ `«Ñʨ , `≥ÅOQÍ} ™êÇ≤Ï`«º, ã¨O㨯 $u x~å‡}OÖ’ "åi áê„`«‰õΩ `«y# QÆ∞iÎOѨ٠^ŒHõ¯<ÕÖË^Œ∞. `≥Å∞QÆ∞ ~åAÅ =∂kiQÍ g~°∞ J<ÕHõ =∞Ok Hõ=Ùefl P^ŒiOz<å~°∞. `≥ÅO QÍ} ã¨O㨯 $u`À =∞"Õ∞Hõ"≥∞ÿ<å~°∞.

W„|Ç‘ÏO ‰õΩ`«∞Éòëê Hõq ѨO_ç`«∞Å

<å^ŒiOz, J<ÕHõ=∞Ok `≥Å∞QÆ∞ Hõ=ÙÅ KÕ`« Ѩ^•ºÅÖ’ „Ѩâ◊Oã¨Å∞ á⁄Ok, `≥Å∞QÆ∞ ™êÇ≤Ï`«ºOÖ’ =∞e¯Éèí ~å=Ú_»∞QÍ „Ѩãk≤ ú K≥Ok<å_»∞. W`«x ^Œ ~ åƒù ~ ° ∞ Ö’ L=∞~ü ë ê=∞Ǩ Ï ‡^£ JOE, Jg∞~ü W=∂^Œ∞nÌ<£, =∞Ç¨Ï =¸^£ +≤~ål, *Ïg #gã¨∞Öò, [=∂ MÏã≤O ÉËQ∑ +≤~ål, Ǩï¿ã<£ ‰õΩbg∞~å˚ =O\˜ Q˘Ñ¨Ê Hõq ѨO_ç`«∞Å∞O_Õ "å~°∞. J^ŒÌOH˜ QÆOQÍ^èŒ~°∞_»∞, =∞iO QÆO\˜ ã≤OQÆ~åKå~°∞ºÅ∞, ‰õΩO^Œ∞‰õÄi ~°∞„^ŒHõq =O\˜ `≥Å∞QÆ∞ =∞ǨHõ=Ùefl W`«_∞» áÈ+≤Oz<å_»∞. W`«_∞» `≥Å∞QÆ∞ „ã‘Î J~Ú# ÉèÏw~°kxä q"åǨÏO KÕã∞¨ ‰õΩ<åfl_»∞. ''`åiMò ‰õΩ`«∞ÉòëêÇ≤Ï—— „QÆO^äŒ ~°K«~Ú`« ‰õΩ~å¬a<£ HõÉσ^Œ∞Öò Ǩï¿ã<£ W`«x HÍÅO "å_Õ. ™êÇ≤Ï`«º ¿ã=`Àáê@∞ W`« _ » ∞ xi‡Oz# Ǩï¿ãû<£™êQÆ~ü, W„|Ç‘ÏOѨ@flO K≥~°∞=Ù, W„|Ç‘ÏO ÉÏQ∑, ѨÓÖòÉÏQ∑, ÅOQÆ~ü (aèH∆Í QÆ$ǨÅ∞), ѨÙ~å# ѨÓÖòQÍ Ñ≤Å∞=|_Õ =¸ã‘#k =O`≥ # W`«xfl z~°ã‡¨ ~°}Ü © Ú« _çx KÕã#≤ q. ‰õΩb‰õΩ`«∞Éòëê Q˘Ñ¨Ê HõàÏáÈ+¨} KÕã<≤ å_»∞. `«# „Ñ≤ÜÚ« ~åÅ∞ ÉèÏQÆ=∞u ¿Ñ~° ∞ # ÃÇ· Ï ^Œ ~ åÉÏ^£ #QÆ ~ åxfl xi‡Oz<å_»∞. P"≥∞ ¿Ñ~°∞ g∞^Œ Wk ÉèÏQƺ #QÆ~°O QÍ#∂, P"≥∞‰õΩ ‰õΩb ÃÑ\˜#ì ÃÇÏ· ^Œ~=ü ∞ÃÇÏÉò J<Õ ¿Ñ~°∞ g∞^Œ ÃÇÏ· ^Œ~åÉÏ^£ QÍ#∂ =º=Ǩ~°O Ö’H˜ =zÛOk. Kåi‡<å~ü(1591), Kå~üHõ =∂<£ (1592), *Ï=∂=∞ã‘ ^ £ 11

(1597–1598) ^•~°∞Öò +≤áê, ^•^£ =∞ǨÏÖò, Y∞^•^•^£ =∞ǨÏÖò, #k =∞ǨÏÖò, ÉèÏÔQ=∞ǨÏ=∞‡k, |#fl`ü Ѷ∂¨ \ò, HÀÇ≤Ï#∂~ü =O\˜ x~å‡}ÏÅ∞ W`«x HõàÏaè~°∞zH˜ x^Œ~°≈#O. L~°∂Ì Hõ=ÙʼnõΩ P„â◊Ü«∞q∞zÛ# Hõq`«fi Ñ≤áêã≤, Hõq, „QÆO^äŒHõ~°Î. `˘e L~°∂Ì ~å[ Hõq. Ѩ@=∞@ ™È=∞Ü«∂lx P™ê÷#HõqQÍ xÜ«∞q∞Oz<å_»∞.<Õ|u Hõ$+¨‚=∞O„u W`«x P™ê÷# Hõ"ÕHÍHõ, =∞O„u, Ç≤Ï`«∞_»∞, ¿ãflÇ≤Ï`«∞_»∞. áêʼnõΩÅ x~°O‰õΩâ◊`åfixfl, *Ïw ~åÌ~°∞Å ^ÀÑ≤_ôx ZkiOz# `≥ÅO QÍ}Ï `˘e qѨ¡= g~°∞_»∞ ã¨~åÌ~ü ã¨~åfi~Ú áêѨ#fl. W@∞ ed`«O QÍ#∂ J@∞ =∞ødHõOQÍ#∂ ÅaèOKÕ K«i„`« "≥Ú`«ÎOÖ’ HõxÑ≤OKÕ UÔH·Hõ J„QƉΩõ ÖË`~« ° u~°∞QÆ∞ÉÏ@∞ Ü≥∂^è∞Œ _»∞ ã¨~åfi~Ú áêѨ#fl.

Jã¨Ñ¶π*ÏÇ≤Ï Ü«ÚQÆOÖ’– L™ê‡ #b MÏ<£, ~°*ÏHÍ~°¡ ^Œ∞â◊Û~°ºÅ QÆ∞iO z [iy# „ѨKå~°Ç¨ÏŸ~°∞Ö’ L™ê‡ #b MÏ<£`À ã¨Ç¨ q∞QÆ`å Jã¨Ñ*π¶ ÏÇ‘Ï ~åAÅ∞ KÕã≤# Z<Àfl „Ѩ*ÏÇ≤Ï`« HÍ~åºÅ∞ =∞~°∞QÆ∞#Ѩ_ç#q. x*ÏO ~å„+¨Oì Ö’ P^è∞Œ xHõ`#« ∞ „Ѩ"âÕ Ã◊ Ñ\˜#ì ™êÖÏ~ü˚OQ∑ ^•~°≈xHõ`å =∞~°∞QÆ∞# Ѩ_Oç k. L™ê‡#bMÏ<£ L™ê‡<£™êQÆ~ü (QÆO_ç¿Ñ@ K≥~°∞=Ù), x*ÏO™êQÆ~ü, Ç≤Ï=∂Ü«∞`ü™êQÆ~ü =O\˜ K≥~∞° =ÙÅ#∞ xi‡Oz h\˜ áê~°∞^ŒÅ ™œHõ~åºÅ#∞

2012

HõeÊOz<å_»∞. ã≤~∂° Ê~ü ¿ÑѨ~ü q∞Öòû, É’^èŒ<£ K≥Hõ¯~° á¶êºHõìs, P[O*ÏÇ‘Ï #∂Å∞ q∞Å∞¡, Kåi‡<å~ü ã≤Qƈ~\ò á¶êºHõìs, L‰õΩ¯, QÍ¡ã¨∞, HÍy`«O, Jyæ ÃÑ>ˇìÅ∞, QÆ∞O_ôÅ∞ "≥Ú^ŒÅQÆ∞ Ѩi „â◊=∞Å#∞ <≥ÅH˘eÊ<å_»∞. 1914Ö’ ѨÙ~å=ã¨∞Î âßY#∞ U~°Ê~°z ZÖ’¡~å, J[O`å, "≥~Úº ã¨÷OÉèÏÅ QÆ∞_ç, ~å=∞Ñ¨Ê ^Õ"åÅÜ«∞O =O\˜ Kåi„`«Hõ „Ѩ^ÕâßÅ#∞ ã¨O~°H˜∆Oz<å_»∞. `«=fi HÍÅ∞ ™êyOz |ǨÏ=∞h "≥ÚII "åi <å}ÏÅ#∞ ¿ãHõiOѨ*ãË <≤ å_»∞. ~Ô Ö· fiË , `«áêÖÏ âßYÅ#∞ ѨÙ#~üxi‡Oz <å_»∞. x*ÏO ¿ãì\ò Ô~·ÖËfi âßY <≥Å H˘eÊ<å_»∞.PO„^èŒ qâ◊fi q^•ºÅ Ü«∞O HõO>ˇ =ÚO^Õ 28-08-1919# L™ê‡xÜ« ∂ qâ◊ fi q^•ºÅÜ« ∂ xfl ™ê÷ Ñ ≤ O z<å_» ∞ . WOHÍ Lz`« „áê^äŒq∞Hõ q^Œº#∞ „Ѩ"Õâ◊ÃÑ@ì_»O (1927), ÃÇ·Ï„^•ÉÏ^£ =ÚxûѨÖò HÍ~Àʈ~+¨<£ ™ê÷Ѩ# (1934), ÃãHõO _»s q^•ºÉ’~°∞¤ ™ê÷Ѩ# (1936), ÃÇ·Ï„^•ÉÏ^£ ¿ãì\ò ÉϺOH± ™ê÷Ѩ# (1942), ã≤OQƈ~}˜ ÉÁQÆ∞æQÆ#∞Å∞ „ѨÉèí∞`«fiѨ~°O HÍ=_»O (1944)– W`« _ ç HÍÅOÖ’ [iy# Q˘Ñ¨ Ê Ñ¨#∞Å∞. W=hfl =∞~°∞QÆ∞#Ѩ_ç#q. ^ŒH˜∆}ÏO„^èŒ Ü«ÚQÆOÖ’ `«O*ÏѨÓ~°∞, ѨÙ^Œ∞KÕÛi, =∞^èŒ∞~° <åÜ«∞Hõ~åAÅ∞ áÈ+≤Oz# áê„`«<Õ Jã¨Ñ¶π*ÏÇ‘ÏÅ HÍÅOÖ’ =#ѨiÎ, QÆ^•fiÅ, [@ „áÈÅ∞ ÖÏO\˜ ã¨O™ê÷<åÅ∞ áÈ+≤Oz

#q. J<ÕHõ =∞Ok Q˘Ñ¨Ê Hõ=ÙÅ∞ =zÛ<å~°∞. ™ê=∂#º „Ѩ[ʼnõΩ ã¨xfl Ç≤Ï`«"≥∞ÿ# "ÕÖÏk H©~°Î#Å∞, Ü«∞Hõ∆ QÍ<åÅ∞, â◊`«HÍÅ∞, ‰õΩÅѨÙ~å}ÏÅ∞, g~°QÍ^äŒÅ∞ =zÛ#q. "≥#∞Hõ|_ç# ‰õΩÖÏÅ#∞O_ç, ^Œo`«∞Å #∞O_ç, „ã‘Î Å#∞O_ç Hõ=ÙÖÁ zÛ<å~°∞.

WÖÏ ZO^ŒÔ~O^Œ~À `≥ÅOQÍ} Q˘Ñ¨Ê Kåi„`«Hõ ™êOã¨$¯uHõ „Ѩf HõÅ∞QÍ "≥Å∞Q˘Ok<å~°x D J^躌 Ü«∞ #O =Å¡ `≥Å∞™ÈÎOk. qâßÖÏO„^è,Œ ã¨"∞≥ Hÿ ͺO„^è,Œ `≥Å∞QÆ∞ *Ïu ÉèÏ=##∞ XHõ ÉèÏ=*ÏÅOQÍ "åºÑ≤ÎÖ’H˜ fã¨∞Hõ~å=_®xH˜, `≥ÅO QÍ} Kåi„`«Hõ Jã≤Î`åfixfl qzÛ#flO KÕÜ«∞_®xH˜ `≥ÅOQÍ} g∞^Œ `«=∞ Pkè H õ º `« # ∞ ã≤ ÷ ~° Ñ ¨ ~° K « ∞HÀ_®xH˜ . =¸_»∞ "ÕÅ ã¨O=`«û~åÅ∞QÍ `≥Å∞QÆ∞ "å~°O`å XHõ¯\˜QÍ L<åfl~°x, `≥ÅO QÍ} ÉèÏ=#‰õΩ Kåi„`«Hõ ѨÙ<åk ÖË^xŒ Jk Hˆ =ÅO ÃãO\˜"∞≥ O\ò Jh „ѨKå~°O KÕã≤<å~°∞. W^ŒO`å Jã¨`«º =∞x `≥ÅOQÍ} q∞QÆ`å =¸_»∞ „áêO`åÅ`À XH˘¯Hõ¯™êi XH˘¯Hõ¯ „áêO`« O `À Hõ e ã≤ L#fl HÍÅO Z‰õΩ¯=Ö’ Z‰õΩ¯= 800 ã¨O=`«û~å ʼnõΩ q∞OK«^Œx, JO>Ë Ô~O_»∞"ÕÅ ã¨O=`«û~åʼnõΩ ÃÑ·QÍ `≥ÅOQÍ} q_çQÍ LO^Œx D J^茺ܫ∞O# =Å¡ `≥Å∞ã¨∞ÎOk. ã¨iQÍæ D HÍ~°}O =Å¡<Õ `≥ÅO 12

QÍ} ÉèÏ+¨, ã¨O㨯 $u „Ѩ`ÕºHõ`«#∞ 㨠O `« i OK« ∞ ‰õ Ω O^Œ h , `≥ Å OQÍ} ÉèÏ=#‰õΩ Kåi„`«Hõ ѨÙ<åk L#fl^Œh, x*ÏxH˜ ã¨"≥∞ÿHͺO„^èŒ ÉèÏ=<Õ ÃãO\˜ "≥∞O@h `≥Å∞ã¨∞ÎOk. `«=∞ „Ѩ"Õâ◊O`À<Õ `≥ÅOQÍ}Ö’ P^èŒ∞xHõ`« =zÛO^Œx JѨÊ\˜^•HÍ `≥ÅOQÍ} =∞^茺ܫÚQÆOÖ’ ѨzÛ Éè∂í ™êfi=∞ºOÖ’ LO^Œx HÀ™êÎO„^è∞Œ Å∞ Ѩ^ÕѨ^Õ „ѨKå~°O KÕã≤<å~°∞.KÕã≤ `≥ÅO QÍ}Ö’ `«=∞ „Ѩ"âÕ ßxH˜ Öˇl@ =∞ã‘x HõeÊOK«∞‰õΩ<åfl~°∞. J~Ú`Õ `≥ÅOQÍ}Ö’ Éèí∂™êfi=∞ºO q∞QÆ`å „áêO`åÅ x+¨ÊuÎÖ’<Õ L#fl^Œ<Õk K«i„`« K≥ѨÙ`«∞#fl ã¨`«ºO, „a\©+π WO_çÜ∂« Ö’ „Ѩ"tÕ Oz# „Hõ=∞OÖ’<Õ P^è Œ ∞ xHõ ` « `≥ Å OQÍ}Ö’ ‰õ Ä _® „Ѩ"ÕtOzO^Œx D J^茺ܫ∞#O =Å¡ `≥Å∞ã¨∞ÎOk. 1834Ö’ ÃãO\ò *Ï~ü˚ „QÍ=∞~ü ã¨∂¯Öò#∞ ™ê÷Ñ≤Oz<å~°∞. 1839Ö’ Ô~ã≤_≥O\ò XHõ "≥∞_çHõÖò ã¨∂¯Öò#∞ „áê~°OaèOz<å_»∞ 1860 <å\˜H˜ `åÅ∂HÍ lÖÏ¡ ˆHO„^•ÅxflO\˜Ö’ áê~îâ° ßÅÅ#∞ <≥ÅH˘eÊ<å~°∞. 1860 (9) Ö’<Õ ã≤qÖò WO[hiOQ∑ HÍÖËl, ^•xH˜ J#∞|O^è Œ O QÍ WOw¡ + ¨ µ É’^è#Œ ‰õΩ áê~îâ° ßÅ#∞ ™ê÷ÑO≤ z<å~°∞.

1870Ö’ q^Œº‰õΩ XHõ „Ѩ`ÕºHõ âßY U~°Ê_çOk. 1882Ö’ _≥~Ô· Hõ~ˆì \ò U~°Ê _çOk. ÃÇ·Ï^Œ~åÉÏ^£Ö’ P^èŒ∞xHõ`å "åºÑ≤ÎÖ’ [=∂Å∞nÌ<£ Pá¶ê…h Hõ$+≤ KåÖÏ LOk. W`«_»∞ ™êO„Ѩ^•Ü«∞Hõ

2012

=∞øbfiÅ#∞, áê`« q^•º q^è•<åxfl =ºuˆ~H˜OKå~°∞. „ѨHõ$u âß„™êÎÅ∞, =∂#= âß„™êÎÅ∞ =$uÎq^Œº "≥Ú^Œ ÅQÆ∞ Jxfl âßYÅÖ’¡ P^è∞Œ xHõ q^Œº#∞ "åOzèOKå_»∞.=ÚÖÏ¡ J|∞ÌÖò YÜ«∂O q^•º~°OQÆOÖ’ x~°ƒO^èqŒ ^Œº, ™ê¯Å~ü +≤ÑπÅ∞ J<Õ ã¨O㨯~°}Å#∞ „Ѩu áêkOz<å~°∞ =∞Ǩχ^£ =Ú~°Î*Ï Hõ~°Ñ¨„`«O, YÜ«∂ºO ѨÙã¨ÎHõO ÃÇ·Ï„^• ÉÏ^£ ~å„+¨ìOÖ’ q^•º~°OQÆ Ñ¨i}Ï =∞OÖ’ "≥∞Åÿ ∞~åà◊√§. Ѷe¨ `«OQÍ ¿Ñ^Œ q^•º~°∞Å÷ ‰õΩ ™ê¯Å~ü+Ñ≤ Åπ ∞ W=fi_»O, q^•º"åºÑ≤ÎH˜, âß„ã¨Î*Ï˝<åxfl ÉèÏ~° fÜ«∞ ÉèÏ+¨Ö’¡H˜ J#∞"å^ŒO KÕÜ«∞ _»O, JOu=∞OQÍ L™ê‡xÜ«∂ qâ◊fi q^•ºÅÜ«∞ ™ê÷Ñ≤OK«_»O [iy#q. ™êÖÏ~°O˚ Q∑ „Ѩ"âÕ ◊ ÃÑ\˜#ì ã¨O㨯~°}Å =Å¡ áêÅ<å ~°OQÆO, q^•º~°OQÍÅ`À áê@∞ q∞QÆ`å ~°OQÍÅÖ’ ‰õÄ_® P^è∞Œ xHõ`« "≥Ú^ŒÖO·ˇ k.JO^Œ∞Hˆ K«i„`« HÍ~°∞Å∞ 1853-1883 Was a Formative period for Hyderabad Jx J<åfl~°∞. 1956Ö’<Õ PÜ«∞# áêi „âßq∞Hõ „Ѩ^Œ~°≈# U~åÊ@∞ KÕã≤ P ~°OQÍxfl LnÌÑ≤OѨKÕã≤<å_»∞. áêi„âßq∞H©H~õ }° HÀã¨O 1869Ö’ ã≤qÖò WO[hiOQ∑ HÍÖËl, 1890 Ö’ =~°OQÆÖò WO_»„ã≤ìÜ«∞Öò ã¨∂¯Öò, 1928 Ö’ L™ê‡xÜ«∂ Ü«¸x=iû\˜ HÍÖË*ò PѶπ WO[hiOQ∑ ™ê÷Ñ≤OK« |_ç#q. ^Õâ◊OÖ’ |@ìÅ q∞Å∞¡ U~°Ê_ç# 18 Uà◊§ˆH 1874Ö’ ÃÇ·Ï„^•ÉÏ^£Ö’

"≥Ú@ì "≥Ú^Œ\ ˜ |@ìÅ q∞Å∞¡ ÃÇ·Ï„^• ÉÏ^£ ã≤ÊxflOQ∑ JO_£ gqOQ∑ HõOÃÑh U~°Ê_çOk.1887Ö’ ÃÇ·Ï„^•ÉÏ^£ ^ŒH¯õ <£ "≥∞xÿ OQ∑ HõOÃÑhx XHõ „a\©+π ã¨Oã¨÷ U~åÊ@∞ KÕã≤Ok. ^Œiq∞ÖÏ 1920Ö’? ã≤ O QÆ ˆ ~ }˜ HÍÅsãπ HõOÃÑh U~åÊ@~ÚOk.1944Ö’ ã≤OQÆ~ˆ }˜ ÉÁQÆ∞Qæ #Æ ∞Å∞ „ѨÉ∞íè `«fi Ѩ~O° J~Ú#q. J\Ï¡ `≥ Å OQÍ}ÏÖ’ 1901 <å\˜H˜ 68, 1920 <å\˜H˜ 330, 1939 <å\ ˜ H ˜ #∂<≥ , aÜ«∞ºO, Ñ≤O_ç=∞~°Å∞, "≥∂\~ü, ™È_® WO[hiOQ∑, |@<£, Jyæ ÃÑ@ìÅ∞, PÃム™êìã,π ã≤Q~ˆÆ \ò, x*ÏO ã¨|∞ƒ, >ˇH±û>ˇÿÖòû, +¨µQÆ~ü, QÍ¡ãπ, ™êO„^Œ ~°™êÜ«∞<åÅ∞, QÆ∂¡HÀ*ò, áê¡ã≤ìH±û á¶êºHõìs ÖÏO\˜ 879 Ѩi „â◊=∞ÖË~°Ê_ç#q. JѨÊ\˜H˜ áêi „âßq∞Hõ HÍi‡‰õΩÅ ã¨OYº 47 "ÕʼnõΩ, ~Ô Ö· fiË , QÆx HÍi‡‰õΩÅ ã¨OYº 30 "ÕʼnõΩ ÃÑiyOk. HÍi‡‰õΩÅ ÃÑ~°∞QÆ∞^ŒÅ=Å¡ HÍi‡Hõ =~°æ Ü«¸xÜ«∞<£ U~°Ê_» _®xH˜, Hõ=¸º x+¨µì áêsì ùPq~åƒù "åxH˜ „áêuѨkHõ U~°Ê_çOk. áêi „âßq∞H©H~õ } ° PO„^èHŒ Oõ >Ë `≥ÅOQÍ} XHõ J_»∞QÆ∞ =ÚO^Œ∞QÍ<Õ LO^Œx `≥Å∞ã¨∞OÎ k. 1941 <å\˜H˜ ã‘=∂O„^èŒ lÖÏ¡Ö’¡ 41 "ÕÅ =∞Ok HÍi‡‰õΩÅ∞ LO_»QÍ 1939 <å\˜Hˆ `≥ÅOQÍ}Ö’ 47"ÕÅ =∞Ok HÍi‡‰õΩÅ∞ L<åfl~°∞..

1929-30 ã¨O=`«û~°O <å\˜H˜ x*ÏO ~åROÖ’ =iѨO@ 9,62, 6666807 ZHõ ~ åÖ‰õ Ω q㨠Πi O zOk. 13

1868Ö’ ÃÇÏ· „^•ÉÏ^£Ö’ "≥Ú^Œ\ ˜ ™êiQÍ ÉϺOH± (ÉϺOH± PѶπ ɡOQÍÖò) U~°Ê_çOk.1942Ö’ ¿ãì\ò ÉϺOH± PѶπ ÃÇ·Ï„^•ÉÏ^£ U~°Ê_ç ÃÇ·Ï„^•ÉÏ^£ Jaè =$kúH˜ ^ÀǨÏ^ŒO KÕã≤Ok. "å_ç-ã≤H˜O„^•ÉÏ^£ Ô~·Å∞ =∂~°æO 1864Ö’ „Ѩܫ∞`åflÅ∞ "≥Ú^ŒÅ~Ú 1874Ö’ ѨÓiÎ J~ÚOk. q[Ü«∞ "å_»- ã≤H˜O„^•ÉÏ^£ Ô~·Å∞ =∂~°æO 1886<å\˜H˜ ѨÓ~°~Î ÚOk. ã≤HO˜ „^• ÉÏ^£- KåO^• Ô~·Å∞ =∂~åæxH˜ „Ѩ}Ïo HõÅ∞ "Õã≤<å~°∞. x*ÏO ¿ãì\ò Ô ~ · Ö Ë fi âßY <≥ Å H˘ÅÊ|_ç O k.

1900Ö’ ÃÇ· Ï ^Œ ~ åÉÏ^£ #∞Oz =∞<å‡_£ ‰ õ Ω g∞@~ü ˆ Q *ò U~° Ê _ç ÉÁÉÏ~Ú „ÃÑã≤_≥hû`À ã¨O|O^è•Å∞ U~°Ê_ç#q. ^Õâ◊OÖ’<Õ "≥Ú@ì"≥Ú^Œ\ ˜ Psìã‘ =º=ã¨÷ U~°Ê_çOk. 1868Ö’ ÃÇ·Ï„^• ÉÏ^£- ëÈÖÏѨÓ~ü ~À_»∞¤ U~°Ê_çOk. 1932Ö’ |ã¨∞û ™œHõ~°ºO U~°Ê_ç 1936 <å\˜H˜ ÃÇ·Ï„^•ÉÏ^£ #∞Oz `≥ÅOQÍ} Jxfl lÖϡʼnõΩ |ã¨∞ûÅ∞ #_»=_»O "≥Ú^ŒÖˇ·Ok 1935Ö’ ÉèÏ~°`«^Õâ◊O`À "≥·=∂ xHõ J#∞ã¨O^è•#"Õ∞~°Ê_çOk. 1856-57Ö’ ÉÁOÉÏ~ÚÃÇ·Ï^Œ~åÉÏ^£-Hõ~°∂flÖò =∞^茺 `«Ou ™œHõ~°ºO U~°Ê_çOk.1862<å\˜H˜ lÖÏ¡ ˆHO„^•ÅÖ’ `«áêÖÏ HÍ~åºÅ Ü«∂Å#∞ U~åÊ@∞ KÕã<≤ å~°∞. 1871 Ö’ `«Ou `«áêÖÏ âßY U~°Ê_çOk. 1921Ö’ ǨïÃãû<£™êQÆ~ü ^äŒ~°‡Öò

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q^Œ∞º`ü ˆHO„^ŒO ™ê÷Ñ≤OK«|_ç [O@ #QÆ~åʼnõΩ q^Œ∞º`«∞Î#OkOzOk. 1930Ö’ x*ÏO ™êQÆ~üÖ’ ÃÇ·Ï„_À ZÅ„H˜ìã≤\ ©x L`«ÊuÎ KÕâß~°∞.

PO„^èŒÖ’ ÃÑ^ŒÌ#QÆ~°"Õ∞ ÖË#ѨÙÊ_»∞ 1912Ö’ ÃÇ·Ï„^•ÉÏ^£ #QÆ~åaè=$kú ã¨Oã¨÷ U~°Ê_ç =∂ã¨ì~ü áê¡<£ `«Ü«∂~°∞ KÕãO≤ k.ÃÇÏ· „^•ÉÏ^£ "≥Ú`åÎxH˜ =∞Oz h~°∞ ã¨~°Ñ¶¨~å KÕÜ«∞_®xH˜ 1917Ö’ =¸ã‘#kÃÑ· L™ê‡<£™êQÆ~ü (QÆO_ç ¿Ñ@)#∞, Ç≤ Ï =∂Ü« ∞ `ü ™ êQÆ ~ ü # ∞ xi‡Oz<å~°∞. 1934Ö’ÃÇ·Ï„^•ÉÏ^£ =ÚxûѨÖò HÍ~Àʈ~+¨<£#∞ ™ê÷Ñ≤Oz <å~°∞.

1908 #∞OKÕ =∞„^•ã¨ ∞ `À ã¨=∂O`«~°OQÍ `≥ÅOQÍ}Ö’ =¸H© ã≤x=∂ x~å‡}O "≥Ú^ŒÅ~ÚOk. `≥Å∞QÆ∞Ö’ 1933 =~°‰õΩ 5 \ÏH©Å∞ ã≤^ŒúO HÍQÍ JO^Œ∞Ö’Oz „ѨǨ¡^Œ, ÉèÏ~°`O« , N~å=∞áê^Œ∞HÍѨ\Ïìa¿è +HõO ÃÇ·Ï„^•ÉÏ^£Ö’ „Ѩ^Œi≈OѨ|_ç#q. =∞^茺ܫÚQÍÅ <å\˜ <åºÜ«∞ q^è • #O 1846-48Ö’ H˘O`« ã¨O㨯iOK«|_ç#k. ^•xx ™êÖÏ~ü [OQ∑ WOHÍ =∂iÛ "Õã≤ „a\©+π áêe`« „áêO`åÅ ÖÏO\˜ P^èŒ∞xHõ <åºÜ« ∞ q^è • #O JO>Ë K« @ ì O =ÚO^Œ∞ JO^Œ~°∂ ã¨=∂#∞ÖË Jx <åºÜ«∞ q^è•<åxfl „Ѩ"Õâ◊ÃÑ>Ëì „Ñ¨Ü«∞ `«flO KÕã≤<å_»∞. JO^Œ∞Ö’ ÉèÏQÆOQÍ lÖÏ¡ ˆHO„^•ÅÖ’ ã≤qÖò, „H˜q∞#Öò HÀ~°∞ìÅ#∞ U~°Ê~°z<å~°∞. ÃÇ·Ï„^• ÉÏ^£Ö’ XHõ L#fl`« <åºÜ«∞™ê÷#O (ÃÇ·ÏHÀ~°∞ì) <≥ÅH˘ÅÊ|_çOk.

„Ѩ^=Œè ∞ ÉèÏ~°`« ™êfi`«O„`« áÈ~å@ 㨠O^Œ ~° ƒù OQÍ ã‘ = ∂O„^è Œ =∞ø#O =Ç≤ÏOK«QÍ `≥ÅOQÍ}Ö’ `«∞„ˆ~ÉÏ*ò MÏ<£, =∞øbfi W„|Ç‘ÏO, =∞øbfi JÖÏ¡ =ÙnÌ<£Å <åÜ«∞Hõ`«fiOÖ’ "ÕÖÏk u~°∞QÆ∞ÉÏ@∞ ^•~°∞Å∞ POˆQÜ ¡ Ú« ʼnõΩ =ºuˆ~HõOQÍ ~Ô ã≤_O≥ \ò Éè=í #O (HÀiî) g∞^Œ g~Àz `«OQÍ ^•_çKÕÑ≤<å~°∞.

Jã¨Å∞ JO`« HõO>Ë=ÚO^Õ POˆQÜ ¡ Ú« ʼnõ Ω =ºu ˆ ~ Hõ O QÍ =ÚÉÏi*ò L^ÒÌÖÏ <åÜ«∞ Hõ`«fiOÖ’ 1938Ö’ ''=Ǩc—— L^Œº=∞O [iyOk. Jã¨Å∞ n<Õfl „Ѩ^=Œä ∞ ÉèÏ~°`« ™êfi`«O„`« áÈ~å @O J<åÖˇ. „QÆO^ä•ÅÜ≥∂^Œº=∞O, PO„^è=Œ ∞Ǩ ã¨Éèí L^Œº=∂Å∞ ~åqK≥@∞ì ~°OQÍ ~å=Ù, =∂_»áê\˜, ã¨∞~°=~°O, |∂~°∞æ Å, ÔH.q.~°OQÍÔ~_ç¤, =∞O^Œ∞ =ÚÅ, HÀ^•\˜ ÖÏO\˜ Q˘Ñ¨Ê <åÜ«∞‰õΩÅ#∞ ã¨$lOz#q. „ѨÑO¨ K« „Ѩãk≤ Qú ÍOz# `≥ÅOQÍ} ™êÜ«Ú^èŒ áÈ~å@O ~åq <å~åÜ«∞}Ô~_ç¤, |^ŒúO ZÖÏ¡Ô~_ç¤, =∞Y∂úO ÖÏO\˜ „Ѩ*Ï<åÜ«∞‰õΩÅ#∞ `«Ü«∂~°∞ KÕã≤#k. ã‘=∂O„^èŒHõO>Ë =ÚO^Õ, ^Õâ◊O Ö’<Õ "≥Ú^Œ\ ˜™êiQÍ QÍOnè HõO>ˇ, JOÉË_»¯~ü HõO>ˇ =ÚO^Õ ^Œo`« K≥·`«#ºO "≥e¡qiã≤Ok.P K≥·`«#ºO fã¨∞Hõ=zÛ#"å_»∞ ÉèÏQƺÔ~_ç¤=~°‡.

W@∞=O\˜ Ѷ¨∞#"≥∞ÿ# `≥ÅOQÍ} QÆ`«K«i„`«#∞ <≥=∞~°∞ "Õã¨∞H˘x QÆ~°fi Ѩ_®Öˇ. D K«i„`« #∞O_ç ã¨∂ÊùiÎ á⁄O^•Öˇ.

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• Hõq`« – <å~åÜ«∞}™êfiq∞ ''D áê~°<åfl "˘ã¨ÎO^ŒO@=?—— "≥ÚQÆ∞Å∞ g∞^Œ ZO_çáÈ~Ú# |@ì ¿ÑÅ¯Öˇ¡Hõ¯ =∞|∞ƒÅ∞.

Z<˘fl^Œ∞ÌÅ Zki<å=Ù? =zÛ#>Ëì =zÛ =∞`«Êiã¨Îk!

UO_»¡ ã¨OkKÕã¨∞Î#flO XHõ¯@=Ù_»∞ HõO_»¡Å¡ =`«∞ÎÖËã¨∞‰õΩ#∞_»∞ Hõeû^Œ∂Å P_»∞_»∞

D™êi =∞#"Õ∞ "≥ÚÅ∞Öˇ·#O. tQÆ"≥ÚzÛ =∞|∞ƒÅ <≥uÎ W~°É’ã¨∞‰õΩ#flO L|ƒã¨O`« áÈÜ≥∞@@∞ì L~°∞=Ú`«∞#flO Hõã≤`˘ÃÑÜ«∞ºO`« iH˜¯zÛ "≥∞~°∞ã¨∞Î#flO. WQÆ ‰õΩO_»á⁄`«QÆ ‰õΩ~°∞û`«O. =∞#^Œ∂Ѩ f~°∞û‰õΩ<≥@O^Œ∞‰õΩ =∞#"Õ∞ [_ç"å<Ò`«O.

'Pâ◊#fl Tâ◊#fl— J#∞‰õΩO@ |`«∞‰õΩ Ñ‘sÅ∞ Z`«∞ÎH˘#∞_»∞ HõÅefl |`«∞Hõ=∞‡Å∞ KÕã≤ áê_»∞‰õΩ#∞_»∞ F~°∞ûHÀÖËx Hõ+¨ì"≥Ú¿ãÎ QÆ∞`«ÊÅ=Ùfi_»∞ =∞Å¡=∞Å¡ `«O_®¡_»∞_»∞ UO_»¡ ã¨Ok KÕã¨Î<Õ L#flO. h\˜ã¨∞Hõ¯ ÖËx L~°∞=ÚÖËfl WO@∞#flO '=∞# ~¸Ñ¨ÙÅ g∞kÔHe¡ D |O_»Å∞ áÈ`«Ü«∂?— Pâ◊eOHõx =∞#HõO_»∞¡ Ñ≤Å¡ÖÏ_»∞‰õΩ<Õ QÀ\©Å∞.

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15

Telangana Movement Â&#x2013; Need for A New Paradigm - Tadakamalla Vivek Statehood for Telangana remains elusive despite decades of struggle articulated in various ways. In the current phase, which is close to good twelve years, the movement has seen its high and low; ebb and flow and peaks and troughs. The statement of Union Home Minister on December 9th 2009 marks a watershed in the history of the struggle. It meant recognition of a democratic and constitutional demand of people of Telangana for demerger from the State of Andhra Pradesh. It also meant that the aspirations of people of Telangana were legitimate and deserved consideration. However, the statement turned out to be a pyrrhic victory for Telangana people and was short lived.

While it took as many as nine years for the entire Telangana society to get to December 9th 2009, its reversal was achieved by the scheming Seema-Andhra leaders in about as many days.

Since then people of Telangana have been hoping against hope for fulfilment of the policy statement made on that historical day.

As things stand the wait seems indefinite and eternal. It is therefore instructive to delineate, characterise and evaluate the movement.

The current phase of the movement is a studied one unlike the one that took place around 1969-70. This time round the renewed demand for statehood is based on objective data, compelling inferences and cogent reasons. Academic research and seminal discussions preceded the launch of the movement. Though initially it was projected as an issue of distor-

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tions and discrimination in the development of the region, in

Tadakamalla Vivek course of time it was escalated to an issue of self respect of the people of the region. Telangana citizens organized themselves into civil society groups and a large number of Joint Action Committees (JACs) representing various shades of Telangana society came into existence. However the response of politicians and political parties was and continues to be lackadaisical.

Inasmuch as a large number of citizens are carrying on the movement it has truly acquired the character of a civil movement.

However, since the resources of citizens are meagre the movement has been witnessing long pauses. The agitation programmes are mainly passive in nature. Save for the Million March (which is actually a misnomer as only a few thousands participated) and Rasta and Rail Rokos now and then, most of the time it was either vanta vaarpu, hunger strikes or bandhs. However mention must be made of Sakala Janula Samme which was again largely confined to participation of employees only. As can be expected from the nature of these programmes they have only exposed failure of the State and

Governance to negotiate a political demand. These programmes have had little or no impact on those forces that were mainly responsible for the reversal of the December 9 statement. Further it is apt to characterise the paradigm of the movement as passive and self inflicting intended to appeal to the conscience of a parliamentary democratic system that had long forgotten its values and ethics. Individuals working the system have become so insular that even highest form of sacrifice such as self immolations and suicides in large numbers (as many as 890 as on date) had failed to stir the conscience of the Congress High Command and other political parties at the State level. It did not have even slightest impact on those economic (read exploitative capitalist) forces that control the levers of political power. Neither did it prevent transfer or diversion of Telangana resources such as land and water nor did it deter the contractor â&#x20AC;&#x201C; turned â&#x20AC;&#x201C; politician class from carrying on their political and commercial activity in the Telangana region. On the contrary a large number of activists accused of offences they have not committed are facing trial. It is reported in a Telugu daily newspaper that an activist committed suicide unable to meet the cost of protracted trial. Sad indeed!

The political class in Telangana, save a few Members of the Parliament, has by and large remained indifferent. If at all they reacted to the aspirations of the people it seemed more like a charade. Despite repeated rejection of candidates belonging to the Congress and TDP in the vari-

16

ous by-elections held during the current phase of the movement, there is no change in the outlook of these parties. Both these parties suffer from prevarication and Orwellian double â&#x20AC;&#x201C; think. Therefore it would appear that a decisive step towards Telangana is possible only when a situation that leads to political compulsion arises. At the time of writing this article one more round of byelections are scheduled in the State. All energies of Congress are directed against the scion of Late Y.S.Raja shekhar Reddy who floated a party after his father. The current thinking in political circles and public in general is that he will win majority of seventeen (17) Assembly seats.

Should that happen the Congress High Command will seriously consider the chances of partyâ&#x20AC;&#x2122;s survival in the State and will try to salvage the situation by conceding Telangana demand. This theory on the face of it seems plausible, though it is a moot question whether Congress will win the hearts of Telangana people who will ensure victory of partyâ&#x20AC;&#x2122;s candidates in the 2014 general elections! Further, should the outcome of these elections catalyze the process of Telangana Statehood it would indeed be a commentary on the paradigm of Telangana movement. Should the Congress High Command concede Telangana because YSRCP decimates Congress, it would be ignominious to the souls that we lost.

To a perceptive observer the Telangana Sangarsh is feeble, protracted and lacking in precipitate action. The programmes which comprise the movement have strained the meagre resources of the civil society while the political class remained unaffected. Even while activists decry the exploitative character of the Seema-Andhra rulers and the

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pernicious influence of SeemaAndhra enterprise their films, hotels, corporate schools, hospitals and transport business continue to thrive. Being left with no alternative, Telangana citizen continues to patronize Seema-Andhra enterprise. Even as simple a call as boycott of Seema-Andhra movies is wanting. It is indeed intriguing why rejuvenation of economic forces of Telangana has not been thought of and integrated with the movement. Those steering the movement, for some strange reasons, glossed over developing alternatives which could sustain it. No attempt is made to reorganise the latent or suppressed potential of Telangana society. Therefore nirman (providing alternatives) is imminent to sustain the movement.

Role of NRIs The case of Telangana amply demonstrates a crisis of credibility of Parliamentary Democracy in India. The U.S.A. is the only other biggest democracy in the world. It is widely recognised as a champion of democracy.

Telangana NRIs may try and raise the issue of Telangana, through channels considered appropriate and effective, as a case of assault on democracy and its institutions. Secondly, the current phase of movement has not addressed many local issues of urgent nature but harped on achievement of Statehood for Telangana as panacea for all the ills. Achievement of Telangana can only be an ideal. People who have been suffering for long need succour for urgent problems.

There are not many examples of civil society or NGO groups working in this direction though occasionally a political party (TRS) has taken up certain issues of local importance perhaps impelled by political considerations.

It would be useful to take up local

issues through non-governmental initiatives integrating the need to achieve statehood as a permanent solution. One needs to quench the thirst of parched throats by providing water, though imparting skill to sink a well may be an ideal long term solution! Third, the Telangana diaspora may make forays into economic enterprise to end the strangulating monopoly of Seema-Andhra enterprise in the Telangana region. Investments in health, education and infrastructure should be seen as an opportunity to break the stranglehold of Andhra enterprise and as a means of ending bias against the Telangana youth in employment.

Post Script A twin programme of Sangarsh & nirman should be pursued to sustain the movement. A programme of economic boycott of Seema-Andhra products and services (not buying Ambica Durbar batti; not patronizing their hotels, not watching Telugu movies in movie halls etc.) will certainly send the message of Telangana statehood demand loud and clear to those forces that are obstructing the process. At the same time, Telangana economic forces need to come together and provide the much needed alternative to the Telangana citizen. One need not have any apprehensions about the efficacy of economic boycott in the contemporary world of global economy if one cares to know the success story of similar campaign in Chattisgarh which became a separate state carved out of Madhyapradesh. The need of the hour is to think out-of-the box to steer the movement to its logical and natural end. We have tremendous energy which should be allowed to converge and coalesce to create synergy. Telangana will sure be a reality.

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• Hõq`«

<åH˜+¨ìO ÖËHõáÈ~Ú<å ##∞fl K«OÑ≤<å~°∞..... á⁄\˜ì N~å=ÚÅ∞ – Nx"åãπÔ~_ç¤ H˘OѨe¡ `å`å... á⁄\˜ì N~å=ÚÅ∞ `å`å... Ü«∂_»<åfl"À QÍx D_» h =∞#∞=∞Å ã¨∂ã≤Î"å.... #∞=Ùfi KÕã≤# `åºQÍxfl ‰õÄ_® =∞i≈O„_»∞ #∞=Ùfi HõÅQÆ#fl PO„^èŒ ~å„ëêìx U<å_À K≥_çÑ≤O„_»∞ Ñ‘`«Å=Ú‡H˘™êÎ=∞x =∂ T~ÀzÛO„_»∞ JѨÊ\˜ˆH áê}O ZÅ¡nã¨∞¯O@∞#fl J=fi QÆOlH˜ J„~°∞Å∞*ÏzO„_»∞ ѨO^ÕO@ ѨOk Ñ≤Å¡Å¡#fl@∞¡, "˘™êÎ<Õ LO„_»∞... WѨÊ\˜H˜... áÈhÖË, X™ê~°¡ ѨO_»∞H˘x ã¨∂~°∞ (Sooru) hà◊√¡ `åy LO\Ï~°x [„~°O`« *ÏQÆ Wã≤Î... ã¨∂Ô~H˜¯ (Soorekki) D QÆ∞_çÃã =∂k, D QÆ∂_≥O =∂k J#fl@∞¡ =∂ QÆ∞O_≥ÅÅ¡ QÆ∞#áêÅ`À `˘qfi =∞s QÆ∞O[Å∞ áê`«∞‰õΩ#fl~°∞ WÜ«∂ºÅ =∂ ‰õΩ`≥¯Å g∞^Œ ‰õÄ™Èx ã¨"åi KÕã¨∞ÎO„_»∞... ''W^ÕO@Ü«∂—— Jx g∞ ÉèÏ+¨Å<Õ J_çy<å... ''=∂‰õΩ WOw¡+¨µ =K«∞Û, g∞‰õΩ =º=™êÜ«∞O <ÕiÊ™êÎO, g∞ ˆQ^≥áêÅ`À KÕã≤# <ÕuÖ’ #OAHÀ_®xH˜ =∂q_çHÍÜ«∞ `˘‰õΩ¯_»∞ ÃÑ\˜ì™êÎ=Ú...—— Jx ^˘iH˜# U `À=<˘^ŒÅ‰õΩO_», `À‰õΩ¯`«<Õ LO„_»∞ g∞~°∞ ~åHõ=ÚO^Œ∞ "Õ∞"Õ∞^À Pk =∂#=ÙÅ=∞#fl@∞¡ =∂ Z=Ù™êxfl ZOye ÉèÏ+¨Å ZH˜¯izÛO„_»∞... "Õ∞=Ú Z=Ù#O *ˇÜ«∞º‰õΩO_®<Õ,

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=∂ rq`åÅ Hõ<åfl Z‰õΩ¯= Ѩ#∞fl QÆ@ìO^Õ... x*ÏO ~åA J`«ºkèHõ ^èŒ#=O`«∞_»∞ Z@¡~ÚºO_À [~° #∞=fi#fl *ˇÑ¨Ê~å^Õ... ''P`«‡"≥· "˘zÛ... (Aathmavai vochi) g∞ ÉèÏ+¨Å... <Õ<å_»∞, <å „áê}O

(Pranam)

J_Õ¤ã≤Ok

J~°= KÕ`«∞Ö’¡Oz 'PO„^茗#∞ =∂„`«"Õ∞ q_çÑ≤OK«_®xH˜ P PO„^茉õΩ u~°∞Ѩu, =∞„^•ã¨∞#∞ ‰õÄ_® J_»QÆ_®xH˜, =∞#áÈ~°∞ Ѩ_»ÖËHõ... u~°∞ѨuzÛ u#flQÍ |`«∞‰õΩáÈO_ç Jx "åà◊√§ "≥Å¡QÀ\˜ì<å... g∞~°∞ <å „áê}ÏÅ∞ á⁄ÜÕ∞º^•Hõ, =∞„^•ã¨∞#∞ ‰õÄ_® fã¨∞‰õΩ~å Jx... <åH˜+¨ìO ÖËHõáÈ~Ú<å ##∞fl K«OÑ≤<å~°∞...—— ǨÏ=fi....! h QÀ㨉õΩ <å HõO_»¡Å¡ hà◊√§ QÍ~°∞`«∞#flÜü∞.... h P`«‡ `åºQÍxH˜ <å *’Ǩ~°∞¡.... `åºQÆ ^èŒ#∞Å∞ ZѨÊ\˜H˜ J=∞~°∞ÖË...

U„=∂ÉèÏÜü∞...! [~° HõO_»∞¡ ^≥~°∞=ÙO„_ç.... `å`« `åºQÍxfl Q“~°qOz PÜ«∞# HõÅQÆ#fl g∞ PO„^èŒ#∞ q_çÑ≤K«∞ÛH˘O„_® ÉèÏÜü∞....!

*ˇ· `≥ÅOQÍ} ! *ˇ· *ˇ· `≥ÅOQÍ} !!

Nx"åãπÔ~_ç¤ H˘OѨe¡

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Telangana and What India s Founding Fathers Said About Creating New States?

- P. Subhash Chandar Reddy, Ph.D. The Founding Fathers of India’s Constitution anticipated changes in the Territorial boundaries of existing States for administrative reasons as well as by popular demands of citizens, and the formation of more and new States by reorganization and accession.

What is more startling and revolutionary about their Thinking, Foresight, and Wisdom is that they recognized the inherent Right of the citizens of various States of India for Self-Determination to form their own areas into a separate State majorly because of their dissatisfaction, disenchantment, disaffection, feeling of discrimination in their present State, and to fulfill their cherished desire to chart their own future and development.

India is very fortunate for inheriting these Wise Statesmen authoring our Constitution. It is our misfortune that certain politicians, government ministers, public personalities, media persons, and administrators, today, want to deny this constitutional Right to India’s citizens by misreading and misinterpreting the Constitution, by claiming unconstitutional powers through unjustifiable Law and Order claims.

These interlocutors are not only woefully uneducated in our Constitution but also lack the Intellectual capacity to Govern justly.

Shockingly, they include National Leaders, Supreme Court Justices, State Chief Ministers, IAS

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Administrators, and Law and Order Enforcement personnel.

This is so widely prevalent and so dominating that it is posing Real and Present Danger to India. These incompetent and corrupt leaders will cause irreparable damage to the integrity of our nation.

You are observing these current dangers today in the persona of Cabinet members of the Central government, the MLAs and MPs from Seema and Andhra regions as well as some from Telangana, the Police, and worse, even from the retired Supreme Court Justice Srikrishna, Chairman of SKC, V.K. Duggal, IAS, exHome Secretary of India, and the other members of SKC like Ravinder Kaur. These individuals are aided and abetted by other Congress politicians both at the National and State levels.

To ward off this Real Danger and save our Republic from these unscrupulous elements masquerading as our Nation’s leaders and protectors, it is imperative to revisit the Constituent Assembly debates in 1948-50 and study the pointed arguments put forth by almost all of our Founding Fathers of India’s Constitution who shaped and authored Article 3.

None other than these Founding fathers can point out and substantiate the (their) true intentions of Article 3 in our Constitution as well as the wisdom and logic of Article 3 which vests the power to create a new State either by

changing the boundaries of existing States or by separating and joining parts of one or more States in the President and the Parliament of India. The Parliament acts as a gate keeper while the Parliament acts as the granting authority.

At the time of India’s independence, there existed many political entities within India in the form of Principalities, Provinces, kingdoms, etc. ruled by individual rulers as well as British Territories.

In addition, new political entities were being brought in by accession or voluntary union. Late Dr. B.R. Ambedkar was chosen as the Chairman of the Drafting Committee for India’s Constitution. Thus, Dr Ambedkar came to be referred as the father of our Constitution.

I have obtained these actual quotes from the digitized original Constitutional Assembly Debates as archived by the Indian Parliament. These Debates cover almost 12,000 typed pages but I have only perused pertinent debates for Article 3.

The first meeting of the Constituent Assembly of India took place in Constitution Hall, New Delhi, on Monday, the 9th December 1946. at Eleven of the Clock. Acharya J. B. Kripalani (United Provinces: General): requested Dr. Sachchidananda Sinha to take the Chair as temporary Chairman.

Article 3 was debated on November 17th and 18th, 1948. Dr.

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B.R. Ambedkar served as its Chairman. Members present included stalwarts such as Prof. K.T. Shah, K. Santhanam, Pandit H.N. Kunzru, United Provinces Pandit Thakur Dass Bhargava, East Punjab Shri Gopikrishna “Vijayavargiya, United State of Gwalior - Indore Malwa (Madhya Bharat) Prof. Shibban Lal Saksena, Chaudhari Ranbir Singh, East Punjab Shri H. V. Kamath (C.P. and Berar: General) Shri R. K. Sidhwa (C. P. & Berar: General) Below are the actual statements, assertions, and comments made by these members of the Constituent Assembly, charged with writing India’s Constitution, on Article 3 dealing with the subject of creating new States per the wishes of its citizens:

Prof. K. T. Shah: “Lest I should be misunderstood, I would at once add that I am certainly not in love with the present position, or the continuance of the alignment of the provinces and States as they stand today.

They need to be altered, they must be altered. But they must be altered only as and how the people primarily affected desire them to be altered, and not in accordance with the preconception, the notion, of such adjustment that those at the Centre may have, even if some of those at the Centre are the representatives of the people concerned.

I make it imperative, therefore, that the first proposition, the initiation of the movement either to integrate or to separate, either to readjust the boundaries or to bring about any new form of configuration, must commence with the people themselves. I admit that in democracy majority rule should prevail. But the majority has not the monopoly of being always right and still less to be always just.”

The Honourable Dr. B. R. Ambedkar: “Mr. Vice-President, if one were to compare the amended proviso with the original proviso as it was set out in the Draft Constitution, the Members will see that the new amendment introduces two changes. One is this: in the original draft the power to introduce the Bill was given exclusively to the Government of India. ….this was a somewhat sever and unnecessary curtailment of the right of the members of Parliament…. Consequently we deleted this provision giving the power exclusively to the Government of India, and gave it to the President and stated that any such Bill whether it was brought by the Government of India or by any private Member should have the recommendation of the President. That is one change.

“The second change is this:…. all that is necessary is consultation. Consent is not required. All that the President is called upon to do is to be satisfied, before making the recommendation, that their wishes have been consulted.

The Honourable Santanam:

Shri

K.

“Mr. Vice-President, I wonder

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whether…, it would mean that no minority in any State can ask for separation of territory, either for forming a new province or for joining an adjacent State unless it can get a majority in that State legislature. …Take the case of the madras Province for instance. The Andhras want separation. They bring up a resolution in the madras legislature. It is defeated by a majority. There ends the matter. The way of the Andhras is blocked altogether.

They cannot take any further step to constitute an Andhra province.

On the other hand, as re-drafted by the Honourable Dr. Ambedkar, if the Andhras fail to get a majority in the legislature, they can go straight to the President and represent to him what the majority did in their case and ask for further action removing the block in the way of a province for them. If they are able to convince the President, he may recommend it and either the Government of India may themselves sponsor legislation for the purpose or any private Member or a group in the Central legislature can take up the question.

Therefore, by Mr. Shah’s amendment instead of democracy we will have absolute autocracy of the majority in every province and State. That is certainly not what professor Shah wants. But, unfortunately, in his enthusiasm for what he calls the principle, he has tabled an amendment which altogether defeats his object. I therefore suggest that the amendment shall be rejected and the proposition moved by Dr.Ambedkar should be accepted.”

Pandit Hirday Nath Kunzru (United Provinces: General):

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"Mr. Vice-President. All that I am asking for is that the consent of the States should not be necessary for a re-organisation of their territories. Consultation with them should be quite enough.”

“… I do not see, why the previous consent of the States should be required in connection with Article 3and more than it is required in connection with matters dealt with in Articles 226, 227 and 294.

Pandit Thakur Dass Bhargava (East Punjab: General):

“The first point which I would like to submit is that every part of India should be given this facility, that, should it decide to secede from one part and to accede to another, then there should be no impediment in its way Since the war we have been hearing that everyone has got the right of self-determination….

If the people of an area want separation, then the right of selfdetermination should be given to them…. I would like the Congress Government to respect the wishes of the areas, which desire to separate from any province and that no hurdles are placed in their way; on the other hand, all legal aid should be given for the formation of a new province.

Parliament, and not the President, should have the right to determine the matter after taking into account the opinion of the people of the area concerned and of the vote of the provincial legislature. It is therefore necessary that every Member of the parliament should have the right to give notice of such a bill. Views of the provincial legislature may be taken but the changes should be

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effected in accordance with the wishes of the people of the area, who want separation. If this is not done then the principle of self-determination would be nowhere.

We used to hear that after the attainment of Swaraj the right of self-determination would be given to all…. Views of the legislatures may be invited, and may be taken into consideration; but the determining factor should be the vote of the people of the area, which wants to separate.”

Shri Gopikrishna Vijayavargiya [United State of Gwalior - Indore - Malwa (Madhya Bharat)]:

‘‘Mr. Vice-President, …. there is no question of taking the consent of the States…. I think, mere consultation would be sufficient in the matter of the States also as it is in connection with the Provinces….”

Prof. Shibban Lal Saksena:

Mr. Vice-President, Sir, this is a fundamental matter, ..The only condition is this, namely, that the President after he receives notice of such a motion from any Member will try to take the opinion of the area concerned and then, of course after consulting his Ministry, give his recommendation for moving the Bill…. if the President feels that the people of an area - the majority of them are of the opinion that they would be happier if they go to some other State or Province, he would advise the Prime Minister, and probably the Prime Minister also will agree with him that the motion should be allowed and that Parliament should be allowed to discuss the question. I think that gives full liberty and opportunity to every area which desires a change of boundaries.

Chaudhari Ranbir Singh (East Punjab: General):

“…I am afraid the amendment would reduce the chance of success of any community which is in majority in any area but happens to be in minority in that State and I am afraid it would also reduce the importance of their demand and narrow the opportunity of their having a say in the matter….The provision as it stands in the draft lays down that if the majority of the people in any area demand that their area be joined to any other State or to a new State, their demand can be taken into consideration… I am afraid their demand would lose some of its weight, and particularly this would be the case of the people of such areas as have no leader of their own, no press of their own and no other means to make their voice heard. …Though the people of this area wanted that their region should be jointed to Delhi or Haryana yet nothing happened as they had no leader of their own nor any Press of their own. The loyalty of those people of U. P. who had made this demand, was doubted and their voice was stifled to an extent beyond description. A ban was laid on them by the Provincial Congress Committee not to make such a demand, and they were asked not to raise any voice for any alteration in the boundaries of the province. …. …I want that it should be changed so as to include without any doubt the provision that when the Centre consults the provincial legislature the opinion of the majority of the representatives of the territory, which wants to separate itself and join another province, should also be on record and that their recorded opinion should appear before the

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Central Assembly so that it may know what that particular territory desires.]”

Shri H. V. Kamath (C.P. and Berar: General):

“…. I am inclined to agree, therefore, with Pandit Kunzru’s argument …we should not go beyond obtaining the views of the rulers of the States or the legislatures of the States, whatever the case may be.

As you read through these Members’ forceful and wise arguments on the issue of a region separating from a State, you cannot but appreciate how deeply they analyzed and how carefully they articulated the concerns and rights of their citizens with regard to their desire for self-determination in forming a State of their own. They even discussed how a minority within a State could be oppressed and subjugated by the majority of the state. And how the weaker and less powerful regions could be made helpless and deprived of their rightful demand to form a separate State.”

All the members of the Constituent Assembly were more concerned and supportive of the Minorities in a State and their right to separate from a State than concern for the rule of majority.

Also, they NEVER uttered the words Law and Order while debating this issue. They never doubted the ability of the minority people, people of a region, in developing their new separate State. That was never a question in their minds.

And these leaders were remarkable, liberal, democratic and revolutionary in their thought processes even in those early days of the Republic unlike today.

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They did not think such separations and formations of new States affected the Nation adversely.

How did we end up with such ill-informed, undemocratic, oppressive, intolerant public leaders today in our country?

GOI (Govt of India) is wasting time and making unconstitutional requirements like obtaining CONSENT of political parties in A.P. Current version of Article 3 Constitution, as amended on Dec. 24, 1955, clearly and definitively states that ONLY A.P. Legislature’s views are to be asked for and that too after the Bill has been recommended by the President to the Parliament.

Political Parties are NOT the players in this issue. They are NOT considered to be the recognized representatives of the citizens of AP. a process has been pointedly addressed by Dr Ambedkar himself: “before the initiation of any action, representation made to the President by a majority of the representatives of the territory in the Legislature of the State,.. it was represented that there might be a small minority which felt very strongly that its position will not be safeguarded unless the boundary of the State were changed…. Consequently, we propose now in the amended draft, ….., all that is necessary is consultation. Consent is not required. All that the President is called upon to do is to be satisfied, before making the recommendation, that their wishes have been consulted.”

And in 1955, B.R. Ambedkar in his book “THOUGHTS ON LINGUISTIC STATES”, Part III, sum-

marized his thoughts on forming linguistic States as follows: (3) The formula one State, one language must not be confused with the formula of one language, one State.

(4) The formula one language, one State means that all people speaking one language should be brought under one Government irrespective of area, population and dissimilarity of conditions among the people speaking the language. This is the idea that underlies the agitation for a united Maharashtra with Bombay. This is an absurd formula and has no precedent for it. It must be abandoned. A people speaking one language may be cut up into many States as is done in other parts of the world.

To put it simply, B.R. Ambedkar reiterated that there can be multiple states of one language. He admonished that it is absurd to force one state per language.

Jai Telangana!

Jai Jai Telangana!! Jai Hind!!!

Subhash Chandra served the ’69 Telangana Movement and was held under PD Act for almost 45 days. He was President of the Agricultural University Students Unions, Rajendra nagar during that time. Sensing the impending change in the leadership mindset of the Movement, Subhash called back his students from the Movement. Immediately after his earning a Master’s degree in Agronomy, he emigrated to US in 1970 where he earned his Ph.D. in 1974. He served as a faculty member and Head of the department in the college of agriculture, Southern University and then started his own Micro Computer company in 1983 and has been active in that profession ever since. He is an ardent Telangana lover and tries to do his part for his beloved land of birth.

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Welcome to College - Chitra Mosarla Congrats Grads! For many of you high school graduation was probably a long awaited day of pomp and circumstance. A day to celebrate the end of an arduous and triumphant journey over the dangers cliffs and peaks of SATs, ACTs, APs, and a countless list of other exams that have tested your patience, endurance, and at times your very sanity. It will forever be the first day of the rest of your life.

But, is that it. It is also a day when you confront the fact that you will never ever be returning to your comfortable high school nest-egg, your home away from home for the past four years. For many it is a day that they realize they will be leaving their families, friends, and hometowns to journey into the vast unknown—college. It is at this thought that many of us experience a sense of dread and the burdensome weight of anxiety begins to make our hearts pound and our stomachs sink. You may even begin to wish that your high school offered 13th grade—one more year. Often we cannot shake this feeling even when we are show-

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ered with hundreds of supportive hugs and thousands of kind words from family and friends.

On the first day of college, you will undoubtedly feel alone even when you are surrounded by hundreds of other freshmen.

Looking out into the sea of people, you will wonder if you too will find life-long friends, the kind that your parents did: those uncles an aunties who always tell you what your mom or dad was like in college. Rest assured that you will find the best of friends amongst the gangly, awkward group of freshmen (at least, that is how upperclassmen see you guys).

However, it will take time. Do not be alarmed when you are not best-friends-for-life with your roommate. Its ok because you guys are “roommates.” During your first week of college, you will talk with anyone and everyone who wants to talk with you. Do not worry if you think you can’t get along with that girl who plays a ukulele at odd times of the night.

Chances are, you probably will not have to. The great thing about

college is that you and most everyone else will find at least one other odd soul who shares in your passions and amusements. Yes, even you kids who like to tell chemistry jokes will find each other.

For the next four years you will become part of the greatest social network you have ever known (no, I am not referring facebook). You will be a college student. You will join the throngs of other enthusiastic young people learning to live. Your memory of the college green, the library during finals week, your first dorm hallway will be shaped by hundreds of people, many of whose names you may never learn. One day, perhaps during your first college all-nighter, you will come to the surreal realization that you will forever be connected to all those people by this one collective experience. And that is the beauty of college: we are all in this together. Welcome.

Chitra is Currently Pursuing Pre-med Courses in Temple University, Philadelphia

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L^Œº=∂xH˜ <Õ#∞ Ãã·`«O...

– Nx"åãπ Ô~_ç¤ H˘OѨe¡ L^Œº=∞O h~°∞ QÍ~°∞`«∞Ok Jx XHõ_»∞, `≥ÅOQÍ}Ï "åà◊√§ ã¨Å¡|_®¤~°∞ Jx WOHÀ_»∞ Z=xH˜ W+¨ìO =zÛ#@∞ì "å_»∞ K≥ѨC‰õΩO@∞O>Ë =∞i =∞#O Uq∞ KÕ^•ÌO. =∞#O ZO^Œ∞‰õΩ ã¨ÑC¨ _»∞ *ËãÖΨ "Ë ∂≥ , ZO^Œ∞‰õΩ WOHÍ FÑ≤Hõ Ѩ@∞ì H˘x ‰õÄã¨∞<åfl"≥∂ D "≥ÚO_ç "≥^èŒ= ʼnõΩ J~°÷O J~Ú`«ÖË^Œ∞. WOHÍ ZH˜¯_≥ Hõ¯_À "ÕÅ∞ ÃÑ\˜ì ÔQeH˜ =∞s H˘\Ï¡@‰õΩ kQÆ∞`«∞<åfl~°∞. "å_»∞ JÖÏ ÔQeHÍ_»∞ Hõ^• Jx =∞s =∞#O Uq∞ KÕ^•ÌO... ^èŒ~°Å∞ ÃÑiQÍÜ«∞x, HõÔ~O@∞ HÀ`« Åx, J^Œx, W^Œx U"Õ"À ZѨC_»∂ LO_Õ ã¨=∞㨺Å#∞ ZuÎ K«∂ѨÙ`«∂ ^è~Œ åfl Å∞, ~å™êÎ~ÀHÀÅ∞ KÕã∞¨ <Î åfl~∞° H˘O^Œ~∞° . =∞i P H˘O^ŒiÖ’ =∞# "åà◊√§ ‰õÄ_® L<åfl~°∞. =∞i W^ŒO`å `≥ÅOQÍ} L^Œº=∂xfl `À= =∞o§Oz "Õˆ~ ã¨=∞ 㨺Šg∞^Œ, U „áêO`«O „Ѩ[Å∞ J~Ú# =∂‰õΩ ÖË^Œ∞ D ã¨=∞㨺 Jx K≥ѨÊÖËx ã¨=∞㨺Šg∞^Œ XuÎ_ç ÃÑOz =∞# L^Œº=∞OÖ’H˜ hÖ’¡kÖË D „Ѩܫ∞ `åflxH˜ =∞i =∞#O ZÖÏ ã¨ÊOk ^•ÌO.....

WÖÏ K≥ѨC‰õΩO@áÈ`Õ ~ÀAHÀ H˘`«Î q+¨Ü∞« O`À... "å_»∞ Z=_À QÆOQÆ _ÀÅ∞ xq∞i`Õ `«Å P_çOKÕ |ã¨=#flÅ ÖÏQÆ =∞# <åÜ«∞‰õΩÅ∞ ‰õÄ_® Jxfl =∞iz áÈÖ’ Jx á¶êÖ’ J~Ú áÈ`«∞ <åfl~∞° . =∞i =∞# Ü«Ú= Ö’HõO ‰õÄ_® <å...?

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J"≥∞iHÍÖ’ L#fl =∞#O ‰õÄ_® W^Õ =∂\Ï¡_»∞‰õΩO@∞<åflO.... =∞# L^Œº =∞O U"≥∞ÿOk Jx, PÖ’zOK«O_ç... =∞# L^Œº=∞O Ü«∂_çH˜ áÈÖË^Œ∞. =∞# Ö’<Õ LOk. =∞# Ѩ#∞ÅÖ’<Õ LOk. =∞# =∂@ÅÖ’<Õ LOk. Uq∞ =∂\Ï¡ _»∞`«∞<åfl"≥∂, Uq∞ K«^Œ∞=Ù `«∞<åfl"≥∂, Uq∞ ~åã¨∞<Î åfl"∂≥ , Uq∞ K«∂ã¨∞<Î åfl"∂≥ , W=xfl L^Œº=∂xH˜ ^ÀǨÏ^ŒÑ¨_»`å~Ú. ~å™êÎ~ÀHÀÅ∞, ^èŒ~åflÅ∞, x~åǨ~° nHõ∆Å∞, JÃãOc¡ =Ú@ì_ôÅ∞, W"Õ HÍ^Œ∞ HÍ^• =∞# L^Œº=∞OÖ’ ÉèÏQÍÅ∂, =∞# áÈ~å@O Jxfl\ ˜Ö’...

XHõ Ѩk =∞OkÖ’ XHõxHõ<åfl "åx LxH˜x, L^Œº=∂xH˜ "å_»∞ `À_»Ê_Õ PÖ’K« # #∞ ˆ ~ Ô H uÎ O K« Q Æ e y`Õ Jk ‰õÄ_® L^Œº=∞ ÉèÏQÆ"∞Õ . K«^∞Œ =Ù P¿Ñã≤# XHõ `«=Ú‡xfl, K≥Öˇ¡ex K«^Œ∞=ÙHÀ=∞x „¿Ñˆ~Ñ≤OK«_»O, L^ÀºQÆO K≥Ü«∞ºÖËHÀ, ~åHÀ, KÕ¿ã ™ê=∞~°º÷ O ÖËH<õ À L#fl "åà◊§ #∞ WOHÍ "Õ~ˆ Láêkè g∞^Œ ^Œ$+≤ì ÃÑ>ËÖì Ï PÖ’zOѨ*Ëã≤<å L^Œº=∞ ÉèÏQÆ"Õ∞.

L^ÀºQÆO K≥Ü∞« ºQÆey# J~°›`« Hõey<å, J=HÍâ◊O ^˘~°Hõx "åà◊§‰õΩ h‰õΩ `≥eã≤# KÀ@ L^ÀºQÆO WÑ≤ÊÜ«∞º_»O ÖË^•, P L^ÀºQÍxH˜ `À_»Ê_Õ ã¨Ç¨ Ü«∞O K≥Ü«∞º_»O ‰õÄ_® =∞# `≥ÅOQÍ} `«=ڇŠK≥Öˇ¡à◊§ rq`åxH˜ XHõ ^•i K«∂Ñ≤# "å_çq J=Ù`å=Ù. P ^•ˆ~ ^˘~°HõHõ =∞# ÃÑ^ŒÌÅ∞ K≥Ü«∞ºÖË^Œ∞.

K«^∞Œ =Ù‰õΩx U^À q^èOŒ QÍ h rq`åxH˜ ^•i K«∂ѨىΩõ #fl "å_çq, WOHÀ =∞x+≤H˜

ã¨Ç¨Ü«∞O K≥Ü«∞º_»OÖ’ ‰õÄ_® h L^Œº =∞ ã¨∂ÊùiÎx Kå@∞ HÀ=K«∞Û.

PÖ’zOK«_»O_ç... WOˆHq∞ K≥Ü«∞º QÆÅ~À... =∞# „áêO`«O =∞#‰õΩ ^ŒH˜¯ <å... ~ˆ Ѩ٠á⁄^Œ∞#Ì fl WÖÏO\˜ ~å[H©Ü∞« <åÜ«∞‰õΩÖË =∞Å¡ `«Ü∂« ~° ~Ú`Õ, WÖÏO\˜ „ѨÉèí∞`«fi PѶ‘㨈~¡ =∞Å¡ ѨÙ@∞ìH˘¿ãÎ...

JѨC_ÕO KÕ™êÎ=Ù... JѨC_»∞ =∞Å¡ L^Œº=∞O "≥Ú^ŒÅ∞ÃÑ_»`å=... ÖËHõ WѨC_»∞#fl L^Œº=∞O`À áê@∞ "å\˜x ‰õÄ_® ™ê^躌 "≥∞#ÿ O`« =~°‰Ωõ `˘ÅyOK«∞ ‰õΩ<ÕO^Œ∞‰õΩ „Ѩܫ∞ufl ™êÎ"å... ÖËHõ =ÚO^Œ∞ =∞# `≥ÅOQÍ} ~åx P `«~åfi`« PÖ’zã¨Î JO\Ï"å...

XHõ ™ê=∂lHõ K≥_»∞#∞ ~°∂ѨÙ=∂Ѩ hˆH D ã¨=∞Ü«∞O P ã¨=∞Ü«∞O JO@∂ Uk ÖË^Œ#∞‰õΩO@ <Õ<≥·`Õ. „Ѩu k#O =∞#O KÕ¿ã x`«ºHÍ~åºÅÖ’ =∞# `≥ÅO QÍ} ~åR ™ê^èŒ#‰õΩ, ^•x L^ŒÌ~°}‰õΩ LѨÜ≥∂QÆѨ_Õ Z<Àfl Ѩ#∞Å∞ =∞#‰õΩ HõxÑ≤Ü≥ÚºK«∞Û. ^ŒÜ«∞KÕã≤ "å\˜x q㨇 iOK«HOõ _ç. h‰õΩ `Àz# =∞Oz, KÕ`<« `·≥ Õ XHõ J_»∞QÆ∞ =ÚO^Œ∞ˆHã≤ „Ѩܫ∞ `«flO K≥Ü«∞ºO_ç. W^ŒO`å ‰õÄ_® =∞# L^Œº =∞OÖ’ ÉèÏQÆ"Õ∞.

OUR MOVEMENT GOES ON...

TILL THE DEVELOPM ENT IS ON...

*ˇ· `≥ÅOQÍ}! *ˇ· *ˇ· `≥ÅOQÍ} !!

– Nx"åãπ Ô~_ç¤ H˘OѨe¡ 25

• Hõq`«

WQÆ∞~°O – <å~åÜ«∞}™êfiq∞ #∞"˘fi^≥Ì<≥ <å‰õΩ WQÆ∞~°O `≥Åfi^Œ∞.

HõO_»¡=ÚOQÆ\ ˜ÔHe¡ hÅ∞¡ á⁄OQÆ∞‰õΩO@ áê~°∞`«∞O>ˇ Hõ~°∞=ÙÅÅ¡ ZO_çá⁄~Ú#.

QÀ™ÈÖˇ QÀ[Å∞ HõÉËÖÏÅÅ¡ =∂Oã¨O =Ú^ŒÌÖˇ·`Õ QÆ∞_»¡Å¡ hÅ∞¡ ‰õΩ‰õΩ¯‰õΩ#fl

"åQÆ∞ W㨯ã¨∞O\˜ =∞#ã¨∞ `À\˜ ã¨∞@ìiHõO HõÅ∞ѨىõΩ## HõO_»¡Å¡ "≥ÚQÆ∞Å∞ xOѨÙHÀx <å WO\˜<Õ WKÕÛã≤#

"≥·ã¨∞ á⁄~°QÍO_»∞¡ HÍx ^Õâ◊O |`«¯ÉÁ~Úº Ñ‘#∞QÆÖˇ· "åѨ™⁄ÃãÎ <À@¡ =∞#∞fl áÈã¨∞‰õΩ#fl.

WO@¡ÔHÖË¡ ZÅ¡Q˘>Ëì h W‰õΩ=∞`ü ZiÔH·#OHõ Hõ_»∞ѨO`« =∞ã¨∞Å∞ÎOk.

|OQÍ~°=Úã¨∞O\˜ Éèí∂q∞x JQÆfiHõ=Ú‡H˘x <å á⁄ÅOÅ <Õ<≥ ÔH·H˜eH˜ áÈ~Ú#. á⁄H˜¯Öˇ·# "åH˜e =ÚOQÆ@.

K≥^ŒÅ∞ Ѩ\ ˜ì# QÆ_»Ñ¨ <≥·#. ÃÑ^ŒÌÃÑ^ŒÌ |#¡æÅ `À\˜ #"˘fi^≥Ì<≥ ZÅ∞`«∞~˘ã¨Î^ŒO>Ë =Ó~°¡‰õÄ~°∞¡ ^˘OQÆŠѨ~°O *Ëã≤ <å‰õΩ WQÆ∞~°O `≥Åfi^Œ∞. z=∞‡ pHõ@¡ ^Õ=ÙÖÏ_»∞‰õΩ#fl

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#"˘fi^≥Ì<≥ !

WHõ h WQÆ∞~°O J~°÷"≥∞ÿ#OHõ T‰õΩO_»∞ =∞O>ˇ <Õ<≥@¡ T‰õΩO@?

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How I Became A Stronger and Better Person - Shashidhar Masireddy When one is involved with a

dence I had gained through my

is exemplified through my deci-

certain organization for more

years of HSS that I was able to

sion to spend a month this sum-

than eleven years, it will invariably

answer my friends with pride and

mer working alongside Ekal

shape the way one thinks and

confidence. I was proud to be a

Vidyalaya in order to learn more

acts. I have had the fortune to be

Hindu and I was able to share my

about the true culture of India as

involved with Hindu Swayam

pride because I knew what it

well as helping me to spread the

sevak Sangh (HSS/shakha) for

meant to be a Hindu. It’s very easy

importance of education.

the past eleven years and I can

to be ‘white-washed’ in the soci-

truly say it has been one of the

ety we live in today and HSS gave

most influential aspects of my

me the ability to maintain a con-

life. HSS has shaped me into the

nection to my roots while learn-

person I am today because of the

ing more about the culture I was

confidence it has given me over

living in. Shakha shaped my

the years. My involvement with

character and allowed me to be-

shakha has opened doors for me

come more knowledgeable about

and it has made me a stronger

what it meant to be a true Hindu.

leader as well as a better person

It gave me the strength to stand

overall.

by my beliefs with confidence and

The biggest impact that HSS

it gave me the qualities neces-

has had on me is undoubtedly

sary to become a man of good

due to the self-confidence and

character.

Shakha has also played a role in shaping my future because it has exposed me to the importance of seeing the big picture. Shakha has allowed me to see the world I live in with greater perspective and for me to understand the importance of serving those around me. Shakha has shaped my future desires in the sense that I have a greater sense of my social responsibility and I have the confidence to know that I am able to truly make an impact

character it has given me. My ex-

Another impact Shakha has

on the world around us. Shakha

perience as a high school student

had on me is in the field of Social

has been a crucial part of my life

was a bit unique in the sense that

Service. As a high school student,

for the past eleven years and I’m

I was the only Indian or Hindu stu-

I was aware of the need to log vol-

confident that it shall continue to

dent in a school of about a 1,000

unteer hours like everyone else

shape me in the future.

kids. This caused many situa-

but it was only through HSS that I

tions where kids would question

saw the bigger picture. There is

me regarding my culture and be-

more to Sewa than simply volun-

lief. These questions were not in-

teering, it is about spreading the

tended to be offensive and it was

message and ensuring that oth-

often just kids being curious.

ers are moved to service. An ex-

However, it was due to the confi-

ample of my desire to give back

2012

Shashidhar Masireddy is graduating from High School and going to Duke University to pursue biomedical Engineering Course

27

qâ◊fi `≥ÅOQÍ} g~°∞ʼnõΩ – Z<£P~üS Ü≥∂^èŒ∞ʼnõΩ n"≥# – ZÖò.Z. ã¨OQÆ"Õ∞â◊fi~°~å=Ù, =ÚOÉÏ~Ú

WuǨ㨠áœ~å}˜Hõ `≥Å"å# † Kåi„uHõ âß`«"åǨÏ# † x*ÏO [=∂# Ãѷ㨠J} † ã¨"≥∞ÿHͺO„^èŒÖ’ J}QÍi# † L^Œº=∞ =∞ǨQÆ~°˚# † _çÃãO|~ü `˘q∞‡k „ѨHõ@# † q∞eÜ«∞<£ =∂~üÛÖ’ ã≤=∂O„^èŒ Ñ¨„uHõÅÃÑ· x~°ã¨# † \© #∂ºãπ „¿Ñ~°} † #=∞¿ãÎ `≥ÅOQÍ}Ï PeOQÆ#† \© _ô ZѶπ, \˜ Z<£ P~ü S J#∂ǨϺ ã¨ÊO^Œ# † `≥ÅOQÍ}Ï `«e¡ ѨÙÅHõiO`«Å PÖÏѨ# † ˆ~Ѩ\ ˜ ã¨fiÜ«∞O áêÅ# † qâ◊fi `≥ÅOQÍ}Ï "å^Œ∞ʼnõΩ – Z<£ P~ü S Ü≥∂^èŒ∞ʼnõΩ ~å=∞#fl ~å[#fl Ü«∂^Œ#fl ÉèÏã¨~°=∞‡ ã¨=∞‡Hõ¯ ™ê~°Hõ¯ |`«∞Hõ=∞‡Å n"≥#

2012

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Origins of Telangana Movement in North America: A Chicago Perspective - Srini Palthepu THE ORIGINS Chicago Telangana community was one of the earliest to initiate Telangana activities in North America. Our early efforts started in 1998. It was a time when the state of Andhra Pradesh was in international news with Chandrababu Naidu at the helm.

Then prevailing view was that AP along with Hyderabad was rapidly developing with modern technology - the IT industry. But we knew firsthand that Telangana region of Andhra Pradesh was under severe distress with globalization coupled with severe drought. Unfortunately there was no mention of the problems faced by Telangana people in any of the media outlets. In addition, there was also the fundamental problem of not having a space to discuss Telangana issues in social discourse of our community in North America. The very word Telangana was considered a taboo. We were living with a suppressed identity and were not any different than Telangana people in India who were living under subjugation in many spheres, social, cultural and political.

EARLY EFFORTS Our early efforts were focused on creating a space for discussing Telangana issues openly without inhibitions. None of the existing platforms such as Telugu organizations provided any scope for such debate. A small set of like-minded people started exchanging emails about Telangana and the issues of its underdevelopment. One of the primary drivers of the discussion

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was Sudhir Kodati living in New York. With his initiative, we submitted a memorandum to the chief minister of AP on the Adilabad Cholera epidemic in 1998 and the lack of government response to help the effected people.

Then we came across a newly emerging technology of Internet called eGroups (which was later acquired by Yahoo to become Yahoo groups). Being newly immigrated to US and not having large amount of financial resources, we felt it was easier to start a dialogue on the Internet with eGroups. This was a free service that could be easily used to create a forum for Telangana related discussions. The discussions we were having over email were now diverted to newly created discussion group called Telangana Discussion Forum (telangana and later tdf-discuss).

This gave a concrete shape to our Telangana activities in North America. During the same time Sudhir organized a seminar with Prof Jayashankar in New York that lead to formation of Telangana Development Forum. Sudhir introduced me to Madhu K. Reddy and other participants of the seminar who later became core activists of the movement during later years.

The Chicago team was also instrumental in organizing a seminar in 2000 with Prof Jayshankar and Prof Janaradhan Rao in Naperville, IL. Similar seminars were also conducted across many US cities. The seminar was a watershed event,

and was seminal in many respects. They helped educate many Telangana NRIs about problems of Telangana such as poverty and underdevelopment.

Factual information presented in the seminar demonstrated the backwardness of Telangana region in AP was a result of systematic discrimination of Telangana in United Andhra Pradesh.

They motivated many participants and generated a set of volunteers who were willing to work for the Telangana cause with sincerity and dedication.

BATHUKAMMA It was in summer of 2003 when the recent phase of Telangana movement in India was just beginning to get popular, thanks to the years of hard work by many Telangana intellectuals. The newly formed TRS party in India under KCRâ&#x20AC;&#x2122;s leadership had started mobilizing Telangana society. Yet for larger North American Telangana community, Telangana identity is yet to find a concrete expression.

Our efforts to galvanize Telangana people since 1998 had good but limited success. We were unable to increase our reach to larger Telangana community.

Moreover there was no women participation in any of the seminars or meetings. We wanted to breakout of this limitation and extend our reach to larger audience to facilitate a wider debate on Telangana.

At the same time there was another strand of thought process that was going through me for many years starting from 1997

29

when I was still doing my Doctorate in Canada. That thought process was about the marginalization of Telangana culture and slowly disappearing Telangana festivals and cultural practices. I remember my childhood days in my native village of Boenpally when we used celebrated Bathukamma and Dussera where whole village participated. For some reason Bathukamma festival has been neglected and marginalized. Many educated Telangana women were of the view that celebrating Bathukamma was not fashionable any more. I started thinking about the reasons why there exists such an opinion among our people. I then came to an understanding that this feeling among our people is a part of the result of systematic suppression Telangana society in general and Telangana culture in particular in the state of Andhra Pradesh for many years.

It was in this context, the idea of conducting Bathukamma festival publically took roots.

When I broached this idea to a few friends Kishan Reddy, Purna Allamneni, Sreenath Chinnala, with whom I have been working for a few years on Telangana awareness, I got a very positive feedback. Sudhir Kodati encouraged us to go ahead with the plan. Every idea has to start somewhere, however small it may be. Hence we decided to take the next step and actually conduct Bathukamma festival.

During this time Purna introduced me to Venkat Thudi who was also interested in our efforts which helped to form the first Bathukamma team in Chicago.

We had twin goals for con-

2012

ducting Bathukamma in Chicago.

One, we wanted to make Bathukamma fashionable and popular again. Celebrating Bathukamma in US will not go unnoticed in India. This will help remove the stigma on this unique Telangana festival that only illiterate village folks play Bathukamma and not educated women in cities. Second, we wanted to involve Telangana women and families in US in building network of Telangana people. We firmly believed that women’s participation will give a big boost for putting Telangana identity on a solid footing.

First task at hand was deciding a date and finding a place for Bathukamma festival in Chicago. Usually it gets cold in Chicago by October first week which was the real Bathukamma time in India. Hence we decided to conduct Chicago Bathukamma a couple of weeks earlier on September 28. We found a nice place in Blackwell Forest preserve in Warrenville, a suburban town of Chicago metro area. The park was ideal place since it has a nice shelter to protect participants in case of rain and an open place for playing Bathukamma. It also has a lake nearby resembling the cheruvu in India.

One of the major challenges for us was making Bathukamma itself. We were not sure what kind of flowers we could get and how we could make Bathukamma.

Luckily we found local flowers that could be substituted for traditional flowers used to make Bathukamma. Traditional flowers such as Gunugu, Gummadi, Thangedi, Banthi etc were replaced by similar looking local equivalents. Some of the people

who actively participated and helped in First Bathukamma were, Venkat Juvvadi, Ravi Thokala, Sridhar Loka, L.R Rao. The event was simply superb successful beyond our expectations. People from other nearby places such as Madison Wisconsin, Detroit Michigan also came to attend the event. It was one of the most gratifying moments of my life. It was an exhilarating experience to see women in Chicago playing Bathukamma to the tunes of songs that I heard decades ago.

It brought back all my childhood memories. I am sure everyone in the event felt the same. First Chicago Bathukamma also had intended effect back home in India. Andhra Jyothy daily covered the event twice: once on September 30, following the event. It also ran a special section on the following Sunday edition with a title ‘Ellalu Daatina Bathukamma’ on October 3, 2003. Sudhir Kodati, one of the attendees from New York, subsequently with the help of other friends conducted Bathukamma in various major cities including Toronto, Detroit, New Jersey, and Bay area. The rest is history. Now it is hard to find a U.S. city or town that does not have a local Bathukamma nearby that a Telangana family cannot attend. In some US Cities such as Bay Area, New Jersey, Chicago there is no single park facility that can accommodate the large number of attendees for Bathukamma. As a result these cities are now conducting multiple Bathukamma events each year.

TELANGANA NIGHT Telangana society was undergoing a historical cultural

30

awakening in India. But in North America we were still catching up to the times that were changing.

Telangana people in America celebrate many “Telugu” festivals with “cultural” activities conducted by various Telugu Associations. Most of these events primarily depict themes based on Telugu movies which are not only superficial, but also devoid of any Telangana culture. A Telangana person naturally does not feel being part of it. But there were not many opportunities or platforms for them to celebrate Telangana culture. At the same time Telangana society in India is exhibiting enormous rich cultural revival.

Many old Telangana folks and non-folk traditions and art forms were being revived. Every town or village in India, small and big started conducting Dhoom Dhaam - a Telangana cultural festival. Then it occurred to us Chicago Telangana activists and volunteers: what is preventing us to conduct a cultural night purely based on Telangana?

As soon as we got the idea, it did not take long for us to plunge into action. First important task was to find a place to conduct the event. Since we did not have access to large sums of financial resources, we had to find a place that is affordable based on small contributions we ourselves could make for the event.

We found ‘Barn Recreation Centre’-a facility provided by Naperville City Park district which met our requirements. Once we reserved the hall, the next big item on the agenda was food. To limit our expenses, we decided to request core volunteer families contribute food in potluck style.

Next challenge was finding

2012

people to perform cultural programs focused on Telangana themes. It was specially challenging for us since most of the people we know do not have this type of talent. Only person who has the talent and interest in singing was Ravi Thokala. With great difficulty we were able to lineup few programs with children and Ravi Thokala.

Since we had shortage of programs with live performers, we wanted to leverage some pre-recorded Telangana songs. We found the song “Jaya Jaya he Telangana” written by Andhe Sri which was appropriate for the occasion. The song depicts Telangana and its rich history and culture in a powerful way. We found an audio recording of the song on the Internet. But we wanted a visual component that enhances the audio song. To this end, we collected pictures from various sources such as Ravinder Reddy’s picture book, Bharath Bhushan’s Bathuka-mma collections, Thota Vikun-tham and Laxman Ale’s paintings, and Maddi Surender’s personal collections. We also included some pictures from Chicago Bathukamma. We finally created a video of slide show with the above visual content that matches the theme of the song. One major problem we had was that we could not combine the audio and video content into single video in time before Telangana Night.

When we exhibited the video on Telangana Night, we manually coordinated two video players to get audio and video together.

Amar Karmilla later took the same song and visual content and created a better, more integrated song for Boston Telangana Night in 2007. It is one of the most popu-

lar Telangana video on YouTube even today.

The Telangana Night event was a huge success exceeding our expectation. It proved that there was an enormous appetite among Telangana NRis to assert their cultural identity. They were looking for ways to express their interest. We just happened to provide a means for their desire.

Telangana night as an idea was later adopted by Telangana NRIs in other cities across USA. Bathukamma and Telangana Night are two events that were started in a humble way in Chicago and have become an annual ritual for most Telangana NRIs in North America. In addition to Chicago, in other major cities such as New York, Boston, Dallas thousands of people participate in these events every year. Chicago Team is proud to have initiated and contributed to the successful revival of Telangana festivals and culture in North America. Telangana families in many US cities started coming together, resulting in formation of various local Telangana Associations, particularly after December 2009. Chicago team has also formed CHITA (Chicago Telangana Association) to carry forward the original vision of celebrating and strengthening Telangana identity.

Srinivas Palthepu was born Boenpally, Karimnagar in India. He has been involved in Telangana activities since 1998. He is a co-founder of TDF-USA, TeNA and CHITA. Srini has Ph.D in Computer Science from Canada and lives in Chicago with his family.

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"≥¸@ áê@ – HÀ^•i Nx"åãπ Ѩ II

=¸Å ã¨∞Hõ¯ áÈ_çK≥<≥ – "≥¸@ ^•~°∞Å∞ P@_Õ<Õ "≥¸@ yiHõÅ∞ "≥¸ÔQ<Õ – P J_»=O`« `≥Å¡Ô~<Õ ^•Ñ¨>ˇ^Œ∞Ì ^ŒO@ Hõ>ˇì~À ...... "≥¸@ ^ŒO_≥_» ‰õΩ^Œ∞~°∞ÔHÔH¯~À ...........

K« II

II2II

ã¨O^≥ áÈO>ˇÅ∞ Hõ\ ˜ì ã¨ÖÏ¡\ ˜ ѨÓ@h ã¨∞Hõ¯ áÈO>ˇ Hõ\ ˜ì ™ÈHõ¯ "≥¸@ `˘e QÀ~°∞ HÀÅ∞¡ áÈ_»=OQÍ Q˘O`≥uÎ áê_ç`≥ Ñ≤ÖÏ¡Å HÀ_ô ã¨∞Hõ¯ÖÏ@ÖÏ_Õ aÅ¡ ^Œ∂ÅO ã¨Ñ¨C_»Ü≥∂º.... Ñ≤Å¡QÍe`À ™ÈѨ`«Ü≥∂º..... Ñ≤Å¡QÍe`À ™ÈѨ`«Ü≥∂º....

J^Œ∞ P=∂_®Å‰õΩ KÕÔ~#Ü≥∂ ..........

2= K«II "≥¸@ ÉÁÔH¯# =ÚxˆQ =∂‰õΩÅ∞ hÅ∞¡O>Ë... `˘O_»=Ú `åÔQuÎ Z_»¡`ÀHõÅ∞ Ѩ_ç`Õ ..... ÉË~°_®‰õΩÅ g∞^• ÉÏ~°=Ú`À QÆ∞Ol Z^ÀÌHõ¯ÅÅ¡ xQÆ∞æ‰õΩO\Ï QÆ∞Ol ÉÏ~°"≥∞ÿ# ÉÁÔH¯#"≥∂‡ ^ÀxÖ’ hÖ’¡¿ã#"≥∂‡ HÍÅ∞=Ö’¡ LiÔH#"≥∂‡ hÅ∞ c_»∞ÖÏ#∞ `«_çÃÑ#"≥∂‡

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Bathukamma: Symbol of Telangana Cultural Pride - Sujatha Surepally People did not realize the strength of Bathukamma in politics of redefining boundaries and identities until a few years ago.

Some thought it was just a festival Telangana women celebrate.

Some of us realized that culture was a greater force to bring people together of the region cutting across political parties and castes and forging new identity of all those belonging to the region with our shared history. Our history which goes back to time immemorial. Bathukamma emer ged as a symbol of celebration of our identity. Efforts of our many friends and groups in Telangana soon became a global phenomenon. It was more than a riot, more than an utsav, it stirred the people of Telangana world wide to assert that we are a people of distinct identity and our desire for separate state is inseparable. A cultural awakening of separate Telangana movement, free from political parties with limited goals, rediscovered this magnificent festival.

It was probably world’s first all women’s day celebrated in one’s native village. Women came together to share their lives, realities and dreams, with their sisters womenfolk of the village they belonged. Bathukamma was a narrative that weaved the parental village and the marital village through song and dance of women of all ages. It was celebration of a bond between brothers and sisters when women join the family of one’s parents and

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siblings. Nine days long celebration of sharing stories, song and dance. Bathukamma unfolds into volumes of stories of joy and sorrow, hopes and dreams of new destiny of individuals and the community. Bathukamma of flowers of varied hues changed the village into a region.

The role of activists was to celebrate this spirit of Bathuka mma and link it to current day tales of the region fighting for its separate identity. That is the characteristic feature of the festival which is global now. We must also thank efforts of several individuals who documented and displayed it and groups of TDF who popularized it abroad. I know of the international photo exhibitions on Bathukamma, calendars, posters and songs by different groups that went into becoming the Bathukamma we see now.

Bathukamma reminds us of the responsibility to bring back our natural heritage, restoring control over resource base, ensuring greenery in the villages and land to the tiller. Bathukamma has to move ahead from being a news item in the daily, a picture in an album and annual grant of some money from the state we wish to be freed from, if we like to replace paper flowers with the real flowers that bloom in the green fields of farmers who are not threatened of indebtedness and suicides. We need to fight against all those capitalist forces looting our natural resources at

an increased pace so as to leave this land bereft of everything before it is as separate state. So this festival reminds that it is not enough to dream of a separate state but a state that is green and resources within our people where we have real thangedu, gunugu, banthi, katla, beera flowers.

Bathukamma celebrated worldwide be reminded that villagers in Telangana are fighting against loot of our rivers, forest, land and rocks. Our celebration of Bathukamma should be an expression of solidarity with people fighting genocide of the Koya tribe under Polavaram dam, farmers fighting against SEZ in Polepally village where the land have been turned into means of transferring hundreds of crores from industrialists to the politicians, express solidarity with the Karimnagar farmers fighting against seeman dhra Mafia who are poisoning the fields and lives of our people by destroying our hills and rocks to mint thousands of crores by exporting granite. Bathukamma is to experience the fragrance of our struggles and dreams in Telangana villages. Its celebration today is joining in and sharing the joys and sorrows of our people in the villages.

The saga of our struggle like Bathukamma goes on with communities of all kinds like the flowers of different fragrance and colours joining together in common cause. It moves from village to village world wide to transcend

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from dependence on false promises form one politician or the other in Delhi or galli, to become a movement to build our language and livelihoods and a celebration of being a Telanganite in every word and deed in our daily lives.

I am sure Bathukamma becomes part of life as the movement grows beyond proving our regional identities every election time. We buy our goods, we respect our producers, our craft and art and grow thangedu, banthi, beera, katla, gunugu in our courtyards for most colorful free Telangana soon.

I salute my sisters and brothers who are humble to respect and continue our tradition and resolute to remember it is part of the spirit of struggle for freedom.

In solidarity

SUJATHA SUREPALLY Sujatha Surepally studied Sociology in Osmania University and teaches in Satavahana University in Karimnagar.

She was born in Nalgonda. She writes regularly on current social and environmental movements of Telangana. Her writings in Telugu and poetry reflect voice of the people who are part of the contemporary struggles. She is associated with TWJAC, Telangana Bhoomi Rakshana Sangham, Committee Against Polepally SEZ, Telangana Utsav Committee, Save Education A.P, Karimnagar, among other groups engaged in gender, environment, displacement and human rights.

Jai Telangana!

Sujatha Surepally

WITH BEST WISHES FOR TELANGANA NIGHT

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E<ÂŁ, 2012

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Abbapoor Eye Camp 2009 - Bharani Puskur Greetings! I am Bharani Pusukur and I volunteered at the Abbapoor Eye camp on 26th July 2009. My father Ravinder Puskur, and mother Jamuna Puskur, conducted an eye camp for villagers in my father’s village of Abbapoor, Gollapalli Mandal Karimnagar district. My sister and I had the joy of helping villagers out by testing them and handing out eyeglasses. This experience complemented the volunteering I would be a part of in the future.

It was a sunny day, and we got to Abbapoor in the early morning from Karimnagar. The eye camp signs were hung up before we arrived, and we set up tables and a mini tent to prevent any rain from falling on the patients. After that we started to organize a list with which we would record all the seniors who attended the eye camp. Vedna also helped out by giving out water to all the seniors if they were thirsty. Every time one of them got a drink from her, they would smile and say “What an adorable little girl” (in Telugu of course).

By the time we finished organizing all this, at least 40 seniors showed up. I noted down

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each one’s name and village. After 20 minutes, the doctors came, and by then there were at least 60 people. The amount of people started to increase after the doctors came; that too, very rapidly. We all started to set up all the equipment and tools needed to examine and inspect each and every person meticulously.

At last success, many people came feeling nervous, and there was a 99% success rate, 1 man aged 80 years had to be turned down since it was impossible and too late for him to get an operation as his eye lenses got damaged totally. People from Abbapoor,Velugumatla, Bonkur, Aggimarla and Silvakodur attended the camp.

After another hour or so, 100 new villagers had arrived, and with them came disorder. People started to rush in (ironic for old people too) and the list which was once smaller than half a page started to develop into around 3 pages. But I helped to tell all of the seniors to sit down and wait for their turn, and they all stayed calm; and after another hour, the last 150 people had arrived for their check up. I also helped out people by shifting them from one place of the large home to another since many of them were physically unfit to move and they also were experiencing eye problems. Most of them asked me medical questions since they were worried, and I told them all, the Lions Club has a good medical facility, their staff specializes in ophthalmology.

106 people got glasses, 33 cataracts, and the rest got medicines or were perfectly fine even at their age. Even me and my family got check-ups, I was perfect.

A whole days worth of work was fruitful, 300 people showed up 139 ended up getting help, and the rest went home safely with eagerness to see what else life has to offer them.

“There is no greater effort than human service. To work for the common good is the greatest creed.”

Bharani Pusukur Senior High school NJ

For more info about other eye services please visit www. r u r a l e y e . o r g a n d Dr.Medhekar at 9849277512 (karimnagar india).

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Why Bathukamma is Meaningful to me?

- Jamuna Puskur Bathukamma is a spring festival celebrated by the Hindu Women of Telangana Region in Andhra Pradesh India. This festival falls in the months of September/October called as Ashvin or Aswiyuja. Bathukamma festival is celebrated for nine days during Durga Navrathri. It starts on the day of Mahalaya Amavasya or Pitru Amavasya It concludes two days before Dussera called as Durgash tami. On the final day, the closing ceremony of Bathukamma panduga is celebrated as a great finale festival– Pedda Bathukamma or Saddula Bathukamma.

Bathukamma is a beautiful flower stack, arranged with seasonal flowers, in seven concentric layers, Bathuku in Telugu means live/life, and Amma means mother, hence Bathukamma, is celebrated for the glory, later denoted as Goddess Gauri - the patron Goddess of womanhood. Colors, flowers and water are all intrinsic to the festival; and the goddess herself is not one rooted in a shrine but made of flowers that signify both life and eternity in their colours as well as impermanence. For, the goddess is ‘created’ each year, and immersed duly on the 10th day of the festival in local water bodies.

Women celebrate the festival dressed-up in traditional silk sarees, wear jewelry, and apply wet turmeric on their feet and sandal powder paste near their cheeks along with red bhindi.

Batukamma festival has a

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significant place in Telangana women’s life.

We lived in Hyderabad and during my childhood We used to travel to our village in Karimangar district for every Dussera Holidays to celebrate Bathukamma.The day we arrived there would be cleaning in the house and next day my mom asking our field care takers to get few gunny bags of tangedu and gunaka. On saddula batukamma day after completing her morning puja she would sit in the middle room of the house and starts making batulkmma on a brass plate first placing the chinese okra leaves. we used to help her stacking tangedu flowers in bunches and apply different colo-rs to gunuka for arranging different layers and leaving the natural colors at one layer in a cone shape.At the top there were marigolds,hibiscus and tip was adorned by beera puvvu (chinese okra flower) and along with pedda batukamma there was small batukamma arranged in similar way with pasupu gauramma on the top.

In the villages, the Bathukammas would be as such: all of us followed the Bathukamma which was carried by men with Dappu Sappalu and reached Hanuman temple and keep all batukammas on neat and cleaned palce designed by Rangoli’s. Small girls and other teenagers form one circle and adults played in another circle. After few hours of playing they took the Bathu-kamma to the nearby lakes and all the men walked par-

allel. After immersion all the ladies share their prasadam they brought from home. And the men came for the prasadam as well.

Later we went home singing farewell songs about the Bathukamma.

The newly married girl gets a Bathukamma ‘saare’ in which the she gets lots of gifts from her in-laws house such as sarees, jewelry, silver dandiya sticks and various traditional food. All the relatives of the house will gather and open the presents. The brides mother distributes the food items among the villagers saying Bathukamma saare. When I was in school and my sister got married, it was very fun seeing the relatives’ enthusiasm and listening to their comments while opening this saare. Some of my bathukammas I celebrated in Hyderabad where we lived in Tilaknagar, and there was Bathukamma kunta [pond]. During Bathukamma days, lots of people used to play and we used to finish playing Bathukamma a little early to watch others going to the pond and sing the chorus saying “Chandamamma or Oyyalo.” It was fun and joyous.

As the years passed, in the mid 80’s, the pond was encroached by goons and the pond ceased to exist; the place however, is still called Bathukammakunta.

It was Srinivas Palthepu of Chicago and Sudhir Kodati’s of Canada to celebrate Bathukamma in the United States. We played in small groups before, I feel proud of myself for being a

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as picnics, arranging games and telangana food, and later immerse in ponds playing music carrying mangalaharathi. We took permission from the local park officials for immersion. Till two years back it was only TDF bathukamma in NJ, but now there are many groups and all celebrate in a very grand fashions. It is so nice to see Bridgewater temple, Sai Mandir and Jeeyar Ashram conducting these. I m glad to see these celebrations with joy and festivity all over the world. Last year when I was not around for TDF Bathukamma, many people said they missed me a lot and felt without me the event wasn’t just the same.

pioneer in bringing this festival to the US. When we played we sang by ourselves with the books we had, but for the larger groups we needed cds, none were available in the States.

When I called my sister in Hyderabad about the CD’s, she said she may not get in Hyd, but when she goes to the vilage for Dussera, she hears these songs in the early morning being played in Grama Panchayat office. It was like suprabatam in the village during these days, and the villagers wake up in the early morning with these songs. Hearing this, I called my brother in law in Jagityal and asked if he could bring CD’s for me; because it wasn’t the season, it was tough getting the CD’s. Luckily we had a friend who owned a CD store

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and supply these CD’s. The songs had telangana life in them and Telangana nativity.

Many of our telangana friends were suprised upon TDF Bathukamma’s invitation in 2006.

Some laughed, some passed comments, some liked and were appreciative. When they first came to play, some literally asked which village I hailed from since I arranged the Bathukamma. They even named “Telangana Jamuna” and “Bathu kamma Jamuna”.

That year, after the success in NJ, friends in DC and California called for advice for arranging Bathukamma events in their town. Though we don’t get tangedu and gunaka, we arrange locally available wildflowers with marigolds and mums. We do it

Bathukamma is very important in my life. My father who was very busy with his work used to come only on bathukamma day to village to see us playing. To grab his attention and get more rewards, I would play Bathukamma more. A small gratification seeing my father happy on this occasion gave this festival more importance in my life. I really do not know the amount of happiness he derived from me but I am more happy when I see my daughter and other girls play around in traditional attires.

My name is Jamuna puskur born and raised in Hyd my parents are from Husnabad and my husband’s side is from Jagityal. Living in NY/NJ for past 15 years with two wonderful children doing social work.

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Memories of Jayashankar Sir and Initiation of Telangana Awarness / TDF Formation in the West - Sudhir Kodati (This account was written by Sudhir Kodati when Prof. Jaya Shankar passed away, recollecting his memories about/with him. - Editor) The beaconlight Telangana is no more.

of

For me it’s still difficult to digest this truth, but the realization is just dawning. Jayashankar sir has imbued every Telanganite with the spirit and dream of Telangana. He’ll continue to live in us and guide us towards Telangana state formation and beyond.

Let me start with recalling my last conversation with Jayashankar sir in recent past, after the fifth chemo treatment was done. Sir was weak but still spoke for 45 minutes. Sir said many things but what I remember the most are these words, ‘ Sudhir, today the satisfaction for me is that from the movement’s perspective, there is no more need for a person like me. I have played my part and so did others and today it has gone to the people and people owned it up.

They understand the issues better and I’m confident that they will safeguard the movement until Telangana is achieved.’

I thought it is appropriate to recall these words to recollect the circumstances under which I got in touch with Jayashankar sir and the interaction with him and

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how it eventually led to the formation of TDF. More importantly, to place TDF formation in the broader context of conditions and the struggles back home.

TDF was formed on Jan 16th, 1999 in lower Manhattan New York city. It was formed after a talk I had organized with sir entitled ”Telangana : Yesterday, today and tomorrow” at Brecht Forum. The meeting was followed up with an hour long deliberations leading to the formation of TDF. Biju Mathews helped me with the venue and Surender Maddi, Vijay Burgula, late Srinath Pampati, Arun Bhongir and a few other friends helped in organizing the meeting. Around 25/30 members attended the meeting including Surender, Anitha, Vijay, late Srinath, Madhu Reddy, Arun and Kiran Bhongir, Pramod, Srinivas Marpaka, Dr. Srinivas Kesa, Dr.Sanjay Singa reddy, Shashi, Dr.Musku Madhusudhan Reddy, Venu Durgam, Madhavi, Anuradha and others. I was introduced to Madhureddy by Laxman - a common friend, three days before this meeting. I have talked to him couple of times and invited him for the talk. Though reluctant initially Madhu finally accepted the invitation , attended the meeting and has been with the cause since.

The recognition of the need to have a platform for Telanganites was strongly felt after an

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informal meeting I organised with Jayashankar sir and a group of friends a month earlier in Brooklyn, NY on Dec 10 th, 1998. This was a small gathering of seven/ eight people including Surender Maddi, Jannu Laxminarayana (an officer on leave from India), late Srinath Pampati, Arun and Kiran Bhongir, Dr.Sanjay Singa reddy and others. It was a working day and went from 9:00 PM to 2:00 AM. The above mentioned meeting itself was a follow up to another meeting I organised a day before at “Long Island University, Brooklyn, NY” on ‘ Disease, disaster and relief in India - some disturbing facts in the context of recent cholera epidemic in Adilabad dist., AP’ . Where Jayashankar sir spoke. I had invited Jayashankar sir to New York City for this specific purpose.

In September 1998 some of us were involved in a letter writing campaign to Andhra Pradesh CM Chandrababu Naidu requesting the AP govt. to immediately intervene and arrest the spread of cholera in tribal areas of Adilabad that killed around 2000 people. Dr.Jayashankar, Dr. Janardhan rao were part of a fact finding team that visited Adilabad during the cholera time to bring it to focus of public and govt. attention. Dr.Jayashankar headed that fact finding team.

Janardhan Rao felt that we can add to their efforts. Accordingly, we wrote to some of the Indian press, WHO and more particularly to AP Chief minister requesting them to pay immediate attention to the unfolding health disaster.

It’s in the above context I had invited Dr.Jayashankar to

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Brooklyn, New York to address the Telugu and Indian students of Long Island University where I was studying. Sir was then on a visit to his brother in Raleigh, NC. In the three days sir stayed with us, I had an opportunity to discuss lots of issues concerning Telangana. They were profoundly disturbing. Given that i was a social science student and had some of the best teachers including teachers like Janardhan rao, I always thought I am quite familiar about the issues, but only after interacting with Jayashankar sir in detail I realised how profoundly inadequate my understanding was. This humbling experience led me to appreciate how inadequate an average Telanganites’ understanding would be, more particularly that of Telanganite abroad. And with it a recognition of an immediate need for public education on the issue. That’s when I felt it a duty to take it to Telanganites at large and a need to build a platform.

Fortunately, Jayashankar sir agreed to visit us again a month after for another meeting. It’s from this month long effort the meeting on Jan 16th, 1999 took place and gave birth of TDF. Srini Palthepu had earlier collected some literature including the book ‘Dimensions of Underdevelopment’ edited by Prof.

Simhadri and Prof.Vishweshwar Rao. Among other things, Srini was concerned about marginali zation of Telangana culture. He was worried that even popular folk forms and songs would be gone forever. He wanted to collect and archive "Kappa Thalli’ patalu, Bathukamma patalu and Jajiri atalu songs on the web.

Through Prof. Manohar Rao of HCU he approached Jayadheer

Tirumal Rao for the same but had to call off the efforts because of an unexpected tragedy in his family, Luckily he already collected the Dimensions of Underdevelopment” from Jadhav sir and mailed me a copy. In my second meeting with Madhu I passed on this copy to him and Madhu took initiative to put some of the articles on the net.

Sept/Oct 1997 and 1998 was a tragedy for Telangana farmers, particularly the cotton growers in Parkal and other regions of Warangal pushing hundreds of them to suicides. This was unheard of in Telangana history.It was reported in international press, including Wall Street Journal. I myself was in farming for four/five years before I came to US in 1996. I had seen the travails of farmers from close and also experienced them. Four of our immediate neighbours in my village committed suicide at the same time. Many others were in a similar situation. While on the surface the reason for suicides appeared different, the deeper cause was common and it was the acute crisis in farming sector, which the govt. was totally blind and apathetic to. This crisis worsened over a period of time. Drunk on the publicity boost, Chandrababu Naidu focused his efforts towards power sector reforms, IT promotion; the press and middle classes, particularly the NRIs were thoroughly enamored by it. The crises in the farm sector including suicides were totally ignored. This was something that I couldn’t personally digest, and found disturbing and ethically very revolting. Discussions with Jayashankar sir could help me connect what’s happening in my village to deep rooted

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macro factors of distortions in policy and deliberate neglect of Telangana. This disturbed me to the core and in my limited ways galvanised me towards taking the needed initiative in working towards formation of TDF. To sum up, personal experiences from my farming years, farmers suicides in 1997/98, being in constant touch with Dr.Janardhan rao who was involved in the Telangana movement, cultural issues that srini was concerned about , cholera epidemic in Adilabad and my little bit of involvement in it, and in this general backdrop the visit of Dr.Jayashankar to New York

twice during that time has resulted in the formation of TDF.

the verge of being realised we have lost him.

Let me end where I started.

Jayashankar sir said, “I have played my part and so did others and today it has gone to the people and people owned it up.

They understand the issues better and I am sure can safeguard the movement until Telangana is achieved”.

Jayashankar sir had high hopes for Telangana and its people. Let’s all pay our homage to this great soul by working for a Telangana state that’s just, humane, democratic and enlightened. No easy task but that’s the legacy and responsibility that he left to us . Let’s all step up and be his worthy followers.

This is a testimony to the years of hard work sir has put in.

The sad thing for all of us is having done all that he could, by relentlessly educating and inspiring millions of Telanganites, and when the dream was almost on

With Best Wishes for Telangana Night

Hot Breads Bakery & Cafe 917 Bethlehem Pike, North Wales, PA 19454 Phone: + 215 855 1485

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2012 PHILADELPHIA TELANGANA NIGHT ORGANIZING COMMITTEE H Amareshwari & Sreedhar Gudala H Bhanu & Rajashekar Thota H Hari Priya & Jayan Nallu H Janaki & Madhava Mosarla H Karuna & Mujeebur Rehman H Kavitha & Pavan Tirunahari H Leena & Madhav Cheluka H Neeraja & Sudheer Raju H Nishitha & Suresh Venkannagari H Rajani & Sampath Billakanti H Ramadevi & Raj Kakkerla H Sharathi & Kamal Nellutla H Smitha & Subash Reddy Karra H Soundarya & Ravi Mayreddy H Shravanthi & Venkat Madipadaga H Sreeveni & Narayan M Reddy H Srividya & Haribabu Sreeramoju H Sunitha & Ramesh Kankati H Sushma & Satish Sunkanapalli

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Rural Library Foundation (RLF) www.rlfindia.org

On Starting And Supporting A Library In Your Village Most NRI’s in US and particularly us Telanganites often cherish the ideal of paying back: Paying back to our families, to our schools, and our villages in some form or the other. We think here is an idea / opportunity worth considering i.e. starting and supporting a library in your village But why Libraries?

Reading is a critical skill and for many children one of the few genuine pleasures. It fires up imagination and encourages one to explore the world even while enhancing knowledge. Trying to read in the absence of books and other reading material is like trying to swim in the absence of water. How can one read when there’s a dearth of good reading material? Unfortunately school going kids and youth and even the educated elders in our villages have very little access to reading material — absolutely nothing beyond their basic text books, which are often drab.

We thought we can make a difference by providing: •

Books which are selected

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by competent people with book lists revised once in two years • Interesting material like children magazines (story, academic, general knowledge), • Competition exams preparation magazines and guides, • Encyclopedias, newspapers, dictionaries, grammar books •

Vocabulary games.

Through these we thought we can arouse their curiosity, challenge their intellect, fire up their imagination, guide them in their careers, provide necessary information and in the long run help them tap their potential to educate and empower themselves.

Can there be a better contribution than this?

Background During the Christmas of 1999, three of us friends with origins from adjacent villages in Karimnagar district gathered in Edison, NJ. What tied us was a common concern, commitment

and love for our respective villages. We wanted to help our villages in whatever little way we could. After an involved discussion we all veered to the issue that we experienced as kids – a desire to read books compounded by lack of their availability. And thus the idea of building a Rural Library Network began.

This idea was subsequently shared with lot of like-minded sympathetic friends. To our utter delight the idea of starting libraries enthused many. It was felt and agreed that as long as someone has deep concern, is willing to commit the necessary finances and some of his/her time, the idea can be replicated across many villages.

Encouraged with their good wishes we started working out the details and eventually it evolved into a program called VSLAP under the aegis of RLF What is VSLAP? VSLAP stands for Village School Library Assistance Program. Essentially, the idea is that each one hailing from a village will

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sponsor a library in his/her village – to be located, preferably in the school, and in some cases, in the village proper if starting it in the school is not possible.

Sponsorship means two things: • Support the library financially by bearing the establishment charges AND recurring expenses • Giving some time to monitor, review and guide the working of the library. The sponsor takes an active ownership of the program.

The library, though is established in the school, is not exclusively meant for the children. It is also meant to be equally accessible to the villagers — before and after the school hours, at least for two/three hours in the morning and evening.

What is RLF? Rural Library Foundation (RLF) is the platform which helps in implementing the idea. It’s the link between you (the sponsor) and your village (the beneficiary).

It consists of competent and committed volunteers – teachers, intellectuals and professional librarians, spread all across Telangana and here in US and Canada. It also has two regular

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functionaries, based out of Warangal. RLF is registered as a ‘Not For Profit’ organization with it’s office in Warangal.

Outline of Financial Requirements: How much does it cost? Initial establishment charges could vary anywhere from INR 20,000 –25,000 ($400 - $500), depending on the facilities available on the ground. It costs less than a dollar a day (INR.10,000/ $ $200 per annum) towards recurring expenses. More money is always welcome to add additional facilities. But to begin with, this is the least that’s required.

You are also expected to give at least an hour of your time every month. Please don’t forget that the library in your village is your baby and money alone can’t nourish it. It needs some of your love and time. Of course we (RLF) are always there to help and we welcome your suggestions in monitoring and improving it.

RLF Journey So Far: Making the idea work wasn’t a smooth affair at all initially. After all we had to build it from scratch. We persisted and learnt lessons in the process of doing things.

• Year 2000: Started with five libraries. However only after six months we had to wind up one, and scale down another. We learnt most of our lessons during this period • Year 2001 & 2002: Did not start any new libraries. We were still learning while operating the four libraries • Year 2003: Started 3 more libraries but closed one library temporarily. Taking the total to 6 active libraries • Year 2004: Started six new libraries taking the total number to 12 • Year 2005: Started 3 new libraries and reopened the temporarily closed library. Taking total number to 16 • Year 2007: Started 3 new libraries taking the total to 19 • Year 2008: Started 4 new libraries taking the total to 23 including one in a foster care center serving 30 kids • Year 2009: Started 2 new libraries taking total to 25 • Year 2010: Started a new library taking total to 26 • Year 2011: Today RLF supports 23 libraries after winding up three libraries

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All the existing libraries are in Karimnagar, Warangal and Medak districts. With more volunteers joining groundwork to start libraries has been initiated in at least another 12-15 villages including in Mahabubnagar and Adilabad districts. We are positive that within a few months weâ&#x20AC;&#x2122;ll hit a number of 40 and by end of academic year 2012 reach 50.

RLF volunteers and functionaries who are mostly based in US, Canada and India (in Hyderabad, Warangal, Karimnagar, Medak and Bangalore ) are also establishing contacts in the other districts like, Nalgonda, Nizamabad, Rangareddy and Khammam.

Please note that all the sponsors of these libraries started so far, except three, are based in US - like you and me.

We believe that itâ&#x20AC;&#x2122;s possible for everyone to start a library in his/ her village, if one is seriously interested. The network of committed volunteers in US, Canada and India are willing to help you in making this easy and enjoyable.

To know more about the program or if interested in sponsoring a library in your village or if you want to volunteer, please contact: U.S.A: Ashok Manikonda (832-605-4055 ; amanikonda@yahoo.com) Prasanna Tummala (919-3955392; prasannatummala73 @gmail.com) Ravi Mayreddy (215-915-0247; rmayreddy@gmail.com ) Nishikanth ( 262-416-8868 ; enkreddy@gmail.com ) Chaitanya Patti (631-561-1488; reddychaitanya@gmail.com) Yellappa (904-415-5310; yadepu @gmail.com) Vidyasagar Chada ( 402-9653699; vidya.chada@gmail.com) Srinivas Palthepu ( 630-7302488; spalthepu@gmail.com )

sudhirkodati@yahoo.com ) Suneel Rajavaram ( 587-8922448; suneelkumarr@yahoo. com ) India: Pratap Reddy (Hyderabad : 01191-99892-97333 ; Pratapg9 @gmail.com) Mahesh Pasula (Hyderabad : 0 11 - 9 1 - 9 6 7 6 6 - 7 3 6 3 6 ; jayamahesh@hotmail.com) Swamy Rao ( Warangal: 011-9189784-24041; swamy_rao@ rediffmail.com) Rajeshwar Rao (Bangalore: 0119196865-14005 ; rajeshwar.boinapally@gmail.com) Vishweshwar Mangalampalli (Bangalore: 011-91-99801-9663; mangalapalliv@gmail.com) Our website www.rlfindia.org is being revamped; Visit it soon for detailed info.

Canada: Sudhir Kodati (613-596-9933 ;

With Best Wishes for Telangana Night

CHINNAR INDIAN CUISINE 416 WEST SWEDESFORD ROAD BERWYN, PA 19312 Ph: 610.251.2526 Fax: 610.251.2527 www.ChinnarIndian.com

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Philadelphia Telangana Community Activity Photos SCHOOL KIT DISTRIBUTION PROGRAMME Supported by: Philadelphia Telangana NRI Forum Organized by: Vandemataram Foundation This Programme conducted in 8 Schools, distributed 300 school kits to orphan and single parent students studying in government schools. The kit contains School bag, stationary, moral books.

Motivation Programme by Dr. V. Srinatha Chary, Prof. in Palamuru University, Personality Development Trainer and Writer, This is to help the students and give an exposure about various testing skills, to build communication skills, leadership qualities, and so on.

Schools list ZPHS Boys Khilla Ghanpur ZPHS Girls Khilla Ghanpur ZPHS Solipur ZPHS Balijepalli ZPHS Manajipet ZPHS Mamidimada GPS Chinnaguntapalli GPS Meerpet TOTAL

2012

60 30 40 59 20 50 25 16 â&#x20AC;&#x201D;â&#x20AC;&#x201D; 300

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meet and greet with Nizambad MP, Shri. Madhu Yashki Garu on Friday (02/24/2012) evening from 7.30PM onwards at Bawarchi Restaurant.

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Meet & Greet with Goreti Venkanna for Tueday at 7pm EST at Bawarchi 9/26/2011

Meet and Greet with Pradeep Burgula – IFTU and New Democracy Leader Meet and Greet with Pradeep Burgula – IFTU and New Democracy Leader

2012

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Tribute To Prof Jaya Shankar sir in King Of Prussia, Philadelphia on Jun 25, 2011

We supported Anna hazare

2012

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Bathukamma - 2010

Meet and Greet Dr.Sri. Andesri on Thursday, July 16th, 2009 from 6:30 pm onwards at Bawarchi Indian Restaurant, King Of Prussia.

2012

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Meeting with BS Ramulu on March 14, 2009 at Bawarchi Restaurant, King Of Prussia, PA

N. Venu Gopal June 3rd, 2008

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Suddala Ashok Teja Mtg @ Bawarchi August 1st, 2007

WITH BEST WISHES FOR TELANGANA NIGHT

A

APNA BAZAAR Your Neighborhood Indian Food Market!

INDO-PAK GROCERIES, FRESH PRODUCE, INDIAN MOVIES AND HALAL MEAT 2812 AUDUBON VILLAGE DRIVE NORRISTOWN, PA 19403

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WITH BEST WISHES FOR TELANGANA NIGHT

NEW BHARATH BAZAR Your Neighborhood Indian Food Market!

We carry all brands quality food items, Vegetables, Spices, Frozen Food, Ready-To-Eat and Dairy 150 ALLENDALE ROAD STE#3300 KING OF PRUSSIA, PA 19406 (Across KOP Mall, Next to Panera Bread & Restaurant)

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