–2/”>a >DOCTYPE html PUBLIC “-//W3C//DTD XHTML 1.0 Transitional//EN” “http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd”>
Adi-Andhra
The Adi Andhra are a Scheduled Caste of people living in south India. A Scheduled caste means that they are disadvantaged and victims of past discrimination. The Indian government provides guaranteed places in Education and public jobs for them. As of 2001 only about 60% of the Adi Andhra could read and write at a basic level.
Today most Adi Andhra are still landless, rural farm workers. Some also work as street sweepers, village watchmen and in the leather trade. Some Women work as domestics. Beginning in the 20th century the Adi Andhra and other Dalit peoples started a reform movement to gain Human Rights and economic opportunities. The movement continues today. A small group of Adi Andhra has gained an education and become professionals. Some Adi Andhra have moved to cities to work in Industry, improve their status and have their children attend school.
The lives of the rural Adi Andhra are very challenging even by Indian standards. Often they are without electricity, access to clean water, indoor plumbing and modern medical care. They work in the fields from sunup to sunset with little hope for a better life. Their children must work in the fields to help support the family.
The Adi Andhra are endogamous, that is they marry within their clan. Young people frequently marry their cousins. Families arrange the marriages. Sons inherit what little property they own. Unlike most Hindus, the Adi Andhra will eat any type of meat they can obtain. The major portion of their diet is rice and any vegetables and fruit they can afford. Meat is a luxury for special occasions.
The vast majority of Adi Andhra is Hindu, the national religion and culture of India. They worship and serve the numerous gods of the Hindu pantheon. The Adi Andhra give attention to the Hindu goddesses who they believe can protect them from epidemics, evil spirits and famine. The Adi Andhra participate in the yearly Hindu holidays of Holi, the festival of colors, Diwali, the festival of lights and Navratri, the nine-day celebration of autumn.
Movements and role of Veereshalingam and others – Non-Brahmin
The Growth of non-Brahmin movement and its emergence as a political force in the early 20th century were the spin-off of the developments that took place during the course of 19th century. In the Light of this, it becomes necessary to delve into different aspects of non-Brahmin consciousness in the 19th century. An analysis of the course of events in the development of non-Brahmin consciousness suggest that it was more a social upheaval than a political challenge to Brahmins. Hence the focus here is not from a political perspective.
An attempt is made to consider the growth of non-Brahmin consciousness during the 19th century from the view point of a socio-economic and socio-cultural perspective. In doing so, the non-Brahmin awareness during this period is seen as a 'reformist drive' from within non-Brahmin castes.
In the absence of any strong corroborative contemporary documentary evidence to show that non-Brahmin castes were pitted against Brahmins in absolute political terms, an analysis is made to view and project non-Brahmin consciousness as a social reform measure in 19th century.
The impact of colonial policies was seen among different social groups in the Society. The break-up of old political and social order under the colonial rule affected both social and traditional relations in society. The new revenue, social and cultural policies dislocated people from their occupations and social positions. Amidst these changes various social groups in the indigenous society began an intense quest for new identities and alternatives. During this process their reactions to the colonial rule were multi-dimensional. The growth of public consciousness and the consequent political awakening emerged out of these reactions. Since public life in general was less organised during this period, it can be seen that the emerging consciousness was found scattered among various social groups. The term 'consciousness' can be understood in a broader sense which reflects the sprouting seeds of resistance and protest among different social groups. In the absence of a strong ideological force to channel this germinating consciousness, the latter remained isolated at different levels. The origin of social consciousness among the non-Brahmin sections in Andhra during the nineteenth century is to be seen as a part of the general spread of public consciousness in society since such consciousness among these sections took a definite shape of a caste movement only during the early decades of 20th century.
Rao Bahadur Kandukuri Veeresalingam Pantulu (April 1848 –1919) was a social reformer, writer of Andhra Pradesh. He is considered as the Father of renaissance movement in Telugu. He was one of the early social reformers who encouraged women education, remarriage of widows which was not supported by the society during his time and fought against dowry system. He also started a school in Dowlaiswaram in 1874. He constructed a temple as 'Brahmo Mandir' in 1887 and the 'Hithakarini School' in 1908 in Andhra Pradesh. His novel Rajasekhara Charitramu is considered to be the first novel in Telugu literature.
One of the greatest reforms of Veeresalingam was to promote women's education, which was considered to be a taboo in those days. In 1876, he started a journal called Viveka Vardhini and published articles about women's issues of that era. The magazine was initially printed at Chennai (then Madras), but with his writings gaining popularity, he established his own press at Rajahmundry.
Remarriage of widows was not appreciated in the society during those days, and he opposed this by arguing that widows were not prohibited from remarrying by quoting verses from the Hindu Dharma Sastra to prove his point. His opponents used to organize special meetings and debates to counter his arguments, and even resorted to physical violence against him when they failed to stop him. Undeterred, Veeresalingam started a Remarriage Association and sent his students all over Andhra Pradesh to find young men willing to marry widows. He arranged the first widow remarriage on 11 December 1881. For his reformist activities, Kandukuri gained attention all over the globe. The Government, in appreciation of his work, conferred on him the title of Rao Bahadur in 1893. Later he established a widow home.
,
The Adi Andhra and Non Brahmins Movements were a series of social and political movements that took place in the Indian state of Andhra Pradesh in the early 20th century. The movements were led by Adi Andhras, a group of people who were considered to be lower castes in the Hindu caste system. The movements sought to improve the social and economic conditions of Adi Andhras and to achieve Equality for them with other castes.
The Adi Andhra and Non Brahmins Movements were successful in achieving some of their goals. They helped to raise awareness of the problems faced by Adi Andhras and to bring about some changes in the law and in social attitudes. However, the movements also had some negative consequences. They led to increased tensions between Adi Andhras and other castes, and they contributed to the rise of caste-based violence.
The Adi Andhra and Non Brahmins Movements were a significant part of the history of Andhra Pradesh. They helped to shape the state’s social and political landscape, and they continue to have an impact on the lives of Adi Andhras today.
The history of the Adi Andhra and Non Brahmins Movements
The Adi Andhra and Non Brahmins Movements began in the early 20th century, at a time when the Indian subcontinent was under British rule. The British had instituted a system of caste-based discrimination, which placed Adi Andhras at the bottom of the social hierarchy. Adi Andhras were denied access to education, EMPLOYMENT, and other opportunities, and they were often subjected to violence and abuse.
In response to this discrimination, Adi Andhras began to organize themselves and to demand equality. The first Adi Andhra movement was the Andhra Mahasabha, which was founded in 1913. The Andhra Mahasabha sought to improve the social and economic conditions of Adi Andhras, and to achieve equality for them with other castes.
The Andhra Mahasabha was followed by a number of other Adi Andhra movements, including the Andhra Jana Sangha, the Andhra Pradesh Non-Brahmin Mahasabha, and the Andhra Pradesh Backward Classes Federation. These movements all shared the goal of improving the lives of Adi Andhras, and they all played a role in the struggle for social and political equality.
The goals of the movements
The Adi Andhra and Non Brahmins Movements had a number of goals. One of the most important goals was to improve the social and economic conditions of Adi Andhras. Adi Andhras were among the poorest and most marginalized groups in India, and the movements sought to address this inequality.
Another goal of the movements was to achieve equality for Adi Andhras with other castes. Adi Andhras had been denied access to education, employment, and other opportunities, and the movements sought to change this.
The movements also sought to raise awareness of the problems faced by Adi Andhras. They did this through public meetings, protests, and other forms of activism.
The methods used by the movements
The Adi Andhra and Non Brahmins Movements used a variety of methods to achieve their goals. One of the most important methods was education. The movements believed that education was the key to improving the lives of Adi Andhras, and they worked to establish schools and colleges for Adi Andhras.
The movements also used protests and other forms of activism to raise awareness of the problems faced by Adi Andhras. They held public meetings, marched in the streets, and boycotted businesses that discriminated against Adi Andhras.
The movements also worked to change the law. They lobbied the government to pass laws that would improve the social and economic conditions of Adi Andhras.
The achievements of the movements
The Adi Andhra and Non Brahmins Movements were successful in achieving some of their goals. They helped to raise awareness of the problems faced by Adi Andhras, and they brought about some changes in the law and in social attitudes.
The movements also helped to improve the social and economic conditions of Adi Andhras. They established schools and colleges for Adi Andhras, and they helped to create jobs for Adi Andhras.
The movements also helped to achieve equality for Adi Andhras with other castes. They lobbied the government to pass laws that would improve the social and economic conditions of Adi Andhras, and they helped to change social attitudes towards Adi Andhras.
The negative consequences of the movements
The Adi Andhra and Non Brahmins Movements also had some negative consequences. They led to increased tensions between Adi Andhras and other castes, and they contributed to the rise of caste-based violence.
The movements also led to the fragmentation of the Adi Andhra community. The movements were divided on a number of issues, and this division led to conflict within the community.
The impact
Here are some frequently asked questions and short answers about Adi Andhra And Non Brahmins Movements:
What are Adi Andhra And Non Brahmins Movements?
Adi Andhra And Non Brahmins Movements were a series of social and political movements that took place in the Telugu-speaking regions of India in the early 20th century. The movements were led by non-Brahmin leaders who sought to improve the social and economic conditions of the non-Brahmin castes.What were the causes of Adi Andhra And Non Brahmins Movements?
The Adi Andhra And Non Brahmins Movements were caused by a number of factors, including the caste system, which discriminated against non-Brahmins, and the lack of educational and employment opportunities for non-Brahmins.What were the goals of Adi Andhra And Non Brahmins Movements?
The goals of Adi Andhra And Non Brahmins Movements were to improve the social and economic conditions of the non-Brahmin castes, to end caste discrimination, and to achieve equality for all castes.What were the achievements of Adi Andhra And Non Brahmins Movements?
The Adi Andhra And Non Brahmins Movements achieved a number of successes, including the establishment of educational institutions for non-Brahmins, the creation of employment opportunities for non-Brahmins, and the passage of laws that prohibited caste discrimination.What were the limitations of Adi Andhra And Non Brahmins Movements?
The Adi Andhra And Non Brahmins Movements were limited by a number of factors, including the lack of unity among non-Brahmin leaders, the opposition of Brahmin leaders, and the lack of support from the British government.What is the legacy of Adi Andhra And Non Brahmins Movements?
The legacy of Adi Andhra And Non Brahmins Movements is complex and controversial. Some argue that the movements were successful in improving the social and economic conditions of the non-Brahmin castes, while others argue that the movements were divisive and harmful.What are the implications of Adi Andhra And Non Brahmins Movements for contemporary India?
The implications of Adi Andhra And Non Brahmins Movements for contemporary India are significant. The movements helped to raise awareness of caste discrimination and to promote equality for all castes. The movements also helped to create a more inclusive society in India.
The Adi Andhra Movement was a social movement that started in the early 20th century in the Indian state of Andhra Pradesh. The movement was led by the Adi Andhra Mahasabha, which was founded in 1913. The goal of the movement was to improve the social and economic conditions of the Adi Andhras, who were a group of people who were considered to be lower caste. The Adi Andhra Movement was successful in achieving some of its goals, such as the establishment of schools and hospitals for the Adi Andhras. However, the movement was also met with some resistance from the upper castes.
The Non-Brahmins Movement was a social movement that started in the early 20th century in the Indian state of Madras Presidency. The movement was led by the Justice Party, which was founded in 1916. The goal of the movement was to improve the social and economic conditions of the non-Brahmins, who were a group of people who were considered to be lower caste. The Non-Brahmins Movement was successful in achieving some of its goals, such as the establishment of schools and hospitals for the non-Brahmins. However, the movement was also met with some resistance from the Brahmins.
The Adi Andhra Movement and the Non-Brahmins Movement were both social movements that started in the early 20th century in India. The two movements had similar goals, such as improving the social and economic conditions of the lower castes. However, the two movements also had some differences. The Adi Andhra Movement was focused on the Adi Andhras, who were a specific group of people who were considered to be lower caste. The Non-Brahmins Movement was focused on the non-Brahmins, who were a larger group of people who were considered to be lower caste.
The Adi Andhra Movement and the Non-Brahmins Movement were both successful in achieving some of their goals. However, the two movements were also met with some resistance. The Adi Andhra Movement was met with resistance from the upper castes. The Non-Brahmins Movement was met with resistance from the Brahmins.
The Adi Andhra Movement and the Non-Brahmins Movement had a significant impact on Indian Society. The two movements helped to improve the social and economic conditions of the lower castes. The two movements also helped to raise awareness of the problems faced by the lower castes.
The Adi Andhra Movement and the Non-Brahmins Movement were both important events in Indian history. The two movements helped to shape the social and political landscape of India. The two movements also helped to promote social justice and equality in India.