References

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I am Parvatham Venkateshwar. This is my phd work associated with Osmania. Do not copy with out my permission.

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MunnuruKapu MLAs in Telangana

MunnuruKapu  MLAs 

Year	Congress	TDP	TRS	BJP	Left parties	Others	Total
1983	-	2	-	-	-	-	2
1985	-	2	-	-	-	-	2
1989	5	1	-	-	-	-	6
1994	2	2	-	-	-	-	4
1999	5	4	-	1	-	-	10
2004	6	1	-	-	-	-	7
2009	4	-	4	1	-	-	9
2014	-	-	8	1	-	-	9
Total	22	12	12	2	-	-	48

        Collected by researcher from the B.C Times, News papers

The above table is formulated from news papers and caste association the data in the table shows the number of Munnurukapus MLA’S elected from various political parties in eight assembly elections. It is interesting to note that 22 members Munnurukapu community members are elected from the congress party in eight elections, whereas 12 members are elected from TDP. TRS is established in 2001 and contested in three elections. TRS was created for the achievement of separate Telangana state. The Telangana movement continued for 14 years. Munnurukapu leaders actively participated in the movement and were part of JAC’S. Therefore they had good share in two assembly elections that is 2009 and 2014 with 12 members. Their political share in Assembly increased with the emergence of TRS. As shown in the table. Munnurukapu caste representations in 2009 constitute 4 members we are elected from TRS. In 2014 elections largest number of representatives i.e. 8 members share elected from this community which never happened in any Assembly elections.  

Caste and Democratic Decentralization 

Our nation with centuries of its socio-cultural heritage marked by graded inequalities both in status and opportunities, that denied among other education to women, sudras and antisudras, a cruel consequence of Varna and caste systems, sanctified by religion opted oath the dawn of independents for democratic form of governance in tune with the rapidly emerging socio-political order on a global scale. Equality of status opportunities and before law is the central theme of democracy in total contrast with the unequal social order that prevailed in the cast ridden cultural heritage. To re-cultivate and reserve the mind-set deeply sub-merged in cast privileges and pride so as to reconcile and accept the democratic rights of the disadvantaged is indeed a very tough task for the constitution and its later implementation over six decades of the instrument of the change- over constitution suffered this serious limitation that had been still depriving the major chunk of the disadvantaged of their proportional share of opportunities. 

 Summing up 

The fourth chapter deals the Political Power Structure in Munnurukapu Community in Telangana. The Political System in Telangana contextualises the Munnurukapu Community in the backdrop of Political Power Structures in Andhra Pradesh with special reference to Telangana. The population of BCs constitutes nearly 50 percent of total population. But, they have never been represented in the Assembly proportionate to their population. In these elections, however on average, 15 percent of BC communities are elected. Each political party is dominated by upper caste shows that the BCs are divided in their loyalty to different parties. Thus the strategy of dominant caste, heterogeneous nature and culture of BCs are resulting in inadequate representation of BCs. 

Further, different political parties have become synonymous with dominant communities such as Congress for Reddys and TDP for Kammas. These communities never allowed other BCs to emerge independently. Within the various backward communities around 100 who are numerically less, economically unsound are never represented in assembly. Only 13 BCs (communities) are represented in Assembly so far in Telangana region, whereas around 100 communities are never represented. There is division among BCs because some communities alienated are from the masses. Dominant communities never allowed emergence of any BCs leader as powerful within the party. There is no chief minister from BCs in AP so far. It is interesting to note that 22 members of Munnurukapu community members are elected from the congress party in eight elections, whereas 12 members are elected from TDP. TRS is established in 2001 and contested in three elections. TRS was created for the achievement of separate Telangana state. 

The Telangana movement continued for 14 years. Munnurukapu leaders actively participated in the movement and were part of JAC’s. But they had inadequate share in two Assembly elections together 2009 and 2014 with 12 members. Their political share in Assembly increased with the emergence of TRS. Munnurukapu caste representations in 2009 constitute 4 members are elected from TRS. In 2014 elections fair number of representatives i.e. 8 members elected from this community to the Assembly.       

List of Munnurukapu political Elite Legislatores 

MPs.

1.Punjal shivashanker

2.Kancherla keshavarao

3.Uthpal Hanumantharau

4.K.Ashanna

5.Alladi Rajkumar

MLAs

1.Darmapuri Srinivas

2.Endala Laximi Narayana

3.Jogu Ramanna

4.Dasyam Vinay Bhasker

5.Ponnala Laximaiah

6.Konda sureka

7.Dhanam Nagenader

8.Somavarapu satyanarayana

9.Bajireddy Govardhan

10.Bomma venkateshwarlu

11.Gangula Kamalaker

12.Elekanti Ellareddy

13.Neralla Anjaneyulu

14.Anatha RamaRao

15.Punjala Suder kumar

16.Komi Reddy Jyothi

17.Komi Reddy Ramulu

18.Vanama Venkateshwar Rao

19.Sripathi Rajeshwar Rao

20.Dr. Kova Laximan

21.Sana Maruthi

22.Padala Bomanna

23.N.Krishna Rao

24 Arugula Raja Ram

25 Arugula Sushelabai

26.Akula Lalitha

27.K.V.Gangadhar

28.Kishan Das

29.Hari Narayana

30.K.Ramakrishna

31.B.Stya Narayana

32.V.Venkateshwar

33.NCV mohan Rao

34.Pranay Basker

35.Putta Madhukar

MLCs

1.Pogaku Yadagiri

2.Konda Muralidher Rao

3.Tiruvandam Santhosh Kumar

4.Nethi Vidyasagar Rao

5.Pula Ravinder

Historical and Socio-Economic Profile of Munnuru Kapu

Historical and Socio-Economic Profile

The backward class constitutes the single largest group in Andhra Pradesh, unlike the Scheduled castes and minorities, extreme heterogeneous groups with wide variations of social, economic, and cultural aspects. Among these innumerable groups, it is also observed that some communities have been displaying an upward mobility in the economic and political, social and cultural aspects since independence.

The Andhra Pradesh, nomenclature of castes various from region to region.Thus where as in Telangana,the Kapus are treated as a Backward class under the name ‘Munnurukapu’, In Vishakapatnam,Vizayanagaram, and Srikakulam, they are treated as Backward class under the name ‘Turupu Kapu’. In other parts of coastal Andhra, however,they are considerd as a Forward caste.Anantharaman commission identified different kinds of backward class and divided them in A, B, C, and D categories depending upon the degree of their backwardness, 

Munnurukapu category “D” wherein presently the name is found at serial at No 20. This community is socially, educationally and economically weak. Every community is having own traditional occupation and sometimes their traditional dress which is also used an identity marker Munnurukapu is basically an agricultural community. T.A.Agaiah Varma, a great historian, also says that the Munnurukapus had constructed tanks and cultivated the lands Munnurukapus are those communities who cultivate the land by paying the total labour on ‘mannu or soil’ Thus, the Munnurukapus have become the sons of soil in Telangana region. The chief land-holding and cultivating caste of Telangana whose physical characteristics although difficult of accurate description are decidedly of a Dravidian type.  The Munnuru Kapu means ‘guardian’ which is interpreted in the sense of ‘food producer in as much as members of this caste cultivate land and grow corn, thus contributing to the maintenance of animal life.  They rear milk cattle and bullocks, which are employed in agricultural operations. The congregation of community members are spread over the entire Telangana, Maharashtra, Gujarat, Karnataka, Thamilanadu, Orissa and Chattisgarh has given a big boot to the unity and brotherhood and has attempted to cement the missing link for the separated community brethren for over two centuries. Wherever The Munnurukapus go, they are identified with those elves with the local conditions, learnt the local languages, assimilated their culture and tradition and made remarkable advances in education, economic and professional fields of activity. Through the age old distinct customs they tried to keep intact the identity of the community.

Mostly engaged in menial and low jobs and  this community is unreasonably kept in group D–20. The vast majority of Munnnurukapu community people (above 75%) resides in the villages. These villagers don’t have primary education both men and women are illiterates engaged as agricultural coolies / household servant’s labours, factory labours living in most pitiable conditions. In most places in the village people lives in utter poverty and most of them don’t posses accent of land Group ‘D’ consists of 33 castes belonging to other backward communities. This group is the largest among the other three groups in relation to the population. Most of these communities are practicing agriculture, business and many are engaged in agricultural labour and other occupations. Some major communities like Yadava, Munnur Kapu, Turupu Kapus are included in this group. 

.

Munneti, Munnuruwad Munnurukapu is a widely diffused cultivating caste in Telangana. Different historians have given various definitions of the word ‘Kapu’.  Two words ‘Kapu’ and ‘Kampu’ appear in the dictionary with different meanings.  For the pronunciation, they sound the same, but in the literary meaning.  They are different.  Kapu means cultivation of crops, pain relict and Kampu means House owner of the agriculturist.  In the Indian epic Mahabharata, the word Kapu is used as saviour powers of craft and saviour of country.  But at present Kapu is applied to a farmer, an agriculturist.

  

Regarding the origin of Munnurukapu community different opinions have been expressed.  In Telugu speaking areas due to the multiplicity of Kingdoms sub-names of places come into existence depending on those kingdoms, viz., Palanadu, Kammanadu, Munnurunadu, Pantanadu, Penadu, Pallenadu, Venginadu, Motatinadu, Valandu and probably Kapu names were originated from these Kingdoms.  That is why Pakaneti kapu, Kommonati kapu, Munneti kapu, Gona Kapu, Ranati kapu and other groups were formed.  Just as Niyagis, who are six thousand in number named as ‘Aruvela Niyogi’s’ Kapus who were given the name Munnuru kapus. Agriculture is said to be the original occupation of the caste and bulk of them still cling to this.  A few are village patels and patwaris and have risen to a higher status of landlords and zamindars, but the majority is ordinary cultivators, holding lands on permanent tenure.  Some of them are landless day-labourers and are employed as menial servants in rich families.

Origin of the Munnuru Kapus

Origin

One of the important activities of the Munnurukapu leaders is to locate their caste from mythology.  They want to give a respectful status and identity to the community.  the theory status that, this farmer community who were the followers of Janakamathrishi, the ruler of Mithila.  The story goes, when the marriage of the Sita was to be performed, the Janaka Maharaj laid the condition that, whoever could lift the Shiva Danasu; he would get the hand of Sita.  To quote it “the three hundred valorous soldiers brought the Shiva Danasu, belonging to Janaka’s caste got this privilege”. 

Incidentally, these people were known as ‘Thrishatha Veeraganamu’ and the Munnurukapus are the descendants.  Subsequently, they migrated from Gangetic valley to South India and settled on the banks of River Godavari.  In the marriage traditions the plough (magli) of ‘syramo’ is custom only used by the bridegroom during the marriages by Munnurukapus. The plough is the symbol of Janakamaharishi.  In this way, they justify their relationship with Janaka Maharaja.

According to some scholars, there is historical evidence also.  The inscription, ‘pedamunnuti’ belonging to 1084 A.D., the daughter of Betinayaka i.e., Jayamma donated lands to Daksharama Bhimeshwara for ‘Deepa Naivedya’.  They also say there was pedamunnuti dynasty and chenna munniti dynasty.  These people belong to Kakatiya era. Some of them had titles such as Arya Naik, Gandaraganda and their spouses had titles Devi, Ambika, Rani, Vonithothama, etc.  These Munnuru kapus were settled in Telangana under Qutubshahi and Asaf jahis and Karnataka area who were known as Baljas Munnuti Kunbis and Maharashtra and in Gujarat as munnerwar and munnurwad.

According to Dr.Pattabhi Seetaramayya, they are soldiers under British and according to Janydyala Subhramanya Sastry; the people belonging to this caste had the name of the nomenclature of Trhishatha.  This word of Thrishatha appears in several places in history such as Kakatiyas.  Jayapa Senani, the senapathi of Ganapathi Deva had the title of ‘Thrishata Anvayudu’.  It clearly demonstrates that these castes produced valorous soldiers and senapati’setc.

According to Chilukuri Veerabhadra Rao ‘there are fourteen farming castes as mentioned by Bhattumurthy, a poet Narwiti Bukkarayulu, who was the Mandaladishwara under Saluva Narasimha Rayalu.  They are: (1) Motati, (2) Pakanati, (3) Gudati, (4) Velanti, (5) Morasu, (6) Panta, (7) Chattapu, (8) Bhomachi, (9) Kunjeti, (10) Munneti, (11) Ayodya, (12) Neerada, (13) Gandikota, (14) Oruganti from this it is known the munneti or Munnuru Kapus basically a farming community. 

Some of the scholars of the community pointed out that the Chalukyas and Rastrakutas also belonging to the Munnuru Kapus.  Another theory which says after the fall of Vijayanagara dynasty, the three hundred families were migrated to Telangana area and settled there.

Whatever is the origin of this caste, they tried to project their caste as belonging to a respectful caste of a courageous and valorous people.  And also they presented as and respectful castes basing on mythology and historical evidence.  They projected themselves as farmers and traders to contradict the various theories which are little them.  

Social Status of Women

Social Status

Social status of women in Munnuru kapu community is encouraging. Most of them are getting educated and settling in jobs. However, a majority of the women are illiterate and engaged in household and agricultural work.  Participation of women in social, cultural and political fields is very little or negligible. The women were in the age group of 30-60 years. Almost all were illiterates. Even those who were younger, they claimed to have gone to school for a couple of years they had not heard of classes for adults nor will they be able to attend even if they were held as they were busy with household work and making or roll beedies which left them with no time for any other activity munnurukapu community women’s economically poor. Especially have mood to roll beedies in Nizambad,Medak, Karimnager districts the past too generations women of this community has enmasse moved to beedi making. Most women said they were keen to get their children educated as they believe their plight is because they have no education. Also understood the importence of private   English medium schools  

The women take up economic activities earn from agriculture and allied activities, earn and lease for growing agricultural crop is a common practice in the ten districts of Telangana region. Vegetable and flower cultivation, food crops and pulses oil seeds cultivation are taken up on leased lands. Similarly rearing of calves, ram lamb, chicks, piggery and duckers, dairy value addition to milk and milk products are preferred by women agriculture labourers, illiterate and unskilled women engage in small business activities. 

The most important thing of Munnurukapus is cross cousin marriage, which never had the sanction of the law makers. This is purely a Dravidian and local custom which had to be accepted or tolerated. There was a custom of singing auspicious songs during the time of marriages from the period of the Satavahans married women in this region were rights on their second toe. They used to apply turmeric to the body and to the face before taking both. They used to wear saris – men used to wear dhotis. Both men and women adorned themselves with ornaments. Their houses were decorated. There were drawings on the wall of their bedrooms. Women use to wear bangles

Occupation

The science of making land the source of plant foods is known as agricultural predates writing in all civilizations.There was nothing ‘natural’ about the development of agriculture.This was certainly an invention. Agriculture is said to be the original occupation of the caste and the bulk of them still cling to this.  Afew are village patels and have risen to high status as landlords and zamindars, but the majority are ordinary cultivators, holding lands on permanent tenure.  A considerable portion of the Munnurs has, from recent data, given up their original occupation and has either entered Government service or become traders.

  MunnuruKapu family’s view life have must be lived for life’s sake.  Future life here is related to work.  The more one works the more sacred his life becomes the proverb ‘pane prardhana’ (work is worship).  Panileni papi (one who does not work is a sinner) demonstrate that the work done makes life meaningful.

" March-May-pre-monsoon or summer seasons,

June-September-south-west monsoon season or 

October-November-retreating monsoon season or the autumn season 

December-February-winter season, or cool season"

Religious Faith and Rituals

Religious Faith and Rituals

Munnurukapu belong to both the Shaiva and Vaishnava sects and under the titles of Vibhutidharis and Tirmanidharis. They followers of Aradhi (Aradhyulu – Shankaracharyulu) and Shri-Vaishnava Brahmans.  In the religious and ceremonial observances Smartha Brahmans serve them as priests.  At funeral ceremonies Satanis are engaged by Tirmanidharis and Jangams by Vibhutidharis.  At present both of them are treated as Brahmins.  The Munnurukapu worship all the Hindu gods and celebrate the festivals.  Satya Narayan is the favourite deity, which is revered with the help of Brahmans.  Educated women honour the tulasi plant (Ocimum sanctum) daily.  Besides this, the women observe several ‘Britas’ such as Kedari Gauramma, Bathukamma, the most important of them being performed on any day between the 1^st and the 15^th of the lunar half of Kartik masam (Telugu month).  

The popular deities, Pochamma, Maisamma, Poleramma, are duly appeased with animal offerings.  The Munnuru kapus are superstitious a lot, since they ascribe every disease or calamity to the influence of some or the other malevolent spirit.  

Worship of Pochamma: Pochamma is the most popularity of Munnurukapu community Goddess in Telangana (I am sure a Dalit Bahujan Goddess with similar characteristics exists all over India). in every village, there is a small Pochamma temple. The temple is a place where the deity exists, but not in order that regular pujas be conducted for her.  Pochamma is not made the object of a daily Puja by the priest.  Once every year the masses go to the temple with Bonalu (pots in which sweet rice is cooked) wash the small stone that represents the deity, and clean the temple and its surroundings.  

Of course, the people can approach the goddess without the mediation of a priest.  They talk to the goddess as they talk among themselves.  Between the people and Pochamma there is no priest.  ‘Mother’, they say ‘we have seeded the fields, now you must ensure that the crop grows well one of our children is sick it is your bounden duty to cure here.  If one listens to these prayers it becomes clear that there is a very human affair.  There is nothing extraordinary about them.  The people put small quantities of the ‘bonam’ food (which is known as padi) on a leaf in front of the deity.  Finally, the chicken or sheep they have brought  will be slaughtered.  The dalit bahujans beat the dappulu (percussion instrument), while the young people dance and make merry.  

Worship of Kattamaisamma: Katta Maisamma is a goddess of water, whose deity (a small stone) is kept on the bund of the village tank.  She too does not require a big temple.  People believe that Katta Maisamma is responsible for ensuring that the tank is filled.  She regulates the water resources.  The farmers believe that right from the seeding stage to the cutting stage.  She god protects the crop.  The paddy fields below the tanks flourish because of her blessings.  

Once in three years a major festival focusing on Kattmaisamma is celebrated.  In some villages, several sheep, goats and chickens are killed and a big feast is organized.  Rice is cooked and soaked in animal blood and sprinkled in the fields as bali (sacrifice).  The belief here is that Katta maisamma must see to it that the fields yield good crops and that the crops become socially useful.  As we say in our language, it must have barkati (prosperous utility). 

Worship of Poleramma: Popularized among themselves is polimeramma (the border goddess).  Polimeramma is supposed to guard the village from all the evils that come from outside to stop them at the boundary of the village.  The duty that people assign to her is the protection of the whole village, irrespective of caste or class.There are several other village-specific, area-specific, caste-specific goddesses. Yellamma, Mankalamma, Maremma, Muthyalamma, Uppalamma, are some of them. 

Marriage system of Munuru Kapus

Marriage system

Marriage is an important ceremony in Munnuru kapu families and marriage is a sacred ritual.  The marriage ceremony resembles that of the Kapu caste.  The first proposal of marriage is made by the boy’s father who, on the choice of a suitable girl for his son, pays a formal visit to her house and presents her with clothes and half of the jewels she is to receive as a wedding gift from her husband-elect.  A council of the caste Panchayat being called, a Brahman examines the horoscopes of the parties and if they are found to agree, he finds an auspicious day for the wedding.  After completion of the preliminary formalities, a fortnight before the wedding pinnamma/ pochamma the goddess fortune is worshipped by both parties separately in their houses.

Nischitartham (Confirmation of the match): On this occasion a new sari, five fruits, five betel leaves and five sheru (five kgs) rice are presented to the bride by her mother-in-law. The bridegroom and bride exchange gold rings each other in a ceremony before the Munnuru kapu community elders.  Invitation letters sprinkled over with saffron water, which are sent to relatives and friends calling upon them to attend the ceremony.

Lagnam (Marriage system): The bride and bridegroom dressed in wedding clothes of a saffron colour proceed to get married on a raised dais.  On a mat of shendi (wild date palm) are placed two wooden seats, on which the couple is made to stand facing each other, a screen being held between them.  The Brahman priest recites mantras, or sacred texts, and the assembled guests throw rice over the heads of the couple. The parents of the bride wash the feet of the bridegroom and give him a mixture of honey, curds and ghee to drink (madhupark).  Then follows the formal gift of the bride by her father and the formal acceptance of her by the bridegroom.  The bride’s father is made to repeat the words “I give her to you as a gift”, to which the bridegroom replies – “I accept her”.  

Disposal of the dead

Disposal of the dead

‘Life is a onetime affair’,  this philosophy is expressed in the proverb, “Puttedi oka sari – Sachedi oka sari” (we are born only once and die only once). And, a man/woman in a Munnuru Kapus family is a loss in terms of productive work.deadbodies of this community married men and women are burnt down to ashes.  Children and un-married boy and girl or single men of whatever age are buried.  When the father or the mother dies Talagoaru (a water pot carried in front of a dead boy) does play a role at the time of death.  

As a rule the Munnurukapus burn their dead in a lying posture with the head to the south.  After death the body is washed and borne on a bier to the burning ground. The Bodies of people who die unmarried are, however, buried, being carried to the burial ground suspended on a bamboo pole and disposed of in a pit without any ceremony.  Members of the caste who cannot afford to pay the cremation expenses also bury their dead.  On the third day after death the ashes and bones are collected and thrown into a river by Vibhutidharis and are buried under a platform by Tirumandharis.  On the same day fowls are sacrificed in the name of the deceased and the flesh is cooked by a Satani (present day Brahmins).

Population of Munnuru Kapus

Population

The Munnurukapu community is mainly confined to the Telangana area of the erstwhile Hyderabad state and the present Andhra Pradesh.  The estimation of the population of backward classes had been a major problem for the different Backward Classes Commissions appointed so far.  The following table-1 gives a distribution of Munnru kapus in various districts in 1911.

Hyderabad State (MunnuruKapus) Censes 

Districts	Male	Famale	Totel
Hyderabad	6262	6582	12844
Rangareddy(Atrafi-Balda)	4222	4078	12844
Warangal	1026	976	2002
Karimnagar	23242	21656	44898
Adilabad	18540	18405	36945
Medak	8040	7920	15960
Nizamabad	23008	23466	46474
Mahabubnagar	5539	5577	11116
Nalgonda	4273	3793	8066
Totel	94152	92453	186605

Source:  Census Report of 1911 (Hyderabad State)

Government of India, Census reports provides caste wise population figures only up to 1931.  According to the Census Report of 1931, dealing with the former Hyderabad state, the population of MunnuruKapu  is shown as 2,06,184 for the whole state.  There is a strong case to believe that this figure is a gross underestimation of the population belonging to this community.  As the community members enjoyed a low social status, they preferred to declare themselves belonging to some other castes which had a better social status. A book on ‘Castes and Tribes in Nizam’s dominion” published in 1920, referred to some baseless legends as the origin of this community.  This was also responsible in creating an inferiority complex among the people of this community.  Against this background, people felt shy to proclaim openly belonging to this community.  

It is natural that at the time of the 1931 census, some people belonging to this community might have got themselves declared as belonging to other communities.  In the 1931 census ‘Telaga’ community has been shown as a separate category with a population of 5,02,172.  It may be mentioned here that the ‘Telaga’ community in the Telangana area is not different from the Munnurukapus. In Telangana districts in MunnuruKapus prefer to call themselves as ‘Telagas’.  Therefore, the population of ‘Telagas’ should be added to the population of Munnuru kapus.  Taking into all the above facts, it would be reasonable to put the population of Munnuru kapus at 10 lakhs in 1931.  

During 1931 and 1981, the population in Telangana has increased.  The estimated population of Munnuru kapus would be 26.60 lakhs.  But, if one takes into account, higher rates of fertility among backward classes, the growth in the population of these communities will be higher than the general population growth rate.  According to the Andhra Pradesh State Backward Classes Commission, the Munnuru kapu population in Andhra Pradesh in 2000 was 10,86,742 and in September 2009, it was put at 1209750.(appendies)  

Socio-economic and Political profile of Munnuru Kapus

Socio-economic and Political profile

It may be pointed out that the Munnurukapu community is not found in any other State except Andhra Pradesh.  If we open the chronology of the Munnurukapu community, we find the growth of the community on the soils of Telangana. In this region, the fathers of the community made a great struggle to find the traces of water.  In this endeavour, they had cultivated lands and constructed tanks. Munneru, Munneti, Munneruwad and Munnurukapu are synonyms widely diffused cultivating castes in Telangana.  

The chief land cultivating caste of Telangana whose physical characteristics although, difficult of accurate description are decided by a Dravidian type.  The kapu means ‘guardian’ which is interpreted in the sense of ‘food donor’, as many as members of this caste cultivate land and grow corn, to maintain their civil life.  They rear milk cattle and bullocks, which are employed in agricultural operations.

’Mannu’ in Telugu language means “soil”.  As this community did struggle with mannu, they, in due course, were termed as ‘Munnuru’, which can be roughly translated as sons of soil.  The cultivators may be termed as Kapus.  In other words, Munnurukapus are those communities who cultivate the land by paying the total labour on ‘mannu’. Thus, the Munnurukapus have become the sons of soil in Andhra Pradesh.  

Especially, the views of a few historians and scholars may be quoted in this regard.  According to Edgar Thruston, a British historian; the Munnurukapus where the earliest community to do cultivation very long ago. According to him, the term “Munnuru” is a synonym for munvallnmee, a Dravidian word. T.A.Agaiah Varma, a great historian, also says that the Munnurukapus had constructed tanks and cultivated the lands. 

He describes how the Munnurukapus acted as the guardians of agricultural lands. According to him, the Munnuru Kapus were the back bone to the Telangana economy. He also says that the Munnurukapus have been in this task since the times of Kakatiya dynasty. The Munnurukapus had a grip on the development of agriculture and also rearing the animals.  They had knowledge on weather conditions.  With this knowledge, they knew about the rain fall. By this, they also could find different ways to develop agriculture. 

But due to the negligence and indifferent attitudes of the rulers in helping them, to have various projects and other resources, the Munnurukapu community were not able to stay in their traditional occupation.  So, most of them had lost their share in agriculture.  They had to search for some other sources for living, as Syed Siraj ul Hassan mentioned. The Munnurukapus have given up their original occupation and have either entered government service or become traders.  

In due course, the Munnurukapus have had conjugal relations with their counterpart of Seemandra regions where there are different castes of this group namely Kapus, Ontary, Telaga, Balijas and so on. Thus, the Munnurukapus have become an important community in Andhra Pradesh. Syed Sirajul ul Hassan, who worked as the minister of finance in the Nizam’s Government provides an account of the Munnurukapus in the Nizam’s dominion. In his book, Hassan further says that Munnurukapus of Hyderabad State had main occupation of cultivation. 

They had certain customs and traditions which were more are less like those of some communities of Reddy and Velamas. According to Chilukuri Veerabhadra Rao, in his Kakatiya Andhra Charitra there are fourteen farming castes.  Among them the Munneri Kapu which is basically a farming community.   Munnurukapus were very prominent community among these castes.  

Bojjam Narsimlu the President of All India Munnurukapus Association, points out a few facts. According to him, there are many fictions in regard to an origin of Munnurukapus. One of them was that the Munnurukapus had come from Ayodya.  According to another legend, they were the sons of one of the wives of Raja Badru Hari who had three hundred wives.  By repudiating all these fictions which points out that the Munnurukapus were the sons of soil of Telangana.

The Munnurukapus have different social and economic positions in Telangana. In Medak and Karimnagar districts, some are known as Reddies. Some are known as Raos and patels. There are some reasons for such designation.  During Kakatiya times they had exhibited valour and courage like Kshatriyas.  So, in Warangal, they are known as Hajari.  In Telangana regions they worked as government servants in Nizam’s government, they got titles like Patel, Malipatel, Patwary etc.  

The Munnurukapus constitute 15 percent in the population of Telangana.  In the Telangana region there are more than 50 lakhs Munnurukapus.  If the Munnurukapus consolidate themselves, they can become a strong, viable force in the A.P. State politics.  It was N.T.Ramarao, the then Chief Minister of A.P. Who had provided 20 percent reservations for backward classes in the state Panchayat Raj System. By then, the Backward Class Community had become a decisive force in the state politics.  But, the Munnurukapus could get the least benefits in the political power structures of Andhra Pradesh.  

Former Chief Minister K.Vijaya Bhaskar Reddy provided 34 percent reservation to BCs.  This had made the Munnurukapus to get benefited to some extent.   It may be pointed out that even the fruits of benefits could be achieved only by those who were economically and politically strong.The leaders of Backward Community have not been working with wholeheartedly for their community. This is largely found more in the Kapu community.  

In order to get the required benefits, it is necessary for all the backward communities to get reservations on the basis of their proportion in the state-population. Then only, it is possible for them to have a casteless society and able to fulfill the dreams of Dr.Ram Manohar Lohia, the champion of the Backward communities in India.  The natural resources and the fruits of development must be judiciously distributed to all the backward classes.   Since the recommendations of Mandal Commission, various steps have been taken.  The Backward classes are not able to get the real benefits which, the preamble of the Indian Constitution reflects on. 

Munnurukapu community did have a great role to play in the various social, economic, political and cultural aspect of the Telangana Region till the 19th century, it has not enjoyed much economic and political rights.It is only after India's independence,they started realizing importance of mobilizing themselves.They started getting into a steady decline except for a few sections of the community who adopted to modern education and economic transition. The decline peaked during the 1970s and 1980s. Of late, with economic liberalization and with the removal of license raj and monopoly of various Government Sectors the community is slowly but steadily rebuilding itself. But is still a long way away to go in the direction of progress of community in the state.

Political identification of the leaders shows that a majority of them belong to Congress (I) followed by Telugu Desam Party. All most all the backward classes’ leaders opined that there is a need for political reservations and a majority feels that 50% reservation should be the criterion. Most of them said that Congress (I) gives representation to backward classes, but a sizeable percentage of the leaders felt that Telugu Desam Party also gives representation to the backward classes. Further, the data show that most of them felt that P.V. Narasiimha Rao’s cabinet in Andhra Pradesh gave due representation to the backward classes community in the cabinet, whereas some felt that N.T. Rama Rao also provided accommodation to  the backward classes in his cabinet. However, a majority of them felt that no Chief Minister provided backward classes with due share in the cabinet and budget. 

Most of the leaders feel paucity of resources to be the main reason for backward classes not getting their due share in the political power structure. A sizeable number of also feel that lack of unity among the backward classes is the main reason for their not getting a due share in the political power structure. Interestingly, half of the leaders felt that land ownership is not a source of power.

The Government of Andhra Pradesh though found the A.P. Backward Classes Finance Corporation has been allotting negligible funds annually. The corporation which is supposed to take care of beneficial schemes of the particular groups of people who constitute more than 50 percent of the population, requires massive financial allotments. These conference calls upon the Government of Andhra Pradesh to make great financial outlay to the Andhra Pradesh Backward classes finance corporation and start SETWIN type scheme for the benefit of Backward classes.

The quantum of financial scholarships for the BC students and financial grant of B.C. Hostels should be increased and Government must render all possible help to the backward class’s candidates to complete with the other classes in all fields of activity. It is observed that the reservation quota wherever provided is not been strictly followed whither it is in  employment or in education. The State Government to bring in legislation to ensure the strict implementation of the reservation policy. Further, the reservation principle should be extended to all the Government institutions and corporations, including, all public sector undertakings. The political parties who are vying with one another to exhibit their great concern for the Backward classes to sincerely and honestly follow what they profess and provide adequate representation to the Backward classes. 

To their candidate in the elections right from Grama Panchayat to Lok Sabha and   whenever the various posts in the corporations and statutory bodies are filled up. It is observed that some persons by adopting unscrupulous methods have secured the Backward Class Certificates and cornered the jobs and admission meant for Backward classes in the States where the reservation schemes are implemented. A fool proof system of issuing backward class certificates has to be worked out immediately. The eligibility for the reservation benefits by any member of socially and educationally Backward classes should be only on the production of a certificate from the Tahsildar, issued on the basis of the affidavits of the parents and one of the responsible residents of the locality or a recognized community organization. 

The various State Governments to come down heavily on the person who have abused the reservation process. All those who obtained false certificate and their accomplice including the issuing authorities should be severely punished and steps be taken fore feature of all benefits secured through such illigal certificate. All India Munnuru Kapus is distressed to note the lavish and ugly display of pomp and show at the various family functions and ceremonies like Marriages, Birthdays etc. The study focuses M.K. Community leaders socio – economic profile in order to indicate whether democratic politics as opened up to the hitherto exploited and oppressed groups in the society to obtain a position of economic social and political influence in society. The study shows backward classes leadership is male dominated and the composition of leadership is in favour of older age groups.

The study empirically captures backward classes leaders persecutions on important social and political issues. Interesting and significant data are generated and it throws light on the political culture of backward classes. A majority of the backward classes’ leaders feels that there is a definite need for modification in backward classes groups. A majority did not favor the inclusion of Andhra Kapus in the backward classes list, for them Andhra Kapus are economically sound and their demands are politically motivated. Significantly, legislators were vocal in opposition to Kapus inclusion in backward classes list. 

 False Certificate 

According to the declared policy of the government all eligible student belonging to the listed backward students whose parents annual income is less than one lakh are to be considered for the award of the scholarships the study reveals that sofar that the department has not been able to cover all eligible students during 2001–2010. The study reveals that there are some cases of students receiving assistance on the production of false caste certificates. Thus depriving the eligible students.Although the government has issued strict orders that any student producing false certificate and any person issuing the false caste certificate will be liable for punishment. No deterrent action has been taken to prevent students from resorting to such mal practices. Some of the backward class communities which have adopted sanscritised names like. Telaga,Ellapula, Mudharaj, Peraka exploited  the Munnurukapu community claiming affinity with them similarly the community of Munnurukapu, Balija and Telaga are exploited.

It is a matter for consideration whether the sanscritised names or on the traditional names should be used in order that such exploitation may be checked the community organizations may also be consulted and involved wherever the false certificates are noticed and deterrent action taken against the guilty. It is suggested to enact some legislation to deal with production of false community certificate and income certificates the Mandal commission has recommended that criminal action it is be taken against the producing and issuing false certificates.

Sons of Soil

Sons of soil

It may be pointed out that the Munnurukapu community is not found in any other State except Andhra Pradesh.  If we open the chronology of the Munnurukapu community, we find the growth of the community on the soils of Telangana. In this region, the fathers of the community made a great struggle to find the traces of water.  In this endeavour, they had cultivated lands and constructed tanks. Munneru, Munneti, Munneruwad and Munnurukapu are synonyms widely diffused cultivating castes in Telangana.  

The chief land cultivating caste of Telangana whose physical characteristics although, difficult of accurate description are decided by a Dravidian type.  The kapu means ‘guardian’ which is interpreted in the sense of ‘food donor’, as many as members of this caste cultivate land and grow corn, to maintain their civil life.  They rear milk cattle and bullocks, which are employed in agricultural operations.

’Mannu’ in Telugu language means “soil”.  As this community did struggle with mannu, they, in due course, were termed as ‘Munnuru’, which can be roughly translated as sons of soil.  The cultivators may be termed as Kapus.  In other words, Munnurukapus are those communities who cultivate the land by paying the total labour on ‘mannu’. Thus, the Munnurukapus have become the sons of soil in Andhra Pradesh.  

Especially, the views of a few historians and scholars may be quoted in this regard.  According to Edgar Thruston, a British historian; the Munnurukapus where the earliest community to do cultivation very long ago. According to him, the term “Munnuru” is a synonym for munvallnmee, a Dravidian word. T.A.Agaiah Varma, a great historian, also says that the Munnurukapus had constructed tanks and cultivated the lands. 

He describes how the Munnurukapus acted as the guardians of agricultural lands. According to him, the Munnuru Kapus were the back bone to the Telangana economy. He also says that the Munnurukapus have been in this task since the times of Kakatiya dynasty. The Munnurukapus had a grip on the development of agriculture and also rearing the animals.  They had knowledge on weather conditions.  With this knowledge, they knew about the rain fall. By this, they also could find different ways to develop agriculture. 

But due to the negligence and indifferent attitudes of the rulers in helping them, to have various projects and other resources, the Munnurukapu community were not able to stay in their traditional occupation.  So, most of them had lost their share in agriculture.  They had to search for some other sources for living, as Syed Siraj ul Hassan mentioned. The Munnurukapus have given up their original occupation and have either entered government service or become traders.  

In due course, the Munnurukapus have had conjugal relations with their counterpart of Seemandra regions where there are different castes of this group namely Kapus, Ontary, Telaga, Balijas and so on. Thus, the Munnurukapus have become an important community in Andhra Pradesh. Syed Sirajul ul Hassan, who worked as the minister of finance in the Nizam’s Government provides an account of the Munnurukapus in the Nizam’s dominion. In his book, Hassan further says that Munnurukapus of Hyderabad State had main occupation of cultivation. 

They had certain customs and traditions which were more are less like those of some communities of Reddy and Velamas. According to Chilukuri Veerabhadra Rao, in his Kakatiya Andhra Charitra there are fourteen farming castes.  Among them the Munneri Kapu which is basically a farming community.   Munnurukapus were very prominent community among these castes.  

Bojjam Narsimlu the President of All India Munnurukapus Association, points out a few facts. According to him, there are many fictions in regard to an origin of Munnurukapus. One of them was that the Munnurukapus had come from Ayodya.  According to another legend, they were the sons of one of the wives of Raja Badru Hari who had three hundred wives.  By repudiating all these fictions which points out that the Munnurukapus were the sons of soil of Telangana.

The Munnurukapus have different social and economic positions in Telangana. In Medak and Karimnagar districts, some are known as Reddies. Some are known as Raos and patels. There are some reasons for such designation.  During Kakatiya times they had exhibited valour and courage like Kshatriyas.  So, in Warangal, they are known as Hajari.  In Telangana regions they worked as government servants in Nizam’s government, they got titles like Patel, Malipatel, Patwary etc.  

The Munnurukapus constitute 15 percent in the population of Telangana.  In the Telangana region there are more than 50 lakhs Munnurukapus.  If the Munnurukapus consolidate themselves, they can become a strong, viable force in the A.P. State politics.  It was N.T.Ramarao, the then Chief Minister of A.P. Who had provided 20 percent reservations for backward classes in the state Panchayat Raj System. By then, the Backward Class Community had become a decisive force in the state politics.  But, the Munnurukapus could get the least benefits in the political power structures of Andhra Pradesh.  

Former Chief Minister K.Vijaya Bhaskar Reddy provided 34 percent reservation to BCs.  This had made the Munnurukapus to get benefited to some extent.   It may be pointed out that even the fruits of benefits could be achieved only by those who were economically and politically strong.The leaders of Backward Community have not been working with wholeheartedly for their community. This is largely found more in the Kapu community.  

In order to get the required benefits, it is necessary for all the backward communities to get reservations on the basis of their proportion in the state-population. Then only, it is possible for them to have a casteless society and able to fulfill the dreams of Dr.Ram Manohar Lohia, the champion of the Backward communities in India.  The natural resources and the fruits of development must be judiciously distributed to all the backward classes.   Since the recommendations of Mandal Commission, various steps have been taken.  The Backward classes are not able to get the real benefits which, the preamble of the Indian Constitution reflects on. 

Munnurukapu community did have a great role to play in the various social, economic, political and cultural aspect of the Telangana Region till the 19th century, it has not enjoyed much economic and political rights.It is only after India's independence,they started realizing importance of mobilizing themselves.They started getting into a steady decline except for a few sections of the community who adopted to modern education and economic transition. The decline peaked during the 1970s and 1980s. Of late, with economic liberalization and with the removal of license raj and monopoly of various Government Sectors the community is slowly but steadily rebuilding itself. But is still a long way away to go in the direction of progress of community in the state.

Political identification of the leaders shows that a majority of them belong to Congress (I) followed by Telugu Desam Party. All most all the backward classes’ leaders opined that there is a need for political reservations and a majority feels that 50% reservation should be the criterion. Most of them said that Congress (I) gives representation to backward classes, but a sizeable percentage of the leaders felt that Telugu Desam Party also gives representation to the backward classes. Further, the data show that most of them felt that P.V. Narasiimha Rao’s cabinet in Andhra Pradesh gave due representation to the backward classes community in the cabinet, whereas some felt that N.T. Rama Rao also provided accommodation to  the backward classes in his cabinet. However, a majority of them felt that no Chief Minister provided backward classes with due share in the cabinet and budget. 

Most of the leaders feel paucity of resources to be the main reason for backward classes not getting their due share in the political power structure. A sizeable number of also feel that lack of unity among the backward classes is the main reason for their not getting a due share in the political power structure. Interestingly, half of the leaders felt that land ownership is not a source of power.

The Government of Andhra Pradesh though found the A.P. Backward Classes Finance Corporation has been allotting negligible funds annually. The corporation which is supposed to take care of beneficial schemes of the particular groups of people who constitute more than 50 percent of the population, requires massive financial allotments. These conference calls upon the Government of Andhra Pradesh to make great financial outlay to the Andhra Pradesh Backward classes finance corporation and start SETWIN type scheme for the benefit of Backward classes.

The quantum of financial scholarships for the BC students and financial grant of B.C. Hostels should be increased and Government must render all possible help to the backward class’s candidates to complete with the other classes in all fields of activity. It is observed that the reservation quota wherever provided is not been strictly followed whither it is in  employment or in education. The State Government to bring in legislation to ensure the strict implementation of the reservation policy. Further, the reservation principle should be extended to all the Government institutions and corporations, including, all public sector undertakings. The political parties who are vying with one another to exhibit their great concern for the Backward classes to sincerely and honestly follow what they profess and provide adequate representation to the Backward classes. 

To their candidate in the elections right from Grama Panchayat to Lok Sabha and   whenever the various posts in the corporations and statutory bodies are filled up. It is observed that some persons by adopting unscrupulous methods have secured the Backward Class Certificates and cornered the jobs and admission meant for Backward classes in the States where the reservation schemes are implemented. A fool proof system of issuing backward class certificates has to be worked out immediately. The eligibility for the reservation benefits by any member of socially and educationally Backward classes should be only on the production of a certificate from the Tahsildar, issued on the basis of the affidavits of the parents and one of the responsible residents of the locality or a recognized community organization. 

The various State Governments to come down heavily on the person who have abused the reservation process. All those who obtained false certificate and their accomplice including the issuing authorities should be severely punished and steps be taken fore feature of all benefits secured through such illigal certificate. All India Munnuru Kapus is distressed to note the lavish and ugly display of pomp and show at the various family functions and ceremonies like Marriages, Birthdays etc. The study focuses M.K. Community leaders socio – economic profile in order to indicate whether democratic politics as opened up to the hitherto exploited and oppressed groups in the society to obtain a position of economic social and political influence in society. The study shows backward classes leadership is male dominated and the composition of leadership is in favour of older age groups.

The study empirically captures backward classes leaders persecutions on important social and political issues. Interesting and significant data are generated and it throws light on the political culture of backward classes. A majority of the backward classes’ leaders feels that there is a definite need for modification in backward classes groups. A majority did not favor the inclusion of Andhra Kapus in the backward classes list, for them Andhra Kapus are economically sound and their demands are politically motivated. Significantly, legislators were vocal in opposition to Kapus inclusion in backward classes list.