Thursday, 15 August 2013

Migration of Coranghees to Burma

Migration of Coranghees to Burma
Korangi is a port in Godhavari district.The British operated weekly steamers from Korangi and Kakinada to Rangoon,carrying indentured labour .The rice fields of Burma,and its railways were the creations of 'coranghees'-obedient undemanding,cheap,hard working Telugu speaking labour recruited from coastal Andhra,through meisthries and kanganis.  They cleared forests,created rice fields,worked the rice mills,transported rice,cleaned the streets-all of which were low paid lowly jobs, which the Burmese would not do.

The rubber plantations in Malaysia,increased from a mere 350acres to 2 million acres.Its sugar,tea,coffee and oil palm plantations thrived on labour from the Madras presidency,75% of whom were from coastal Andhra.Migration analysts speak of  'push' and 'pull' factors as the cause of migration-pushed out by poverty and pulled by oppotunities!! Women followed as cooks,domestic workers and prostitutes.Poverty! in the fertile soils of coastal Andhra!!,where it requires no more than throwing a fistful of grain,for it to grow and yield a plentiful harvest?!!

1876-1878 were called the years of 'The Great Famine'.Monsoon had failed for two successive years.There was a food famine.and a money famine.The peasant had no money to buy food,as he had to pay tax.The farmer could not grow food,as he was taxed and could not invest in land.What was grown was transported to England.An insensitive Lytton-the butcher,the then viceroy( a Malthusian,who believed  population had grown to unsustainable levels,and nature had its ways of culling through disease and famine),was relentless with his taxes,as he needed the money for his Afghan venture!.The severity of famine,compounded by cholera ,took a toll of lives said to be anywhere between 5 to 10 millions,comparable only to Nazi Germany.

 Migration-seasonal and permanent- presented itself as a choice for these peasants migrating to Burma,some of whom returned with money and exposure and became social activists.When many went to Burma and Malaysia,some migrated inlands southwards. .Perhaps that is where our roots are-in the great famine of the British Raj!A very real possibility,much as we would like to fantasise a heroic,historic princely lineage linking us to Vijayanagar!My heart goes out to those vagrants wandering looking for food source!The western ghats and its foothills with its well-fed plentiful rabbits and deer population must have been a refuge for these hunting food-gatherers with their dogs!

On this 15th of Aug,I fervently hope there will not be another such calamity  faced in the British Raj!

Wednesday, 7 August 2013

Tracing our roots via inti peru (house name)

Migrants try to carry a something from their place of origin and retain it,for generations.Perhaps with the fond hope that it will help them or their progeny re trace their steps.It is like that rope people tie round their waists while trying to cross a river in spate,or when diving deep.Little do humans realise,life goes ahead and never backwards.This something is usually,the name of the village,they belong to.This is a trend seen with the Telugu migrants in Tamilnadu and the Iyers in Palakkadu. Perhaps also with the sourashtras in Madurai and the marattis in Tanjore.

I tried a search and found all the inti peru of the Raju community from Rajapalayam to be that of small villages around Cudappa,Guntur,Nellore and Vijayawada.

intiperu                                   village in Andhra
Pagalapadi                            Pegalapadu n w of Vijayawada
Chinthalapadi                         Chinthalapadu w of Vijayawada
Dhanthaloori                         Dendhuluru n of Eluru
Dhalta                                   Dalta w of Kammam
Gottumukkala                        Gottumukkala n w of Vijayawada
Jujoori                                   Jujoori n w of Vijayawada
Kasi                                       Kasipadu n e of Guntur
Penumathsa                             Penumathsa n of Guntur near M.Patnam
Segoori                                   Sekuru between Guntur and Thenali
Kondoori                                 Kondur n of Vijayawada
Muddanuri                                Muddanur n e of Cudappa
Mudundi                                    Mudugundi near Ongole
Chodaraji                                   Chodvaram s e of Vijaya wada
Manthapadi                              Manthapadi s e of Rajamundry
Namboori                             Namboor between Guntur & Vijayawada
Bezawada                             Vijayawada
Erraguntla                              Erraguntla n w of Cudappa
Indhukuri                               Indhukur e of Nellore
Manthena                              Manthena e of Vijayawada
Nandhyala                             Nandhyal n of Cudappa
Pericherla                               Pericherla n e of Guntur
Pusapati                                 Pusapadu between Ongole & Guntur
Sagi                                       Sagi n e of Bobbili forests
Valavarthi                               Valivarthi padu n of Gudiwada
Vathsavayi                             Vathsavayi n of Nandigama, Vijayawada
Vegesana                               Vegeswaram w of Rajamundry
Velagapady                          Velagapady s of Ongole

The villages that refer to the names of Kammas have already been identified by the kammavar association,though it isn't common knowledge of the community.What surprised me was that the two communities have several names that they share!But why should that surprise me?If it is supposed that more than one community lives in a village and they migrate,it is only logical,that all of them carried the name of the village,and identify themselves with the same inti-peru!!The result is we have 'Gottimukkalu', 'Alluri','Namboor'and Bezawada among both kammas and Rajus!Our intiperu Pamurthy is an inti peru among Telugu brahmins as well.If it is a corruption of Pamulaparthy,a village in Medak district,then we have very distinguished relatives among brahmins,P.V.Narasimha Rao heading the list!

The inti peru meant to retain the identity and purity of the clan throws more issues.People with the same inti peru are considered brothers and sisters and are not supposed to marry!This premise supposes only members of one family migrated.What about other familes of the same community,and other communities from the same village,who migrated carrying the same name?Are they to be considered brothers and sisters?
Names change,both ways,the inti peru and the name of the village get corrupted in course of time.
And there is more than one village with the same name.There are atleast four Bhimavarams. five Chinthalapadus
Food for thought!