Development induced displacement of communities: with reference to Gouds ( Toddy Tappers) community in Andhra Pradesh

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Development induced displacement of communities: with reference to Gouds ( Toddy Tappers) community in Andhra Pradesh

Chalamalla Venkateshwarlu

Since the colonial times the village social economic structure, has been undergoing change as a result of the colonial state intervention in response to the oppressed articulation and maintain station quo the same was continued by the post-Independent state. The latter’s policies like land reforms, Green Revolution, Industrialization etc, as a resulted in the displacement of the caste/ communities depended on the caste occupation. For instance the invasion of rubber slippers into the village life rendered. The Madigas leather worker jobs less the abolition of bonded labour legislation coupled with social movements helped the bonded labour (most of the Madigas to free from the traditional bondage to the landlords and land. Their freed Madigas were perished out of the village economy in search of livelihood. It is pertinent to elaborate the case of Madigas and Mala in Andhra Pradesh.



The state of Andhra Pradesh has two geographical regions before the formation on 1956, Andhra and Telangana. The former comprise developed Andhra and backward Rayalaseema districts while Telangana shared characteristics of the latter to a larger extent. Though both Andhra and Rayalaseema regions were under the control of British they have undergone rapid economic development due to the to capitalist agriculture with profit and surplus as motive. The penetration of these polices into rural social structure during the course of time has resulted in the emergence of a new classes/castes among the peasants and their lowing on the centre stage of economy, polity this is one side of development process. On the reverse Side, it has distributed and displaced the marginal communities especially Dalits dependent on caste occupations, their dependent relationship with the land lords, the case of Madigas explained above is a case in point of Telangana.



The other communities in the society who were considered to be neo-rich and feeling threat from competition in several spheres of life. Education and economic opportunities from there scheduled communities treated the movement as internal matter of two communities this would check the growth of already developed and developing members of there communities it also got the crucial but tacit support of the government



In the same way some of the communities in Telangana were also facing the lot of displacement occurred. Those are; Chakali (Washerman), Golla-Kuruma (Shepherd), Gouda (Toddy – Tapper) Sale (Weaver), Adivasis (Lambadi) Chippa (Tailor) Kanchari (bronze – smith). Gouds community were taken the part of study.

Gouda caste (Toddy Tappers):

The word ‘Gouda’ can be seen in many popular dictionaries. According to ‘Andhra Shabdha Ratnakara’ dictionary, a Gouda is the person who involves in tapping toddy and in selling Kallu and Sara(Toddy and Liquor). According to P. Shankarnaryana Dictionary, the meaning of the word Goud is a liquor seller, a toddy drawer, the honorific title of a class of ‘Sudras’. By all these opinions the term was introduced of their occupation. The term Goud was honored not only in the past but also in present time so, a popular saying took birth, “One should born as a king or a Goud”, said Sardhar Sarvai Papanna (Who ruled Bongir kota of Hyderabad state in the regime of Aurangajeb). He also said that Kodithe Golkonda Kotane Kottali (if you want to annex, annex golkonda fort). As king is surrounded by ten ministers and others, in the same ten or more members assemble at Mandava( place of drinking toddy), around a Goud to drink toddy. King’s ministers and army work as per the authority and directions of King in the same way a Goud bestows his work to others who come for drinking toddy. King gives the wages to his servants but Goud satisfies who by serving them toddy.



The word “Goundla” changed into Gouda, and Gouds worship the god of Kanta Maheshwara, a myth Gouds believe that even Gouds took birth out of sweat of Shiva and hence they believe that the God Kanta(throat) Maheshwara came out the throat of Shiva. They celebrate the festival[1] of Katamayya Panduga(Gouda’s festival) or bonalu in shravan masam, of every year. Earlier this God was called as Shrikanta Maheshwara, but changed into kantlamayya or katamayya, there are many stories on such change.



Gouds draw the toddy out of their physical labour. There was a popular saying that Gods also drink the “Sura” panakam(toddy), a common drink consumed by human beings. If we observe the history this occupation is being followed from ages. Gouds duty is to draw the toddy from trees, which are placed in the forest, away from village, in the different places. They have some tools such as kavadibadda (which carrier the toddy of pots), ‘moku’ (a tool helps in climbing tree), ‘thidugola’ (tool used to sharpen knives). Hence, Gouds are also called as “kavadivaru” or geeta(toddy tapper) labour later which changed into Goundla or Gouda.



Goudas are living in different states of India, with different names. In Andhra Pradesh they are called as, Gouda, Shettibalija, Eediga, Shrishaina, Yatha (GESSY, an acronym word of above) etc..But as per AP Gazette all these belong to Gouda. Their main occupation is to draw the toddy as well as Eetha (another type of sweet toddy). In Telangana, they are called as Gouds and Eediga and Shinde in Karnataka, Ezava, Edava in Kerala, Nadar, Gramins in Tamilnadu, Bandari in Maharashtra, Jaswas in Utter Pradesh, Madhya Pradesh and pashis in Bihar, pichima in Bengal.



Gouds purely depend on their occupation. Majority people lived during the Kakatiya Kingdom. Their main livelihood is to draw the toddy and make the jaggery. A toddy tree is the tallest of all trees, of two types, male and female[2]



Female toddy tree has more uses like producing coconuts, of big size, “munjas” (nuts or fruits) which are sold by Goudas in summer. Mumjas help in reducing the temperature of human body. The leaves of toddy trees used in prepareing visanakarra (fan made of leaves) and also use for roofs of houses. Our ancestors used toddy leaves to write their manuscripts on talapathralu (leaves) and many small things like dolls, toys etc.,



Both toddy and munjas help in maintaining good health.Gouds tap the toddy from gelalu (clusters), a part of toddy tree which toddy is drawn. Gouds arrange earthen pots to these gelalu to draw the toddy. Generally he climbs thrice. At first instance he climbs the tree to cut the delicate and end of part of gelalu(clusters) and at second instance he climbs the tree to draw toddy which is collected in earthen pots through gelalu. Thirdly, once again he climbs to mend the delicate end part of gelalu[3].



As Gouds supply the toddy to all castes and religions people they don’t have caste differences. Gouds men and women work together, and equally. Men draw the toddy and keep at mandavas (place of drinking toddy) and women of involve in selling.



Gouds toil and moil to draw the toddy thrice a day. They never fear to climb the toll palm trees. Their back, hands and legs become as hard as stones.

He labours against all odds and draws the toddy by this one can easily estimate how much labour it involves. They usually sing songs to forget their pain which is experience while climbing. Many people are fond of toddy, and few people have vadika(contract), of one year or so.



The tools of Gouda’s profession:

Mustadu; a broad waist belt which is made by animal hides, used for keeping knives and sometimes to hang the pots of toddy. Moku, a strong rope made of toddy tree parts which is used while climbing the toddy tree... Kontham; and tool used to keep the knives. Thidugola; used to sharpen knives.



Names of Toddies

Botta,; the young toddy tree, which has many names, such as Tadu, Botta, Potalingam, Dekku, Annapurna, Sakktibotta, Dongala botta, Jarudu botta, Gangakaveri, Mrrilobotta, N.T.R Botta, and Indiramma, depending on their needs of context.

Goudas facing problem like death, injuries

Munogodu Constituency

S.NO
Mandals
Villages
Tappers


1
Munugode
15
1110


2
S.Narayanpur
13
836


3
Chandur
16
674


4
Chinthapally
20
923


5
Nampally
21
465



Total
85
4008








1
Toddy Tappers population

4008


2
Approximately Population 4008X4

16032


3
Approximately Accidental Cases





Mandals 5x 5 cases (ave.)

25



Deaths

15



Injuries

10











In this study had found out that gouda families were mostly depending only toddy tapping. Nalgonda district Munugodu constituency, in five mandals 85 villages total number of gouda families 4008



Modernity annihilating identity of Gouds:

But these days, Gouds are losing their identity. Gouda’s occupation is slowly being vanished. Majority of people practice this occupation. But presently most of them are living below poverty line, in India. Many families have been depending on this occupation from independence. From dawn to dusk, men and women work in their occupation and sell toddy, which is their livelihood. But as the number of toddy trees are coming down, most of the Gouds are migrating to other cities and towns, from villages[4]...



They usually climb the toddy tree thrice a day, against all odds of danger. They have been struggling for their life because climbing palm three involves risk and danger.



The advent of breweries like Indian made foreign liquor, Wines, country arrack, beer etc.,minimized the production of toddy because the above breweries replaced toddy. Moreover, people in order to have more kick or impact of their consumption, preferring the above breweries. And, even the government is trying to discourage the toddy production and its occupation because the government gets more revnue out of breweries.



Earlier, the geeta co-operative societies have not helped the village toddy tapers because all these co-operative societies are filled with Khadiclad culture(rich and influenced political leaders), Gouds. The Khadiclad people have not done anything to benefit village toddy tappers and their occupation.



Gouds are very backward socially, politically and educationally.The literacy rate in this caste is low but however few educated people are trying to bring out the consciousness and identity of their caste. The educated people started working to have co-operation among all other sub castes within Gouds. Amalgamating all sub castes like G-Goud,- E-Ediga, S-Setti Balija, S-Srisaina Y-Yatha, into one fold they have coined acronym ‘GESSY’ and started a movement “Gouda Jana Hakkula Porata Samiti” to save their occupation and to realize their rights. All these efforts and movements have been synchronized and lead to Moku Debba movement, which is elaborately dicussed in V chapter. Moku Debba movement has become a strong force. So, Gouds felt that the movement has to be started from villages. The moku debba movement has gained momentum and inspiration from Narayan Guru Movement and Sarvi Papanna. But it was successful only in some parts of Telangana though it has to be spread all parts of Andhra Pradesh[5].



Slowly Gouds[6] took the movement forward and conducted the meetings differet regions to have unity within them. They have felt that political participation and consciousness is essential for solving their problems. So, Gouds decided to join hands with SC, ST., BC and minorities to claim political power.



Going by the above explanation, it was due to the factors like social and economic backwardness of the Dalit-Bahujans which resulted in the absence of unity among them and the main reason for their lack of caste consciousness among them, resulted in non achievement of their objectives of rights.

Moreover, the different ideologies of different political parties brought the impact on this movement and suppressed the caste identity and consciousness of dalit-bahujans.



(This is a part of research paper on “Bahujanization: The emerging new political consciousness( a study of Telangana region), unduer supervision of Prof.Kancha Ilaiah, Dept. of Political Science, Osmania University Campus Hyderabad. The author is thankful to Prof. Kancha Ilaiah whose comments have been incorporated in the paper.I thank Dr. D.Ravinder, Dr. M. Chenna Basavaiah and Dr. Kondal Rao, for their constant help and exchange of views which enriched this paper).





--------------------------------------------------------------------------------

[1]Author has interviewed social activists of Adivasi Dalit Bahujans in several rural villages of Telangana region in Andhra Pradesh, 2000



[2] Author observed and interviewed Gouda families in several villages of Telangana region of AP, 1999



[3] Goudanadu, 2000, Hyderabad, p.6



[4] Mandara , Prabhakar.,(Trans), Kerala Samajika Thathvaveththa, Sri Narayana Guru, (Sree Narayana Guru: The Social Philosopher, Satya Sai Shivadas, P. Prabhakar Rao), HBT, Hyderabad, 1999, p.38



[5] Chalamalla Venkateshwarlu, Udyamisthene Goudulaku Manugada, B.C.Dairy, Vaartha, Hyderabad-A.P. 2 June, 2005,



[6] Chalamalla Venkateshwarlu, Inthaku Gouduluanteevvaru? (Who are the Gouds?),Gouda Charithra Adhyana Kendram, Hyderabad-A.P. August, 2005, pp.25,26

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Development induced displacement of communities: with reference to Gouds ( Toddy Tappers) community in Andhra Pradesh
Chalamalla Venkateshwarlu
Since the colonial times the village social economic structure, has been undergoing change as a result of the colonial state intervention in response to the oppressed articulation and maintain station quo the same was continued by the post-Independent state. The latter’s policies like land reforms, Green Revolution, Industrialization etc, as a resulted in the displacement of the caste/ communities depended on the caste occupation. For instance the invasion of rubber slippers into the village life rendered. The Madigas leather worker jobs less the abolition of bonded labour legislation coupled with social movements helped the bonded labour (most of the Madigas to free from the traditional bondage to the landlords and land. Their freed Madigas were perished out of the village economy in search of livelihood. It is pertinent to elaborate the case of Madigas and Mala in Andhra Pradesh.

The state of Andhra Pradesh has two geographical regions before the formation on 1956, Andhra and Telangana. The former comprise developed Andhra and backward Rayalaseema districts while Telangana shared characteristics of the latter to a larger extent. Though both Andhra and Rayalaseema regions were under the control of British they have undergone rapid economic development due to the to capitalist agriculture with profit and surplus as motive. The penetration of these polices into rural social structure during the course of time has resulted in the emergence of a new classes/castes among the peasants and their lowing on the centre stage of economy, polity this is one side of development process. On the reverse Side, it has distributed and displaced the marginal communities especially Dalits dependent on caste occupations, their dependent relationship with the land lords, the case of Madigas explained above is a case in point of Telangana.

The other communities in the society who were considered to be neo-rich and feeling threat from competition in several spheres of life. Education and economic opportunities from there scheduled communities treated the movement as internal matter of two communities this would check the growth of already developed and developing members of there communities it also got the crucial but tacit support of the government

In the same way some of the communities in Telangana were also facing the lot of displacement occurred. Those are; Chakali (Washerman), Golla-Kuruma (Shepherd), Gouda (Toddy – Tapper) Sale (Weaver), Adivasis (Lambadi) Chippa (Tailor) Kanchari (bronze – smith). Gouds community were taken the part of study.
Gouda caste (Toddy Tappers):
The word ‘Gouda’ can be seen in many popular dictionaries. According to ‘Andhra Shabdha Ratnakara’ dictionary, a Gouda is the person who involves in tapping toddy and in selling Kallu and Sara(Toddy and Liquor). According to P. Shankarnaryana Dictionary, the meaning of the word Goud is a liquor seller, a toddy drawer, the honorific title of a class of ‘Sudras’. By all these opinions the term was introduced of their occupation. The term Goud was honored not only in the past but also in present time so, a popular saying took birth, “One should born as a king or a Goud”, said Sardhar Sarvai Papanna (Who ruled Bongir kota of Hyderabad state in the regime of Aurangajeb). He also said that Kodithe Golkonda Kotane Kottali (if you want to annex, annex golkonda fort). As king is surrounded by ten ministers and others, in the same ten or more members assemble at Mandava( place of drinking toddy), around a Goud to drink toddy. King’s ministers and army work as per the authority and directions of King in the same way a Goud bestows his work to others who come for drinking toddy. King gives the wages to his servants but Goud satisfies who by serving them toddy.

The word “Goundla” changed into Gouda, and Gouds worship the god of Kanta Maheshwara, a myth Gouds believe that even Gouds took birth out of sweat of Shiva and hence they believe that the God Kanta(throat) Maheshwara came out the throat of Shiva. They celebrate the festival[1] of Katamayya Panduga(Gouda’s festival) or bonalu in shravan masam, of every year. Earlier this God was called as Shrikanta Maheshwara, but changed into kantlamayya or katamayya, there are many stories on such change.

Gouds draw the toddy out of their physical labour. There was a popular saying that Gods also drink the “Sura” panakam(toddy), a common drink consumed by human beings. If we observe the history this occupation is being followed from ages. Gouds duty is to draw the toddy from trees, which are placed in the forest, away from village, in the different places. They have some tools such as kavadibadda (which carrier the toddy of pots), ‘moku’ (a tool helps in climbing tree), ‘thidugola’ (tool used to sharpen knives). Hence, Gouds are also called as “kavadivaru” or geeta(toddy tapper) labour later which changed into Goundla or Gouda.

Goudas are living in different states of India, with different names. In Andhra Pradesh they are called as, Gouda, Shettibalija, Eediga, Shrishaina, Yatha (GESSY, an acronym word of above) etc..But as per AP Gazette all these belong to Gouda. Their main occupation is to draw the toddy as well as Eetha (another type of sweet toddy). In Telangana, they are called as Gouds and Eediga and Shinde in Karnataka, Ezava, Edava in Kerala, Nadar, Gramins in Tamilnadu, Bandari in Maharashtra, Jaswas in Utter Pradesh, Madhya Pradesh and pashis in Bihar, pichima in Bengal.

Gouds purely depend on their occupation. Majority people lived during the Kakatiya Kingdom. Their main livelihood is to draw the toddy and make the jaggery. A toddy tree is the tallest of all trees, of two types, male and female[2]

Female toddy tree has more uses like producing coconuts, of big size, “munjas” (nuts or fruits) which are sold by Goudas in summer. Mumjas help in reducing the temperature of human body. The leaves of toddy trees used in prepareing visanakarra (fan made of leaves) and also use for roofs of houses. Our ancestors used toddy leaves to write their manuscripts on talapathralu (leaves) and many small things like dolls, toys etc.,

Both toddy and munjas help in maintaining good health.Gouds tap the toddy from gelalu (clusters), a part of toddy tree which toddy is drawn. Gouds arrange earthen pots to these gelalu to draw the toddy. Generally he climbs thrice. At first instance he climbs the tree to cut the delicate and end of part of gelalu(clusters) and at second instance he climbs the tree to draw toddy which is collected in earthen pots through gelalu. Thirdly, once again he climbs to mend the delicate end part of gelalu[3].

As Gouds supply the toddy to all castes and religions people they don’t have caste differences. Gouds men and women work together, and equally. Men draw the toddy and keep at mandavas (place of drinking toddy) and women of involve in selling.

Gouds toil and moil to draw the toddy thrice a day. They never fear to climb the toll palm trees. Their back, hands and legs become as hard as stones.
He labours against all odds and draws the toddy by this one can easily estimate how much labour it involves. They usually sing songs to forget their pain which is experience while climbing. Many people are fond of toddy, and few people have vadika(contract), of one year or so.

The tools of Gouda’s profession:
Mustadu; a broad waist belt which is made by animal hides, used for keeping knives and sometimes to hang the pots of toddy. Moku, a strong rope made of toddy tree parts which is used while climbing the toddy tree... Kontham; and tool used to keep the knives. Thidugola; used to sharpen knives.

Names of Toddies
Botta,; the young toddy tree, which has many names, such as Tadu, Botta, Potalingam, Dekku, Annapurna, Sakktibotta, Dongala botta, Jarudu botta, Gangakaveri, Mrrilobotta, N.T.R Botta, and Indiramma, depending on their needs of context.
Goudas facing problem like death, injuries
Munogodu Constituency
S.NO
Mandals
Villages
Tappers

1
Munugode
15
1110

2
S.Narayanpur
13
836

3
Chandur
16
674

4
Chinthapally
20
923

5
Nampally
21
465


Total
85
4008






1
Toddy Tappers population

4008

2
Approximately Population 4008X4

16032

3
Approximately Accidental Cases




Mandals 5x 5 cases (ave.)

25


Deaths

15


Injuries

10







In this study had found out that gouda families were mostly depending only toddy tapping. Nalgonda district Munugodu constituency, in five mandals 85 villages total number of gouda families 4008

Modernity annihilating identity of Gouds:
But these days, Gouds are losing their identity. Gouda’s occupation is slowly being vanished. Majority of people practice this occupation. But presently most of them are living below poverty line, in India. Many families have been depending on this occupation from independence. From dawn to dusk, men and women work in their occupation and sell toddy, which is their livelihood. But as the number of toddy trees are coming down, most of the Gouds are migrating to other cities and towns, from villages[4]...

They usually climb the toddy tree thrice a day, against all odds of danger. They have been struggling for their life because climbing palm three involves risk and danger.

The advent of breweries like Indian made foreign liquor, Wines, country arrack, beer etc.,minimized the production of toddy because the above breweries replaced toddy. Moreover, people in order to have more kick or impact of their consumption, preferring the above breweries. And, even the government is trying to discourage the toddy production and its occupation because the government gets more revnue out of breweries.

Earlier, the geeta co-operative societies have not helped the village toddy tapers because all these co-operative societies are filled with Khadiclad culture(rich and influenced political leaders), Gouds. The Khadiclad people have not done anything to benefit village toddy tappers and their occupation.

Gouds are very backward socially, politically and educationally.The literacy rate in this caste is low but however few educated people are trying to bring out the consciousness and identity of their caste. The educated people started working to have co-operation among all other sub castes within Gouds. Amalgamating all sub castes like G-Goud,- E-Ediga, S-Setti Balija, S-Srisaina Y-Yatha, into one fold they have coined acronym ‘GESSY’ and started a movement “Gouda Jana Hakkula Porata Samiti” to save their occupation and to realize their rights. All these efforts and movements have been synchronized and lead to Moku Debba movement, which is elaborately dicussed in V chapter. Moku Debba movement has become a strong force. So, Gouds felt that the movement has to be started from villages. The moku debba movement has gained momentum and inspiration from Narayan Guru Movement and Sarvi Papanna. But it was successful only in some parts of Telangana though it has to be spread all parts of Andhra Pradesh[5].

Slowly Gouds[6] took the movement forward and conducted the meetings differet regions to have unity within them. They have felt that political participation and consciousness is essential for solving their problems. So, Gouds decided to join hands with SC, ST., BC and minorities to claim political power.

Going by the above explanation, it was due to the factors like social and economic backwardness of the Dalit-Bahujans which resulted in the absence of unity among them and the main reason for their lack of caste consciousness among them, resulted in non achievement of their objectives of rights.
Moreover, the different ideologies of different political parties brought the impact on this movement and suppressed the caste identity and consciousness of dalit-bahujans.

(This is a part of research paper on “Bahujanization: The emerging new political consciousness( a study of Telangana region), unduer supervision of Prof.Kancha Ilaiah, Dept. of Political Science, Osmania University Campus Hyderabad. The author is thankful to Prof. Kancha Ilaiah whose comments have been incorporated in the paper.I thank Dr. D.Ravinder, Dr. M. Chenna Basavaiah and Dr. Kondal Rao, for their constant help and exchange of views which enriched this paper).

[1]Author has interviewed social activists of Adivasi Dalit Bahujans in several rural villages of Telangana region in Andhra Pradesh, 2000

[2] Author observed and interviewed Gouda families in several villages of Telangana region of AP, 1999

[3] Goudanadu, 2000, Hyderabad, p.6

[4] Mandara , Prabhakar.,(Trans), Kerala Samajika Thathvaveththa, Sri Narayana Guru, (Sree Narayana Guru: The Social Philosopher, Satya Sai Shivadas, P. Prabhakar Rao), HBT, Hyderabad, 1999, p.38

[5] Chalamalla Venkateshwarlu, Udyamisthene Goudulaku Manugada, B.C.Dairy, Vaartha, Hyderabad-A.P. 2 June, 2005,

[6] Chalamalla Venkateshwarlu, Inthaku Gouduluanteevvaru? (Who are the Gouds?),Gouda Charithra Adhyana Kendram, Hyderabad-A.P. August, 2005, pp.25,26