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Malaysian Telugus - The Journey

A century of growth and establishment, achievement and progress.

Festivals and Celebrations

Coverage of all the festivals and their colourful splendour as celebrated by Telugus in Malaysia

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Learn more about year-round events and activities organised by various associations throughout the country

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Get updated with the latest movie releases and information on the Telugu world of cinema.

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Showing posts with label History. Show all posts
Showing posts with label History. Show all posts

Tuesday, 17 September 2013

Short History of Bagan Datoh Telugu School

Brought to you by Telugu Malaysia

By Raja Rao Bagathur (Facebook Post)

In the late 19th century Andhras People's especially from the Visakhapatnam district to the Malay Peninsula. Many settled throughout West Malaya, though the main concentration was in Lower Perak in Kuala Perak estet 25 , Bagan Datoh and Teluk Intan areas .. The first Telugu school Perak was established in 1933 in Bagan Datoh Kuala Perak estet 25 and 1937 - Mr.D.Duragiah - The first Telugu teacher brought from India.

(Telugu & tamil ) Bagan Datoh school was built in 1978 and The school officially opened, when Mr.. D. Somanaidu headmaster of SJK (T / TE) Bagan Datoh and This school is located in an area near the town of Bagan Datoh.

Sri Koruvada Vengkappa from 25 mile Kuala Perak estate was a Telugu school teacher who worked with the late Sri D. Duragiah Teacher . He worked together with Sri D. A Samunaidu and retired at S R J K ( Tamil / Telugu) School in Kampung Kayan.


Tuesday, 3 September 2013

A HISTORY OF TELUGU LITERATURE

Brought to you by Telugu Malaysia

A HISTORY OF TELUGU LITERATURE


BY,  P. CHENCHIAH, M.L. AND RAJA M. BHUJANGA RAO BAHADUR
FOREWORD BY THE HONBLE MR. C R. REDDY, M.A.
VICE CHANCELLOR OF THE ANDHRA UNIVERSITY

EDITORIAL PREFACE

"Finally, brethren, whatsoever things are true, whatsoever things are honourable, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report ; if there be any virtue, and if there be any praise, think on these things. No section of the population of India can afford to neglect her ancient heritage. The treasures of knowledge, wisdom, and beauty which are contained in her literature, philosophy, art, and regulated life are too precious to be lost. Every citizen of India needs to use them, if he is to be a cultured modern Indian. This is as true of the Christian, the Muslim, the Zoroastrian as of the Hindu. But, while the heritage of India has been largely explored by scholars, and the results of their toil are laid out for us in books, they cannot be said to be really available for the ordinary man. The volumes are in most cases expensive, and are often technical and difficult. Hence this series of cheap books has been planned by a group of Christian men, in order that every educated Indian, whether rich or poor, may be able to find his way into the treasures of India's past. Many Europeans, both in India and elsewhere, will doubtless be glad to use the series. The utmost care is being taken by the General Editors in selecting writers, and in passing manuscripts for the press. To every book two tests are rigidly applied : everything must be scholarly, and everything must be sympathetic. The purpose is to bring the best out of the ancient treasuries, so that it may be known, enjoyed, and used."




Friday, 12 July 2013

MV Krishna Rao Award to Madini Soma Naidu for promotion of Telugu in Malaysia

Malaysian Telugu Association founder general secretary Madini Soma Naidu was conferred the prestigious Mandali Venkata Krishna Rao Cultural Award for the first time. The award which was introduced in 2007, was a mark to his 81st birth anniversary and it was instituted by the International Telugu Centre (ITC) of Telugu University in association with SK Foundation, a Visakhapatnam-based cultural organisation.

The Chief Minister Y. S. Rajasekhara Reddy presenting the award to Madini Soma Naidu for promotion of Telugu in Malaysia , in Hyderabad on August 4, 2007.

Source - The Hindu
At right are a. Chakrapani , Chairman of APLegislative Council and mandali Buddha Prasad , MLA . At left is Avula Manjulata , Vice -Chancellor of Potti Sreeramulu Telugu.




Summary of his achievements and contribution to the Telugus in Malaysia [Enkatesulujuval.blogspot.com]
  • Sri M D Somanaidu PJK,PPN,PPM,PPT, PPGP,KMN 
  • Evergreen Telugu leader of Malaysia 
  • The founder member of Andhra Association of Malaya(Malaysia) 
  • General Secretary from 1955 till 1982 
  • Still very active in Telugu Association activities 
  • The Editor of Telugu Talli monthly 4-6 pages newsletter eversince 1986 
  • Author - Telugu Bhaashaa Bodhini Form III - 1968 
  • Telugu Bhaasha Std I,II,III & IV -1988-1991 
  • Overseas Telugu Association - Hon. Secretary- 1975-1978 
  • One of those first 100 MIC leaders to receive gold medal 
  • Malaysian Indian Congress -Central Working Committiee- 1963- 1968 
  • National Education (Indian Schools) Development Council-1958-1982

Saturday, 15 June 2013

Telugu Roots in Myanmar

Telugu Roots in Myanmar  Part 1 and 2



Monday, 3 June 2013

Sri Tallapaka Annamacharya

"Sri Tallapaka Annamacharya (శ్రీ తాళ్ళపాక అన్నమాచార్య) (May 9, 1408 – February 23, 1503) is Saint composer of the 15th century is the earliest known musician of India to compose songs called “sankirtanas” in praise of Lord Venkateswara, the deity of Seven Hills in Tirumala, India where unbroken worship is being offered for over 12 centuries."

"Annamacharya was the very first vaggeyakara (composer) in Telugu and established a tradition which was later followed by a number of saint composers like Tyagaiah and Kshetraiah."

Annamacharya composed 32,000 keertanas (devotional songs) in praise of Lord Venkateswara."







M S Subbulakshmi Bhavamulona Sudha Dhanyasi Annamacharya

Annamacharya Tamra patram


Source- Wikipedia , Tirumala.org
 

Friday, 24 May 2013

A 100 year Tradition and History of Telugu Conferences / Mahasabhas

The first Andhra Mahasabha conference was held in Bapatla on May 26, 1913. About 2000 visitors and 800 delegates attended this conference. In addition to Kosta and Seema delegates, there were representation from Nagpur, Warangal, and Hyderabad.


The Bapatla Town Hall, Source - The Hindu
This historic event was held at the famous Edward VII Coronation Memorial town hall in Bapatla under the presidentship of Sir B N Sarma, then a member of the Madras Legislative Council. Sir B N Sarma, twice the municipal chairman of Visakhapatnam, rose to become a member of the Imperial Legislative Council and president of the Council of State. He was a visionary who envisaged, along with stalwarts such as Sir Mocherla Rama Chandra Rao, Nyapathi Subba Rao Panthulu, Desabhaktha Kondavenkatappayya and Bhogaraju Pattabhi Seetharamayya, a Federal India with linguistic provinces.


Konda Venkatappaiah, born in 1866, was secretary of the first Andhra Mahasabha and president of the Nellore conference in 1917. He was president of Guntur district congress committee and rose to the position of secretary of All India Congress Committee in 1923. He was president of Andhra Pradesh Congress Committee between 1918 and 1923.

(This is a living document or dynamic document - We welcome contributors with more information, including images to share with us more details about these events)

Read More for long list of conferences held following the inaugural conference in Bapatla. 

1. Times of India
2. The Hans India
2. Wikipedia

Thursday, 23 May 2013

THE FIVE GENERATIONS OF THE TELUGUS IN MALAYSIA

The Five Generations of Telugus in Malaysia, By Adari Appanna Naidu


This paper is dedicated to the first and second generation Telugus for their boldness, bravery, strength, dedication, benevolence and love.

The migration of Telugus to this country first took place during the period of the Sri Vijaya Empire in the 15th Century. This period saw the coming in of Telugus from East Coast of Andhra namely from Kalingapatnam as traders. Historical factors indicate some of them would have settled around Kedah and Malacca.

The second and perhaps the largest migration took place from 1895 to 1950 with the opening of plantations by the British in Malaya and their need for work-force to develop their plantations. The British targeted India for their workforce as it was administratively easier to get the required man-power from a British territory. The poor economic conditions at home also acted as a push factor for Telugus from the port town of Vishakapatnam, to seek for greener pastures. Most of the Telugus were from villages surrounding Vishakapatnam, Anakapalli, Srikakulam, and Vijayanagaram. It is also interesting to note that some of the Telugus who decided to migrate to Malaysia were those who had working experience in either South Africa or Burma. Most migration of these Telugus took place under the ‘Kangany or the Thandelu System’ where the British planters sent the Kanganies to their respective villages to recruit the work-force for which they were compensated. It is evident that the Kanganies found it easier to convince their own relatives or people of their own-caste or village to travel thousands of miles, beyond wide seas for their livelihood. They had to travel form Vizag port by ship for 7 days to reach the West Coast of peninsular Malaysia. Most of the Telugu population settled in estates around Kedah, Perak, Selangor, Negeri Sembilan and Johore'

It is interesting to note that the settlement pattern is almost like resettling a village in Andhra to an estate in Malaysia. This is evidenced by Kapus settling in Kuala Perak Estates (25th Mile), Bagan Datoh II, Kuala Bernam Estate, Teluk Buloh Estate, Strathmashie, Spynie, Gomali, Scarborough Estate, the Velamas in Kuala Perak Estate (21st mile), Bagan Pasir Estate, Torkington Estate and the Gavaras settling in Bagan Datoh Estate, Blenhiem Estate, Pelam Estate and Waterfall Estate.

Almost 99 % of the Telugus who came to work in the plantations were illiterates and as such they had to settle for low wage employment. Those who were educated too had only primary Telugu education which was useful for villagers to communicate with their folks in their villages back home in India. The mind-set of these Telugus was to earn enough money and return home to their villages in Andhra. As such their full allegiance was towards India and their relatives back home. Generally the first generation Telugus were quite disappointed with housing conditions, working hours, incomes and the nature of their work. They were housed in long terraced houses with open space in the ground floor and one or two rooms on the first floor. They had to use common areas for bathing and toilets. Their work involved clearing jungles to plant coconut plants or rubber plants. The Telugus in the estates were receiving wages less than RM 10 per month. There were no proper medical facilities. Neither were there any schools to educate their children. Some of the first generation Telugus had to undergo additional hardship having been forced to work on laying the railway track or the ‘Death Railway’ between Malaya and Thailand. A lot of them have lost their lives while working on this track.

The first generation was very closely knit and their marriages took place amongst close cousins. They also got married very young i.e. between 10 to 18 years of age. Their only entertainment for the first generations will be singing traditional Telugu bajans based on Ramadas Keertanas in small temples built in the estates. Almost all of first generation Telugus did not even have a radio for their listening pleasure. Majority of the first generation Telugus depended on their two legs for or at best had bicycles to move from place to place. We can confidently say that 99.9% of the first generation Telugus did not own a car or even a motor-cycle for their transport.

The first generation of Telugus could only speak Telugu and it is not surprising to see them communicating in Telugu with Tamils and even Chinese shop keepers.. Incidentally wherever there are majority Telugu employees, Tamil employees and even some Chinese shopkeepers and Estate Managers who were Europeans could understand and even speak the Telugu language. It was in late thirties a handful of Telugu Teachers such as Sri Netheti Duragaiah, Mr.Timothy, Mr. Vishnubatla Bapu Naidu, Mr. B.Simanchalam and Mr.Alluru Kannaiah Naidu, Mr.Manikya Rao, Mr.Munukooti Subbarao, Mrs.Kunda Shanthamma and Mr.Betha Ramasamy were brought in from Andhra to meet the demand for Telugu education.

The second generation Telugus did not see much progress in terms of employment, incomes nor education in the first half of the century. Majority or 95% of Telugus remained as laborers as they had no access to education. It was only in the late thirties the above mentioned Telugu teachers provided primary Telugu education to a number of second generation Telugus. Mr.Koruvada Vengkappa, Mr.Madhini Somu Naidu, Mr.Adari Appala Naidu, Mr.Boddi Samudram, Mr.Koribilli Appalanaidu, Mr.Nysetti Rama Murthy, Mr.Kaseena Ramaniah, Mr.Dwarapudi Somu Naidu, Mr.Ennala Ramulu, Mr.Achanna and Mr.Paradesi Simanchalam were amongst these Telugu students who later became Telugu teachers in estates with Telugu population. Mr Yellapu Krishnamurthy who was a Telugu teacher was educated in India. The schools comprised of one room wooden building which accommodated all primary standards. Every Telugu school had generally only one teacher or maximum of two teachers depending on the total number of students. The young teachers who were between 15 to 20 years will have to teach Telugu, Arithmetic, Geography and History for all six standards. The Telugu teachers were generally untrained until the sixties. However, it cannot be denied that the Telugu Teachers were truly dedicated and laid a foundation for the future of the Telugus in Malaysia. These Telugu teachers were also the prime-movers for the formation of the Telugu Association of Malaysia, with the support of standard seven Telugu students at Simpang Ampat, Lower Perak in 1956. Some of these Standard Seven Telugu students such as Mr.A.Subramaniam, Mr. B.K.Samudram, Mr.B.K.Simanchalam, Mr.Gummadi Appalanaidu, Mr. Appalanarasiah, Mr.Balakrishna, Miss Sarammah, Miss V.B.Paapa, Miss Elizabeth, Mr.Bangaru, Mr.Dhuppatla Chinnayya, Mr.Gorli Dhemudu, Mr Veerasamy, Mr.D.V.Sree Ramulu, Mr. Yellapu Apparao, Mr.Gopisetti Sreeramulu, Mr.Polamarasetti Ramulu, Mr. Polamarasetti Laxmana, became Telugu teachers. Mr.Karri.Atchutha Ramaiah taught Telugu at Sri Satya Sai school after retiring from RTM. Amongst the Standard seven students Mr.K.Abraham and Mr.Mande Laxamana became trained English language teachers while Mr.T.M.Apparao and Mr.Bodetti Deimudu became graduate teachers. With these developments, more Telugu schools were built throughout peninsula Malaya which benefited the third generation Telugus. The biggest Telugu school was at Palem estate with six Telugu teachers.

‘Telugu language was given a lot of importance by the second generation Telugus. This is partly because most of them had Telugu education. This propelled numerous Telugu magazines and Books to be printed. Telugu monthly/Bimonthly magazines which were circulated in Malaysia were as follows:-

1958: Andhra Jyothi (Monthly) Editor - Mr.John Lalaiah

1960 :Andhra Sangha waarthalu (Monthly) Editor -Mr.Madini Somunaidu

1961 : Andhra Ranjani (monthly) Editors Mr.Madini Somunaidu and Mr.Alluri Kanniah Naidu.

1963 : Vidhesaandhra-1963 (Fortnightly News paper) Editor Mr.S.B.Reddy, Sub-Editor Mr.Achutha

1965 : Andhra Sanga charyalu (Monthly) Editors Mr. M.D Somunaidu. Andhra Sanga Charyalu later changed its name to 'Malaysia Telugu Sangamu' Editor Mr.D.V.Sree Ramulu .

1972 'Telugu Thalli' (Bimonthly)Editor Mr. D.V. It was released as printed news paper in 1976 –

Mr.D.V. Sree Ramulu .and Mande Laxmana were it's editors.

1977 'Malaysia Telugu Vaani' –Editor Beesetty .Nokiah .

1986 – Thelugu Vidhya – Edited by Mr.Madhini Somunaidu

1990 Sangha Charyalu – Editor Mr.P.S. Ramu Naidu


Telugu Books released in Malaysia were as follows:-

1965- ‘Ugadhi’ –Edited by Mr. Karri Achutha Ramaiah and Mr. D.V. Sree Ramulu (First Telugu book printed in Malaysia)

1967- Muripinche Muvvalu – Edited by Mr. Beesetti Nokiah

1969- Malaysia Telugu Bhashaa Bhothini - By Telugu Teachers.

1972- Theeksha – Edited by Mr.G.V.Subramaniam

1975- Telugu Thalli – Edited by Mr.Karri Achutha Ramaiah


Apart from the fortnightly Telugu newspapers, magazines and books published in Malaysia, Telugu magazines such as Chandamama and Vijayachitra cinema magazines also helped the Malaysian Telugus to be close to their language. Sri Muripindi Vengkataswamy Naidu was the first Telugu to bring in Telugu magazines and newspapers to Malaysia in the late 40’s followed by Mr.Munukooti Subbarao and Mr.Koruvada Subramaniam in early 50’s. Telugu Pastors such as Pastor Jeevaratnam, Pastor Samudram and Pastor Joseph helped in preserving the sanctity of the Telugu language by bringing in a beautiful health magazine called ‘Maargha Dharshi’.

The second generation Telugus only saw some light after the sixties with the Telugu teachers obtaining training and estate workers receiving marginally higher wages. Approximately 50 % of second generation Telugus had Telugu education with a small percentage able to communicate in English. Most second generation had bicycles as their main mode for transport. It was still rare to see second generation Telugus owning cars but having a Radio was not rare any more. Less than 50 second generation Telugus owned cars. The love for Telugu language was at its height amongst this generation Telugus. Dr.C.Apparao, Dr.Vijayan Sannasy and Dr.D.Dayananda were amongst the many prominent second generation Telugus who had excelled in education and had contributed significantly for the progress of TAM.

The major change amongst the Telugus only took place with the emergence of the third generation Telugus. The second generation of Telugus was determined to see their future generations are released from the clutches of poverty. They took advantage of the available primary Telugu education and the English education (primary/secondary). Most third generation Telugus managed to get primary Telugu education and had access to secondary education in English. through Remove Classes. Those who were near English schools had both their primary and secondary education in English. A small percentage of Telugus managed to obtain tertiary education while majority of the third generation Telugus ended up with Lower Certificate Education or Senior Cambridge Certificate. In this era we saw the emergence of more English teachers of Telugu origin, Telugu PhD’s, Scientists, doctors, lawyers, engineers, planters, bankers, managers, Insurance professionals and in many other professions. As places for tertiary education was limited in the 60’s and 70’s all those who could not get accommodated in Malaysian universities went abroad, largely to India to pursue their education. YB Dato K.R.Appala Naidu (senator), Dr. Muthyalu (Educationalist), Dr.A.Krishnamoorthy (Ex-president of MMA, TAM), Dato Dr.Appala Naidu (Gynocologist and Social worker), Dato Bala Ram (Ex-senator), Mr.B.Moorthy (ex-president TAM and Lawyer) Mr.Nook Naidu (President Sujana Co-op, ex-vice president TAM, Mr.Abdul Rahman Said (Income tax Consultant and Consumer activist), Dr. Rajah Naidu (Scientist) and Dr. Appanna (Scientist) were amongst the many third generation Telugus with tertiary education, social conscience and status. Insurance Industry has also elevated hundreds of Telugus who have elevated themselves to senior positions. Prominent amongst them were Mr.Malla Nookaraju, Dr.Paul Naidu (president TAM and main initiator of TSN), Mr. A.M.Naidu, Mr.Paidi Naidu, Mr.Jaganatham and Mr.Konathala Ramunaidu. Other third generation Telugus who made it big in life were former MAS Frankfurt Station Manager Mr.Adari S.Krishnamurthy,

Migration from estates amongst the better educated third generation Telugus became imminent. The younger Telugus started moving from estates to nearby towns and metropolitans in seek of employment. Though initially the third generation Telugus had to manage in rented premises, gradually they acquired enough financial strength to own their own residences. By the beginning of this millennium we can proudly say that most third generation Telugus who had migrated to urban areas have a good standard of living with their own residences, cars or a minimum a motor-cycle, a TV and a reasonable amount of savings. All those who remained in rural areas, began owning small-holdings and elevated their financial positions. We can proudly say that it will be hard to find the third generation Telugus to have a house-hold monthly income of less than RM 1000. My estimate is that that there will be at least 20 % of Telugu families with more than RM 3000 house-hold income. Currently the estimated 100 Telugu millionaires emerge largely from the third anf fourth generations. As Telugus became more educated and broad-minded they were more open to marry outside their own caste and at times out of their own-ethnic community.

It is also pertinent that the third generation also strived to preserve Telugu culture by organizing numerous cultural activities during Telugu functions. Amongst Telugus who have participated in Telugu arts such as chirathalu, Dhatu Bajanalu and Burra Kathalu include Telugu enthusiasts such as Gavara Dhemudu, Apparao with help from veterans such Yellapu Venkatratnam, Mallu Naidu Yellapu Krishnamurthy.

The fourth generation Telugus excelled in education, and was well endowed with better living and educational conditions. This is a proud generation for Telugus in Malaysia. It is very common to see at least one tertiary educated Telugu in each family. There are a number of families where every child has obtained tertiary education. With the fourth generation, we can easily say that there are an estimated 500 Doctors, 250 lawyers, 250 Engineers, 150 IT graduates and another 2000 with degrees in various fields. Most of them have landed properties with good employment and household income above RM 3000. Almost all Telugus of this generation own cars for their transport. Most of the Telugus are concentrated in urban areas of Klang Valley, and the cities and metropolitans of peninsular Malaysia. Amongst the emerging Telugu business community include Subra Paidithally, Gopisetty Lechumana, N.B.Ledchumana, Kala Thirumoorthy , Jami Kanniah, Sulu/Kamala and JS Maniam. The third and fourth generations are 100% born in Malaysia and have Malaysian citizenship and their total allegiance is for Malaysia. Most have no communication with their relatives in India.

The third and fourth generation Telugus have a considerable number of Medical practices owned by Doctors such as Dato Appala Naidu, Dr.Vijayan, Dr.Soorian, Dr.Krishnamoorthy, Dr S.A. Naidu, Dr.Sathyanada Rao,.Dr.Subramani, Dr.Achiah Kumar, Dr.Praksh rao, Dr.R.Daya, Dr.Jami Krishnamoorthy, Dr.T.M.Appala Naidu, Dr.Nanda, Dr.Dhadi Haranatha Rao , Dr.Nagayya, Dr. Manohar, Dr.Ranga Raju, Dr. Venkateswara Rao, and Dr. Jaya Ram.

The fourth generation Telugus though have progressed academically and financially, it cannot be denied that their love and allegiance towards their language and culture is not as intense as the first, second and third generation of Telugus. We do not see the fourth generation Telugus participating in Telugu activities with such enthusiasm as the previous 3 generations. The rare ones are social workers such as Dr.Achiah Kumar, Dr.Prakash Rao, Kantha Rao and Dr.Ishparudu, This is partly because of their up-bringing in urban multi-racial environment. Added to this, urban living had not provided many opportunities for Telugu gatherings except at marriages and some Telugu Association functions. The lack of Telugu education and higher incidence of mixed marriages with other races is also not helping in promoting the Telugu language and culture. However, the emergence of the Telugu programs through Internet, Astro, MiTV and Minnal Radio channel have given some hope for the language and culture. It is now a great challenge for Telugu association to bring the fourth generation educated Telugus to their fold and make them members and leaders of the Association and ensure they speak and read Telugu and appreciate their own language and culture. More Telugus gatherings must be established either in the form of family bajans, Cultural or sports activities to ensure that they remain intact with their language and culture. The Telugu Association must seriously think of having more association branches in areas where there are more than 100 Telugu families. Time has come for the KL and PJ region to have a Telugu Bavanamu with a small theatre with a capacity for 100 viewers, a multi-purpose wedding, sports and cultural hall, 2 training rooms for cultural activities, Telugu classrooms and living rooms which can be rented to Telugu members or even to foreign Telugus. A recent phenomenon which is emerging is the resurgence of Telugu movies in theatres in Malaysia. All these will give a boost to the younger generation Telugus to feel for their language, culture and Art. Moving forward -The present third and Fourth generation Telugus are financially sound and it is timely for them to seriously consider forming companies or cooperatives for them to own large plantations or businesses. There is potential for us to invest or tender for businesses in Andhra Pradesh. We must move towards becoming Employers instead of employees.

The fifth generation Telugus are currently school going children and the responsibility lies with the parents to ensure that they do well in their education so that they will have a bright future. Selection of the right field in education is very crucial. Train them to become their own entrepreneurs and always remind them of their history, the struggles made by their ancestors and the definite need for them to learn their language and culture. The fifth generation is better equipped to learn the Telugu language either through POL classes taught in a number of schools or through internet. One such school where Telugu is taught is the Sri Satya Sai School at Puchong road, KL.

Population of Telugus in Malaysia

Historical records indicate that the Telugu population was 39,986 in 1921. With an average 2 % annual growth, population would have doubled every 35 years. Based on this assumption, Telugu population would have doubled to 79,972 by 1956. However during 1921 and 1956 there was an additional 40,000 in-migration of Telugus to this country, under the Kangany or Thandelu system.. Conservatively even if take a 30, 000 net in-migration (less out-migration) Telugu population in Malaya in 1956 would have been 79,992 + 30,000 i.e. 109,992. (Generally, less than 10 % Telugus who came to Malaya before 1956, returned to India permanently). After 1956 almost all Telugus have decided to make Malaysia their permanent country except during 1969 about 1000 Telugus decided to leave the country. Based on these facts, the Telugu population would have doubled in 1991 to 219,984 and in 2006 the population would have increased to 307,977.


Milestones of Telugus in Malaysia

• 1985-1950 – Migration of Telugus from Largely Vishakapatnam District to Malaya

• 1937 – First Telugu school at Kuala Perak Estate

• 1937 – Mr.D.Duragiah – The first Telugu teacher brought from India

• 1937 to 1960 – Establishment of Telugu schools

• 1940’s-Mr.Muripindi Venkatasamy- First Telugu to bring in Telugu Newspapers and Magazines from India

• 1956 –Formation of Andhra Association of Malaysia

• 1955- Madhini Somu Naidu -First Pro-term Secretary Andhra Association of Malaya

• 1956- Mr.Siddhayya- First elected President of Andhra Association of Malaya

• 1956 -Mr.D.Duragiah –First elected General Secretary of AAM

• 1958: Andhra Jyothi (Monthly) Editor - Mr.John Lalaiah

• 1963 : Vidhesaandhra-1963 (Fortnightly News paper) Editor Mr.S.B.Reddy, Sub-Editor Mr.Achutha Ramiah

• 1965 : Andhra Sanga charyalu (Monthly) Editors Mr. M.D Somunaidu. Andhra Sanga Charyalu later changed its name to 'Malaysia Telugu Sangamu' Editor Mr.D.V.Sree Ramulu

• 1965 –AAM’s acquisition of 10 acres of land at Simpang Ampat, Perak

• 1962- Dr.K.M.Reddy – First Telugu Medical Doctor

• 1965 –Launch of ‘Muripinche Muvvalu’ Editor –Mr. Beesetty Nokiah

• 1960’s –Dr.Vijayan – First second generation telugu to qualify as a Medical Doctor

• 1960 :Andhra Sangha waarthalu (Monthly) Editor -Mr.Madini Somunaidu

• 1961 : Andhra Ranjani (monthly) Editors Mr.Madini Somunaidu and Mr.Alluri Kanniah Naidu.

• 1965- Ugadhi – Edited by Mr. Karri Achutha Ramaiah and Mr. D.V. Sree Ramulu

• 1965 -1975 – Telugus acquiring land with the fragmentation of Estates

• 1969- Malaysia Telugu Bhashaa Bhothini - By Telugu Teachers

• 1970- Formation of Sujana Co-operative Society

• 1970’s- Dr.Soorian – First Telugu to be elected to Parliament

• 1970’s – Mr.Appalanaidu Bendiah- First Telugu qualified as a Chartered Accountant

• 1973- Launch of Thelugu Thalli - Edited by Mr.Achutha Ramiah & Mr.D.V.Sree Ramulu

• 1970’s – Dr.A.AppaRao –First Malaysian Telugu to be conferred a Phd.

• 1972 - 'Telugu Thalli' (Bimonthly)Editor Mr. D.V. It was released as printed news paper in 1976 – Mr.D.V. Sree Ramulu .and Mande Laxmana were it's editors.

• 1972-‘Theeksha’ – Edited by Mr.G.V.Subramaniam

• 1974 –Mr.Adari Appanna Naidu- Presents paper on ‘The Three Generation of Telugus in Malaysia’ at USM

• 1976- Mr. Adari Appanna Naidu –First Malaysian Telugu to present a paper at UNCTAD

• 1970’s- Mr.Mariah Naidu – First Telugu Athlete to represent the country in 400 meters

• 1977 –Launch of Malaysia ‘Thelugu Vaani’ edited by Bheesetty Nokiah

• 1979 –TAM’s acquisition of Telugu Bavanamu at Ipoh road, KL

• 1970 to 2005- Purchase of properties by the Telugu association and its branches

• 1970 to 1990 – Migration of Telugus to urban areas

• 2000 – Purchase of Land and Building for Samskruthi Nilayam –Prime Mover:Dr.Paul Naidu

• 1981- Second World Telugu Conference –Organising Chaiman:Dr.C.Apparao

• 1981- Telugu Exhibition at National Museum

• 1981- Dr.D.Dayananda–The first president of SOMGRIM and the first Malaysian Telugu Radiologist

• 1980’s- Dato Dr.Appala Naidu t-First Telugu Medical Doctor to start a Medical Center.

• 1986- Mr.Madhini Somu Naidu – started editing and distributing Telugu Vidyai news letter

• 1993 –Dr.A.Krishnamoorthy-First Telugu elected as President of Malaysian Medical Assn

• 1995 –Dato Balaram –First Telugu appointed to senate and the first Telugu Dato

• 1995 –Prof Dr Ramani Vijayan–First Telugu to become a Professor of Medicine at University. Malaya

• 1997- Increase of Telugu programming on RTM

• 1997 – Launch of the First Web Page by TAM –Selangor Branch

• 1997 – TAM Selangor Branch recognizes parents through ‘Thallidhanrula Sanmana Sabha

• 1990’s- Dr.Rajah Naidu – First Telugu scientist to become an Int. consultant in Palm Oil Development

• 1990’s – Dr.Tarini Soorianarayana- First Telugu to be Geography professor at University Malaya

• 1990’s – Dr.Subramaniam Arjunan- First Telugu Phd in Income tax law and consultant in Income Tax

• 1990’s- Dr.Paul Naidu –First Telugu to be elected as the President of NAMLIA.

• 1990’s –Dr.Sri Ranga Mohana Rao –First Telugu Doctor from UKM and recepient of double gold medal

• 2000- Launch of Sanga Charyalu – P.S..Ramu Naidu

• 2001- Formation of Telugu Intelectual Society –Founder members: City Maniam and Beesetty Nokiah

• 2003- Formation of Telugu Youth and Telugu Mahila

• 2000- Mr.Kala Venu Ramadas- First Telugu to be part of Malaysia Cricket team

• 2004- Beesetty Nokiah – The first to launch a Telugu Musical album

• 2004-Appointment of Dato K.R.A.Naidu as the second Telugu Senator

• 2005- Increase of Telugu programming on Astro

• 2005- Launch of MiTV, the first Telugu Channel in Malaysia-

• 2006- TAM Golden Jubilee.- Organising Chairman : Dr.Achaih Kumar Rao

• 2009- The most successful Telugu Educationalist cum Entrepreuner- Dato Edmund Santana Ramunaidu, CEO Masterskill.
Telugus who have contributed significantly for the progress of Telugu Association, Telugu Culture and Telugu Language


FIRST Generation Contributors

Netheti Duragaiah, Alluru Kannaiah Naidu , Timothy, B.Simhachalam, Kunda Sidhayya, Kothapalli Ranga Rao Choudhry, K.V.Swamy

Second Dr.C.Apparao, Madhini Somanaidu, Boddi Samudram, Adari Appalanaidu, Pothala Mariah, Murupindi Veeru Naidu, Tarini Varahalu, T.A.Appalasamy , K.Vengkappa, Tarini Sannibabu N.Ramamurthy, Kaseena Ramanaiah, Dwarapudi Somunaidu, Dwarapudi Subramaniam, Dwarapudi Appala Naidu, K.R.Raju, D.V.Sree Ramulu Yellapu Krishnamurthy, Parasaramulu, Koruvada Subramaniam, Mande Laxamana Dwarapudi Applanaidu, Dr.Vijayan, Dr.Dayananda, , , Beesetty Nokiah, Allu Subramaniam, Allu Simhachalam, Kalidas, Dhuppatla Chinnayya, Bangaru, Gummadi Appalanaidu, P.S.Ramu Naidu, R. Apparao, K.R.Raju, S.B.Reddy, K.Atchutha Ramaiah, A.L.Mariah Rao, R.Paidi Naidu, M.S.Sharma, Ramalaxmanas, Juval, Yellapu Appa Rao, Budha Appalanaidu, K.Abraham, Mr.V.N.Ramachandran, Paramaguru, Narayanasamy, John Lalaiah, Buloka, V.G.V.Naidu, K.Badhrachalam, Madhini Samudhram, Guntapalli Ramunaidu, Polamarasetti Mallu Naidu, Koribilli Gangu Naidu, B.Appannah, B.K.Sinnaiah, Nagireddy Ramulu, S.Appala Naidu, M.E.Appala Naidu, G.V.Subramaniam, Kanniah Naidu, Madhini Samudram, Sannasy Naidu, Appanna (TA), S,B.Reddy, Mrs.Kasturbai Swamy, Mrs. Ramulamah Soma Naidu, Mrs. Savithri Cheetaramiah, Mrs.Laxanammah Krishnan, Mrs.Krishnakumari Kalidas, Ramakrishna, P.Gangu Naidu, B.R.Simhachalm, Mr.Lechumanan (ASP) Mr.Achanna, .K.Simhachalam, Stephen Ramulu, Appalasamy (Jend).,

Third Dr.A.Krishnamoorthy, B.Moorthy, Dr.Paul Naidu ,Abdul Rahman Syed Ali, Adari S.Krishanmoorthy, Konathala Ramunaidu, Sree Ramulu, , Venkatesulu Juval, Venkatesan, Veera Rao, J.S.Maniam, Adari Appanna Naidu, Akiah Appalanaidu, Nook Naidu, Dr. Nagayya, , Ramulammah, Devi, P. S. Ramunaidu, Malla Appalanaidu., Sree Ramulu Dr.Nanda, Mr.Seethapathy, Gopisitti Lechumana, M.E.Subramaniam, Gorli Themudu, Madhini Ramunaidu, S.Ramunaidu, Adari Apparao, Soorithemudu, Gavara Dhemudu, Subra Padithally, T.M.Appalasamy, Mari Naidu, R.Ramadas, City Maniam, T.M.Apparao, Appalasamy (UP), M.S.Maniam, Sundram, Sannibabu, Koribilli Suranarayana, , N.B.Ledchumana, , Dr.Isparudu, I.S.Maniam, Dr.Yellapu Rao, Subba Rao, Mrs Dr.Buloka Rao, Jami kanniah, Yelaga Muniandy, Neeraj, G.T. Appalasamy, S.Ganesan, R.Soorinarayana, Krishnamoorthy, S.Malla Naidu, G.E.Appala Naidu, B.A. Sooria Themudu, A.Paidithallie, Krishna Rao, G.Nagendran, Ramachandran, Apparao, S.Ramanaidu, R.S.Subramaniam, Sri Ramana Dr.K.Vengkateshwara Rao, Sri Kailasam, G.T.Sri Ramulu, Bala( Appalanaidu), Thirumoorthy,

Fourth Dr.Achiah Kumar, R.Krishnamoorthy, Dr Prakash Rao, Adari Adhinarayana, Krishna Kumar, S.Subramaniam, B.Parames Rao, Kantha Rao, K.R.Ramu Naidu

Tuesday, 21 May 2013

History of Generations of Telugus in Malaysia



History of Generations of Telugus in Malaysia

'This paper is dedicated to the first and second generation Telugus
for their boldness, bravery, strength, dedication, benevolence and love'


by Sri Adari Appanna Naidu  




The estimated 353,000 proud Malaysian Telugus, who form a significant portion of the Malaysian Indian population, is a community to be reckoned with for their history, hardship, determination and their socio-economic progress. This article will provide some insight on topics such as Telugu migration, language, Associations, population, Publications and also on achievements of Malaysian Telugus.

Telugu Migration

The Telugu migration to Malaya and later Malaysia took place during four periods of historical times. The first Telugu migrants from Kalinga came during the 7th to the 16th centuries as traders. According to the article ‘Telugus Through Ages’ by a reknowned historian Sri Devulapally Ramanuja Rao there were strong trade links between the Kalinga region (Pithapuram in the Godavari district of central Andhra to the bank of the Mahanadi in the north) with Rome and the eastern lands. Ramunujam says “The Kalingas were an adventurous people. They braved the seas and traded with Burma, Malaya, Java, Sumatra and other distant places. The kings of the Sailendra dynasty, who ruled Java during the eighth, ninth and tenth centuries, hailed from Kalinga”. It was during this period Buddhism was spread extensively in Andhra region and subsequently to Java and even to Malaya. According to historians Andhra was home of Mahayana Buddhism and the structures of Borobodur in Central Java also reflect recent similar structures excavated in Andhra. t is evident that this period and the later centuries witnessed traders from Kalinga trading with Kedah and Melaka. Places such as ‘Tanjong Keling’ provides evidence that there have been settlements of Telugu people from Kalinga region in Malaya. The Telugus who came to Malaya during these period, could have over centuries, assimilated with local communities through inter-marriages and have lost their original identity.

The second phase of Telugu migration from the took place in the 19th Century between 1832 to 1900 and this migration took place on a voluntary basis. It is estimated that about 5000 Telugus came from the then Madras state (present Tamil Nadu, Coastal Andhra and Rayalaseema) during this period and settled in places such as Penang, Taiping, Ipoh and other parts of West Malaya as traders, business community and administrative staff. They have also played significant roles in the promotion of Indian community in Malaya. According to Professor Emeritus Tan Sri Datuk Dr. Khoo Kay Kim in his article ‘Leading Telugus in Early Malaya’ has stated that “the first Indian Association was initiated by a Telugu, Mr, A,Subbiah Naidu in Penang in 1892. Prof Khoo also writes that The Indian Association in Taiping, established in 1894, was initially headed by Mr.M.A.C.Rao and subsequently by Mr Raju Naidu in 1906. J.Apparao and V.Rajagopal Naidu were its Committee members. The Kinta Indian Association was formed in 1906 and Mr Sengalrayan Naidu contributed significantly to the association. The latter has also a road in Ipoh in his name in recognition to his community service. Another prominent Telugu of the yester years was Mr. S.H.Veerraswamy who was a prominent lawyer and graduate from Oxford university served in the Federal and State Council under the British Administration of Malaya. There were also a number of Government officers of Telugu origin who served under the British rule. These prominent Telugus were a pride to Malayan Indians. Historical records also indicate that a number of Gold smiths of Telugu origin from Madras State have migrated to Malaya during these period. There were also hundreds of Telugus who first migrated from Madras state to Sumatra have subsequently moved to Malaya during this same period.

The third and perhaps the largest migration of Telugus took place with the opening of plantations by the British East India Company in the Federated Malay States between 1844 and 1940.The British targeted India for their workforce as it was administratively easier to get the required man-power from a British territory. The poor economic conditions at home also acted as a push factor for Telugus from the port town of Vishakapatnam, to seek for greener pastures. Most of the Telugus were from villages surrounding Vishakapatnam, Anakapalli, Srikakulam, and Vijayanagaram. It is also interesting to note that some of the Telugus who decided to migrate to Malaysia were those who had working experience in either South Africa or Burma. Most migration of these Telugus took place under the ‘Kangany or the Thandelu System’ where the British planters sent the Kanganies to their respective villages to recruit the work-force for which they were compensated. It is evident that the Kanganies found it easier to convince their own relatives or people of their own-caste or village to travel thousands of miles, beyond wide seas for their livelihood. They had to travel form Vizag port by ship for 7 days to reach the West Coast of peninsular Malaysia. Most of the Telugu population settled in estates around Kedah, Perak, Selangor, Negeri Sembilan and Johore'

It is interesting to note that the settlement pattern is almost like resettling a village in Andhra to an estate in Malaysia. This is evidenced by Kapus settling in Kuala Perak Estates (25th Mile), Bagan Datoh II, Kuala Bernam Estate, Teluk Buloh Estate, Strathmashie, Spynie, Gomali, Scarborough Estate, the Velamas in Kuala Perak Estate (21st mile), Bagan Pasir Estate, Torkington Estate and the Gavaras settling in Bagan Datoh Estate, Blenhiem Estate, Pelam Estate, Waterfall Estate and so forth.

Almost 90 % of the Telugus who came to work in the plantations were illiterates and as such they had to settle for low wage employment. Those who were educated too had only primary Telugu education which was useful for villagers to communicate with their folks in their villages, back home in India. The mind-set of these Telugus was to earn enough money and return home to their villages in Andhra. As such their full allegiance was towards India and their relatives back home. Generally the first generation Telugus were quite disappointed with housing conditions, working hours, incomes and the nature of their work. They were housed in long terraced houses with open space in the ground floor and one or two rooms on the first floor. They had to use common areas for bathing and toilets. Their work involved clearing jungles to plant coconut or rubber plants. The Telugus in the estates were receiving wages less than RM 10 per month. There were no proper medical facilities. Neither were there any schools to educate their children. Some of the first generation Telugus had to undergo additional hardship having been forced to work on laying the railway track or the ‘Death Railway’ between Thailand and Burma during the Japanese Occupation in Malaya from 1941 to 1945 . A lot of them have lost their lives while working on this track.

The first generation of the 3rd wave of migrants were very closely knit and their marriages took place amongst close cousins. They also got married very young i.e. between 10 to 18 years of age. Their only entertainment for the first generations will be singing traditional Telugu bajans based on Ramadas Keertanas in small temples built in the estates. Almost all of first generation Telugus did not even have a radio for their listening pleasure. Majority of the first generation Telugus depended on their two legs for or at best had bicycles to move from place to place. We can confidently say that 99.9% of the first generation Telugus did not own a car or even a motor-cycle for their transport.

The first generation of Telugus could only speak Telugu and it is not surprising to see them communicating in Telugu with Tamils and even Chinese shop keepers. Incidentally, wherever there were majority Telugu employees, Tamil employees and even some Chinese shopkeepers and Estate Managers who were Europeans could understand and even speak the Telugu language. It was in late thirties a handful of Telugu Teachers such as Sri Netheti Duragaiah, Mr.Timothy, Mr. Vishnubatla Bapu Naidu, Mr. B.Simanchalam and Mr.Alluru Kannaiah Naidu, Mr.Manikya Rao, Mr.Munukooti Subbarao, Mrs.Kunda Shanthamma and Mr.Betha Ramasamy were brought in from Andhra to meet the demand for Telugu education.

The second generation Telugus did not see much progress in terms of employment, incomes nor education in the first half of the century. Majority of Telugus remained as labourers as they had no access to education. It was only in the late thirties the above mentioned Telugu teachers provided primary Telugu education to a number of second generation Telugus. Mr.Koruvada Vengkappa, Mr.Madhini Somu Naidu, Mr.Adari Appala Naidu, Mr.Boddi Samudram, Mr.Koribilli Appalanaidu, Mr.Nysetti Rama Murthy, Mr.Kaseena Ramaniah, Mr.Dwarapudi Somu Naidu, Mr.Ennala Ramulu, Mr.Achanna and Mr.Paradesi Simanchalam were amongst these Telugu students who later became Telugu teachers in estates with Telugu population. Mr Yellapu Krishnamurthy who was a Telugu teacher was educated in India. The schools comprised of one room wooden building which accommodated all primary standards. Every Telugu school had generally only one teacher or maximum of two teachers depending on the total number of students. The young teachers who were between 15 to 20 years will have to teach Telugu, Arithmetic, Geography and History for all six standards. The Telugu teachers were generally untrained until the sixties. However, it cannot be denied that the Telugu Teachers were truly dedicated and laid a foundation for the future of the Telugus in Malaysia. These Telugu teachers were also the prime-movers for the formation of the Telugu Association of Malaysia in 1956, with the support of standard seven Telugu students at Simpang Ampat, Lower Perak. Some of these Standard Seven Telugu students such as Mr.A.Subramaniam, Mr. B.K.Samudram, Mr.B.K.Simanchalam, Mr.Gummadi Appalanaidu, Mr. Appalanarasiah, Mr.Balakrishna, Miss Sarammah, Miss V.B.Paapa, Miss Elizabeth, Mr.Bangaru, Mr.Dhuppatla Chinnayya, Mr.Gorli Dhemudu, Mr Veerasamy, Mr.D.V.Sree Ramulu, Mr. Yellapu Apparao, Mr.Gopisetti Sreeramulu, Mr.Polamarasetti Ramulu, Mr. Polamarasetti Laxmana became Telugu teachers. Mr.Karri.Atchutha Ramaiah taught Telugu at Sri Satya Sai school after retiring from RTM. Amongst the Standard seven students Mr.K.Abraham and Mr.Mande Laxamana became trained English language teachers while Mr.T.M.Apparao and Mr.Bodetti Deimudu became graduate teachers. With these developments, more Telugu schools were built throughout Peninsula Malaya which benefited the third generation Telugus. The biggest Telugu school was at Palem estate with six Telugu teachers.

‘Telugu language was given a lot of importance by the second generation Telugus. This is partly because most of them had Telugu education. This propelled numerous Telugu magazines and Books to be printed. Telugu monthly/Bimonthly magazines which were circulated in Malaysia were as follows:-:-

1958: Andhra Jyothi (Monthly) Editor - Mr.John Lalaiah
1960 :Andhra Sangha waarthalu (Monthly) Editor -Mr.Madini Somunaidu
1961 : Andhra Ranjani (monthly) Editors Mr.Madini Somunaidu and Mr.Alluri Kanniah Naidu.
1963 : Vidhesaandhra-1963 (Fortnightly News paper) Editor Mr.S.B.Reddy, Sub-Editor Mr.Achutha
1965 : Andhra Sanga charyalu (Monthly) Editors Mr. M.D Somunaidu. Andhra Sanga Charyalu later changed its name to 'Malaysia Telugu Sangamu' Editor Mr.D.V.Sree Ramulu .
1972 'Telugu Thalli' (Bimonthly)Editor Mr. D.V. It was released as printed news paper in 1976 –
Mr.D.V. Sree Ramulu .and Mande Laxmana were it's editors.
1977 'Malaysia Telugu Vaani' –Editor Beesetty .Nokiah .
1986 – Thelugu Vidhya – Edited by Mr.Madhini Somunaidu
1990 Sangha Charyalu – Editor Mr.P.S. Ramu Naidu

Telugu Books and Articles released in Malaysia were as follows:-

1965- ‘Ugadhi’ –Edited by Mr. Karri Achutha Ramaiah and Mr. D.V. Sree Ramulu (First Telugu book printed in Malaysia)
1967- Muripinche Muvvalu – Edited by Mr. Beesetti Nokiah
1969- Malaysia Telugu Bhashaa Bhothini - By Telugu Teachers.
1972- Theeksha – Edited by Mr.G.V.Subramaniam
1975- Telugu Thalli – Edited by Mr.Karri Achutha Ramaiah
2000- Malaysia Thelugu Vari Valasa written by Mr Yellapu Krishna Murthy
2000- Theluguvaru Thelugu Bhasha written by Mr Madhini Somunaidu
2006- Malaysia Thelugu Sangha charithramu by Mr Dhadi Sree Ramulu

Apart from the fortnightly Telugu newspapers, magazines and books published in Malaysia, Telugu magazines such as Chandamama and Vijayachitra cinema magazines also helped the Malaysian Telugus to be close to their language. Sri Muripindi Vengkataswamy Naidu was the first Telugu to bring in Telugu magazines and newspapers to Malaysia in the late 40’s followed by Mr.Munukooti Subbarao and Mr.Koruvada Subramaniam in early 50’s. Telugu Pastors such as Pastor Jeevaratnam, Pastor Samudram and Pastor Joseph helped in preserving the sanctity of the Telugu language by bringing in a beautiful health magazine called ‘Maargha Dharshi’.

The second generation Telugus only saw some light after the sixties with the Telugu teachers obtaining training and estate workers receiving marginally higher wages. Approximately 50 % of second generation Telugus had Telugu education with a small percentage able to communicate in English. Most second generation had bicycles as their main mode for transport. It was still rare to see second generation Telugus owning cars but having a Radio was not rare any more. Less than 50 second generation Telugus owned cars. The love for Telugu language was at its height amongst this generation Telugus. Dr.C.Apparao, Dr.Vijayan Sannasy and Dr.D.Dayananda were amongst the many prominent second generation Telugus who had excelled in education and had contributed significantly for the progress of TAM.

The major change amongst the Telugus only took place with the emergence of the third generation Telugus. The second generation of Telugus was determined to see their future generations are released from the clutches of poverty. They took advantage of the available primary Telugu education and the English education (primary/secondary). Most third generation Telugus managed to get primary Telugu education and had access to secondary education in English through Remove Classes. Those who were near English schools had both their primary and secondary education in English. A small percentage of Telugus managed to obtain tertiary education while majority of the third generation Telugus ended up with Lower Certificate Education or Senior Cambridge Certificate. In this era we saw the emergence of more English teachers of Telugu origin, Telugu PhD’s, Scientists, doctors, lawyers, engineers, planters, bankers, managers, Insurance professionals and in many other professions. As places for tertiary education was limited in the 60’s and 70’s all those who could not get accommodated in Malaysian universities went abroad, largely to India to pursue their education. YB Dato K.R.Appala Naidu (senator), Late Dr. Muthyalu (Educationalist), Dr.A.Krishnamoorthy (Ex-president of MMA, TAM), Dato Dr.Appala Naidu (Gynocologist and Social worker), Dato Bala Ram (Ex-senator), Mr.B.Moorthy (ex-president TAM and Lawyer) Mr.Nook Naidu (President Sujana Co-op, ex-vice president TAM, Mr.Abdul Rahman Said (Income tax Consultant and Consumer activist), Dr. Rajah Naidu (Scientist) , Dr. Appanna (Scientist) and Appanna Naidu (Senior Civil Servant) were amongst the many third generation Telugus with tertiary education, social conscience and status. Insurance Industry has also elevated hundreds of Telugus who have elevated themselves to senior positions. Prominent amongst them were Mr.Malla Nookaraju, Dr.Paul Naidu (president TAM and main initiator of TSN), Mr. A.M.Naidu, Mr.Paidi Naidu, Mr.Jaganatham and Mr.Konathala Ramunaidu. Other third generation Telugus who made it big in life were former MAS Frankfurt Station Manager and late Mr.Adari S.Krishnamurthy,

Migration from estates amongst the better educated third generation Telugus became imminent. The younger Telugus started moving from estates to nearby towns and metropolitans, in seek of employment. Though initially the third generation Telugus had to manage in rented premises, gradually they acquired enough financial strength to own their own residences. By the beginning of this millennium we can proudly say that most third generation Telugus who had migrated to urban areas have a good standard of living with their own residences, cars or a minimum a motor-cycle, a TV and a reasonable amount of savings. All those who remained in rural areas, began owning small-holdings and elevated their financial positions. We can proudly say that it will be hard to find the third generation Telugus to have a house-hold monthly income of less than RM 1000. My estimate is that that there will be at least 20 % of Telugu families with more than RM 3000 house-hold income. Currently the estimated 250 Telugu millionaires emerge largely from the third and fourth generations. As Telugus became more educated and broad-minded they were more open to marry outside their own caste and at times out of their own-ethnic community.

It is also pertinent that the third generation also strived to preserve Telugu culture by organizing numerous cultural activities during Telugu functions. Amongst Telugus who have participated in Telugu arts such as chirathalu, Dhatu Bajanalu and Burra Kathalu include Telugu enthusiasts such as Gavara Dhemudu, Apparao with help from veterans such Yellapu Venkatratnam, Mallu Naidu and Yellapu Krishnamurthy.

The fourth generation Telugus excelled in education, and was well endowed with better living and educational conditions. This is a proud generation for Telugus in Malaysia. It is very common to see at least one tertiary educated Telugu in each family. There are a number of families where every child has obtained tertiary education. With the fourth generation, we can easily say that there are an estimated 500 Doctors, 250 lawyers, 250 Engineers, 150 IT graduates and another 2000 with degrees in various fields. Most of them have landed properties with good employment and household income above RM 3000. Almost all Telugus of this generation own cars for their transport. Most of the Telugus are concentrated in urban areas of Klang Valley, and the cities and metropolitans of peninsular Malaysia. Amongst the emerging Telugu business community include Subra Paidithally, Gopisetty Lechumana, N.B.Ledchumana, Kala Thirumoorthy , Jami Kanniah, Sulu/Kamala, Sannasi naidu and JS Maniam. The third and fourth generations are 100% born in Malaysia and have Malaysian citizenship and their total allegiance is for Malaysia. Most have no communication with their relatives in India.

The third and fourth generation Telugus have a considerable number of Medical practices owned by Doctors such as Dato Appala Naidu, Dr.Vijayan, Dr.Soorian, Dr.Krishnamoorthy, Dr S.A. Naidu, Dr.Sathyanada Rao,.Dr.Subramani, Datuk Dr.Achiah Kumar, Datuk Dr.Praksh rao, Dr.R.Daya, Dr.Jami Krishnamoorthy, Dr.T.M.Appala Naidu, Dr.Nanda, Dr.Dhadi Haranatha Rao , Dr Jagga rao, Dr.Nagayya, Dr. Manohar, Dr.Ranga Raju, Dr. Venkateswara Rao, Dr. Jaya Ram and many others.

The fourth wave of shift of about 5000 Telugus from India came in after 1970’s and they are largely IT and engineering professionals and Academicians as well as Medical specialists. Prof Gangadharam, Prof. Dhandayudham, Dr.Subrhmanyam, Mr. Sharma, Mr.Cherla Shastri, Mr.Ali Khan, Mr.Nambu Satya, Mr.NVB Reddy and Mr. UP.Raju who had close ties with TAM, fall in this category.

Population of Telugus in Malaysia

Historical records indicate that the Telugu population was 39,986 in 1921. With the average 2 % annual growth, population would have doubled every 35 years. Based on this assumption, Telugu population would have doubled to 79,972 by 1956. However during 1921 and 1956 there was an additional 40,000 in-migration of Telugus to this country, under the Kangany or Thandelu system. Conservatively even if take a 30, 000 net in-migration (less out-migration) Telugu population in Malaya in 1956 would have been 79,992 + 30,000 i.e. 109,992. After 1956 almost all Telugus have decided to make Malaysia their permanent country except during 1969 about 1000 Telugus decided to leave the country. Based on these facts, the Telugu population would have doubled in 1991 to 219,984 and in 2013 the population with an annual increase of 2 % would have increased to 353,766.

Milestones of Telugus in Malaysia

7th to 14th Century- Advent of Kalinga traders to Malaya
1832 to 1930- Migration of Telugu professionals, administrators and artisans from Madras State
1885-1950 – Migration of Telugus from Largely Vishakapatnam District to Malaya
1892 Mr, A,Subbiah Naidu initiated the first Indian Association in Penang.
1894 Mr.M.A.C.Rao formed and headed the Indian association in Taiping
1906 Mr Sengalrayan Naidu contributed significantly to the Kinta Indian Association. The latter has also a road in Ipoh in his name in recognition to his community service
Early 1900- Mr. S.H.Veerraswamy who was a prominent lawyer and graduate from Oxford university served in the Federal and State Council under the British Administration of Malaya
1937 – First Telugu school at Kuala Perak Estate
1937 – Mr.D.Duragiah – The first Telugu teacher brought from India
1937 to 1960 – Establishment of Telugu schools
1940’s-Mr.Muripindi Venkatasamy- First Telugu to bring in Telugu Newspapers and Magazines from India
1955- Madhini Somu Naidu -First Pro-term Secretary Andhra Association of Malaya
1956 –Formation of Andhra Association of Malaysia Mr.Siddhayya- First elected President AAM and Mr.D.Duragiah –First elected General Secretary of AAM
1958: Andhra Jyothi (Monthly) Editor - Mr.John Lalaiah
1960- TAM-Sitiawan and Sungai Patani Branches formed
1961: TAM- South Perak Branch formed
1964: TAM- Neg. Sembilan, Central Perak, Teluk Anson, Simpang Ampat and Selangor Branches formed
1965: TAM-Taiping, Tanjomg Malim, Kulim, Sabak Bernam and Sungai Siput Branches formed
1963 : Vidhesaandhra-1963 (Fortnightly News paper) Editor Mr.S.B.Reddy, Sub-Editor Mr.Achutha Ramiah
1965 : Andhra Sanga charyalu (Monthly) Editors Mr. M.D Somunaidu. Andhra Sanga Charyalu later changed its name to 'Malaysia Telugu Sangamu' Editor Mr.D.V.Sree Ramulu
1965 –AAM’s acquisition of 10 acres of land at Simpang Ampat, Perak
1962- Dr.K.M.Reddy – First Telugu Medical Doctor
1965 –Launch of ‘Muripinche Muvvalu’ Editor –Mr. Beesetty Nokiah
1960’s –Dr.Vijayan – First second generation Telugu to qualify as a Medical Doctor
1960 :Andhra Sangha Vaarthalu (Monthly) Editor -Mr.Madini Somunaidu
1961 : Andhra Ranjani (monthly) Editors Mr.Madini Somunaidu and Mr.Alluri Kanniah Naidu
1965- Ugadhi – Edited by Mr. Karri Achutha Ramaiah and Mr. D.V. Sree Ramulu
1965 -1975 – Telugus acquiring land with the fragmentation of Estates
1965- TAM Simpnag Ampat Branch celebrated Gurajada Apparao contributions to Telugu Language and Poetry
1968: TAM Klang Branch formed
1969- Malaysia Telugu Bhashaa Bhothini - By Telugu Teachers
1970- Formation of Sujana Co-operative Society
1970’s- Dr.Soorian – First Telugu to be elected to Parliament
1970’s – Mr.Appalanaidu Bendiah- First Telugu qualified as a Chartered Accountant
1973- Launch of Thelugu Thalli - Edited by Mr.Achutha Ramiah & Mr.D.V.Sree Ramulu
1970’s – Dr.A.AppaRao –First Malaysian Telugu to be conferred a Phd.
1972 - 'Telugu Thalli' (Bimonthly)Editor Mr. D.V. It was released as printed news paper in 1976 – Mr.D.V. Sree Ramulu .and Mande Laxmana were it's editors.
1972-‘Theeksha’ – Edited by Mr.G.V.Subramaniam
1973 –Mr. Appanna Naidu- Presents paper on ‘The Three Generation of Telugus in Malaysia’ at USM
1975:TAM Segamat and Kluang Branches formed
1976:TAM Rawang Branch formed
1976- Mr. Adari Appanna Naidu –First Malaysian Telugu to present a paper on G.S.P. at UNCTAD
1970’s- Mr.Mariah Naidu – First Telugu Athlete to represent the country in 400 meters
1977 –Launch of Malaysia ‘Thelugu Vaani’ edited by Bheesetty Nokiah
1979: TAM Pahang Branch formed
1979 –TAM’s acquisition of Telugu Bavanamu at Ipoh road, KL
1970 to 2005- Purchase of properties by the Telugu association and its branches
1970 to 1990 – Migration of Telugus to urban areas
1981- Second World Telugu Conference –Organising Chaiman:Dr.C.Apparao
1981- Telugu Exhibition at National Museum-Project Chairaman-Mr.V.N.ramachandran
1981- Dr.D.Dayananda–The first president of SOMGRIM and the first Malaysian Telugu Radiologist
1980’s- Dato Dr.Appala Naidu -First Telugu Medical Doctor to start a Medical Center
1982-Dr.C.Apparao conferred with a Phd (Kalaprapurna title) by the Andhra University
1984-Ralph Neeraj Business Director of Asia Pacificfor Sachi and Sachi Worldwide
1986- Mr.Madhini Somu Naidu – started editing and distributing Telugu Vidyai news letter
1993 –Dr.A.Krishnamoorthy-First Telugu elected as President of Malaysian Medical Assn.
1995 –Dato Balaram –First Telugu appointed to senate and the first Telugu Dato.
1995 –Prof Dr Ramani Vijayan–First Telugu to become a Professor of Medicine at University. Malaya
1997- Increase of Telugu programming on RTM
1997 – Launch of the First Web Page by TAM –Selangor Branch
1997 – TAM Selangor Branch recognizes parents through ‘Thallidhanrula Sanmana Sabha’
1997-TAM Kulim branch acquisition of Building
1997- Ralph Neeraj appointed editor for Business trends, the Golfer and Executive Today magazines
1990’s- Dr.Rajah Naidu – First Telugu scientist to become an Int. consultant in Palm Oil Development
1990’s – Dr.Tarini Soorianarayana- First Telugu to be Geography professor at University Malaya
1990’s – Dr.Subramaniam Arjunan- First Telugu Phd in Income tax law and consultant in Income Tax
1990’s- Dr.Paul Naidu –First Telugu to be elected as the President of NAMLIA.
1990’s –Dr.Ranga Mohana Rao –First Telugu Doctor from UKM and recipient of double gold medal
1990’s Dr C. Apparao was awarded with ‘Kala Prapurna’ by Andhra University for his service to Telugu Culture and Society
2000 – Purchase of Land and Building for Samskruthi Nilayam –Prime Mover:Dr.Paul Naidu
2000- TAM Selangor/Wilayah launched Telugu Calender-Chairman Mr Sree Ramulu
2000-Launch of Sangha Charyalu-Editor P.S.Ramunaidu
2000- Mr.Kala Venu Ramadas- First Telugu to be part of Malaysia Cricket team
2001-Tam participated in SEA Games Totch launch
2001- Formation of Telugu Intelectual Society –Founder members: City Maniam and Beesetty Nokiah
2002-TAM Sel/Wilayah launched Telugu Sampradayamulu Book-Smt Parvathy Mohan, Mr. Nambu Satyanarayana and Mr.Sree Ramulu
2003- TAM Rawang and Klang branches acquisition of their respective buildings
2003- Formation of Telugu Youth and Telugu Mahila
2003-TAM launched annual Keerthanalu, Bhajanalu, Kavithalu, Story telling &Chirathalu competition
2004- TAM Kinta District acquisition of Building
2004-TAM launched annual Muggulu competition
2004- Beesetty Nokiah – The first to launch a Telugu Musical album
2004-Appointment of Dato K.R.A.Naidu as the second Telugu Senator
2005- Increase of Telugu programming on Astro
2005- Launch of MiTV, the first Telugu Channel in Malaysia
2006- TAM Golden Jubilee.- Organising Chairman : Dr.Achaih Kumar Rao
2006- First local Telugu production broadcasted on astro-Prime mover TYM-Venkat
2009- Dato Edmund Santara Ramunaidu, CEO Masterskill.
2010- 150 years of Telugu Heritage gathering of an unprecedented 15,000 Telugus at Putrajaya Convention Centre for which the chief Guest was the Malaysian Prime-Minister Dato Seri Nazib Abdul Razak. Organising Chairman- Mr Gopisetti Lechumana and Presided by the President TAM Datuk Dr. Achiah Kumar Rao.
2010-Telugu Foundation under the umbrella of TAM was formed to assist primarily Telugus in their pursuit for higher education
2011- Formation of Telugu Welfare and Cultural Association-President Datuk Dr Prakash Rao
2011- Formation of Association of Pyramid Meditation - President –N.B.Ledchumana
2012- Mahila Convention at PWTC- Mahila leader-R.Dhanalaxmi
2012- Telugu Youth Malaysia Convention at Port Dickson- Youth Leader
2012- Reconstruction of Venkateswara Alayam at Sungai Sumun, Perak
2012- Ms Malini – conferred with a Phd for her thesis on Telugu migration in Malaysia

Telugus who have contributed significantly for the progress of Telugu Association, Telugu Culture and Telugu Language

First Generation Telugus:Netheti Duragaiah, Alluru Kannaiah Naidu , Timothy, B.Simhachalam, Kunda Sidhayya, Kothapalli Ranga Rao Choudhry, K.V.Swamy

Second Generation Telugus: Dr.C.Apparao, Madhini Somanaidu, Boddi Samudram, Adari Appalanaidu, Pothala Mariah, Murupindi Veeru Naidu, Tarini Varahalu, T.A.Appalasamy , K.Vengkappa, Tarini Sannibabu N.Ramamurthy, Kaseena Ramanaiah, Tarini Sannibabu, Dwarapudi Somunaidu, Dwarapudi Subramaniam, Dwarapudi Appala Naidu, K.R.Raju, D.V.Sree Ramulu Yellapu Krishnamurthy, Parasaramulu, Koruvada Subramaniam, Mande Laxamana Dwarapudi Applanaidu, Dr.Vijayan, Dr.Dayananda, , , Beesetty Nokiah, Allu Subramaniam, Allu Simhachalam, Kalidas, Dhuppatla Chinnayya, Bangaru, Gummadi Appalanaidu, P.S.Ramu Naidu, R. Apparao, K.R.Raju, S.B.Reddy, K.Atchutha Ramaiah, A.L.Mariah Rao, R.Paidi Naidu, M.S.Sharma, Ramalaxmanas, Juval, Yellapu Appa Rao, Budha Appalanaidu, K.Abraham, Mr.V.N.Ramachandran, Paramaguru, Narayanasamy, John Lalaiah, Buloka, V.G.V.Naidu, K.Badhrachalam, Madhini Samudhram, Guntapalli Ramunaidu, Polamarasetti Mallu Naidu, Koribilli Gangu Naidu, B.Appannah, B.K.Sinnaiah, Nagireddy Ramulu, S.Appala Naidu, M.E.Appala Naidu, G.V.Subramaniam, Kanniah Naidu, Madhini Samudram, Sannasy Naidu, Appanna (TA), S,B.Reddy, Mrs.Kasturbai Swamy, Mrs. Ramulamah Soma Naidu, Mrs. Savithri Cheetaramiah, Mrs.Laxanammah Krishnan, Mrs.Krishnakumari Kalidas, Ramakrishna, P.Gangu Naidu, B.R.Simhachalm, Mr.Lechumanan (ASP) Mr.Achanna, .K.Simhachalam, Stephen Ramulu, Appalasamy (Jend).,

Third Generation Telugus : Dr.A.Krishnamoorthy, B.Moorthy, Dr.Paul Naidu ,Abdul Rahman Syed Ali, Adari S.Krishanmoorthy, Konathala Ramunaidu, Sree Ramulu, , Venkatesulu Juval, Venkatesan, Veera Rao, J.S.Maniam, Adari Appanna Naidu, Akiah Appalanaidu, Nook Naidu, Dr. Nagayya, , Ramulammah, Devi, P. S. Ramunaidu, Malla Appalanaidu., Sree Ramulu, Dr.Nanda, Mr.Seethapathy, Gopisitti Lechumana, M.E.Subramaniam, Gorli Themudu, Madhini Ramunaidu, S.Ramunaidu, Adari Apparao, Soorithemudu, Gavara Dhemudu, Subra Padithally, T.M.Appalasamy, Mari Naidu, R.Ramadas, City Maniam, T.M.Apparao, Appalasamy (UP), M.S.Maniam, Sundram, Sannibabu, Koribilli Suranarayana, , N.B.Ledchumana, , Dr.Isparudu, I.S.Maniam, Dr.Yellapu Rao, Subba Rao, Mrs Dr.Buloka Rao, Jami kanniah, Yelaga Muniandy, Neeraj, G.T. Appalasamy, S.Ganesan, R.Soorinarayana, Krishnamoorthy, S.Malla Naidu, G.E.Appala Naidu, B.A. Sooria Themudu, A.Paidithallie, Krishna Rao, G.Nagendran, Ramachandran, Apparao, S.Ramanaidu, R.S.Subramaniam, Sri Ramana Dr.K.Vengkateshwara Rao, Sri Kailasam, G.T.Sri Ramulu, Bala( Appalanaidu), Thirumoorthy,

Fourth Generation Telugus : Dato Dr.Achiah Kumar, R.Krishnamoorthy, Dato Dr Prakash Rao, Adari Adhinarayana, Krishna Kumar, S.Subramaniam, B.Parames Rao, Dato Dr. Kantha Rao, K.R.Ramu Naidu, Dato Edmund Santana Ramunaidu, Venkataramana, Vengkatesan,

The 21st Century -Golden Age of Malaysian Telugus

The dawn of the new millennium and the 21st Century has witnessed the resurgence of the Telugu pride in Malaysia. The factors leading to the bright future of Malaysian Telugus is as follows:-

i. The foundation laid by the first three generations is so solid and strong that there is no turning back for our future generations in terms of education, wealth, recognition, pride and prosperity.

ii. We will witness the emergence of thousands of Telugu professionals and Graduates in every field. Every household will have professionals and graduates amongst them. We will see Telugu doctors in almost every hospital and every town in Malaysia. Telugus will venture into diversified businesses. Telugu millionaires will be beyond count. Increasing number of Telugu females will acquire tertiary education.

iii. Our mammoth events such as the Second World Telugu Conference 1981, The Golden Jubilee Celebration 2006 and the 150 Years of Telugu Heritage functions and the numerous cultural, religious and social activities organised by our Telugu Associations have showcased to the Malaysian population, our rich culture, heritage and organisational skills. All Telugus will be proud of their origin, language and culture.

iv. The Government has already started recognising the Telugu Community in Malaysia. The recent awarding of RM 6 million to TAM and funds for Venkatewara Alayam and for many Telugu projects indicates that we have elevated to a different level.

v. We do not anymore depend on the existing public broadcasters for entertainment in Telugu. The Internet is providing the rich Telugu culture, Telugu entertainment programmes, within the four walls of your home.

vi. The Telugus have the capacity to have decent standard of living with the required luxuries such as a comfortable house, healthy food, good education, proper clothing’s, own vehicles and Wifi facilities.

vii. We will also witness our own cultural centre in the foreseeable future. All TAM branches will gradually have their own buildings to conduct their activities.

viii. More Telugus will be able to write and read Telugu. TAM has already started its Telugu classes during December holidays through which we have generated hundreds of Telugus who are literate in Telugu.

ix. More Telugu movies will be screened in theatres of Malaysia.

x. There are about 10 Telugu Datos/ Datuks in Malaysia and many more had been honoured with other titles such as PPT, PPN, AMN, KMN, AMP and so forth. More successful Telugus will be honoured by the Royalties and the Government of Malaysia in the future.

xi. Telugu youths and Mahilas have been supporting TAM activities and they will become the backbone of the future TAM.

xii. Telugus will soon witness important roles played in the main stream politics and policy formulation in Malaysia.

xiii. With better educated Telugus we can anticipate an increase of marriages amongst Telugus and with this we can be assured of a more lasting Telugu language and culture in Malaysia.

xiv. More Telugu websites will be created and information dissemination amongst Telugus will be instantaneous through websites, network platforms such as facebook, twitter and smart phones.


Conclusion

The majority of the third wave of Telugu migrants’ journey in Malaysia has not been a smooth ride. From the hard life of clearing of jungles, working long hours in rubber, coconut and palm-oil plantations for small wages, the community has come a long way, in just over a hundred years and almost four generations, to enjoy the current comforts of life. It has been the strong determination, life-long sacrifices of parents, the migration from rural to urban areas, the right moral support from elders, teachers and leaders of Telugu Association, has made this remarkable progress possible. The present generation must always remember the past and reciprocate towards their parents, elders, leaders and teachers with kindness and benevolence to make their lives better. They also have the obligation to continue with the momentum of progress and to further elevate their next generations of Telugus to greater heights.

I wish to record my sincere appreciation to Professor Emiratus Khoo Kay Kim, Mr.Devulapally Ramanuja Rao. Mr.D.V.Sree Ramulu. Mr.Achutha Ramaiah, Late Mr.R.P.Ramulu and Mr.Beesetty Nokiah, for their valuable input and information, which has helped me in shaping this article.

Monday, 1 January 2007

Global Indian Diasporas: exploring trajectories of migration and theory

Global Indian Diasporas:

Exploring trajectories of migration and theory

"Global Indian Diasporas discusses the relationship between South Asian emigrants and their homeland, the reproduction of Indian culture abroad, and the role of the Indian state in reconnecting emigrants to India. Focusing on the limits of the diaspora concept, rather than its possibilities, this volume presents new historical and anthropological research on South Asian emigrants worldwide. From a comparative perspective, examples of South Asian emigrants in Suriname, Mauritius, East Africa, Canada, and the United Kingdom are deployed in order to show that in each of these regions there are South Asian emigrants who do not fit into the Indian diaspora concept—raising questions about the effectiveness of the diaspora as an academic and sociological index, and presenting new and controversial insights in diaspora issues."
Amsterdam University Press, 2007 - History - 294 pages

Wednesday, 1 January 1997

"Birds of Passage"; Migration of South Indian Labour Communities to South-East Asia; 19-20th Centuries, A.D.

Adapa Satyanarayana (Professor, Department of History,Osmania University, Hyderabad )
"Birds of Passage"; 
Migration of South Indian Labour 
Communities to South-East Asia; 
19-20th Centuries, A.D



"The main objective of this paper is to examine, in a long-term historical and comparative perspective, the course, nature and effects of migration of Telugu-Tamil speaking communities, “Madrasis”/”Coranghees”  from South India to Southeast Asian countries, with special reference to Burma and Malaysia"

Tuesday, 1 January 1974

"The Three Generations of the Telugus in Malaysia" By Appanna Naidu

[Mr.Adari Appanna Naidu presented a paper on ‘The Three Generation of Telugus 
in Malaysia’ in 1974 at USM, and later he became the first Telugu to present the paper at UNCTAD in 1976.]



The Three Generations of the Telugus in Malaysia
By Appanna Naidu


This article gives the detailed insight of the first , second and third generations of the Telugus in Malaysia.. Information on the first generation is obtained from books and elders. For the later two, information is merely based on my twenty years of personal experience with them, and on some surveys carried out in 1973/4. In this article, immigrant Telugu labour, in West Malaysia, born before 1920 , are assumed to be the first generation. The second generation constitute all those Telugus born between 1920 and 1940 and the third generation will be those born after 1940.

It has also to be noted the facts in this article were as in 1973/74 and not as they are today (1999). This paper was presented as a subject paper for Sociology and Development while I was a student at the University of Science, Penang. My acknowledgments to Prof.Paul Wiebe a Sociology Lecturer who is also well versed in spoken Telugu. This paper was subsequently presented at the Second World Telugu Conference held at Kuala Lumpur, Malaysia in 1981. I have noted that some students doing some papers wanted to use my material as reference. By putting this article on internet I believe more could use the material whenever the need arises. As the Malaysian Telugus are in their fifth generation I hope to update information when time permits. For the time being I am only providing the original version.

The simple, dhoti clad Andhra also known as Telugu from the Kalinga region of Andhra Pradesh, first stepped on the Malaysian soil, as early as the 15thcentury, as a trader. Unfortunately by mid 19th.century, almost the whole of India, came under the British control and the industrial revolution in Europe transformed India from an exporter of manufactured goods to that of a supplier of raw materials . With the aim of monopolising the trading sector, shipbuilding which was still an important industry in India, in the early years of the 19thcentury was brought to a a decline by arbitrary legislative measures by the British. The strangulation of the British imperialists dwindled the shipping industry into insignificance. This indirectly brought a decline of the prestigious merchant and shipping class of the Kalinga region and resulted in cessation of the Andhara coming in as traders anymore. It is truly a pathetic story.

However it was only in the later part of the 19th Century and early 20th Century, there was a significant exodus of Andras especially from the Vishakapatnam district to the Malay Peninsular. It is sad to say that this time they came in as manual labourers to meet the dire shortage of labour in the rubber plantations owned by the British. The cause for their migration was the push factors present in India and pull factors of the promising Malaysia. The push factors being the intolerable conditions in the Vishakapatnam district. There were continuos floods which devastated the crop and the dwindling of the shopping industry brought a lot of port labour to be unemployed. Restriction of the cottage industry by the British brought a customary loss of livelihood for a large number of spinners, potters, millers and shoemakers. The factories were unable to absorb the teeming population . On the other hand, when there was a surplus of labour in Andhra Pradesh, there was a shortage of labour in the plantations of Malaysia. Advertisements which gave a promising picture of Malaysia. Advertisements which gave a promising picture of Malaysia were printed in all the South Indian dailies i.e. including the Telugu dailies. When conditions at home was so painful .and when a promising alternative is shown the next step for a rational person is to move. Afterall it was a plight for survival.

By the year 1921, 39,986 Andhras from India migrated to Malaya. From information obtained from the Andhra Association of Malaysia, most of them came under the Kangani system. Under this system, the Kangany, an old hand of an estate in Malaya returned home to his homeland as a successful man from Malaya. Besides painting a heavenly picture of Malaya, there was his lavishness towards his friends and relatives to attract them to Malaya. In return for this the Kangany was given commission. The innocent farmers from Andhra inspired by the Kanganys rushed to grab the gold in Malaya not knowing that it was just jungle . Having reached their destination Malaya, they realised that they were deceived but it was too late for them to emancipate from the situation for they were tied down to the estates. Incidentally most of the Andhras who came to Malaya scattered throughout West Malaya though the concentration was mainly in Lower Perak,Selangor, Negeri Sembilan,Kedah and to a lesser extent in Johore and Pahang. Their exact distribution is stated in the following data obtained from the statistical department.

The immigrant Andhras were brought either to coconut or rubber plantations. To their surprise the environment of the estates did not differ much from the farmlands in India. It was purely an Indian environment with Indian people who were mainly Tamils and with hindu temples. Interestingly enough there were some estates with nearly hundred percent Telugu population. Kuala perak Estate, Pelam Estate will fall in this category. There was not much feeling that they were on alien land. The Andhra labourer was housed separately from the Telugus and in accordance to their castes. Separate lines were allocated ti different castes. Some estates the Telugus had separate temples too.

Though partially satisfied with the non-alieness of the environment the Andhra labourers were quite disheartened with their living conditions. Their high expectations were shattered. Their high expectations were shattered. They were housed in long lines roofed with local palm or corrugated iron. Each family, immaterial of size,was given only one room in the long lines. Partition between each room was so low that there was hardly any privacy. The overcrowding was found to be very unhygienic. In cases where one person was infected with a disease, the whole family was affected. There were no proper cement drains for the lines and the stagnant water was a very good breeding place for mosquitoes. The nature of the long lines did also drive the neighbors into frequent quarrels over petty issues. In short there was no peace of mind for the disheartened Andhras..

It was very disheartening to look into the poor medical facilities provided. Though the poor drainage and sanitary conditions resulted in alarming sickness among the labourers, most of the estates did not have Hospital Assistants to look into the health conditions. This resulted in high mortality rates especially among infant children. The estate conductors acted as part time Hospital Assistant though not qualified. They managed with limited medicine for varied sickness. The risk was there but shat do the illiterates know.

Practically all the Andhras who came to Malaya were from the very backward region. Before migrating they were not only backward economically but their literacy rate was very low too. It was hard to see a literate Andhra in the early 20th century, in Malaya.. They not only had no English Education but they were equally illiterate in their own mother tongue Telugu. In every estate where Andhras settled there were only one or two Andhras who had two had two or three years of formal education in India. In some estates there weren't any. With this condition it was interesting to know how these people had constant communication with their families in India. Those very low literate Andhra or Telugus were in good demand when any Andhra wished to communicate with his people in India. To see that a letter is written one sometimes had to wait for weeks. Where there was no literate Telugu in an estate one has to approach a literate countryman in the neighboring estate to see that his message is passed on to his people in Andhra Pradesh. When replies were received from the other end the same person was approached to read out the message. Thus the few literate Telugus had a hectic time. However, the letters written by these people normally had a stereo type beginning and ending.

Pertaining to education in the estates then, there is nothing pleasant for me to say. Instead of building schools, there was much emphasis on building cretches for the children to be kept, while the adults went to work. The government too did not provide education to the immigrant labour It was completely left to the plantations but what can we expect from these profit orientated British. What they were looking for was a labour class and not an educated class. To discourage education among the labourer's children, they even gave employment to children above 10 years old and thus damaging the second generation Andhras. However in the year 1923 the government of India requested for the erection of schools in every estate of Malaya. It is very interesting here to note the attitude of planters representative in the Federal council when this subject was debated. He said, "So long as they let the Controller of Labour pass my smoke factory with the world "SCHOOL" written up in large letters I shall be happy". The planters reluctantly provided education. Clerks, Kanganys and some literate labourers functioned as teachers. Unfortunately this too did not benefit the Andhra child as the poor, disorganised education was provided in Tamil language which was completely alien to the Aryan Dravidian blend Andhras. The then very ethnocentric Andhra felt that education should start with his own mother tongue and thus he neglected the little opportunity given.

Moreover the short sighed parents saw very little benefit in sending their children to school. They preferred their children to look after their younger children at home or to work in the estate as wage labour so that the family can get an additional income. There was neither instrumental support nor expressive support for the Telugu child's education.

Let me now touch on the economic situation of the first generation Andhras. They were penniless when they first stepped on the Malaysian soil. They expected to earn and return home with plenty of money but how could it be feasible when their daily wages were as low as stated in the table below. Their wages were not even equal to their marginal productivity.



Table 2 : Daily Wages for Men and Women in the Estates
YEAR
WAGES FOR MEN
WAGES FOR WOMEN
1884
1924
1925
1927
1930
14 cents
35 cents
40 cents
50 cents
28 cents
10 cents
27 cents
30 cents
40 cents
24 cents
Source: Arasaratnam- Indians in Malaysia and Singapore – pg 179 
  
 



The faithful son and his wife who came to Malaya never forgot their old parents with whom they lived as an extended family in India. Apart from survival, the sole aim of the Andhras in Malaya was to send their savings to their family members in their villages in India. The Andhras felt that it was their duty to send back home to see to the welfare of their old parents and they tried not to fail in their responsibility. To fulfill this wish of theirs, it was just impossible for them with their very low wages. The only alternative for them was to be thrifty. It was then that the Andhras in Malaya started to be thrifty and even to this day they are branded as thrifty people. Their meals were very unbalanced and simple. They just survived on one curry and rice and the Andhras famous dish was and is "GONGORA'. Though cheap, it is a delicious preparation which could be preserved for more than a day. Poverty and obligation forced the Andhras to survive at times on one curry for even two days. The food that was left over for the day was taken in the form of porridge known as "Chalidhi Annam" or breakfast. Undoubtedly , they suffered from malnutrition which they never recognised. They saved and sent home whatever they could at the expense of the slow death they were undergoing. Though poor I appreciate them for their generosity which I hardly find with the present generation. They were never self centered but their generosity never crossed the boundaries of their family circle. Maybe at very low economic levels, there will be little room for human generosity. Apart from surviving and sending money to India, the Andhra women had a craze for gold and practically every Andhra woman possessed gold chains and "Theegas" ( a heavy solid gold worn around the neck). Infact this was their personal unproductive savings after having toiled in the jungle like plantations of Malaya.

Since, in the early 20th century, India was heavily over laid by all sorts of taboos and superstitions , I feel it will be interesting to see the cast-taboos as practiced by the first immigrant generation. Most of the Telugus who came to Malaysia fall in to the Vaisha and Shudhra and some into the Kshatria castes. Undoubtedly there some untouchables too.

Though all the immigrants broke away from their traditional occupation and even though having migrated to a foreign land, they were unable to accept another brethren of his of the same race but of the lower caste,for the caste .taboos had been an internationalised norm for generations. "Certain Hindus theological notions like Karma and Dharama have contributed greatly to the strengthening of the idea of hierarchy which is inherent in the caste system.. The idea of Karma teaches a Hindu that he is born in a particular sub-case because he deserves to be born there. The actions he performed in his previous incarnation deserved such a reward or punishment, as the case might be. Dharma teaches that a man who accepts the cast system and the rules of his particular sub-caste is living according to his Dharma, while a man who questions them is violating Dharma . Living according to Dharma is rewarded while violation of Dharma is punished, now and hereafter. If he observes the rules of Dharma, he will be born in his next incarnation in a high caste, rich , and well endowed. If he does not observe them he will be born in a low caste, poor deformed and ill endowed". Let me introduce to the reader what Gunnar Myrdal states which could give the true insight for the existence of this what I could infer as man made taboos for his vested interests. "The existing social and economic stratification that is the product of History is supposed by customs. In turn, this custom gets from religion a support that often means that the underprivileged themselves do not question, or protest against their plight but instead look upon their fate as the gods and the whole paraphernalia of supernatural forces. If ever Marx dictum that religion is the opiate of the people is justified it is among the poor masses". I strongly agree with Myrdal and Marx for the caste survived due to its high illiteracy and the great impact religion played on the masses and not for any genuine scientific reason. Let me now come back to subject and see more of the seriousness of the caste taboos amongst the first generation Andhras in Malaya. The religious minded Andhras were not aware of the Karma and Dharma . If they did they would not have left India to work in Malaya in plantations for by Dharma one should stick on to his own occupation as stipulated according to his/her own sub-caste. Though some did understand the concepts, I perceive the caste taboos as stated earlier was accepted even in Malaya in the beginning for it was a more inherited internalised norm. A person of a higher caste tried to stay away from the lower caste. In Bagan Pasir Estate from where I come from, the houses for the lower caste were situated about on third of a mile away from the Shudras and the Vaisha residences. A person of the higher caste never permitted a lower caste into his house neither did the lower caste break the norm. Both understood the norm. It had been a way of living for all. Ages and thus it was not in anyway difficult to practice some of the basic rules. When strictly following caste system one cannot make vertical nor free horizontal mobility but in Malaya though there existed spatial segregation one was free for vertical mobility. However, none of the immigrants then had any opportunity for vertical mobility from his manual work..

From here I shall lead the reader to marriages. Most of the first generation who migrated to Malaysia were earlier married in India itself. Significant number of them brought their wives along, though some did not. Those who did not bring their wives married again in Malaya thus having one wife in India and another in Malaya. The latter either married a widow or a divorcee since very few unmarried ladies migrated to Malaya. Practically all the marriages took place while the men were between fifteen to twenty years of age and the women between ten to fifteen years. The marriages were predetermined by their parents or grandparents who had a great say then. The couple had no say in determining their own marriage primarily because of the nature of the extended family where the elders make the decision. Secondly, the marriage took place before the younger attains mental and physical maturity. Marriages were normally arranged between first cousins. Only when one has no first cousin for which the probability was small, marriages took place between the nearest closest relatives who generally resided in the same village in Andhra Pradesh. Whatever the situation one did hardly go out of his sub-caste to get married even if he was married in Malaya. Biologically this close marriages were generally proved unsound due to the higher chances of producing less intelligent children but this was never known by the illiterate conservative Andhras. Marriages of this nature took place due to three very important reasons. Firstly, it was to maintain the extended family relationship. Secondly, it was for the security of the elders for they felt that if the daughter-in-law was their niece, they could still hold their supremacy in their house. After all the son had no say in the house. Thirdly they felt that whatever wealth they accumulated should be enjoyed only be their closest relatives. Everyone felt the same even though they had very little to be called wealth. Thus we could say the parents of the first generation of Andhras were very shortsighted selfish and less understanding. They never encouraged marriages outside their family circles even of the same subcaste. The ones getting married too did not resent for they were convinced that everything was predetermined by god. Some old folks even till today, they say, "Antha mana thala ratha" –Everything depends on our own fate. Marriages were held in a `Pandhiri' in front of their residences. Only the nearest of relatives and villagers were invited. The marriages also acted as a meeting place for many relatives to decide on future marriages, for the atmosphere was most conducive and ideal for marriage discussions. The poor Andhras were unable to have lavish weddings. It was simple as for the rituals, they did not knowingly miss any. The same rituals were carried out in Malaya when marriages took place. It is worth noticing that none of the marriages that took place between the first generation Andhras in Malaya were registered.

Let me now touch on the festivals that were celebrated by the immigrant Andhras. As most of the Andhras who migrated to Malaya were Vaishvas they set up Sri Rama Temples wherever they could and this is quite significant in the Lower Perak district and to some extent to the estates in Kedah. Every year around August, they had Grand Rama Festivals. The temples were also used to hold 'bajanas' and `Chiratulu (stick play)'. The bajans and Chiratulus were performed with devotional songs which gave the Andhras their village atmosphere and serene feeling. As to an elder, every villager would wait anxiously for the weekend to participate in such activities. The performance got started in the evenings and ended late at night. Other forms of entertainment was completely nil. Other forms of entertainment was completely nil. This to some extent led the innocent Andhras to toddy drinking habits though fortunately they did set their limits due to their responsibilities. However, the Planters Association of Malaya saw the social and physical harm it did to the labourers and thus in 1916, they requested the government to impose controls over the sales of toddy but the government was more interested in the revenue. Hearing stories and songs from the talented people at the village, had been a common past time in the evenings then.

Before concluding on the first generation I wish to mention on their attitudes towards family size and collective bargaining. They desired to have large families and their family size in general was never less that five children. They felt that the greater the family size, the greater the security. Every additional member in the family meant an additional income and moreover during that time a child above ten years was eligible for employment in the estates. Every additional child born was assumed to be gods desire and not the result of any human action. They say `Antha Bagavanthuru Dhaya' (It is all gods desire).

They were practically inactive in their bargaining for higher wages. They had a terrific feeling of inferiority complex and they were never able to face the management. Moreover, paternalism of the labour department, their estate staff and their recruiting agent (Kangany) hindered any such growth. They were passive and never got organised for promoting and defending their interest. As Jawaharlal Nehru once said "The really poor never strike. They haven't the means nor the power to demonstrate". *4 . The laborer who settled in estates were very immobile both vertically and horizontally. They stick on to only one estate until their agreed period. After which most of them emancipated from the death trap and returned to India though some did remain in Malaya. There was also fresh inflow of labour from Andhra Pradesh. However, the outflow was generally higher than the inflow. The outflow reached its maximum during the depression in 1930. In brief the first generation was of a transitionary nature.

* Gunnar Myrdal- Challenge to World Poverty – Pg 75.

Until now I had been discussing on the first generation. Now I shall attempt to discuss on the second generation and the developments they had undergone.

The Andhras who fall in the second generation have most of the characteristics of the first generation though they did undergo some changes. As their ancestors, most of them migrated to Malaya under the Kangany system and they got settled in estates where there were already Telugu immigrants. Unlike their ancestors, these people were received into a slightly better environment but yet with intolerable conditions. In some estates, the housing conditions were improved as in 1935, the Labour department and health authorities condemned barrack houses. Cottage type houses with four rooms were built. Each unit was meant for two families and a garden was provided around it. These cottage houses were up to improve hygienic and social life of the labourers and also to avoid public quarrels and health hazards. Suprisingly, until recently, we could find the barrack houses, especially in Lower Perak, where a large Telugu population have settled. Thus a significant portion of the second generation too had to live under unhealthy living conditions as suffered by their ancestors. Health was slightly improved as practically every estate had a dispenser by 1935. However the dressers were unable to do such as the budget allocated for health in estates was very limited. This was because the planters were purely profit orientated. They did not recognize that better health could contribute to better and efficient production.

Though insignificant, the second generation did make some progress in their education. Two people worth mentioning here are Mr.Nethiti Duragian PPN, and Mr.Y.B. Naidu. With their primary education, they set up a Telugu school in the early 1930's in Lower Perak and by 1936 they prepared some forty Telugus to join the teaching staff. Of all the Standard 5 educated Telugus, about thirty of them were absorbed into teaching profession wherever they were demanded, areas mainly in Lower Perak . Most of them started teaching while they were about fifteen years old. The planters reluctantly gave these young people the jobs with an ulterior motive of attracting more Andhras to their estates. The early teachers were paid exceedingly low and their social status was depressing. Though they received about fifteen dollars per month, they accepted the job for it was less exploitative than the labourer's job and secondly these youths had a deep hidden thought of uplifting the status of their conventional, non liberate, uncritical Telugu brethren. Their personal misfortunes coupled with the intimidation and oppression by the British provoked them to give his later generation a better life. Certainly their dreams did come true today. In 1932, grants was obtained from toddy sales in the estates.

By 1940's there had been effective demands for Telugu schools from other parts of Malaya i.e. especially from Kedah,Selangor and Negeri Sembilan. Thus the educated from Lower Perak ,migrated to occupy teaching positions wherever there were demands. From 40 students in the early 1930's , the student population shot up to 1400 by 1950. Though the number was relatively small, it was significant for it gave an initial stimulus to the later generation. It must not be forgotten that the Telugu education suffered during the Japanese occupation. In the year 1946, there was provision to teach English in all schools i.e. including Telugu schools but it was not implemented. The subjects taught in the Telugu schools were reading, writing, dictation, arithmetic, geography and history. A table is followed showing the student population of the Telugu schools.



TABLE 3:Facts of Telugu Schools

Year
No. of Telugu Schools
No of Students
No of Trained teachers
1920
-
-
-
1930
2
40
-
1935
30
400
-
1940
40
600
-
1950
50
1400
-
1960
40
1200
10
1970
30
1000
30
1973
25
950
30
1981
10
500
30
Source: Telugu Association of Malaysia






The very conventional attitude of the parents and the discouragement received from the estate staff, resulted in high dropouts. Most of them did not complete even four years of education thus not attaining much functional literacy. All those who did not finish their primary education joined the labour force. It is worth noting that the females were not sent to schools at all. They were deprived of education just to look after their babies at home. The very few children who received expressive support from their families finished their primary education successfully. Most of them became teachers in other parts of Malaya and some of them became Kanganys in estate. They stopped with their primary Telugu education as they had no further opportunity to further their education due to lack of secondary schools for Telugu in Malaya. One could have sent his child to an English schools, where a brighter future was assured. Unfortunately the English schools was a dream to the poor estates Andhras as it was too expensive for them. The Telugu education was more of the one room one teacher type, where a teacher had to teach six standards. This must have been too hectic for anyone. None of the teachers were trained and then their method of teaching was very disorganised. Except from the teachers the students did not receive much expressive support from their parents and relatives. Even if the student was interested to do some extra readings at home, the conditions were not conducive for studies as most of the estates then had no proper power supply. With all these conditions, it was inevitable for the products of the Telugu schools to be of low quality. The first generations literacy rate was nil but the second generation did attain about 10% literacy. Though the literacy rate was small, it did act as a backbone to the illiterates including higher aspiration level. Thus the insignificant progress was just beginning for the brighter future.

The Economic situation of the second generation was equally poor as the first generation i.e. especially till mid 1940's. Their wages over period read as follows:-


TABLE 4: Wages and Holidays from 1936 to 1981 for Estate Workers
YEARMENWOMENYEARLY PAID LEAVESICK LEAVE HALF PAY
193640 cents32 cents--
193850 cents40 cents--
194690 cents70 cents--
TAPPERSFIELD WORKERS
1948$2.15$1.453 days-
1950$2.40$1.603 days-
1951$3.00$2.303 days-
1952$2.90$2.203 days-
1953$2.50$2.103 days-
1954$2.40$2.053 days14 days
1956$2.60$2.6010 days14 days
1959$3.00$2.6010 days14 days
1962$3.05$2.9016 days60 days
1964$3.55$3.1019 days90 days
1965$3.55$3.1019 days90 days
1968$3.10$2.5019 days90 days
1971$3.20$3.2019 days90 days
Plus BonusPlus Bonus
1981$10.00$8.0027 days90 days
Source: National Union Plantation Workers, Kuala Lumpur.



Till 1946, the wages depicted the very nature of the British. In 1948, the price of rubber did only rise from 41.87c per Ib. in 1946 to 42.15 c per Ib. There was a remarkable 300% rise in wages for tappers and about 200% rise in wages for field workers. Thus wage rate reached $3.00 in 1951 when the rubber price fetched $1.00 to $1.50 per Ib. . However after 1951, the waged slowly fell till, when the National Union of Plantations started with the collective bargaining power, the wages slowly began to rise. The wages earned was barely sufficient to have a balanced diet and for other expenditure on necessities. Then this second generation people had to find alternatives to earn more money. They set up vegetable and tapioca gardens to reduce their expenditure on food. Fortunately in some estates, the labourers were permitted to rear some livestock. The hardworking Andhras took the opportunity to rear cows, pigs, goats and even sheep to earn additional income. It no doubt had many defects on the people. The already exhausted labourers gave no rest to his body even in the afternoon and evenings. Apart from the parents, the children too got involved in the livestock rearing. This indirectly affected the child's education. Whatever money earned from their laborious jobs, the Andhras continued their traditional role of continuing to send their excess to their parents and close relatives in India. The greedy relatives in India requested the Malayan Telugus to send them money on the pretext of buying property for these unestablished Telugus but whatever that was sent was utilised to purchase their own property. This unfaithful nature of his kinsmen in India slowly diminished and their frequency of sending money to India was abruptly lessened by 1960.. After 1960 the second generation was able to accumulate some wealth but they did not invest their money in Malaya until the early 1965 as they were undecided whether to settle in Malaya or to return to their homeland, India. However, after 1965 many Andhras became citizens of Malaysia deciding not to become `birds of passage' anymore and those still undecided made up their decision with the strict employment legislation for the non citizens in 1969. Thus the so called Andhras who became Malaysians began to invest their wealth on land. To bring to light the economic well being of the Telugus my personal findings will be helpful. When four estates (Rungkup Estates, Arcadia Estate, 178 acres of Bagan Pasir Estate and Teluk Bahru Estate) in Lower Perak were fragmented some years back hundreds of acres were purchased by the second generation Andhras. Practically every second generation Andhra of Bagan Pasir Estate has at least 1 ½ acres of land which will currently fetch him about $15,000.00 to $50,000/- per acre depending on the locality. There are labourers who even own ten acres of land which will fetch them about $200,000.00 . This Phenomenon is very uncommon among the Tamil labourers, who were given equal opportunities in the estates. Ho then was the Telugu able to make such Economic progress. In simple words, it was all due to hard work coupled with their thrifty nature. Some say `Antha Aa Gongora Mahima' i.e. it is all the gift of Gongora. Though the second generation Andhras had prospered significantly in property possession there are still many in extreme poverty. Inequalities of this kind are totally universal and thus it will be difficult to visualize any society where everyone's economic situation is the same. However in the Malaysian context, generally the Andhras Economic problems are no as grave as the Tamil labourers.

Let us now look at the complex caste system and see whether any considerable changes have taken place or not. The rural, orthodox Andhras of the second generation were unable to change much i.e. at least until the 1950's . The spatial segregation was maintained. They accepted cooked food and water from members of the same caste or equal or superior castes. Food cooked by a member of a lower caste was not eaten because it was felt that such food defiled the men belonging to a higher caste. "Mutual acceptability of cooked food denotes equality between the castes concerned, while the movement of food in one direction only indicates that the acceptor is inferior to the giver". (*5) The second generation Andhras as any other conservative Hindu accepted or rejected any cooked food having known the place of cooking, the caste of the person who cooked it and the kind of food that was cooked. There was also a general correlation between diet and status and this is strictly followed even today. The Vaishnavites and Shudras who were permitted to take eggs and meat of certain animals such as goat, apart from vegetables, do still adhere to the rule. The beef eaters were considered the lowest caste- untouchables. The consumption of toddy too should be a practice of the very lower castes and I presume that most of the Vaishnavites in Malaya are ignorant of this fact. However after the 1950's there were conflicting claims, to superior rank and often it had been impossible to reach a consensus. With about 2,000 sub castes (jatis) it will certainly be very hard to establish ones rank in the list. This kind of ambiguities did permit a certain degree of mobility. Their ethical culture made some minute adjustments from its normative culture. Though mobility was relaxed between sub castes the mobility between the upper caste and the untouchables showed a clear segmentation. The upper caste would not wish an untouchable to enter his house and if ever they allowed they were only allowed reluctantly by the back doors. Some of them were even asked to wash their legs before they entered the back door and even this is a recent phenomenon. Food was and is never served on a plate to a lower caste by the second generation upper caste. The lower caste gets his food on a banana leaf which he is expected to throw away after eating. Endogamy was strongly practiced and thus if anyone married a person from a lower caste he must have been prepared for isolation from his caste. Man strongly believes that mankind is gods creation and yet he is unable to accept and respect another of mans creation.

Let me now touch on the entertainment and games enjoyed by the second generation. Unlike the first generation who hardly had any form of entertainment, the second generation Telugus had the privilege of Radio entertainment. Apart from that intermittently Telugu films were imported to Malaya to be screened. Whenever the films were screened in the nearest towns hundreds if Telugus will flock to the respective theaters to have a rare glimpse of their favorite actors and actresses on screen. Transport to towns for such occasions was sometimes provided by the estate management. As for games some of the estates provided facilities for football and badminton though it was only after 1950's more facilities were provided for field games in estates.

Marriages for the second generation were either held in India or in Malaya. If in India, marriages took place amongst very close relatives.. There were hardly any opportunities for love marriages. Almost every marriage was arranged. In Malaya due to the small Telugu population, sporadically marriages did cross the boundaries of their own relatives but within their own sub caste Marriages even between sub castes of the same status were not welcomed. The caste taboo were so rigid that in circumstances when one was unable to get a bride or bridegroom of the same sub caste, he or she was taken to India to find a partner. Marriages of the second generation Telugus were simple and none of those marriages were registered. One condition of the marriages amongst Telugus is worth mentioning here. Every Telugu family has a surname and anyone with the same surname is said to originate from the same family or roots. Thus the surname serves one function of seeing no marriages between people with the same surname takes place.

Unlike the first generation , the second were able to assimilate with the society around them. They were also able to accept the Hindu deities of the Tamils and they participated in the functions of every religious festivals. The festivals were carried for four or five days. During these days the Andhras performed their `bajans' and `Chiratalu'(stick play) and they performed sketches termed as `Velakolaalu'. Those sketches were comedies depicting on any of the activities of another of their countryman in the estate. There will be great excitement during this period. I was privileged to watch a few of the comedies while I was young and I truly could get the true Indian atmosphere. I feel that their activities during the festival days will bring back their memories of their past like in India . During the festivals, food will be served in the temples and one noteworthy thing here is that the cooking and the serving should be done by the upper castes. The lower castes were not permitted to involve in these activities but they were permitted to take their meals in the temple. Lately there had been some commotion over this issue, in many estates. In many estate where the lower castes insisted that they should do the cooking and serving. The upper caste resented if their population was in big number but if they were found to be weaker, they alienated themselves from such functions. Apart from temple festivals, Sankranthri, Ugadhi (Telugu New Year) and to a lesser extent Diwali are celebrated by the second generation Telugus.

I now wish to discuss quite generally on family planning and collective bargaining. Like their ancestors the second generation until recently believed that their getting of children is purely a will of god. One interesting phenomena is noted in this aspect. Most of the Telugus prayed to a particular deity for children and they made vows that if a child is born, he or she will be named after the deity. If they had prayed to Sri Rama for a child and if a boy was born, the child will be later named either Rama Rao Chandra, Ramulu, Ramanaidu or Ramanujan but if it was a girl they retain Rama but add some letters to the name to make the name sound feminine i.e. if it was a girl the child was named Ramulamah. In some cases where the manipulation in the structure of the name was difficult the same name was given to boys and girls. Names that fit into this category are `Simanchalam' and `Paidithally'. From these we can know why the names of the first, second and even a large portion of the third generation Andhras are centered around the names of a few deities. Some children were also named after their ancestors for their remembrance. Incidentally, I am of this latter procedure for my grandfather passed away just before my birth. Not surprisingly my grandfathers name which is my name too is a name of a deity quite popular in Vishakapatnam district. From my informal talks with many elder Telugus I gather that they prefer to have larger families for security during old age. One elder told me this "Pathimandhi Kodukulunte andhulo vokandaina manalanu kapaduthadu kani vokadu leka idharunthe mana ganthi yemitli cheppagalama" (If we have ten children at least one will give us a hand but if we have one or two we cannot say our security is assured). There is some rational in these people'' attitude but if we look into this matter with greater insight we can reject this attitude to be quite irrational. If a laborer had ten children it would have been very hard for him to feed and educate the children and thus eventually the children will likely end up as labourers.. By becoming labourers they will be unable to contribute much to the welfare of their parents. On the other hand if the family size was smaller, with proper diet the children could be provided better education. This will eventually lift the social and economic status of not only the children but the family as a whole. Some parents also feel that having one child or ten children is purely gods will but the preference is for large families. Even Telugu teachers of the second generation had more than 5 children generally.. But with the instituting of extensive family planning programs some parents began practicing to have smaller families.

As to Andhra participation with union activities for collective bargaining for better wages and amenities it can be said that they remained passive supporters of of the National Union of Plantation workers until the 1950's. However after 1960 they understood their rights and knew how to get them. They did not take anything for granted as said by the higher authorities of the estate.

Having focussed on the first two generations of the Telugus in malaysia let me now delve into the third generation of Andhras in Malaysia on whom much hope is placed.

Practically all the third generation Telugus were born in Malaysia and very few of them had ever visited India. The third generation Telugus decided to settle down in malaysia as the situation in India was not very promising. Unlike their ancestors, every Andhra of the third generation is a citizen of Malaysia. As to the 1970 census the official Telugu population in Malaysia was 29,531 but it is strongly felt that this figure is under represented. The main flaw is that the Statistics Departments enumerators most of whom were either Malays, Chinese or Tamils assume all Telugus are Tamils and they mark them as tamils even without asking the respondent for their ethnic group. This impression is supported by my observation of some enumerators who came to my area. Giving allowance for this and based on the estimates of the Telugu association of Malaysia we can say the Telugu population in Malaysia to be 10 times the official figure i.e.. within the range of 200,000 to 250,000

Unlike the earlier two generations, the vertical and horizontal mobility of these third generation Telugus who were born between 1940 and 1960 was very significant. There has been a significant mental revolution amongst youths coupled with greater opportunities for progress. Their attitude on ways of living and even dressing was more modern from their parents. Life was seen from a wider perspective. The Telugus apart from occupying positions in the estate sector they did also move to occupy positions of higher social status. Let me highlight on the progress achieved, in greater detail.

When looking into the housing of the third generation Telugus in Malaysia, we have now to see the housing facilities for the Andhras who are labourers, the Andhras who are middle class people and the Andhras of the Upper class. For the latter two strata of Andhras one certainly need not say anything as their housing and sanitation conditions would obviously have made a leap. The housing conditions during these people younger days in the estates and their present housing conditions would indicate to them the extreme ends of the lower and upper strata. Some may be disillusioned over the great difference whereas some will be greatly convinced ever his new life. Most of the present middle and upper class Telugus are either owning a home or are in the process of owning a home. For those who still remain in estates and who still form the majority of Telugus in Malaysia, the improvements in living conditions is moderately satisfactory. Fortunately, they have power supply to their houses but the lighting facilities are generally limited from 6 p.m. in the evening till 10 p.m. at night and from 4 a.m. till 6 a.m. in the morning. This system is to see that the laborers get to sleep by 10 p.m. and gets up early in the morning to present themselves at the 6 a.m. roll call. Water supply has also improved by facilitating the labourers with more taps in centralized areas thus avoiding quarrels at the taps. In some estates bathrooms had been built, adjoining their houses, unlike previously, when one had to use a common bathroom, built in a central place.

Moving towards health. The conditions even for the estate people have improved extensively. Every estate has now a qualified Hospital Assistant and a weekly inspection by a qualified doctor is made. The Hospital Assistant makes his daily routine checks on the lines and the treatment of the sick patients is done daily. In some estates, the dispensary is opened twice a day. If a person needs hospitalization he is sent to a group hospital which will be situated within miles from the estates. Incidentally the hospitalized patient is eligible for ½ day pay for a maximum of ninety days. Malaria which affected the lives of hundreds in the estates has been completely eradicated. Generally with modern medicine, introduced even in estates, we can say the present Telugu is more healthier than his previous people. The present Telugu has trust in the modern medicine whereas their ancestors had more faith in primitive home made medicine and they were very superstitious too.

The subject I wish to stress now is on Education and let us see how progress has taken place. The extension of education and liquidation of illiteracy has become one of the goals of the Malayan government after its independence. The government not only aimed to achieve qualitative improvement through education but also to create an integrated nation through Education. Immediately after independence there was an extensive program of building English schools in the rural areas and the existing schools in the rural areas were improved and at the same time many Telugu parents realised the importance of English Education. The social prestige and the comparative material prosperity attached to an intellectual and white collar positions were so attractive that many village Andhras endured greatest sacrifices in order to afford their children the advantages of a reasonably good education. Thus the second generation was goal orientated. In 1958, teaching of English and Malay languages was introduced in all Telugu schools. In the same year, the government introduced the Remove class system whereby children of Malaya, Chinese and Indian schools after having completed their primary education in their respective schools were eligible to join the Remove classes in the nearest English schools. Thus now a student going to a Telugu school gets his primary education in Telugu/Malay/English and secondary education in English and Malay. This system is still quite effective even today. Due to the introduction of Telugu paper in the Sijil Rendah Pelajaran and Sijil Pelajaran Malaysia (equivalent to O.S.C.) Telugu was taught where there are fifteen or more Telugu students and where demand for such class existed. With the introduction of Malay medium Secondary schools and seeing the great emphasis on Bahasa Malaysia in this country, the Telugu parents now realised the need to send their children to Malay medium schools or to `Kelas Peralehan' (Remove classes) in malay medium schools. However poor the parents were, the children attained at least primary education. Functional literacy shot up to more than 80% (rough estimate ) in the third generation. Though there was great expressive and instrumental support received from the parents, there was quite a high drop out rate for the Telugus in secondary schools. This was due to the domination of examination system at all levels of education. Lower Certificate of Education (SRP) and Malaysian Certificate of Education (SPM) Examination are great hurdles of the Telugus from estates who have a weaker foundation in English and Malay. Prior to 1969, crossing these hurdles had not been much of a problem but now it has become very difficult with the increased number of conditions for passing. Institutional barriers did hinder most of the early third generation girls education. The Telugu parents having realised their daughters attaining puberty, stopped their education. This irrational attitude of theirs, I presume, must have been due to their feeling of insecurity of sending matured girls out of their houses. Secondly, they did not want their daughters marriage to be hindered by education. Thirdly I perceive that the girls were not given equal support from their parents because the latter felt that educating girls will be of no economic benefit to them as if the former works, their income will go to their husbands or their in- laws. These are the possible reasons why we cannot find many Andhra girls who have completed their secondary education and those who have seen through University education. However, fortunately this attitude has subsided now. Puberty is no more a criteria of determining whether a girl should stop her education or not. The termination of education is now dependent on the frustration attained after continuous failures in Examination. After the late 70's we are able to see some Andhra girls in the local universities.

The winning of independence and the mass media has made great changes among the Andhras, especially in their outlook for goal achievement . Their competition in Education is remarkable. One factor that is truly discouraging was the method of teaching in Malaysia. The method of teaching, having students listen, read and memorise without encouraging them towards critical thought, an inheritance of colonial period, was even continued after Independence. However, the government has lately taken some interest in changing the education system towards a more understanding, participatory and critical approach.

Looking at the male education among the present generation Andhras, I am quite impressed by their achievements. Many Andhra students have already graduated for various professions such as medicine, law Engineering, Accountancy. Some have entered into academic lines and quite a number into administrative posts.

The less privileged in Education joined the middle strata group as clerks conductors in estates and towns and for teaching posts in primary and lower secondary schools. The new breed qualified for the above stated jobs, mainly after the 1960's . Currently there will be at least 50 students undergoing tertiary education in our local universities. Most of the Andhra students in Universities get their financial aid from various organizations namely Federal and State government, National Land Finance Cop. Soc. Ltd., South Indian Labour Fund, Rama Subbiah Scholarship Fund, Indian Scholarship fund, MARA and from Andhra Association of Malaysia. Apart from the students in local universities, there are students taking up Chartered Accountancy, Engineering, Law and other tertiary education in the foreign universities. Other than this there ae at least 50 who are undergoing Tertiary education in Medicine, Engineering, Dental, Commerce and Veterinary Medicine in India. Thus one could see the great progress made by the laboring class children. Education has created and is creating a new class of intellectuals and near intellectuals who will occupy a special position in society. Undoubtedly Education will also bring an individualising effect. The total number of those who are undergoing tertiary education may be considered small but one should relate it with the existing Andhra population in Malaysia and one should realise the opportunities with which these students have come up. I presume, the data overleaf which I gathered from my survey in Lower Perak, might to a great extent, strengthen my statements.

There is another section of Andhras who have acquired a reasonable functional education but are faced with unemployment. This is merely a result of mal- adjustment between the education system and the socio-economic needs of the country. Some of those who fell in this group have ventured into small scale businesses, a few into the transport sector as conductors, drivers and tindals and a significant number have migrated to urban centers to work as clerks and factory workers. According to Andhra Association of Malaysia, there are atleast 3000 Telugus in Kuala Lumpur itself.



Table 5: The third generation Andhras of Lower Perak and their educational achievements

PLACEPROFESSIONALS/PHDSGRADUATESTOTAL
Arcadia Estate
-
-
-
Strathmashie Estate
-
-
-
Melintang  Estate
-
-
-
Bagan Datoh Estate 1
2
2
4
Bagan Datoh Estate 2
1
1
2
Kuala Perak Estate 1
1
1
1
Kuala Perak Estate 2
2
2
4
Blenheim Estate
1
2
3
Bagan Pasir Estate
4
3
7
Kuala Bernam Estate
-
-
-
Teluk Baru Estate
2
4
6
Flemington Estate
1
-
1
Teluk Buloh Estate
1
1
2
Jenderata Estate
2
1
3
Batak Rabit
2
2
4
Teluk Intan
2
4
6
Rubana Estate
2
2
4
Selaba Estate
1
-
1
 
 
 
 
 
 
 
 
 
 
 
 
TOTAL
24
25
59
Source: Survey conducted in 1974 
  



As for Telugu education there were some developments. In 1947, standard 7 Telugu classes ere started to prepare some Telugu educated for teaching posts in Telugu schools. Having obtained sufficient teachers such classes were subsequently abolished in the year 1960. By then about 150 students passed out from such classes.Though there were no trained teachers in Telugu till 1960, after 1960 there were attempts to train Telugu teachers. By 1974 there were 30 trained Telugu teachers. However from table 3 it is noted that the student pupulation and the Telugu schools had been reducing very rapidly. This is largely due to the awareness amongst parents that the children will hold a better future in Eglish and Malay medium schools. It will be useful to point out here that the Telugu education did bring out some prominent Telugu writers such as Sri madini Somunaidu, Sri.D.V.Sree Ramulu, Sri.Kaseena Ramaniah, Sri Allu Simhanchalam rao, Sri Achutha Ramiah, Sri S.B.Reddy ,Beesetty Nokiah ,Kumari Appiamah and many others.

I did make a study of the vertical mobility of all the Telugu families in Teluk Baru estate and the findings are as in Table 6 below. If Telugus in malaysia can achieve mobility in such radical fashion the bittering labour class amongst the Telugus can be wiped in just one generation or the most in two.



Table 6: Vertical Mobility among all Telugu Families in Teluk Baru Estate

FAMILYFIRST GENERATIONSECOND GENERATIONTHIRD GENERATION
OneLabourerLabourer1 Masters



1 MBBS



1 B.Econs



1 Clerk
TwoLaborerLaborer1 B.Sc.
ThreeLaborerLaborer1 B.A.



1 Telugu teacher
FourLaborerLaborer1 Telugu Teacher
FiveLaborerLaborer1 Army private
SixLaborerLaborerB.Sc.
SevenLaborerLaborer1 Veterinary Surgeon



1 Welder



1 conductor
EightLaborerTindal1 B.Econs
NineLaborerTeacher1 P.U.C.



1 Teacher
Source: Personal survey 1974

I wish to emphasise that the winning of independence has brought extensive structural changes whereby facilitating the malaysians i.e.. including the Telugus to enjoy the vast opportunities. The remarkable progress made is due to the following reasons.

First and foremost it is due to the establishment of the Andhra association of Malaysia in 1955 with 14 branches throughout the country. The Association in its monthly meetings always propagated the need for emphasis in education so that the community can progress. the Telugus welcomed new ideas and saw the need for their children's education. Apart from expressive support the Association wherever possible did provide instrumental support for the aspiring Telugu students.

The second reason is conflict. Marx said that we need conflicts so that certain groups will be alienated to better themselves. Certainly alienation of the Telugus has done them some good. Conflicts amongst the Telugus and Tamils occurred especially in estates where the Telugus were a weaker community. Ethnocentrism acted as a basis for such conflicts. The conflicts arose over language issues or the screening of movies in Estates. Conflicts developed into hatred amongst each other. The weaker Telugu Community alienated themselves from the majority and channeled their attention towards education to prove themselves. Group studies amongst the Telugus children was encouraged and there was a high sense of competition and co-operation. The parents goals have changed from accumulating wealth to educating their children to the best possible. Estates such as Teluk Baru and Bagan Pasir fall in this category for conflicts . Conflicts in these two estates were more prevalent as the Telugus were the weaker section of the estate population i.e.. in terms of numbers. On the other hand conflicts where majority of the population were Telugus such as in Kuala Perak Estate 1 & 2 and Kuala Bernam appeared to be a rare phenomenon. In each of the latter estates where there were more than 30 Telugu families the tertiary educated were far few in numbers and in the case of Kuala Bernam there wasn't any. The graduates produced by Kuala Perak estates were nowhere comparable relatively nor absolutely to Teluk Baru and Bagan Pasir estates where there were far less Telugu families residing there. Thus from my study it is evident that conflicts and alienation have a significant progressive effect on the minority or weaker sections of the parties involved.

Are opportunities a sufficient condition for progress? certainly not. Given the same opportunity to two ethnic groups, one progressed but another remained somewhat dormant. This I am relating to the case of Bagan pasir Estate. The dormant had neither expressive nor instrumental support whereas the progressive group was gifted with these. Motivation and aspiration levels are certainly higher in the latter group. I conclude by saying that progress can be made where there is conflict added with expressive and instrumental support.

I shall now look into the changing attitudes of the modern Telugu population in relation to family size and marriage.. The third generation was fully aware of family planning and the contraceptives. They were less conservative. They underwent operations to contain their family sizes. Superstition took a back seat. The modern Telugu abstained from naming their children with the traditional Telugu names.

Conflicts over marriage issues are now a common phenomenon in nearly all Telugu families. The elders who still survive with their inherited othrodox attitudes pressure their children to marry their closest relatives but the children wished more freedom of choice in their marriages. prior to 1965 most of the parents even resented marrying girls even from their own sub caste but as they now see Telugus marrying out the parents seem to be contented if their children marry anyone from their own sub caste or from any other upper caste. If one marries a person from a lower caste or from outside ones ethnic group, the parents, relatives and the conservative Telugus reject the couple. For an urban man it is accepted but for a rural person he will have to face a lot of social isolation. I feel these attitudes are very hard to be changed as they have become the internalised normative culture of the older generation especially. I am quite sure even the fourth generation will face these problems to some extent as even a large portion of the present educated Andhras are permeated with caste taboos. However they will be relatively more considerate towards marriage. Quite likely love marriages will be accepted. Even if they intervene, I am optimistic they will fail for I am certain that the future will be more obstinate. Marriages of the present generation are generally held in large temples or Hindu Sabahs in towns rather than at home where everything will be disorganised. All the present marriages are registered unlike their parents.

The ancestors are beginning to feel that their children have attained better mental capabilities than themselves and thus they either recognise their children's participation in decision making over family issues or the family problems are completely left to the responsibility of their children. Unlike the older generation who adhere to whatever was said by their elders the younger generation looked for rationality before accepting any advice or directions from elders.. The present generation comes out with extreme views on religion, marriages, caste taboos which the parents could not accept. Thus frequent misunderstanding arise between the second and third generation Telugus in Malaysia.

Conclusion

The push factors in Andhra Pradesh and the pull factors in Malaysia were the main reasons for the settlement of Telugu population in Malaysia. Though the Telugu population in Malaysia had some trying times and were transitionary in nature the third generation were very different. They found in Malaysia their permanent home as they begin to occupy more respectable positions in society, having achieved vertical mobility both interms of their occupations and financial positions. The largely rural Telugus have now become an urban population with a far more brighter future for their next generations. With the declining use of Telugu language amongst Telugu families in the urban areas there has been much concern amongst Telugu families and the Telugu leaders that they may soon loose their Telugu language and culture not very far from now.