Telangana JAC Calls For 48hrs Telangana Bandh

As the Srikrishna Committee report of the Ministry of Interior of the Union was published, resort Osmania student protests on campus and indulged in stone pelting causing injuries to maintain some members of the police officers on campus law and order based. Telangana report today 6 of the Srikrishna Committee January 2011. Osmania students protest Srikrishna Committee report calling bandh tomorrow to 7 January 2011. Order here for the Srikrishna Committee report was adopted by the Union Ministry of Interior, the students of Osmania University (OU) released use of events on campus. The police had to fire tear gas at student agitation. The joint action committee of students gave a bandh call on Friday to protest against the recommendations of the Srikrishna Committee.

JAI TELANGANA

JAI JAI TELANGANA

THE METHODS OF NONVIOLENT PROTEST AND PERSUASION...

FORMAL STATEMENTS

1. Public speeches
2. Letters of opposition or support
3. Declarations by organizations and institutions
4. Signed public declarations
5. Declarations of indictment and intention
6. Group or mass petitions

COMMUNICATIONS WITH A WIDER AUDIENCE

1. Slogans, caricatures, and symbols
2. Banners, posters, and displayed communications
3. Leaflets, pamphlets, and books
4. Newspapers and journals
5. Records, radio, and television
6. Skywriting and earthwriting

GROUP REPRESENTATIONS

1. Deputations
2. Mock awards
3. Group lobbying
4. Picketing
5. Mock elections

SYMBOLIC PUBLIC ACTS

1. Displays of flags and symbolic colours
2. Wearing of symbols
3. Prayer and worship
4. Delivering symbolic objects
5. Protest disrobings
6. Destruction of own property
7. Symbolic lights
8. Displays of portraits
9. Paint as protest
10. New signs and names
11. Symbolic sounds
12. Symbolic reclamations
13. Rude gestures

PRESSURES ON INDIVIDUALS

1. “Haunting” officials
2. Taunting officials
3. Fraternization
4. Vigils

DRAMA AND MUSIC

1. Humourous skits and pranks
2. Performances of plays and music
3. Singing

PROCESSIONS

1. Marches
2. Parades
3. Religious processions
4. Pilgrimages
5. Motorcades

HONOURING THE DEAD

1. Political mourning
2. Mock funerals
3. Demonstrative funerals
4. Homage at burial places

PUBLIC ASSEMBLIES

1. Assemblies of protest or support
2. Protest meetings
3. Camouflaged meetings of protest
4. Teach-ins

WITHDRAWAL AND RENUNCIATION

1. Walk-outs
2. Silence
3. Renouncing honours
4. Turning one’s back

THE METHODS OF SOCIAL NONCOOPERATION

OSTRACISM OF PERSONS

1. Social boycott
2. Selective social boycott
3. Lysistratic nonaction
4. Excommunication
5. Interdict

NONCOOPERATION WITH SOCIAL EVENTS, CUSTOMS, ANDINSTITUTIONS

1. Suspension of social and sports activities
2. Boycott of social affairs
3. Student strike
4. Social disobedience
5. Withdrawal from social institutions

WITHDRAWAL FROM THE SOCIAL SYSTEM

1. Stay-at-home
2. Total personal noncooperation
3. “Flight” of workers
4. Sanctuary
5. Collective disappearance
6. Protest emigration (hijrat)

THE METHODS OF ECONOMIC NONCOOPERATION:ECONOMIC BOYCOTTS

ACTION BY CONSUMERS

1. Consumers’ boycott
2. Nonconsumption of boycotted goods
3. Policy of austerity
4. Rent withholding
5. Refusal to rent
6. National consumers’ boycott
7. International consumers’ boycott

ACTION BY WORKERS AND PRODUCERS

1. Workers’ boycott
2. Producers’ boycott

ACTION BY MIDDLEMEN

1. Suppliers’ and handlers’ boycott

ACTION BY OWNERS AND MANAGEMENT

1. Traders’ boycott
2. Refusal to let or sell property
3. Lockout
4. Refusal of industrial assistance
5. Merchants’ “general strike”

ACTION BY HOLDERS OF FINANCIAL RESOURCES

1. Withdrawal of bank deposits
2. Refusal to pay fees, dues, and assessments
3. Refusal to pay debts or interest
4. Severance of funds and credit
5. Revenue refusal
6. Refusal of a government’s money

ACTION BY GOVERNMENTS

1. Domestic embargo
2. Blacklisting of traders
3. International sellers’ embargo
4. International buyers’ embargo
5. International trade embargo

THE METHODS OF ECONOMIC NONCOOOPERATION: THESTRIKE

SYMBOLIC STRIKES

1. Protest strike
2. Quickie walkout (lightning strike)

AGRICULTURAL STRIKES

1. Peasant strike
2. Farm workers’ strike

STRIKES BY SPECIAL GROUPS

1. Refusal of impressed labour
2. Prisoners’ strike
3. Craft strike
4. Professional strike

ORDINARY INDUSTRIAL STRIKES

1. Establishment strike
2. Industry strike
3. Sympathy strike

RESTRICTED STRIKES

1. Detailed strike
2. Bumper strike
3. Slowdown strike
4. Working-to-rule strike
5. Reporting “sick” (sick-in)
6. Strike by resignation
7. Limited strike
8. Selective strike

MULTI-INDUSTRY STRIKES

1. Generalised strike
2. General strike

COMBINATION OF STRIKES AND ECONOMIC CLOSURES

1. Hartal
2. Economic shutdown

THE METHODS OF POLITICAL NONCOOPERATION

REJECTION OF AUTHORITY

1. Withholding or withdrawal of allegiance
2. Refusal of public support
3. Literature and speeches advocating resistance

CITIZENS’ NONCOOPERATION WITH GOVERNMENT

1. Boycott of legislative bodies
2. Boycott of elections
3. Boycott of government employment and positions
4. Boycott of government departments, agencies, and other bodies
5. Withdrawal from governmental educational institutions
6. Boycott of government-supported institutions
7. Refusal of assistance to enforcement agents
8. Removal of own signs and placemarks
9. Refusal to accept appointed officials
10. Refusal to dissolve existing institutions

CITIZENS’ ALTERNATIVES TO OBEDIENCE

1. Reluctant and slow compliance
2. Nonobedience in absence of direct supervision
3. Popular nonobedience
4. Disguised disobedience
5. Refusal of an assemblage or meeting to disperse
6. Sitdown
7. Noncooperation with conscription and deportation
8. Hiding, escape, and false identities
9. Civil disobedience of “illegitimate” laws

ACTION BY GOVERNMENT PERSONNEL

1. Selective refusal of assistance by government aides
2. Blocking of lines of command and information
3. Stalling and obstruction
4. General administrative noncooperation
5. Judicial noncooperation
6. Deliberate inefficiency and selective noncooperation by enforcement agents
7. Mutiny

DOMESTIC GOVERNMENTAL ACTION

1. Quasi-legal evasions and delays
2. Noncooperation by constituent governmental units

INTERNATIONAL GOVERNMENTAL ACTION

1. Changes in diplomatic and other representation
2. Delay and cancellation of diplomatic events
3. Withholding of diplomatic recognition
4. Severance of diplomatic relations
5. Withdrawal from international organisations
6. Refusal of membership in international bodies
7. Expulsion from international organisations

THE METHODS OF NONVIOLENT INTERVENTION

PSYCHOLOGICAL INTERVENTION

1. Self-exposure to the elements
2. The fast
   1. Fast of moral pressure
   2. Hunger strike
   3. Satyagrahic fast
3. Reverse trial
4. Nonviolent harassment

PHYSICAL INTERVENTION

1. Sit-in
2. Stand-in
3. Ride-in
4. Wade-in
5. Mill-in
6. Pray-in
7. Nonviolent raids
8. Nonviolent air raids
9. Nonviolent invasion
10. Nonviolent interjection
11. Nonviolent obstruction
12. Nonviolent occupation

SOCIAL INTERVENTION

1. Establishing new social patterns
2. Overloading of facilities
3. Stall-in
4. Speak-in
5. Guerrilla theatre
6. Alternative social institutions
7. Alternative communication system

ECONOMIC INTERVENTION

1. Reverse strike
2. Stay-in strike
3. Nonviolent land seizure
4. Defiance of blockades
5. Politically motivated counterfeiting
6. Preclusive purchasing
7. Seizure of assets
8. Dumping
9. Selective patronage
10. Alternative markets
11. Alternative transportation systems
12. Alternative economic institutions

POLITICAL INTERVENTION

1. Overloading of administrative systems
2. Disclosing identities of secret agents
3. Seeking imprisonment
4. Civil disobedience of “neutral” laws
5. Work-on without collaboration
6. Dual sovereignty and parallel government​​​​​

KITS-WGL JAC....rastha roko.....

Telangana’s Final Battle

The agitation for statehood to Telangana enters a decisive phase on the 17th of February with a peaceful ‘non-cooperation’ movement being spearheaded by the Govt. Employees of this region.

Injustice in filling up government jobs in Telangana has been one of the major grievances of people of this region. Successive commissions and committees appointed by state government have confirmed that thousands of jobs belonging to the Telangana region were illegally grabbed by people of other regions.  Quite understandably, public employees are one of the most active sections in the statehood agitation. While extending complete support to the agitation, these employees have not entered the agitation directly for the last one year.

Now, they have decided to enter the Telangana movement directly by issuing a notice to the state govt. that they would be launching a ‘non-cooperation’ movement from 17th of February. The Telangana NGOs Association and Telangana Gazetted Officers Association have jointly issued a statement to this effect last week. The Telangana Teachers Joint Action Committee – an umbrella organization of various government teacher’s unions has also decided to join the non-cooperation movement. Employees of the Revenue department, Irrigation department and Commercial Taxes Department have also pledged their support to the non-cooperation movement.

Other employee organizations, which have decided to participate in this movement include Telangana Electricity Employees JAC (TEEJAC), Telangana Doctors JAC, JAC of Greater Hyderabad Municipal Corporation, JAC of Hyderabad Metro Water Works and Sewarage Board, Singareni Coal Miners, and employees of Andhra Pradesh State Road Transport Corporation etc.

It should be remembered here that about 70% of the revenue collections of Andhra Pradesh state government come from the Telangana region. And with all the revenue-collecting departments joining the Telangana non-cooperation movement, the state govt’s cash flow would be severely crippled.

Employee unions have already warned the state government that any attempt to use force against employees or invoke the Essential Services Maintenance Act (ESMA) would only result in intensifying the agitation.

Telangana Political JAC (TJAC) has also come up with a series of protests to coincide with the ‘non-cooperation’ movement. The TJAC has appealed to Telangana citizens not to pay their taxes, power bills and also stop paying toll fee and stop buying tickets in APSRTC buses.

The TJAC plans for a complete shut down of the region starting 22nd of February.

JAI TELANGANA

JAI JAI TELANGANA

JAC announces "NON COOPERATION" schedule.....

Telangana JAC chairman Prof. Kodandaram announced the schedule for ‘Non Cooperation Movement’ today. He said that they would bring the entire government machinery to a standstill.

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Telangana Non-Gazetted Officers, Gazetted Officers, Employees from Revenue department, Electricity Department, GHMC, Hyderabad Metro Water Works, Teachers, Govt. Doctors, Lawyers, workers of APSRTC and Singareni Collieries have already pledged their support for this massive non-cooperation movement.

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Here is the schedule announced by Telangana Political JAC

February 13th

- Chaatimpu (announcement) in all villages

February 14th

- Rallies in Assembly constituency headquarters

February 15th

- Jail Bharo

February 16th

- Dharna in front of non-cooperating MLA’s houses

February  17th

- People should travel in RTC Buses without taking tickets

- Boycott Census by Govt teachers

- People should stop paying electricity bills, property taxes, and toll gate fee

- Solidarity Rallies for employees

February 18th

- Picketing in front of Central govt offices

February 19th

- Rasta Roko across Telangana

February 20th

- NH-9 Blockade

- Walk For Telangana in Towns

February 21st

- Effigy burning of non-cooperating MLAs

February 22nd

- General Strike and Bandh

JAI TELANAGNA

JAI JAI TELANGANA

శ్రీ కృష్ణ రిపోర్ట్ ఎట్లా ఇచ్చిన్రంటే… ..

దుగ్గల్: కిష్టన్న, మనం అందరి మాటలిన్దమనంగానే మరి గిన్ని లక్షల కోట్ల మంది ఉత్తరాలు పంపిన్రు, ఎం జేద్దమే?

కృష్ణ: దుగ్గి గా, ఏముంది ర భై, లాటరీ తీద్దాం ఒక పది ఉత్తరాలు.

దుగ్గల్: లాటరీ దీయల్నంటే కూడా అన్ని ఎరాలే గదనే? నేనో మాట జెప్తింటావా?

కృష్ణ: సెప్పర భై

దుగ్గల్: ఏముందే? మంకు మంచిగా విందులు, గిందులు ఇచ్చింరు కదా…వాళ్ళు చెప్పిందే గీకుదాం.

కృష్ణ: అంటె మన లగ్గు (లగడపాటి) , వెంకి (ట్.జి. వెంకటేష్) చెప్పినట్ట?

దుగ్గల్: ఆ గంతే! లగ్గు గాడు చెప్పినట్టు ‘సమిక్యంధ్ర’ , వెంకి గాడు చెప్పినట్టు రాయల-తెలంగాణ ఎని గీక్తైపాయే.

కృష్ణ: అరె వారి. మరి తెలంగానోల్లు లొల్లి చేస్తారు గదరా? మానని ఉర్కిచ్క తంతారు. వాళ్ళది ఒకటి గీకు.

దుగ్గల్: అమ్మ! వాళ్ళది గీకుతేమైన ఉంటద?

కృష్ణ: సరే వాళ్ళది గీక్తే గీకుదాం కాని దాని తోటి ఇంకో రెండు గీకుదాం : హైదరాబాద్ మాత్రం తెలంగాణ కు దక్కకుండా ఇంకో రెండు గీకు ర భై.

దుగ్గల్: మస్తు జెప్పినావ్ అన్న! జై శ్రీ కృష్ణ ! జై లగడపాటి! జై వెంకటేష్! జై చంద్రబాబు!

కృష్ణ: అరె మెల్లగను బె! జై తెలంగాణ అనకుంటే మనం హైదరాబాద్ ల గాని తెలంగాణ ల గాని తిర్గాలెం ర.

The Distorted Portrayal of Telangana in Andhra films.....

It is a well-known fact that the long-suffering people of Telangana have experienced the disastrous effects of colonial Andhra rule in the economic and political spheres for over fifty years. A lesser known, but equally disturbing aspect of this colonization is the long-standing and continuing onslaught on Telangana’s culture, and the naked linguistic chauvinism exhibited by coastal Andhra’s filmmakers. The glitz and glamour of the Andhra film industry seem to have concealed the unsavory aspects of cultural discrimination, distorted portrayals and outright denigration of Telangana’s people and her culture in the commercial films being churned out in huge numbers year after year.

This phenomenon has a long tradition, with roots in the mid-1950s when Coastal Andhra usurped the land and resources of Telangana, as well as her capital city, Hyderabad. The first Telangana characters in early Andhra films were little more than two-dimensional cardboard cut-outs like horse-carriage drivers or poor street vendors who spoke in a sing-song fashion, and mouthed a strange pidgin sprinkled liberally with words borrowed from the Urdu- and Hindi languages. The Andhra film director of the time was probably on relatively unfamiliar terrain and unable to decide what he wanted to do Telangana characters, Muslim or otherwise, in the film. He would then adopt the simple expedient of inventing a character, who in the Andhra mind, was from the alien state of Telangana and spoke in this strange fashion to communicate with “civilized” Andhra folks.

The first phase of denigration of Telangana speakers and their culture, then, began based on the vague Andhra hypothesis that the vocabulary of the Telangana language contained a small proportion of “foreign” Urdu and Hindi words, and was therefore an inferior form of the Telugu language. Furthermore, the majority of the people of Telangana, having experienced centuries of feudal exploitation by the ruling Nizams, were in a state of grave economic deprivation, completely unaware of- and unable to counter the emergence of damaging cultural stereotypes in any meaningful way. These two factors, namely the Telangana language’s distinctive character, and the inability of its speakers to counter Andhra chauvinism, seem to have coalesced in an extremely negative fashion, leading the Andhra mind to the conclusion that the people of Telangana, their language and their culture were somehow less than worthy of respect. Aside from the fact that this misrepresentation in these early Andhra films was patently offensive, the reality here is that the “language” spoken by the characters in these films simply did not exist in the real world, only in the make-believe world of cinema! This sort of portrayal was sufficient, however, to plant the seed in the Andhra psyche for an enduring tradition of broad-based vilification of Telangana, its people, language and culture.

The biased, negative portrayal and continued tarring of a whole culture with a broad brush is not accidental. With the evolution of the Andhra film industry over the next few decades, the level of such misrepresentation reached new heights of sophistication. As Andhra’s grip on the core area of the Hyderabad region tightened progressively, the native people of Telangana were gradually pushed to the fringes of control in their own land. To further the colonial expansion of Andhra, there was a growing need to actively portray the people of Telangana as being crude and uncivilized, incapable of coherent communication or normal interaction in everyday settings, and completely unable to conduct their own affairs. The Andhra film became the perfect vehicle to further this discriminatory agenda.

Let us examine for a moment, the bizarre world of the modern Andhra movie. The main characters in the typical Andhra film live in a surreal world where the “hero” and “heroine” of the movie are always from the “civilized” districts of coastal Andhra, but their sphere of activity somehow always seems to be the “uncivilized” Telangana city of Hyderabad. (As a side note, the use of the terms “hero” and “heroine” as applied to third-rate Andhra actors and actresses causes me to cringe, and I use these terms only because this is what the lay reader may be familiar with. In my opinion, there is nothing even remotely heroic about cavorting around trees with buxom women, or about using body-doubles to shoot explicit scenes designed to titillate a leering audience).

All of the characters in the movie that these two heroic beings interact with are from coastal Andhra, but the entire fabric of their on-screen lives is embedded in Hyderabad. Throughout the excruciatingly long three-hour duration of the movie, there is no everyday, normal interaction with anyone from Telangana, or anyone speaking the “uncivilized” Telangana language. It is as if the “hero”, the “heroine” and the entire cast of the movie have been magically transplanted into Telangana for the purpose of enacting their histrionics on an alien stage. A stage, however, where Telangana, its people and its language simply do not exist. The only purpose that the city serves is that of a mute backdrop to the actors’ antics, as they dance away among the city’s buildings, gardens and malls with casual disregard for their surroundings.

But wait, all is not lost on the Telangana front. Enter now, the proverbial “villain of the piece”. Among his many talents: chewing copious amounts of betel-leaf, threatening innocent women with violence, fearsome skill with a knife, effectively managing a gang of criminals, and lo and behold: speaking the Telangana language fluently! Ladies and Gentlemen, fasten your seat belts, we are about to see some fiery histrionics from our first Telangana speaker in this wonderful movie. So what if he is evil personified and has little or nothing in common with the vast majority of the law-abiding people of Telangana, he is the perfect archetype of the Telangana man in the Andhra mind: crude, uncivilized, lascivious and incapable of leading a normal, decent existence.

Disappointed at the under-representation of Telangana in this film, and that you have seen just one person here that speaks the Telangana language so far? Fear not, as there is more histrionic and linguistic pleasure in store for you. Enter the mandatory buffoon or so-called “comedian”. Inept and crude, the “comedy” on display with this bumbling clown is little more than disjointed scenes of slapstick randomly inserted into the film, the scenes having little to no relevance to the main theme and heroics of the rest of the film. But, the language and related antics of the comedian provide unlimited titillation for a gullible audience. And, surprise, surprise! The buffoon is almost invariably a Telangana fellow, speaking the Telangana language and behaving in the typically ridiculous Telangana fashion! When the language he speaks is so contemptible, laughable and ridiculous, how could the whole person, his background, his people and his culture be anything but contemptible, laughable and ridiculous?

And the pattern of these films continues on its merry way, movie after movie… I will not subject the reader to the tedium of a list of Andhra films that display all of these wonderful characteristics. These themes and negative stereotypes can be found in virtually every film that captivates gullible, adoring audiences in Andhra and Telangana today.

If there are any doubts as to the insidious influence of these Andhra films on the general population’s world-view, a casual conversation about the average Andhra person’s impressions of Telangana and her people should set them at rest. Three whole generations of people in Andhra have been raised on a steady diet of films like this, films that have consistently misrepresented the language, vocabulary and intonation of Telangana as one of criminals, buffoons and the economic underclass. The fallout from the subtle poison spread by these movies is a complete lack of understanding of Telangana’s people, its culture and its language among the general movie-going population, and that means just about everyone on the Andhra side of the Andhra-Telangana divide, educated or not. Despite its completely escapist character, or perhaps because of it, the Andhra film is the chief vehicle of entertainment for the masses. It is also, unfortunately enough, the vehicle that leaves behind the most powerful impressions in the minds of an audience eager to devour anything the movie maker churns out.

Is the language of Telangana truly deserving of such ridicule, such contempt? The geographical dispersion and the location of speakers of a language are factors that always results in regional variations in vocabulary, intonation and pronunciation. This is a universal feature of virtually every major language in the world today. As with other languages, the Telangana language is a living entity that has developed in its own unique way, its vocabulary and linguistic style evolving over time, perhaps centuries.

In addition to geographical factors, the economic status of speakers also plays a significant role in the way different strata of society speak the language in terms of vocabulary, inflection, intonation and style. An individual from a background of chronic poverty, without access to an education, would speak the language very differently from a person that has had access to sophisticated educational facilities. It is difficult to understand why an Andhra film would not be able to show characters that are educated, cultured individuals out of the 35 million people of Telangana that speak their distinctive language with pride. Denigrating a whole dialect simply because it sounds different, and intentionally portraying every speaker of the language as crude, uneducated and poor is not just unethical. It is unconscionable.

The strategy behind this long-standing pattern of portraying the language, culture and people of Telangana as inferior in every respect is clear. It is well-known that the best way to subjugate a people is to strip them of their self-respect and reduce them to caricatures of themselves. Dehumanizing a whole population and reducing an entire culture to an object of ridicule is the best way to establish cultural and colonial hegemony, and thereby extend control over every aspect of life in the colonized area. Let me take the reader back in time to the words of Thomas Babington Macaulay, the high priest of British education in the enslaved India of the early 19th century: “All the historical information which can be collected from all the books which have been written in the Sanskrit language, is less valuable than what may be found in the most paltry abridgement used at preparatory schools in England.” Macaulay’s statement demonstrates clearly the contempt that the English colonizers had for India, her people and her culture. The Andhra interpretation of Macaulay’s principles with regard to the people of Telangana is clear: If the language and culture that the people of Telangana hold so dear are supposedly so contemptible, the sum total of their worth as human beings could not be very high either, could it?

The crushing irony of this distressing situation with Andhra films is that a substantial chunk of their ticket revenue is generated by fawning audiences in Telangana. The films are shot in Telangana. All of the post-production work is executed in studios located in Telangana. The Andhra filmmaker and his all-Andhra crew laugh all the way to the bank with their profits, even as they display utter contempt for Telangana and her people, the very people supporting their movie-making endeavors in great measure.

It is clear that this pattern of bias and warped characterization of Telangana and its people has served the Andhra agenda well to date, and that it will continue unabated until it is resisted in every possible way. This pattern must stop. And it must stop now.

It may be too much to ask that the Andhra filmmaker voluntarily renounce these long-standing biases overnight, but it is time to alert him that these cinematic distortions will not be tolerated any longer. Let the people of Telangana act now. Let there be a demand for a more equitable, representative portrayal of characters from a Telangana background. Let them have the Film Censor Board review the film’s content for material offensive to Telangana’s sensibilities, and have them remove the offending material and characters. Let the people boycott films from filmmakers that persist in offensive behavior. Let there be peaceful, civilized protests against organizations and studios that continue this injustice. Let there also be a renewed surge of encouragement to filmmakers from Telangana. Filmmakers who will portray Telangana and her people not as objects of ridicule and contempt, but as accomplished, three-dimensional, decent human beings who take pride in their language, culture and way of life as being equal to that of any other state or community in the world. This will go a long way towards restoring a sense of balance, and towards providing a dose of much-needed reality to the ever-surreal world of film and cinema.

యేమున్నది తెలంగాణమున గర్వకారణము.....

యేమున్నది తెలంగాణమున గర్వకారణము..
యే పేజి తిరగేసిన రక్తసిక్తం..
యే పుట తిప్పిన ద్రోహుల రక్త దాహం..
యే పుస్తకము తెరచిన కలిసిరాని కాలపు నెత్తుటి మరకలు
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యే మనిషిని కదిలించిన మండిన గుండెల అవక్షేపం..
యే తరముని ప్రష్నించిన తీరని ఆకలి పోరాటం..
యే గుండెని తడిమి చూసిన వ్యధ శిలగ మారిన ఆఖరి ఆరాటం..
దాగిన దేవుడు ఎంతకు మారడు..
ఆశతీరు మార్గము ఎంతకు దొరకదు..
కలములన్ని కొలుములయినా
కలికాలం కలిసొచ్చినా
యేమున్నది తెలంగాణమున గర్వకారణము

కొండకోనల వెండివెలుగుల

గిరుల సిరులు పైరునగలు

మొగులునంటిన కరుణమూర్తి

ముక్కోటీబిడ్డల కలలధాత్రి

మా అవ్వ గదరా తెలంగాణా

మా బువ్వ గదరా తెలంగాణా..

కోట్లగొంతులు కలిసిపాడిన

ప్రత్యేక రాష్ట్రము కలలకోన

                             “మా అవ్వ”

గుట్టమీద చెట్టు కొమ్మన

గువ్వ పాడిన పాట పల్లవి

వాననిచ్చే కారుమబ్బులు

ఒరిసిమెరిసిన మెరుపు తల్లిది

గోదారిక్రుష్ణ నదుల మధ్యన

పరుచుకున్న పంటచేనుర

గుండెనిండిన మాట తానై

గోరుముద్దలు కొసిరిపెట్టే..

                              “మా అవ్వ”

పాలకంకుల జొన్న చేలు

తెలంగాణ తల్లి కరములమరు

తల్లిబిడ్డను ఎత్తినట్లుగ

మక్కపీసు తలను నిమురు

తామరాకులు కలువపూల

చెరువుదొరువులు నీటిసంపద

నా తల్లికేమి తక్కువాయెర

తలనువంచి మొక్కవేమిర

                             “మా అవ్వ”

కోస్తనుండి చుట్టరికము

కలుపుకొచ్చిరి మోసగాళ్ళు

సీమనుండి దిగిరి కొందరు

చింతలప్పుడె మొదలుకదరా

మద్రాసునిడిచిన శని ఇపుడు

మనల గట్టిగ పట్టుకున్నది

మాయమాటల మూటలల్లి

కొలువునెలువులు దోచినారు

నీటివనరులు మలిపినారు

నిండమనలను ముంచినారు

పావలర్ధకు భూమి దోచి

చేలు చెలుకలు చేతబట్టిరి

మనకంటిలొ మన ఏలుపెట్టీ

వాడునింగికి ఎదిగినాడు

చెరనుబట్టిరి తెలంగాణ తల్లిని

అనాధలైతిమీ నేలమీద..

                          “మా అవ్వ”

తెలుగు తల్లి అమ్మగాదు

మము పెంచిపెద్ద చెయ్యలేదు

గామె మాకు అవ్వ అయితె

నల్లగొండ నాగమల్లి

గామె మాకు  అవ్వే అయితె

పాలమూరూ పాలవెల్లి

మెదకు జిల్లా బతుకుమారు

వరంగల్లు వెతలుతీరు

కరువుకాటకములు రెండు

కలిసినమిలి మింగె గదరా

ఎటూ చూసిన ఎడారేను

ఎటు పారెను జీవనదులు

మా పాలివానికిది పాలవెల్లి

పగవానిదె ఆ తెలుగు తల్లి..

                          “మా అవ్వ”

తల్లి చెరను బాప బిడ్డల

తండ్లాట యేబదేండ్లది

అమరులైన బిడ్డల కొరకు

తల్లి శోకము యేబదేండ్లది

గుండెపగిలి తల్లడిల్లిన

పేరు పేరున పిలిచి తలిచే

                          “మా అవ్వ”

రావణా సమ్హారమునకు

రణము ఒకటే మిగిలినట్టు

చావొ రేవో తేలెదాక

పోరాటమొక్కటె మార్గమున్నది

తెలంగాణ విముక్తి కొరకు

రండీరన్న లెండిరన్నా

కదం కదము కలిపి నడిచి

కదనరంగమున దుముకుదామూ….

మా అవ్వ గదరా తెలంగాణా

మా బువ్వ గదరా తెలంగాణా…..

                              — అల్లం వీరయ్య