Y.D. JAYAKER - Fresno Pacific University

THE ROLE OF THE MENNONITE BRETHREN CHURCH OF INDIA
IN THE UPLIFTMENT OF TELANGANA REGION FROM 1958 – 2008
A Thesis Submitted to the
Senate of Serampore College
in Partial Fulfillment of the Requirements of the Degree of
MASTER OF THEOLOGY
IN
HISTORY OF CHRISTIANITY
Y.D. JAYAKER
Reg. No. 1418/2009
Advisor: Fr. Dr. T.I. Varghese
Federated Faculty for Research in Religion and Culture
Kottayam, Kerala, India
March 2011

This Study is Dedicated
To My Loving Parents
Late Rev. Y.R. Devadanam and Mrs. Kamala Devadanam
And
To My Beloved Wife
Mrs. Y. Samadhanam Jayaker
And
To My Precious Sons
Kamalaker and Joyson
iii

ABSTRACT
Christian missions, throughout the centuries, have been contributing to nation building.
The effects of the work of Christian missions are of far-reaching consequences. Christian
institutions, humanitarian works, socio-economic developments, medical assistance, and
the relief works in society contributed to the development of the people in Telangana in
general and to Dalits in particular. In this study, the researcher examines the role of the
Mennonite Brethren Church of India (MBCI) in the upliftment of Telangana region, of
Andhra Pradesh. The study period covers from 1958-2008 as it was in 1958 that the
MBCI began its mission work under the indigenous leadership, and in 2008 that it
commemorated its golden jubilee. This study consists of three chapters along with a
general introduction, and evaluation and conclusion.
In the first chapter, the researcher describes the distinct features of the people of
Telangana analyzing their socio-cultural, economic, political, and religious background.
That Telangana has a distinct character in terms of aspirations, language, and socio-
political and cultural articulations. The social and economic status of lower caste people
was, until the end of twentieth century, far from satisfactory. The social evil practices
completely undermined the independent dignity and self-respect of the people in the
lower castes in general and Dalits in particular. Dalits were not admitted in the schools.
They were not allowed to enter into the Hindu temples; participation in the social
institutions and activities also were prevented. Their dignity was not considered and they
were treated in inhuman ways.
In the second chapter, the researcher examines the history of Christian missions in
Telangana. This chapter deals with the advent and expansion of the MBCI in Telangana
from 1889-1958. The brief background information about the origins of MBCI is dealt
with. The Mennonites, who trace their origin to the Anabaptist movement in the
sixteenth century, came to Telangana in 1889. The history of MBCI in Telangana has
four different periods. The first period was from 1889-1899, the period of the early
efforts of the Russian Mennonite Brethren Church. The second period covers from 1899-
1914, a period during which Russian and American Mennonite Brethren missionaries
worked side by side. The third period was from 1914-1958, the period of the work of the
American Mennonite Brethren Mission (AMBM). The fourth period covers from 1958
iv

onwards, when MBCI was under national/indigenous Leadership. The pioneer AMBM
missionaries had the holistic mission approach that brought social and religious
transformation of people in general and Dalits in particular. The AMBM encouraged and
trained Nationals for the local as well as Church leadership. Accordingly, Nationals were
on forefront in leading the indigenous Mennonite Brethren Church in Telangana, from
1958 onwards.
In the third chapter, the researcher explores the role of the MBCI in the upliftment of the
Telangana region from 1958-2008. The National Leadership of MBCI followed the
holistic mission approaches of AMBM, and, continued to be holistic in its approach. The
educational works of MBCI is one of its most socially transformative initiatives, for
education contributed to the overall development of people, in general, and Dalits, in
particular, in Telangana. Through the different levels of educational institutions, MBCI
also played a significant role in eradicating adult illiteracy. Besides education, MBCI has
also laid emphasis on Christian moral values and ecological concerns. MBCI also
contributes to the fields of language, literature, arts, and Christian communication. The
medical service of MBCI caters to the needs of the people of Telangana irrespective of
caste, religion, and status. MBCI promotes national health programs. The educational
and medical institutions of MBCI became centres for conscientization, which is a process
of awakening the total person to a fresh discovery of his/her (the poor and Dalits in
particular) dignity and potentialities. Besides medical work, MBCI responds in a timely
fashion and with great concern to the natural disasters that occurred, through
humanitarian services, medical and relief assistance. The socio-economic development
encouraged by MBCI focused on the overall development of the rural community and
the holistic development of persons (Dalits in particular). There are few challenges to the
mission of MBCI today, such as, globalization, religious fundamentalism, communalism,
poverty, dowry system, casteism, upgrading the educational systems.
The study establishes that the MBCI used education, medical, humanitarian service and
relief assistance, and socio-economic development programs as a tool for the upliftment
of the people of Telangana, in general, and Dalits, in particular. Through its mission
endeavour, MBCI brought about social and economic transformation in society. This
study focuses on the historical contributions of the MBCI for the holistic upliftment of
Telangana region from 1958 – 2008.
v

TABLE OF CONTENTS
ABSTRACT ....................................................................................................... iv
LIST OF ABBREVIATIONS ………………………………………………………..xi
GLOSSARY ………………………………………………………………………….xii
AKNOWLEDGMENTS ……………………………………………………………xiii
vi
Page
INTRODUCTION ……………………………………………………………………1-4
1. BACKGROUND OF THE PEOPLE OF TELANGANA………………………5-29
1.0. Introduction ………………………………………………………………….5
1.1. Origin of the Name Telangana ………………………………………………5
1.2. Antiquity …………………………………………………………………….6
1.3. Geographical Background …………………………………………………..7
1.3.1 Topography .………………………………………………………..7
1.3.2 Demography ….…………………………………………………….7
1.4. Political Background ………………………………………………………...8
1.4.1 Telangana in Pre-Independence Era ….…………………………….8
1.4.1.1 Nizam-ul-Mulk Asaf Jah Dynasty (1724 – 1948) ………..8
1.4.2 Telangana in Post-Independence Era ….…………………………...9
1.4.2.1 Police Action annexed Hyderabad State …………………9
1.4.2.2 First General Elections of 1952 …………………………..9
1.4.2.3 Merger of Telangana and Andhra ………………………10
1.4.2.4 Telangana Movement …………………………………...10
1.4.2.5 A Shift in Telangana Politics ……………………….......10
1.5. Socio-Religious and Cultural Background …………………………………11
1.5.1Family Setup …….…………………………………...…………..11
1.5.2 Caste Hierarchy …………………………………………………..11
1.5.3 Social Oppression: Discrimination .………………………………13
1.5.4 Village Life …….…………………………………………………15
1.5.5 Education and Literacy Rate ….………………………………….16
1.5.6 Status of Women …….……………………………………………17
1.5.7 Life Style ……….…………………………………………………18

1.5.8 Fairs and Festivals ……….………………………………………..20
1.5.9 Entertainment – Games …….……………………………………..20
1.5.10 Arts and Crafts ….……………………………………………….21
1.6. Religio-Cultural Structure ………………………………………………….21
1.6.1 Customs ……….…………………………………………………..21
1.6.1.1 Birth ……………………………………………………..22
1.6.1.2 Coming of Age (Rajaswala) …………………………….22
1.6.1.3 Marriage ………………………………………………...22
1.6.1.4 Death and Funeral Rites ………………………………...23
1.6.2 Village Hinduism ….……………………………………………...23
1.6.3 Superstitions and Beliefs ….………………………………………25
1.7. Socio-Economic Structure …………………………………………………25
1.7.1 Caste or Traditional Occupations ….……………………………...26
1.7.2 Feudal Oppression ……….………………………………………..26
1.8. Summary …………………………………………………………………...29
2. THE HISTORY OF CHRISTIAN MISSION IN TELANGANA ……………30-59
2.0. Introduction ………………………………………………………………...30
2.1. Early Mission Efforts in the Former Hyderabad State ……………………..30
2.1.1 Advent of Catholic Missionaries …….……………………………30
2.1.2 Arrival of Protestant Missions ….………………………………...31
2.2. Historical Background of Mennonite Brethren Church ……………………32
2.2.1 The Rise of Anabaptist – Mennonite ……….…………………….32
2.2.2. Pioneers of the Anabaptist - Mennonite Movement ……………..35
2.2.3 Persecutions and the Spread of the Mennonites .………………….37
2.2.4 The Formation of the Mennonite Brethren Church .………………39
2.2.5 Mennonite Brethren Mission to India ……….……………………40
2.2.5.1 Early Efforts of Russian Mennonite Brethren
Church from 1889 – 1899 ……………………………..41
2.2.5.2 Period of the AMBM and the RMBC
Working together, from 1899-1914 ………………...…41
2.2.5.3 Period of American Mennonite Brethren Mission
from 1914-1958 ………………………………….……44
2.3. The Mission Work of the AMBM 1899 - 1958 …………………………....45
vii

2.3.1 Evangelism and Church Planting …….……………………….…..45
2.3.2 Educational Work ……….………………………………………...47
2.3.2.1 School Education .………………………………………48
2.3.2.2 Bible Training or School ………………………………..51
2.3.3 Medical Work …………….……………………………………….52
2.3.4 Literature and Publication ……….………………………………..53
2.4. Mission to Church: The Process of Indigenization of the Mission Work ….54
2.4.1 Training of the Nationals and the Local Church Organization. …..56
2.4.2 The Telugu (Andhra) Mennonite Brethren Convention ….……….56
2.4.3 Home Mission ………….…………………………………………56
2.4.4 Field Association …….……………………………………………57
2.4.5 A Joint Field Council, the Formation of the Governing Council.…57
2.4.6 Transition from Mission to Church .………………………………58
2.5. Summary ………………………………………………………………..58-59
3. THE ROLE OF THE MENNONITE BRETHREN CHURCH OF INDIA
IN THE UPLIFTMENT OF TELANGANA, 1958 – 2008 …………..…60-104
3.0. Introduction ………………………………………………………………...60
3.1. Organizational Structure of MBCI …………………………………………61
3.1.1 Local Church ………….…………………………………………..61
3.1.2 M.B. Field Association (MBFA) ………….……………………...61
3.1.3 The Governing Council (G.C.) of the Conference of the MBCI.…62
3.2. Aims and Objectives of MBCI …………………………………………….62
3.3. The Role of the Mennonite Brethren Church of India
in the Upliftment of Telangana 1958 – 2008 ………...………………....…63
3.3.1 Upliftment through Educational Involvement ……….…………...64
3.3.1.1 School Education ……………………………………….65
3.3.1.2 Higher Education: Technical, Vocational Education …...68
3.3.1.3 Christian Education ………………………………….…69
3.3.1.4 Theological Education ……………………………….…71
3.3.1.5 Eradication of Illiteracy: Adult Education ……………...73
3.3.1.6 Attempts for Medical Education and Research …………74
3.3.1.7 Peace and Conflict Resolution Studies …………….…...75
3.3.1.8 Dalit Education ………………………………………….76
viii

3.3.1.9 Women‘s Education …………………………………….76
3.3.2 Upliftment through Medical Assistance ….……………………….77
3.3.2.1 Hospitals and Clinics ……………………………………77
3.3.2.2 Medical Campaigns ……………………………………..80
3.3.2.3 Towards Birth Control and Family Planning …………...81
3.3.2.4 Community Health and Development Programs ……….81
3.3.2.5 Training Community Health Volunteers ……………….82
3.3.2.6 Adolescent Groups ……………………………………..83
3.3.2.7 HIV/AIDS Awareness ………………………………….83
3.3.2.8 Training Ground for Medical Students …………………83
3.3.3 Upliftment through Humanitarian Service and Relief Assistance...83
3.3.3.1 Centres for Conscientization …………………………....83
3.3.3.2 Vocational and Education Scholarship for the Poor …....84
3.3.3.3 Charity to the Poor ……………………………………...84
3.3.3.4 Ministry among the Prisoners …………………………..85
3.3.3.5 Rehabilitation of Joginis (or Devadasis) ……………….85
3.3.3.6 Disaster and Relief Assistance ………………………….85
3.3.4 Socio-Cultural Upliftment ……….………………………………..86
3.3.4.1 Library/Reading Room ………………………………….86
3.3.4.2 Language, Literature, and Arts ………………………….86
3.3.4.3 Christian Communication: Printing Press
and Radio Ministry …………………………………….87
3.3.5 Upliftment through Socio-economic Development Programs .…...88
3.3.5.1 M.B. Development Organization ….……………………88
3.3.5.2 Food-For-Work Program ………….……………………89
3.3.5.3 Community Organization/Development ………………..90
3.3.5.4 Central Rural Sanitation Program ….…………………...90
3.3.5.5 Holistic Child and Youth Development Programs .……..90
3.3.5.6 Self Employment Program ….………………....…………..91
3.3.5.7 Improvement of Agricultural System .…………………..91
3.3.6 Empowerment of Dalits ……….………………………………….92
3.3.6.1 Dalit Identity ……………………………………………92
3.3.6.2 Liberation from Slavery ………………………………...92
3.3.6.3 Alleviation of Poverty …………………………………..93
ix

3.3.6.4 Political Empowerment of Dalits ……………………….95
3.3.6.5 Loyalty to the State and Nation …………………………95
3.3.7 Empowerment of Women ….……………………………………..95
3.3.7.1 Poverty Alleviation and Social Assistance Programs …..97
3.3.7.2 Political Empowerment of Women…...…………………98
3.3.7.3 Women Leadership: Women‘s Ordination ……………..99
3.3.8 Towards Ecology, Nature, and Environment …….………………99
3.4. The Challenges to the Mission Work of MBCI ……………………..........100
3.4.1 Globalization ….…………………………………………………100
3.4.2 Religious Fundamentalism: Hindutva Ideology ……….………...100
3.4.3 Communalism: Politicization of Religion ….……………………101
3.4.4 Poverty …………………….…………………………………….101
3.4.5 Dowry System ….………………………………………………..102
3.4.6 Caste: Dalit Christian Identity …….……………………………..102
3.4.7 Crisis and Opportunity in Education …….……………..………..103
3.5. Summary ………………………………………………………………….104
EVALUATION AND CONCLUSION …………………………………………105-108
BIBLIOGRAPHY……………………………………………………………......xiv-xxx
x

LIST OF ABBREVIATIONS
AMBM American Mennonite Brethren Mission
A.P. Andhra Pradesh
BC Backward Caste
CASA Church Auxiliary Social Action
CMBS/F Center for Mennonite Brethren Studies, Fresno
Dr. Doctor
etc. Etcetera
G.C. The Governing Council of the Conference of M.B. Church of India
i.e. (id set) That is to say
K.M. Kilometer
M.B. Mennonite Brethren
MBBI Mennonite Brethren Bible Institute
MBCBC Mennonite Brethren Centenary Bible College, Shamshabad
MBCI Mennonite Brethren Church of India
MBDO Mennonite Brethren Development Organization
MBHCA/S Mennonite Brethren Historical Commission & Archives, Shamshabad
MBHS Mennonite Brethren High School
MBMC Mennonite Brethren Medical Center, Jadcherla
MBMSI Mennonite Brethren Mission Service International
MCC Mennonite Central Committee
MCSFI Mennonite Christian Service Fellowship of India
MLA Member of Legislative Assembly
MP Member of Parliament
Rev. Reverend
RMBC Russian Mennonite Brethren Church
SC Scheduled Caste
Sq. Square
viz. namely
xi

GLOSSARY
ayya banchan we always live at your feet
Dalit A person who belongs to Scheduled Castes
Dasi A Slave Girl
Deshmukh Revenue collector turned landlord (Hindu)
Gram Panchayat Village Panchayat; the third tier of the Panchayat Raj system
Jagirdar Holder of land grant given for services rendered to the Nizam
(Muslim)
Jeethagadu Farm servant
Madiga One of the Scheduled Castes in Telangana–leather worker caste
Mala One of the Scheduled Castes in Telangana–agrarian labour caste
Mandal The restructured middle-tier of the Panchayat Raj system
Nizam The ruler of Hyderabad State
Sarpanch Chairman of the Gram Panchayat
Vetti Forced, unpaid labour
Zamindar Large landowner, engaged by the British to pay land revenue and
receive rent, and abolished after Independence
Zilla Parishad Top tier corresponding to the district in the three-tier Panchayat
Raj system.
xii

ACKNOWLEDGMENTS
I wish to acknowledge the help from different personalities, for without whom the work
would not have been completed. At the very outset my gratefulness and indebtedness go
to God Almighty whose sustaining grace is so sufficient and comforting. I am also
grateful to the following individuals for their prayer support, valuable insights, and
encouragement towards my theological studies as well as to come up with this study.
To Fr. Dr. T.I. Varghese who is my professor and supervisor, it is that the
scholarship, sharpness, patience, and enduring interests of him made this work into
the present form.
To H.G. Matthews Mar Severios Metropolitan, Rev. Dr. K.G. Pothen, Fr. Dr. Baby
Varghes, and Fr. Dr. Jose John, their teachings sharpened my thinking.
To the Chairman, Registrar, Dean of students, and non-teaching staff of the
Federated Faculty for Research in Religion and Culture, Kottayam, Kerala.
To Rev. Dr. P.B. Arnold, the president of the Conference of the Governing Council
of the Mennonite Brethren Church of India; Rev. Dr. R.S. Lemuel, Vice-president
(G.C.) and the Chairman of the M.B. Board of Theological Education (G.C) and to
all the committee members of the G.C., for sponsoring my studies.
To Rev. Randy Friesen, the Director and Sister Ettie Janzen, the Program
Coordinator, of Mennonite Brethren Mission Service International (MBMSI), for
granting substantial scholarship for the M.Th. studies.
To Dr. Paul Wiebe for his sincere gratitude for investing a good amount of his time,
in the midst of his hectic schedule, patiently gone through the entire script and done
corrections in the area of language.
To the Library staff of the Marthoma Theological Seminary, Orthodox Theological
Seminary, Kottayam; Mennonite Brethren Centenary Bible College, Shamshabad;
the State Library of A.P., Hyderabad, Osmania University Library, Hyderabad;
Library of Census Office Hyderabad, and M.B. Historical Commission & Archives,
Shamshabad.
To Paul Toews, the Director, and Kevin Enns-Rempe, the Archivist, of the Center for
Mennonite Brethren Studies, Fresno, California for sending the required primary
sources for this study.
To the pastors, lay-preachers, the executive committee of different Boards of G.C.,
and all the individuals those who have contributed the first-hand inputs to this study.
To my parents: Rev. Y.R. Devadanam and Kamala Devadanam, my wife:
Samadhanam and children: Kamalaker and Joyson; two brothers and sister-in-laws :
Mr. Y.D. Dayaker and Mrs. Y. Barathi Dayaker, and Mr. Y.D. Prabhaker and Y.
Umarani Prabhaker, and their children; to dear uncle, Mr. B. Bushanam and aunt
Mrs. B. Pulamani Bushanam; to my co-brother: Mr. Anilkumar and Mrs. Prema
Anilkumar; to my cousins: B. Premanandam, B. Varamani, and K. Ramaswamy; to
my uncle and aunt: Mr. S.D. Prakasman and Mrs. Suvarna Prakasham; to Pastor &
Mrs. Pattavana Samuel, Mrs. & Mr. Reji Pattavana and their children: Nicy and
Nyzil, Mrs. & Mr. Saji Pattavana and their children: Christopher and Zamima; and
also to my classmates and friends for their continuous encouragement, support, and
prayers towards my studies.
Y.D. Jayaker
xiii

1. STATEMENT OF THE PROBLEM
INTRODUCTION
How the Mennonite Brethren Church of India has contributed to the Socio-cultural-
economic-political upliftment of the Telangana region from 1958 - 2008?
2. ELABORATION OF THE PROBLEM
The Russian Mennonite Brethren Church (RMBC) initiated Mennonite Brethren mission
work in India by sending its first ever missionaries, Abraham and Maria Friesen, in 1889.
The Friesens came to India to work among the Telugu speaking people and established a
Mission Station at Nalgonda in erstwhile Hyderabad State (now Telangana region) of
Andhra Pradesh (A.P.). The Russian M.B. Missionaries later extended their mission
work by establishing mission stations at Suryapet and Jangaon in the Nalgonda district of
Telangana. Later, in 1899, the American Mennonite Brethren Mission 1 (AMBM) sent
missionaries to Hyderabad State to work alongside their Russian predecessors, and the
two sets of missionaries worked side by side until 1914. After the First World War, when
the Russian Mennonite Brethren missionaries in India were no longer able to receive
support from their churches in Russia, the American Baptists took over their support, and
the AMBM continued its mission work in the territory their missionaries had been
working in.
AMBM was mainly responsible for the mission work of the Mennonite Brethren in
India between 1899 and 1958. AMBM established nine mission stations (Mission Fields)
in the Telangana region. Their primary methods of mission work were personal
evangelism, preaching, medical work, and education. Medical work soon occupied a
central place, with hospitals and clinics being built. The missionaries established schools
1 Hereafter referred to as AMBM.

to impart education to the poor, the marginalized (particularly Dalits) and women. These
schools produced excellent spiritual and social leaders. All along, the missionaries
recognized the need for indigenous leaders to carry on the mission work. Gradually they
opened the doors for indigenous leaders to take over and more of the leadership roles in
the conference.
The year 1958 was a milestone in the history of Mennonite Brethren Church in
India, for it was during this year that the Mennonite Brethren Church Conference in
North America, in consultation with the Conferences missionaries in India, transferred
administrative responsibilities in the M. B. Church in India entirely to their Indian co-
members. Thus, on October 10, 1958 the Mennonite Brethren Church in India was
officially registered by the Government of Andhra Pradesh under the banner of ―The
Governing Council of the Conference of the Mennonite Brethren Church of India‖ to
become an indigenous church. Since then, the mission work of the church has been
carried on by the indigenous leadership of the Mennonite Brethren Church of India 2
(MBCI), and under this leadership the MBCI has extended its programs to the other
regions of A.P. viz. other districts of Telangana, to Rayalaseema, and to Coastal Andhra.
Furthermore, its mission has by now penetrated also into other states of India, including
into Karnataka, Maharashtra, Delhi, and Punjab. By 2008, MBCI has 38 Field
Associations throughout India, 32 in Telangana.
In 2008, MBCI completed fifty years under indigenous leadership. It celebrated its
golden jubilee 7–8 November at the M. B. Mission Compound in the town of
Mahabubnagar, in Telangana. The theme of the Golden Jubilee Celebrations was,
―Empowering Local Congregations for God‘s Mission.‖ The mission strategy of MBCI,
through evangelism, humanitarian assistance of many kinds, youth and women‘s
2 Hereafter referred to as MBCI.
2

programs, medical services, education, socioeconomic development and so on, has led
the people of Telangana to new heights.
3. HYPOTHESIS
Through its mission endeavour, the M.B. Church of India has contributed substantially to
the holistic upliftment of the Telangana region from 1958 – 2008.
4. SCOPE AND LIMITATION
This study is limited to the causes and effects of the mission work of the Mennonite
Brethren Church of India in Telangana. It is limited to the districts of Hyderabad, Ranga
Reddy, Nalgonda and Mahabubnagar, in the Telangana region, where MBCI has focused
its work among the Telugus, and does not focus on the mission of MBCI at large. The
period covers from 1958 - 2008 as it was in 1958 that the MBCI began its mission work
under its indigenous leadership, and in 2008 that it commemorated its golden jubilee.
5. PURPOSE
This research work examines the mission work of MBCI in Telangana from 1958-2008.
In particular, it analyses and documents the role of MBCI in the upliftment of society in
Telangana, with the understanding that this upliftment is to the benefit both of the
members of the Christian Church and all other people as well.
6. METHOD OF RESEARCH
One of the methods of research used was the historical analysis of written sources,
published as well as unpublished: church documents, church reports, minutes, church
bulletins, magazine and periodical articles, souvenir publications and so on. Empirical
investigation, including the use of interviews, questionnaires and discussions, was also
employed to understand the mission strategy of MBCI as well as its role in the upliftment
of the Telangana region from 1958 – 2008.
3

7. PREVIOUS RESEARCH
Other studies have examined the programs and work of MBCI in Telangana. 3 However,
no other study has focused in particular on the changes that occurred during the period
under examination here.
8. DIFFERENTIATION FROM PREVIOUS STUDY
This study is a historical analysis of the role of the MBCI in the upliftment of the
Telangana region of Andhra Pradesh, from 1958 - 2008.
9. STRUCTURE OF RESEARCH
The study consists of three chapters along with a general introduction and conclusion.
The first chapter begins with the background of Telangana. It deals with the
geographical, political, socio-cultural, religious, and economic background of the people
of Telangana. The second chapter gives a bird‘s-eye view on how Christianity entered
into the erstwhile Hyderabad State. It gives an account of the advent and growth of
MBCI in Telangana. It also traces the mission work and contributions of the M.B.
Missionaries until 1958. The third and final chapter describes the role of MBCI in the
upliftment of the Telangana region under its indigenous leadership from 1958 – 2008.
The study‘s findings are summarized in the conclusion.
3 B.Z. John, India Mennonite Brethren Sangha Charitra (Telugu) (Shamshabad: M.B. Bible Institute,
1960); Henry George Krahn, ―A Historical Survey of the Foreign Mission Program of the Mennonite
Brethren Churches of Americans in India (M.A. thesis, University of Washington, 1962); R.S. Lemuel,
―The M.B. Medical Centre of Jadcherla Provides Avenues for Evangelism to M.B. Churches of India‖
(M.A. thesis, M.B. Biblical Seminary, 1977); R.S. Aseervadam, ―The Mennonite Brethren in Andhra
Pradesh, An Historical Treatise‖ (Ph.D. thesis, Osmania University, 1980); Paul. D. Wiebe, Christians in
Andhra Pradesh, The Mennonites of Mahbubnagar (Madras: CLS, 1988); B.A. George, The History of
Mennonite Brethren Church-A.P. India 1889 to1989 (Mahabubnagar: MBCI, 1990); Peter Penner,
Russians, North Americans and Telugus: The Mennonite Brethren Mission in India, 1885-1975 (Hillsboro:
CMBS, 1997); I.P. Asheervadam, ―Dalit Conversions to Mennonite Brethren Church in Mahbubnagar
District of Andhra Pradesh in Pre-independent India‖ (M.Th. thesis, Senate of Serampore College, 1998);
Darren T. Duerksen ―A Missional Ecclesiology for India: A Mennonite Case Study from Andhra Pradesh‖
(M.Div. thesis, Mennonite Brethren Biblical Seminary, 2002); Krupadanam Luke, Mennonite Brethren
Missionary Work in the Villages Shamshabad – Dist., A.P.. India 1920-1970 (Shamshabad: Author, 2003);
Y.D. Jayaker, ―A Study of the Origin and Development of the Mennonite Brethren Church Mission in
Shamshabad Field (A.P) from 1920 – 2006 and Its Impact on Society‖ (B.D. thesis, Senate of Serampore
College, 2007) are a few works.
4

CHAPTER ONE
BACKGROUND OF THE PEOPLE OF TELANGANA
1.0. INTRODUCTION
The Telangana region of Andhra Pradesh 4 has a distinct character in terms of aspirations,
language, and socio-political and cultural articulations. This region was ruled by many
different administrations in different quarters of her political history. Telangana, the core
of erstwhile Hyderabad State, 5 an independent kingdom, the largest princely State in
British India, was under Muslim rule from 1310 – 1948, when it merged with the Indian
Union. In 1956, Telangana was merged with Andhra State, 6 to form the present-day
state of Andhra Pradesh, a state like other states now organized on a language basis. This
chapter discusses the geographical, socio-cultural, political, religious, and economic
features of the Telangana region.
1.1. ORIGIN OF THE NAME TELANGANA
The term Telangana, which means Land of the Telugus, 7 was first used in the Muslim
Chronicles of the late fourteenth century A.D., which refer to the entire region ruled by
the Kakatiyas (as Telling, Tilling and Telangana), with Warangal as its capital. 8 In the
4 Andhra Pradesh state consists of three regions viz. Andhra, Rayalseema and Telangana.
5 Hyderabad State was a multilingual state composed of three linguistic regions viz. Telangana
(Telugu), Marathwada (Marathi) and Kanarees (Kannada). Telangana region was constituted of the nine
Telugu speaking districts viz. Adilabad, Karimnagar, Warangal, Khamam, Medak, Mahabubnagar,
Nalgonda and Atraf Balda and Bhagat (Hyderabad). Marathwada region was comprised of five Marathi
speaking districts, in the north-west of the state, i.e. Aurangabad, Nanded, Osmanabad, Pharbhani and
Beed. There were also three Kannada speaking districts: Gulbarga, Raichur and Bidar in the south-western
part of the Hyderabad State. See B.S. Ramulu, Telangana State Need of Revival (Hyderabad: University of
Social Philosophy, 2008), 28; D.N. Dhanagar, Peasant Movements in India 1920 – 1950 (Delhi: Oxford
University Press, 1983), 183; P. Sundarayya, Telangana People’s Struggle and its Lessons (Hyderabad:
Foundation Books, 2006), 3.
6 Both the Coastal Andhra and Rayalaseema, which were part of British-governed Madras
Presidency, formed a Telugu speaking Andhra State on October 1, 1953; Y. Vaikuntam, Studies in Socio –
Economic and Political History: Hyderabad Sate (Hyderabad: Y. Vaikuntam, 2004), 10.
7 Telugus means people who speak Telugu language.
8 N. Chandramouli, ―Politico-Historical Geography of Medieval Telangana: Some Observations,‖ A
Thousand Laurels – Dr. Sadiq Naqvi (Studies on Medieval India with Special Reference to Deccan), edited
5

Vilasa grant of Prolayanayaka, the term Telangana is used to refer to a distinct
geographical region roughly the same as the present day region of Telangana. 9 However,
the word Telangana is derived from the Telugu words Telungu and/or Tenugu, 10 and is
likely connected with the word Telinga, the name of a tribe that is said to have originally
lived in the region, Telangana, and spoke Telungu. 11 Ptolemy, in 102 A.D., refers to
Telingana, a region in which Telinganam is spoken. 12
1.2. ANTIQUITY
The history of Telangana, which is situated on the Deccan Plateau on the western side of
the Eastern Ghats, goes back more than four thousand years. Nilakanta Sastri opines,
―The Deccan is one of the oldest inhabited regions of the world and its pre-historic
archaeology and contacts with the neighbouring lands, so far as they are traceable
constitute an important chapter in the history of the world civilizations.‖ 13 Traces of
early historic civilizations, including Palaeolithic, Neolithic and Megalithic civilizations,
have been found in Telangana. 14 In pre-historic times, the great Dravidian race occupied
southern India, including a major portion of the Deccan Plateau. 15 It is said that the
Telinga, a Dravidian race once lived in the Telangana region. 16
by V. Kishan Rao, A. Satyanarayana, vol. 2 (Hyderabad: Department of History, O.U., 2005), 616-17; K.
Eswar Dutt, Historical Geography of Ancient Andhra (Hyderabad: n.p., 1963), 165 – 66.
9 Chandramouli, op.cit., 617.
10 G.N. Reddy, ―Telugu,‖ The Cultural Heritage of India: Language and Literature, edited by Suniti
Kumar Chatterji, vol. V (Calcutta: The Rama Krishna Mission Institute of Calcutta, 1991), 623.
11 Ibid; Ramulu, op.cit., 78.
12 Ibid; The sound ‗la‘ was changed into the sound ‗na‘ and Telugu became Tenugu.
13 K.A.Nilakanta Sastri, A History of South India, from Prehistoric Times to the Fall of Vijayanagar
(New Delhi: Oxford University Press, [1955] 2002), 2.
14 The Megalithic culture is dated between 900 B.C. – 120 A.D. Aloka Parasher-Sen, ―Origin of
Settlements, Culture, and Civilization in the Deccan,‖ Deccan Heritage, edited by Harsh K Gupta, Aloka
Parasher-Sen, and D. Balasubramanian (New Delhi: Kanishka Publishers, Distributors, 2007), 233-49;
Chandramouli, op.cit., 618.
15 Government of Andhra Pradesh, Census 1961 Andhra Pradesh District Census Hand Book
Hyderabad District (Hyderabad: Government of Andhra Pradesh, 1968), A-8.
16 Reddy, op.cit., 623.
6

1.3. GEOGRAPHICAL BACKGROUND
1.3.1 Topography
The Telangana region is situated on the central stretch in from the eastern seaboard of the
South Indian Peninsula. It is spread widely over the middle of the Deccan Plateau,
between 15 0 – 10 0 to 20 0 – 40 0 north, and between 74 0 – 40 0 to 81 0 – 35 0 on east. 17
Telangana borders the states of Maharashtra to the northwest, Karnataka to the west, and
Chhattisgarh and Orissa to the east.
1.3.2 Demography
The geographical area of Telangana is 82,168 square miles, and, from east to west, it
covers a distance of 456 miles. 18 The total population of Telangana is 3,09,87,271 as per
the 2001 Census. 19 Density of population is 227 persons per sq km. 20 Present day
Telangana region includes ten districts: Waranagal, Adilabad, Khammam,
Mahabubnagar, Nalgonda, Rangareddy, Karimnagar, Nizamabad, Medak and
Hyderabad. Telugu, Urdu, and Deccani 21 are the languages of the people of Telangana.
Eighty six percent of the population of Telangana is Hindu, while 12.4% is Muslim, and
1.2% is Christian. 22 Telangana is a semi dry region comprising completely dry, as well
as semi-irrigated, districts. 23
17 Ramulu, op.cit., 77.
18 Ibid.
19 Census of India 2001 Andhra Pradesh General Population Tables (Hyderabad: Director of Census
Operation Andhra Pradesh, 2007).
20 V. Bhaskar, Provisional Population Totals Paper – 1 of 2001 (Hyderabad: Directorate of Census
Operations, Andhra Pradesh, 2007), 83, 89.
21 Deccani, a dialect of Urdu and Hindi. More than 80% of Telangana people speak the Telangana
dialect of Telugu, which is primarily Telugu with Urdu influences. About 11% of Telangana people speak
Hyderabadi Urdu. Gopi Krishna Sahay, States of India Andhra Pradesh (Delhi: Priyanka Prakasham,
2008), 14 – 15.
22 Census of India 2001 Andhra Pradesh General Population Tables.
23 Completely of dry districts are Mahabubnagar, Warangal, Medak, Adilabad, and Rangareddy and
semi irrigated districts are Nalgonda, Nizamabad, Karimnagar and Khamman. Nizamsagar, Sriramsagar
and Nagarjunasagr left canal provide water to parts of the semi irrigated districts. K. Ilaiah, The State and
Repressive Culture – the Andhra Experience (Hyderabad: Swecha Prachuranalu, 1989), 3.
7

1.4. POLITICAL BACKGROUND
1.4.1 Telangana in Pre-Independence Era
In pre-independence India, the Telangana region was included within many kingdoms
and ruled by many dynasties, including Ashoka's kingdom (BC 600-225), the Satavahana
dynasty (225 BC-220 AD), the Chalukyan dynasty (543-950 AD), the Rashtrakutas
dynasty (for a brief period in ninth century), the Kakatiya Dynasty (1100-1474 AD), the
Bahamanis Dynasty (1347-1518), the Qutub Shahi Dynasty (1518-1687), the Mughal
Dynasty (1687-1724), and the Nizam-ul-Mulk Asaf Jah Dynasty (1724-1948, the last
years, under the British). 24
1.4.1.1 Nizam-ul-Mulk Asaf Jah Dynasty (1724 – 1948). With the decline of the
Mughal Empire in 1724, Asaf Jah, Aurungzeb‘s southern Viceroy (Subhadar), refuted
his allegiance to the Mughal Emperor, and declared himself independent, assuming the
title Nizam-ul-Mulk. 25 Nevertheless, his successors lost vast areas to the East India
Company and, subsequently, to the British, rivals in trade. 26 Hyderabad State was later
reduced to a subsidiary feudatory state under the British. 27 The Nizam‘s Government was
autocratic. Rule was by the firman’s (pronouncements) of the rulers. The freedoms of
speech, writing, press, and the holding of public meetings and the forming of political
associations were forbidden. Though the common people suffered under the rule of the
Nizams, the Nizams built many landmarks and left behind many rich treasures and a rich
culture.
24 Government of Andhra Pradesh, Government of Andhra Pradesh District Gazetteers, Nalgonda
(Hyderabad: Government of Andhra Pradesh, 1978), 29-41; S.C. Bhatt, ed., ―Andhra Pradesh,‖ The
Encyclopaedic Districts Gazetteers of India, South Zone, vol. I New Delhi: Gyan Publishing House, 1998),
159. 25 M.E. Prabhakar, ―Rural Telangana: Socio-Economic Situations, with Particular Reference to the
C.S.I. Karimnagar Diocesan Area‖, Religion Society xxix/1 (March 1982): 3; Bhatt, op.cit., 160.
26 Naai Gopal Choudari, British Relations with Hyderabad (Calcutta: University of Calcutta, 1964),
58.
27 Sundarayya, op.cit., 3. The Nizams of Hyderabad generally remained as ‗Faithful Allies‘ of the
British over the years. Further, the British considered Hyderabad, the capital of the State as the bright
‗Jewel of her Crown.‘ See Paul D. Wiebe, Christians in Andhra Pradesh – The Mennonites of
Mahbubnagar (Madras: CLS, 1988), 32; Vaikuntam, op.cit., 1.
8

1.4.2 Telangana in Post-Independence Era
1.4.2.1 Police Action annexed Hyderabad State. When India became independent from
the British Empire in 1947, the Nizam of Hyderabad State wished to remain independent,
while the Hindus under his rule wanted to join the new democratic Indian Union. 28 With
the growing violence of the Razakars, 29 and the Nizam's attempts to gain independence,
the Government of India launched a Police Action against the Nizam, called ‗Operation
Polo,‘ on 13 September 1948, 30 and annexed Hyderabad State within five days. In turn,
Major-General J.N. Chaudhuri took over as Military Governor of Hyderabad, and stayed
in that position until the end of 1949. 31 In January 1950, M.K.Vellodi a Senior Civil
Servant was made Chief Minister of the State and the Nizam was designated as Raj
Pramukh. 32
1.4.2.2 First General Elections of 1952. Telangana tasted democracy for the first time
in the General Elections of 1952. The Congress Party won the majority of the seats in the
State legislature, and formed the first full-fledged popular government in Hyderabad
State, in 1952. 33 B. Rama Krishna Rao took charge of the State as the Chief Minister. 34
28 The Government of India tried to persuade the Nizam to sign the Instrument of accession with
India. After tortuous negotiations, the Nizam finally entered into a Stand Still Agreement on November 29,
1947, with India for one year to maintain status quo. This agreement provided the Nizam to gain time to
procure military hardware from different parts of the world and smuggle them into Hyderabad. In the
meanwhile, the Nizam sent a delegation to the United Nations organization to refer the Hyderabad case to
the Security Council. V.D. Mahajan, India Since 1526 (New Delhi: S. Chand & Co. Pvt. Ltd., 1998), 573.
29 Razakars, a fanatical Muslim section, fomented tensions in the state who took an oath ‗to fight to
the last to maintain the supremacy of Muslim power in Deccan‘ their leader was Khasim Razvi.
30 Bhatt and Gopal K. Bhargava, Land and People of Indian States and Union Territories: Andhra
Pradesh, vol. 2 (Delhi: Kalpana Publications, 2005), 40 – 41.
31 Ibid.
32 Nizam continued as Raj Pramukh until October 31, 1956. Ramulu, op.cit., 28.
33 In this first General Election of 1952, in Hyderabad State as many as 10 political parties contested
but the Congress emerged as the largest single party wining 93 seats against 175. In Telangana region the
Congress won 44 seats out of 98. F.D. Vakil, ―Congress Party in Andhra Pradesh: A Review,‖ Shift in
Indian Politics-1983 Elections in Andhra Pradesh and Karnataka, edited by George Mathew (Bangalore:
Christian Institute for the Study of Religion and Society, 1984), 71 -72.
34 Ramulu, op.cit., 79.
9

1.4.2.3 Merger of Telangana and Andhra. On November 1, 1956, Telangana merged
with Andhra State to form the united Telugu language state of Andhra Pradesh, with
Hyderabad as its capital. 35 In the second General Elections of 1957, elections to the
legislative assembly were held only in the Telangana region and not in the Andhra
region. 36
1.4.2.4 Telangana Movement. After the merger of the two regions, many people
migrated into the Telangana region from the Andhra region, districts, which resulted in
new social tensions. However, a majority of Telangana people, against the merger as
they were, started an agitation for a separate Telangana agitation in 1969. 37 Known as
Telangana Movement, this agitation was fought also with the pen, 38 and is still going on.
1.4.2.5 A Shift in Telangana Politics. The Telangana region was one of the bastions of
the Congress 39 party from 1952 to 1983, and played a major role in Congress party
politics at the centre. However, there was the decline of the credibility of the Congress in
its traditional support groups in Telangana because of factionalism, the power
centralization of politics, corruption, and hunger for power in the party. 40 The 26-year
uninterrupted rule of the Congress in Telangana came to an abrupt end with the
emergence of Telugu Desam Party (TDP) as the ruling party in the 1983 Assembly
Elections, which also gave a new turn to Indian politics. 41 The TDP ruled until 1989.
Then, in the next Assembly elections, Congress party formed the Government in Andhra
Pradesh. In the 2004 general elections, the Telangana Rashtriya Samithi (TRS), which
35 Sahay, op.cit., 34.
36 Congress Party won 70 seats out of 105 and formed the Government. Vakil, op.cit., 74 – 75.
37 When they felt that, the Andhra leaders had flouted the Gentlemen‘s Agreement, which facilitated
the formation of A.P. Bhatt and Bhargava, op.cit., 191.
38 Sriramulu Amdiyala, Struggle for Integration of Hyderabad State: A Glorious Historical Chapter
(Hyderabad: M.M. Educational Society, 1998), 25.
39 M. Shatrugna, ―Emergence of Regional Parties: Case of Telugu Desam,‖ Shift in Indian Politics –
1983 Elections in Andhra Pradesh and Karnataka, 95.
40 Vakil, op.cit., 61.
41 There was a powerful swing in favor of TDP. In Telangana region TDP and Congress (I) bagged
43 seats each. See Shatrugna, op.cit., 97; Vakil, op.cit., 88.
10

was formed by Kalvakuntala Chandrasekhar Rao (KCR) again to re-ignite the agitation
for a separate Telangana, formed an alliance with the Congress. After the elections, TRS
played a major role in forming the Congress Government. In the year 2008, when there
were still no talks on the formation of a separate Telangana state, TRS started putting
pressure on the Congress government (both at the state and Central level). All the MPs
and MLAs of the TRS party subsequently resigned. Meanwhile, E. Peddi Reddy, who
was with the TDP, started a new party named the Nava Telangana Praja Party. Dr. Y.S.
Rajashekar Reddy, then Chief Minister, implemented various schemes in the fields of
health, economic development, information technology, education and so on, for the
poor. 42
1.5. SOCIO-RELIGIOUS AND CULTURAL BACKGROUND
1.5.1 Family Setup
The family is typically patriarchal, with the father and eldest son as the dominant
members. The individual is a member of the family and must comply with the
regulations and meet the expectations of his or her family. The family decides all-
important issues, and family conclusions are in general final and binding. Children are
taught to fear and respect their elders more than to love them.
1.5.2 Caste Hierarchy
Caste is one of the most important features of social life in Telangana. In Telangana as a
whole, the caste hierarchy can be divided broadly into three categories on the basis of the
socio-economic status conferred upon them by the state: upper castes, middle castes and
lower or untouchable castes. 43 Upper castes comprise Brahmins, Vaishyas (locally
42 Arogyasri (Poor people can access medical treatment at corporate hospitals freely), 104 service
(free mobile medical clinic with laboratory), 108 service (free ambulance), and tuition fee reimbursement
for SCs, STs, BCs, and Economic Backward Class students were some of them.
43 D. Satyanarayana, ―Caste, Class and Dynamics in Telangana Villages, A Case Study of Nalgonda
District,‖ (Ph.D. thesis, Osmania University, 1997), 43, 46.
11

known as Komatis or Sahukars), Reddysy, Kammas and Velamas and so on. Brahmins
held a pre-eminent position in society for a long time, as priests and teachers, and held
the office of Patwari (revenue clerk). Komatis were traders, shopkeepers, and
moneylenders. 44 The principal occupations of the remaining castes included cultivation.
As the major land-owning communities and the occupants of most of the important
positions in the villages, members of the upper castes have traditionally controlled
village political life. 45 They have long been dominant in village life.
Middle castes, who are lower in status then the upper castes, higher than the lower
castes, comprise the large occupational and artisan castes, and are also known as Other
Backward Castes (OBCs). 46 The principal occupational castes include the Sales
(weavers), Gollas (Shepherds), Gaudlas (Toddy-tappers), Chakalis (Washermen),
Mangalis (Barbers), Darzis (Tailors), Vaddaras (Earth Workers) and so on. 47 Artisan
castes include the Vishwabrahmins, (Goldsmiths), Kamsalis (Blacksmiths), Kancharis
(Brass-smiths), Kammaris (Stone Carvers), Kummaris (Potters), Vadrangis (Carpenters)
and so on. 48
Lower castes were labelled either Scheduled Castes (SCs) or Scheduled Tribes (STs)
in 1976. 49 Among the SCs, Malas and Madigas are found across Telangana, and both
castes have their own sub-castes. 50 They are equally poor and mostly share in the same
44
A. Satyanarayana, ―The Quarter of Thungs: Caste and Power in Rural Telangana,‖ Retrieving the
past: History and Culture of Telangana, National Seminar, edited by A. Satyanarayana, G. Venkat Rajan
and M. Venkateshwar Rao, (Hyderabad: Osmania University, 2004), 283.
45
K. Srinivasulu, Caste, Class and Social Articulation in Andhra Pradesh: Mapping Differential
Regional Trajectories (London: Overseas Development Institute, 2002), vi, 11; Balija who are Lingayat
business caste found in Telangana.
46
Satyanarayana, ―Caste, Class and Dynamics in Telangana Villages…,‖ 43.
47
See Luke and Carman, op.cit., 29 – 30; Wiebe, op.cit., 176.
48
See Satyanarayana, ―The Quarter of Thungs…,‖ 18; Luke and Carman, op.cit., 29 – 30; Wiebe,
op.cit.,176.
49
Bhatt, op.cit., 65.
50
Besides the main body of Malas, there are a number of small sub-castes are viz. Baindlas, Jangam,
Potaraju, Masti, and Dandem. Baindlas were black magicians and priest at the festivals of the village
goddesses. Jangam were priests who travel from village to villages, begging from Malas. The potarajus
were a group of people in the service of Village deities and demonic spirits; Masti were traveled acrobats,
and Dandem were an agricultural group, which considered itself a degree higher then the rest of Malas.
12

menial toil, but intermarriage between them is strictly prohibited by tradition and they
are often quite antagonistic to one another. 51 Malas consider themselves superior to
Madigas. Being at the bottom of the caste hierarchy, Malas and Madigas have
traditionally been assigned unclean and degrading occupations. 52 They are also known as
Dalits in Telangana. Their respective traditional occupations included agricultural labour
and basket weaving and agricultural labour and leatherwork. They comprise the bulk of
agricultural labour. 53 The tribal groups identified by the government include the
Erukulas, Yenadis, Lambadis, Hill Reddies, Chenchus, Jatapus and Savaras. 54
1.5.3 Social Oppression: Discrimination
Caste discrimination against the lower castes prevailed through much of society at the
time of Independence. Dalits were exploited. Their children were taught to give respect
to the members of higher castes, for the fear of losing their jobs. 55 They were ill-treated
as labourers, often degraded. It is important to understand the question of the heritage of
untouchability and the maltreatment of Dalits–particularly, as this applies to the Malas
and Madigas of Telangana. The casteist culture has played havoc with the lives of the
Malas and Madigas. Almost in every village, one finds that Malas and Madigas were
made to live outside the village, normally to the east. 56 Upper castes, until the end of the
Similarly there are sub-castes of Madigas called Bandelas, Sindhollu and Dokkali. Bandelas, who were
ranked slightly higher than the rest of the caste. Sindhollu who are itinerant dramatists, and Dokkali were
professional beggars who traveled from village to village from other Madigas. Luke and Carman, op.cit., 9.
51 See Luke and Carman, op.cit., 30; Wiebe, op.cit., 53-56.
52 Malas were to dispose the dead animals laid in the village, to dig graves and prepare pade (biers)
for funerals. They were entitled to take the cloth covered the dead body at each funeral. Madigas skin the
dead cattle, convert the skin into soft and smooth leather, and transform the leather into farm instruments
and shoes. Kancha Ilaiah, Why I Am Not a Hindu: A Sudra Critique of Hindutva Philosophy, Culture and
Political Economy (Calcutta: Samya, 1996), 10. Srinivasulu, op.cit., 12; Satyanarayana, ―Caste, Class and
Dynamics in Telangana Villages…,‖ 44.
53 Malas were also to watch over village tanks (reservoirs) and sluices, scavengers and to light fire at
the village community hall. Madigas also sacrifice the buffalos to goddesses of the village rites. Luke and
Carman, op.cit., 8 – 9.
54 Satyanarayana, ―Caste, Class and Dynamics in Telangana Villages,‖ 43.
55 Ilaiah, Why I Am Not a Hindu…, 10 – 11.
56 It is believed that the winds blow only from the west to the east. Therefore, let the lower castes live
in the east so that even the wind that comes from them does not go over the village-the rest of the castes.
Ilaiah, The State and Repressive Culture…, 45.
13

twentieth century, remain at the apex of the social system. The remaining castes, in a
way, were ―untouchables‖ to the upper castes. The social layers that came into being
became firmly established. All upper caste communities believed that Malas and
Madigas should be treated only as inferiors, that, otherwise, they would be sinning. The
middle castes also understood they were superior to the Malas and Madigas. Still today,
groups higher in the social order continue to construct the social order in the
understanding that the lower castes are inferior to them.
Lower caste people in those days were leading a life of ―ayya banchan” (we always
live at your feet). 57 They were denied certain of the basic privileges of living. They could
not use tanks, wells, inns or schools meant for upper caste people. Nor could they enter
the places of worship or the other institutions of the higher castes. Inter-caste marriage
was unthinkable. Eating with the members of higher castes was forbidden. Even to take
water from the hands of the higher castes was considered a sin. The members of the
lower castes were forbidden from wearing wear white clothing, dothi, 58 below the knees,
and were prohibited from smoking, or riding a bicycle, or even from wearing footwear,
in the presence of their landlords. 59 Restrictions were frequently so strictly enforced that
any one who broke the rules, even unknowingly, faced social excommunication. The
fear of losing one‘s own caste was great. Upper castes assumed many pretensions
regarding caste purity. The practice of touch-me-not through the middle of the twentieth
century, even into the later years of the twentieth century, was an austere mode of
marinating personal purity.
57 Ilaiah, The State and Repressive Culture …, 45.
58 Dothi is a single piece of white cloth, about five yards long and three to four feet broad. It is passed
around the waist up to half its length and the other half is drawn between the legs and tucked at the waist
behind. P. Thomas, Hindu Religion Customs and Manners (Bombay: D.B. Taraporevala Sons & Co., Pvt.
Ltd., 1960), 70.
59 Prabhakar, op.cit., 24.
14

The formation of political parties and the introduction of so-called democratic
politics hardly changed this culture. Kancha Ilaiah states, ―Strangely enough the party
leaders, to manipulate the dalit votes, give speeches about banning untouchability, but
practically each one of them operates in the same culture of ‗touch me not‘. In a way,
hypocrisy was internalized and democracy was marginalized.‖ 60 Political parties hardly
bother to break the ―glasses,‖ much less break the tradition, of touch-me-not. On the
contrary, the political parties became an organized undemocratic force for the continued
commitment of atrocities on the Malas and Madigas. 61 Indeed, even today a subtle form
of ―untouchability‖ continues to operate in offices, political circles and so on, where
rabid casteism persists.
Even the penetration of capitalist social institutions, for instance, hotels, did not fully
change the cultural situation. Malas and Madigas found they were served with separate
glasses and plates. They frequently found they could buy eatables only if they were
prepared to wash their own plates and glasses and keep them in a separate box meant
only for them. 62 If they did not observe such conditions, their men might be killed, their
women raped and their houses burnt. In the old days, and in ways still now, the majority
of the landlords in Telangana area found such attacks reasonable and necessary for
maintaining their riches and heritage. And there was nobody to effectively challenge
such practices.
1.5.4 Village Life
In the village system, twelve kinds of village workers, or ayagandru, were assigned work
for the village. They included the patwari (village accountant), mali patel (revenue
60 Ilaiah, The State and Repressive Culture …, 35.
61 Ibid.
62 Ibid.
15

official), and kotwal (village police officials), 63 who enjoyed all the benefits the
government offered and controlled over the village. They also included the washermen,
cobblers, barbers, carpenters, goldsmiths, priests (Purohitha), potters, blacksmiths, and
sweepers paid by the village administrative system.
1.5.5 Education and Literacy Rate
Education back then was very backward and, undoubtedly, in part responsible for the
lack of socio cultural modernization and the lack of political awareness. Urdu was the
official language and the medium of instruction from the primary stage. 64 Telugu
speaking children could only study in Urdu medium schools. Thus, the culture and the
language of the overwhelming majority of the people were suppressed, as was their
natural desire for education and development. 65 The level of education among the low
castes was particularly low. 66 They were not allowed to sit alongside upper caste
children. Prior to advent of Christian missions, almost no oppressed caste children
received formal education, and were illiterate. In 1961, the national Census found formal
education was far removed from lower caste children. Their childhood passed as they
worked for landlords. According to the 1961 Census, the level of education in Telangana
was very low, 17 %. 67 Even in 2001, the rate of literacy in Andhra Pradesh was only
60%, while the rate in Telangana was only 58 %. 68 According to 2001 census, literacy
rate of SCs in Telangana was 47 % (Male 59 % and female 36 %). 69
63
Luke and Carman, op.cit., 11.
64
Sundarayya, op.cit.,, 3.
65
Ibd.
66
See Bhatt and Bhargava, op.cit., 57; Wiebe, op.cit., 46-47.
67
Government of Andhra Pradesh, Census 1961 Andhra Pradesh District Census Hand Book
Nizamabad District (Hyderabad: Government of Andhra Pradesh, 1968), x.
68
Directorate of Census Operations, Andhra Pradesh. Census of India 2001, Andhra Pradesh General
Population Tables, vol.2 (Hyderabad: Directorate of Census Operations Andhra Pradesh, 2001).
69
Committee for Consultations on the Situation in Andhra Pradesh, Report, vol.1, December 2010.
16

1.5.6 Status of Women
The story of women in Telangana is a story of their suppression. The condition of
women in Telangana society, until the end of twentieth century, was far from
satisfactory. The basic reasons for the subjugation of women in Telangana society
included their seclusion, 70 female infanticide, 71 early marriage, 72 polygamy, the forced
celibacy of widows, lack of education, sacred prostitution, deprivation of nourishment
and health care.
Telangana women were denied basic education, as it was considered an unnecessary
luxury for them. There was not even a single government high school for girls until the
end of nineteenth century. 73 There were hardly any opportunities for girls to attend
educational institutions in pre-Christian era. Girls belonging to upper caste sections
received some kind of formal elementary education. Apart from a few exceptions,
however, in general Telangana women remained unlettered and formally uneducated. As
pointed out, even in 2001, the rate of literacy among women in Telangana was only
36%. 74
The sexual exploitation of girls was carried out in the name of religion. Women who
were thus engaged were known as Joginis, basavis or muralis, all of which names were
70
For centuries under Muslims rule and the Nizam‘s atrocity there had developed apathy towards
women. Purdah had long become and established system among both Hindus and Muslims in Telangana.
Denial of exposure to activities outside the homes brought about their physical and mental degeneration.
Due to economic reasons, lower caste women in Telangana were not so much subjected to purdah.
However, they were engaged in their caste professions or agricultural fields.
71
The reasons for infanticide varied, such as - poverty, a strong preference for sons and veiled by
ignorant pride etc.
72
Child marriage was widely prevalent system in Telangana. Girl children were given in marriage
before they were of proper age due to social and economic factors. According to Census of 1961, about
36% of the females in the age group 10-14 years were married in Mahabubnagar district. Girl children
were given in marriage before they were of proper age due to social and economic factors. Government of
Andhra Pradesh, Census 1961 Andhra Pradesh District Census Hand Book Mahabubnagar District
(Hyderabad: Government of Andhra Pradesh, 1968), ix.
73
Vaikuntam, op.cit., 42.
74
Committee for Consultations on the Situation in Andhra Pradesh, Report, vol.1, December 2010.
17

eventually projected as synonyms of the term devadasi. 75 Devadasis were recruited
largely from lower caste communities. Practices involving devadasis later often
deteriorated to the level of scandalous sexual slavery, as devadasis were required to
please the priest, village head, or the village officials with their services. Children born to
devadasis were called ―children of God.‖ 76
Girls in many places receive less nourishment than of boys. They were breast-fed for
shorter periods of time, received fewer calories, and suffered from malnutrition at higher
raters than boys. Women were subtly and otherwise suppressed. The patriarchal order of
things often resulted in subtle as well as more violent forms of oppression. 77
Harassments (like domestic violence, sexual abuse, dowry, etc) from many angles
pushed many women to commit suicide. 78 Women of the lower castes were seldom
treated like human beings. Women of landless families were frequently exploited as they
worked in the fields, and there was no voice against such exploitation.
The complete dependence of women on men reduced their position to one of abject
subordination. ―Their fathers protected them in their childhood; their husbands protected
them in their youth; their sons protected them in their age‖; such was an ancient saying
which characterized the minds of most of the people through the centuries.
1.5.7 Life Style
The dress of the common people of various communities was very much alike. High-
caste people spent lavishly on their dress. Muslim men wore shalwars and breeches, or
75 Priyadarshini Vijaisri, ―Identity and Sexuality: Sacred Prostitution and Outcaste‘s Consciousness in
Telangana,‖ Retrieving the past: History and Culture of Telangana, National Seminar, op.cit., 113.
76 If daughters were born, they also were set apart as devadasi, but some were brought up to do
agricultural work and were considered to belong to her parents‘ family. Joginis danced during religious
procession, even at funeral processions. The initiation (rites) ceremony procedure was simple garlanding,
and tying of tali (a thread applied of turmeric) in front of the village temple or religious object followed by
a feast. Sometime, dedication of devadasis to the Tree God was considered as marriage with Tree God.
Devadasis were dedicated to the Tree God (holy Raavi Chettu/fig tree, Ficus religiosa) is respected as lord
Vishnu. See Vijaisri, op.cit., 115.
77 Apart from the whole burden of household work, day in and day out women were not supposed to
relax by sitting in a chair or a cot in the presence of men and mother-in-law too.
78 Ilaiah, The State and Repressive Culture…, 96.
18

tight trousers, and, over their shirts, narrow waistcoats. 79 The dress of most of the Hindu
men was a shirt and dhoti, though most of the men, much of the time, were virtually half-
naked. A large percentage of Muslim women in the towns wore either the Burqa or
Hijab. 80 Women of all cultures and faiths typically wore the traditional Indian dress, or
sari, or increasingly, especially among younger women, the Shalwar Qamis. People at
all levels tried to put on good clothes for special occasions.
The Dalit people were almost without exception barefoot. The footwear of the caste
people included various kinds of leather sandals and shoes. It is noteworthy that the
Dalits who supplied the leather shoes to their landlords were not allowed to wear shoes.
There was no uniformity with regard to food habits. While Hindus were mostly
vegetarians, Muslims were non-vegetarians. Even in the 1970s, the Dalits and the poor
used to have rice only once in a week or once in a month, and the day on which they had
rice was like a feast day for them. Most days the Dalits ate bread (Chapaties) made from
the flour or Jowar. 81 In other words, the Dalits could not afford expenditures on rich and
dainty dishes, and contented themselves with simple food. For Malas and Madigas beef
was an item to be relished.
The houses of upper castes were quite spacious and were so constructed. They were
of brick and lime and, commonly, many storeyed. The houses of the poor and Dalits, in
contrast, were thatched huts without any cellars or windows, and had only a single
opening for air, light, and entrance. 82
79
Sahay, op.cit., 15.
80
Ibid.
81
Y.D. Jayaker, ―A Study of the Origin and Development of the Mennonite Brethren Church Mission in
Shamshabad Field (A.P) from 1920 - 2006 and Its Impact on Society‖ (B.D. thesis, Senate of Serampore
College, 2007).
82
The floor of the houses was of pounded earth spread over with cow-dung. Bamboos canes,
branches of trees, ropes, palm leaves, and grasses of diverse kinds were used in the construction of these
huts.
19

1.5.8 Fairs and Festivals
Each religious community had its own major festivals. But, still, it was common to see a
particular religious community sharing the excitement and happiness of other
communities. Among the distinctive festivals of Telangana are Saddula Bathukamma, 83
Bonalu, 84 Pochamma Jathara, Maisamma Jathara, Pedda Panduga, Chinna Panduga,
Sammakka Sarakka Jathara, 85 Diwali, Holi, Ganesha Chaturthi, Id-ul-Zuha, Id-ul-fitr,
Shab-i-Barat, Muharram and Milad-un-Nabi. These festivals belong to different
religions, but they were celebrated with equal excitement and enthusiasm. 86 Both
Muslims and Hindus attend Urs 87 and Jatharas. .88 Sometimes there were more Hindus
than Muslims present in Urs. Middle and lower castes observe their festivals according
to their respective castes. Their festivals were local, and their Gods and Goddesses were
local, sometimes specific to only one village. Villagers also festivals when they sew
seeds and when they harvest grain.
1.5.9 Entertainment – Games
Entertainment of this region was also varied. There were many kinds of sports and
games. There were cockfights for entertainment. Young children used to play with ivory
or wooden dolls. Chedugudu (like Kabadi), chirragone (like cricket), gooleelu (a game
83 Saddula Batthumamma is the Flower Festival of Hindus, which is celebrated for nine days before
the Dasara. Batthumammas are an arrangement of flowers and other items; women dance and sing around
them, praying for the well-being of their families and villages. Bathukammas are then immersed into the
locally accessible water bodies. Only upper caste people used to celebrate this festival. Mala and Madiga
women did not have the pile of flowers, but simply dance and sing. Luke and Carman, op.cit., 51 – 52.
84 Bonalu is a Hindu festival of offering to Mahankali or Pochamma. It is celebrated in Hyderabad,
Secunderabad and parts of Telangana in July/August. Bonam means Bojanaalu or a meal in Telugu, is an
offering to village deity. Women place the pots that filled with cooked rice on their heads and take it to
Goddess temple, led by drummers and dancing men.
85 ―A Tide of Piety and Devotion at Medaram Jatara,‖ The Hindu (February 6, 2004); ―Colorful Start
to Sammakka-Sarakka Jatara,‖ The Hindu (Hyderabad), 5 February 2004, 5.
86 For instance, Muhrram is often called peerila Panduga (the ‗Festival of the Peers / Saints) in
Telangana. Both Dalits and Muslims celebrated the Peerila festival. Dalits lead the Peeri procession. They
hold the standards of the peers, fall into trances, and describe their visions too. Some of them construct
cenotaphs and carry them through streets. See Luke and Carman, op.cit., 61; Ilaiah, Why I Am Not a
Hindu…, 95 – 96.
87 Urs are religious fairs held on the death anniversaries of the saints of Islam faith.
88 Jatharas and fairs are an integral part of Telangana cultural calendar. These are annual occasions
celebrated in reverence to a local God or Goddess.
20

with marbles), dongaata (a hide-and-seek game), 89 gilli-danda, yedu-penkulata, kothi-
kommachi, nalugu-rallu aata, tokkudu-billa, kabaddi, ashta-chamma were popular with
the rural as the urban populations of Telangana.
1.5.10 Arts and Crafts
Folk arts 90 like the Lambadi dance, the dappu dance, and kolatam were very popular
among the rural folks of Telangana. In Telangana, in the traditions of the venerable
vishwakarma, 91 artists have created innumerable scroll paintings. Telangana has the
distinction of having all of the important categories of handicrafts produced in all of the
different parts of the region. Banjara embroidery, Banjara needle crafts, the fabulous
weaving of Gadwal cotton, Narayanpet and Kothakota saris and so on highlight the
immense talents of Telangana‘s artisans. 92
1.6. RELIGIO-CULTURAL STRUCTURE
1.6.1 Customs
Customs in Telangana varied from place to place depending on whether they were rural
areas, forest regions, tribal areas, or urban areas. Custom of course had significance in
89 Ilaiah, Why I Am Not a Hindu, xii.
90 Lambadi is the semi-nomadic tribe that is spread all over the region. They are also known as
Banjrara or Sugalis. Their dances are inspired by the movements associates with daily tasks like
harvesting, planting and sowing. The graceful movements of their waving hands and supple waists provide
a feast to the on lookers. Dappu Dance: Dappu is a drum of lower caste Madiga. It is made out of calf hide
fixed to the margosa wooden structure in a circular shape. It is beaten with two sticks one thin and the
other thicker. The form belongs exclusively to Madiga communities. Dappu dance is vigorous type of
dance as the Dappu is a powerful percussion instrument. A troupe consisting of ten to twenty artistes
presents Dappu dance during marriage procession, car festival of deity and village fairs and festivals.
Tigers steps, bird steps, horse steps are some of the style of dance movements presented in the Dappu
dance. Kolatam is a play with sticks, which is known as Hallisaka and Dandarasaka in Sanskrit. The
Kolatam played by males in a folk art form. There are even numbers of players and a leader in every
troupe who controls and leads the troupe is called Pennuddi or Kolanna Pantulu. Bhatt and Bhargava,
op.cit., 572 – 579.
91 The artists evolved a method of painting individual situation taken from Indian mythological
sources as well as a whole range of village deity in limited size. Bhatt and Bhargava, op.cit., 584.
92 The mirror embroidery of the style practiced by the tribal women Banjaras, nomenclatured Banjara
Embroidery is an important craft. Tattooed woven with hands weighed down by ivory bangles create a
memorable mirror work, which the Banjaras are famous for. Embroidery is a local tribal craft practiced by
the Banjaras of Telangana. Needlework is an integral part of these craft and patterns basic geometric
combinations, squares, triangles and diamonds. They produce exuberant embroideries using colourful
threads. Bhatt and Bhargava, op.cit., 587 - 588.
21

the lives of both Hindus and Muslims. Namakaranam, Annaprasanna, Chudakarma,
Vedarambam, Vivam and Anthyesta were important rites observed by Telangana
Hindus. 93 Similarly, Muslims observed their own rites of Aquiqah, Bismillah, Nikah, and
Chahlum. 94
1.6.1.1 Birth. People of Telangana, being every superstitious, were always afraid of
witchcraft and evil spirits. They tried to protect pregnant women from evil influences. A
pregnant woman would wear black coloured threads given by a black magician. Purudu,
the purification and naming ceremony, took place on the twenty-first day after the child‘s
birth. A string of black, or black and red, beads, called evil eye beads, was tied around
the baby‘s wrist to protect the baby from an evil eye and ill effects.
1.6.1.2 Coming of Age (Rajaswala). When a girl was considered mature, soon after her
first menstrual period, she was isolated from other people and seated in a corner of the
house for ten days. During this period, no one would touch her. On the first day of
isolation, the girl‘s clothes and body were smeared with saffron (or turmeric paste).
During the next ten days, the girl was not supposed to see a man‘s face. On the third,
fifth, seventh and eleventh days, she was given a bath. On the eleventh day the girl could
rejoin the other members of the family, and a special ceremony, called barsala, 95 took
place.
1.6.1.3 Marriage alliances were always endogamous. 96 Marriage arrangements would be
held with the same caste. Inter-caste marriages were not encouraged, and exogamy was
strictly prohibited. In lower caste families, extra-marital affairs did not remain secret, and
93 Namakaranam means the naming ceremony; Annaprasanna means the taking of cereal for the first
time by the child; Chudakarma means the shaving of the child‘s head first time. Vedarambam means the
beginning of education; Vivaham means marriage, and Anthyesta means ceremony after death. Madireddy
Andamma and P. Varija Rani, eds., Teluguvari Samskruthi Charitra (Telugu) (Hyderabad: Osmania
University CDE, 2005), 22.
94 Aquiqah is a rite connected with birth of a child, Bismillah is the begging of education; Nikah
means marriage; and Chahlum is observed on the 40 th day after death. Mahajan, op.cit., 573.
95 Barsala is abbreviation of the Urdu for 12 years of age. Luke and Carman, op.cit., 48.
96 Bhatt and Bhargava, op.cit., 541
22

would be discussed in the public places. Particularly when a couple quarreled, every
aspect of their private life would be made public. 97 Child marriage in those days was
common, and widow remarriage was prohibited, except among Dalit women, where
remarriage was possible. Cousin marriages, bigamy, or polygamy, and concubinage were
some of the special forms of marriage in Telangana. 98
1.6.1.4 Death and Funeral Rites. The manner of burial was not same among different
level groups. It depended on the caste and religion to which they belonged. According to
Hindu religious beliefs, death is the sixteenth and the last samskara or ceremony. 99 The
body of a Brahmin was carried to the cremation ground without pomp or show, whereas
the bodies of others were taken with much fanfare and a musical band. Coins and copper
mixed with rice and flowers are also often thrown over and across the body as it is being
carried. Sometimes the tools belongings to the deceased person‘s profession, for
instance, like bows and arrows, sickles, axe and so on, also accompany a body to the
grave. 100 Usually corpses are burned on a pyre of wood or buried in the ground,
according to caste. Many castes observe a period of pollution for nine to ten days, during
which period the family is not allowed to take part in certain social functions.
1.6.2. Village Hinduism
Dalits were not allowed to enter into the Hindu temples of Shiva, Rama and other deities
of particular importance to upper castes. Among Dalits, there was no concept of temple
97 Ilaiah, Why I Am Not a Hindu…, 5.
98 Cousin Marriages: A man‘s children may marry his sister‘s children, but the children of two
brothers or two sisters will not intermarry. A man may marry his first cousin, the daughter of his maternal
aunt. Polygamy or Bigamy: Polygamy was very common among Muslims. Monogamy is the ideal
marriage among Hindus. In some cases, the Hindus also married many women. For instance, a person goes
in second marriage if his wife is certified barren. Polygamy was confined mostly to the higher sections of
Telangana society. It was became a matter of personal pride and social prestige if one could afford it.
Concubinage - those girls, who are unable to enter into any legal union for physical disability or other
reasons, form a connextion as concubines with their nearest relative or any other person who cares to
receive them as such. Luke and Carman, op.cit., 12 – 13.
99 Bhatt and Bhargava, op.cit., 542.
100 Ibid., 541.
23

in a definite place or form. Their deities lived in all forms, in all shapes and in different
places. Dalits have separate gods and goddess according to their caste. Almost each caste
has their kulladevudu (caste god) or Kulladevata (caste goddess). 101
Village deities (grama-devatalu) were of immediate significance to most village
Hindus, especially to middle and lower castes, in Telangana. These deities are associated
with the well-being of the village as a whole, but, when angered, were also believed to
cause epidemic diseases and village disasters. Their authority is restricted to a single
village, and, even when goddesses of the same name have shrines in adjacent villages,
they are regarded as different goddesses. Following are some of goddesses: 102 Nalla
Pochamma is the most popular goddess in Telangana. She is the goddess of smallpox.
Near every village there is a small Pochamma temple. Once every year the masses go to
the temple with bonalu (pots in which sweet rice is cooked), wash the small stone that
represents the deity, and clean the temple and its surroundings. Katta-Maisamma is a
goddess whose popularity is second to Pochamma. She is responsible for ensuring that
the tank is filled with water. She regulates water sources. Poleramma, or Polimeramma,
the border Goddess, guards a village‘s boundaries. Durgamma is responsible for the
welfare of the village. Uradamma is a goddess of a village. Mutyalamma is the goddess
of chickenpox. Mankali is another name for Durgamma, but is sometimes considered a
separate goddess. Bhulakshmi is the earth goddess. Mattadi Poshamma is a new goddess,
originally the ghost of a murdered woman. Balamma is a goddess of fertility.
Wachinamma (literally, ―the woman who has come‖) is the ―foreign‖ goddess who has
come from another village, who is believed to cause cholera. Pantalaskmi is a goddess
who guards the fields and crops. Yellamma, Maremma, Upplamma, Sammakka, Sarakka,
101 Ilaiah, Why I Am Not a Hindu…, 7-8
102 See Ibid., 7-8, 93; Interview with Y. Yadagiri, A Dalit Priest, 30 December 2010; Luke and
Carman, op.cit., 34;
24

Pedamma, Dokkalamma, Ankalamma are other village-specific and caste-specific
goddesses.
In addition, there are also male deities like Pota-linganna (Potaraju), Mallaiah,
Beerappa (Kaatamaraju), Narasappa and Timmappa.
1.6.3 Superstitions and Beliefs
People of Telangana, being every superstitious, were always afraid of witchcraft and evil
spirits. Beliefs in magic, witchcraft, ghosts and other superstitions were essential in the
beliefs of most of the people of Telangana. They were so strong that the people ascribed
the causes of all diseases, accidents, or natural calamities to such understandings. Many
superstitious rites of doubtful antiquity or origin were practiced in different parts of
Telangana. Banamati (sorcery or witchcraft), 103 sacrifice to the village Goddesses, 104
marriages between humans and trees, 105 and so on were some of the practices that
prevailed in Telangana.
1.7. SOCIO-ECONOMIC STRUCTURE
The economic life of the Telangana people, in general, was conditioned by geographical,
physical, and climatic factors, on the one hand, and by social organizations, age-old
customs and religious faiths on the other. Villages in Telangana were uniquely and
remarkably developed socio-economic organizations.
103 In some Telangana districts, people were lynched to death for alleged practice of sorcery or
witchcraft (known locally as Banamati) and the problem has assumed serious proportions. In Rangareddy,
district thirteen alleged sorcerers had lost their lives. ―Fighting the witchcraft deaths in Telangana,‖
http://www.thehindubusinessline.com/fightingthewitchcraftintelangana2002/07/15/stories.htm. (18 June
2010).
104 Cattle to be sacrificed to village deities to send away the cholera goddess, smallpox goddess etc.
105 Marriage between humans and trees was another superstitious belief of Telangana people. Most of
Hindus believed that marrying trees symbolically averts the astrological predictions, that e.g., that predicts
the imminent death of the first spouse. Perhaps in the hope of fooling the fate, one might marry first a tree,
and then a human, the astrological prediction would kill the first spouse (the tree) rather than the second
human spouse.
25

1.7.1 Caste or Traditional Occupations
Occupation traditionally determines the caste of the people in Telangana. The caste
system, though predominantly a social phenomenon, is closely connected with economic
activity. Castes historically were the operative wheels that moved a village community to
action. The various caste groups, known by the names of traditional and hereditary
occupations, mainly artisan and service occupations, constituted a large proportion of the
population in Telangana society. The simple needs of a village could be met by artisan
and other castes. Subsidiary needs, for instance the need for farming implements and
utensils, were provided by castes with specialized occupations. The Kummari made pots,
the Vishwabrahmin, ornaments. There were, too, Vadrangi and Gandla (oil-pressers),
Padmasali (weavers), Gowda (toddy-tappers), Kuruba (Kumbli, weavers) and others.
Small traders supplied other goods the village did not produce. Agriculture was the main
occupation of the elites.
1.7.2 Feudal Oppression
The basic feature that dominated the socio-economic life of the people of Telangana was
the feudal exploitation that persisted into the 1970s. 106 Weavers were forced to pay a tax,
called Mohatarh or Maggapu Pannu (power loom tax), to the government. 107 The
practices of Nazarana 108 and Begari (Bonded labor) 109 were other constraining forms of
exploitation.
106 A class of landed gentry, consisting of Muslim jagirdars and Hindu deshmukhs belonging to the
Reddy, Velama and Brahmin castes, constituted the support base of the Nizam‘s rule. See Srinivasulu,
op.cit., 17 – 18. Sundarayya, op.cit., 3; Wiebe, op.cit., 34-40.
107 See Vaikuntam, op.cit., 170. Wiebe, op.cit., 46-49.
108 Nazarana System: Vicious practice of giving presents to all the hierarchy in the Government or
Quasi Government by petitioners and those who were privileged to get an interview.
109 Begari or Bhagelas or Vettichakiri (Jeetam, bounded labor) was service rendered in return for
their marriages and other social functions. For jeetam one had to work the whole time. It was a semistarved,
no remunerative job like that of a serf. Vaikuntam, op.cit., 170.
26

Bonded labor was a typical form of slavery in Telangana, which existed in many
forms there. The manifest forms were Jeetam and Vetti. 110 Jeetagadu was a servant who
works for his master according to an agreement entered into, at the beginning.
Generally, in Telangana, the agreement would be from Ugadi to Ugadi. 111 The servant
was supposed to work around the clock. The nature of the work was not defined, but, in
Telangana, was mostly agriculture-cum-household work. In Telangana, the vetti system
was an all-pervasive social phenomenon affecting all classes of people, in varying
degrees. Each Dalit family had to send one man from the family to vetti. The daily job of
the vetti consisted of household work in the house of the landlord to which he was
aligned. 112 The poor who did not have any other goods to supply might be forced to
supply fouls to their masters. Certain other artisan and occupational communities too,
had to provide their services. Each caste had to supply services and goods free of charge
to the landlords. 113 The various forms of forced labour and exactions were extracted not
only by the landlords but also by all officials, petty and high alike. Accordingly, the vetti
system made the life of the Telangana people one of subjugation, one of object serfdom.
The Vetti system completely undermined the independent dignity and self-respect of the
people in the lower castes. The worst of all these feudal exactions was the prevalence of
110 The term vetti refers to all forms of ‗extra-economic‘ exaction of labor and goods (the extraction
of free goods and services). The social origins of vetti can be traced to the Hindu jajmani arrangement. P.
Kolenda, Caste in Contemporary India: Beyond Organic Solidarity? California: Benjamin Cummings,
1978), 46 – 54.
111 Ugadi is a festival that generally falls in the last week of March or the first week of April. Every
Jeetagadu could get a loan of certain amount. He had to pay it back with interest when he wanted to leave
the job. To pay back this loan he takes a loan from his new master. Thus, it was a chain, and the burden
increases every year. Ilaiah, The State and Repressive Culture…, 61.
112 Madigas were forced to supply leather shoes and all other leather accessories that used for
agricultural to landlords free of cost. On the other hand, Malas were to work in the fields, household work.
113 Goudas (toddy-tappers) had to reserve certain high yielding palmyra trees for the landlords, tap
them and supply the produce freely. The village Kummari (potter) supplied pots; Chakalis (washermen)
and Mangalis (barbers), Golla give away sheep on every auspicious function etc. in addition to their caste
occupation - related services, had to perform other household chores at the gadi (residence of land lords).
Srinivasulu, op.cit., 26.
27

keeping girls as dasis (slave girls) in the houses of the landlords. 114 Such girls had to
come to the landlords as virgins.
Exploitations by moneylenders were severe. In the traditional Telangana village
community, Komatis, as moneylenders, played an important economic role. The vast
majority of cultivators were of poor means. Moneylenders exploited peasants beyond all
proportion, and many found their lands forfeited if they could not repay their loans.
Further, the usual rates of interest of the moneylenders were very high. A moneylender,
if he was a cultivator himself, might advance grain instead of money. Economic
transactions within a village were conducted in the barter system, prior to the
introduction of money transactions. As a medium of exchange, the rupee assumed its
vigorous role when the traditional village economy entered its phase of transformation.
Dalits, who comprised the majority of vetti labor on landlord lands, remained largely
landless. The concept, ―Adana Madigoniki bhoomi enduku?” (Why land to the Madiga?)
was very commonly talked about and accepted. 115 The proportion of Dalits living below
the poverty line was also very high. Accordingly, a large percentage of child labor also
came from this section. Though the situation changed after independence, a large
majority of the Dalits still were subjected to social discriminations, especially in rural
areas, where they were pushed around, subjugated, and exploited at every point in their
life. In a word, the landlords reaped a rich crop from the conditions of Dalits. 116
Landless labor and illiteracy resulted in unemployment and migration, which was on
the increase particularly among the Dalits. The migration of Dalit and tribal people to
114 When landlords gave their daughters in marriage they presented these slave girls and sent them
along with their married daughters, to serve them in their new homes where they were used by the
landlords as concubines. Sundarayya, op.cit., 8.
115 Ilaiah, The State and Repressive Culture …, 32.
116 Ibid.
28

various places in A.P. and even to neighbouring states had created labour shortage during
the crop season in the villages. 117
1.8. SUMMARY
This chapter has summarized the historical background and the traditional social system
of Telangana region. Telangana has long been a meeting place of languages and
cultures, and this has had a broadening effect on its villages. Centuries of Muslim rule
have also left their mark. The feudal system, which embraced many of these villages,
had left the people socially and economically more backward than the people in other
areas of AP. The landlords exercised their dominance in almost every sphere of social
life–including the private lives of people in the villages. Society and religion in
Telangana have passed through numerous phases of change. In her long and eventful
history, there have been periods of progress, regeneration, and reform, as well as periods
of decay, dissolution, and degeneration. Social institutions, customs, and practices at
times assumed a rigid and petrified form. Social rigidity and oppressive social practices
came to be conspicuous features of social life in Telangana. Religion, the central pivot of
the Telangana people, had always exercised great influence over social ways and habits.
Education was very backward. There was decadence in the status of women. The socio-
political and economic conditions of the Dalits were severely degraded. Indeed, all of
the social practices, some rooted in culture, others in religious practices, were harmful
and potentially life threatening for millions of Dalits, marginalized as they were.
The ensuing chapter deals with the inception of Christian Missions in Telangana,
and discusses the mission work Mennonite Brethren Church until 1958.
117 Ibid.
29

CHAPTER TWO
THE HISTORY OF CHRISTIAN MISSION IN TELANGANA
2.0. INTRODUCTION
This chapter looks at how Christianity in general entered into Hyderabad State. Attention
is given to the story of the Mennonite Brethren Church in India. The first section
discusses early Christian mission efforts in the formerly Hyderabad State. The second
section gives a bird‘s-eye view of the historical background of the Mennonite Brethren
Church. The third section traces the mission work of the Mennonite Brethren Church
until 1958. The final section discusses the process of the indigenous mission work of
Mennonite Brethren Church: transition from mission to church.
2.1. EARLY MISSION EFFORTS IN THE FORMER HYDERABAD STATE
2.1.1 Advent of Catholic Missionaries
It was the Franciscans of the Roman Catholic Church who first brought Christianity to
the Deccan, in 1535, when Albuquerque sent Father Louis as the Ambassador to the
King of Bijapur. 118 Shepherds, weavers and anglers were the first converts, mostly from
a small town, Mudgal, Raichur District. Christians were granted several acres of land for
the support of the Mudgal congregation from the Muslim ruler here, who was well-
disposed towards them. The Nizams continued to support this Catholic mission with
generous grants for churches and for educational and medical work. In 1886, 119 the
Roman Catholic Diocese of Hyderabad was formed.
118 Luke and Carman, op.cit., 15.
119 Ibid.
30

2.1.2 Arrival of Protestant Missions
The Church Missionary Society 120 was the first Protestant mission to begin mission work
in Hyderabad State. They began among the Marathi-speaking people of the Aurangabad
area, in 1860, 121 then, in 1888, extended their mission work among Telugu speaking
people. 122 Soon other Protestant missions entered Hyderabad State. In 1873, 123 the
American Methodist Episcopal Church Mission commenced its work among the
Europeans and Anglo-Indians and the Telugu, Kannada, Marathi and Urdu speaking
peoples of the state. The Hyderabad Conference of American Methodist Episcopal
Church was organized in 1926. 124
The American Baptist Telugu Mission expanded its mission into Hyderabad State
from neighboring coastal regions in 1875. 125 The Wesleyan Methodist Missionary
Society‘s mission work was begun in Secunderabad in 1879. 126 It later opened other
stations at Medak (1889), Siddipett (1891), Knudu (1892), Nizamabad (1898), Jagityal
and Ellareddipet. 127 Nizamabad district of Telangana witnessed a mass movement among
Malas and Madigas during 1884 – 1900. 128 Missionaries from the Russian Mennonite
Brethren Church came to Hyderabad state in 1889. The American Mennonite Brethren
Mission initiated its mission work in Hyderabad State in 1899, eventually extending its
work from Hyderabad (including Rangareddy) into various places in Mahabubnagar
district and Nalgonda District, both of Hyderabad State.
120
Hereafter referred to as CMS.
121
Eugene Stock, The History of the Church Missionary Society, vol. 4 (London: Church Missionary
Society, 1899), 242, Luke and Carman, op.cit., 15.
122
Eugene Stock, The History of the Church Missionary Society, vol.3 (London: Church Missionary
Society, 1899), 478.
123
The Methodist Church Board of Foreign Missions and Church Extension, Foreign Missionary
Work (New York: Methodist Church Board of Foreign Missions, 1941), 1-5; H.T. Esau, First Sixty Years
of Mennonite Brethren Missions (Kansas: The M B Publishing House, 1954), 91.
124
The Methodist Church Board of Foreign Missions and Church Extension, op.cit., 1-5.
125
David Downie, The Lone Star, History of the Telugu Mission of the American Baptist Missionary
Union (Philadelphia: American Baptist Publication Society, 1893), 152.
126
G.G. Findlay and W.W. Holdsworth, The History of the Wesleyan Methodist Missionary Society,
vol. 5 (London: The Epworth Press, 1921), 312.
127
Findlay and Holdsworth, op.cit., 323-339.
128 Luke and Carman, op.cit., 18.
31

Charles H. Billington of the CMS began an independent mission in the form of the
Telugu Village Mission, in 1909. 129 The CMS mission, through the Madya Kerala
Diocese Kottyam started their outstation, called the Parkal Mission in Parkal, in 1926. 130
The Indian Mission, 131 a non-denominational mission, chose the area to the north and
northeast of Hyderabad city to begin its mission program.
In Hyderabad State, Protestants missions, like Roman Catholic missions, were well
disposed by the Nizams. For instance, the Nizams made generous grants for church
buildings. 132 Furthermore, the Nizams for some time made monthly grants to all of the
churches located in Hyderabad city.
2.2. HISTORICAL BACKGROUND OF MENNONITE BRETHREN CHURCH
2.2.1 The Rise of Anabaptist – Mennonite
The M.B. Church was born within the Mennonite renewal in South Russia in 1860.
Historically and theologically, the M.B. Church is rooted in the Anabaptist movement of
the sixteenth century Reformation, which arose in reaction to the Lutheran and
Zwinglian Reformations. Anabaptist movement sought to recover New Testament
Christianity, including an emphasis on church, discipleship, peace-making, and mission,
but most of all an emphasis on the Jesus Christ of the Scriptures in His fullness. The
early Anabaptists held a very high view of the Bible. 133 They committed themselves to
be guided by its teachings.
129
Summary of Information Regarding the offer of Rev. Charles H. Billington to Turn Over
Responsibilities in Connection with the Telugu Village Mission, AMB Mission, Mahabubnagar, Deccan 30
January, 1954. CMBS/F.
130
It was later added to the Dornakal diocese under the auspices of the Church of South India of
Missions. See Ch. Pramoda Rao, ―Socio-religious Impact of the Christian Dalit Movements in the
Telangana Area of A.P. 1880-1930‖ (M.Th., thesis, Senate of Serampore, 2005); D.F. Ebright, The
National Missionary Society of India (Chicago: n.p., 1944), 202 – 203; S. Estborn, The Church among
Tamils and Telugus (Nagpur: The National Christian Council of India, 1961), 23.
131
Esau, op. cit., 91.
132
Luke and Carman, op. cit., 15.
133
John H. Redekop, Politics under God (Scottdale, Pa.: Herald Press, 2007), 58.
32

Anabaptists understood the reform movements by the earlier reformers, Luther and
Zwingli, to be incomplete and partial. 134 Accordingly, they further rejected any
connection between the church and the state, 135 and infant baptism, and began to insist
on adult baptism. Jesus‘ exegesis of the Great Commission (Mathew 28:18-20), in large
measure, defines Anabaptism. 136 The Church, according to the Anabaptists, is composed
of believers in Christ. 137 Baptism, they argued, signifies entrance into the Church. 138
They also taught doctrines of non-resistance and the rejection of Christian participation
in the magistracy. 139 Anabaptists maintained a high standard of morality. They
endeavoured fully to live up to the ethical demands of the Sermon on the Mount. 140
Monasticism and ascetic thought were particularly significant for the Anabaptists. 141 In
other words, the attempt to follow in Christ‘s footsteps exactly, the community,
discipline, stringent pacifism and the stark contrast between the monastery and the
134
Anabaptists assertion that the early reformers had not gone far enough in the areas of baptism,
discipleship, and citizenship precipitated angry reaction by the early reformers. Redekop, op.cit., 60.
135
The early Anabaptists affirmed that the office of government is, indeed, ordained by God but
emphasized that it originated because of sin and that Christians should refused to hold any political office.
Redekop, op.cit., 58.
136
R. Emmet Mc Laughlin, ―The Radical Reformation,‖ The Cambridge History of Christianity,
Reform and Expansion 1500-1660, edited by R. Po-Chia Hsia, vol. 6 (Cambridge: Cambridge University
Press, 2007), 38.
137
The early Anabaptists rejected the state church, to which all were forced to belong. For them,
Christian faith was free and voluntary, not to be coerced. The church is a voluntary association of
committed disciples. The Reformers recognized that not all citizens were true Christians, but they saw the
elect as an unknown number within the state church. The Anabaptists disagreed. They felt that the church
should consist only of true believers, of committed disciples. The true church is not the unknown number
of the elect within the all-embracing state church-it is a visible group of disciples who have separated
themselves from the world (which includes the state church). Its purity is to be maintained by excluding
unrepentant sinners. The Anabaptist ideal of the church was rejected in the sixteenth century. However,
today all churches are forced by circumstances to accept at least part of the Anabaptist concept of the
Church. Tony Lane, The Lion Book of Christian Thought (Thiruvalla: Suvartha Bhavan, 1999), 101.
138
For Anabaptists, baptism is not for infants, but for those who have already consciously decided to
be Christians. They held that baptism shall be given to all those who have learned repentance and
amendment of life, and who believe truly that their sins are taken away by Christ, and to all those who
walk in the resurrection of Jesus Christ, and wish to be buried with him in death, so that they may be
resurrected with him, and to all those who with this significance request baptism…and demand it for
themselves. Lane, op. cit., 101.
139
―Anabaptists,‖ The Oxford Dictionary of the Christian Church, edited by F.L. Cross (London:
Oxford University Press, 1958), 46.
140
Kenneth Scott Latourette, A History of Christianity, Reformation to the Present, A.D. 1500 – A.
D. 1975, vol. 2, revised ed. (New York: Harper & Row, Publishers, 1975), 779.
141
The Anabaptists were akin to the monks in seeking perfection in communities separated from the
words, but, unlike the monks, they married. See McLaughlin, op. cit., 38; Latourette, op. cit., 779.
33

‗world‘ all appear and reappear among the Anabaptists. 142 In the 1520s, Anabaptist
views rapidly spread in Switzerland, and into the Rhineland, Austria, and South West
Germany. 143
The early Anabaptist leaders, Conrad Grebel, Felix Mantz and George Blaurock,
welcomed Zwingli‘s reforms in Zurich, Switzerland. However, they wished a more
thoroughgoing reformation of the Church than Zwingli was prepared to advocate. 144
Their criticisms led, on 17 January 1525, to a public debate with Zwingli, as a
consequence of which the cantonal authorities of Zurich, on January 18, ordered that all
children be baptized. 145 The City Council of Zurich condemned the Anabaptists on
Saturday 21 January 1525, for teaching and preaching their faith. 146 That very night,
however, some of them met in the home of Felix Mantz, in Zurich, and, Conrad Grebel
baptized George Blaurock, since at that time there was no ordained minister present to
perform such ministries. Then Blaurock baptized all the others present. Thomas M.
Lindsay writes,
...They met, and after deliberation and prayer Blaurock asked Conrad Grebel to baptize
him in a truly Christian fashion, ―there being no ordained person present,‖ and Grebel
did so. ―When this had been done the others entreated Blaurock to baptized them, which
he did; and in deep fear of the Lord they gave themselves to God.‖ They resolved to
preach and be baptized, because in this they sought to obey God rather than men. 147
Thus was the ―Mennonite Church‖ founded. Those newly baptized in turn pledged
themselves, as true Disciples of Christ, to live lives separated from the world and its evil
works, to spread the Gospel and to keep the faith. 148 Because of their view of adult
baptism, these believers were called ―Anabaptists,‖ from a Greek word meaning ―re-
142
Mc Laughlin, op. cit., 38.
143
See ―Anabaptists,‖ op. cit., 46; Latourette, op. cit., 781.
144
Latourette, op. cit., 780.
145
See Williston Walker, A History of the Christian Church (New York: Charles Scribner‘s Sons,
1959), 326; Mc Laughlin, op. cit., 47.
146
See Walker, op. cit., 326; John Horsch, Mennonite History, Mennonites in Europe, vol. 1
(Pennsylvania: Herald Press, 1942), 30; J.C. Wenger, How Mennonites Came to Be (Pennsylvania: Herald
Press, 1977), 33.
147
Thomas M. Lindsay, A History of the Reformation, vol. 2 (Edinburgh: T & T Clark, 1964), 446-7.
148
John A. Toews, A History of the Mennonite Brethren Church: Pilgrims and Pioneers (Fresno:
Board of Christian Literature General Conference of Mennonite Brethren Churches, 1975), 8.
34

aptizers.‖ 149 But they preferred simply to be called ―brothers‖ and ―sisters.‖ It was only
after 1536 that many of them came to be known as ―Mennonites,‖ after the leader Menno
Simons. 150 The group, in Holland, about the year 1545, was first named ―Menist.‖
Gradually this name developed into the name ―Mennonist,‖ then into the name
―Mennonite.‖ 151 Many Anabaptist groups, some of quite divergent orientations,
continued to emerge in Europe under different names 152 over this period of time in
response to the conditions of the time.
2.2.2 Pioneers of the Anabaptist - Mennonite Movement
Conrad Grebel (1498 – 1526) may truly be called the founder of the Mennonite
Church, 153 for he was the leader of the first group of the new fellowship. Felix Mantz (ca.
1498 – 1527) was imprisoned on 3December 1526. On 5 January 1527, 154 he died as the
first Mennonite martyr, by drowning in the Limmat River in Zurich at the hands of
Zwinglians. 155 George Blaurock (ca. 1490 – 1529) was arrested in August 1527 and
severely tortured, then burned to death at Clausen, a town now in Italy, on 6 September
1529. 156 Michael Sattler (1495 – 1527) was burned at the stake in Rotternburg, on 21
May 1527, 157 by Roman Catholic authorities. His wife followed him to a martyr‘s death
a few days later. Pilgram Marpeck (ca. 1495 – 1556) presented to the Strasburg Council
an articulate defence of the Anabaptist commitment to non-violence and to baptism upon
149
―Anabaptists,‖ op. cit., 46.
150
Harold S. Bender and C. Henry Smith, Mennonites and their Heritage: A Handbook of Mennonite
History and Beliefs (Scottdale: Herald Press, 1964), 21.
151
Bender and Smith, op. cit., 33.
152
The Mennonites were the most numerous, but even they were not bound together in a single
fellowship and differed among themselves. One branch, the Amish Mennonites, took their name from
Jacob Ammann. Another, the Hutterian Brethren, or Hutterites, took their name from Jacob Hutter, who
was tortured and burned, in 1536. Latourette, op. cit., 785.
153
Horsch, op. cit., 57.
154
Latourette, op. cit., 781.
155
Wenger, op. cit., 37.
156
See Ibid., 28; Walker, op. cit., 328.
157
He wrote the basic theology of the Swiss Anabaptists. He held a conference on February 24, 1527
at Schleitheim where Anabaptists agreed on seven articles of faith probably authored by Sattler, called, The
Seven Articles of Schleitheim, which is known as the earliest Mennonite confession of faith. See Walker,
op. cit., 330; Bender and Smith, op. cit., 29.
35

confession of faith. He was expelled from the city of Strasburg, in 1532, as an
unauthorized preacher, 158 and may be considered the ―Menno Simons of the South.‖
Balthasar Hubmaier (1480 – 1528) was arrested in 1525 at Zurich and burned at the stake
as a heretic on 10 March 1528, in Vienna. 159 His wife was drowned in the Danube
River, by Catholics, in 1528. 160
Menno Simons (1496 – 1561) was an outstanding Anabaptist-Mennonite leader. He
was an ordained Roman Catholic priest. He questioned the Roman Catholic doctrine of
baptism and other doctrines and left the Catholic Church on Sunday, January 30, 1536. 161
He in turn joined the Anabaptists and was baptized by Obbe Philips, an Anabaptist, in
January 1536. 162 He was then ordained as an elder by Obbe Philips, in 1537. 163 He
quickly became the most influential Anabaptist leader. Simons eventually wrote some
two dozen books and booklets, 164 organized the scattered Anabaptists, and established a
printing press to circulate his own and other Anabaptist writings. Despite the best efforts
of the authorities to seize him, he remained free and active until his natural death on
January 31, 1561. 165 Hans Deck, Dirk Philips, Leonard Bouwens, Gillis of Aachen, and
others were other pioneers of the early Anabaptist–Mennonite movement.
158 He wrote three books, a treatise on baptism and the Lord‘s Supper, Admonition (1542); a large
topical concordance of the Bible, An Explanation of the Testament (1545) and Vindiction. See William
Klassen, ―The Legacy of the Marpeck Community in Anabaptist scholarship,‖ The Mennonite Quarterly
Review LXXV/1 (January 2002): 8. Horsch, op. cit., 135; Bender and Smith, op. cit., 30.
159 He spread Anabaptist movement rapidly to Moravia. See Walker, op. cit., 331; Wenger, op. cit.,
39.
160
See Walker, op. cit., 331; R.C. Wetzel, A Chronology of Biblical Christianity [CD-ROM]
(Albany: AGES Software, 1997).
161
See Leonard Verduin, trans., The Complete Writings of Menno Simons, edited by J.C. Wenger
(Ontario: Herald Press, 1956), 14; Latourette, op. cit., 784.
162
See McLaughlin, op.cit., 52; Horsch, op. cit., 210.
163
McLaughlin, op. cit., 52.
164
Of them, entitled The Foundation, became very popular which was a power force in spreading the
faith of Mennonite Church; Bender and Smith, op. cit., 33.
165
Wenger, op. cit., 49.
36

2.2.3 Persecutions and the Spread of the Mennonites
The Anabaptist-Mennonites were in many places forbidden to practice their beliefs, and
were commanded to attend the state church. They were vigorously denounced by Martin
Luther, Zwingli and John Calvin, and brutally persecuted by Roman Catholics, many
Protestants and state authorities alike. 166 In Catholic countries, the Anabaptists executed,
as a rule, were executed by burning at the stake, whereas in Lutheran and Zwinglian
states, generally, they were beheaded or drowned. Thousands were imprisoned, tortured
or exiled, and hundreds of martyrs lost their lives. It was in 1525 that the first death
sentences were imposed. Anabaptism, in 1527, was denounced as a capital crime.
Several imperial decrees were issued against the Anabaptists. 167 The persecution of
Anabaptists was severe and often very cruel in many countries of Europe. For instance,
Michael Sattler‘s sentence read as follows:
In the case of the Governor of his Imperial Majesty versus Michael Sattler, judgment is
passed, that Michael Sattler shall be delivered to the executioner, who shall lead him to
the place of execution, and cut out his tongue; then throw him upon a wagon, and there
tear his body twice with red hot tongs; and after he has been brought without the gate, he
shall be pinched five times in the same manner. 168
Armed executioners and mounted soldiers were in places sent out in companies to hunt
down the Anabaptists and kill them on the spot without trial or sentence. Great numbers
were massacred with the sword, hanged to their doorposts, burned to death with their
homes, burned at stakes, drowned by waters, had their tongues cut out, tortured with red-
hot pincers, beheaded. 169 Harold S. Bender writes in his book:
166
―Anabaptists,‖ op. cit., 46.
167
For instance, in 1527, King Ferdinand I of Austria issued a number of severe decrees against them
(the death penalty for re-baptizing adults, the first general mandate being dated August 28, 1527). The
duke of Bavaria, in 1527, gave orders that the imprisoned Anabaptists should be burned at the stake, or, be
beheaded. Emperor Charles V of Germany issued a general mandate against them on January 4, 1528 that
who ever practiced Anabaptism was to be sentenced to death. Lindsay, op. cit., 447 – 449.
168 th
Thieleman J. van Braght, Martyrs Mirror, translated by Joseph F. Sotion, 5 English ed.
(Scottdale: Herald Press, 1950), 416-18.
169
Y.D. Jayaker, ―Historical Background of the Mennonite Brethren Church of India,‖ Suvarthamani
84/06 (Nov – Dec 2008): 13 – 14.
37

On Christmas Day, 1531, an imperial provost named Berthold Aichele drove seventeen
men and women into a farmhouse near Aalen in Wurttemberg and burned the building
over their heads. Three hundred and fifty Anabaptists were executed in the Palatinate
before 1530. At Ensishemi, the ―slaughterhouse of Alsace,‖ six hundred were killed in a
few years. In the small town of Kitzbuhel in the Tyrol, sixty-eighty were executed in one
year. Two hundred and ten were burned at the state in the valley of the Inn River in
Austria. In the Tryol and Gorizia it is estimated that one thousand were martyred by the
end of 1531. In Holland, at least one thousand five hundred were executed. The
Hutterian Chronicle records the execution of over two thousand. 170
The most heroic examples of early Christian martyrdom were paralleled in the
Anabaptist persecutions that occurred during Reformation times. Even their opponents
admired the courage, fortitude, and patience of the Anabaptists. 171 Persecution that was
begun in 1525 continued, and was even witnessed in 1811. 172
The more the Anabaptists were persecuted, however, the more they spread.
Mennonites migrated in large numbers from central Europe to Moravia, Alsace, and
South Germany, and later to America. On the other hand, strong colonies were
established in the Danzig area of Prussia (Poland) in the 1540s and 1550s. From Prussia,
Mennonites moved to South Russia in 1788 173 and established two colonies on the
steppes of the Ukraine: 174 the Chortitza, or Old Colony, in 1789, and the Molotscha
colony, in 1804. Later, more colonies were founded, including the Amtrakt colony
170 Harold S. Bender, Mennonites and their Heritage: Mennonite Origins in Europe, 2 nd ed. (Akron,
Pennsylvania: Mennonite Central Committee, 1942), 43 – 44. Among the early leaders of the Anabaptist
movement who suffered martyrdom were Felix Mantz, George Blaurock, Balthasar Hubmaier, Leonard
Bouwens, Sicke Freriks, Eberli Bolt, Johannes Krüsi, Hans Lüdi, Hans Brötli, Thomas Herman, Eitelhans
Langenmantel, Leonhard Schiemer, Hans Schlaffer, Hans Leopold Schneider, Wolfgang Uliman,
Wolfgang Brandhuber, Georg Zaunring, Jerome Käls, Leonhard Seiler, Jacob Hutter, Offrus Griesinger.
Horsch, op. cit., 299-302.
171 Bender and Smith, op. cit., 49.
172 W.J. Kühler, ―Mennonites,‖ Encyclopedia of Religion and Ethics, edited by James Hastings, vol. 8
(Edinburgh: T & T Clark, 1916), 551 – 554.
173 They migrated from Prussian to Russian because Prussia state reversed certain policies, through an
edict on 30 July 1789, such as exemption from military service and acquisition of more land that had been
granted to Mennonites by the earlier Polish rulers. Such an opportunity came when Catherine II, Empress
of Russian, invited settlers to come to newly –acquired regions in Russia. Numerous Mennonites from
Prussia took advantage of this offer, and so in the late 18 th century Mennonites began to settle in the
Russian Empire. Jacob P. Bekker, Origin of the Mennonite Brethren Church, Previously Unpublished
Manuscript by one of the Eighteen Founders, translated by D.E. Pauls and A.E. Janzen (Kansas:
Mennonite Brethren Publishing House, 1973), 7.
174 These two colonies were ultimately increased to fifty daughter settlements. Claus Cornelius J.
Dyck, An Introduction to Mennonite History (Pennsylvania: Herald Press, 1972), 130.
38

(1853) in Samara, the Alexandertal colony (1859) and a colony in Turkestan, in Central
Asia (1880). 175
2.2.4 The Formation of the Mennonite Brethren Church
The Mennonite Brethren Church was formed as a consequence of revival among the
South Russian Mennonites (Molotschna colony), in 1860. This took place largely, after
1845, under the influence of an evangelical pietist, Edward Wüst. The Mennonites
influenced by Wüst, began to meet regularly for Bible study and prayer on Saturday
afternoons. This group later came to be known as ―Brethren‖ since they addressed each
other as ―brother.‖ 176
Finally, ―the Brethren‖ met on 6 January 1860 at Elezabethal, 177 and put forth a
statement consciously standing for historic ―Anabaptism-Mennonitism‖ in its discussion
of baptism, communion, foot washing, the election of ministers, church discipline, and
other issues. 178 This statement was signed by eighteen men. And this event is regarded as
the beginning of the Mennonite Brethren Church, and the eighteen men who signed the
statement constituted the first congregation. John A. Toews comments, ―The early
Brethren regarded their withdrawal from the existing Mennonite Churches not as a
retreat from true Mennonitism, but as a return to it.‖ 179 Subsequently, when their
religious freedom was threatened in Russia, along with other reasons, many of the
Russian Mennonite Brethren migrated to America, in the early 1870s, and to Canada,
175 Toews, op. cit., 87.
176 I.P. Asheervadam and Peter J. Klassen, ―The Mennonite Brethren Story,‖ Knowing and Living
Your Faith: A Study of the Confession of Faith, edited by Elmer A. Martens and Peter J. Klassen
(Hyderabad: MBCI, 2010), 63.
177 Dyck, op. cit., 135.
178 Ibid., 130.
179 Toews, op. cit., 3-4.
39

etween 1920 and 1930. 180 From the beginning, evangelistic impulses have been strong
among the Mennonite Brethren.
2.2.5 Mennonite Brethren Mission to India
Anabaptist–Mennonites, in general, and the Mennonite Brethren, in particular,
emphasize mission, evangelism and the sanctity of life, in accord with New Testament
teachings. Since its formation in the Ukraine in 1860, the Mennonite Brethren Church
has been motivated by the Great commission of Jesus as recorded in Matthew 28: 19 –
20, 181 which calls every faithful follower to make disciples of all people groups. A
primary goal of the mission of the Mennonite Brethren is to re-establish the biblical
model of the church which, they felt, had been lost in the ―mixed marriage‖ of the church
and the state. 182 Their passion has been to respond to people‘s needs, to preach the Good
News, to see people baptized, and to facilitate the formation of vibrant, multiplying
conferences of churches. According to the Mennonite Brethren, their mission is:
1) To present the saving Gospel of Jesus Christ to everyone in the area of a mission field.
2) To baptize those who accept Jesus Christ by faith. 3) To organize and establish such
believers in local churches for nurture, mutual edification, fellowship, instruction and
service. 4) To unite the local churches of a field into an organized conference and
national convention, which is the church that continues the proclamation of the Gospel,
directs and regulates its own affairs and meets its own financial requirements. 183
The Russian Mennonite Brethren began evangelism among their Russian neighbours. By
1862, several leaders had been called before Russian courts to face charges of attempting
180 It was due to new Soviet government, which lifted up the promise to grant the Mennonites
permanent military exemption. They were greatly disturbed at this threat to their peace principles, and
following World War I (1914 -1918), Russian Mennonites migrated to Canada to escape from communism
between 1920 and 1930. See Dyck, op. cit., 130; Bender and Smith, op. cit., 97.
181 And Jesus came and said to them, ―All authority in heaven and on earth has been given to me. Go
therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of
the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, to
the close of the age.‖ (RSV).
182 A. Scott Moreau, ―Anabaptist Missions,‖ Evangelical Dictionary of World Missions, edited by A.
Scott Moreau (Grand Rapids: Baker Books, 2000), 58.
183 Guiding Principles and Policies of Mennonite Brethren Church Mission (Kansas: Mennonite
Brethren Board of Missions, 1960), 6.
40

to convert Russian labourers. 184 Soon missionary efforts were expanded. In 1889, 185 the
Russian Mennonite Brethren Church 186 (RMBC) sent a missionary couple to formerly
Hyderabad state, India. Later in 1899, 187 the Mennonite Brethren Church of North
America sent its first missionaries to Hyderabad State. The history of the Mennonite
Brethren Church of India may be divided into four periods,
i) Early efforts of the Russian Mennonite Brethren Church from 1889 – 1899;
ii) Period of the American Mennonite Brethren Mission (AMBM) and the
Russian Mennonite Brethren Church (RMBC) working alongside each other,
from 1899-1914;
iii) Period of American Mennonite Brethren Mission, from 1914-1958;
iv) Period of the national/indigenous Leadership of MBCI, from 1958
onwards. 188
2.2.5.1 Early Efforts of Russian Mennonite Brethren Church from 1889 – 1899. The
first Mennonite Brethren missionaries to India, Abraham and Mary Friesen, came from
Russia in 1889. They established a work at Nalgonda, of Telangana, among the Telugu
people under the American Baptist Missionary Union. 189 In 1891, they organized the
Mennonite Brethren Church in India. By the end of the nineteenth century, seven couples
and three single women from the RMBC were serving in India. 190
2.2.5.2 Period of the AMBM and the RMBC working together, from 1899-1914. In
1899, the Mennonite Brethren Church of North America (the American Mennonite
184
Asheervadam and Klassen, op. cit., 65.
185
Mennonite Brethren Missions/Services International, An Inventory of Records, Indian Mission
Records. CMBS/F.
186
Hereafter referred to as RMBC.
187
Foreign Missions in India, the AMBM in India 1898-1948 (Hillsoboro: Board of Foreign Missions
of the Conference of the MBC North America, 1948), 17; J.H. Lohrenz, The Mennonite Brethren Church
(Kanas: The M.B. Publishing House, 1950), 230.
188
The fourth period will be discussed in detail, in the ensuing chapter.
189
P.J. Malagar, The Mennonite Church in India (Nagpur: NCCI, 1981), 23.
190
Mennonite Brethren Missions/Services International, op.cit.
41

Brethren Mission) 191 sent its first missionaries, N.N. and Susie Hiebert, and Elizabeth
Neufeld, to join those from Russia. 192 They founded the independent American
Mennonite Brethren mission program in India, to work alongside their co-missioners
from Russia, who were affiliated with the American Baptist mission. 193 Both Russian
and America Mennonite Brethren missionaries worked side by side until the outbreak of
the First World War, in 1914, when the Russians, no longer able to stay in touch with
their sending churches in Russia, became further associated with their Baptist supporters.
191 The Mennonite Brethren Church in North America first organized a foreign mission board at its
1884 General Conference in Hillsboro, Kansas. The conference at the time did not have its own foreign
missionaries, and so this board was responsible for raising money from the churches and forwarding it to
missionaries affiliated with other organizations or denominations. In 1899 the conference established the
first overseas mission work of its own in India. This work was established in conjunction with the
Mennonite Brethren Church of Russia. At its General Conference of (October) 1900 in Buhler, Kansas the
MB Church adopted a constitution and articles of incorporation for its foreign mission organization, which
took the name ―American Mennonite Brethren Mission Union.‖ It was an effort to unite the North
American Mennonite Brethren churches in a common cause of global mission. By the time of the MB
Conference constitution revision of 1936, its name had been formalized as ―The Board of Foreign
Missions.‖ The official name of this board since 1966 has remained the ―Board of Missions and Services,‖
(BOMAS). At least since the early 1980s, however, the organization has chosen to use an alternate name—
―Mennonite Brethren Missions/Services‖ (MBM/S). Then name was changed to Mennonite Brethren
Missions/Services International (MBMSI). It is the global mission agency of Mennonite Brethren churches
in Canada and the United States. Mennonite Brethren Missions/Services International, op.cit.
192 Meanwhile other Mennonite and Brethren in Christ mission agencies came to India in different
provinces and started their work. They planted several churches in Madhya Pradesh, West Bengal, North
and South Bihar. Although they have adopted different names but they have common heritage and
traditions originated from the same root called ‗Anabaptist‘. Today following different Mennonite and
Brethren in Christ church are organized in India: 1) Mennonite Brethren Church of India (MBCI)
Conference in Andhra Pradesh, Karnataka, and Maharastra (1899). 2) Mennonite Church in India (MCI)
Conference in Chhattisgarh (1899). 3) Bhartiya General Conference Mennonite Church (BGCMC),
another Church Conference in Chhattisgarh (1900). 4) Bhartiya Jukto Christo Prachar Mandli (BJCPM) or
United Missionary Church in India, in West Bengal (1925). 5) Bihar Mennonite Mandli (BMM) in
Jharkhand (1939-41). 6) Brethren in Christ (BIC) Church Conference in North Bihar (1914-16). 7)
Brethren in Christ (BIC) Church Conference in Orissa (1982). These Indian churches had no connection or
relation among themselves. In 1942, Mennonite Central Committee came to India for relief works.
Missionaries in India with MCC, then formed a Committee named ‗Mennonite Relief Committee of India‘
(MRCI). Through this committee, missionaries of different mission groups got opportunity to meet with
each other. But the Indian churches with no involvement in MRCI remained unrelated to each other. A
need of an all India organization for the Indian Mennonite and BIC churches was felt to facilitate their
meeting and fellowship with each other to understand their common heritage, and to witness and stand for
that heritage. Mennonite Christian Committee initiated formation of an all India organization of Indian
Mennonite and BIC churches by inviting key leaders of the church conferences for a meeting in Calcutta.
In July 1963 an organization with a name Mennonite Central Committee of India (MCCI) was formed,
which was renamed as ―Mennonite Christian Service Fellowship of India‖ (MCSFI). See Brief History of
MCSFI, Mennonite Christian Service Fellowship of India, 2010; Bijoy K. Roul, ―The Brethren in Christ
Church in Orissa, India: Helping Our People Socially and Spiritually,‖ Courier 20/1 (2005): 4; P.J.
Malagar, The Mennonite Church in India (Nagpur: NCCI, 1981), 27-28, 58-60; Diether Gothz Lichdi, ed.,
Mennonite World Handbook 1990 (Illinois: Mennonite World Conference, 1990), 346, 348.
193 Mennonite Brethren Missions/Services International, op.cit.
42

Mr. and Mrs. Cornelius H. Unruh succeeded the pioneer missionaries of RMBC at
the Nalgonda mission station. Meanwhile, the mission work of the Russian Mennonite
Brethren was expanded to other parts of the Nalgonda District area of Telangana. Mr.
and Mrs. Abraham J. Huebert established a mission station in Suryapet, 194 in 1900, while
Mr. and Mrs. Heinrich Unruh established a mission station at Jangaon, in 1902. Besides
evangelism, RMBC established schools and hospitals on its stations. 195 After the First
World War, with the discontinuance of the MB Mission from Russia and due to the
difficulties in receiving funds from Russia, the whole work of the RMBC was taken over
by the American Baptist Missionary Union.
On the other hand, on 10 October 1900, the American Mennonite Brethren
missionaries occupied a place in Hughestown. 196 In November of the same year, they
began regular preaching services and opened a school for children. In March 1902,
Hiebert and his wife returned to America due to illness, interrupting their mission work.
Then John H. and Maria Pankratz arrived, on 20 October 1902, 197 to open the First AMB
mission station in the suburb, Malakapet, in 1903. 198 Programs in evangelism, education,
work among women and among the sick were soon begun. On 27 March 1904, 199 the
first American Mennonite Brethren Church was organized among the Telugu people
under the auspices of the Mennonite Brethren Church of North America.
194 A Mission station was a small community of Christian families usually centering around a church,
a school and a missionary home. This community was composed of certain permanent members,
missionaries, pastors, teachers, hospital staff and manual laborers and of such shifting groups as students
and patients. The Andhra Mennonite Brethren Church of India, Fifty Years in Retrospect 1904-54
(Hillsboro: M.B. Publishing House, 1955), 14.
195 The other missionaries of RMBC who rendered their sacrificial service in Telangana were Mr. and
Mrs. Johann G. Wiens, Mr. and Mrs. Heinrichs, Mr. and Mrs. Frank Wens, Mr. and Mrs. John A Penner,
Sis. Kathrine Reimer, Sis. Anna Epp, Sis. Anna Peters and Sis. Agnes Neufeld. See Esau, op. cit., 95;
George, op. cit., 15-16.
196 It was three miles south of Secunderabad and just a short distance north of Hyderabad.
197 Foreign Missions in India, the AMBM in India 1898-1948, 19.
198 Gerhard Wilhelm Peters, The Growth of Foreign Missions in the Mennonite Brethren Church
(Kansas: M.B. Publishing House, 1952), 171.
199 The Andhra Mennonite Brethren Church of India, Fifty Years in Retrospect 1904-54, 5.
43

Soon, AMBM extended its mission work to the other parts of Hyderabad State. In
1904 Mr. Ratnam, a national worker, was stationed at Shamshabad village (today, of
Rangareddy district), 16 Kms southwest of Hyderabad. V. L. Abraham, a national
evangelist, soon joined Ratnam in the work at Shamshabad. 200 By 1910, there was a
school and church at Shamshabad. Daniel Bergthold and his wife Anna (Epp) Bergthold,
established Nagarkurnool mission station, of Mahabubnagar district, in 1907. J. H. Voth
and his wife, Maria Voth, began mission work in the Devarakonda area, of Nalgonda
district, in 1910, 201 and soon established a mission station there. 202 The Malakpet mission
station, due to certain technical problems with the people of other faiths, was liquidated,
in 1913, the work transferred to Hughestown, and, since 1914, the field has been known
as the Hughestown mission field. 203
2.2.5.3 Period of American Mennonite Brethren Mission from 1914-1958. As already
stated, the First World War marked a change in the administration of the work of the
missionaries from the Russian MB church, as their mission work was transferred to the
American Baptists. The AMBM, however, continued with their mission work and
established four other mission stations. F. A. Janzen and his wife began the Wanaparty
Mission station, of Mahabubnagar district, in 1915. Johann H. and Maria Pankratz
established the mission station in Shamshabad in 1920. Mr. and Mrs. J. H. Lohrenz
began the Kalvakurthy mission station, of Mahabubnagar district, in 1922. Janumpet
(now Shadnagar) mission station, of Mahabubnagar district, was begun in 1931. 204 After
200 Peters, op. cit., 179.
201 Our Mission among the Telugus (Hillsboro: Board of Foreign Mission of the Mennonite Brethren
Church of the North America, 1939), 26.
202 The mission work here was first under the supervision of the RMBC. It was transfer to the AMBM
on January 1, 1910.
203 Esau, op. cit., 141-144.
204 The mission‘s Janumpet (now Shadnagar) mission station was opened by A.M. Boggs, a
missionary of the American Baptist Telugu Mission, in 1916. It was offered to the AMBM in 1931.
44

1940, Janumpet was no longer a separate field but, rather, only an outstation. 205 The
Mahabubnagar and Gadwal mission stations, of Mahabubnagar district, were transferred
from the Baptist mission to AMBM, under John Wiebe‘s supervision, in 1937. 206
Narayanpet (Makhtal) Mission Station, again under John Wiebe‘s supervision, was
transferred from Charles H. Billington‘s India Mission to AMBM, in 1953. 207
In 1958, AMBM had nine mission stations/fields in the Telangana region. They
were Hughestown, Shamshabad, Devarakonda, Mahabubnagar, Nagarkurnool,
Kalwakurthy, Wanaparthy, Gadwal, and Narayanpet. In general, all contained a
missionaries' residence, church, school, hospital or dispensary, hostels for school boys
and school girls and some smaller buildings. The activities at the stations included
regular services of different kinds in the church, extensive evangelistic and church work
in the towns and their suburbs, village work and the conducting of a school.
2.3. THE MISSION WORK OF THE AMBM 1899 - 1958
2.3.1 Evangelism and Church Planting
From the inception of the mission work, AMBM has been known for its emphasis on
evangelism. 208 Evangelism was the preaching of the Gospel among the natives and was
done as much as possible with the help of native workers. However, evangelism had not
205 Janumpet station was placed under the supervision of John and Viola Wiebe, who were also at this
time superintending the Kalwakurthy mission work. Janumpet was considered as a separate field between
1932 and 1940. Later, its northwestern and southeastern parts were merged into the Shamshabad and
Kalwakurthy fields, respectively. Lohrenz, op. cit., 239.
206 The Mahabubnagar mission station is located in Mahabubnagar, 80 km southwest of Hyderabad.
E. Chute, a missionary of the American Baptist Telugu Mission, founded this station about 1882. In 1937,
under John Wiebe‘s negotiation, the American Mennonite Brethren Mission purchased the property and
took over the mission work, the indigenous church uniting with the Mennonite Brethren Church. G. J.
Huizinga a missionary of the American Baptist Mission founded Gadwal mission station in 1904. The field
and work was transferred to AMBM in 1937. See Downie, op. cit., 290-2, 299-300; Peters, op. cit., 189-90.
207 D.P. Musabaye, a missionary from Srilanka, received permission from E. Chute (a Baptist
missionary) to begin work in Makthal in 1913. After seven years, this field was given to Charles Henry
Billington, a missionary of the Church Missionary Society. Billington established an independent Telugu
Village Mission in this area, laboring there for many years, and then transferring this field to the AMBM in
1953. See Summary of Information Regarding…; A.R. Jaipal, ―Telugu Village Mission,‖ El-Shaddai, A
Spiritual Monthly 1/1 (Sep-Oct, 1989): 4-9.
208 Our Mission among the Telugus, 11.
45

een an easy task at all. The missionaries pooled all their energies and means to
evangelize in the Telangana region. They learned the native language, Telugu, with the
help of national workers. Missionaries found that there was an urgent need to ―enlighten‖
the people in terms of spiritual life. They began, therefore, to teach Christian ethics and
values from the Holy Bible. They trained the nationals in this regard and stationed them
in the villages. The first converts were from lower caste Dalit communities. They
responded to the compassion and love of the missionaries who were serving them. The
churches began to grow slowly. Converting to Christianity meant ostracism from the
majority Hindu religious and social world.
AMBM found that there was only one way of reaching India‘s people and that was
by going to them in village, town and hamlet. 209 The missionaries had different means in
the evangelism: gospel tours, Bible classes, Christian literature, training programs for
native evangelists and Bible women and appointing native evangelists in the villages.
The gospel tour was one of the main services of the missionaries. The missionaries‘
purpose was not to build strong stations, but to develop strong churches in the villages. 210
In order to accomplish this, gospel tours into villages were necessary and formed an
important part other work. The pioneer missionary was frequently found to be on the
field with a large number of national workers – evangelists, teachers, Bible women and
voluntary lay members; carts, cars, Christian literature; equipment of various kinds
tracts, gramophones; at times, also with his family. Despite inadequate means of
transport facilities, the missionaries would cover many villages on their gospel tours.
Christian literature and tracts were to be distributed. Bible classes were to be conducted.
Moreover, nationals who had undergone theological education were stationed in the
villages, their main task being to reach villagers with the gospel and to organize non-
209 See Ibid; Peters, op. cit., 191.
210 Our Mission among the Telugus, 12.
46

formal village schools. Lay members also were appointed to assume responsibilities
within the church and to take over initiative in the work of evangelism. 211 From the
beginning, it was the policy of the AMBM to engage National workers for evangelistic
purposes. Hiebert asserts this was not only a matter of convenience and speed, but also,
very definitely, the conviction that ―India be evangelized only by her own sons and
daughters and that the stay of the foreign missionary is but a temporary one.‖ 212
Missionaries laid the foundation for an indigenous church – the Telugu Mennonite
Brethren Church. In 1936, its membership numbered 7000. 213 By 1953, there were
14,000 baptized believers, 180 organized churches and 170 church buildings, and there
were 113 ordained or licensed ministers, 175 village evangelists and teachers, 120 Bible
women and 200 villages with Christians. 214 Besides evangelism, missionaries engaged in
educational work.
2.3.2 Educational Work
In India, Christian missionaries were among the first to start any serious educational
work with lasting consequences, particularly among the lowest classes and the
marginalized. The first Protestant missionaries, who began their mission work in
Tranquebar, established schools, boarding schools and orphanages for the natives.
Christian education was given importance. The Protestant missionaries who followed,
carried on the same legacy. Though the primary aim of AMBM was to proclaim the
Gospel it felt as well the need for social concerns and philanthropic services for the
natives. Thus, it vehemently involved itself in educational and other programs. Like
211
Peters, op. cit., 193.
212
Greetings, The Board of Foreign Missions of the Conference of the Mennonite Brethren Church of
North America, May 1943, 22.
213
Lohrenz, op. cit., 237, 240.
214
Peter George W and J. H. Lohrenz. ―Telugu Mission (Mennonite Brethren),‖ Global Anabaptist
Mennonite Encyclopedia Online. 1959. http://www.gameo.org/ encyclopedia/ contents/T456.html 15
October 2010.
47

other Protestant missions, AMBM also gave importance to Christian education because it
fully realized that,
Christian education is one of the most important tasks in any mission field. It is
of prime importance for the future welfare of the Christian church in the Telugu
filed that the younger generation be given all possible opportunities to acquire a
knowledge of reading. It is only through the acquisition of such knowledge that a
further growth in Christian community living can really take place. 215
According to Gerhard Wilhelm Peters, the Christian educational program of the AMBM
arose out of various motives: simple obedience to the commission of the Bible to teach,
the humanitarian motive, or the realization that education was a benevolent feature of
society and the individual, and to train the national workers. 216 In order to achieve the
motives, AMBM had two different levels of educational involvement: school education
and Bible training.
2.3.2.1 School Education. As pointed out, prior to arrival of Christian missions, almost
no low caste children received education, and almost all were illiterate. Education was
either absent or inadequate in Telangana society. It was into such a setting that AMBM
arrived and established four levels of schools i.e. village, primary or elementary, middle
and high school, in order to provide education to the underprivileged of Telangana. In
addition, boarding homes or hostels were associated with each of the mission station
schools. A.E. Janzen writes:
At its beginning in 1900, the missionaries of the Mennonite Brethren Church of America
faced an illiterate mass of dear people, living in thousands of villages with no national
schools. A teaching program from the ground up was inevitable. The first school for
children was begun 1900. In rapid succession a school program was provided at every
church centre. 217
The village schools started by the AMBM, though carefully structured, tended to be
flexible and focused on the practical needs of their learners. They were conducted mostly
in the evenings. Through village schools, the national worker, besides evangelism, also
215 Our Mission among the Telugus, 21.
216 Peters, op. cit., 196.
217 Janzen, 74-76.
48

engaged in the task of providing non-formal education to low caste children as well as
adults at their respective villages. The students were taught, especially those genuinely in
need of education, the basic principles of writing and reading. Students were also taught
Bible stories and verses, the catechism, Christian hymns, arithmetic, Indian history and
personal hygiene. 218 The work was all in Telugu and Urdu. Students were, if they proved
capable, then sent to the mission‘s boarding schools, which were located at mission
stations, for formal education. In 1948, AMBM had 150 village schools. 219
The first missionary teacher, Elizabeth Neufield, opened the first primary school at
Malakpet, with eight students, in 1904. 220 Other primary schools were established at
Nagarkurnool (1907), Wanaparthy (1916), Devarakonda (1919), Shamshabad (1920),
Mahabubnagar (1937), Gadwal (1937), and Hughestown (1939). 221 Mission primary
schools had only five classes. The medium of instruction was the Telugu language in
these schools, but the Urdu and the English were introduced in the second and third
standards respectively. Besides language, students were taught simple arithmetic, arts
and crafts, Bible verses, Bible stories, and Christian hymns.
Middle schools were similar to the primary schools, but more teaching equipment
was used. Middle schools gave instruction in eight grades. Middle schools were opened
on the Shamshabad, Wanaparthy, Devarakonda, and Mahabubnagar mission stations.
Their curricula included language instruction (Telugu, Urdu, and English), arithmetic,
history, geography, elementary science, algebra and geometry, Old Testament and New
Testament history, church history and music. 222
218
Foreign Missions in India, the AMBM in India 1898-1948, 58.
219
Ibid.
220
Ibid., 54.
221
Esau, op.cit., 197.
222
Foreign Missions in India, the AMBM in India 1898-1948, 61-62.
49

In 1943, Mr. and Mrs. J. H. Lohrenz began a high school in Shamshabad to serve the
entire field. 223 Later, in 1949, this high school was transferred to Mahabubnagar. 224 It
became known as the M.B. Central High School. Later, the English medium was
introduced there. D. Arthur Jeyakumar opines, ―Christian educational ministry though
was started with a limited aim, widened its scope and influence soon. It was instrumental
in introducing English-medium education and western type of education… Certainly its
impact was far and wide.‖ 225 This school had been, indeed, the first of its kind in
Mahbubnagar district. It offered three years of work. The medium of instruction was the
English language, but Urdu and Telugu were also offered as language courses. 226
Boarding homes or hostels were associated with each of the mission station schools.
Dormitories were built for both boys and girls separately at the mission stations. 227 Low
caste children orphans were taken into boarding homes. Boarders were given free
clothes, food, shelter and education. Moreover, the students were treated and brought up
in a homely atmosphere under the supervision of woman missionaries or Bible women.
The great contribution of the women missionaries and Bible women to the education of
girls in Telangana is undeniable. By 1920, there were about 142 boys and girls
(including orphans) at the Devarakonda Boarding home. 228 By 1953, there were twelve
boarding Schools (8 at the primary or elementary level, 3 at the middle level and 1 high
school) in the mission. 229
223
This school received recognition for the first two years from the Educational Department of the
Nizam‘s government in 1947. Esau, op. cit., 198.
224
Lohrenz, op. cit., 245.
225
Jeyakumar, op. cit., 46.
226
Other subjects offered were algebra, geometry or general mathematics, history of Great Britain,
elementary physics, chemistry, biology, geography, domestic science (for the girls), physical education and
crafts. Foreign Missions in India, the AMBM in India 1898-1948, 63.
227
Anna Sunderman, Harvest Field (1935).
228
Golden Jubilee Souvenir, 1935-1985 M.B. Field Association Devarakonda (Hyderabad: General
Printers, 1985), 13-14.
229
George and Lohrenz, ―Telugu Mission (Mennonite Brethren).‖
50

AMBM not only educated children and adults regardless of caste, class, creed and
region, but also nurtured those under their supervision with spiritual elements and
Christian values. Moreover, committed youths were given theological education in order
that they too might learn to ―feed the flock.‖
2.3.2.2 Bible Training or School. The preparation of native workers to spread the
Gospel and be grounded in the doctrinal truths of the Bible rested entirely upon the
missionaries. As the propagation of the Gospel rested upon the soundness and
thoroughness of the workers, Bible training work was considered the most important and
the speediest way of evangelizing the fields. Missionaries soon found the need of
theological education for committed young people. AMBM, however, had no theological
institution of its own. Thus, in the early years, nationals were sent to Ramayapatnam
Baptist Theological Seminary for theological education. In 1920, D. F. Bergthold began
Bethany Bible School at Nagarkurnool for the training of national workers. After several
shifts, it was eventually settled permanently at Shamshabad. 230 Regular three-year and a
two-year Bible courses were offered for both men and women in this school. 231
Moreover, women were taught sewing and given some instruction in hygiene and care of
the sick. In addition, Bethel Theological School (an evening Bible school) was begun at
Hughestown, in June 1955. 232
230 D.F. Bergthold served as its first principal. It was moved to Shamshabad in 1921 and J.H.
Pankartz became the principal. In 1923, it was shifted back to Nagarkurnool, and was continued here until
1928 under the leadership of D.F. Bergthold. The next year it was closed down for one year. It was
reopened in 1930, in Shamshabad, where it remained until 1945; J.H. Lohrenz was the Principal during
this period. In 1945, it was shifted from Shamshabad, to Devarakonda, where it remained until 1952 under
the leadership of P.V. Balzer, then, shifted back to Shamshabad, where it settled permanently. S. Solomon,
―Mennonite Brethren Bible Institute: Brief History,‖ Diamond Jubilee Celebrations of Mennonite Brethren
Bible Institute, Shamshabad 1920 – 1995, Souvenir (Shamshabad: MBBI, 1995), 6 – 8.
231 The school‘s curriculum included Bible doctrine, ethics, church history, Bible geography, mission
history, homiletics, pedagogy, evangelism, Christian music pastoral duties and studies of Hinduism and
Islam. Foreign Missions in India, the AMBM in India 1898-1948, 67.
232 The Andhra Mennonite Brethren Church of India, Fifty Years in Retrospect 1904-54, 34.
51

2.3.3 Medical Work
The awful inadequacy of medical facilities in the Telangana region persuaded the M.B.
missionaries to start hospitals, dispensaries, and outdoor-clinics. Paul Wiebe, who has
done a study on the Mennonites in Mahabubnagar District, writes,
Several hospitals had already been established by Westerners in Hyderabad-
Secunderabad. But these were outside the realm of experience of all but a very small
handful of the people, and ayurveda, yunani and other forms of medical treatment were
in very short supply in the villages. The vast majority of the people had to be self-reliant
in the event of illness and on occasions such as childbirth. 233
Also, as pointed in the first chapter, the people of Telangana, being very superstitious,
beliefs in magic, witchcraft, ghosts and other superstitions were prevalent. The villagers
believed that the village deities, when angered, might cause epidemic diseases (smallpox,
chickenpox and so on, for instance) and village disasters. 234
Miss Anna Sunderman (later Mrs. Anna Bergthold), the first trained nurse of
AMBM, made the first attempts in medical work, at Malakpet, in 1904. 235 In 1907,
Katherine Schellenberg, the first trained missionary ―doctor‖ of the AMBM, joined the
conference‘s medical ministry. 236 Later other missionaries joined the medical work. 237
The motivation for medical service was,
1) The example of Christ while upon this earth 2) The commission of Christ according to
Matthew 10:7, 8. 3) Simple and pure human pity upon suffering humanity. 4) The
removal of prejudices against the doctrine of Christianity. 5) The opportunities it
presents to point the patients to the Physician of all physicians–Jesus Christ who can heal
the soul as well as the body. 238
233
Wiebe, op. cit., 178.
234
Skin diseases, sore eyes, scorpion stings, snakebites, the infestation of hookworm, guinea worm,
tapeworm, cold, smallpox, diarrhea, dysentery, cholera, malaria, pest, tuberculosis etc., were rather
common, and, leprosy was widespread too in this area.
235
Esau, op. cit., 178; Peters op. cit., 201.
236
Peter Penner, Russians, North Americans and Telugus: The Mennonite Brethren Mission in India,
1885-1975 (Hillsboro: CMBS, 1997), 86.
237
Other pioneer medical missionaries were Miss Anna Peters (1909), Miss Mary C. Wall (Trained
Nurse, 1915), Miss Margret Suderman (1929), Miss Catharine Reimer (1931), Miss Rossella Toews (1946
– 1974), Mrs. Unruh, Miss Helen Harder, R.N. (Nurse, 1946), Miss Margaret Williams (1947), Miss
Rebaca Glazer (1949), Miss Frieda Neufeld (1951), Miss Regina Suderman (1951), Dr. Jake Friesen and
Mrs. Ruth Friesen (1952), Dr. and Mrs. G. J. Froese (1954) and Miss Helen Dick (1956) See P.B. Arnold,
―Medical Centre, Jadcherla,‖ Diamond Jubilee Souvenir 1899 – 1974 (Mahabubnagar: MBCI, 1975), 64;
Peter, op. cit., 285-291.
238
Foreign Missions in India, the AMBM in India 1898-1948, 70-71.
52

The first hospital was completed at Nagarkurnool in 1912. Hospitals later were built
at Devarakonda (1929), Shamshabad (1928), Wanaparthy (1933), Gadwal (1947) and
Jadcherla (1952). Almost every mission station had a dispensary if not a hospital.
Moreover, missionaries reached the remote villages with enough medicines through
outdoor-clinics. Missionaries took the assistance of the national workers and Bible
women for medical work. 239 In addition, missionaries encouraged and deputed many
nationals for medical training. 240
Their focus was to liberate people from the belief of superstition, which very much
prevailed in Telangana society. In the beginning people did not show any interest to the
English medicines offered by the missionaries, rather relying on magic or other
traditional and popular methods. 241 People gradually, however, turned to receive the
medical assistance that was offered when they found that it proved to be effective in the
treatment of their illnesses.
2.3.4 Literature and Publication
Literature and Publication played a vital role in evangelism. The Suvarthamani (Gospel
Messenger), a monthly church paper in the vernacular begun in 1920, 242 thereafter
became the official organ of the indigenous church. In addition, Harvest Field, a
quarterly paper, first published in 1936, 243 continued for a number of years. Sahayapatti,
239 Peters, op. cit. 202. National women were appointed as Bible women whose duty was to contact
personally every patient who comes for the medical assistance and give them the message of hope.
240 Nationals who rendered their service in the medical ministry were G.S. Paul (Compounder), Mrs.
Paul Marthamma (Staff Nurse) etc at Devarakonda. G.D. Samuel (Pharmacist), Dr. Samuel Pillai (Doctor),
M. Philip (Compounder), N.S. Isaiah (Pharmacist), P.B. Isaac (Medical Doctor, Homeopathy), P.B.
Prakasham (Pharmacist and Lab-technician), and M.B. Zecharaiah (Pharmacist and Lab-technician) at
Wanaparthy. J. P. Samuel (Compounder), J. D. Saubagyamma (Nurse), K. B. Luke (Compounder) and his
wife K.L. Ruthamma at Shamshabad. B. A. Isaac (Compounder), Devasahayam, and Raju etc at Gadwal.
Komatikunta Ramakka, Bashamma, Devarakonda Rahelamma, Naganulu Kamalamma, Polishetty
Nagamma, K.B. John, E. Manikyamma, K. Minemma, D. L. Jacob, D.J. Krupamma; and four
compounders: M.J. Israel, E.B. Krupaiah, P.G. Samuel, B. Japaniah at Nagarkurnool. N. S. Isaiah,
―Medical Ministry: A Brief Sketch,‖ Diamond Jubilee Souvenir 1899 – 1974, 53.
241 Interview with Samuel Kurut, Retired Medical Doctor, 29 December 2009.
242 Lohrenz, op. cit., 242, 246.
243 Esau, op. cit., 202.
53

a guide for national preacher-evangelists was printed twice a year. 244 J.J. Dick translated
the Mennonite catechism, which was used in the schools. Telugu Gospel Songs, a
selection of Telugu songs and choruses complied by Mrs. Lohrenz, was printed in
1934. 245 The printing press, first established by D. F. Bergthold at Nagarkurnool, in
1936, was transferred to Mahabubnagar in 1942. 246
2.4. MISSION TO CHURCH: THE PROCESS OF INDIGENIZATION OF THE
MISSION WORK
The first half of the twentieth century witnessed a significant growth in the Indian
church. There were some efforts to build up an ‗indigenous church‘ independent of
missionary control. 247 The speed of the transition from Mission to Church was very close
to the growth of nationalism in India. With the rise of nationalism, Indian Christians
became more and more aware of their responsibility to become part of an Indian
church. 248 The transition from mission to church among the Mennonite Brethren in India
paralleled similar transformations among other mission organization. The pioneer M.B.
Missionaries realized the need to establish an indigenous M.B. Church in India, as
244
Lohrenz, op. cit., 246.
245
Ibid., 243.
246
B.Z. John, India Mennonite Brethren Sangha Charitra (Telugu) (Shamshabad: M.B. Bible
Institute, 1961), 152.
247
For instance, in 1846, a Home Missionary Society was formed in the London Missionary Society
(LMS) area in Kerala. Lal Behari Day in 1850s asked for equal footing with the European missionaries. In
1854-55, Rufus Anderson the secretary of the American Board of Commissioners for Foreign Missions,
proposed a plan for the transition of Mission to church, which would be self-supporting, self-governing
and self-propagating. In 1856, this proposal was formulated into official policy. In the same way, Henry
Venn the secretary of the CMS (1843 – 1869) also had made vigorous proposals to form a Native Church
under Native pastors upon a self-supporting system. In 1860, Travancore District Committee accepted a
resolution on Native Ministry. As a result, eleven Native Agents were placed in a new category as
‗evangelists‘. Another attempt was made to make many of the churches self-supporting around 1863. In
1866, the formation of Indian Pastorates in the LMS area would be the first definite step towards the
transition from Mission to Church. A leading CMS missionary, James Vaughan at the Allahabad
Conference in 1872 expressed seriously over the attitude of Indian Christians towards the missionary
power particularly in Bengal. He warned that as long as the church in India was economically dependent
upon European funds, it would be more proper for them to display patience with regard to independence.
See J.W. Gladstone, Protestant Christianity and People’s Movements in Kerala 1850 - 1936 (Trivandrum:
The Seminary Publications, 1984), 319 – 21; A.M. Mundadan, Indian Christians Search for Identity and
Struggle for Autonomy (Bangalore: Dharmaram Publications, 2000), 169; Kaj Baago, ―The First
Independence Movement among Indian Christians,‖ ICHR 1/1 (June 1967): 65-78.
248
Gladstone, op. cit., 329 - 30.
54

evidenced in their letters to their Mission Board and friends about indigenous church
matters. J.N.C. Hiebert writes,
Our mission has been called, ―The American Mennonite Brethren Mission.‖ The church
that is to be established on the field in India is not to be called ―The American
Mennonite Brethren Church.‖ It is to be called ―The Telugu Mennonite Brethren
Church.‖ I hope we notice the distinction. There is necessarily much that is foreign and
American that is connected with a mission supported and led by Americans. The future
church, however, cannot be cumbered with all this foreign element. It must be fully
Indianized, it must be indigenous… The future church of India must be adapted to its
own people, customs, and ways. 249
Henry Venn (1796-1873) and Rufus Anderson (1796-1880) 250 first used the term
―indigenous church.‖ They wrote about the necessity of planting ―three-self‖ churches
that would be self-supporting, self-governing, and self-propagating. 251 William Carey
emphasized on ―three-self‖ formula. Similarly, pioneer M.B. missionaries also proposed
the ―three-self‖ formula. This was evident in their letters, speaking on indigenous church
and ―three-self‖ formula, J.N.C. Hiebert says,
… our mission faces the second task, and that is the establishment of a native church
among the Telugus which will be strong enough to stand alone in coming days. By an
indigenous church, such as is our objective in missionary work, we mean a church that
has taken root in native soil. Such a church must eventually be self-governing, selfsupporting,
and self-propagating. These three words characterized that church we have in
mind. First of all, such a church must develop its own leadership. The pastors, deacons,
elders, and the organized local church must assume full authority and responsibility for
the progress and life of the whole church. Furthermore, financial obligations must be
shouldered. The organization and work of the church must therefore be simple enough
and indigenous enough to make this possible. Finally, it is vitally important that such a
church become the evangelistic agency in its own country…. The objective of a strong
indigenous church is place before us not only as the pressing circumstances of our day,
but it comes to us from the New Testament itself. 252
Accordingly, they found a great need for native leaders to carry forward their mission
objectives. Gradually they opened the doors for nationals to be part of the effective
249
Greetings, The Board of Foreign Missions of the Conference of the Mennonite Brethren Church of
North America, October 1943, 13 – 14.
250
They belonged to the Church Missionary Society and the American Board of Commissioners of
Foreign Missions respectively.
251
Later Alan Tippet (1911-1988) updated the three self-formula. He proposed a six-fold description
of an indigenous church: self-image, self-functioning, self-determining, self-supporting, self-propagating,
and self-giving. John Mark Terry, ―Indigenous Churches,‖ Evangelical Dictionary of World Missions,
edited by A. Scott Moreau (Grand Rapids, Michigan: Baker Books, 2000), 483-484.
252
Greetings, The Board of Foreign Missions of the Conference of the Mennonite Brethren Church of
North America, May 1943, 21 – 22.
55

leadership for mission work. Transition from mission to church was taken place in 1958.
However, transition from mission to church was not an overnight development. It was,
rather, a long process. Several stages were involved.
2.4.1 Training of the Nationals and the Local Church Organization
The training of an indigenous ministry for the churches received special attention. 253 The
nationals were given training through Bethany Bible School, annual Bible-week
meetings and short-term Bible schools. Besides national workers, there were Peddalu
(elders) who were local church leaders. Elders were also given training for their
respective tasks in the organized village churches. 254 Missionaries organized the local
church organization similar to set-up of the village organization. 255 Further, there was no
paid ministry in the mission.
2.4.2 The Telugu (Andhra) Mennonite Brethren Convention
All the Telugu churches together, in 1916, formed the Telugu (Andhra) Mennonite
Brethren Convention. 256 This Convention ultimately took full responsibility for the
Church in India. This was under the leadership of Telugu leaders. A Constitution was
adopted, in order to stabilize further the Telugu Convention and bring it onto a more
permanent basis. 257
2.4.3 Home Mission
In 1925, the Telugu (Andhra) Mennonite Brethren Convention organized its own
mission, called Home Mission, and, assumed responsibility for a section of the
253 Lohrenz, op. cit., 248.
254 Esau, op. cit., 159.
255 Greetings, The Board of Foreign Missions of the Conference of the Mennonite Brethren Church of
North America, May 1943, 22 – 24; Our Mission among the Telugus, 16 & 17.
256 Foreign Missions in India, the AMBM in India 1898-1948, 52.
257 Greetings, The Board of Foreign Missions of the Conference of the Mennonite Brethren Church of
North America, May 1943, 26.
56

Kalvakurthy field. 258 The nationals R. Ratnam and his wife Hannamma were the first
missionaries of the Home Mission, and served at Avurupalle village. 259 Home Mission
was an experiment in self-propagation and self-support.
2.4.4 Field Association
On each of the station-fields, the churches formed a field association, which had a large
annual gathering. Each field association was to meet twice a year and was organized
under an executive committee. Indians coordinated the organization and administration
of the field associations from the late 1920s. 260 The advances of the 1950s were
particularly strengthening for the indigenous church and organizing it on a sound basis.
The Field Association provided an opportunity for the missionaries to transfer more and
more responsibilities to the growing indigenous church.
2.4.5 A Joint Field Council and the Formation of the Governing Council
A Mission and Church Council, instituted on March 17 1946, 261 had six mission
representatives and eight church eight members, for terms of two years, to handle matters
of common concern. This Joint Field Council, indeed, was the first significant change in
the bridging of the administrative gap between ‗mission‘ and ‗church.‘ 262 In 1954, the
formation of the Governing Council brought an end to the Joint Field Council. 263 The
Governing Council was responsible for the work in all Field Associations and was
related directly to the Board of Missions.
258
Peters, op. cit., 205.
259
Our Mission among the Telugus, 25-30; John, op.cit., 154.
260
Wiebe, op. cit., 84.
261
Foreign Missions in India, the AMBM in India 1898-1948, 51.
262
Wiebe, op. cit., 84.
263
The Business meetings were separated from the Convention, and, became known as the Governing
Council. The Governing Council did not hold its first meetings until 1956. However, with its formation it
became the principal administrative body of the newly established Mennonite Brethren Church in India.
See Wiebe, op. cit., 84; R.S. Lemuel, ―M.B. Field Association, Mahbubnagar,‖ A.M.B. Mission Centenary
Celebrations 1899 – 1999 Souvenir (Mahabubnagar: MBCI, 1999), 25.
57

2.4.6 Transition from Mission to Church
The year 1958 was a milestone in the history of Mennonite Brethren Church in India,
since during this year a great shift took place in the administration of all church programs
in India. The Mennonite Brethren Church Conference in North America, and the
missionaries, transferred all administrative responsibility concerning the M. B. Church in
India entirely to Indian Mennonite Brethren church members. A.E. Janzen says, ―In
God‘s gracious providence, the India Mennonite Brethren church had reached a stage at
which it was adjudged capable of self-administration, self-support, and self-
propagation.‖ 264 A Governing Council and Board of Trustees were elected to head the
Church. The Mennonite Brethren church in India was officially registered by the
Government of Andhra Pradesh under the banner of ―The Governing Council of the
Conference of the Mennonite Brethren Church of India‖ on October 10, 1958, 265 and the
India M. B. church became, fully, an indigenous church. The remaining missionaries
from America, now took on the status of co-labourers, and were gradually phased out as
Indian workers took over the various responsibilities, and the indigenous India Church
constituency provided the needed operating funds. Since then, the indigenous leaders of
the Mennonite Brethren Church of India are carrying on the mission work. In 2008, the
MBCI commemorated its golden jubilee year.
2.5. SUMMARY
This chapter explored how the Roman Catholic Church first brought Christianity to
Hyderabad State, then was followed by many protestant denominations that also
established programs here. Christian missions were well received by the Nizams. The
264 Janzen, op. cit., 74 – 75.
265 Brief Statement to the American Mennonite Brethren Mission Missionary Council, Shamshabad
December 1958. Report of Legal Papers, Documents Pertaining To: Conference of the Mennonite
Brethren Church of North America, American Mennonite Brethren Mission, Governing Council of the
Conference of the Mennonite Brethren Church in India. Mahabubnagar. December 23, 1958. MBHCA/S.
58

M.B. Church, which is historically rooted in the Anabaptist movement of the sixteenth
century Reformation, was born in Russia. Migration and mission have subsequently
produced a Church that circles the globe. In Telangana, American M.B. missionaries
established nine fields, with a section designated as a ―Home Mission‖ under the service
of the Telugu (Andhra) Mennonite Brethren Convention. The methods that were adopted
by the pioneer M.B. missionaries in their mission work were significant. Besides
evangelism, they emphasized education and medical assistance. The missionaries moved
with compassion among the Dalits and the other poor of their time. They made education
available to all, irrespective of religion and status. The missionaries were pioneers in the
education of women and Dalits in their mission fields. They established schools at every
mission station. Moreover, they focused their attention on the village schools. These
schools produced excellent leaders in terms of both spirituality and social understanding.
The contribution of the missionaries in the field of medical work was immense. The
missionaries established hospitals. Significantly, they lay emphasize on the
indigenization of the mission work, which was most important. The nationals were
trained to be the leaders of the indigenous Church. In 1958, the Mennonite Brethren
Church of India became an indigenous church registered with the local Government.
Since then, the national leaders have carried on the work of the church.
The next chapter will discuss the role of the Mennonite Brethren Church of India in
the upliftment of Telangana from 1958 – 20008.
59

CHAPTER THREE
THE ROLE OF THE MENNONITE BRETHREN CHURCH
OF INDIA IN THE UPLIFTMENT OF TELANGANA, 1958 – 2008
3.0. INTRODUCTION
As mentioned in the preceding chapter, the Governing Council of the Conference of the
MBCI was established as a successor to AMBM. In 1958, the Constitution was
formulated. It was adopted in 1959. 266 AMBM missionaries, however, did not give up
direct missionary interest in India with this break. The Mission Board implemented the
―New India Plan‖ in the early 1960s, as designed in the late 1950s. 267 This plan
eventually saw all of the church and school related property on the mission compounds
turned over to the Indian M.B. Church. 268 By 1960-64, MBCI had nine Field
Associations, 90 churches with 24, 554 faithful, and 43 Pastors. 269 This chapter explores
how MBCI has contributed to the Social, cultural, economic and political upliftment of
the Telangana region from 1958 – 2008. The first two sections throw light on the
organizational structure, aims and objectives of MBCI. The third section explores the
role of MBCI in the upliftment of Telangana from 1958 – 2008. The final section
examines some of the challenges to the mission work of MBCI today.
266 Janzen, ―Mennonite Brethren Church of India,‖ 74-76.
267 See The New India Plan, March 1958, CMBS/F; An Attempt at Reorganization of Material
Received under the Heading of the “The New India Plan,” Mahabubnagar, A.P. August 14, 1958,
CMBS/F; New India Plan, Minutes of the Committee Meeting of the Study of the ―New India Plan,‖ 19
August, 1958, CMBS/F; Implementation of the New India Plan 1961, Principles and Practices to Govern
Future Relationship and Collaboration of the Indian M.B. Church and American M.B. Church, CMBS/F.
268 Gradually, AMBM transferred all the M.B. Churches, Institutions, Ministries owned and managed
by it to the ownership and management of MBCI, in 1976, the properties owned and managed by the
AMBM were transferred, by a court order, to the ownership and management of Mennonite Brethren
Property Association of India Private Limited (MBPA), which was incorporated in 1964. See The
Governing Council of the Conference of the Mennonite Brethren Church of India, Constitution of the
Governing Council of the Conference of the Mennonite Brethren Church of India (Mahabubnagar: MBCI,
2006); Memorandum and Articles of Association of Mennonite Brethren Property Association of India
Private Limited, 1974; Implementation of the New India Plan 1961, op.cit.
269 R.S. Lemuel, ―The Mennonite Brethren Mission to India and the World-wide Present Centuries,‖
paper presented at Union Biblical Seminary, 1968. (Typescript).
60

3.1. ORGANIZATIONAL STRUCTURE OF MBCI
3.1.1 Local Church
The local church congregation is the basic social unit in the Church of Jesus Christ. 270
The Functions of the local church are three. First is towards the spiritual growth of the
congregation. Second is to preach the gospel. Third is to involve in humanitarian
services, such as education, medical assistance, and socio-economic development. 271 By
2008, there were 950 congregations with over 3,00,000 faithful and 350 pastors. 272
Generally, active communicant members are eligible to be elected to church council, and
such members are eligible to be sent as delegates to concerned M.B. Field Association
meetings.
3.1.2 M.B. Field Association (MBFA) 273
An MBFA is a cluster of churches (congregations) numbering ten or more but not less
than twenty which are constituted into an association taking historical, geographical and
governmental factors into consideration. By 2008, there were 38 Field Associations, out
of which 32 were in Telangana. 274 The Executive Committee of an MBFA consists of
seven members. 275 The delegates of a field 276 elect their Executive Committee in their
Annual General Body meetings for three-year terms. 277 The foremost function of the
MBFAs is to continue and foster both formal and informal educational ministry activities
270
The New India Plan, March 1958, CMBS/F.
271
M.B. Conference G.C., Constitution of M.B. Field Associations and M.B. Churches G.C.
(Mahbubnagar: M.B. Conference G.C., 1988), 16 – 17.
272
A Report Presented to ICOMB Conference, the Governing Council of the Conference of the M.B.
Church of India, 3-5 November 2008.
273
Hereafter referred to as MBFA
274
The delimitation of the Fields in 2006, increased the number of Field to 38. The Governing
Council of the Conference of the Mennonite Brethren Church of India, Constitution of the Governing
Council…, 14, 25 – 34.
275
Chairman, Vice-Chairman, Secretary, Assistant Secretary, Treasurer and two members. It consists
of two from the Clergy and two from the laity. ―Draft Constitution of M.B. Field Associations and M.B.
Churches,‖ (Typescript), 11 - 13.
276
The delegates to MBFA shall be approved and forwarded by the Executive Committee of the local
church at least two months in advance to the Annual General Body meeting of MBFA.
277
―Draft Constitution of M.B. Field Associations and M.B. Churches,‖ op. cit.
61

in their respective fields. 278 The MBFAs also coordinate and assist the functions of their
constituent churches. Each MBFA has two sub-bodies viz., M.B. Field Women
Association and M.B. Field Youth Association. 279 In addition, each MBFA sends four
delegates to the conference‘s Governing Council.
3.1.3 The Governing Council (G.C.) of the Conference of the MBCI 280
The G.C. is the governing body of the MBCI. It is made up of delegates from the
church‘s 38 Field Associations. Each Field Association is eligible to send four delegates,
i.e. two from the clergy and two from the laity. 281 The General Body of the G.C. is the
Legislative body for its constituent committees, boards, institutions, field associations
and churches. The president of the G.C. is the moderator of the Conference of the MBCI,
and heads the G.C.‘s Executive Committee. The G.C. has several Vice Presidents, each
representing one of its autonomous boards. 282 These boards strive to fulfill the aims and
objectives of the MBCI.
3.2. AIMS AND OBJECTIVES OF MBCI
The constitution of MBCI has two Documents (parts). Of these two, Document – I deals
with the aims and objectives of MBCI. It reads,
1) The Governing Council of the M.B. Church of India is part of the Church Universal
established and functioning in the name of Jesus Christ: 1 Col. 17, 18 Jesus Christ being
the Head. Its purpose is to understand the love of God as revealed in Jesus Christ and to
bear witness to the people and make them His disciples under the guidance of the Holy
Spirit. (Phil 2:13; Matt 28:18). 2) The M.B. Church of India lives and works for the
proclamation of the love of God, continuance of the true worship, the edification of
believers, development of loving fellowship in unity with the Trinity and strive for the
redemption of the world. (Phil 1:5; Jn 4:24). 3) In furtherance of the above objectives, it
shall engage itself in Evangelical, Theological, Educational, Medical, Literary, and other
Socio-Economic programmes including vocational, relief and Rehabilitation, technical,
278
M.B. Conference G.C., Constitution of M.B. Field Associations… 21.
279
These two minister among women and young people, respectively.
280
Hereafter referred to as G.C.
281
The Governing Council of the Conference of the Mennonite Brethren Church of India,
Constitution of the Governing Council…, 6.
282
Of them, M.B. Board of Evangelism and Church Ministries, M.B. Board of Education (Schools),
M.B. Board of Higher - Technical and Vocational Education Society, M.B. Board of Theological
Education, M.B. Christian Institute of Medical Education and Research, M.B. Development Organization,
M.B. Women Conference, and M.B. Christian Academy.
62

industrial, and all other activities, which are in harmony with the above objectives and
the Mennonite Brethren Confession of Faith. 4) To establish, maintain carryon any
institution with or without branches to give instructive viva voce or by post or through
cinematograph films or other to both sexes for the purpose of teaching in the Arts,
Sciences, Typewriting, Mechanical Engineering, Civil Engineering, Electric and
Computer Engineering, Medical course and whatsoever appertains to Technical,
vocational, Medical Education, mainly with the object to benefit the member of the
Mennonite Brethren Church of India and Christians of the other denominations and
followed by others irrespective of caste, creed and religion. 5) To organize debates,
lectures, exhibitions, expeditions, research work, fine arts, outdoor amusements,
enterprises, public meetings, classes and conferences conducted directly or indirectly to
advance the cause of education whether general, professional, medical, technical or
indirectly to advance the cause of education whether general, professional, medical,
technical and theological. 6) To achieve these aims and objectives, the society shall
acquire properties and shall obtain loans from financial institutions and other
organization. 7) It shall executive its activities through the executive committee which
shall be appointed by the annual general body meeting of the society from time to
time. 283
MBCI has different means and methods in relation to which to achieve these aims and
objectives. Educational institutions, boarding homes, hospitals and clinics, Mennonite
Brethren Development Organization (MBDO), 284 education, pastors and evangelists are
some of the significant channels MBCI has utilized in the upliftment of Telangana.
3.3. THE ROLE OF THE MENNONITE BRETHREN CHURCH OF INDIA IN
THE UPLIFTMENT OF TELANGANA 1958 – 2008
The pioneer missionaries approached their responsibilities holistically. Naturally, the
Indian Christian leaders who followed their footsteps also were holistic in their approach.
Similarly, the national leadership of MBCI followed the holistic mission approaches of
AMBM, and continued to be holistic in their approach. ―The MB church in India is
working towards the rights of women, the poor, and those with disabilities to decrease
discrimination,‖ says Sara Mosenko. She further says,
…it is working towards the betterment of those that live in poverty... that it is against the
caste system and seeks social, economic, educational, medical, political, and agricultural
improvements. For myself, I saw the extreme poverty, the ways women, widows, and the
―untouchables‖ were treated. The vast expanse between the rich and the poor was
obvious. It was an overwhelming experience for myself, but eye-opening and a blessing.
I love India and the people there. It's hard to believe it was 9 years ago that I was
283 The Governing Council of the Conference of the Mennonite Brethren Church of India,
Constitution of the Governing Council…, 2.
284 Hereafter referred to as MBDO.
63

there. The ministries that I got to be part of for a short time did reach out to the poor, to
those that had needs, and did offer education to those without. 285
During 1958 – 2008, ―MBCI in Telangana contributed more than its share in building up
the nation in various ways,‖ says Victor L. Rampogu. 286 He further says,
….MB church has played a significant role in the upliftment of the Telangana region,
specially in the areas of medical services, education and even politics. Though Dr.
Arnold did not get elected to the office, he tried for Member of Parliament seat which
made a huge impact on Telangana both politically and ecumenically. Our mission
schools played a greater role in raising great leaders for our state. MB people have held
some of the highest positions in the government sector and as well as private sector.‖ 287
The manifold activities of MBCI in the social sector comprise the running of educational
institutions, hostels, hospitals and many other activities in the sector of direct assistance
for people in indeed and other discriminated people.
3.3.1 Upliftment through Educational Involvement
Education is a key to sustainable development, peace and stability within and among
countries, and is an indispensable means for effective participation in the economy of
countries in the twenty-first Century, given the globalization that is under way.
Education is the basic requirement for human development. Christian missions have
recognized this fact, MBCI, indeed, is one among them. National leaders of MBCI carry
on the education work, which was begun by pioneer missionaries. Every person
irrespective of their sex, caste, creed religion should to be provided with opportunities to
avail education to attain complete human development. Educational status of people is an
important indicator of their quality of life. Thangam Thennarasu acknowledges that
―Society was indebted to Christianity as it was instrumental in imparting education and
providing health facilities to all irrespective of caste and community. At a time when
education and health were commercialized, Christian missions considered them a service
285
Sara Moseanko, ―The Role of MBCI in the Upliftment of Telangana‖ (24 Dec 2010), personal
letter to the author, 29 Dec 2010.
286
Victor L. Rampogu, ―The Role of MBCI in the Upliftment of Telangana‖ (15 Nov 2010),
personal letter to the author, 20 Nov 2010.
287 Ibid.
64

to society.‖ 288 ―Christianity symbolized peace, love, and happiness,‖ says A.
Padmanapan, former governor of Mizoram. 289 The educational work of MBCI played a
most effective role. It brought new political, social, economic, and religious
understandings to the people, the lower castes in particular. MBCI has different levels of
education. These are discussed below.
3.3.1.1 School Education. MBCI is committed to the enormous challenge of providing a
basic education for children from poor families through its education service. A.R. Jaipal
opines,
…main aim in establishing the schools was to educate the poor boys and girls, who came
from villages by keeping them in the boarding homes, where they were taught to read
and write…Our schools have real concern for the social upliftment of our nation by
training youth in India in a good Christian discipline and they have created a good
impression among the non-Christians that moral education taught in the M.B. Schools
have vital importance in their future lives. 290
True education aims at the formation of the human personality. Sound Christian
education leads to service orientations. In 1960, 291 MBCI was running fourteen schools
(primary 8, middle 4 and high school 2) with 2113 students and 98 teachers (96 national
and 2 missionary teachers). By June 1967, 292 all the middle schools that were located on
the mission stations had been upgraded into full-fledged high schools with the help of the
government‘s Grant-in-Aid program. The state government provides salaries for
teachers, and the M.B. Board of Education, a sub-committee under the G.C., administers
the schools. All schools are co-educational and are open to students of all castes and
communities. By 2008, MBCI had seven full-fledged high schools, one each in
Mahabubnagar, Wanaparthy, Gadwal, Narayanpet, Devarakonda, Shamshabad, and
288
―Christian Missionaries‘ Contribution to Education Lauded,‖ The Hindu (Chennai), 22 December
2006, 11.
289
Ibid.
290
A.R. Jaipal, ―Growth of the Christian Schools in M.B. Fields in India,‖ Typescript, 27 February
1973, CMBS/F.
291
Indian Mission Field Report (1960).
292
The Governing Council of the Conference of the Mennonite Brethren Church of India, A Brief
Report of Ministries (Mahabubnagar: The Governing Council of the Conference of the Mennonite Brethren
Church of India, 1995), 16. (Typescript bound).
65

Hughestown. MBCI‘s educational involvements have often been acknowledged and
appreciated by the government as well as by the public for getting good results in public
examinations. 293 The total enrolment of students in these schools, in 2008-09, was 2,434
(boys–1780, girls–654), According to statistics, 2,53,388 students have been imparted
education through these schools (Boys–1,78,808, Girls–74, 580). 294
These schools follow Government prescribed curricula. Courses in religious
instruction were a part of the regular curricula of the mission schools until the 1960s.
However, these were placed outside core requirements when the government started to
subsidize the schools more fully, in relation to the conditions now imposed. Besides
regular courses, students studying in classes VIII, IX and X were imparted vocational
education at Mahabubnagar, Devarakonda, Gadwal, and Narayanpet. 295
Jawaharlal Nehru, who recognized the contributions of Christian institutions in the
field of education, once said, ―English education brought a widening of Indian horizons
… a revolt against some customs and aspects of Indian life, and a growing demand for
political life.‖ 296 J.W. Gladstone once said, ―English education was one of the dynamic
factors which instilled the suppressed sections of the society with a strong desire for
emancipation.‖ 297 MBCI had three English medium high schools: at Mahabubnagar,
Hughestown (Hyderabad) and Narayanpet. Of these, the former, which also offered
boarding facilities, was the largest with an enrolment of over 700 and a staff thirty-six, 298
in the 1970s. Moreover, this high school had been, indeed, the first of its kind in
Mahabubnagar District in serving the needs of people. The school at Hughestown, in the
293
For instance, M.B. High School Narayanpet received an appreciation letter from Mahabubnagar
District Collector on 15 August, 1980, for the 100 percent result in the Public Examinations in 1980.
Souvenir Mennonite Brethren Makthal-Narayanpet Field (Narayanpet: Field Association, 1990), 37.
294
Report of M.B. High Schools 2010, M.B. Board of Education (G.C.), 2010.
295
See India Statistics (Schools) 1959-61, CMBS/F; Souvenir Mennonite Brethren Makthal-
Narayanpet Field, op.cit.
296
Jawaharlal Nehru, The Discovery of India (Calcutta: Signet Press, 1950), 337.
297
J.W. Gladstone, ―Christian Missionary Work and Socio- Religious Movements in Kerala 1850-
1910,‖ Indian Church History Review XXX/1 (June 1986): 32.
298
Janzen, ―Mennonite Brethren Church of India,‖ 74-76.
66

1970s, was the largest day-scholar school of MBCI, and employed a staff of fifty
teachers for its 1,400 299 students in standards 1 through 10.
As pointed out, there were boarding homes for boys and girls attached to most
mission station schools to help the children of poor parents. Great care was given to
orphans and other distressed, marginalized, poor, hungry, and underprivileged children.
Boarders were given free clothes, food, shelter, and education. Students were taught
various arts, crafts, and skills, including carpentry, sewing, rope-making and
embroidery 300 to help them, as possible, in the improvement of their economic status.
According to records, until 1989, a total of 446 boys and girls completed their schooling
at Narayanpet boarding home. 301 In 1990s, the boarding homes attached to MBCI‘s
schools were as follows: Mahabubnagar, Shanti Bhavan for girls and John‘s Hall for
boys; Narayanpet, Millington Memorial Hostel; Gadwal, M.B. Hostel for Boys;
Devarakonda, Leena Memorial Hostel for Boys and Girls; and Shamshabad. 302 These
facilities had the total boarding capacity of 900 students. 303 By 2008, there was only one
hostel, the one attached to the conference‘s Junior College in Mahabubnagar.
Meanwhile, the non-formal education system, in the form of village schools, was
effective in villages. Pastors and evangelists operated these schools at the primary levels.
In spite of persecutions, the national workers boldly continued these village Schools. 304
Students of the low castes were trained, which proved to serve them well, until the late
twentieth century, because education was prohibited to the as education was, otherwise,
299 Ibid.
300 R.S. Aseervadam, ―Mennonite Brethren Church and Social Action in Andhra Pradesh,‖ Itihas,
Journal of the Andhra Pradesh Archive 5/1 (1997): 77.
301 George, op. cit., 125.
302 These were sponsored by the World Vision of India (from 1978 – 1999) and managed by MBCI.
303 Interview with R.S. Lemuel, Vice President of MBCI (G.C.), Chairman of the Board of
Evangelism and Church Ministries (G.C.), Chairman of the Board of Theological Education (G.C.), and
Former Principal of MBBI and MBCBC, 28 December 2010.
304 For instance, Rev. G.R. Joseph of Kurumidde village who engaged in this work was once dragged
into the center place of the village by the upper caste people, and tied to a big stone on his back and beaten
up severely for conducting village school for Dalits. Jayaker, ―A Study of the Origin...‖
67

not permitted them. Gradually, however, towards the end of the twentieth century, the
number of village schools operated by MBCI decreased in number. 305
3.3.1.2 Higher Education: Technical, Vocational Education. The main objective of
MBCI to provide higher education, technical and vocational education is to train the poor
students, from Christian fold as well as other faiths, to over come the unemployment. 306
Apart from general education, vocation education indicates acquisition of knowledge and
practical skills in different sectors of economic and social life. It prepares an individual
for life, for better economic and civic amenities. It also opens more avenues or channels
for self-employment. 307 In view of these advantages, MBCI introduced the vocational
education, during 1961-62, to make the pupils learn and to equip them with latest skills
required for gainful employment. Vocational education was imparted through School of
Nursing, and Junior and Vocational College.
The School of Nursing was started in 1961. 308 Sister Marie Riediger began training
ward ayahs as Nurses Aides in 1959, 309 which was expanded into a regular course for
Auxiliary Mid-wifery Nurses Training in 1961. On 17 October 1963, the first graduation
service was held, seven nurses graduated. 310 The total 196 311 nurses were graduated from
this school, during 1961-1985. It was defunct in 1985. 312 Almost all of them have served
in Government hospitals, Public Health Centres, and some in private sector, and in other
places across the country.
305
Interview with B.A. George, Chairman of M.B. Board of Education (G.C), 2 January 2011.
306
Ibid.
307
It prepares an individual for specific competencies in different vocations. Biswa Ranjan Purkait,
Milestones in Modern Indian Education (Calcutta: New Central Book Agency, 1992), 277.
308
Historical Report of the AMB Mission Medical-Work in India, 1962, CMBS/F.
309
J. Friesen, ―History of the First 20 Years of the Mennonite Brethren Medical Centre Jadcherla,
Andhra Pradesh, India 1952 – 1972,‖ Mennonite Brethren Medical Centre Golden Jubilee 1952-2002
Souvenir (Jadcherla: M.B. Medical Centre, 2002), 27.
310
R. Toews, School of Nursing Report, Annual Report 1963, CMBS/F.
311
See M.B. Medical Center, Uthama Seva mariyu Tharbhiyathu kosam Vistharana mariyu
Aadhuneekarana, (Oka Padhakam) (Telugu) (Jadcherla: M.B. Medical Center, 1992); R. Toews, Nurse’s
Training School Report, for 1968, 16 January 1969, CMBS/F.
312
Sharada Arnold, ―M.B. Medical Ministry in India,‖ A Festival of 100 Years 1889–1989, Souvenir
(Mahabunaga: MBCI, 1990), 49.
68

The Board of Education (G.C.) that met on 11 February 1987 313 recommended
starting a Junior College for Christian High School graduates who were not able to attain
higher education due to their low socio-economic conditions. The minutes of the
Executive Meeting reads,
The High School graduates, both boys and girls the conference are finding it an
insurmountable problem to secure a seat in a Junior College. In the matter of admissions
the Colleges authorities go by the reservation system whereby the Christian Community
is given one percent reservation that means one out of a hundred will get a seat, the rest
99 will be denied the opportunity of prosecuting Higher Education. A larger quota of
seats is allotted to the students representing Scheduled Caste Communities… In fact,
further, poor economic condition of Christian is also, one of the major factors, which
contribute to aggravate the problem. Hence, the need of the hour is to start a Junior
College with High School Classes attached. The possible location of such a Junior
College shall be Mahabubnagar, which is the Centre our activity having several facilities
and advantages. If possible, it would be helpful to have a Hostel attached to the Junior
College. 314
In view of this, a Junior college was started in August 1988, in Mahbubnagar. It became
a full-fledged college under the jurisdiction of the Board of Intermediate Education of
the Government of Andhra Pradesh. Besides, conventional courses in science, the arts,
commerce and vocational courses (from 2005-06 onwards), 315 viz. computer education,
typewriting, lab technician and paramedical courses are offered. In 2008-09, the
enrollment of students was 478, 316 201 of them girls. During 1988-2008, a total of
10,458 students, 317 4896 of them girls, completed their courses and are now serving in
various departments in the public and private sector.
3.3.1.3 Christian Education. From the beginning of the history of the Christianity in
India, religious education has taken a central place in the life of the people. As it is
rightly said, education depends upon what Bernard Bailyn calls ―The great axles of
313
M.B. Board of Education (G.C.), Minutes of the Meeting of the Executive Committee, 11
February 1987, 7. (Cyclostyled).
314
See Ibid; Report Presented to Dr. Peter M. Hamm, Secretary for Asia, M.B. Missions/Services and
Dr. Ben Doerksen, Member, Mission Board, on Education Matters with Future Projections in the Meeting
of the Board of Education (G.C.), held in Mahabubnagar on 11 February 1987, Board of Education
(G.C.), 1987, CMBS/F.
315
Report of M.B. Christian Junior College, M.B. Christian Junior College, Mahabubnagar, 2010.
316 Ibid.
317 Ibid.
69

society - family, church, community, and the economy.‖ 318 Christian education is the
systematic, definite teaching ministry of the Christian community. It helps its members
in their faith formation so that they can become agents of transformation in and outside
the community. Through the years, M.B. schools continued to a greater or lesser extent
to contribute to the Christian education program of the Church. 319 The literacy rate
among young people increased. As pointed out, however, courses in religious instruction
were placed outside core requirements when the government began to subsidize the
schools more fully, to bring them in line with government policies in education. In view
of this, a renewed emphasis on the importance of Christian education became evident,
when at its annual meeting, in 1965, 320 the Governing Council went on record stating
that the aim of Christian schools is to support Christian education towards the building
up of the church and to be witness to the local community and the students.
In 1967, 321 the Governing Council requested the Board of Literature to open a
separate department in its ministry to meet spiritual needs in the Schools. This led to the
appointment, in 1968, of the Board of Christian Education 322 to impart Christian
education. 323 The Christian Family Education Seminar for Couples was one of the
outstanding programs of Christian Education Ministry. It educated and encouraged
couples to develop Christian families in helping to fulfil the purposes of God.
318
Bernard Bailyn, Education in the Forming of American Society, (New York: Vintage Books,
1960), 45.
319
K. Siemens, ―The Christian Education Program in the Ministry of the Mennonite Brethren Church
in India,‖ The Indian Church at Crossroads (A Souvenir) (Mahabubnagar: The Governing Council of the
Conference of India, 1972), 73-76.
320 th
Minutes of the 9 Annual Meetings of the Governing Council of the Conference of the Mennonite
Brethren Church of India, 7-9 April, 1965 (Mahabubnagar: MBCI, 1965), 9.
321 th
Minutes of the 11 Governing Council of India Mennonite Brethren Church, 20-23 March, 1967,
Kalwakurthy (Mahabubnagar: MBCI, 1967), 21.
322
M.B. Board of Education (G.C.), Minutes of the Meeting of the Executive Committee, 10 August
1968, 6. (Cyclostyled).
323
It promotes the Christian education programs in M.B. churches and schools by providing suitable
materials and by planning spiritual emphasis meetings, Sunday school programs, and vacation Bible school
workshops, seminars, and retreats.
70

3.3.1.4 Theological Education. MBCI is doing much work in the area of theological
education. Theological education, indeed, is meant to affirm life for all. This is possible
only if the church has three mission concerns in theological education, viz. communion
with God, compassion for people and passion for justice. 324 The consultations of the
Board of Theological Education-The Senate of Serampore College (BTESSC) on
‗Priorities in Theological Education‘ 2000-2001 states,
As agents of change and channels of grace, theological educators are called to
promote an inclusive community by weaving communities of hope. A paradigm shift
from an anthropocentric to a biocentric attitude to life takes into account the integrity
of creation. As a member of the called-out community to bring about change and
transformation in the world, the theological educator/pastor is called to struggle
against destructive and dehumanizing powers of evils, in the name of Christ with a
view to bringing glory to God. 325
Four different levels of theological institutions of the MBCI have been instrumental in
preparing young men and women for God‘s ministry, in order to bring about change and
transformation. Bethany Bible School later known as M.B. Bible Institute in 1969 326 was
the fulfilment of a dream of the pioneering missionaries. The Association for Theological
Education by Extension (TAFTEE), a new Bible teaching program, came into existence
in India in the early seventies. 327 MBCI became a member of TAFTEE from its
inception. Missionary Peter Hamm inaugurated M.B. Comprehensive Bible School in
Gadwal, on 10 February 1987. 328 This school offered the Certificate in Biblical Studies
(CBS), a three-year course, and was meant primarily for students with very little or no
324
Samson Prabhakar and M.J. Joseph, eds., Church’s Participation in Theological Education
(Bangalore: BTESSC/SATHRI, 2003), 8.
325
Prabhakar and Joseph, eds., op. cit.
326
S. Solomon, ―Mennonite Brethren Bible Institute,‖ AMB Mission Centenary Celebrations 1899-
1999, Souvenir (Mahabubnagar: MBCI, 1999), 11. It offered the Certificate in Theology, the Graduation in
Theology and other training certificates before emerging, as MBCBC, in 2003.
327
In the beginning, it was an extension program of MBBI. In 1973, however, this ministry, at the
time with 137 students, was made an independent program under the leadership of a full time director. See
Penner, op.cit., 254. 12. Henry P. Paetker, ―TAFTEE,‖ The Indian Church at Crossroads, 62.
328
The Governing Council of the Conference of the Mennonite Brethren Church of India, A Brief
Report of Ministries May 1995, MBCI, 1995, 13. (Typescript bound).
71

education. Students were taught reading and writing in the first semester, later Biblical
Subjects. By 1995, 24 students had graduated from this school. 329
M.B. Centenary Bible College 330 (MBCBC) is an offshoot and an up gradation of
various Bible training programs of MBCI since 1920. The Annual General Body of
MBCI, which was held on 2 December 1988, 331 in view of the need of higher theological
educated leaders, decided to start Bible College to offer Bachelor of Theology degree
from the Centenary year 1989. Accordingly, P.B. Arnold, then president of MBCI,
inaugurated MBCBC on July 8, 1989. 332 MBCBC received Senate affiliation, in 1991, to
offer the Bachelor of Theology degree in the English Medium. 333 In June 2003, all
theological training programs of MBCI were merged into MBCBC. MBCBC also began
to offer the Bachelor of Divinity program, in 2003, in English Medium, and received
Senate affiliation. The vision and mission of MBCBC is, ―…to equip men and women as
the servants/workers for various ministries and be effective in evangelism, so that the
body of Christ may be built up. And inspire them to live according to the teachings of
Jesus Christ to be the effective witnesses of the Church with highest academic excellence
in an increasingly pluralistic society.‖ 334
The Board of Theological Education of the Senate of Serampore College has always
emphasized the need for ecumenical cooperation in theological education. 335 It is
significant that MBCBC stands as an example of ecumenical participation in theological
education. It imparted theological education to young people representing different
329 Ibid.
330 Hereafter referred to as MBCBC.
331 The Governing Council of the Conference of the Mennonite Brethren Church of India, Minutes of
the Annual General Body Meeting, 2 December, 1988. (Cyclostyled).
332 R.S. Lemuel, ―M.B. Centenary Bible College Shamshabad,‖ A Festival of 100 Years 1889-1989,
44
333 M.B. Centenary Bible College, Theological Journey since 1920 (Shamshabad: MBCBC, n.d.).
334 Lemuel, ―M.B. Centenary Bible College Shamshabad.‖
335 Prabhakar and Joseph, eds., op. cit., 28.
72

church traditions, including the Baptist, Church of South India, Methodist, Pentecostal,
India Mission and Independent church traditions. 336
3.3.1.5 Eradication of Illiteracy: Adult Education. Adult Education is one of the most
important and formidable issues in Indian education. The most urgent national need of
the country to-day is the education of adults, who form the bulk of the population. More
than 60 percent of the population in Telangana still lives in the darkness of ignorance and
illiteracy. Biswa Ranjan Purkait states,
If the education of children is important for the future welfare of the state, education of
adults is very necessary for the very existence of democracy. There is no doubt that adult
education is directly linked with the economic, social, cultural, and political regeneration
of a country. …Without adult education and adult literacy, it is not possible to have that
range and speed of economic and social development that makes it worthwhile in terms
of values and welfare. 337
Accordingly, an adult is generally the chief unit of a society, and the advancement of a
family depends on him/her. Literacy is the most essential prerequisite for individual
empowerment. A number of non-governmental organizations, including Christian
agencies, joined hands to eradicate illiteracy at large. MBCI has actively participated in
organizing non-formal literacy programs for individuals in 15-35 age groups.
As stated in the preceding chapter, from its inception MBCI laid great emphasis on
adult education in the form of village schools. Almost every pastor or evangelist has
worked as a teacher in his/her respective village. According to R.S. Lemuel, in the 1980s
there were 194 village schools with 960 adult students. 338 As A.E. Janzen long ago
observed, ―The national preacher-evangelist most often was also the village teacher who
gathered around him a group of village people, mostly children but also adults, to teach
them the rudiments of reading and writing.‖ 339 It is significant to note that Christian
missions in India, in general, and MBCI in Telangana, in particular, were active in
336 M.B. Centenary Bible College, op. cit.
337 Purkait, op.cit., 209.
338 Interview with R.S. Lemuel, op. cit.
339 Janzen, ―The Mennonite Brethren Church of India.‖
73

promoting non-formal education long before it was introduced by the Indian Government
in 1979-80. 340
Moreover, theological institutions have also played a significant role in eradicating
adult illiteracy through their elementary classes (teachings). 341 MBBI and MBCBC had
elementary classes, which are meant only for the illiterate wives of students. Women
were taught reading and writing. In addition, they were given some training in sewing
and health education. The M.B. Comprehensive Bible School, Gadwal, as stated above,
was meant primarily for illiterate adults. It was more an adult literacy centre than a Bible
training school, 342 for in the first semester they were taught reading and writing. By
2008, approximately 580 illiterate adults 343 had been educated through these institutions.
On the other hand, as a socio-economic development agent of MBCI, the office of
the MBDO continued non-formal education through adult literacy centres in rural
communities. During 2004-05, it organized forty adult literacy centres in thirty-six
villages of Mahabubnagar District, the district with the lowest level of literacy in
Telangana, with only 44.40 percent, in 2001. 344 Through these centres, 1200 illiterates 345
have become literate and have learned to do simple arithmetic. ―One of the significant
outcomes of this program is, 95% of mothers enrolled their children in the local
schools,‖ says J.L. David. 346
3.3.1.6 Attempts for Medical Education and Research. MBCI strives towards
establishing a new just society through higher education. The Annual General Body
340 Victoria A. Velkoff, ―Women‘s Education in India,‖ Women of the World 98/1 (October 1998): 3.
341 N.P. James, ―The Contribution of the Mennonite Brethren Bible Institute Shamshabad to the
Mennonite Brethren Conference in India, 1920-1970‖ (M.A. thesis, M.B. Biblical Seminary, 1973).
342 Interview with R.S. Lemuel, op. cit.
343 Interview with E.S. Premaleela, Teacher at MBCBC Shamshabad, 3 January 2010; Interview with
Hannah Joseph, Former Teacher at MBBI, Shamshabad, 18 December 2010.
344 Census of India 2001 District Census Hand Book Andhra Pradesh, Mahabubnagar (Hyderabad:
Directorate of Census Operations, Andhra Pradesh, 2006), 43.
345 Annual Report for the year April 2005-March 2006, Mennonite Brethren Development
Organization, 2006.
346 Ibid.
74

meeting of MBCI, held on 29 September 1992 347 unanimously resolved to establish
M.B. Christian Medical College on the campus of the MBMC, Jadcherla, with the main
objective of providing regional medical education, research, and community health
services. Mennonite Brethren Property Association of India Private Limited, at its
Annual General Body meeting, held at Madras on 29 June 1993, 348 unanimously
resolved to approve and support the decision of the Governing Council to establish the
M.B. Christian Medical College, with the motto is ―To Train Hundreds to Heal
Thousands.‖ 349 On 9 March 2005, the Government of Andhra Pradesh granted the
―essentiality certificate‖ to establish the medical college at Jadcherla. 350 NTR University
of Health Sciences, Vijayawada, granted consent of affiliation on 28 August 2005. 351
MBCI is making all efforts to obtain permission from the Central Government to start its
program in education. Success in this would be a landmark in the history of Christianity
in Telangana.
3.3.1.7 Peace and Conflict Resolution Studies. Since March 2004 onwards, MBCI has
been involved in imparting peace education through ―Centre for Peace and Conflict
Resolution Studies‖ at MBCBC campus, Shamshabad. 352 The main function of this
programme is to teach conflict resolution in order to promote Peace, for the leaders
irrespective of religion or status through short-term workshops.
347
The Governing Council of the Conference of the Mennonite Brethren Church of India, Minutes of
the Annual General Body Meeting, 29 September 1992. (Cyclostyled).
348
Mennonite Brethren Property Association of India (Pvt.) Ltd., Minutes of the Annual General
Body Meeting, 29 June 1993, 6 (Cyclostyled).
349
The Governing Council of the Conference of the Mennonite Brethren Church of India, A Brief
Report of Ministries, op. cit., 13.
350
P.B. Arnold, ―Key Note Address,‖ presented on 7 November 2008 at the Golden Jubilee
Celebrations of the Governing Council of the Conference of the Mennonite Brethren Church of India 1958
– 2008.
351
Ibid.
352
Dalton Reimer, A New Centre For Peace Studies Established By The Conference Of The
Mennonite Brethren Church Of India, Report, June 1, 2004.
75

3.3.1.8 Dalit Education. M.B. educational institutions have done exemplary work in the
education and formation of children from the lower castes and among the
underprivileged in the rural areas. According to the 2001 census, the literacy rate among
SCs (Dalits) in Telangana was 47 % (male – 59 %, female – 36%). 353 MBCI imparted
love, respect, and dignity to people of the lower castes, who were denied, for centuries,
through its educational contribution. By 2008, the enrolment of Dalits in the educational
institutions was 83 %. 354
3.3.1.9 Women’s Education. Christian missions for the first time in the history of
modern India strongly advocated in favour of women‘s education and the raising of the
status of women. It is education, MBCI pleaded, which can bring economic self-
sufficiency for women and self-consciousness for graceful living and honourable status
in the society. M.B. institutions were the basis for at least many of the changes that had
been taken place in the status of women in all communities among Christians as well as
among women of other faiths. The educational institutions of MBCI, indeed, were the
first co-education schools in many places. To ensure the attendance of girls, incentives in
the form of free books, clothes, and prizes for attendance were liberally distributed. As
per the Census in 2001, the literacy rate of women was 47 per cent and that of men was
69 per cent in Telangana. 355 There has been a sincere effort to improve the education
attainment of women by MBCI. By 2008, a total of 79,476 girls 356 were imparted
education through MB educational institutions (schools - 74,580, junior college 4,896).
Of them, 80% belonged 357 to the Dalit community.
353 Committee for Consultations on the Situation in Andhra Pradesh, Report, vol.1, December 2010.
354 Report of M.B. High Schools, op.cit; Report of M.B. Junior College, op.cit.
355 Committee for Consultations on the Situation in Andhra Pradesh, Report, op.cit.
356 Office Records 1988-2009, M.B. Christian Junior College, M.B. Christian Junior College. Report
of M.B. High Schools, op.cit.
357 Ibid.
76

3.3.2 Upliftment through Medical Assistance
Over two millennia, Christian missions have been at the forefront of efforts to alleviate
human suffering, cure disease, and advance knowledge and understanding in matters
pertaining to health. The contribution of MBCI in the field of health services and relief
assistance has been well appreciated by all sections of the people as well as by
government. 358 MBCI fully involved in public health services, nutritional programs, and
hygiene and sanitation programs. Health education was promoted by the efforts of
medical missionaries, national health workers, Bible women, and national preachers.
N.S. Isaiah states,
MBC mission medical ministry removed the barriers of caste and untouchability. Further
it illuminated the social status in the public masses at large, and has been a channel to
teach ‗spiritual and physical cleanliness, because the beneficiaries belong to all
irrespective of castes, race, status and religion. 359
MBCI‘s hospitals, clinics and awareness programs have been meeting the medical needs
of the people of Telangana for more than five decades. ―From our experience we have
seen that we are treating more and more chronic patients, large number of abnormal
obstetrics, and large number of surgical cases,‖ says P.B. Arnold. 360 Besides medicine,
MBCI also emphasizes personal cleanliness and hygienic living conditions.
3.3.2.1 Hospitals and Clinics. The nationals continue the medical service, which was
begun by pioneers, in 1904. According to Indian Mission report 1960, 361 there were five
hospitals (Devarakonda, Jadcherla, Nagarkurnool, Shamshabad and Shadnagar, and
Wanaparthy) and three doctors and twenty-eight nurses and aids. The total number of
patients treated in these hospitals was 97,313 (5945 inpatients and 91,368 outpatients)
and 453 operations were held. In the early 1970s, the number of hospitals was reduced to
358 Christian Leader (17 September 1963): 9.
359 N. S. Isaiah, ―Medical Ministry: A Brief Sketch,‖ 54.
360 Annual Report of the Mennonite Brethren Medical Centre, Jadcherla, A.P. For the Year 1974,
CMBS/F.
361 Indian Mission Field Report, 1960.
77

three: Devarakonda, Wanaparthy and Jadcherla. Of these, only the Medical Center at
Jadcherla is serving today. In these hospitals, in-patients, breakdown according to
religion was Hindus 87.5 %, Muslims 7.5 %, and Christians 5%. 362
Devarakonda Hospital, of Nalgonda district, had a maternity ward, X-ray plant,
laboratory, operation theater, 40 beds and out-houses. 363 With the coming of Miss
Rosella M. Toews, R.N., in September 1961, this hospital was furnished with a
laboratory and beds. 364 In 1964, Dr. P.J. Block, a qualified and experienced surgeon, was
sent as a medical missionary to look over the Devarakonda hospital. 365 According to
statistics, during 1963-65 366 the total number of patients treated there was 22,747
patients, 1507 inpatients and 21, 240 outpatients, and the total number of surgeries was
364. In addition, Devarakonda medical personnel also continued to conduct a weekly
clinic at Kalvakurthy every Wednesday morning from 1965. In the opening year, 2148
patients were treated there. 367
Wanaparthy Hospital had been upgraded into a 75-bed-hospital. 368 It had a maternity
ward, T.B. ward, well equipped operation theatre, X-ray plant and all amenities for both
inpatients and outpatients. 369 In 1959, Miss Helen Dueck, R.N., left the Gadwal Hospital
and came to assist in Wanaparthy, continuing a weekly clinic in Gadwal, until 1960. 370
Dr. Goerge Froese, who became Medical Superintendent in 1962, extended medical
services here into surrounding villages via out door clinic centres at the villages of
Gummadam and Yedula. 371 Staff were also able to continue the clinics at Gadwal and
362
J. Friesen, Medical Report from India1970. CMBS/F.
363
Ibid.
364
Historical Report of the AMB Mission Medical-Work in India, 1962, CMBS/F.
365
N.S. Isaiah, ―A Brief Sketch: Medical Ministry,‖ 51.
366
Peter J. Block, Mennonite Brethren Hospital, Devarakonda, Nalgonda District, Andhra Pradesh,
Hospital Statistics 1963, 1964, 1965. CMBS/F.
367
Ibid; Friesen, Medical Report from India1970.
368
See Medical Report, India 1969, CMBS/F; Friesen, Medical Report from India1970.
369
G.J. Froese, Report of the M.B. Mission Hospital Wanaparty for 1963. CMBS/F.
370
Historical Report of the AMB Mission Medical-Work in India, 1962. CMBS/F, 6.
371
Mennonite Brethren Christian Hospital, Wanaparthy, A.P. 1970 Annual Report. CMBS/F.
78

Amarchinta. The former was almost exclusively for the schoolchildren and teachers, 372
the latter for all. Miss Suderman helped in the upgrading of the surgery department in
1964, 373 to the service of the people of the Wanaparthy area. Dr. D.A. Wiebe, who joined
the medical ministry in Wanaparthy in 1967, states, ―Of late we have been seeing about
60-70 out patients per day. Recently we have been pleased with the number of patients
from the upper classes of society from Wanaparthy. The confidence on their part in our
hospital care gives us a greater area to exert Christian influence.‖ 374 According to
statistics, during 1962-1970 the total of 2,05,774 patients were treated. 375 These statistics
illustrates the significant contribution MBCI to the growth and development of health
care in Telangana.
From its inception, M.B. Medical Centre, Jadcherla 376 (MBMC), has been doing
wonderful service for the people of the area, especially the poor and the needy. The
objective of the Medical Centre is to serve the whole person-spirit, soul, and body. 377
During 1952–1972, it was under the missionary Medical Superintends. 378 Since 1973, the
center‘s management and services have been provided by nationals without much
support from abroad. 379 P.B. Arnold, who joined MBMC in January 1973, assumed
charge as the first national superintendent of MBMC in March of the same year. 380 His
contribution in the medical ministry is truly remarkable and undeniable. By the time of
its golden jubilee year 2002, it had served more than one-million patients. 381 By 2008,
372
Froese, Report of the M.B. Mission Hospital Wanaparty for 1963. CMBS/F.
373
G.J. Froese, Report of the M.B. Mission Hospital Wanaparty, India for 1964. CMBS/F.
374
David Wiebe, 1967 Report Mennonite Brethren Christian Hospital – Wanaparty. CMBS/F.
375
Annual Report of Mennonite Brethren Christian Hospital from 1962-1970, Wanaparthy. CMBS/F.
376
Hereafter referred as MBMC.
377
Friesen, op. cit., 27.
378
From 1952 to 1966, Dr. J. Friesen served as the Medical Superintend. Dr. David Wiebe served as
Hospital administrator during 1966 – 67. He was succeeded by Dr. J. Froese who served until 1973.
379
P.B. Arnold, ―Welcome Address,‖ presented 17 January 2002 at the Golden Jubilee Celebrations
of the Mennonite Brethren Centre, Jadcherla, 1952 – 2002.
380
Interview with P.B. Arnold, President of MBCI, Medical Superintendent of MBMC, 24 July 2010.
381 Arnold, ―Welcome Address.‖
79

MBMC provided 350 beds for patients. 382 Christian witness is very much evident at
MBMC. Charity to the poor and the needy has all along been the philosophy here. Many
patients are treated free of cost. David Wiebe observed in 1967:
The patients were being cared for very adequately. A busy surgical schedule was inevidence
and patients came from considerable distances for treatment at the med
center… The Christian witness of the hospital is still very much evident; no patients are
turned away for economic reasons and charity patients still make up a number of the
admission. The mission hospitals do have a purpose and can be run by the fact that
people still come from great distances for care, and that the hospital has an enviable
reputation in the neighboring cities. Christian care, given without the ever-expected bribe
is different. 383
MBMC treated 14,90,796 patients during 1958-2008. 384 The total number of surgeries
over this period was 32, 952. Patients‘ breakdown, MBMC according to religion, was
Hindus 60 %, Muslims 13 %, Christians 20 %, others 7%. 385 The staff at the Medical
Centre is not confined to the hospital, as they conduct awareness campaigns, outpatient
clinics, 386 mobile clinics, and medical camps in villages.
3.3.2.2 Medical Campaigns. From the beginning, MBCI has laid focus on the treatment
of tuberculosis, leprosy, blindness and so on through medical campaigns. MBMC has
treated thousands of tuberculosis patients. It had X-ray and fluoroscopic and other lab
facilities when no other such facilities were available in Mahabubnagar District. MBMC
treated leprosy patients in its base hospital as well as in clinics and camps. It has also
been serving in the field of the control of blindness in Telangana, since 1977, and in
recent years has worked in cooperation with the Mahabubnagar District Blindness
Control Society. In earliest periods, MBMC supplied IV fluids to Government agencies
382
MBMC equipped with stat-of the-art laboratory, Air-conditioned Operation Theater, Ultra Sound
Scan, ECG, an Incubator for the care of premature babies, 12 Beds causality ward etc. See A Report
Presented to ICOMB Conference, op.cit; Livingstone, op. cit., 43.
383
David Wiebe, A Report with Some Thoughts and Recommendations of the Medical Mission Work
in Andhra Pradesh, 29 March 1976. CMBS/F.
384
Report of M.B. Medical Centre 2010, M.B. Medical Center Jadcherla, 2010.
385
Ibid.
386
Outpatients‘ clinics are being conducted at Shadnagar.
80

when there was an outbreak of gastroenteritis. 387 It conducted school eye health camps
and supplied free medication for persons with vitamin ‗A‘ deficiencies. In addition, a
free surgical camp for the physically handicapped was also organized in 1981. 388
3.3.2.3 Towards Birth Control and Family Planning. Population growth constitutes
one of the major problems for all Indian governments. Notwithstanding the various
measures of birth control, the growth rate of the population remained high due to the
improvements medical care and the lowering of the numbers of infant mortality. From
1965 389 onwards, MBMC began to organize programs for natural family planning. At
times it outperformed other hospitals in Mahabubnagar District in the performance of
tubectomy operations, for which it has received merit certificates from the district
collector. 390 There were 486 family planning operations in 1976. 391 MBMC also hosted
and conducted a family planning training program on 24-31 March 1976. 392 In all, 35
doctors were trained in various methods of family planning including demonstration of
various surgical procedures in our own operation theatres. Of those trained, five doctors
were from the government.
3.3.2.4 Community Health and Development Programs. With the objective to provide
nutrition and proper health care, MBCI is providing supplementary nutrition,
immunization, health education, health checkups and other assistance to needy people
through MBMC and the services of the MBDO‘s programs. MBMC was the pioneer to
start immunization of children and pregnant women in Mahbubnagar District, and did so
387 The Governing Council of the Conference of the Mennonite Brethren Church of India, A Brief
Report May 1995,101; Arnold, “Welcome Address.”.
388 Arnold, “Welcome Address.”
389 P.B. Arnold, ―A Brief Review over the Milestones of Mennonite Brethren Medical Centre,
Jadcherla,‖ 25 Years of Service, M.B. Medical Centre Jadcherla (Jadcherla: M.B. Medical Centre, 1977).
390 Arnold, ―Welcome Address.‖
391 P.B. Arnold, M.B. Medical Centre, Annual Report of the hospital for the Year 1976. CMBS/F.
392 Ibid; The Christian Medical Association of India sponsored this Program.
81

long before either the government or private sector organizations started this program. 393
MBDO is helping to coordinate and implement government programs in reproductive
and child health, including among targeted groups of women between 15-45 years of
age. 394 MBMC has also hosted community health workshops, 395 and has trained large
numbers of women health care volunteers and part-time workers from different
communities. 396
3.3.2.5 Training Community Health Volunteers (CHVs). 397 The aim of this program is
to increase knowledge of the causes of acute and other illnesses, improve diagnostic
tools and home remedies and improve the lives of women and children and the
disadvantaged and neglected by creating awareness of proper awareness and procedures
in hygiene and nutrition. 398 So far, twenty-six community volunteers have received
training from as many villages under this program. 399 A recent study led by the Registrar
General of India reports that nearly 13 lakh children in 2005 died before completing their
fifth birthday, from preventable causes, 400 raising concern that neonatal death rate is not
falling fast enough in the century. MBDO, through its CHV program, has played a
significant role in increasing access to and utilization of primary health care services and
the rates of Immunization of children, the proportion of mothers receiving anti-natal care
(ANC), pre natal care (PNC), tetanus toxins and iron supplementation in the twenty-six
villages has increased. Moreover, patterns in institutional delivery have significantly
393
Arnold, “Welcome Address.”
394
Mennonite Brethren Development Organization, Brief Report, presented on 17 January 2010 at the
Celebrations of 150 years of M.B. Churches, Jadcherla.
395
This was held on January 17-22, 1977, which was sponsored by the Community Health Project of
the Christian Medical Association of India. About 15 persons, doctors, nurses and health workers
participated in it. Arnold, M.B. Medical Centre, Annual Report of the hospital for the Year 1976, op.cit..
396
Of them, ASHA workers, Anganwadi Workers, Auxiliary Nurse Midwife (ANM), and School
Teachers were given training by MBDO.
397
Hereafter referred as to CHV.
398
Interview with J.L. David, Executive Director of MBDO, 1 January 2011.
399
Office Files 2002-05 of Mennonite Brethren Development Organization, MBDO.
400
Preventable causes like pneumonia, diarrehoea, premature birth and low birth weight, delivery
infections and trauma and suffocation during the delivery process. ―Infant Mortality– 14 Lakh Death in
2005 from Preventable Medical Conditions,‖ The New Indian Express (Kochi), 13 November, 2010, 7.
82

improved, and infant mortality rates have come down, in these villages. The annual
report of MBDO for 2007-09 reads,
These villages immunization rate is 95 % and increased by 15 % since the previous year,
the Anti-natal care (ANC) coverage is 86% (10% increase) and the institutional delivery
rate has gone up to 95% and women are participating in decision making, Voluntary
family planning, practicing personal hygiene and improved knowledge for keeping good
environments importance of breast feeding. 401
3.3.2.6 Adolescent Groups. Twenty four adolescent girls groups are organized, each of
twenty girls, with a total of 480 members. Children‘s clubs/school health programs have
also been organized. Vitamin ―A‖ capsules have been distributed for preventing
blindness among children and adolescents. De-worming campaigns have included the
distribution of Albandazole 400mg tablets. 402
3.3.2.7 HIV/AIDS Awareness. MBMC and MBDO have been involved in HIV/AIDS
prevention and control programs. Regular awareness programs and seminars have been
organized for both men and women, irrespective of religion. Victims are given
counselling at the MBMC counselling centre.
3.3.2.8 Training Ground for Medical Students. ―Recent graduates come to the medical
center to increase their practical expertise under the tutelage of Dr. Arnold,‖ said David
Wiebe, in 1976. 403 MBMC has been serving as a training ground for many medical and
pre-medical students both from India and abroad.
3.3.3 Upliftment through Humanitarian Service and Relief Assistance
3.3.3.1 Centres for Conscientization. Conscientization is one of the three levels of
social concern expressed by the Christian missions: Beneficence, Development, and
401
Office Files of Mennonite Brethren Development Organization, 2009.
402
Annual Report of Mennonite Brethren Development Organization, 2007 – 2009, MBDO, 2009.
403
David Wiebe, A Report with some Thoughts and Recommendations of the Medical Mission Work
in Andhra Pradesh, 29 March, 1976, CMBS/F.
83

Conscientization. 404 Conscientization is to promote social justice, empowerment of the
Dalits, poor, downtrodden, and marginalized. For this purpose, MBCI run schools,
orphanages/hostels, nurse‘s training school, and vocational Junior college. These
institutions become centres of conscientization, which is a process of awakening the total
person to a fresh discovery of his or her dignity and potentialities.
3.3.3.2 Vocational and Educational Scholarship for the Poor. MBCI views
eeducation as an important component in helping people to improve their economic and
social status. Together with the Mennonite Central Committee (MCC) and Mennonite
Christian Service Fellowship of India (MCSFI), 405 MBCI provide vocational education
scholarships for children of families from below the poverty line (BPL) irrespective of
caste and religion, and remains a significant part of the MBCI education program. As of
2008, about 536 people have benefited from this program. 406 Among them were nurses,
lab technicians, paramedical medical workers, a few doctors and technical workers.
3.3.3.3 Charity to the Poor. Charity to the poor and the needy has been the philosophy
of MBMC. 407 The poor and marginalized are treated free of cost. M.B. Charitable
Hospitals Trust, which officially registered with the State government in 1984, 408 bears
the fees and supplies free medicines to the poor and the needy.
404
Norvy Vithaythil, ―Indian Christian‘s Contribution to the field of Social Work,‖ De Paul Times,
journal https://sites.google.com/a/depaul.edu.in/de-paul-times/022009/020906--html (14 January 2011).
405
The MCC is a joint relief and service agency is composed of representatives from fifteen distinct
Mennonite bodies and agencies. MCC began work in India in 1942. At present, MCC works in partnership
with more than 30 Indian Non Government Organizations. In 1963, MCC and the various church
conferences established the Mennonite Christian Service Fellowship of India (MCSFI) to coordinate
Indian Mennonite churches relief and social service activities. The only Indian inter-Mennonite
organization brings together leaders from all the Indian Mennonite and Brethren in Christ conferences.
Malagar, op. cit., 58, 60.
406
Interview with R.S. Lemuel, op.cit.
407
Margaret Anuradha, ―Where Do We Go From Here?‖ Mennonite Brethren Medical Centre Golden
Jubilee 1952 – 2002 Souvenir.
408
Mennonite Brethren Charitable Hospitals Trust, Care of M.B. Medical Centre Jadcherla,
Memorandum of Association (Jadcherla: Mennonite Brethren Charitable Hospitals Trust, Care of M.B.
Medical Centre Jadcherla, 1984).
84

3.3.3.4 Ministry among the Prisoners. This programme started on 2 September 1973,
in Mahbubnagar Central Jail. 409 The Government of Andhra Pradesh approved the
service of MBCI among the prisoners and endorsed its practical value in the
rehabilitation of convicts.
3.3.3.5 Rehabilitation of Joginis (or Devadasis). As pointed out, Dalit women were
sexually exploited in the name of religion, as Joginis (Devadasis). MBDO strives to
liberate them from the clutches of social oppression. By 1995, 410 MBDO has identified
sixty Joginis in Chinna Chinta Kunta mandal, of Mahabubnagar district. These Joginis
were given counselling as well as rehabilitation. Moreover, they were recommended for
the loans under Self Help Groups.
3.3.3.6 Disaster and Relief Assistance
MBCI has well-organized relief departments to come to the rescue of people in need and
has responded with great concern. MBCI has not only participated in the alleviation of
the suffering of people during famines but also in responding to the emergency needs of
afflicted people. In the last two decades of the MBDO‘s work in Telangana, much relief
assistance has been extended. Natural catastrophes, such as cyclones and floods, caused
great suffering and the need for relief in the form of food, clothing, and housing. MBDO
assisted the people affected. Poverty in Telangana also motivated the MBDO to provide
direct assistance in the form of food, clothing, and blankets. The annual report of MBDO
for 2002-2005 reads,
…relief material had been given to the fire victims of Chitlamkunta village, Amrabad
mandal, of Mahabubnagar district. A total of 220 families were distributed fine rice bags
and medicines in the presence of the Grama Sarpach and the Village Secretary of
Chitlamkunta village, Mandal Parishat Development Officer and Thashildar of Amrabad
409 General Conference, Mennonite Brethren General Conference Deliberations: The Church and the
Offender (Winninpeg: General Conference, 1975), 1; Report of the Prisoners Preacher, M.B. Ministry
among Prisoners, 1973.
410 The Governing Council of the Conference of the Mennonite Brethren Church of India, A Brief
Report May 1995, 101.
85

mandal… this was much appreciated by the government officials and victims expressed
their gratitude. 411
The relief measures speak of the mission concern for the social upliftment of depressed
and devastated people. Such measures not only help in times of emergency. They also
assist in social development.
3.3.4 Socio-Cultural Upliftment
3.3.4.1 Library/Reading Room. MBCI started the first public library under the name of
―Good Books‖ in Mahabubnagar 1962–63. 412 H.P. Poetker sponsored the library, which
had collections of books and magazines from India and overseas. Later, it was shifted to
the reading room of MBMC, Jadcherla. This sprouted as M.B. Literature Centre in 1965–
66 under the patronage of Miss A. Sunderman. In 1968, it was named as ―Christian
Communication Centre.‖ Moody Bible Institute supplied 150 volumes for this Library.
Then, on 16 December 1971, it was moved to the newly constructed building and was
dedicated as ―Omega Library.‖ 413 It served Christians as well as people of other Faiths
immensely for a long period. The uniqueness of this library is that Personal Counselling
was also taken up in the premises irrespective of creed or caste. Gradually, it disappeared
in the late years of the twentieth century. However, a public Reading Room/Library was
opened in the Old City, of Hyderabad in 2008. 414 It has several collections of books and
magazines. The significant of this library is that it is located in the Muslim Community.
It had an average of 15 readers per day. 415
3.3.4.2 Language, Literature, and Arts. MBCI has also contributed to the fields of
language, literature and the arts. Louis D‘Silva says, ―…that Christianity has played a
411
Annual Report of Mennonite Brethren Development Organization, 2002 – 2005, MBDO, 2005.
412
M.L. Caleb, ―M.B. Board of Literature and Christian Communication Ministry,‖ Souvenir 1899-
1974 (1975), 66.
413
Ibid., 67.
414
A Brief Report of Reading Room/Library, M.B. Interfaith Ministries, 26 February 2009.
415 Ibid.
86

fundamental role in moulding the thought and culture of India cannot be gainsaid.‖ 416
MBCI produced Christian poets, writers, and editors. For instance, Franz Joshua wrote
several books in Telugu language, including Telugu Nudikara Shakari (a dictionary of
Idioms and Sanskrit similes). A.S. Joshua wrote a number of books in Telugu and
English, including Kanda Kavvamulu (1991). 417 Dalavai J Arthur also authored several
books, Life Story of Pastor Naraiah, Outline Christian Education, and Life Story of Dr.
M.B. John. B.Z. John wrote several books in Telugu. R.S. Aseervadam wrote several
articles and books including The Doom of Nineveh (1987). B.A. George wrote The
History of Mennonite Brethren Church, A.P., India (1990). S. Joseph wrote in Telugu.
Others also contributed in the field of literature.
MBCI also produced Christian hymn writers, including A.S. Joshua, Arthur Dalavai,
Karunasri Joel, Adrian Dalavai, G. Sausheelya, Vidyaranjini, G. J. Prabhavathi, R.L.
Victor. It is significant to note that E.D. Nithyanamdam‘s songs: 418 Rajadiraja Rave,
Swathanthra Rajaym Mana Rajyam, and Jaya Raju Yesu Jenda Krinda find a place in
Andhra Christian Hymnal Book, a hymnal used by many denominations among the
Telugus.
3.3.4.3 Christian Communication: Printing Press and Radio Ministry. The M.B.
Printing Press (Later known as Prasanna Printers), published a variety of Christian
Literature in both English and the vernacular language. Later by 1958, M.B. Radio
programme and Correspondence School were initiated. MBCI aired the gospel programs
through the Far East Broadcasting Associates (FEBA) (1958-68), Seychelles, a new
Transmitting Station on the India Ocean, (1968) and through India Radio Hyderabad in
416 Louis D‘ Silva, ―Christian Contribution to Indian Thought, Culture, and National Life,‖ Christian
Contribution to Nation Building, edited by Ezra Sargunam (Chennai: Mission Educational Books, 2006),
37-38.
417 D.N. Purushotham, ―Poets, Writers, Editors in Lyrical Evangelism in the Conference during 1958-
2008,‖ Golden Jubilee Souvenir 2008 (Mahabubnagar: MBCI, 2009).
418 Andhra Christian Keerthanalu (Vijayawada: Andhra Christava Sahitya Samitee, 1985).
87

Telugu language (1970s). MBCI opened M.B. Radio Studio in Mahabubnagar in 1959. 419
In 1970‘s MBCI used to air three different programs, viz. ―Dyanamulu” (Meditations)
for adults, Srimati (Mrs) for women, and ―Badigantalu” (School Bells) for children. 420
Christian programs were to be prepared by Pioneers Miss M. Williams and H.G. Krahn.
Nationals like J. Paranjyothy, R.R.K. Murthy and others contributed to the radio
ministry. It also started Sathyaveda (Plain Truth) Bible Correspondence course for the
listeners in 1965. 421
3.3.5 Upliftment through Socio-economic Development Programs
3.3.5.1 M.B. Development Organization. India has many social and economic needs.
Many missions have responded to the needs of the people from time to time.
Considerable contributions have been made. As a socio-economic development wing of
MBCI, M.B. Development Organization (MBDO) is working to meet the needs of the
poor, tribal, marginalized, oppressed and downtrodden both in rural communities and in
urban slums. MBDO was founded on 2 June 1982, 422 under the leadership of Rev. Dr.
P.B. Arnold, president of MBCI. MBDO 423 aims to facilitate need based developmental
activities, to improve the quality of life, and lead to self-sufficiencies, in the communities
within which it works. From its inception, MBDO has gained the support of the public as
well as recognition from the Government of Andhra Pradesh for its developmental
projects. The annual report for the year 2005-06 reads,
419
―Some Statistical Information of Seventy Five Years of M.B. Church Work in India,‖ Souvenir
1899-1974 (1975), 25.
420
J. Paranjyothy, ―Radio and Correspondence School Ministry,‖ Souvenir 1899-1974 (1975), 7-8.
421
―Some Statistical Information of Seventy Five Years of M.B. Church Work in India,‖ Souvenir
1899-1974 (1975), 25.
422
Mennonite Brethren Development Organization, 1983 through 1986 (Jadcherla: Mennonite
Brethren Development Organization, 1986), 1.
423
MBDO, in association with Mennonite Central Committee (MCC), Mennonite Christian Service
Fellowship of India (MCSFI), and Church Auxiliary Social Action (CASA), and Seva Bharat India, has
implemented several programs not only in Telangana region but also in other parts of Andhra Pradesh and
even in neighboring state, Karnataka. It also collaborates with other Government and Non-government
organizations for similar aims and objectives and having primary health care approach.
88

MBDO is the indigenous, secular, non-profit, voluntary organization that is striving for
wholesale change to rules that keep people poor. It works wherever the need is greatest;
for giving people strength to find solutions on their own to the problems they face,
irrespective of their religion, caste, age or gender. The prime aim of the organization is to
develop daily livelihoods to rural poor, marginalized and development of women and
child health. 424
3.3.5.2 Food-For-Work Program. The aim of food-for-work programs is to provide
food, create employment, and stop the out migration of poor people in drought-hit areas.
This program has undertaken building check dams, house construction, road building,
tank digging, well digging, land conversion, land levelling, and other such projects. This
program is similar to the National Scheme, National Rural Employment Guarantee Act,
which gives legal guarantee of providing at least 100 days of wage employment to rural
households whose adult members are willing to do unskilled manual labour. 425 However,
the food-for-work program project of MBDO, on an average, gave 24 days work 426 to
landless agricultural labours besides creating assets to owners. It also helped in stopping
migration of poor people from drought prone areas. During the period 1983 – 1986, 427
523 tons of wheat was distributed in 150 projects, and 1,60,416 persons were benefited.
146 irrigation wells, one drinking well, one bunding, four acres of levelling and one road
(3 kms long and 18 feet wide) were completed. MBDO over this period also constructed
a hillside bund to reduce water run-off and improve water catchments, and encouraged
social forestry and the development of eco-friendly housing for the poor. 428 During the
drought of 2002-2005, MBDO, in collaboration with CASA, assisted villagers in four
villages of Mahabubnagar District. 429 Since beginning, and up to 2008, one thousand
poor people have been beneficiated in relation to 12,500 ―man days‖ of work. 430 MBDO
424 Annual Report for the year April 2005–March 2006, MBDO, 2006.
425 The Government of Andhra Pradesh, Socio-economic Survey 2009-10 (Hyderabad: Planning
Department, 2010), 178.
426 The Governing Council of the Conference of the Mennonite Brethren Church of India, A Brief
Report May 1995, op.cit., 99.
427 Mennonite Brethren Development Organization, 1983 through 1986, 2-3.
428 Mennonite Brethren Development Organization, Brief Report, op. cit.
429 Three villages from Gopalpet and one village from Nagarkurnool mandals.
430 Annual Report of Mennonite Brethren Development Organization for the year 2002–2005, op. cit.
89

programs have helped create community infrastructure by mobilizing labour in seasons
when employment and food resources have been scarce.
3.3.5.3 Community Organization/Development. MBDO adopted Gollapally, a small
hamlet of Mahabubnagar district, in 1983, for ―total development.‖ By 1989, more than
fifteen irrigation wells had been dug there, 431 a community hall had been erected, and a
sewing/tailoring centre for women, and a youth club, had been started. In addition,
MBDO had laid the approach road to Gollapally village, to facilitate good transport.
MBDO formed a farmers‘ service committee, a youth committee, a women‘s committee,
a weavers committee, and other committees in Gollapally. The women‘s committee
started adult education classes in the evenings. In short, MBDO helped bring social
awareness and social development to Gollapally. MBDO reported in 1986:
The villagers are being organized for the last three years. The result is that the high
Velma caste people mingle freely with the Harijans and converted Christians hither to
whom they used to think as untouchables…the women have voluntarily dug an
irrigational well on their own for drinking water purposes and they are conducting adult
education classes in the evening free of cost. 432
3.3.5.4 Central Rural Sanitation Program. MBDO has implemented sixty units of
Central Rural Sanitation Program at Balanagar Mandal, of Mahabubnagar district,
through Zilla Parishad Mahabubnagar. 433 The main aim of the program was to construct
lavatories to individual families and to educate them about the importance of sanitation.
3.3.5.5 Holistic Child and Youth Development Programs. During 2004-05, 95
teachers were trained to organize child clubs, in twenty villages, 434 under MBDO‘s Child
Development Program. Over this period MBDO also conducted training programs for
youth and women at the grass roots level. The objectives of these training programs were
431
Office Files of Mennonite Brethren Development Organization1983-1990.
432
Mennonite Brethren Development Organization, 1983 through 1986, 4.
433
The Governing Council of the Conference of the Mennonite Brethren Church of India, A Brief
Report May 1995, 102.
434
Office Files of Mennonite Brethren Development Organization, 2002-05.
90

to create awareness among youth and women of their responsibilities in development
possibilities and to expose them to the programs of the government etc. designed for
their advantage. Youth clubs foster youth to participate in different games and sports
with enthusiasm. MBDO conducts seminars to educate and to create awareness on
various development programs and health disorders.
[3.3.5.6 Self Employment Program. MBDO works with unemployed youth in the
villages. It helps them with vocational training, 435 to help them find employment or to
establish their own employment. Many middle class and poor families opt for vocational
training soon after high school. MBDO sanctions loans for the starting of small
businesses or other income generating efforts, with the amount advanced to be collected
from those benefited in easy instalments.
3.3.5.7 Improvement of Agricultural System. MBDO has also worked in the
improvement of the local agricultural system, the chief arena of employment for most of
the people. MBDO gave proper direction to farmers in the field of agriculture. In this
regard, people were educated to cultivate trees and plants, which give fruits and
vegetables. Further, they were taught about the cultivation of wastelands, new scientific
methods of agriculture, poultry and cattle rearing, fodder production, the diseases of
cattle, the marketing of the agriculture products and ways in which to save themselves
from the exploitation of brokers, moneylenders, and others. 436 Accordingly, villagers
were assisted in obtaining work in agriculture and cultivation. Moreover, MBDO
launched Menno Farmers Service Forum (MFSF), in 1985, 437 to give assistance to small
435
Computer and Typing Institute that was started at Nagarkurnool but did not last for long time.
436
Interview with J.L. David, op.cit.
437
The Governing Council of the Conference of the Mennonite Brethren Church of India, A Brief
Report May 1995, 100.
91

and marginal farmers. Under this project, 310 families were given crop loans, benefiting
2862 individuals between 1985 and 1990. 438
3.3.6 Empowerment of Dalits
3.3.6.1 Dalit Identity. Education is the first step towards empowerment, and the most
crucial factor in the overall development of the individual as well as nation. Through
education, the lower caste people can become sensitive to their oppression and go about
changing things. T.V. Philip writes, ―With the liberation from the social and cultural
limitations and with the educational facilities provided by the church, the converts from
outcastes and underprivileged groups made a striking progress in their social and cultural
life.‖ 439 Christian educational involvement promises increased self-awareness and self-
identity, increased political consciousness and educational betterment among
underprivileged people. When Indian society was divided into castes and sub castes, the
low castes became the victims of discrimination. However, the privilege of education has
intensified their battle for social privileges, and Christian missions have fully endorsed
the changes possible. The education encouraged by MBCI inspires self-awareness within
community, in the process encouraging progressive social identity, 440 plus an awareness
of how discrimination can be confronted. It leads to empowerment.
3.3.6.2 Liberation from Slavery. Education, again, was used by MBCI as an instrument
to save lower caste people from the practice of vetti. In order to save them from slavery,
their children were taken to boarding homes and provided with formal school education.
―Many Dalits would have been bonded labours, if they had not been taken to M.B.
438 Office Files of MBDO 1985 – 90.
439 T.V. Philip, ―Protestant Christianity in India since 1858,‖ Christianity in India: A History in
Ecumenical Perspective, edited by H.C. Perumalil and E.R. Hambye (Alleppey: Prakasam Publications,
1972), 271.
440 Interview with S.J. Joseph, Director of Christian Concern Mission, 22 December 2010.
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Boarding Schools for formal education,‖ says Dalavai J. Arthur. 441 Also, Bishop
Thoburn observed that Christianity alone could secure for the Dalits public employment
worthy of the name. He claimed that Christianity alone could point out a way escape
from the long and weary conditions of semi-bondage in relation to which they and their
forefathers had lived. 442 The Dalit converts who became aware of the evil of bonded
labour began to say ‗no‘ to this oppressive system, and sent their children to mission
schools that influenced others as well. 443 There are many living examples in this regard,
for instance, the MBDO‘s report of 1995 reads,
The MBDO has helped free bonded labors from the clutches of the landlords in Chinna
Chinta Kunta Mandal with good efforts of local community organization. The bonded
laborers are given counseling and motivated to undergo the vocational trainings by that
they can stand on their own feet in the future. 444
3.3.6.3 Alleviation of Poverty. As pointed out, the vast majority of the lower castes have
own no land of their own. Therefore, their families could not maintain economic stability
and were dependent on other people in society. As a result, many of the Dalits in
Telangana live in poverty. Sitaram Kumbhar has said that the state of the Dalits is one of
the worst in the world. 445 He has further said that the economic status of Dalits is at the
bottom of the ladder of the Indian social hierarchy. MBCI tries to uplift the poor,
downtrodden, marginalized, outcastes and Dalits in its area, those not able to move freely
in their surroundings, those subject to conditions that have held them in poverty. MBCI,
indeed, finds that a quality education empowers the poor to fight poverty. It understands
that education helps eradicate poverty in society.
441 Interview with Dalavai J. Arthur, Former Chairman of MBCI, 5 May 2006.
442 Selvaraj, ―The Impact of Christianity upon the Dalits in Kerala: A Study of Transformation‖ (D.
Miss., SAIACS, 1994).
443 Jayaker, ―A Study of the Origin...‖
444 The Governing Council of the Conference of the Mennonite Brethren Church of India, A Brief
Report May 1995, 101.
445 Sitaram Kumbhar, ―Dalits and Human Rights: A Human Development Perspective,‖ Social
Action, A Quarterly Review of Social Trends (January-March 2011): 16-27.
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Hence, MBCI teaches industrial arts in its educational institutions. In schools,
students are taught basic activities, such as spinning, carpentry, gardening, sewing,
handicrafts, and nawar-making. 446 Bible school programs also have similar courses. In
this regard, the Memorandum Suggestive Unified School Programs for the Schools of
MBCI, 1958, states,
In order to provide some type of training by means of which graduating evangelists and
preachers may augment their income in the classes of instruction such as sewing, shoemaking
and repairing, or similar simple crafts which students may learn during their
Bible course training. It is further suggested that every Bible school graduate who
finishes the prescribed course of study satisfactorily he assisted financially at the time of
graduation by helping such a graduated student to acquire a sewing machine or a set of
leather tools and the like. 447
Additionally, after schooling, most graduates went for training for the task of an
evangelist or a Bible woman, a nurse, a teacher or a compounder and worked eventually
in similar capacities. Thus, education has helped the people to improve their earning
capacity and add to the incomes of their families. M.M. Thomas once said, ―The
outcastes, the poor, and the orphans saw Christian faith as the source of a new
humanizing influence and the foundation of a human community.‖ 448 The quality school,
high and technical, or vocational, education that is afforded by MBCI helps those who
attend get better and gain better earning capacities. 449 Hence, MBCI‘s programmes in
education have been instrumental in enabling people to utilize new opportunities for
placements in different vocations and areas, thus improving their economic situations.
Today Dalits educated in MBCI‘s educational institutions are found in various secular
occupations or professions. They are judges, lawyers, medical practitioners, nurses,
professors, lecturers, teachers, businessmen and so on.
446
India Statistics (Schools) 1959-61. CMBS/F.
447
Memorandum Suggestive Unified School Programs for the Schools of the Mennonite Brethren
Church of India, June 1958. CMBS/F.
448
M.M. Thomas, Salvation and Humanization (Madras: Christian Literature Society, 1971), 14.
449
Report of M.B. High Schools 2010, M.B. Board of Education (G.C), 2010.
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3.3.6.4 Political Empowerment of Dalits. It is not difficult to believe that the education
offered by missionaries and Christian institutions helped prepare the nation in ways for
self-rule. For example, the education Christian‘s institutions provided promoted the
elements of political consciousness, and, certainly, MBCI is one such. Dalits, educated in
the MBCI‘s educational institutions, have contributed to nation building through their
participation in regional and state politics, as presidents of various political parties at
local, district and state levels, as members of Zilla Praja Parishats and so on. 450
3.3.6.5 Loyalty to the State and Nation. MBCI is aware of the fact that a good society
can emerge only with the growth of the right type of political consciousness, a
consciousness demanding citizen loyalty to government and the country. 451 John A. Lapp
states, ―… that being a Christian does not mean loyalty to God and disloyalty to the
government, but that being a true Christian also means being a true citizen; and this
method of teaching had gained influence among government officials for the mission.‖ 452
The strong teaching of loyalty to the Government, the state and the nation is also one of
the important dimensions of MBCI‘s attitudes. Since its beginning, MBCI has tried hard
to teach people to become good citizens and remain loyal to the government.
3.3.7 Empowerment of Women
As mentioned, the place of women has been very low in Telangana. In India, about one
crore girls vanish every year through foeticide or other forms of killing. 453 Hence,
according to Margaret Alva, it is the disappearing sex. Therefore, the empowerment of
women is the need of hour. Nagarani Gundluri is convinced that Dalit empowerment as
such precedes Dalit women empowerment, as it directly influences the entire
450 Interview with R.S. Lemuel, op. cit. P.B. Arnold, Y.R. Devadanam, E.M. Samuel, Krupadanam,
Y.R. Wilson, G.Y. Vidyasagar, G.Y. Bashker, A. Prameela, K. Marthamma, P.A. David, R. Zacharayya,
E.M. Suvarna, M. Prabhudas and others were took active participation in politics at various levels.
451 Aseervadam, ―Mennonite Brethren Church and Social Action in Andhra Pradesh.‖
452 John A. Lapp, The Mennonite Brethren in India (Scottdale: Herald Press, 1972), 99.
453 ―One Crore Girls Vanish Every Year,‖ The Hindu (Kochi), 25 February 2011, 11.
95

community. 454 The empowerment of women is very much essential to achieve
sustainable development. Ensuring sustainable development requires women‘s
empowerment, and their equal involvement in the decision-making process. Their
participation is required in all fields. MBCI drew attention towards the status of women
in Telangana, criticizing customs such as female infanticide, child marriage, enforced
widowhood and the denial of education to women. As Sharada Arnold has observed,
The second half of the twentieth century Telangana saw an expansion of the kind of
work undertaken by MBCI, in the form of M.B. Krishtava Mahila Vikaasam, M.B.
Women‘s Conference, M.B. Youth Ministry for Girls, and Women Development
Programs, increasingly strengthen mission work to women. 455
Mrs. Arnold has further said that through education MBCI has also enlightened Dalit
women to be aware of the problems of child marriages and of the need for health
education and proper nutrition. When women are empowered, they empower society.
With concerns for their families, indeed the entire community women, play a very
important role in the development of a society. R.S. Aseervadam opines that MBCI has
given women social freedom and prestige with full human rights. 456 M.B. Krishtava
Mahila Vikaasam, a separate wing for the upliftment of women, was started, in 1987. 457
Its first program was in the form of a thrift shop, called Pedala Pennidi, to offer clothes
for the poor and the needy. 458 D.K. Aruna, MLA Gadwal (2007), opines,
The women members of M.B. Church of India serving both Christian and non-Christian
community for the last 50 years since its inception in 1958. the areas of their service
include teaching in schools, serving in hospitals, clinics, health centers and fund raising
for disaster relief and rehabilitation in A.P., this is apart from their services in their
respective churches and the church sponsored services irrespective of cast, creed,
religion, social economic status. The service contributed by M.B. Women is highly
appreciable at this juncture in getting the M.B. Christian society‘s vision turning out to
454
Nagarani Gundluri, ―Empowerment of Dalit Women through Self-Help Groups: A Case from
Andhra Pradesh,‖ Social Action, A Quarterly Review of Social Trends (January-March 2011): 39. [28-43].
455
Interview with P. Sharada Arnold, Honorable President of M.B. Women‘s Conference (G.C) and
Vice-President (G.C.), 24 July 2010.
456
Asheervadam Rampogu, ―Westernization of History in the Context of the Contribution of the
Mennonite Church in India,‖ Suvarthamani (October – December, 1999): 23.
457
George, op. cit., 187.
458 Ibid.
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eality. Finally, I feel proud to say that M.B. Women are the reinforced strength in whole
of the Christian society. 459
Christina Z. Chongthu, I.A.S. Joint Collector and Additional District Magistrate (2007),
Mahabubnagar, speaking on the contribution of M.B. women to society, states,
…the M.B. Women‘s Conference is rendering yeoman service through schools, hospitals
and fund raising for disaster management, apart from actively participating in their
Churches. It is this spirit of enthusiasm and dedication that will leave an impact on our
families, youth and society, and further the development of our nation. 460
Empowerment of Rural women is one of the central issues in developing countries all
over the world. MBCI is working for the cause of women‘s upliftment and social
mobility. To provide a platform for rural women, short-term job oriented courses, 461
including in subjects in agriculture, can be given. M. Shivamurthy says, ―Income
generation for rural women is an important aspect in agriculture products. Unless rural
women are trained to be independent in terms of economic income a country can not
progress.‖ 462 Rural women (Dalit women in particular) were also oriented towards
developmental programs various through seminars.
3.3.7.1 Poverty Alleviation and Social Assistance Programs. Mahila Mandals
(Women‘s Organizations) and Women Self-Help Groups 463 (SHGs) have also been
constituted by MBDO, at the Panchayat level, to discuss issues such as family planning,
child marriage, widow remarriage, domestic violence. SHGs, according to Nagarani
Gundluri, are one sure way of empowering Dalit women, not only economically, but also
459
D.K. Aruna, MLA Gadwal, letter to secretary, All India Mennonite Brethren Women‘s
Conference (G.C.), 10 January 2008, Secretary Files (2007-08), All India Mennonite Brethren Women‘s
Conference (G.C.).
460
Christina Z. Chongthu, Joint Collector and Additional District Magistrate, Mahabubnagar, letter to
secretary, All India Mennonite Brethren Women‘s Conference (G.C.), 31 December 2007, Secretary Files
(2007-08), All India Mennonite Brethren Women‘s Conference (G.C.).
461
Like Tailoring, Candle making, etc
462
M.J. Prababu, ―Empowering Poor Rural Women to Take Charge of Their Future,‖ The Hindu
(Kochi), 28 October 2010, 16.
463
Hereafter referred as SHG. SHGs are the brainchild of Noble Peace Prize winner Mohammed
Yunus (and, of course, many others), who started Grameen Bank of Bangladesh as early as in 1975. An
SHG is a small, economically homogeneous affinity group of the rural poor voluntarily coming together to
save small amounts regularly, which are deposited as a common fund to meet members‘ emergency needs
and to provide collateral free loans decided by the group. Gundluri, op. cit.
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politically and socially as they help women realize their collective power, develop the
collective consciousness with which to contest their rights and garner political power in a
male and upper caste dominated world. 464 Even the State government has seen SHGs as
an avenue in relation to which poverty can be confronted. So far, MBDO has facilitated
the organization of eight women‘s SHGs in Nagarkurnool, in Mahabubnagar District. It
trains and motivates SHG group members to immunize their children, take proper care
during pregnancies, follow hygienic practices and save their daily earnings, as possible,
with national banks. The report of MBDO, for 2002 – 2005, includes this:
Some of the members of the groups have increased their economic status by availing
government schemes. Women are involving in decision making individual and collective
issues they are practicing timely breast feeding the babies after giving nutritious foods to
their children, sending the children to Creche centers and enrolling them in primary
schools. People groups have increased their knowledge of HIV/AIDS, to take its
prevention and available medication and taking responsibilities of their own lives. 465
MBDO is contemplating further bringing woman belonging to poorer sections of the
society into the fold of SHGs. SHGs are recognized as a useful tool to help the poor.
They are an alternative mechanism to meet the credit needs of the poor through thrift.
3.3.7.2 Political Empowerment of Women. M.K. Gandhi insisted upon the equal
participation of women in social life and the devolution of power to the institutions of
local self-governance and to the level of the village Panchayat. 466 The Status of Women
report (2010) by the United Nations says inequality between men and women is highly
visible in the political arena even in this twenty-first century. 467 Hence, women need to
be ―individualized‖ and politicized to get rid of the limiting socio-cultural compulsions,
which thwart their progressive development. Rajan Gurukkal said, ―A girl child is
converted into a woman by encumbering her with the strictures imposed by society. The
464
Gundluri, op. cit.
465
Annual Report of Mennonite Brethren Development Organization for the year 2002 – 2005.
466
Gundluri, op. cit.
467
This Report also said physical sexual and psychological violence still remains a ―Universal
phenomenon,‖ ―Status of Women,‖ The New Indian Express, (Kochi), 21 October 2010, 11.
98

―power knowledge combine‖ of the male-dominated society regulates the talk, walk,
body postures, and attire of the woman. ―The woman, who deviates from the set of rules
imposed on her, is often marginalized.‖ 468 It is evident that women of MBCI contribute
to nation building through their active participation in local, regional, and state politics.
Today women who have benefited through MBCI are mentally ready and have the moral
courage to contest the elections at local and state levels. 469 For instance, Mrs. Prameela,
who was elected Grama Sarpanch of Malkishgudem village, of Yacharam Mandal, of
Rangareddy District, in 2001, completed her five-year term successfully in 2006. 470
3.3.7.3 Women Leadership: Women’s Ordination. The year 2008 is a milestone in the
history of MBCI, indeed of the MB Church internationally, as during 2008 MBCI
introduced the ordination of women. Sixty women ministers were ordained for the
ministry of the Word of God, on 8 November 2008, 471 at the Golden Jubilee celebrations
of the Governing Council of the Conference of the MBCI.
3.3.8. Towards Ecology, Nature, and Environment
Human beings need to respect nature, to recognize the intrinsic value of its many
creatures and to preserve its incredible diversity. 472 Thomas Samuel, on Christian the
response to ecological concerns, states, ―Our aim is to keep this world beautiful, and not
to turn it into waste land.‖ 473 MBDO seeks to create awareness among people about
environmental and ecological concerns. MBDO endeavours to encourage people to
refrain from abuse of nature‘s resources and to strive to keep the earth a habitable place
for all. MBDO has planted 30,000 fruit saplings under Social Forestry Programme. It
468 ―Women Remain A Marginalized Lot,‖ The Hindu (Kochi), 14 January 2011, 4.
469 Interview with A. Prameela, Former Sarpanch of Malkishgudem Village, 31 December 2010.
470 Ibid.
471 A Brief Report, Golden Jubilee Celebrations 1958-2008, the Governing Council of the Conference
of the M.B. Church of India, (Jadcherla: The Governing Council of the Conference of the MBCI, 2009).
472 Thomas Samuel and Mathew Koshy Punnakadu, eds., A Christian Response to Ecological Crisis
(Thiruvalla: CSS, 2009), 7.
473 Thomas Samuel, ―Our Response to Ecological Crisis,‖ A Christian Response to Ecological Crisis,
9.
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also conducts motivational camps for villagers on the importance of forestation.
Villagers are educated and motivated to grow more and more trees, helpful as they are to
the environment.
3.4. THE CHALLENGES TO THE MISSION WORK OF MBCI
Christian mission in general and MBCI in particular have to deal with complex issues,
which affect society as well as the Church at large. A few of them are as follows:
3.4.1 Globalization
Globalization 474 means the experiences of the world as a single place. In the context of
India, globalization, although, has its merits in terms of information technology and
development, however, the poor and the Dalits do not find protection and security under
it. Globalization only leads to an increase in the disparity between the ‗haves‘ and the
‗have-nots.‘ 475 It leads to further problems of unemployment, underemployment, and
poverty. Accordingly, it marks the growing migration of the poor and Dalits for security
and economic reasons to other places. The M.B. Faithful has also been affected. It is
evident with their mass migration to Gangawathi (of Karnataka), and Mumbai. 476 They
even migrated abroad. The M.B. Youth too become victims to globalization. Due to the
social fragmentation and moral erosion, some of the youth are attracted to illegal
activities, such as, liquor, smoking, drug addiction, pornography etc. 477
3.4.2 Religious Fundamentalism: Hindutva Ideology
The phenomenon of religious fundamentalism is on the rise in society today.
Fundamentalists hold firmly to what they believe and reject the values of other religions
and define the value of persons of other religions only in terms of their potential to be
474 The ideology of globalization has made capitalistic market of goods in the contemporary society.
The capitalism is projected as the only way to prosperity.
475 Josey Thamarassery, Church: Sign and Sacrament of Unity, A Contextual Mission Theology
(Kottayam: Oriental Institute of Religious Studies, India (OIRSI), 2009), 51.
476 Interview with R.S. Lemuel.
477 Interview with G. Ross, Director of M.B. Global Youth Mission, 3 January 2011.
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converted. 478 Hindu fundamentalism is based on the Hindutva ideology: ―one nation, one
culture, one religion, one language.‖ 479 Hindutva has not proposed a viable theory of
nationhood on which one can build the nation collectively. On the contrary, it presents a
narrow, racial, exclusive, and divisive trend among people. All Christians, including
M.B. Faithful should build a positive relationship with people of other faiths by means of
healthy dialogue.
3.4.3 Communalism: Politicization of Religion
Another challenge is communalism, which is different from religious fundamentalism.
The fundamentalism is a religious attitude, while communalism is a political one, which
shares the belief that the people who share the same religious beliefs have the same
economic and political interests too. 480 Here, politicization of religion is becoming a
common phenomenon to create a political block by spreading hatred and mistrust. Thus,
communalism is the single biggest subversive ideology in contemporary society. 481 It is
sad to notice that some of M.B. Faithful take active participation in communally based
political parties. 482 MBCI would need to take this issue seriously because religious
communalism is a danger that affects minority groups in general and Christian
community in particular.
3.4.4 Poverty
Poverty is another disruptive factor that church faces. K.C. Abraham observes, ―Poverty
is not merely an economic problem. There is a system that produces it and perpetuates
478
Thamarassery, op.cit., 300.
479
This was initiated by Vinayak Damodar Savarkar, later reinforced by Madhav Sadashiv
Golwalkar.
480
M. Amaladoss, Making All Things New:Dialogue Pluralism and Evangelization in Asia
(Maryknoll, New York: Orbis Books, 1990), 16.
481
Rasheeduddin Khan, Bewildered India–Identity, Pluralism Discard (New Delhi: n.p. 1994), 204.
482
Interview with Krupadanam, Politician belong to BJP, 23 April 2010.
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it.‖ 483 The root cause of poverty lay in globalization, illiteracy, unemployment, and lack
of basic health care. Quality education empowers the poor and Dalits to fight poverty,
ultimately to eradicate poverty. One of the major setbacks of Dalits is lack of English
education. Most of the schools Dalits attend teach in the vernacular. Most of the better
jobs available require competency in English. The flourishing of information technology,
industries and other forms of globalization have greatly increased the demand for
English education. In view of this, MBCI would need to open new English medium
schools.
3.4.5 Dowry System
Today, the dowry system has become a social evil and its related bargaining reduces
marriage to a commercial level. Dowry system, however, deprives women of their
identity in society. 484 It is sad to notice that the spread of education has not succeeded in
liberating the minds of the Christians in general and M.B. Faithful in particular regarding
this practice, but the more educated the bridegroom the worse is the bargaining for
dowry. Due to dowry system, the poor families often go into debt after the marriage of a
girl.
3.4.6 Caste: Dalit Christian Identity
Caste plays an important part in the life of people in society. Caste factor dominates in
getting admission in educational intuitions or getting employment. Majority of the M.B.
Faithful belong to both Mala and Madiga communities. Some of them fear to use their
Christian name, which bars them from privileges because Dalit Christians do not have
the privileges, which other Dalits enjoy. In order to avail the privileges, Dalit Christians
prefer to seek both Dalit identity (for government records) and Christian identity (for
483 K.C. Abraham, Liberative Solidarity (Thiruvalla: CSS, 1996), 152.
484 ―Dowry System Depriving Women of Empowerment,‖ The New Indian Express, Kochi, Saturday,
January 15, 2011, p2.
102

church records). It is also found that until 1980s, it was common for M.B. Faithful to
marry across castes. 485 Today, however, situation has changed. Marriage alliance
between Malas and Madigas do not normally take place. 486 This very aspect needs to be
urgently eliminated. MBCI needs to speak with a prophetic voice, upholding the
righteousness of God and condemning certain practices.
3.4.7 Crisis and Opportunity in Education
Providing quality education to Dalits in the next generation is MBCI‘s biggest challenge.
This is because, even in this twenty-first century, there continue to be firsthand
challenges in education in rural Telangana, including poverty, negative parental attitudes
towards the education of children and gender discrimination.
Moreover, MB schools, which have been more successful than other schools over
the years in their respective areas, today struggle with very limited resources (inadequate
facilities, shortage of trained teachers and so on) to provide quality education. Moreover,
this study reveals that these schools are on the verge of closure in the course of the next
few years, as the Government of Andhra Pradesh has imposed a ban on the
creation/filling of existing vacancies of aided posts in Aided Schools, 487 and MBCI does
not have enough funds to recruit the staff needed on its own. 488 In 2010-11, MBCI‘s
seven schools have 55 teachers for 2,610 students. 489 In the 1960s, there were eight
boarding homes at various mission stations with a high boarding capacity. However,
today only one hostel is running.
485
Interview with B.L. Lemuel, School Assistance, Govt. ZPPHS, Shamshabad, 2 January 2011.
486
It is largely due to the impact of the modernity and globalization on the present generation, who is
strictly preferred for endogamy.
487
Government of Andhra Pradesh Abstract, G.O.Ms.No.113, 6 October 2009.
488
Interview with B.A. George, op.cit.
489
Report of M.B. High Schools 2010, M.B. Board of Education (G.C.), 2010.
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3.5. SUMMARY
This chapter has explored the role of MBCI in the upliftment of the Telangana region
1958 – 2008. National church leaders succeeded the earlier missionaries, and continued
their legacy, the legacy of AMBM‘s mission work in Telangana. Though village schools
and primary and middle schools have gradually disappeared, the remaining seven high
schools continue to play a significant role in imparting knowledge to the poor and Dalits.
These schools have become full-fledged high schools as well as Government aided
schools during this period. Many of the poor, marginalized, and downtrodden have been
trained through MBCI‘s generous program in higher education. Besides education,
MBCI has also laid emphasis on Christian moral values. The medical service of MBCI
has catered to the needs of the people of Telangana irrespective of caste, religion, and
status. MBCI has promoted national health programs in helping to build the Nation.
MBDO has reached Telangana region with various kinds of development and disaster
relief and rehabilitation programs. Its developmental projects have contributed uniquely
in Telangana. MBCI has played a significant role in the upliftment of women and Dalits.
MBCI has also contributed to the fields of language, literature, arts, and Christian
communication. MBCI also educates people about ecological concerns. MBCI has to
deal seriously with the complex issues that affect the church and the society today. In
short, MBCI, has contributed substantially and continuously in the holistic upliftment of
the Telangana region between the years 1958 and 2008.
104

1. EVALUATION
EVALUATION AND CONCLUSION
The effects of the work of MBCI were of far-reaching consequences. The pioneer
endeavour of Christian inspiration, in the educational, literary, medical, social, moral,
and religious spheres, was highly productive, and, overall, MBCI institutional,
development and relief work in Telangana have rendered immense service to the
advancement of the people in general and to Dalits in particular. MBCI has played a
crucial role in the upliftment of the Telangana region. In the first chapter, the researcher
dealt with the socio-cultural, economic, political, and religious backgrounds of
Telangana. This study reveals that the earlier feudal system had left the people, in
general, and Dalits, in particular, socially and economically backward. Education was
very backward in the society or absent to lower castes and women. The social status of
the Dalits was, until the end of twentieth century, far from satisfactory. They were
subjugated socially and economically through socially evil practices, including caste
discrimination, vetti, joginis, dasi. In short, such social practices completely undermined
the independent dignity and self-respect of many of the people, particularly the people in
the lower castes in general and the Dalits in particular.
In the second chapter, the researcher dealt with the history of Christian missions.
The researcher laid emphasis on the advent and expansion of MBCI in Telangana from
1889-1958, giving brief background information about the origins of MBCI. Franciscans
brought Christianity to the Deccan, in 1535. The Franciscans were followed in the 1860s
by Protestant missionaries. The Mennonites, who trace their origins to the Anabaptist
movement in the sixteenth century, came to Telangana in 1889. This study examines
how AMBM expanded its mission, establishing nine mission stations in Telangana.
105

Besides evangelism, AMBM engaged in various philanthropic activities, including
activities in education and health and medicine. AMBM was the pioneer in the area in
educating Dalits and women, even in introducing English education and vocational
education in the schools. It was also the pioneer in the area in medical work in reaching
rural areas with new introductions in health and medical care. Through its mission
endeavour, AMBM brought about social and religious transformation among the Dalits.
It is most significant to note that AMBM encouraged and trained Indian nationals for
local as well as Church leadership. Accordingly, nationals were at the forefront in
leading the indigenous M.B. Church in Telangana from 1958 onwards, through the
transition from mission to church.
In the third chapter, the researcher dealt with the role of MBCI in the upliftment of
Telangana from 1958-2008, under indigenous leadership. This study reveals that the
National Leadership of MBCI followed the holistic mission approaches of AMBM, and
continued to be holistic in its approach. MBCI used education, medical, humanitarian
service and relief assistance, and economic development programs as a tool to uplift
people of Telangana, in general, and Dalits, in particular. MBCI has also contributed to
the fields of language, literature and the arts, and Christian communication. Through its
mission endeavour, MBCI brought about social and economic transformation in local
society. The researcher, further, dealt with a few challenges that MBCI faces today.
2. CONCLUSION
It has been inferred throughout this study that the educational work of MBCI is one of its
most socially transformative initiatives, for education contributed to the overall
development of people, in general, and Dalits, in particular, in Telangana. On the one
hand, the work in education of MBCI in the area has all along been appreciated both by
government officials in the area as well as the public at large. This is because discipline
106

in learning and other values--for example, the values of obedience, honesty, reverence,
self-respect and respect for others—have all along been given priority and introduced in
all of the church‘s educational institutions. However, the study found that these Schools
are on the verge of closure in the course of the next few years. On the other hand, MBCI
trains committed men and women from underprivileged backgrounds, indeed all
backgrounds, in discipleship, service, peacemaking, and responsibility, thus fulfilling its
biblical mandate in education. The introduction of theological education has made a
great impact upon building strong Christian families and households since the family is
the most basic building block in all societies. For Graham Houghton, ―No nation is
greater or stronger than its collective families.‖ 490 Moreover, this study discovered that,
whereas the role of pastors and evangelists was earlier significant in providing non-
formal school education through schools in their respective villages, these schools, which
played a significant role in eradicating adult illiteracy, today have all but disappeared.
In speaking of the medical assistance MBCI provides, this study shows how the
medical service rendered by MBCI has not only played a significant role by serving the
needy sick, but also in the training of many personnel for medical service. The
uniqueness of the medical work of MBCI consisted not only in their pioneering efforts,
penetration into inaccessible regions, implementing National Health Programmes, and
emphasizing the importance of rural health but also in their whole attitude to the problem
of health and the treatment of the patients who came under their care.
This research discovered that besides medical work, MBCI responded in a timely
fashion and with great concern to the natural disasters that occurred, through
humanitarian services and relief assistance. This study reveals that the main objective of
the MBDO (which is the Socio-economic development wing of MBCI) is to manifest the
490 Graham Houghton and Jaichand Sudershan, ―Christian Contribution to Theological Education as
Nation Building,‖ Christian Contribution to Nation Building, 246.
107

love of God through the ―care of the whole person,‖ by creating awareness among the
people of the meaningfulness of living together in peace and harmony irrespective of
differences in caste, creed, religion, colour, and language. This study also found that the
socio-economic development encouraged by the MBCI focused on the overall
development of the rural community and the holistic development of persons. It found
that most of the activities of the MBDO were implemented in Mahabubnagar and
Nalgonda districts, of Telangana. Accordingly, the MBDO might also expand its
programs activities into other districts, which also are in need of assistance.
This study found that there has been a sincere effort by MBCI to improve the socio-
economic and political status of Dalits and women. It also found that MBCI has created
awareness among people of Telangana about environmental and ecological concerns,
about keep this world beautiful, not to turn it into wasteland.
This study found that there are some challenges for MBCI today. The MBCI would
need to deal with them seriously. This study also found that during the course of time
some institutional works, which played a significant role in empowering the Dalits and
women, however, today, has disappeared. Hence, the need of the hour is that every
contemporary faithful pastor and evangelist be encouraged to hold to the same spirit of
the pioneer missionaries and early native workers to ―Empower the Local Congregations
(Churches) for God‘s Mission.‖
This study reveals undeniably that MBCI, through its educational institutions,
medical and relief assistance and socio-economic development programs, contributed
substantially to the holistic upliftment of Telangana region between 1958 and 2008.
108

I. Primary Sources
A. Church Records and Reports
General
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xvii

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xviii

Suvarthamani 84/6 (Nov-Dec 2008).
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Prabhakar, Samson and M.J. Joseph, eds. Church’s Participation in Theological
Education. Bangalore: BTESSC/SATHRI, 2003.
Purkait, Biswa Ranjan. Milestones in Modern Indian Education. Calcutta: New Central
Book Agency, 1992.
Ramachandra Reddy, Arutla. Telangana Struggle Memoirs. New Delhi: People s
Publishing House, 1984.
Ramulu, B.S. Telangana State Need of Revival. Hyderabad: University of Social
Philosophy, 2008.
Redekop, John H. Politics under God. Scottdale: Herald Press, 2007.
Sahay, Gopi Krishna. States of India Andhra Pradesh. Delhi: Priyanka Prakasham, 2008.
Samuel, Thomas and Mathew Koshy Punnakadu, eds., A Christian Response to
Ecological Crisis. Thiruvalla: CSS, 2009.
xxv

Satyanarayana, A., G. Venkat Rajan and M. Venkateshwar Rao, eds. Retrieving the
Past: History and Culture of Telangana, National Seminar. Hyderabad: Osmania
University, 2004.
Sreeramulu, G. Empowerment of Women through Self-Help Groups. New Delhi: Kalpaz
Publications, 2006.
Srinivasulu, K. Caste, Class and Social Articulation in Andhra Pradesh: Mapping
Differential Regional Trajectories. London: Overseas Development Institute,
2002.
Status of Christianity Country Profile India. California: MARC, 1974.
Stock, Eugene. The History of the Church Missionary Society. Vol. 4. London: Church
Missionary Society, 1899.
Stree Shakti, Sanghatana. We Were Making History: Life Stories of Women in the
Telangana People's Struggle. N.P: St. Martin‘s Press, 1989.
Sundarayya, P. Telangana People’s Struggle and its Lessons. Hyderabad: Foundation
Books, 2006.
Thomas, M.M. Salvation and Humanization. Madras: Christian Literature Society,
1971.
Thomas, P. Hindu Religion Customs and Manners. Bombay: D.B. Taraporevala Sons &
Co., Pvt. Ltd., 1960.
Vaikuntam, Y. Studies in Socio–Economic and Political History: Hyderabad Sate.
Hyderabad: Y. Vaikuntam, 2004.
Walker, Williston. A History of the Christian Church. New York: Charles Scribner‘s
Sons, 1959.
B. Articles
Articles in Dictionary and Encyclopedia
―Anabaptists.‖ The Oxford Dictionary of the Christian Church. Edited by F.L. Cross.
London: Oxford University Press, 1958, 46.
Janzen, A. E. ―The Mennonite Brethren Church of India.‖ St. Thomas Christian
Encyclopedia of India. Edited by George Menachery. Vol. 1. (Thrisur: St. Thomas
Christian Encyclopedia of India, 1982): 74 – 76.
Kuhler, W.J. ―Mennonites.‖ Encyclopedia of Religion and Ethics. Edited by James
Hastings. Vol. 8. (Edinburgh: T & T Clark, 1916): 551 – 554.
xxvi

Moreau, A. Scott. ―Anabaptist Missions.‖ Evangelical Dictionary of World Missions.
Edited by A. Scott Moreau. Grand Rapids: Baker Books, 2000, 58.
The Mennonite Encyclopedia, A Comprehensive Reference Work on the Anabaptist-
Mennonite Movement, vol.5 (A-Z). Scottdale: Herald Press, 1990.
Terry, John Mark. ―Indigenous Churches.‖ Evangelical Dictionary of World Missions.
Edited by A. Scott Moreau. Grand Rapids, Michigan: Baker Books, 2000), 483-
484.
Articles in Books
Asheervadam, I.P. and Peter J. Klassen. ―The Mennonite Brethren Story.‖ Knowing
and Living Your Faith: A Study of the Confession of Faith. Edited by Elmer A.
Martens and Peter J. Klassen. Hyderabad: The Governing Council of the
Conference of the Mennonite Brethren Church of India, 2010. 63.
Asheervadam, I.P. ―The Mennonite Brethren Church in India.‖ The Mennonite
Brethren Church Around the World Celebrating 150 Years. Edited by Abe J.
Duek (Ontario: Pandora Press, 2010), 95-118.
D‘ Silva, Louis. ―Christian Contribution to Indian Thought, Culture, and National
Life.‖
Christian Contribution to Nation Building. Edited by Ezra Sargunam.
Chennai: Mission Educational Books, 2006, 37-38.
Articles in Journals
Baago, Kaj. ―The First Independence Movement among Indian Christians.‖ ICHR 1/1
(June 1967): 65-78.
Galab, S., and Chandrasekhara Rao, N. ―Women‘s Self-Help Groups, Poverty
Alleviation and Empowerment.‖ Economic and Political Weekly XXXVIII/12
(2003): 1274-1283.
Gladstone, J.W. ―Christian Missionary Work and Socio- Religious Movements in
Kerala
1850-1910.‖ Indian Church History Review XXX/1 (June 1986): 40-32.
Gundluri, Nagarani. ―Empowerment of Dalit Women through Self-Help Groups: A
Case from Andhra Pradesh.‖ Social Action, A Quarterly Review of Social Trends
61/1 (January-March 2011): 28-43.
Kumaran, K.P. ―Self-Help Groups: An Alternative to Institutional Credit to the Poor: A
xxvii

Case Study in Andhra Pradesh.‖ Journal of Rural Development 16/3 (1997): 515-
30.
Kumbhar, Sitaram. ―Dalits and Human Rights: A Human Development Perspective.‖
27.
Social Action, A Quarterly Review of Social Trends 61/1 (January-March 2011): 16-
Mc Laughlin, R. Emmet. ―The Radical Reformation.‖ The Cambridge History of
Christianity, Reform and Expansion 1500-1660. Edited by R. Po-Chia Hsia, vol.
6. Cambridge University Press, 2007, 37-55.
Philip, T.V. ―Protestant Christianity in India since 1858.‖ Christianity in India: A
History in Ecumenical Perspective. Edited by H.C. Perumalil and E.R. Hambye.
Alleppey: Prakasam Publications, 1972, 267-299.
Rao, V.M. ―Women Self-Help Groups, Profiles from Andhra Pradesh and Karnataka.‖
Kurukshetra 50/6 (2003): 26-32.
Samuel, Thomas. ―Our Response to Ecological Crisis.‖ A Christian Response to
Ecological Crisis. Edited by Thomas Samuel and Mathew Koshy Punnakadu.
Thiruvalla: CSS, 2009, 9-13.
Srinivasarao. ―The Cultural Fate of Hyderabad State.‖ Mana Sanskriti (Our Culture)
60 (December 2002): 1 – 26.
Shanthi, R. and R. Jaya Ram. ―Women Empowerment through Politic.‖ Empowerment
of Women. Edited by Rohini Thilkavathy Thomas and Prabavathy Princella
Snehabai. Marthandam: NMC Publications, 2010.
Velkoff, Victoria A. ―Women‘s Education in India.‖ Women of the World 98/1
(October 1998): 1-5.
C. Unpublished
Aaron George, Bhoombag. ―An Historical Study of the Mennonite Brethren High School
Hughestown, Hyderabad in the Context of its Role in Helping the Growth of the
Church in India.‖ M.A. thesis, Mennonite Brethren Biblical Seminary, 1979.
Aseervadam, R.S. ―The Mennonite Brethren in Andhra Pradesh, A Historical Treatise.‖
Ph.D. thesis, Osmania University, 1980.
Henry George Krahn, ―A Historical Survey of the Foreign Mission Program of the
Mennonite Brethren Churches of Americans in India.‖ M.A. thesis, University of
Washington, 1962.
xxviii

James, N.P. ―The Contribution of the Mennonite Brethren Bible Institute Shamshabad
to the Mennonite Brethren Conference in India, 1920-1970.‖ M.A. thesis, M.B.
Biblical Seminary, 1973.
Jayaker, Y.D. ―A Study of the Origin and Development of the Mennonite Brethren
Church Mission in Shamshabad Field (A.P) from 1920, and Its Impact on
Society.‖ B.D. thesis, Senate of Serampore College, 2007.
Rao, Ch. Pramoda. ―Socio-religious Impact of the Christian Dalit Movements in the
Telangana Area of A.P. 1880-1930.‖ M.Th., thesis, Senate of Serampore, 2005.
Satyanarayana, D. ―Caste, Class and Dynamics in Telangana Villages, A Case Study of
Nalgonda District.‖ Ph.D. thesis, Osmania University, 1997.
Selvaraj. ―The Impact of Christianity upon the Dalits in Kerala: A Study of
Transformation.‖ D. Miss., SAIACS, 1994.
D. News Papers
The Hindu (Hyderabad), 6 February 2004.
The Hindu (Kochi), 28 October 2010.
The Hindu (Kochi), 14 January 2011.
The Hindu (Kochi), 25 February 2011.
The Hindu (Chennai), 22 December 2006.
The New Indian Express (Kochi), 21 October 2010.
The Hindu (Hyderabad), 5 February 2004.
E. Personal Interviews
Arnold, P.B. President of MBCI and Medical Superintendent of MBMC. Interview, 24
July 2010.
Arnold, Sharada. Honorable President of M.B. Women‘s Conference (G.C) and Vice-
President (G.C.), Interview, 24 July 2010.
Arthur, Dalavai J. Former Chairman of MBCI. Interview, 5 May 2006.
David, J.L. Executive Director of MBDO. Interview, 1 January 2011.
George, B.A. Chairman of M.B. Board of Education (G.C). Interview, 2 January 2011.
Joseph, Hannah. Former Teacher at MBBI. Interview, 18 December 2010.
Joseph, S.J. Director Christian Concern Mission. Interview, 22 December 2010.
Krupadanam, Politician belongs to BJP, Interview, 23 April 2010.
Kurut, Samuel. Retired Medical Doctor. Interview, 29 December 2009.
xxix

Lemuel, B.L. School Assistance, Govt. ZPP High School, 2 January 2010.
Lemuel, R.S. Vice President of MBCI (G.C.), Chairman of the Board of Evangelism and
Church Ministries (G.C.), Chairman of the Board of Theological Education
(G.C.), and Former Principal of MBBI and MBCBC. Interview, 28 December
2010.
Prameela, A. Former Sarpanch of Malkishgudem Village, Interview, 31 December
2010.
Premaleela, E.S. Elementary Teacher at MBCBC. Interview, 3 January 2010.
Ross, G. Director of M.B. Global Youth Mission (G.C.), Interview, 3 January 2011.
Solomon, E.D. Vice-principal of MBCBC. Interview, 03 December 2010.
Yadagiri, Y. A Dalit Priest. Interview, 30 December 2010.
F. Personnel Correspondence
Moseanko, Sara. ―The Role of MBCI in the Upliftment of Telangana‖ (24 Dec 2010).
Personal Letter to the author (29 Dec 2010).
Rampogu, Victor L. ―The Role of MBCI in the Upliftment of Telangana‖ (15 Nov
2010). Personal Letter to the author (20 Nov 2010).
G. Electronic and Online Material
―Fighting the witchcraft deaths in Telangana,‖ http://www.thehindubusinessline.com/
fighting thewitchcraftintelangana2002/07/15/stories.htm. (18 June 2010).
George, Peter W and J. H. Lohrenz. ―Telugu Mission (Mennonite Brethren).‖ Global
Anabaptist Mennonite Encyclopedia Online. http://www.gameo.org/ encyclopedia/
contents/T456.html 15 October 2010.
Vithaythil, Norvy. ―Indian Christian‘s Contribution to the field of Social Work.‖ De
Paul Times, journal https://sites.google.com/ac/ depaul.edu.in/de-paul-
times/022009/020906--html (14 January 2011).
Wetzel, R.C. A Chronology of Biblical Christianity. CD-ROM. Albany: AGES
Software, 1997.
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