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CCSAP Report - Ministry of Home Affairs

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celebrated by four or five mandals, are highlighted as Telugu culture and are<br />

perpetuated through the school syllabus. But Telangana festivals (like<br />

Bathukamma and Bonalu), which are celebrated in all ten districts <strong>of</strong> Telangana,<br />

are not mentioned in text books”. 41<br />

7.15.07 Films and Media: In their representations before the Committee,<br />

Telanganites have pointed out that the media, which is dominated by the other<br />

regions unfailingly represents them in a poor light lowering their self esteem and<br />

making them feel like second class citizens in their own state. Hence, the<br />

demand for Telangana in the current phase <strong>of</strong> the agitation is being presented as<br />

a demand for self-rule to protect its cultural identity, self-respect, and to escape<br />

the “yoke” <strong>of</strong> Andhra-Seema regions.<br />

7.15.08 Many representations have sought to highlight that “the<br />

entertainment industry has been used as a means to ridicule Telangana culture.<br />

Films and television channels use Telangana dialect to portray criminal or comical<br />

characters. Telangana leaders and their language are projected as laughing<br />

stocks in most films and programmes”. They claim that although the film industry<br />

has been located in Hyderabad and subsidies given on land and infrastructure,<br />

the local people are discriminated against and not given any employment<br />

opportunities in the film industry; people employed, from light boys to<br />

technicians, are all from coastal Andhra.<br />

7.15.09 Non-observance <strong>of</strong> Independence (or Liberation) Day:<br />

During the course <strong>of</strong> the present agitation, Telangana people brought up the<br />

41 Kancha Ilaiah, a well known writer on various social issues in relation to deprived communities, has argued that the<br />

culture showcased and taught in school books is that <strong>of</strong> the upper castes; and that lower castes do not share this cultural<br />

world which has no intrinsic connection with their world. He bisects the regional perspective by the caste perspective. See,<br />

for instance, his book “Why I am not a Hindu?” : A Sudra critique <strong>of</strong> Hindutva philosophy, culture and political economy<br />

(Calcutta: Samya, 1996)<br />

399

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