- The History Of Caste System:-
Kammas, Reddis, Velamas(RAOs) and Kapu(Balija)belong to indigenous and immigrant agricultural communities and ruling class who are now classified as forward classes (FC). As mentioned earlier, ancient Andhra rulers were mostly powerful local agricultural communities, who supported the caste/tribal/religious distinctions in the name of law and order in the society to protect the tribal/religious purity.
From the times of Buddha there were attempts to dismantle tribalism (the so called caste system), but the tribalism was always revived by the kings who converted to new religions like proselytizing Vaishnavism or Shaivism that were against tribalism. The tribes/castes were revised several times by religious conversions, e.g., upward revision of non-Brahmin local priests and thereby creating new Brahmin sub-castes. Inter-caste marriages among various tribes, though not accepted by all, are taking place nowadays.
As mentioned earlier, the Indian Constitution revised and defined the tribes/castes into four new categories. The law provides strict penalties for those who try to convert into any lower caste to gain benefits. By law, the caste is determined at the birth. Thus, labeling and separation of the society into well-defined castes has been perfected by the so called secular government, and caste politics continue to be the rule of the game! Each tribe is more aware of its identity than ever before. The four class system is reinvigorated into a new Phoenix of four heads and hundreds of colors once again and will live so long as the castes are strictly confined and defined by the preferential quotas/affirmative action.
The Current Caste System :-
The caste system, a complex network of interdependent yet separated, hereditary, endogamous, occupationally specialized, and hierarchically ordered social groups, the origins of which are definitely from the tribal, religious and cultural differences between various groups that can be seen anywhere in the entire world. However, the distinction between the tribalism in the rest of the world and the tribalism as a social institution in the Indian continent is its complexity and its persistence. Caste as an institution transcends religion. Brahmins, Muslims, Jains, Buddhists, Parsis, Sikhs, Vaishnavites, Shaivites, Veera Shaivites, Shaktites, Christians, Secular humanists, and others any where in the world and in India are all subject to the overarching dictates of the tribe. Attempts to break the caste system were made time and again from the days of Lord Buddha. Religions like Buddhism, Veera Shaivism, etc., succeeded momentarily, but the system always resurrected itself with vengeance. Even Islam failed to destroy this tribalism, e.g., Muslim Pashtoons of Afghanistan are different from other Muslims of Afghanistan, Muslim Kurds of Turkey are different from Turkish Muslims, Mohajirs of Pakistan are different from the rest, and so on.
There is no universal system of caste throughout India. The belief that the Vedic varnashrama dharma was the “caste system in embryo,” seems to be flawed. One may argue that in any society, including European or modern American society, there are four underlying varnas (colors or divisions or groups), the four groups being, intellectuals and priests ( Brahmin varna), rulers and warriors (Kshatriya varna), agriculturists and business persons (Vaishya varna), and other workers (Shudra varna). Without these four social classes there is no society in this world. Thus if the society is the God, his/her head is the intellectuals and priests, shoulders are the warriors and military, the trunk is the business and agricultural community and finally the legs are the workers who fulfil the basic needs of the society starting from the work in agricultural fields to the temple construction, without which society cannot go forward. Anybody can become a Brahmin varna (intellectual group), but one has to be born into Brahmin caste to be a Brahmin caste. However, conversion to Brahmin tribe or religion is possible, just like modern Judaism allows conversion to Jewish faith, and hence there are several sub-castes within the Brahmin tribe and Jewish tribe. If there is a confusion regarding varna (class) and caste (tribe), it is because the word Brahmin has several meanings including the ultimate God, earthly God, intellectual, teacher, priest, Brahmin tribe/caste etc. The caste (tribe) system is different from the ideal vedik varna (class) system. Varna/class depends on a tribe’s social status that can be changed, whereas caste/tribe is by birth and cannot be changed by conversion. Tribal identity of the offspring can be modified by inter-marriage.
The castes in Andhra Pradesh can be divided into two distinct categories. Brahmin, Komati, Reddy, Kamma, Velama, Kapu, Nayudu, Relli, Mala, Madiga, Yeraka, Yanadi etc., castes are based on their tribal, cultural and religious differences, while the castes like Chakali (washerman), Kummari (potter), Kammari (smith), Kamsali (goldsmith), Mangali (barber) etc are based on their duties. With a few exceptions like the Brahmin caste, all these castes are uniquely localized in Andhra Pradesh. Each caste has a deity and distinct social formalities. The interaction between various castes is difficult because of these religious, cultural and tribal considerations. Although caste means tribe, there is a subtle difference between tribe and caste as understood in the Indian context. Caste is a tribe that usually lives in villages and cities of modern society, where as tribe is a tribe that lives in hills and forests away from the modern society.
If you are the warriors of velama, and did not find u r surname..send to me.
If we look back into History:
Satavahana Dynasty (221BC-218AD) supported Brahman orthodoxy. The decline of Budhism and Jainism started with the first Satavahana ruler, Simukha, a Jain initially and converted to Brahminism. Satakarni I was the champion of Vedic religion and performed Rajasuya and Ashwamedha sacrifices.
After Satavahana dynasty Andhra Pradesh was divided into several kingdoms, such as Ikshvakus, Brihatpalayanas, Anandas, Salankayanas, Pitrubhaktas, Matharas, Vasishtas etc. Ikshwaku dynasti supported Budhism. Chalukya dynasty (540-1075 AD) was a warrior tribe/caste dynasty and was Vaishnavite, but upheld tribal/caste differences and Vedic learning and supported Brahmins . Vishnuvardhana was a staunch Vaishnavite and revived Aswamedha , but his queen was a devout Jain! Later kings of the dynasty converted to Shaivism. Toward the end of the dynasty Virashaivism came to Andhra Pradesh from Karnataka. Budhism totally declined because of lack of royal support.
Kakatiya Dynasty (1000-1323 AD) was an indigenous power that sprang from the local people (the so-called vedic fourth class, the Sudras). Jainism was prominent during 11th century but was wiped out by Shaivism during this period. Reddy dynasty (1325-1424AD) was established by Kammas, Velamas, and Reddis, powerful non-Aryan tribes/castes. Vijayanagara empire (1336-1678 AD), Vijayanagaram city as capital, was ruled by four dynasties in succession:1) Sangama, 2) Saluva, 3) Tuluva, and 4) Aravidu dynasties. With the threat of Islam (an alien religion and culture), various local religions/tribes/castes came together (christened by Islamic invaders as Hindus) to fight against Islam, during this period. The Vijayanagara rulers hailed from local peasant communities and tried to perpetuate or protect the individual religious/tribal/caste identities.
Today, the society in India is categorized into four broad groups, viz., 1) Forward Communities (FC), 2) Backward Communities (BC), 3) Scheduled Castes (SC), and 4) Scheduled Tribes (ST). This system was created after independence form British rule of the Indian continent. Preferential quotas and reservations were established for BCs, SCs, and STs. The Constitution of India endorses and enforces such discrimination. This system reinforces the old caste system, while broadly categorizing them. Here again, any caste can be included into FC community if one attains a certain social stature. Similarly, if a caste proves to the government that their social and economic status is below that of FC, that caste may be either included into BC, SC, or ST, depending upon their social, economic and ethnic background. Even today, the social interactions such as marriage and festivals are influenced by caste/tribe. Inter-caste and inter-religious social intercourse is still not fully accepted. One can see the power of caste over the society clearly in politics.
The caste/tribal identities of the Chief Minsisters of Andhra Pradesh since the formation of the state on 11-01-1956
1 Sanjivareddy Neelam Reddi (FC) 1956 and 1962
2 Sanjivaiah Damodaram (SC) 1960
3 Brahmanadareddy KasuReddi (Christian) 1964
4 Venaktanarasimharao Pamulaparti Niyogi Brahmin 1971
5 Vengalarao Jalagam Velama (FC) 1973
6 Channareddy Marri Reddi (FC) 1978 and 1989
7 Anjaiah Tanguturi (alias Ramakrishnareddi Talla)1980
8 Venkatramreddy Bhavanam Reddi (FC) 1982
9 Vijayabhaskarareddy Kotla Reddi (FC) 1982
10 Tarakaramarao Nandamuri Kamma (FC) 1983, 84 and 85
11 Bhaskararao Nadendla Kamma (FC) 1984
12 Janardhanareddy Nedurumalli Reddi (FC) 1990
13 Vijayabhaskarareddy Kotla Reddi (FC) 1992
14 Chandrababu naidu Nara Kamma (FC) 1996-2004
15 Rajasekharreddy Yedugurisandinti Reddi (FC, Christian) 2004 – 2009
- Introduction to origin and importance of family names and / or gothra.
The Telugu family names in Andhra Pradesh are said to have originated around 1250 AD onwards until they took the final shape somewhere around early 1400 AD. They were said to have come into existance along the lines of names of villages where the family lived around that time, examples are those family names which ended in ‘palli’ and some other village names ( few examples in our community ), or styled after a prominent person, like a warrior or some other forefather in the family, such names are said to have ended in ‘neni’ ( many examples in our case ), or some other significant event or unknown criteria specific to that family or circumstances. ( Reference: Talbot, Cynthia, 2004 )
Before 1250 AD, Velama clans probably must have been identified only through gothra as there were no family names existing around that time ( that is why we have only Recherla Brahma Naidu and Recherla Prasadithya etc who were identified only through their gothra ).
Obviously gothra were older than family names and a particular gothra represents the genetic heritage of that clan as a whole (each such clan later might have split into various family names but all the descendants are of same genetic heritage or gothra ). The family names and gothra are significant as you already know at least for marriage purposes as we Velama’s like many other communities do not marry into the Velama’s of the same family name as well as same gothra as those Velama’s are considered to be genetically closer compared to the Velamas with a totally different family name and gothra.
Since ages Hindus are known to have married always into different clans with the hope that such a marriage will lead to production of better off springs with no genetic disorders and Velama’s are no exception to this general rule. For example, Rajputs in North India, who are numerically large in number and spread across several Indian states, are known to scan and marry into an entirely different clan of which they are not related for past fourteen generations.
It is also a proven fact scientifically from genetics perspective as to why it is ideal for one to marry into a different genetic pool. Incidence of genetic and hereditary disorders are known to be very high among the children born from marriages between closer genetic pools. Ancient Hindus, thousands of years back are known to have married initially Swa-gothra ( same gothra ) for some time and later on at some point of time switched to marriages into an entirely different gothra going by their previous bad experiences.
In this context, it is interesting to note that Kashmir Pandits, who are Brahmins and are numerically small in number, are said to marry even today Swa-gothra. Similar problem also exists today among Parsis of India who are Zoriashtrians by religion and have immigrated from Iran in small numbers.
Please visit the SURNAME’s and FAMILY NAME page in this Website for more information:-
Wikipedia Article about Velama :- Velama (Telugu: వెలమ) is one of the feudal lord castes or social groups in the Indian state of Andhra Pradesh. They ruled parts of Andhra, Tamilnadu, Vidarbha (Present day Maharashtra) and all of Telangana during 14th and 15th centuries and some parts of Andhra till 19th century. They are the only caste in AP that is often addressed as Dora (Lord) in their native communities. Velamas continue to maintain a strong presence in the political, scientific, business, and artistic arenas. Along with Reddys and Kammas, Velamas are considered one of the most powerful communities in Andhra Pradesh.