As this emerging, partly-educated Dalit middle class began to enter social life, the radicalization among Dalits throughout south India brought with it identification with the ‘adi’ ideology. It was Bhagyareddy Varma himself who presided over the momentous conference at Vijayawada in 1913 when the ‘Panchama’ identity was rejected and over a number of conferences after that.
Nevertheless, in Hyderabad they took up an ‘Adi-Hindu’ theme: four Adi-Hindu conferences were organized between 1912 and 1924, and gradually the main organizers began to use this terminology. In 1924 Arigay Ramaswamy formed the Adi-Hindu Jatiyonnati Sabha; not to be outdone; Bhagyareddy transformed his Manya Sangam into the Adi-Hindu Social Service League.
Adi-Hindu movement is the first identity and Self-respect movement in Hyderabad state.
Hyderabad was one of the largest princely states in India. Hyderabad state was under the rule of Nizams. In Nizam’s state Jagirdars, Jamindars, Deshmukhs and Deshpandes enjoyed enormous powers under the approval of the king.
They dominated over the weaker sections. Vetti (free labor), Untouchability, Devadasi system and child marriages prevailed in this feudal society.
People belonging to downtrodden castes used to perform veti to Zamindars. Along with Mala, Madigas (Who are Dalits), the Potters, Weavers, Dhobis (Washerman), Toddy tappers also used to perform Vetti.
Dalits were also used to perform free labor as Begaris, Neeradis, Bhagela by cutting wood and carrying carts. The vetti along with Bhagela subjected Dalits to much oppression.
The condition of Dalit women was worse. The Jogini system forced minor Dalit girls into sacred prostitution in the name of dedication of the local goddess.
This is the height of cruelty towards women. Superstitions were rampant in villages. Dalit women were tortured in the pretext of performing black magic Such as Banamati and Chillagi and Chetabadi. Sexual violence against Dalit women, agricultural labour was a common part of feudal system.
In Hyderabad several organizations as Arya Samaj and Andhra Maha Sabha strived hard against the discrimination against Dalits. Aray Samaj reformers like Roy Balmukund, Keshavarao, Koratkar, Lalji Meghjee took up Harijanodhyamam as a part of the social reforms.
This became the main organization of the Dalits of Hyderabad, a feat attributed to his energetic organizing and ability to gain support from liberal Hindu sympathizers.
Along with the traditional aims of internal reform (‘removing social evils, establishing schools, societies, reading rooms, bhajan mandalis’), the aims of the organization included ‘removing ignoble appellations and spreading the identity of ‘Adi-Hindu’’.
Andhra Maha Sabha which started in 1930s took several resolutions against untouchability, vetti ete. Andhra Maha Sabha in one of its meetings published a small booklet on Vetti Chakiri. Subsequently the seventh Nizam Mir Osmal Ali Khan brought out a Farman against Vetti.
P. Venkata Swamy documented the Dalit movement in Telangana in the form of a book titled Our Struggle for Emancipation’.
Bhagyareddy Varma, Arige Ramaswamy and B.S. Venkatrao can be considered as the Triumvirate of Dalit movement in Telangana.
