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agnikulakshatriyas-abusive  పబ్లికేషన్  విషయం గురించి నాకు శ్రీ మాతా కోటేశ్వర్ రావు గారి ద్వారా తెలిసింది. SC (Mala )  అయిన వ్యక్తి ఆదికవి నన్నయ విశ్వవిద్యాలయం లోని టెంపరరీ కాంట్రాక్టు స్టాఫ్ అసిస్టెంట్ ప్రొఫెసర్ అయినతను అగ్నికులక్షత్రియుల గురించి ప్రధానంగా నరసాపురం మరియు ఇతర ఉభయగోదావరి జిల్లాలోని మన కులం/కులస్తుల గురించి భ్రష్ఠుపట్టిస్తూ ఒక పబ్లికేషన్ చేసాడు. అది జర్నల్ వెబ్సైటు లో పెట్టారు డౌన్లోడబుల్ గా.  జర్నల్ పబ్లిషర్ తో మాట్లాడి, రచయితతో మాట్లాడి, విషయంను అధ్యయనం చేసాను. వివరాలు అన్ని క్రింది వెబ్ లింక్స్/ వెబ్ పేజెస్(webpages) లో ఉన్నవి. ఇద్దరు రచయతలు. SC (Mala )(converted christian)  అయిన వ్యక్తి కాంటాక్ట్ details తెలిసాయి కానీ మరో రచయిత వివరాలు తెలీలేదు. అతను out of  country అని తెలిసింది.  మొత్తానికి జర్నల్ editors  కు సరియైనవిధంగా ఒక critique వ్రాసి పంపేను. ఫలితం సానుకూలమైంది. ఆ జర్నల్ పబ్లికేషన్ వెబ్సైటు నుంచి మన కులాన్ని భ్రష్టు పట్టించే ఈ రచనను తొలగించారు. సమస్య పరిష్కారమైంది.జర్నల్ పబ్లిషర్స్ నాకు పంపిన ఇమెయిల్ ను ఈ మెసేజ్ తోనే పొందుపరుస్తున్నాను చూడండి. 

క్రింది FIGURE2 లోని publication articles లిస్ట్ లోని ఆ భ్రష్టు పట్టించే ఆర్టికల్   FIGURE1 లో లేకుండటాన్నిగమనించండి.

మీ feedback ఇవ్వండి. శ్రీరస్తు. శుభమస్తు. 

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Sri MathaKoteswarraoji's Email to Prakash,(Contract)Assistant Prof.@Adikavi Nannayyya Univ.@RJY.

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The present paper reports the ethnographic prole of Agnikula Kshatriyas endogamous caste population or sherman community living in coastal belt in east and west Godavari district of Andhra Pradesh. This paper is based on the data                        collected through various ethnographic techniques in some villages of Narasapuram mandal. The social status ofthis backward caste is very low in coastal areas. However, they claim superior status over scheduled castes and scheduled tribes. It is a patriarchal society. And it possessed a few sub-castes and several exogamouspatrilineages. Uncle-niece marriages and cross cousin marriages are highly preferred. Child marriages are not unusual. And monogamy is common. It is a patriarchal society and patrilocal residence is the norm.People are nonvegetarians. Most of the Agnikula Kshatriyas people are illiterate. Occupationally, these people have the history of being involved in sh catching in local canals, Godavari rivers and in bay ofBengal sea and sell the sh in the local markets and called them as sherman.. However, many of the Agnikula Kshatriyas endogamous population have changed their occupation into local jobs. Religion of theAgnikula Kshatriyas endogamous population is animistic and the inuence of Hinduism and Christianity is noticed. This paper also reports various ceremonies and rituals associated with

various life cycle events namely, birth, naming, menarche, marriage, divorce and death.

KEYWORDS : Ethnography, Agnikula Kshatriyas (Fisherman), Backward caste, Andhra Pradesh.

INTRODUCTION:

The republic of India is a federal state with twenty-eight states and seven union territories.

1./*28 states and 8 UTs*/

The state of Andhra Pradesh, ranking fth in area and population lies between 12º 38| and 19º 55| north latitudes and 70º 45| and 84º 55| east longitudes in the eastern side of peninsula. It is bordered by the states of Madya Pradesh and orissa, in the north, the states of Tamil Nadu and Karnataka in the South, the Bay of Bengal in the east and Maharastra in the West. According to the census of India (2001), the population of AndhraPradesh is 7.37 crores, out of which only about 6 percent are Tribals. The majority of people speak Telugu a Dravidian language. The state harbours about 200 Hindu caste groups; thirty-three tribes and a few religiousare minority communities. All of these are endogamous in nature. The Hindu caste groups are categorized according to the classical 'varna' system where the division is primarily into Brahmin, Kshatriya, Vysya and Sudra and a large number of castes belong to the last category of Sudra. The fth category, 'Panchama” which is outside the Varna system includes all castes which were once considered as Untouchable. Now they are referred to as Scheduled Castes. The castes included in three upper Varnas and a few peasants' castes of Sudra are considered as 'Forward Castes' meaning they are socially, economically and politically advanced. The majority of castes of Sudra Varna, including serving and occupational castes, are categorized as 'Backward Castes'. The scheduled castes, scheduled tribes and backward castes enjoy special constitutional provisions for their socio- economic upliftment. During the last few decades many studies on anthropological variations, demographic variations have been made among Andhra Populations, thesestudies revealed a considerable ethnic and genetic heterogeneity among and within these populations. Most of these caste populations live in coastal districts, which are clearly demarcated from the hill or plain rural and urban areas, geographically. However, there are some of these caste people are live in plain areas. Though there are studies on some castes in India and studies on coastal ares are limited. On some of the castes, little ethnographic description is available (Agar, M. H. 1980, Ambedkar, B. R. 1989, Baviskar, A., & Ray, R. 2011, Behar, R. 1996, Bergquist, W. 1992, Blunt, E. 1946, Bourdieu, P. 1973, Bourdieu, P. 1979, Bourdieu, P.1984, Bourdieu, P. 1986, Fernandes, L. 2006, Guru, G. 2009, Kumar, V. 2016, Nathan, R. 2005, Spring, J. 2015, Thorat, S. 2006, Tierney, W. G. 1999, Tilak, J. B. G. 2013). These studies are based on Agnikula kshatriyas (Fisherman Community) people living areas other than Godavari region. Hence, the present study was aimed to present the ethnographic prole of Agnikula kshatriyas (Fisherman Community, living incoastal areas of East and West Godavari districts of Andhra Pradesh.

PEOPLE

The present selected study of the backward caste community groups of

Konaseema area and Godavari districts of Andhra Pradesh like Agnikula Kshatriya's (shermen) categorized under 'BC – A'. have been chosen for the study of population genetic variation. All of these are endogamousin nature. These shermen groups in Godavari districts are habitated at the coast of Bay of Bengal especially in the regions of Uppada, Kakinada, Yanam, Kandikuppa, Pandipora, Vodalarevu, Anthervedi, and Perupalem of Andhra Pradesh.These Fishermen communities (sub types) are named as 'Agnikula Kshatriya's,' 'Marakallu', 'Vadde', 'Jalaries', 'Besta's', Vadabalija's, 'Palli's' and 'Ganga putra's' (Inland Fisherman) etc,.at different regions.

2./*”Vadde, Jalaries, Besthas, Vadabalijas, Gangaputras” are not Agnikulakshatriyas. The detailing of the author is sheer false. This is false detailing. Hence, this is fake and wrong study.  The detailing is abusive of the Agnikulakshatriya community selected for the study.*/

The traditional occupation of 'Agnikula Kshatriyas' is sh catching and

sh selling.

/*  

All of these community people live at one place called Peta or Gudem. At present major economic resources of 'Agnikula Kshatriya's are sh catching, Fish business, prawn culture and government employment, besides their original occupation as Fish Catching. Almost all men go to the sea every day by mechanized boats and spend two or three days for catching sh (Sea sh). Mainly sea sh and tank sh is exported tonortheastern states (West Bengal) and the Prawns are exported to foreign countries. The women are sh sellers in the local sh markets.

Most of this 'Agnikula Kshatriyas' are illiterate. The food habits of these shermen community are mainly rice followed by the Wheat and ragi. 'Agnikula Kshatriyas' are non-vegetarians; they eat mainly all varieties ofsh. Fish of all varieties are a part of their meal every day. They do not eat beef and a very few people eat pork. They eat all varieties of vegetables and fruits available in the respective seasons. They consume all varieties of pulses and dairy products. The curries are cooked with groundnut oil and sunower oil. Most of the males consume alcoholic drinks, such as country liquor, bottled alcohol, toddy etc. and are used to smoking and chew tobacco. Some of the females also take country liquor, smoke and chew tobacco.

Most of this 'Agnikula Kshatriyas' follow community endogamy. Clear lineage groups are identied. Uncle niece marriages, cross- cousin marriages in the form of man marrying his father's sister's daughter (FSD)and mother's brother's daughter (MDD) are preferred. Usually girls marry after the onset of menarche and boys get married after 18 years. Generally the bridegroom is purchased by the bride's parents and marriage is celebrated at the bride's house. The bridegroom's price is in the form of cash, gold or lands.

'Agnikula Kshatriya's or 'Marakallu' living especially in the Godavari districts, are endogamous populations having their own culture, tradition, lifestyle, mating patterns and occupation. These backward caste groups have not yet been studied regarding genetic disorders or

genetic diseases.

METHODS

This paper is based on the data collected through various ethnographic techniques. These techniques included in-depth interviewing with key-informants in the community (such as village heads, leaders, etc.), informal and unstructured discussions and observation. Standard guidelines were followed during collection of these ethnographic data (Pelto and Pelto 1978). These eld works were conducted in some villages in Narasapuram mandal (administrative block) of West Godavari district of Andhra Pradesh.

RESULTS AND DISCUSSION

Social Status in the Society :

The social status of the Agnikula Kshatriya's (shermen) is very low, compared to other caste population living in the study villages. These people are living along with caste population, and the caste people in the villagesconsider them inferior. No caste people, other than those belong to schedules castes (who were once considered as untouchable castes like Mala, Madiga, etc.) will accept food and water from Agnikula Kshatriya's (shermen). However, Agnikula Kshatriya's (shermen) accept food from all castes, but not from the scheduled castes mentioned above. Also, it is to be noted that members of Agnikula Kshatriya's (shermen) are allowedto enter into Hindu temples.

Social and Political Organization:

The Agnikula Kshatriyas is an endogamous group with Widely distributed as the backward community is, it bears different names in different localities, being called Fishermen are 'Agnikula Kshatriya's,' 'Marakallu', 'Vadde', 'Jalaries', 'Besta's', Vadabalija's, 'Palli's', pattapu and 'Ganga putra's' (Inland Fisherman) etc,. at different regions. The Fishermen have a separate union. They have a President, who is honourable president of that place, and he settles all the problems of this group or within groups. Because these communities are socio- economically very low in the society, they need the union to exist in the society. In addition, there are several exogamous patrilineages. Agnikula Kshatriyas is a patriarchal society and the father is the head of the family. Sons inherit the surname while daughters retain the father's lineage till their marriage.

Customs:

Agnikula Kshatriyas follow community endogamy very strictly and very rarely exogamy is also observed. Clear lineage groups are identied. Uncle niece marriages, cross cousin marriages in the form of a man marrying his father's sister daughter (FSD) and mother's brother's daughter are highly preferred. So consanguinity is very high in this tribe. The girls marry before menarche. That means child marriages are also seen in this tribe. But usually, girls marry after menarche and boys getting married in teenages is also observed. Generally marriage ceremony is celebrated at the bride's house.

Food                                                                                   Habits: The social status of the backward community is very low. No castes, other than the lowest unclean classes of Mehar (mala), marg (madiga), chamhar etc., will take food or water with their hands. They willaccept food from all higher castes, but not from the lowest unclean castes of mala and madiga, the scheduled castes.

This community people are purely non-vegetarians. Some used to take vegetarian diet, which is but very rare. The males almost all used to drink country liquor and toddy, but rarely they take bottled liquor. Most of themales and females used to smoke and chew tobacco.

Education and Occupation:

The Agnikula Kshatriyas tribes are mostly illiterate. They have no proper education, not even primary school studies. Most of these tribes have not yet started going to school for studying. The government is offering so many benets to these tribes, but the Agnikula Kshatriyas are not utilizing the government policies of education and not changing their occupation. Now a days, a very small percentage of people are sending their children to local schools. By and large, Agnikula Kshatriyas are socio-economically and culturally very poor. Because, of this reason, Agnikula Kshatriyas children have poor education.

Occupationally, these backward caste community people are from ancient times professional sh catching from also the sources such as canals, Godavari river, sh tanks and in the sea (Bay of Bengal). And

females also help in sh business and sell the cached sh in the sh markets and at road side markets. Now, at present, some people are studying upto high school standard and college education and some are doingprivate, public and government jobs.

Property and Economy:

Basically these Agnikula Kshatriyas have no properties including houses, lands, gold, etc. These people mainly income sources are from

shes. Caching the sh and selling in the markets . Now government is building houses or government colonies for these economically backward people. In this quota, these people are getting houses and living inthese houses. The property is shared equally by all sons. The major economic occupation of these people is sh business.

Religion:                                                                                         The religion of the Agnikula Kshatriyas is animism overlaid by a very thin layer of popular Hinduism. Their favourite and characteristic diety is Ellamma, represented in various forms and worshipped on Fridays and Tuesdays with offerings of owers and sweet meats. Pigs, fowls and goats are sacriced to the diety on special occasions, the slaughtered animals furnishing a feast to her devotees after the sacrice. Among the other animistic deities that are honoured by this people is Pochamma, the goddess of small pox and Balamma, a diety of vaguely dened functions. Mahalaxmi, the goddess who presides over cholera, are offered pigs and fowls during the dassara festivities. In addition to these elemental deities and departed ancestors, the Hindu gods Hanuman,Rajanna and Mahadeva are also worshiped, though in a scanty fashion by this people. Brahmins have not yet been introduced either for ceremonial or religious functions, which are discharged by their own communitypriests.

Now a days, because of the growing inuence of Christianity, most of the Agnikula Kshatriyas are converting into Christianity. The Christian religious pastors are propagating Christianity and converting these community people into Christianity. These people are accepting Christianity because the higher castes are avoiding them in such activities of Hindu religious culture.

Life Cycle Ceremonies:

Birth:

A singular custom of great antiquity, which still survives among the Agnikula Kshatriyas, is worth recording. The moment labour begins, the woman communicates the fact to her husband, who immediately retires toa dark room and lies on a bed, covering himself with his wife's clothes. When the child is born it is placed by the side of the father, he is not allowed to leave his bed for 3 days, during which period he is regarded asbeing inpure.

But now a days, these customs are not followed. The mother is taken to the mantrasani or government hospital to give birth to the child. After delivery the mother and child are given oil and turmeric bath on 11th dayand a small feast is arranged to close relatives and friends.

Naming:

The Agnikula Kshatriyas do not take much care to give name to the child. The elder or kula pedda will give name to the child as per their tradition or otherwise the parents will give name to the child. No great importance is given for naming the child. Just they call the child with the name of their favourite dieties or their favourite leader. So naming of the child has no importance in this community people.

Menarche:

The age of menarche is between 11 to 14 years old. In this population, the menarcheal age group is maximum in between 11 to 14 years. The girl is kept in a room or outside or varandah on the palm leaves till the pollution period is completed. The rst menstruation of a girl is regarded as unclean and she is kept in seculsion. On the 6th day or 10th day as the case may be the girl's mother or close relative removes all the dirt andthe gunny bag, and the girl is given bath with oil, turmeric and neem leaves, hot water and dressed in new clothes. A small non- vegetarian feast will be arranged to very close relatives in their community.

Marriage:                                                                                    When an Agnikula Kshatriyas youth attaining a marriageable age, his parents look about for a suitable bride or bridegroom. Boys generally marry below 20 years, but early marriages are recorded in this caste people. The selection is having been made, and the proposal having

been accepted by the girl's parents, a day is xed for the performance of the Agu Madu (betrothal) ceremony. On the appointed day, the parents of the boy, with their relatives, set out for the girl's house, taking with

Press.

9. Bourdieu, P. (1984). Homo academicus. (P. Collier, Trans.). 1988. Stanford, CA: Stanford University Press.

them a new mat of datepalm. On their arrival, they spread the mat in the open, before the house, and on this mat, the bride's father and the members of the caste panchayat are seated. The question of the bride price is openly discussed and on its nal settlement (to the satisfaction of both the parties), 8 rupees are given as earnest money, to the bride's father. Liquor is ordered at the expense of bridegroom's father and distributed to the assembly, the rst cup being presented to the girls' father, whose drinking of it symbolises the ratication of the alliance, which can on no account be broken. On the wedding morning, a marriage shedis erected at the bride's house, and the betrothed pair in their own houses, are smeared ve times with a paste of turmeric and oil and are then bathed. They worship earthern jar lled with water, twig of the pipal tree (Ficusreligiosa) with ve offshoots, previously concealed under water, this water is carried to the marriage place by the girl's father in the evening.

As the auspicious hour approaches, the bridegroom, dagger in hand, is taken in pomp to the bride's house where, on arrival, he is joined by the bride coming from the inner part of the house. The couple dressed in white are seated facing the sanctied pot, the bride to the left of her husband, on squares of rice drawn on a datepalm mat spread underneath the bower. The throwing of turmeric coloured rice on the wedded pair,rst by their parents, and then by the wedding guests, and pusti (black bead necklace) tied around the girls' neck and toe rings are put to her toes. The ceremony continues until the small hours of the morning, the bridel pair sitting up all the while. Next morning, the married couples are bathed, auspicious lights are waved round their faces by married females and milk and curds are given to them to drink.

The bride is concealed in the neighbour's house by her mother and the bridegroom starting out on foot, seeks her out and carries her in his arms. That day the consummation ceremony takes place. After that the girl istaken to the bridegrooms house for kapuram.

Divorce:                                                                                   Divorce is allowed on the ground of the wife's barenness or unchastity or disobedience and this is effected by turning her out of the house in the presenceof the kula peddas or kula panchayat. The kula panchayat of the community is very strong. She is permitted to remarry by the same ceremony as widow and in case she remarries her rst husband is compelled to refund the amount to her parents as bride price. The Agnikula Kshatriyas have the disputes settled by the kula panchayats.

Death:                                                                                             The dead are usually burnt, but occasionally burried in a lying posture, with the head pointing to the south. It is said that some members are burried, and some members are burnt. The ashes are either left at the place of cremation or thrown into the stream. Mourning is observed for ve days, during which time the principal mourner is regarded as unclean andabstains from esh. On the third day after death, a swine is killed, its esh is cooked and a funeral feast is given to all the relatives and friends in their community. In the name of the deceased, birds are fed with food placed on a leafy plate. Thus, the Agnikula Kshatriyas strictly observe the death ceremony, all of their community will attend, and make a large gathering.

ACKNOWLEDGEMENTS:

Authors express their sincere gratitude for giving support to publish this paper to Prof. M. Jagannadha Rao, Vice Chancellor, Adikavi Nannaya University, Rajamahendravaram, East Godavari District, Andhra Pradesh, India.

CONFLICT OF INTEREST:- Non declared 

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