By Soonya
(This is a reply to Andhra Jyothy newspaper’s recent attempt to malign KCR by quoting some words in his Samara Deeksha speech.)
Randhraanveshana Koti patrika, – pettubadiki kattukathaku puttina visha putrika!
(Or another case of language as cultural imperialism)
Earlier I shared with the MissionTelangana readers about the cultural imperialism and language.
Here is another instance where the differences in language are construed as vulgarity and which distinctly shows that the way Telangana people speak was and will be construed by Andhra people as something beyond the pale of ‘decency’.
Irrespective of Parakalas of the world who try very hard to say there is no difference in our cultures and language these are significant differences, given the box item on ‘titlu’ in one paper who are yellow in their belly.
What we find as natural and normal you folks find it abnormal. What is language to us you folks find it as vulgar!
For us your record dances are vulgar. For us your English laden, u-karified language is blasphemous.
You folks are OK with peparu but kamma sounds vulgar!
Here is what one ‘peparu’, which loves to expose its yellow belly and its support to even their avowed archenemy C-Grass and provides ammunition and stokes fires against Telangana!
Here is an explanation to the ‘box’ item that chooses to highlight KCR’s speech and some expressions that he used during his speech at the Samaradeeksha for those for whom Telangana language is alien.
Thoo – when do you say thoo?
When you are disgusted. When you had to swallow something that ought not to have been swallowed. We are unable to swallow the despicable and slavish behavior of some Telangana leaders and some Seemandhra leaders.
For example, thoo, endira gadi, gatla chestunnav?
Chee!
Is an expression when you are completely disgusted while Thoo comes as a physical reaction to something disgusting ingested, Chee is a verbal expression of revulsion or when something to feel ashamed is experienced or something that ought to be abhorred.
Chee-kottaru is an expression in Andhra expression and when Telangana folks simplify it as Chee which one finds it difficult to digest.
Siggu, Lazza
In Urdu, it sounds different and nice – ‘are besharam’! It means a person without shame or in proper English shameless.
Lazza or Laaz is a Urdu/Hindustani word for shame or respect.
Laazvanti – is an expression of a person who is seen as a woman who has laaz. Laazvanti also can be translated to our ethno-centric Andhra friends as ‘Gunavati’ or ‘Sheelavati’ or ‘Susheela’. Many Andhra and other poets say that Laaz is an ornament for a woman. If laaz is an ornament for a woman it should be same for a man.
For example Susheel – is supposed to be a person with character. When Susheel can’t keep his word what would he become?
A person without Lazza is a person without laaz or someone who does not have anything beautiful or appropriate. Or someone who resorts to ‘ugliness’ or lies.
In a similar vein other expressions which are used to represent people who have no shame or who are brazen, be-sharam, or siggu, sharam lenodu. When you say – ‘he lies shamelessly’ or he ‘lies brazenly’ which seems to OK, and the same if translated in T sounds like ‘endirabai vaadu siggu sharam lekunda abaddamaadutunnadu’.
Now if you say ‘nissigguga’ does it sound ok? It is same when you say ‘siggu sharam lekunda ‘no?
Izzat unda?
Izzat is respect. People who do not respect their own words are izzat-less. For example Shri Shindeji who promised and went back on his promise. Another example is where Shri PC ji who announced something in the highest body in a democracy, the Parliament and went back on it.
If these gents had izzat or imaan it would have been different.
If some one shows behavior to the contrary what would one call them? Be-izzat? Be-imaan?
Em peekutaru? What can you do? How is it a ‘tittu’?
In an agricultural economy – kalupu or gaddi is available for peekataniki. If there is nothing to clear or weed, you have nothing for peekataniki. If someone comes to help after de-weeding is done, I can always legitimately ask – em peekaniki vachinav ippudu? Means that there is nothing much to do. How does it become a tittu? Or vulgar? Is agrarian language vulgar in your view?
Kukkallara – I heard KCR repeat what is attributed to Shri Rajagopalachari Chakravarti, the then CM of Madras State – referring to the cantankerous and litigant Andhras (from the Tamil’s view) who is alleged to have said – You Andhra dogs get lost/out etc.
Mee chetule kaalutai bidda – How come it is an abuse? To me it sounds more like a caution – ‘watch out, you will burn your fingers’ type of expression.
Chetulu kaalinaaka aakulu pattukovadam – is a saying, which I am sure you will find in Telugu Sametalu !
Gulamgiri – slavery – since when slavery as an adjective has become an ‘abusive’ word?
The same folks go gaga over Sri Sri when he says – Baanisaku, Baanisaku Baanisa!
Baanisatvam, is gulaamgiri in Telangana. How is an abusive word? It is an adjective describing some objective conditions observed.
For example, World Bank policies ku baanisa – Kendra prabhutvam, Kendra prabhuvalaku baanisa raasthra prabhutvam, raastra prabhuvulaku baanisalu kursi kosam kaatladukune maa Telangana netalu.
How would you consider a statement credited to Karl Marx –‘ Workers of the world unite, you have nothing to lose but your chains’ – and would you accuse Marx of belittling workers, for chains connote a form of slavery?
In all there is a hidden invitation – folks stop being slaves, be independent and enjoy freedom.
Now a call for freedom is an abuse? Hmm. It’s getting more curious!
Dopidi Dongalu – any one who loots or more politely, acquires the possessions of others in an unlawful manner. Now if someone took away jobs or water resources that legitimately belonged to you, what would you call those who take your possessions? Now if it is an accusation, the onus is on the accused to prove other wise.
If there is prima facie evidence, even police book people on ‘attempted robbery’ etc., does it mean the person is a robber? The accused can prove his innocence in the court when produced.
Dopidi – looting, dongalu – thiefs.
I am sure this newspaper writers and reports will go to court against a lover for telling his lady love – naa hridayam dongilinchaavu – you have stolen my heart – accusing him of abusing his lady love as a thief!
Get real dudes, if you have no creativity to work on real issues we can understand how sad your lives must be!
Cheemu Netturu unte : It is believed that Cheemu Netturu connotes someone who is human and is living – and who reacts as a human to things. I think it is a call for one to become human. Now the call normally is made to those who have forgotten to be human!
How is an invitation to be human and elevate oneself is an abuse?
Dikkumaalina – Dikku – direction, Maalina – not having like Paniki maalina – not useful or useless – Dikkumaalina is directionless. Now a central government, which is unable to take a decision in spite of committing itself in Parliament, is directionless I guess. And a set of people and a government which cannot decide whether to be driven by statesmanship or worry about whether its prince-in-waiting can be helped to ascend the throne and vacillate and prevaricate can be called directionless. To call something dikkumaalina is like saying this government is directionless where Telangana is concerned! How is it an abuse? I wonder.
Eddulu and Dunnapotulu – is an expression used both by our Andhra and Telangana brothers – Dunnapotu meeda vaana paddatlu – describing indifference or an incapacity to react. Here it also means insensitive. How is that a tittu? If you are asking someone to be sensitive and not be insensitive, it is an invitation to be better than what you currently are no?
Deyyam, is a vikriti of Daivam – this is what our Andhra people-written Telugu textbooks taught us which I sincerely read and learnt. Now are Andhra Telugu paperlu saying Deyyam is not a vikriti of Daivam?
Like manaadi which some say is a people’s version of manovyadhi.
Kudyamu, – Goda etc., etc.
Is it illegitimate to use a vikriti? And who defined a vikriti? Who defined what is prakriti?
Prakrutam (prakriti also refers to nature or natural or in vogue) says Dhammam and Sanskrit (sanskarimpabadina or reformed or a later version) calls it Dharmam. Which is right and which is wrong? And who decides?
When Budha says Dhammam sharam gachami is Budha wrong? Or Budha is being abusive?
Aatmalu champukoni – since when has this become a ‘tittu’? Selling one’s soul or killing one’s soul, as an expression is illegitimate or the act is illegitimate?
Tukku – useless. Since when tukku has become a dirty word? Tukku is, in my humble understanding is ‘useless’. Or ‘very badly’ as our peparlu say – ‘tukku tukkuga odi poyaaru’!
This whole box item by the paper, which is supposed to use every alphabet as ammunition makes me wonder who are their ammunitions aimed at? Against the powerful, the rich and the exploiters or against those who are fighting against it?
Sorry Andhra Jyothy we are not impressed. Kudarale, inkoka muchata cheppu. KuiMuChe tammi!
Nee maataku nee chaataku em pontana ledu tammi.
Mem gitlane maatladatam, maa bhasha gide. Inte inu, lekapote nee pareshani needi.
Naa baasha ni sakkaga cheyyanike pareeshan gaaku, nee baashala bhi naaku pokkalu kanipastai.
Nenu bokka ante neeku bootu anipastidi. Gikkada bokka ante Englishla bone ani ante nee baashala emuka ani, mari meela kondaru bomikalu ani kooda antaru – bomika, bokka pharak endi bhai? Bomika eppudi bootu padam aindi? Tittu aindi?
Randhraanvesha kaadaa meedi?
Nuvvu chesina, cheyyaneeki prayatnistunna maaya la padatama!
Iyyala mem emi chevula puvvulu pettukoni lem. Nuvvu gidi manchi bhasha ante naa bhasa maarchukoniki.
Bokkala davaakhana ante a hospital for holes ani kaade tammi, orthopedic hospital ani! Samaj kaakapote nee pareshani.
Nee Andhra bhaasha ahambhaavaniki gee box item oka machu tunaka.
Naaku garzu le na baasa maarvaneeki nee bhasa nervaneeki, neeke garzunnadi naatoni muchata pettalante! Nee ‘peparu’ nenu konaalante naa bhaashani jera gauravinchdu nersuko.
Artam kaaka pote jera nee writers ni maa oorlakachi nersukomanu.
Ganduke maa poralu anntunnaru manadi nadiche samsaram kaadurabai ani
Raama ante neeku ‘raamma’ ani vinipistadi neeku. Mari bootu nee manusalunnado maa mataalunnado!
We are like this only, why bother to hang out with us dude, find a life, find similar talking, similar sensibility people whom you will not find in Telangana. Either you learn our language and live happily with us or always keep feeling insulted and alienated.
It would have been better journalism if you learnt to peek behind the words and get in touch with the phenomena behind them. Then it would be called journalism.
If appearance is essence, all science is superfluous is what some gent said.
Randhraanveshana Koti patrika, – pettubadiki kattukathaku puttina visha putrika!