Government of Andhra Pradesh

Report of

One Man Commission

on certain issues of SCs and STs
Headed by

Sri J.C. Sharma , I.A.S.(Retd)

Part-II
On

Inclusion of Beda (Budga) Jangam community under

Scheduled Castes category

June 08, 2020

INDEX

S.No. Contents Pg.No.

Foreword i - ii

1 Chapter 1 Introduction 1-4

2 Chapter 2 Criteria/ Guidelines for Inclusion 5 - 10

in List of Scheduled Castes

3 Chapter 3 History of Inclusion / Exclusion of 11 - 16

Beda (Budga) Jangam
Community

4 Chapter 4 Ethnographic details of Beda 17 - 24

(Budga) Jangam Community

5 Chapter 5 Demography and Geographical 25 - 26

Distribution

6 Chapter 6 Social, Economic and Educational 27 - 34

Status

7 Chapter 7 Findings and Recommendations 35 - 42

References 43 – 44

Appendices 45 - 65
Foreword

The issue of inclusion of Beda (Budga) Jangam community in

the Scheduled Castes category is one of the issues referred to this
Commission by Government of Andhra Pradesh in G.O.Ms. No. 104 Social
Welfare (CV.1) Department, dated 05.09.2019 along with a few other
issues. Earlier, the Government had referred the issue of “Existence of
Beda (Budga) Jangam community in the State of Andhra Pradesh” to this
Commission in G.O.Ms. No. 96 Social Welfare (CV.1) Department, dated
13.11.2017 and the Commission had furnished its report to Government
on 31.12.2018 with the finding that the community exists in the State of
Andhra Pradesh along with a recommendation that the Government may
consider to send a proposal to Government of India for re-inclusion of
the community in the list of Scheduled Caste at serial no.9. It is learnt
that on the proposal of the State Government, the Government of India
called for some more information. At that stage the issue of inclusion has
been referred to the Commission. This Report, therefore, is about finding
out whether there is a justification for inclusion of the community in the
list of Scheduled Castes for the State of Andhra Pradesh.

2. As per the Check List prescribed by Government of India, a

proposal for inclusion in the list of SCs is to cover mainly the aspects
related to untouchability and social disabilities faced by the community
along with socio-economic and educational status and main
characteristics of the community. While making the study on the
existence of the community, the Commission had the opportunity to make
a detailed study of the main characteristics of the community by various
methods most important of which was an Ethnographic Study by the

i
Chapter 1 – Introduction

Appointment

1.1 While appointing the Commission in G.O.Ms. No. 104 Social

Welfare (CV.1) Department, dated 05.09.2019, the Government of
Andhra Pradesh have mentioned the following terms of references :-

“I. Inclusion of Beda/Budga Jangam community people under

Scheduled Castes Category.

II. Issuance of ST- Bentho Oriya community certificates in the

Srikakulam District.

III. Measures to prevent the people from the non-Scheduled

Caste communities, for obtaining false Caste Certificates as if belonging
to the Scheduled Caste communities & depriving the persons from the
genuine Scheduled Caste communities of their legitimate rights.

IV. Measures to be taken for the cancellation of bogus Scheduled

Caste community certificates already obtained by the people belonging
to the non-Scheduled Caste community SC by misrepresenting the facts.

V. Measures to be taken regarding the filing of multitude of Writ

Petitions before the Hon’ble Courts by non-Scheduled Caste students /
employees and continuing their studies/ services on the strength of
interim orders & depriving the persons from the genuine Scheduled Caste
communities of their legitimate rights.

VI. Initiation of disciplinary action against the Government

officials who have issued false/ bogus Caste Certificates without proper
verification of genuinity of the claim.”

1
Earlier Report of Commission

1.2 Earlier, the Government of Andhra Pradesh, vide G.O. Ms No.

96, Social Welfare (CV.1) Department, dated 13-11-2017, have appointed
this Commission to examine the following issues :-

“(1) Existence of Beda/ Budga Jangam community in the State of

Andhra Pradesh.

(2) Measures to prevent the people from the non-Scheduled

Caste communities, particularly Chambadi / Ayodhya Kapu, Jangam/
Jangam Devarlu, Dasari, Medari, Kunapuli, Barika and Kuruba/ Kuruma,
from obtaining false Caste Certificates as if belonging to the Scheduled
Caste communities like Samban, Beda(Budga) Jangam, Holeya Dasari,
Mala Dasari, Kopulavandlu, Bariki and Madasi/Madari Kuruva and
depriving the persons from the genuine Scheduled Caste communities of
their legitimate rights.

(3) Measures to be taken for the cancellation of bogus Scheduled

Caste community certificates already obtained by the people belonging
to the non- Scheduled Caste community by misrepresenting the facts.

(4) Measures to be taken regarding the filing of multitude of Writ

Petitions before the Hon’ble Courts by the non-Scheduled Caste students/
employees and continuing their studies/ services on the strength of
interim orders and depriving the persons from the genuine Scheduled
Caste communities of their legitimate rights.

(5) Initiation of disciplinary action against the Government

officials who have issued false/ bogus Caste Certificates without proper
verification of genuineness of the claim.”

1.3 It may be seen that so far as the Beda (Budga) Jangam

community is concerned, previously the issue was whether the
community exists or not and now the issue is whether the community
should be included in the Scheduled Caste category. Regarding the
previous issue, the Commission gave its report to the Government on
December 31, 2018 in which, among others, it was recommended that
2
the Beda (Budga) Jangam community exists in Andhra Pradesh State. It
was also recommended that a proposal may be sent to Government of
India for its re-inclusion in the list of Scheduled Castes.

Fresh Study on Socio-Economic Aspects

1.4 As the issue of inclusion of the Beda (Budga) Jangam

community in the list of SCs has now been referred as an independent
issue to the Commission, a detailed study of the socio-economic and
other aspects of the Beda (Budga) Jangam community has been done as
if it was a case of fresh inclusion of the community.

Methodology

1.5 The Commission collected primary and secondary data for

determining the social, economic and educational status of Beda (Budga)
Jangam community. For collection of primary data, simple random
sampling technique has been employed. For this purpose, a sample
survey was done involving the community under the supervision of the
Subject Expert of the Commission. Accordingly, information was
collected in a uniform format/ questionnaire through the Associations of
the Beda (Budga) Jangam community randomly from all the 13 districts.
The secondary data has been obtained from the Census Reports and
various published reports of Government and research studies.

(A copy of GO MS No.104, Social Welfare (CV.1) Department, dated 05.09.2019 is

enclosed as Appendix- I.
A copy of GO MS No. 96, Social Welfare (CV.1) Department, dated 13.11.2017 is
enclosed as Appendix-II).

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3
4
Chapter 2 - Criteria/ Guidelines for Inclusion in List of
Scheduled Castes

Preparation / Modification of List of SCs

2.1 Article 341 of the Constitution of India contains the following

provisions for preparation and modification of the lists of SCs :

“(1) The President may with respect to any State or Union

Territory, and where it is a State, after consultation with the Governor
thereof, by public notification, specify the castes, races or tribes or parts
of or groups within castes, races or tribes which shall for the purposes of
this Constitution be deemed to be Scheduled Castes in relation to that
State or Union Territory, as the case may be.

(2) Parliament may by law include in or exclude from the list of

Scheduled Castes specified in a notification issued under clause (1) any
caste, race or tribe or part of or group within any caste, race or tribe, but
save as aforesaid a notification issued under the said clause shall not be
varied by any subsequent notification.”

2.2 Article 366 contains the following definition of “Scheduled

Castes”:-

“In this Constitution, unless the context otherwise requires, the

following expressions have the meanings hereby respectively
assigned to them, that is to say –

*****
(24) "Scheduled Castes" means such castes, races or tribes or parts
of or groups within such castes, races or tribes as are deemed
under article 341 to be Scheduled Castes for the purposes of this
Constitution;”

Thus the President of India or the Government of India alone

has the power to specify any caste as Scheduled Caste and any
modification can be done only by a law passed by the Parliament. The

5
Governor or the State Government is only consulted. The specification or
making of the list of SCs is done State / Union Territory wise and there is
no common list for the entire country. The public notification in this
regard is done by issuing Constitutional Orders duly published in the
Gazette of India.

2.3 The Government of India has laid down detailed modalities in

June, 1999 subsequently, modified in 2002 for deciding claims for
inclusion, exclusion and other modifications in the lists of Scheduled
Castes and Scheduled Tribes, which involve the following steps :

(i) The proposal is first recommended by the concerned State

Government / UT Administration.

(ii) The proposal is then recommended by the Registrar General

of India.

(iii) The proposal is then further required to be recommended by

the National Commission for Scheduled Castes.

(iv) After the proposal is recommended by the above three

agencies, it is sent for inter-ministerial consultation and then placed
before the Cabinet.

(v) After the Government approves it, the proposal is put up in

the form of a Bill before the Parliament for consideration and passing.

Criteria adopted for List of Scheduled Castes in 1936

2.4. The Government of India (Scheduled Castes) Order, 1936

dated 30th April, 1936 is the first official document in which certain
communities were listed as Scheduled Castes. These lists were based on
the lists of “Exterior Castes” of Census of India, 1931. This Census made
a detailed enumeration of ‘Depressed Classes’ or ‘Exterior Castes’. The

6
extract given below from the report of the Census 1931 throws light on
the definition of Depressed Classes or Exterior Castes.

“The definition to be used in arriving at the figure of Depressed

Classes is a very difficult matter. The following possible tests are to be
considered:-

(1) Whether the caste or class in question can be served by clean

Brahmans or not.

(2) Whether the caste or class in question can be served by the

barbers, water-carriers, tailors, etc., who serve the caste Hindus.

(3) Whether the caste in question pollutes a high caste Hindu by

contact or by proximity.

(4) Whether the caste or class in question is one from whose

hands a caste Hindu can take water.

(5) Whether the caste or class in question is debarred from using

public conveniences, such as, roads, ferries, wells or schools.

(6) Whether the caste or class in question is debarred from the

use of Hindu temples.

(7) Whether in ordinary social intercourse a well educated

member of the caste or class in question will be treated as an equal by
high caste men of the same educational qualifications.

(8) Whether the caste or class in question is merely depressed

on account of its own ignorance, illiteracy or poverty and but for that
would be subject to no social disability.

(9) Whether it is depressed on account of the occupation

followed and whether but for that occupation it would be subject to no
social disability. ……

………In deciding what is an Exterior Caste, none of these tests can

be taken alone. From the point of view of the State the important test is
the right to use public conveniences – roads, wells and schools, and if
this be taken as the primary test, religious disabilities and the social
7
difficulties indirectly involved by them may be regarded as contributory
only. Some importance must be attached to them, since obviously if the
general public regards the persons of certain groups as so distasteful that
concerted action is resorted to in order to keep them away, persons of
those groups do suffer under a serious disability.”

Guidelines of Government of India

2.5 While no specific guidelines or circulars of Government of

India or any other authority are available prescribing the criteria to
determine how a community becomes eligible for categorization as
Scheduled Caste, the Check List prescribed by Government of India for
sending a proposal for amendment in the list of Scheduled Castes by the
State Governments contains certain particulars which are relevant to the
matter. The main points in the Check List are as follows :-

(i) Untouchability and other aspects with reference to the

provisions under sections 3 and 4 of the Protection of Civil Rights Act,
1955.

(ii) Constraints faced on account of free exchange of food, water

etc. with caste Hindu, or in entering temples or in rendering of traditional
services such as hair cutting, washing clothes, cleaning toilets etc.

(iii) Traditional and present occupation with details on economic

backwardness of the community.

(iv) Impact of urbanization (percentage of population living in

urban areas).

(v) Level of education / literacy within the community.

2.6 Section 3 of the Protection of Civil Rights Act, 1955 explains

the religious disability as prevention, on the ground of untouchability,

“a. from entering any place of public worship which is open to

other persons professing the same religion ….
8
b. from worshipping or offering prayers or performing any
religious service in any place of public worship, or bathing in, or
using the waters of, any sacred tank, well, spring or water-course
(river or lake or bathing at any ghat of such tank, water-course,
river or lake) in the same manner and to the same extent as is
permissible to the other persons professing the same religion…… “

2.7 Section 4 of the Protection of Civil Rights Act,1955 explains

the social disabilities as disability, on the ground of untouchability, with
regard to –

“ i. access to any shop, public restaurant, hotel or place of public

entertainment, or

ii. the use of any utensils, and other articles kept in any public
restaurant, hotel, dharmshalas, sarai or musafirkhana for the use of the
general public or of (any section thereof); or

iii. the practice of any profession or the carrying on of any

occupation, trade or business ( or employment in any job) ; or

iv. the use of, or access to, any river, stream, spring, well, tank,
cistern, water-tap or other watering place, or any bathing ghat, burial or
cremation ground, any sanitary convenience, any road, or passage, or
any other place of public resort which other members of the public, or
(and section therefore), have a right to use or have access to; or

v. the use of, access to, any place used for a charitable or a
public purpose maintained wholly or partly out of State funds or dedicated
to the use of the general public or (any section thereof); or

vi. the enjoyment of any benefit under a charitable trust created

for the benefit of the general public or of (any section thereof); or

vii. the use of, or access to, any public conveyance; or

viii. the construction, acquisition, or occupation of any residential

premises in any locality, whatsoever; or

9
ix. the use of any dharmashala, sarai or musafirkhana which is
open to the general public, or to (any section thereof); or

x. the observance of any social or religious custom usage or

ceremony or (taking part in, or taking out, any religious, social or cultural
procession); or

xi. the use of jewellery and finery;”

2.8 The untouchability has been abolished as per Article 17 of the

Constitution of India, which provides –

“ 17. “Untouchability” is abolished and its practice in any form is

forbidden. The enforcement of any disability arising out of
“Untouchability” shall be an offence punishable in accordance with
law.”

2.9 A combined reading of the test prescribed in the Census,

1931, the items contained in the Check List of Government of India and
the provisions of the Constitution shows that important aspects for
inclusion in the list of Scheduled Castes are religious and social disabilities
and social, economic and educational backwardness. It is also a fact that
as a result of the provisions of the Constitution of India and other
enactments providing punishment for practising untouchability, the
incidents relating to social, religious or disabilities due to untouchability
have come down drastically. The visible signs of untouchability nowhere
exist though invisible practice here and there may not be ruled out.
Therefore, in present times, while the applying the test of untouchability,
the situation which existed previously will be more relevant.

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10
Chapter 3 - History of Inclusion / Exclusion of
Beda (Budga) Jangam Community

Government of India (Scheduled Castes) Order,1936

3.1 The relevant provisions of the Government of India

(Scheduled Castes) Order, 1936 are as follows :-

(i) “the castes, races or tribes, or parts of or, groups, within

castes, races or tribes specified in Parts I to IX of the Schedule shall, in
the Province to which those Parts respectively relate, be deemed to be
scheduled castes so far as regards members thereof resident in the
localities specified in relation to them respectively in those Parts of the
Schedule.”

(ii) The areas included in the present Andhra Pradesh State were
at that time included in Madras Province. Part I of the Schedule contains
the list of Scheduled Castes for this Province. Seventy four (74)
communities have been listed throughout the Province and twelve (12)
communities have been listed with some area restriction. There is no
mention of Beda (Budga) Jangam community in the list.

(iii) This Order has nine (9) parts for the nine Provinces forming
part of the British regime at that time. The Hyderabad State, which
included all the districts of the present Telangana State and a few
districts, that is, Gulbarga, Bidar and Raichur of Karanataka (formerly
Mysore ) State and Aurangabad, Parbhani, Nanded, Bhir and Osmanabad
of Maharashtra (formerly Bombay) State, was not a Province of the British
regime and therefore it was not included in this Order.

Initial Inclusion only in Hyderabad State/ Telangana Areas

3.2 After Independence, the Constitution (Scheduled Castes)

Order,1950 was the first Order listing the Scheduled Castes. The Madras
State (in place of Province), including the areas of present Andhra
Pradesh State, was shown in Part V. There are seventy seven (77)
communities throughout the State in the list. There is no mention of Beda
11
(Budga) Jangam community. The Hyderabad State was included in Part
X. The Beda (Budga) Jangam community was included at serial number
4 throughout that State. Thus the Beda (Budga) Jangam community was
in the list of present Telangana State and some Districts of Karnataka
and Maharashtra States from 1950 onwards.

3.3 As per the Andhra State Act, 1953, the State of Andhra was
formed by cessation of the territories “comprised in Srikakulam,
Visakhapatnam, East Godavari, West Godavari, Krishna, Guntur, Nellore,
Kurnool, Anantapur, Cuddapah and Chittoor district and in the Alur,
Adoni and Rayadurg taluks of Bellary district” from the State of Madras.
Alur and Adoni taluks were included in Kurnool district and Rayadurg taluk
in Anantapur district. Consequently, as per the sixth schedule of the Act,
modifications were made to the Constitution (Scheduled Castes) Order,
1950. The heading was changed from ‘Madras’ to ‘Madras and Andhra’
and the existing list of Madras State was made applicable to the State of
Andhra.

3.4 After reorganisation of the States as per the States

Reorganisation Act, 1956, the Andhra State and the d istricts of
Telangana area of the Hyderabad State were combined to form a new
State of Andhra Pradesh. Accordingly, the Scheduled Castes and
Scheduled Tribes Lists (Modification) Order, 1956 was issued. The list of
Madras State was bifurcated between the State of Tamil Nadu and the
State of Andhra Pradesh. Andhra Pradesh State was included in Part I of
the Schedule. The list of Andhra Pradesh State was made in three parts.

(i) Four (4) communities were listed as SCs throughout the

State.

12
(ii) Twenty eight (28) communities were listed as SCs throughout
the State except the districts of Telangana area, and

(iii) Twenty eight (28) communities were listed as SCs in the

districts of Telangana area only.

The Beda (Budga) Jangam community was shown in the third part
relating to districts of Telangana area at serial no. 4.

Removal of Area Restrictions

3.5 The status of inclusion of Beda (Budga) Jangam community

only in Telangana area of the combined State continued up to 1976 till
the passing of the Scheduled Castes and Scheduled Tribes Orders
(Amendment) Act, 1976. As per this Act, the area restrictions in respect
of various communities in all States including combined Andhra Pradesh
State were removed. As per the Schedule Part I, there were fifty nine
(59) communities in the list for the entire combined State (in place of
separate lists for Telangana areas and other areas). The entry at serial
number 9 was mentioned as ‘Beda Jangam, Budga Jangam’, in place of
the earlier entry as ‘Beda (Budga) Jangam’. Thus for the first time the
Beda (Budga) Jangam community was included for the areas of present
Andhra Pradesh State in 1976 with changed name “Beda Jangam, Budga
Jangam” and from 1977 onwards certificates for this community were
issued in the State. It is not known why the nomenclature existing from
1950 onwards was changed in 1976. This changed designation is found
in Lokur Committee report but the reason is not found there also.

13
Re-imposition of Area Restrictions

3.6 In 1985, the Government of the combined State, vide letter

dated 28.05.1985, recommended to GOI to exclude the community from
the list of Scheduled Castes of the Andhra and Rayalaseema areas
included in the present Andhra Pradesh State and restrict it again to the
districts of Telangana area with old nomenclature Beda (Budga) Jangam.
Reasons are not available for suggesting the old nomenclature. The GOI,
on the basis of the recommendations of the State Government and after
due consultation with the advisory departments, brought out the
Constitution (Scheduled Castes) Orders (Second Amendment) Act, 2002.
As per this Act, the entry 9 ‘Beda Jangam, Budga Jangam’ was
substituted as follows:

“9. Beda (Budga) Jangam (in the Districts of Hyderabad, Ranga

Reddy, Mahabubnagar, Adilabad, Nizamabad, Medak, Karimnagar,
Warangal, Khammam and Nalgonda)”.

Thus, besides restoring the area restrictions, the previous

nomenclature of the community was also restored.

3.7 The implication of the amendment of 2002 was that the

provision existing prior to the amendment in 1976 was restored
restricting the Beda (Budga) Jangam community to the list of Telangana
area only. The amendment was implemented by the Government in 2008
by issuing the orders in the G.O. Ms No. 144, SW (C.V.1) Dept., dt. 17-
07-2008. This position continued till the State was bifurcated in 2014.

14
Bifurcation of State and Present Status

3.8 At the time of bifurcation of the combined Andhra Pradesh

State, according to the Andhra Pradesh Reorganization Act, 2014, an
amendment has been made to the Constitution (Scheduled Castes)
Order, 1950. In the Schedule, Part I, relating to Andhra Pradesh, item
number 9 has been omitted meaning thereby that the Beda (Budga)
Jangam community is not in the list of SCs of the present Andhra Pradesh
State.

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15
16
Chapter 4 – Ethnographic details of Beda (Budga)
Jangam Community

Origin

4.1 The Beda (Budga) Jangam community has been a nomadic

community. The original place of the community is Hyderabad State
which before the re-organisation of the States comprised areas of a few
Districts of present Karnataka and Maharashtra States. In the course of
time some people of the community migrated from the Telangana areas
of Hyderabad State which at present are in Telangana State to adjacent
areas of the then Madras State ( now forming part of present Andhra
Pradesh State). The migration took place in three phases due to the pull
and push factors. The first phase, the push factor, was when the severe
epidemic “ Spanish Influenza”, locally called ‘Pedagattara’, struck in
many parts of the country including the Hyderabad State around the
years 1918-19. The second phase, another push factor, was in around
1948 when political disturbances took place in Hyderabad State due to
Razaakar movement. The third phase, a pull factor, was about forty to
fifty years ago when migration took place due to drought in Telangana
areas and better availability of food and employment in the Coastal and
Rayalaseema Districts of combined Andhra Pradesh State.

The migrants to Andhra Pradesh were of two categories. The first

was of the people who completely severed connection from their relatives
of Telangana region. These persons are mainly who migrated due to the
epidemic and political disturbances. The second category was of the
people who are still maintaining marital and other relations with the
people of the community in Telangana area.

17
Nomenclature and Language

4.2 Though in the Constitutional Orders, the community has been

called ‘Beda (Budga) Jangam’ or ‘Beda Jangam, Budga Jangam’, within
the community it is known by the name of ‘Budga Jangam’. They are
also called ‘Bitchhagallu’ due to the profession of begging. They are
referred to as ‘Jangalu’ by the local population in Andhra Pradesh, but
they are different from the ‘Jangam’ caste who are referred to as ‘Oora
Jangam’ (Jangam of the village) while in contrast, the people of the Beda
(Budga) Jangam community are referred to as ‘Ooru avathala Jangam’
(Jangams residing outside the village). They are also referred to as
‘Patamata Jangam’ in the north coastal Andhra Pradesh signifying their
migration from the West. In Rayalaseema they are referred to as
‘Bichchapollu’ (beggars). Ordinarily they speak Telugu language or the
local language but they do have their own language which does not have
a dialect (lipi). They use specific names for certain words. For example,
they call a respectable person as ‘Mankadu’.

Occupation

4.3 The main traditional occupations of the community are

hunting and begging. In the night these people used to go for hunting
with wild dogs kept by them. They would hunt wild boars, porcupine,
mongoose, foxes, jackal, different varieties of cat species, squirrels, rats
and tortoise and various types of birds. Begging is another occupation
ever since their nomadic and semi nomadic way of life. As nomadic
people they would go for begging from village to village from one main
place. They would start early in the morning and beg in the houses of
various communities while singing with tambura and gummeta or budga

18
or dicky (like a dholak) in pairs. They would recite various types of stories
like Harikathas, Burrakathas, Yakshaganas, Sharadakathalu etc. They
would particularly go for begging at the time of Dasara. At the time of
harvesting paddy, they would beg near the ’kallams’ (harvesting places).

4.4 Another part time occupation of the community was that the
people of other castes (SCs and BCs) would call them at the time of
‘Shava Jagaranam’, that is, when someone dies in the evening, the
cremation or burial is done next day and people keep awake throughout
the night near the corpse. The Budga Jangalus will recite stories about
their ancestors and thus help the people in keeping awake. They would
be paid some amount for this service. Mat weaving has also been an
important for the livelihood for the community. The ladies of Budga
Jangalus are expert in mat weaving from palm leaves. The menfolk will
bring palm leaves from the forest and the women will do the weaving
work. Both men and women will go to market for selling the mats.

4.5 At present, the people of the community have almost stopped

begging due to not much encouragement by other castes. The hunting
is also severely reduced due to decrease in the forest and bushy areas
and restrictions by the Forest Department. Most of them are now
engaged in various types of petty and small businesses like selling plastic
goods, old clothes, utensils etc or as agricultural or other daily wage
workers.

Food Habits

4.6 The people of the community eat the flesh of all varieties of
hunted animals which includes cats, both domestic and wild. Earlier, they
also used to eat the flesh of the dead sheep and goats. Hence, they were
19
derogatorily referred as ‘Peenugulanu Thinetollu’ (those who eat dead
animals) by the people of other communities. They use rice or any coarse
grain. They are very fond of ‘kallu’ (toddy) which is used in abundance in
all ceremonies and functions.

Habitation

4.7 Earlier they used to live only in round type huts while going
from place to place which would be erected outside the village near the
fields or burial ground etc. Only recently they have started settling at one
place in the house sites provided by Government or purchased privately
by some of them. Many of them are still living in the round type huts
with a large numbers of family members living inside a small crowded
place.

Religion and Beliefs

4.8 The Budga Jangam people are Shakti worshippers unlike

many satellite nomadic castes who worship Shiva and other gods of Hindu
pantheon. They worship the deities like Mutyalamma, Mysamma,
Yellamma, Mahankalamma Jammulamma and Sunkulamma. They
propitiate the deities by offering animal sacrifices. Many of the deities
are of Telangana origin. However, the immigrants to Andhra and
Rayalaseema regions added a few more regional deities like Kanaka
Mahalakshmi and Kanakadurga in their pantheon of godesses. They
follow ancestor worship and revere ‘Peddagosai’ (their original ancestor)
and ‘Perantallu’ (ancestral women who turn deities). In recent years,
changes are noticed among Budga Jangams as regards to worship. The
people are now undertaking pilgrimage to Tirupati, Simhachalam and
Annavaram etc. Recently, a few conversions into Christianity and small

20
Churches were noticed in some of the places inhabited by the Budga
Jangams.

4.9 The Budga Jangams believe in evil spirits and are afraid of
them. At the time of burial, a special prayer is offered to the spirit of the
dead person not to cause any harm to the members. In order to prevent
the spirit of the dead person from turning to evil, they pierce pins into
the eyeballs of the dead and also pour ‘jeedi’ (acid) in the eyes. The
belief in evil spirit is so strong that many families incur heavy expenditure
to ward off the spirits which results in their financial ruin. In spite of
urbanization, no change was noticed as regards to the belief in evil spirit.

Life Cycle related Customs

4.10 All rituals relating to birth, marriage and death are observed
for three days only. Pre-delivery rituals are observed. Like people of the
other castes/ communities, the Budga Jangams are enforcing certain
restrictions on women during the pre and post-natal period. In the fifth
or sixth month, the child is given annaprasana (ritual to feed with
cereals). In the case of a male child, the puttuventrukulu theeyutu
(tonsure ceremony) is performed. For a female child, the ears and nose
are pierced before three years of age.

4.11 The caste is endogamous and they follow surname exogamy

for marriage. Marriage with one’s maternal uncle’s daughter is preferred.
The common age at marriage for boys is 20 years and for girls it is 14
years. The custom of ‘Oli’ (bride price) of rupees nine is still practised.
The Kula Peddalu (caste elders) play a major role in fixing the marriage
and performance of marriage ceremonies. The marriage is usually
performed in the bride’s residence. The marriage expenses are generally
21
borne by the groom’s side. After marriage, patrilocal residence is the
norm. Incompatibility or adultery may lead to divorce. If either party
seeks divorce, it is granted after the approval of the Kula Peddalu (caste
elders). Compensation is generally paid to the aggrieved party.
Remarriage is permissible for widows, widowers and divorcees.

4.12 At the time of death, burial is the common mode of disposal

of the dead. On the third day, dina karyamu (mortuary rites) is
performed. Ancestor worship is observed every year on the
kothamavasya (lunar conjunction of the fortnight days).

Kula (Community) Panchayat and Ordeals

4.13 The Kula Panchayat, which consists of a few elders, is a very

strong institution in the community. It performs various types of roles to
control the way of life among Budga Jangams, to maintain stability and
discipline and for dispute resolution. In spite of urbanization,
industrialization and modernization, there is no marked change in the
institution which still governs their total way of life. In spite of the
functioning of the regular Government mechanism, the Budga Jangams
do not avail its services and they approach the Kula Panchayat for any
issue. For example, no person is allowed to approach or file a complaint
in a police station for whatever be the nature of crime nor allowed to
approach a court of law. Violation of this stipulation results in severe
fines or excommunication. Ordeals are still a part of the legal process
despite the changes due to urbanization. The accused is subjected to
ordeals to prove innocence in cases of unfaithfulness and adultery.

22
Untouchability

4.14 The community has faced the evil practice of untouchability

and social disabilities. Their habitations are far away from the main village
near the fields. That is why they are referred by other communities as
‘Ooravathala Jangam’ or ‘Ooribayata Jangam’ (Jangams residing outside
the village). Budga Jangams informed that members of other
communities observe distance pollution due to emission of awful smell
in their habitation due to the skinning and preservation of animal
carcasses. They had to take water from others and could not themselves
draw water from the well. The Budga Jangam people are suffering from
the inferiority complex due to the indignities meted out to them from
other communities who derogatorily refer them as ‘Pillulanu Thinetollu’
(those who eat cats), ‘Peenugunalunu Thinetollu’ (those who eat dead
animals) and ‘Bichchapollu’ (beggars). They are timid in nature and avoid
confrontation even after extreme provocation. The other community
people also referred to them as ‘Piriki Jangalu’ (timid Jangam). This way
they had faced untouchability.

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23
24
Chapter 5 – Demography and Geographical Distribution

Census Details

5.1 According to Census 2011, the population of Scheduled

Castes in Andhra Pradesh is 84,45,398, which is 17.10 per cent to the
total population of the State. As regards the Beda (Budga) Jangam
community, the population is very small. The details of population as per
Census are as follows :-

Census Population
Year
1981 3,690
1991 7,954
2001 16,113
2011 Not Available *

(*The Beda (Budga) Jangam community was deleted from the Districts
of Andhra and Rayalaseema areas of the combined State in 2002. Hence
figures of Census, 2011 are not available.)

5.2 As per the last Census of the Beda (Budga ) Jangam

community in 2001, the total population in Andhra Pradesh is 16,113.
The District wise break up of the population, is Srikakulam ( 440),
Vizianagaram (124), Visakhapatnam ( 1,180), East Godavari (3,419),
West Godavari (2,643), Krishna (1,984), Guntur ( 1,992), Prakasam
(443), Nellore (319), Kadapa (549), Kurnool (2,152), Anantpur (810), and
Chittoor (58).

25
Estimation of Present Population

5.3 The Commission, at the time of its earlier report in 2018,

asked the details of the District, Mandal and Village wise population of
the Bed a ( B u dg a ) Jangam community from the two main
Associations of the community. Taking into consideration the details
furnished by them, the population was estimated at 45,095 with number
of families as 10,509 in 13 Districts, 258 Mandals and 383 Villages. The
District wise details are :
Srikakulam ( 356), Vizianagaram (1,646), Visakhapatnam (1,630),
East Godavari ( 5492), West Godavari (4,065), Krishna (5,065),
Guntur (7,003), Prakasam (484), Nellore (1042), Kurnool (9,657),
Kadapa (2,876), Anantpur (5,378) and Chittoor (401).

5.4 As regards geographical distribution, the people of Beda

(Budga) Jangam community are spread in all the 13 Districts. The highest
estimated population at present is in Kurnool District with a figure of
9,657 and lowest in Chittoor District with a figure of 401. After Kurnool,
the next districts with higher population are Guntur (7,003), East
Godavari (5,492) and Anantapur (5,378).

(District wise Estimated Population with number of Mandals, Villages, and

families is enclosed as Appendix III)

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26
Chapter 6 - Social, Economic and Educational Status

Educational and Literacy Status

6.1 The literacy rates of entire Andhra Pradesh State, of all

Scheduled Castes in the State and of the Beda (Budga) Jangam
community as per Census are given below :-

S.No. Category Literacy rate Literacy Literacy

1991 Rate 2001 Rate 2011

1 Entire State 44.08 61.11 67.02

2 All Scheduled 31.59 53.52 64.57
Castes
3 Beda (Budga) 23.10 37.30 Not
Jangam Available *
community

(* The figures for 2011 are not available as the community was not
enumerated due to its deletion from SCs list in 2002 from the Andhra and
Rayalaseema areas of the combined State)

6.2 It may be seen that in 1991, the gap in literacy level of entire
State and Scheduled Castes was 12.49% (44.08 minus 31.59) but the
gap of Beda (Budga) Jangam community was 20.98% (44.08 minus
23.10). In 2001 the gap in literacy level of Scheduled Castes compared
to the entire State was 7.59% (61.11 minus 53.52) while the gap of
Beda (Budga) Jangam community was 23.81% (61.11 minus 37.30).
It may also be seen that while the gap of all Scheduled Castes in
comparison with the entire State decreased from 12.49% to 7.59%, in
the case of Beda (Budga) Jangam community the gap increased from
20.98% to 23.81% during the period 1991 to 2001. This shows that the

27
literacy level of Beda (Budga) Jangam community was very low and
among the Scheduled Castes also it was much below the average literacy.

6.3 The level of education among the literates is an indicator

towards the potential of the community for improvement in socio-
economic status. The comparison of educational level among the
literates of all SCs and Beda (Budga) Jangam community as per Census
2001 shows the difference, as may be seen from the table below:-
Table: Educational Levels of Beda ( Budga) Jangam, in comparison with
all Scheduled Castes in A.P. for the Years 2001- (in percentages of to
total literates)

Category Literate Below Primary Middle Matric+ Diploma Degree

without Primary Inter Tech/Non &
Educational tech above
level
All 4.6 30.3 32.0 10.6 17.8 1.0 3.7
Scheduled
Castes
Beda 5.7 48.79 27.69 6.35 9.42 0.38 1.67
(Budga)
Jangam

(Source: Census Report of 2001)

It may be seen that the educational levels of Beda ( Budga) Jangam

community are much lower compared to the general Scheduled Castes.
The literates of Beda (Budga) Jangam community are much more at Pre-
primary level and much less at Primary and Middle levels. Further, the
difference is very high in Matric, Higher Secondary and Degree and above
levels. The very low educational level above primary in Beda (Budga)
Jangam literates indicates that the chances of getting higher level of
employments would be very poor for them.

28
6.4 In addition to the Census figures, according to the sample
survey, the literacy level was found as 54.10% and among the literates
the break up of educational level was as follows :-

Sl. No. Level of Education Percentage

1. Read and Write 75%
2. Upto 5th Class 16%
3. Upto 10th Class 4.5%
4. Upto Intermediate 2.75%
5. Upto Graduation / Professional 1.75%

This shows that even at present the literacy level is only 54.10%
which is much less than literacy figures of the entire State (67.02%) and
of all Scheduled Castes (64.57%) for the Census 2011. The level of
education is also very low with nearly 75% with only the level of read
and write, which will fall in the category of non-formal education or school
drop-outs at elementary level. Among the remaining about 25% who
can be categorised as having formal education, the level was upto 5th
Class 16%, upto 10th class 4.5%, Intermediate 2.75% and above that
only 1.75%. It indicates that with overall low level of literacy, the level
of education above primary level was also extremely low and
consequently the chances of improvement in social and economical level
would be very low.

Economic Status

6.5 The economic status depends upon the level and type of
employment among the community. The Work Participation Rate (WPR)
shows the percentage of workers to the population. As per 2001 Census,

29
the WPR of Beda (Budga) Jangam community is 42.82% while the WPR
of all Scheduled Castes was 50.50%.

6.6 The traditional occupation of Beda (Budga) Jangam

community being story telling and begging, the level of employment in
public service or business etc. has been very low. In addition, they have
been a totally landless and nomadic community. In recent times due to
various reasons, the begging has come down and the community is
getting engaged in other occupations having low income. As per the
survey the occupational pattern is found as follows:-

Sl.No Occupation Percentage

1. Begging 16.19
2. Wage earner (non-agriculture) 41.78
3. Wage earner (agriculture) 1.37
4. Self employed (petty business) 39.02
5. Employment in Government / Public Sector 1.64

6.7 It may be seen that the employment in Government / Public

Sector is very low at 1.64% compared to about 10% in other
communities. Most of them are either working as daily wage workers
(about 42%) or engaged in small business of selling plastic utensils
(nearly 40%) besides still many (16%) are dependent upon the activity
of begging. All are landless and nearly 90% are having very low incomes
and will come under the Below Poverty Line (BPL) category.

30
Untouchability and Social Status

6.8 The untouchability and caste-based discrimination is a

complex issue in present times. Although according to the Constitution
of India, the untouchability is abolished and its practice in any form is
forbidden, yet the social discrimination continues to be observed in a
disguised form. Traditionally the Beda (Budga) Jangam community
faced untouchability and social distancing because of their low status with
occupation of begging, nomadic way of life and practice of hunting and
eating of various types of animals.

6.9 The sample survey showed that the social discrimination is

found in disguised form in Beda (Budga) Jangam community in present
times. In respect of drinking water, earlier they depended upon water to
be given by other communities but now the problem is not much since
most of the Beda(Budga) Jangam colonies are situated outside the village
where water is available through bore wells, open wells or through pipe
line system. The system of observing separate glasses in small hotels
and tea shops was earlier present but now it does not exist as most of
the places disposable glasses are being used. In respect of hair cutting
and washing clothes in rural areas it is done by the community people
themselves. The regular washer men and barbers of the village have
never undertaken these services for the Beda(Budga) Jangam
community. In respect of services of a priest in a village, the Beda
(Budga) Jangam community have their own priests (community elders)
within the community to perform the various ceremonies and rites
including the marriage ceremonies.

31
6.10 As regards atrocity cases reported under the Protection of
Civil Rights Act, 1955, and the Scheduled Caste and the Scheduled Tribes
(Prevention of Atrocities) Act, 1989, it was found in the sample survey
that in three (3) cases F.I.Rs were lodged in the local police stations by
Beda (Budga) Jangam community. These cases were found to be minor
offences like abusing by caste name. No major atrocity cases like murder,
rape, grievous hurt or arson etc. were reported.

6.11 As regards inter caste marriage and social Integration,

according to the survey there were only 3 reported cases of inter caste
marriages between Beda(Budga) Jangam community and other castes.
The community is endogamous and in general the marriages outside the
community are not preferred.

Impact of Urbanization

6.12 As per the last enumeration of the Beda (Budga) Jangam

community in Census 2001, out of total population of 16,113, the urban
population was 3,058 which comes to about 18.97%. Like other
communities, the urbanization has some impact on the way of life among
the Beda (Budga) Jangam community. The nomadic community
gradually transformed itself into semi nomadic way of life and finally to
settled life. Changes are noticed in the occupation wherein the desire for
economic gain is identified as a motivating factor. The hunting of
animals has come down due to various restrictions imposed by the
Government and also due to reduction in the area of forests and bushes
near the villages. The advent of cinema and T.V has impacted the
profession of story telling and begging which is also reduced due to
increase in awareness and feeling of stigma in the younger generation.
The use of electronic gadgets, mobile phones and two wheelers is found
32
on the increase. In spite of certain changes due to urbanization, the
community is still largely of conservative type and has preserved its value
system. The village elders still play an important role in performance of
ceremonies, resolution of disputes and general discipline among the
community. Truth, honesty and adherence to values are the hallmarks
of Budga Jangam culture. The belief in the spirits of ancestors, and the
worship of Peddagosai, the ancestral deity and his preachings have a
great impact on the people.

(A copy of the Questionnaire used for Sample Survey is enclosed as Appendix

IV)

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33
34
Chapter 7 - Findings and Recommendations

Findings

7.1 The Beda (Budga) Jangam community was initially included

in the list of SCs of Hyderabad State in 1950 and later in the Districts of
Telangana area upto 1976. From 1976 the community was included in
the entire combined State upto the year 2002 when it was deleted. The
deletion from the list was based on the report of the State Government
in 1985 about non-existence of the community in Andhra and
Rayalaseema areas (areas of present of Andhra Pradesh State). After
detailed study of this Commission, the existence of the community was
found in all the thirteen Districts of the present Andhra Pradesh State and
a finding in this regard was given in the report dated 31.12.2018.

7.2 The Beda (Budga) Jangam community has been nomadic

community. The original place of the community is Hyderabad State
which before the re-organisation of the States comprised, in addition to
the Districts of Telangana, a few Districts of present Karnataka and
Maharashtra States also. In the course of time some people of the
community migrated from the Telangana areas of Hyderabad State which
at present are in Telangana State to the Rayalaseema and Andhra areas
of the combined Andhra Pradesh State (which after bifurcation in 2014
are formed into present Andhra Pradesh State).

7.3 Ordinarily the people of the community speak Telugu

language or the local language but they do have their own language
which does not have a dialect (lipi). The main traditional occupations of
the community are hunting and begging with story telling. As nomadic

35
people they would go for begging from village to village from one main
place. They would recite various types of stories like Harikathas,
Burrakathas, Yakshaganas, Sharadakathalu etc. The women of this
community are experts in mat weaving with palm leaves. At present,
the people of the community have almost stopped begging due to not
much encouragement by other castes. The hunting is also severely
reduced due to decrease in the forest and bushy areas and restrictions
by the Forest Department. Most of them are now engaged in various
types of petty and small businesses like selling plastic goods, old clothes,
utensils etc.

7.4 The people of Beda (Budga) Jangam community eat the flesh
of all varieties of hunted animals which includes cats both domestic and
wild. They use rice or any coarse grain. They are very fond of ‘kallu’
(toddy) which is used in abundance in all ceremonies and functions.
Earlier they used to live only in round type huts while going from place
to place which were erected outside the Village near the fields or burial
ground etc. Only recently they have started settling at one place in the
house sites provided by Government or purchased privately by some of
them.

7.5 The people of the community are Shakti worshippers unlike

many satellite nomadic castes who worship Shiva and other Gods of
Hindu pantheon. They worship the deities like Mutyalamma, Mysamma,
Yellamma, Mahankalama Jammulamma and Sunkulamma. They follow
ancestor worship and revere ‘Peddagosai’ (their original ancestor) and
‘Perantallu’ (ancestral women who turn deities). They believe in evil
spirits and are afraid of those spirits and at the time of burial a special

36
prayer is offered to the spirit of the dead person not to cause any harm
to the members.

7.6 All rituals relating to birth, marriage and death are observed
for three days only. The caste is endogamous and they follow surname
exogamy. The custom of ‘Oli’ (bride price) is still practiced. The kula
peddalu (caste elders) play a major role in fixing the marriage and
performing of marriage ceremonies. The Kula Panchayat, which consists
of a few elders, is a very strong institution in the community. It performs
various types of roles to control the way of life among Budga Jangams,
to maintain stability and discipline and for dispute resolution. In spite of
urbanization, industrialization and modernization, there is no marked
change in the institution which still governs their total way of life.

7.7 The community has faced the evil practice of untouchability.

As a result of their profession of begging and habits of eating wild animals
involving bad smell, other caste people did not allow them to go near
them. For this reason, they would always stay away from the main village
near the fields or a tank or garden (toddy tope) of some landlord. They
had to take water from others and could not themselves draw water from
the well. Thus they have faced untouchability and social distancing.

7.8 According to Census 2001, the population of Beda (Budga)

Jangam community is 16,113. The figures of Census 2011 are not
available as the community was deleted from the list of SCs in 2002 in
respect of the areas included in present Andhra Pradesh State. As
regards the present population, after considering the details furnished by
the Associations of the community, the present population is estimated
at 45,095. The geographical distribution of Beda (Budga) Jangam

37
community is spread in all the 13 Districts. The highest estimated
population is in Kurnool District with a figure of 9,657 and lowest in
Chittoor District with a figure of 401.

7.9 As per Census, 1991, the literacy rate of Beda (Budga)

Jangam community was 23.10% and as per the last census of the
community done in 2001, it was 37.30%. In 1991, the gap in literacy
level of entire State and Scheduled Castes was 12.49% but the gap of
Bed (Budga) Jangam community was 20.98% . In 2001 the gap in
literacy level of Scheduled Castes compared to the entire State was
7.59% while the gap of Beda (Budga) Jangam community was 23.81% .
This shows that the literacy level of Beda (Budga) Jangam community
was very low even when compared with the Scheduled Castes as a whole.
According to the sample survey got conducted during October -
December 2019 by the Commission the literacy level was found as
54.10% which is much less than the literacy figures of the entire State
(67.02%) and of all Scheduled Castes (64.57%) for the Census 2011.
Among the literates also nearly 75% were at the informal level, that is,
below primary stage.

7.10 As regards the economic status of the community, as per

2001 Census, the WPR (Work Participation Rate) of Beda (Budga) Jangam
community was 42.82% compared to all Scheduled Castes with WPR of
50.50%. The traditional occupation of Beda (Budga) Jangam community
being story telling and begging, the level of employment in public service
or business etc. has been very low. In recent times due to various
reasons, the begging has come down and the community is getting

38
engaged in other occupations having low income. As per the sample
survey it is found that the employment in Government / Public Sector is
very low at 1.64% compared to about 10% in other communities. Most
of them are either working as daily wage workers (about 42%) or
engaged in small business of selling plastic utensils (nearly 40%) besides
still depending upon the activity of begging (about 16%). Nearly 90%
are having very low incomes and will come under the Below Poverty Line
(BPL) category.

7.11 Although according to the Constitution of India, the

untouchability is abolished and its practice in any form is forbidden, yet
the social discrimination continues to be observed in a disguised form in
Beda (Budga) Jangam community like other Scheduled Castes.
Traditionally the Beda (Budga) Jangam community faced untouchability
and social distancing because of their low status with occupation of
begging, nomadic way of life and practice of hunting and eating of various
types of animals. The sample survey showed that even now the regular
washer men and barbers of the village do not provide their services to
the Beda(Budga) Jangam community. The same is the case with the
services of the priests. In spite of certain changes due to urbanization,
the community is still largely of conservative type and has preserved its
value system. The village elders still play an important role in
performance of ceremonies, resolution of disputes and general discipline
among the community.

39
7.12 Over all, it is found that the Beda (Budga) Jangam community
is having a very low social status in the society and the economic and
educational backwardness of the community is much higher even
compared to the other Scheduled Castes. Even though in Andhra Pradesh
the community was in the list of Scheduled Castes from 1976, due to
their illiteracy and backwardness, they started taking advantage of
reservation and other Constitutional benefits very late in 90s only. At a
time, when the younger generations started going to school and some of
them started getting Government and other jobs, the removal of the
community from the list of Scheduled Castes in 2002 came like a bolt
from the blue for them. As a result, the community is neither in the list
of Scheduled Castes or Backward Classes. This has caused a severe
impact on the educational, economic and overall well being of the
community and at present it is in a very vulnerable and pathetic condition.
Taking into consideration the factors of untouchability and social,
economic and educational backwardness, it is found that Beda (Budga)
Jangam community is the most deserving community to be included
again in the list of the Scheduled Castes.

40
42
References

1. The Government of India (Scheduled Castes) Order, 1936,

Part I, The Gazette Of India, June 6, 1936 .

2. The Constitution (Scheduled Castes) Order, 1950, The

Gazette of India, Extraordinary, No. 27, August 11, 1950.

3. The Andhra State Act, 1953.

4. The States Re-organization Act, 1956.

5. The Scheduled Castes and Scheduled Tribes Lists

(Modification) Order, 1956, The Gazette of India,
Extraordinary, No. 316-A, October 29, 1956.

6. The Scheduled Castes and Scheduled Tribes Orders

(Amendment) Act, 1976, (No. 108 of 1976), republished in
The Andhra Pradesh Gazette, Extraordinary, No. 2,
December 9, 1976.

7. The Constitution (Scheduled Castes) Orders (Second

Amendment) Act, 2002, (No. 61 of 2002).

8. The Andhra Pradesh Reorganization Act, 2014 (No. 6 of

2014) , The Gazette Of India, Extraordinary, No. 6, March 1,
2014.

9. Appendix I-Exterior Castes of Census of India 1931, J.H.

Hutton, Gyan Publishing House, New Delhi.

10. Census of India 1981 to 2011.

11. A Comprehensive Study of Status of Scheduled Castes in

Andhra Pradesh- February 2010 – Indian Institute of
Economics, Hyderabad.

12. ”Hand Book of Statistics”, Ministry of Social Justice and

Empowerment 2016 and 2018.

43
13. Data Highlights : The Scheduled Castes- Andhra Pradesh,
Census Of India 2001.

14. Report of ‘One Man Commission on Scheduled Castes List of

A.P”., headed by Sri J.C. Sharma, I.A.S. (Retd.) on “Existence
of Beda (Budga) Jangam community in the State of A.P.”
(December 31st, 2018)

15. Report of the Advisory Committee on the Revision of the Lists

of Scheduled Castes and Scheduled Tribes, (Lokur
Committee), Government of India, Department of Social
Security (1965).

-------------

44
Appendix-I
Copy of GO MS No.104, Social Welfare (CV.1) Department, dated 05.09.2019

45
Appendix-I
(Page 2)

46
Appendix-II
Copy of GO MS No.96, Social Welfare (CV.1) Department, dated 13.11.2017

47
Appendix-II
(Page 2)

48
Appendix-III
District wise Estimated Population with number of Mandals, Villages, and families

49
B l a n k

50
Appendix-IV
(Page 1)
Copy of the Questionnaire used for Sample Survey

51
Appendix-IV
(Page 2)

52
Appendix-IV
(Page 3)

53
Appendix-IV
(Page 4)

54
55
Appendix-IV
(Page 6)

56
Appendix-IV
(Page 7)

57
Appendix-IV
(Page 8)

```

58
Appendix-V
(Page 1)
Information in the Check List prescribed by Government of India

Information in Check list prescribed by Government of India for sending

proposal for inclusion / deletion of a community in / from the list of
Scheduled Castes

1. Name of the Community (with their identity with reference to social

status / rank in social hierarchy)

Beda (Budga) Jangam community. It was a nomadic community with very

low social status /rank in social hierarchy.

2. Name of Sub-caste (s) and clan(s) (within the caste)

There are no Sub-caste(s) or clan(s) within the community.

3. Proposal in brief

(i) This is a proposal to include the Beda (Budga) Jangam community at serial
no.9 in the list of Scheduled Castes given in Part I – Andhra Pradesh of the Schedule
of the Constitution (Scheduled Castes) Order, 1950.

(ii) Brief background of inclusion and exclusion of the community is as follows:

(a) In the original Constitution (Scheduled Castes) Order 1950 dated 10.8.1950,
the community was included at serial no.4 of Part X – Hyderabad State.

(b) After re-organisation of the States, as per Scheduled Castes and Scheduled
Tribes Lists (Modification) Order, 1956, the community was listed only for the
Districts of Telangana area of the combined Andhra Pradesh State at serial no. 4.

(c) In 1976, as per the Scheduled Castes and Scheduled Tribes Orders
(Amendment) Act 1976, the area restrictions were removed for the community
including it at serial no.9 for the entire State with revised nomenclature “Beda
Jangam, Budga Jangam”.

(d) In 1985, the State Government vide letter dated 28.5.1985 recommended to
Government of India to again restrict the community to the Districts of Telangana
area with nomenclature “Beda (Budga) Jangam”. The main reason given at that
time was that the community did not exist in Andhra and Rayalaseema areas where
there was large scale misuse of the reservation by Jangam (BC) community and that
there was no mention of the community in the Gazeteers of Andhra area. However,
no detailed enquiry was done to find out whether there were some genuine people
of the community in these areas or not.

59
Appendix-V
(Page 2)

(e) The Government of India accepted the proposal of the State Government vide
Constitution (Scheduled Castes) Orders (Second Amendment) Act 2002 and the
community was again restricted to the Districts of Telangana area. The same was
reiterated at the time of bifurcation of the State in 2014 by omitting the entry of the
community at serial no.9 for Andhra Pradesh State vide section 28 and fifth
Schedule of the AP Reorganisation Act, 2014.

(iii) When the Government implemented the amendment of 2002 by

G.O.Ms.No.144, dated 17.7.2008, a large number of representations have been
received from the public and public representatives saying that the removal of the
community from the list of Scheduled Castes of Andhra and Rayalaseema areas was
not at all justified as the community very much existed in these areas. In order to
find out whether the community existed in these areas or not, the State Government
appointed Sri JC Sharma, IAS (Retd) as a Commission of Inquiry on 13.11.2017.
The Commission made a detailed study and gave report to the Government on
31.12.2018 giving a finding that the community exists in all the Districts of the
present Andhra Pradesh State. Later the Government on 05.09.2019 referred the
issue of inclusion of Beda (Budga) Jangam community in Scheduled Castes category
to the Commission. The Commission in its report dated 31.05.2020 recommended
for the inclusion of the community in the list of Scheduled Castes. Hence the
proposal.

4. Inclusion as Synonym (please indicate the following details):-

Not applicable as there are no synonyms for the community.

5. Inclusion as a Sub-caste : Please give a brief account of the sub-

caste, traditional as well as present occupation, socio-economic
interaction between sub-caste and main caste (which is notified).

Not applicable, as there are no sub-castes among Beda (Budga) Jangam

community.

6. Deletion: For deletion of a notified caste / sub-caste, etc. please

given details of reason, the present socio-economic conditions of the
community.

Not applicable, as the proposal is for inclusion and not deletion.

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7. Transfer from SC to ST or vice-versa:- Please given detailed

justification.

Not applicable, as the proposal does not involve transfer from SC to ST or

vice-versa.

8. Please indicate name of District, Sub-Division, Block in which the

community is concentrated.

The Beda (Budga) Jangam community is present in all the thirteen (13)
Districts of Andhra Pradesh. The concentration was in Kurnool, East Godavari and
Guntur Districts.

9. Population (Please indicate the source of data and population

District, block wise). If no data is available, a quick survey may be done
for assessing number of persons belonging to the community.
The community was last enumerated in the areas of the State in Census 2001. As
per this Census, the total population of Beda (Budga) Jangam community is 16,113.
The District wise population is Srikakulam ( 440), Vizianagaram (124),
Visakhapatnam ( 1,180), East Godavari (3,419), West Godavari (2,643), Krishna
(1,984), Guntur ( 1,992), Prakasam (443), Nellore (319), Kadapa (549), Kurnool
(2,152), Anantpur (810), and Chittoor (58).

(ii) As per the estimation of present population got done by the Commission in
2018, the population is estimated at about 45,095. The District wise details are :
Srikakulam ( 356), Vizianagaram (1,646), Visakhapatnam (1,630), East Godavari (
5492), West Godavari (4,065), Krishna (5,065), Guntur (7,003), Prakasam (484),
Nellore (1042), Kurnool ( 9,657), Kadapa (2,876), Anantpur (5,378) and Chittoor
(401).

10. Social handicaps: Untouchability and other aspects with reference

to the provision under Section 3 & 4 of the Protection of Civil Rights Act,
1955. Constraints faced on account of free exchange of food, water with
caste Hindus i) In entering temples. ii) Rendering of traditional services
such as hair cutting, washing clothes, cleaning toilets, etc.

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In earlier period the people of the community faced many social handicaps on
account of their lowest position in the caste hierarchy as enumerated below:

(a) They were not allowed into public places of worship.

(b) They did not have free access to sources of drinking water in the village.

(c) They had to suffer discrimination at tea stalls and had to take tea or coffee in
separate glasses exclusively meant for them.

(d) They were not allowed to bury their dead in common village burial ground.

(e) They did not have access to hair cutting saloons since the barbers refused to
perform services to the community.

(f) The washermen who rendered services to the communities residing in the village
did not offer their services for Beda (Budga) Jangam community.

(g) They were not allowed to participate in community dinners in social and religious
occasions.

(h) They were denied access to bathing Ghats reserved for caste Hindus.

(i) The Brahmins did not officiate in the life cycle ceremonies of Beda (Budga)
Jangam community. Even now they depend on their Community Elders for these
ceremonies.

(j) They were not allowed to reside in the village proper and were forced to live in a
colony away from the village even farther from other Scheduled Castes.

11. Please indicate if there are any reported incidents of inter-caste

marriage between the community and other castes.

Only a few ( three) cases of inter- caste marriage have come to notice. The
community is endogamous and in general marriages outside the community are not
preferred and are discouraged.

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12. Occupation (please indicate details on economic backwardness of

the community)

(i) Traditional Occupation

Hunting and begging with recital of ‘kathalu’ (stories) were the traditional
occupations. As they were nomadic, they relied on hunting of small animals like
foxes, jackals, rabbits, wild pigs, porcupines, lizards and all varieties of cat species
and aquatics species like tortoise. In addition they used to beg while narrating
many types of stories like ‘harikathas’, ‘burrakathas’ etc. to the accompaniment of
musical instruments called ‘tambura’ and ‘dicki’ or ‘budga’.

(ii) Present Occupation

In present times, begging is considered a lowly profession. Further, due to

migration to towns and decrease in the forest areas, there are limitations on
hunting. Therefore, in order to eke livelihood most of them shifted to petty
businesses like sale of plastic domestic utensils, sale of textiles (both old and new)
etc. Some of them are also working as agricultural and non-agricultural laborers
and a few are auto drivers. However, most of the activities are of low income
generation.

13. Impact of urbanization (%age of population living in urban areas)

As per Census 2001, out of total population of 16,113, the urban population
was 3,058 which comes to about 18.97%. Like other communities, the impact of
urbanization is seen in this community also in the matter of attitude toward
education, change in food and dress and use of modern gadgets like cell phones
and television etc, but it is not much. It is still more or less a very traditional
community with orthodox beliefs and dependent on “Kula Panchayat’ ( Group of
Elderly Persons) for performance of ceremonies and resolution of all types of
disputes.

14. Level of Education / literacy within the community.

The literacy level of Beda (Budga) Jangam community is very poor. As in

Census 2011, enumeration was not done for this community, the figures of Census

2001 are the latest which show that the literacy was only 37.30 % compared to
53.52 % in respect of all Scheduled Castes. As per the recent sample survey (2019),
the literacy level was 54.10 %, whereas even as per Census 2011, the literacy level
among SCs as a whole was 64.57%. Among the literates also the nearly 75 % were
upto the stage of primary level only. Therefore, even in modern times, this
community is lagging behind in literacy and level of education.

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15. Is the community listed as Backward Class in State list / Central

List?

Not included.

16. Special features (if any)

The community has many distinctive features in respect of traditional

occupation, food habits and custom and traditions. One special features is that
oaths and ordeals are part of the legal process in Beda (Budga) Jangam community
even during 21st century. The Beda (Budga) Jangam people believe some of the
spirits of the dead becomes evil and possess the people of the community.

17. Findings of study done by any reputed Research Institute / Scholar

on extent of social backwardness faced by the community. (Please
enclose a copy).

Main findings of the One Man Commission are :-

1. The Beda (Budga) Jangam community was earlier in the list of SCs but due to
lack of proper verification about their existence it was got deleted from the list.
Later, as per the inquiry and report of the Commission, the existence of the
community was found in all the 13 districts of the State.

2. The community is extremely backward in all aspects, social, economic and

educational. Their condition is much worse than other castes listed as Scheduled
Castes. They faced untouchability and lead a secluded life away from the main
habitations and even at more distance than the colonies of other SCs and STs.

3. The literacy level as per sample survey in 2019 was only 54.10% and among
them also nearly 75% were at the level of reading and writing and upto primary
level. The economic level is also very low. All are landless and nearly 90% are
engaged in low income activities of daily wage work or petty business.

A copy of the report of the Commission is enclosed.

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