Andhra Mahila Sabha and Women’s Movement.

  

Q4Andhra Mahila Sabha and Women’s Movement.

Ans: Origins of Andhra Mahila Sabha

The Andhra Mahila Sabha emerged in 1930 as the women’s wing of the Andhra Maha Sabha, established in the same year. Rooted in reformist ideals, the Sabha focused exclusively on women’s development, empowerment, and emancipation. While Andhra Maha Sabha primarily addressed broader social reforms, it also engaged in the freedom movement. Andhra Mahila Sabha, however, became the primary platform for progressive women to speak out against systemic norms, challenge seclusion customs like purdah, and advance women’s rights at a time when public voices of women from upper-caste, aristocratic, and middle-class backgrounds were almost nonexistent. Their daring advocacy enraged conservative men, but the Sabha persevered and became a powerful force for change.

Social Context and Early Leadership

In the social milieu of early 20th-century Hyderabad State, especially among upper-caste and middle-class women, purdah was a mandatory custom. These women were largely confined to domestic spaces and denied public agency. The Andhra Mahila Sabha provided them a much-needed public forum for discussion and reform. Through this organization, women could openly address topics related to women’s education, social evils like child marriage and the Devadasi system, widow remarriage, untouchability, property and inheritance rights, and the broader social autonomy of women.

The earliest Sabha leaders included Nadimpalli Sundaramma, Tanguturi Varalakhmamma, Yellapragada Sitakurari, Madapati Manikyamba, Burgula Ananta Lakshmi Devi, Nandagiri Indira Devi, Yogyasheela Devi, and Rangamma Obul Reddy. These women were not only prominent reformists but also deeply courageous, breaking tradition to become public speakers, organizers, and petitioners for change. Their activism exemplified the Sabha’s unwavering commitment to women’s liberation.

Institutional Connection: Shared Spaces and Shared Voice

The Andhra Mahila Sabha functioned intimately alongside the Andhra Maha Sabha, often using the same platforms—pandals, meeting grounds, and gatherings. This integration signified that women’s issues were firmly embedded within the broad reformist agenda of Andhra Maha Sabha, rather than being treated as a separate agenda. The annual conferences, therefore, evolved into public events where women could deliver addresses, form resolutions, lobby the Nizam’s government for reforms, and contribute to freedom movement discussions.

Key Conferences and Their Impact.              www.osmanian.com

1930 Jogipeta Conference: The Andhra Maha Sabha’s inaugural conference was held in Jogipeta, marking the official outset of a new wave of social and cultural reform. Although not solely focused on women, it set a precedent for inclusion, inspiring women to join the public discourse.

1931 Devarakonda Conference: With Tanguturi Varalaxmamma presiding this session, the gathering was notable for her bold stance as a Brahmin widow who publicly denounced purdah and bravely remarried—an act of profound social defiance. Varalaxmamma delivered the presidential address, openly discussing women’s education, status, and evils like the Devadasi system. She also advocated for remarriage among women from the Kalavanthula community—another radical stance challenging social taboos.

1934 Khammam Conference: Yellapragada Sitakurari served as president, and the session passed resolutions calling for the prohibition of child marriage. This conference witnessed strong opposition from conservative factions who invoked ‘upholding Hindu Dharma’ as a defense for preserving regressive customs. The reformist rhetoric at Khammam demonstrated the Sabha’s growing resolve to combat deep-rooted social evils.

1935 Sircilla Conference: Under the presidency of Madapati Manikyamba, the Sabha emphasized legislation and petitions aimed at improving women’s welfare through the Nizam’s administration.

1935 Shadnagar Conference: Led by Burgula Ananta Lakshmi Devi, the Sabha passed resolutions advocating for women’s property rights, inheritance for children from inter-caste marriages, abolition of child marriage, elimination of untouchability, and securing peasants’ rights under the jagirdari system. These reform measures were submitted to the Nizam for legal adoption, reflecting a bold attempt to engage the state through official channels.

1937 Nizamabad Conference: Although the president in this session was not definitively recorded, key resolutions centered on constitutional reforms and expanded civic rights. Noted members included Shrimat Carnilious and Shrimat Nandi. One concrete outcome was the issuance of a royal farman by the Nizam permitting widow remarriages, marking a first in the State’s history of social reform.

1940 Chilkur Conference: Graduating to the eighth session, presided over by Rangamma Obul Reddy, the Sabha took a clear stance against both purdah and child marriage. This conference illustrated the continuance of ideological consistency even after a decade of activism. Pulijala Kamala Bai, another prominent advocate, emphasized that women’s movements must be led by women—highlighting early feminist insistence on self-agency.

Strengthening Reform Through Resistance.              www.osmanian.com

As the Andhra Mahila Sabha matured through its annual conferences and sustained grassroots involvement, its role expanded beyond social reform into cultural and political activism. The Sabha provided a powerful voice for the silent majority of women—those who had suffered under feudal customs, limited educational access, and harsh patriarchal norms. In Telangana, where upper-caste and religious orthodoxy remained deeply entrenched, the very act of a woman speaking on a public stage without purdah was considered radical. That so many women not only did this but led entire conferences signaled a seismic change in public life.

As part of their efforts, women leaders submitted petitions directly to the Nizam’s government urging him to enact social reforms. Their petitions and resolutions focused on women's education, abolition of exploitative customs like child marriage and the Devadasi system, granting inheritance and succession rights to women, and ensuring justice to children born through inter-caste marriages. These were not mere rhetorical demands; they reflected the pressing everyday concerns of countless women, especially from the marginalized sections of society.

Empowerment Through Education and Legal Reform

The Sabha leaders were deeply aware that education was the bedrock of lasting reform. Hence, they continuously emphasized the importance of women’s education—not just as a tool for personal growth, but as a catalyst for broader social transformation. They supported the establishment of libraries, learning centers, and public schools where girls could study subjects beyond religious scripture or domestic chores.

They also focused on legal reform. One of the most significant achievements of the movement was influencing the Nizam to issue a royal farman allowing widow remarriage—a step that aligned Hyderabad State with more progressive regions of British India. This farman was not issued in isolation but was the result of consistent pressure by women activists who made widow remarriage a moral, ethical, and legal issue in their conferences and petitions.

The Sabha did not shy away from advocating for legal recognition of women’s succession rights, even when such topics were seen as controversial. They demanded equality in property inheritance and called for an end to the legal void surrounding children born of inter-caste marriages. By doing so, they directly challenged the rigid social structures upheld by both Hindu orthodoxy and Islamic legal traditions in the region.

Tensions Within Society.              www.osmanian.com

As the women’s movement gained momentum, it faced significant opposition. Orthodox religious leaders, conservative community heads, and even some men within progressive organizations viewed these developments with hostility. In some instances, men attempted to control or co-opt the women’s voice within the Andhra Mahila Sabha, arguing that female leadership was too radical or lacked the experience to manage political strategy.

This patriarchal interference was directly addressed in the 1940 Chilkur Conference, where Pulijala Kamala Bai stated emphatically that women’s movements must be led by women themselves. This declaration was a milestone in Telangana's feminist history, asserting that women could no longer wait for men to speak on their behalf or interpret their needs through male lenses. The Andhra Mahila Sabha was not simply an appendage to male-led reform movements—it was a space of autonomous action and decision-making.

Intersection with Broader Movements

The Andhra Mahila Sabha’s work overlapped with and supported the efforts of Andhra Maha Sabha, the Hyderabad State Congress, and eventually the Communist-led Telangana Armed Struggle. While their primary concern remained social reform and gender equality, the women of the Sabha were not isolated from political developments. Many of them participated in freedom struggle events, led protests against unjust laws, and contributed to underground networks when the Nizam declared several reformist organizations unlawful.

Importantly, the Sabha’s demands often mirrored the aspirations of broader peasant and civil rights movements—particularly the abolition of zamindari oppression, the rights of jagir peasants, and the call for democratization. Women leaders saw the link between gender oppression and feudal-political power structures, and they argued that women’s rights could not be fully realized without dismantling these larger systems.

Cultural Contributions and Shaping Public Discourse

Beyond political and legal activism, the Andhra Mahila Sabha contributed immensely to cultural awakening. Women began writing articles, publishing essays, and composing songs that questioned orthodox traditions and promoted progressive values. Many of the Sabha’s leaders were accomplished writers, teachers, and orators who used their skills to elevate the level of public discourse.

For instance, Madapati Manikyamba and Tanguturi Varalaxmamma were widely respected for their literary and public speaking abilities. Their speeches addressed topics like the role of women in modern society, how purdah damaged a woman’s intellectual and physical health, and the need for equal participation in national movements. Cultural tools such as Burra Katha, folk songs, and dramas were also used effectively to convey messages to illiterate and rural audiences. .              www.osmanian.com

This cultural activism ensured that the movement was not confined to the elite or educated classes. Instead, it became a participatory and grassroots platform, where women from all castes and backgrounds found a shared voice and purpose.

Legacy and Long-Term Impact

Though the Andhra Mahila Sabha was primarily active from the 1930s to the 1940s, its influence extended well beyond that period. Many of its leaders went on to become part of the national women’s movement post-independence. Others joined educational, legal, and health sectors to continue advocating for women’s development.

The Nizam’s initial resistance to the Sabha's resolutions softened over time due to their persistence and growing public support. Farmans that followed—such as those legalizing widow remarriage and addressing succession rights—bore the imprint of the Sabha’s advocacy.

Perhaps more significantly, the Andhra Mahila Sabha left an indelible cultural footprint in Telangana’s society. It normalized the image of the outspoken, socially conscious woman who challenged tradition not out of rebellion but from a place of rationality, compassion, and public spirit. It was not an urban-only movement; its ideas percolated into villages, homes, schools, and eventually the State’s institutions.

In the later Telangana Armed Struggle (1946–1951), many women participants owed their early political education and social awareness to the work of the Andhra Mahila Sabha. Its emphasis on dignity, equality, and education laid the groundwork for more radical political participation in later decades.

Conclusion

The Andhra Mahila Sabha was not just a footnote in the larger narrative of reform or independence; it was a frontline institution in the battle for gender justice, education, and civil rights in Hyderabad State. Founded at a time when women's voices were barely audible in the public sphere, it empowered a generation of women to step into leadership roles, make laws, write literature, and shape the course of regional and national history.

By confronting the oppressive customs of purdah, child marriage, and untouchability, by lobbying for legal reform, by promoting education and public speech, and by resisting patriarchal control—even from within reformist circles—the Andhra Mahila Sabha created a legacy that lives on in every campaign for women's rights in Telangana today. It proved that change was not just possible, but inevitable when driven by clarity of vision, courage of conviction, and collective action.