In a landmark decision with far-reaching social implications, the Telangana government has officially restored Scheduled Tribe (ST) status to the long-marginalised Nakkala community, following a thorough review of their cultural practices, ritual traditions, and socio-economic conditions.
Based in rural pockets like Chinna Muthyampet village in Thoguta mandal of Medak district, the Nakkalas—once recognised as STs—had lost their legal status over the years, not by law, but by fear. Threatened by local power structures, denied awareness of their rights, and lacking access to legal aid, many Nakkalas stopped identifying themselves as STs, fearing retribution and ridicule. For decades, they were often referred to by the pejorative terms Jackals, Pittalollu, or Jackalollu.
The long-awaited silence ended this week with the support of Samajika Samarasata Vedika, an RSS inspired organisation for social harmony. On 21 May 2025, the Revenue Department, led by Tahsildar Srikanth, visited Chinna Muthyampet and handed over the official ST caste certificates to members of the Nakkala community. The recipients stated that these were not just government papers—they were documents of dignity, long overdue.
One of the recipients said, “As per the law, ST certificates have been granted to our Nakkala community. Thousands of our Nakkala people have been enduring hardships for 7 to 8 years seeking these ST certificates. Due to fear, distrust, innocence, and ignorance, we could not boldly enter any government offices. We were even afraid to go to police stations. Leaders took our votes but did not do justice to us.”
“Some ST officers did not help us and treated us with discrimination. They said we are not ST and did not allow us into their offices. Whenever we met any senior officer and submitted a petition, some ST individuals themselves called and threatened us. They told us not to claim we are ST. Some even raged, asking if we would compete against them.”
A Government That Finally Listened
The state’s decision came after eight years of documentation and fact-finding reports filed by Samajika Samarasata Vedika, which confirmed what the community had always known: the Nakkalas have historically followed nomadic customs and religious practices deeply rooted in Hindu tradition—celebrating Durga Puja, Kali Puja, Shivaratri, Dussehra, and Vinayaka Chavithi, among others. Their livelihood, often rooted in nomadic traditions such as animal performances and street trade, bore all the markers of a vulnerable tribal community.
The Samajika Samarasata Vedika’s cultural study and verification process finally acknowledged their deep social exclusion, poverty, and lack of education and healthcare—factors that reinforced their case for ST status.
Silent Suffering, Unheard Voices
For decades, Nakkalas lived on the margins—many without caste certificates, barred from welfare schemes, and stripped of opportunity. Generations of children dropped out of school; mothers went without healthcare. In their own words, they were “neither seen nor heard.”
They say several political leaders and parties would arrive during election time, make promises, then vanish. Even some officers from tribal welfare departments refused to entertain their pleas, scoffing, “You are not one of us.”
“We were invisible,” said one elder from the village. “People called us Pittalollu—we lived in shame and fear.”
A mother of three children said, “Because our children did not receive caste certificates, they had to drop out of school midway. They struggled due to a lack of awareness about government schemes and the absence of financial support. In such a dire situation, we agonised, wondering whether being born as Pittalollu or Nakkalollu was our sin. There was no one who saw us as human beings or treated us with respect. No one understood the mental trauma we went through. Economically, socially, educationally, and medically, we have been left behind for 40 years—losing hope in life itself, dragging our existence like a burden.”
The Role of Samajika Samarasata Vedika
As part of their village outreach, eight years ago, the Samajika Samarasata Vedika team, along with its convener Appala Prasad, visited the Nakkala hamlets. What began as a listening tour gradually turned into a quiet but determined mission for change.
Since then, Samajika Samarasata Vedika committed itself to the Nakkalas—not just as a project, but as a people’s movement. For years, they helped families file petitions, tracked them through bureaucratic hurdles, stood beside them in courts, and even presented their case to the Governor of Telangana. The final legal breakthrough came with a writ petition in Siddipet, where two women judges recognised the systemic injustice and opened the doors for recognition.
Speaking to Organiser, Appala Prasad said, “Almost all political parties—particularly leaders from CPI, CPM, and caste-centric NGOs—often claim to work for the poor, but in reality, their support was limited to words. Even in this case, some leaders from the ST community went so far as to threaten members of the Nakkala community. Despite these challenges, with the support of the community’s own leaders, we were able to achieve this recognition. We now hope the community will be able to make use of the rightful reservation and welfare benefits provided by both the state and central governments to improve their long-overdue social and economic status since 1947. Our team has always stood with them, sharing in their personal and collective struggles.”
Revival with Roots
But the Vedika’s work wasn’t only legal. It was deeply cultural, emotional, and spiritual. In all these years, they helped revive long-forgotten festivals, distributed blankets, bicycles, sarees, and notebooks, and established tuition centres. One girl trained as a nurse with their support now works in Siddipet hospital, carrying forward a legacy of resilience.
Medical camps restored health. Awareness campaigns tackled addiction and promoted hygiene. Families were gently encouraged to re-root themselves in traditional practices like Tulsi cultivation and cow seva. Conversions, which once preyed on the community’s vulnerability, declined—not through opposition, but through inner pride and identity.
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