Kakatiyas and the muslim invasion

[Yomama20]

[Yomama20]

Andhra's Age of Inscriptions, 1000–1650

The distributions of all stone inscriptions from Andhra Pradesh dating from a.d. 1000–1650 are analyzed in order to uncover the historical processes underlying their production. The largest numbers of inscriptions were issued during the periods of greatest political unity, under the Kakatiya and Vijayanagara states of the thirteenth and sixteenth centuries. Inscriptional production followed the frontier of agrarian settlement as it moved outward from the most favorable ecological zone along the coast, to the northern uplands (Telangana), and finally into the dry southern territory (Rayalasima). Political power similarly shifted to the interior where Telugu increasingly displaced Kannada and Tamil as the language of inscriptions. The basic contours of the modern Telugu linguistic region were thus established, along with the beginnings of a Telugu cultural identity.

 

[Yomama20]

The Society of Kakatiya Andhra

Although the caste system is thought to have dominated the society of traditional India, people who commissioned inscriptions in Kakatiya Andhra (a.d.1175–1324 ) mentioned their clan or lineage affiliation far more often than their varna. Status titles based on occupation were widely used and could vary from generation to generation within a family, demonstrating that social identities were linked to individual achievement. There were many opportunities for both travel and social mobility due to the prevalence of military activity, long distance trade, and herding. Inscriptions cast further doubt on the alleged rigidity of traditional Indian society by revealing the presence of collectives of people brought together by ties other than kinship or locality and of many women who were wealthy enough to make temple donations.

 

[Yomama20]

Temples and Temple Patronage in Kakatiya Andhra

Stone inscriptions document religious gifts made to Hindu temples by a wide range of donors who sought not only religious benefit but also social prestige and political advancement. Temple patronage was a major stimulus to economic growth since it led to the extension of agriculture and the creation of irrigation facilities. The older temples of coastal Andhra such as Draksharama and Srisailam received the most endowments, mainly in the form of livestock, whereas the newer temples of the interior were generally given land. The patrons of these two types of temples also differed in occupational background, demonstrating that the communities constituted by temple worship varied considerably. The standard model of the Hindu temple institution as a harmonious force for social integration and economic redistribution thus needs to be modified in recognition of the competitive character of temple patronage.

 

[Yomama20]

The Kakatiya Political Network

The expansion of Kakatiya power from the core area of central Telangana throughout much of Andhra Pradesh is traced through the mapping of inscriptions acknowledging their overlordship. Analysis of Kakatiya political subordinates reveals an early preponderance of local chiefs and princes who were later superseded by a more humble class of warrior officers. The titles (biruda) and eulogies (prasasti) in Kakatiya‐ era inscriptions emphasize martial heroism and the bonds created through military service, thus challenging the notion that ritual sovereignty and royal patronage of religion were central to the constitution of medieval South Indian states. Instead, the Kakatiya state is conceptualized as a network of personal ties between multiple strata of warriors and the rulers, based primarily on joint military activity. Its dependence on political intermediaries and its dynamic, socially inclusive, and militaristic character refutes the model of a segmentary state advanced by Burton Stein.

 

[Yomama20]

The Kakatiyas in Telugu Historical Memory

After the fall of the Kakatiya capital, Warangal, to an army of the Delhi Sultanate in 1323, the Andhra region was not politically unified again until modern times. The local chiefs who flourished in subsequent centuries utilized the historical memory of the Kakatiya dynasty as a means of enhancing their own legitimacy. Although the historical traditions of the Kakatiyas were most persistent in Warangal, they were transmitted throughout South India by Telugu nayakas, or warriors of Andhra origin, as they migrated elsewhere in the military service of the expanding Vijayanagara empire. Memories of the Kakatiyas eventually reached down to the village level, as reflected in the traditional accounts collected by Colin Mackenzie in the early nineteenth century. Because later generations associated the Kakatiyas with the origins of a distinctive Telugu society dominated by local warriors, the Kakatiyas became an important focal point for the emergence of a Telugu identity.

 

[Yomama20]

The above information is copied from the below link 

https://oxford.universitypressscholarship.com/view/10.1093/0195136616.001.0001/acprof-9780195136616-chapter-7

Since its written by Oxford press, crown/british will write whats relevant to their story/history. 

So take it with a pinch of salt.

Page is maintained by Cynthia Talbot, a scholar in indian history.

[aakalibabayya]

em exam ki prepare avvutunnav

[Swatkat]

Not only kaktiyas but after pemmasani naiks  from gandikota with the help of viajaynagara empire ruled andhra for 300 tears tikl they all lost to turks. From 1550s all the turkis conquered south thats when the conversion happene. My dads family was from gandikota and they migrated to chennai between 1880-1930. 

[covid2021]

1 hour ago, aakalibabayya said:

em exam ki prepare avvutunnav

spam 

[Vuthal_Bithal]

line 4 lo "An sttempt" antaaa. alaa vundhi ee research  chas