Surnames and Gotras of the Perki Community in Maharashtra:
The above-mentioned gotras are completed by adding the words “Mallu,” “Shri,” or “Shila” to them. For example: Ugge → Uggemallu, Satra → Satrashri, Katla → Katkashila, etc. These are the types of gotras traditionally held by members of the Perki community.
In some cases, a single surname may have one or more gotras associated with it. Some gotras even appear identical to surnames. The presence of multiple gotras under one surname may have arisen due to linguistic or dialectal variations, regional pronunciation differences, or even lack of awareness among the people.Therefore, it is difficult to determine how exactly these variations emerged.
A single gotra might be associated with several surnames, but one surname having several gotras appears unnatural or irregular.
The gotras of the Perki community are not derived from Rishi lineages (as in traditional Brahminical systems), and though they show some resemblance to Dravidian “Daivaka” (ancestral deity-based) systems, they are entirely independent and distinct.
Some gotras are based on ancestors’ names, while others are descriptive of qualities, actions, professions, or places — showing great diversity in origin and meaning.
However, today, most members of the Perki community in Maharashtra are largely unaware of their original gotras. They are often confused when asked about them and hesitate to respond. As a result, they frequently identify themselves using traditional Rishi-lineage gotras, blending in with mainstream Hindu practices. If someone does not know or remember their gotra, priests usually assign them the Kashyap gotra to perform rituals.
This situation clearly shows a lack of awareness and respect for their ancestral gotra system.
Nevertheless, the fact remains that the ancestors of the Perki community preserved their independent gotra tradition despite centuries of struggle — something every member of the Perki community should recognize and take pride in.
Nanded
In Marathwada, the Perki community is primarily concentrated in Nanded district.
Before India’s independence, this region was under the rule of the Nizam of Hyderabad.
Hence, since it was originally part of Andhra territory, the Perki people of this area cannot be called complete migrants.
Even today, in villages along the Andhra border, especially in the Mukhed and Biloli talukas, the influence of the Telugu language is still noticeable.
On 17 September 1948, the Nizam’s rule ended, and Hyderabad State became part of independent India.
Later, under linguistic reorganization, on 1 May 1960, the state of Maharashtra was formed, incorporating the Marathwada region, including Nanded — a border district adjoining Andhra.
Naturally, there have been instances of migration from Andhra into Maharashtra, especially in these border areas, where the Telugu influence on language and culture remains evident.
In general, the Marathwada region is considered socially and economically backward, and the Perki community is no exception. Most people are engaged in agriculture, and educational levels remain very low. Only those with some agricultural land appear moderately well-off, but their numbers are very few.
In recent times, it is indeed a matter of great satisfaction that several young members of the Perki community have pursued education and are progressing in life. However, the lack of capable and visionary leadership to guide the community in the right direction remains a major tragedy.
In rural areas, many young people can be seen making sincere efforts toward social development, which is a hopeful sign in itself. Yet, unemployment continues to be a serious problem in the community. Many educated but jobless youths can be seen wandering in search of work, as agriculture is no longer sustainable. Farming today barely provides enough for subsistence, and some farmers have been forced to become farm laborers themselves.
As a result, migration from villages to cities has increased. Earlier, the presence of community members in Nanded was negligible, but today there are around 50 to 60 families settled in the city. This migration is primarily driven by the need for livelihood and employment—and that is the undeniable truth.
Locally, these settlements are referred to as “Perkewada,” a term reflecting the influence of the Telugu language. However, over time, the people of this region have fully assimilated into Maharashtrian culture. In Bhokar, Hadgaon, and Himayatnagar talukas, members of the community are now completely integrated into Marathi cultural life.
Earlier, when this region was under the rule of the Nizam of Hyderabad, the pain and trauma of his oppressive regime left deep marks that can still be felt in some areas. Many elderly people still recount the horrors and atrocities committed by the Razakars—the Nizam’s private militia. Stories of Kasim Razvi’s brutalities are etched in the memories of the older generation.
The people’s resentment and anger against the Nizam’s rule were immense. His regime was marked by fanatic religious intolerance, severe persecution of Hindus, and rampant violence, including open daylight looting of women and families. Witnessing such atrocities filled people’s hearts with rage, but they were powerless before the Nizam’s vast military might.
Mass killings became common, and an atmosphere of terror and fear spread across the land. People were confused, unsure of what to do or how to resist.
Amid such circumstances, many young men began organizing resistance movements. In several villages, they started uniting against the Razakars, determined to at least protect their own communities. This collective effort began to yield results — in many instances, the villagers successfully defended themselves, repelled Razakar attacks, and saved innocent lives.
Their confidence and courage grew with each victory, and soon such resistance began to spread from village to village. Gradually, the Razakar forces started to retreat.
Amid this atmosphere, the first signs of India’s dawn of independence began to appear — a faint glimmer of hope after long years of darkness. As India stood on the threshold of freedom, the spirit and determination of these brave young men to end the Razakars’ tyranny only grew stronger. They fought valiantly and relentlessly, contributing their strength to the struggle for liberation.