Telugu Diaspora- Countries

An article on Pravasandhrulu in France: identity and integration by Anuradha

At first sight there does not seem to be much to say about telugus in France. They are small in number and do not seem to manifest themselves as a visible group in the French society. They appear to have an equally minimal presence on the "NRI" scene as it is represented back home in Andhra Pradesh, or in terms of influence. But the fact that there is a non-negligible group of telugus in France is interesting in itself, contributing a different cultural flavour to the diaspora mainly concentrated in anglo-saxon countries. And a closer look shows that this group indeed does have considerable influence "back home" in its own way, if only in its local place of origin.

The story of diasporic communities is the interplay between the double pole: identity and integration. An important factor is the policy of the host country towards its immigrant populations and the different cultures they come from. France tends to have an "assimilationist" model rather than a "multiculturalist" model. The fact that its language and culture are in general quite unfamiliar for Indians is also a defining factor in adaptation, unlike the English speaking countries … Another important factor is the type of immigration patterns which led to the formation of the community. This influences the attitude of the immigrant community towards the host society and its place of origin. 

From the latter point of view, there are two kinds of people of telugu origin in France: the first are those who came through their connection with former French colonies in India ("Comptoirs"), principally Yanam and to some extent Pondicherry, and whose number today can be estimated to be between 120 and 150 families; and second, the smaller number of those who came for higher studies, professional or relational reasons (for example through marriage), estimated at around 20 families but increasing. The number of these has in the past been limited by the language barrier and French policies about education and employment. Overall, the total number of telugus in France does not exceed a thousand. There may be also a few others whose Indian origins can be traced to the telugu land, coming from French territories such as Reunion, Madagascar and Mauritius. Those of Mauritius especially can be included in the category of "telugus under French influence"!

So the general flavour of "telugu culture" in France must be attributed to those who came from the former French territories, with their peculiar roots making them part Indian and part French (I will call them for convenience's sake, Yanam telugus.) However now there is a new kind of "wandering emigrant", technology professionals who come on contract and who don't necessarily speak French. If more of this latter kind settle in France, the pravasandhrulu in France will begin to resemble more those elsewhere. 

The label of "Yanam telugus" is used here only to point out the difference in roots between those who come from Yanam and others; since the Yanam telugus come from the same place with a specific historical character (a french colony), they form a cohesive group which can be studied as a well-defined community. For this reason, I will comment mainly about this group. However this is not a research study; the comments are of a general and even anecdotal nature.

What does distinguish the Yanam telugus from the other kinds of telugu immigrants is that they have historically had a double cultural influence; they came to France already as French citizens. The flow from Yanam started roughly in the mid-fifties. There are now roughly three generations of Yanam telugus (two born in France). The community continues to enlarge with new immigrants from Yanam, and through marriage alliances (including non-Yanam people). An interesting question is what exactly this "double culture" is and how it has evolved over the decades, as the authentic link to France has weakened. The recent arrivals appear more like the other types of immigrants, though they also come with a French passport in pocket. But because they already have family connections in France, they are in general well-prepared for life here. 

Yanam telugus tend to maintain a close relationship to their place of origin, and appear to play an important rôle in Yanam. For example, though they are permanently installed in France, they tend to invest heavily in buying property back home. Some even go back to Yanam on retirement. This suggests that they truly do have a "double home". Further, it has even been suggested that their principal allegiance (similarly to Pondicherrians) is more to Yanam than to "India" or to "Andhra Pradesh". This is however a general observation about the group. Individuals vary in their relationships and behavior.

From the point of view of integration, the basic difference is between those who came here and those born here. Younger generations are integrated through education, which in France is a powerful force for assimilation ("becoming French"). Older generations had a problem of integration, especially the women who stayed at home and did not speak French well enough. The socio-economic status of the community has been rising over the generations. The first arrivals tended to do whatever jobs they could get, though some rose in the administrative hierarchy (ministries, diplomacy ..) and others have become wealthy through business ; their descendants tend to be better-educated and in white-collar positions. However there is no high-level professional class as in America or UK except for isolated cases (mostly telugus arriving from India). 

From the French point of view, as a group the Yanam telugus have a recognition in a mostly historical sense, as one of the ethnic groups from former and (current) French colonies. From this point of view, a good source of information about Yanam's link with France is the Association of the Former French Territories in India, whose main purpose is to preserve the memory of the French colonial presence in India. It must be said that their view of India and Indians tends to be quite nostalgic and 'colonial'.

Geographically, Yanam telugus are concentrated around the Parisian region (like many other things in France), clusters of families staying in particular suburban towns. One may demand indeed if the village has in part been transported to France, at least in spirit. Many people have known each other since their childhood … and whole clans have made their home in France.

In what sense have the Yanam telugus preserved their culture and how have they adapted to the French culture? This central question has paradoxical answers which differ according to the generation. The affinity to the telugu culture generally weakens with each generation, but some cultural traits are kept while others disappear. In some ways, this telugu culture was brought to France by the older people thirty or forty years ago; but it is also renewed by telugus arriving from India. 

One of the central indications that the community has managed to keep a cultural stability is in their marriage practices. While the French educational system molds the young as French people, many of the second generation have arranged marriages with telugus from India and this keeps up the cultural link … But there are also many marriages with French, as is true in general for the younger generations of Indians in France. Interestingly, it is the boys who bring French brides ("one in every family") and rarely the girls who bring in French husbands. The French brides appear to adapt well to their telugu family… learning the language, wearing sarees, cooking the food. Is this one of the mechanisms by which the community continues to maintain its identity? As there is a concentration of caste, it is also possible to find partners within the community in France. This is in general not possible in other Indian communities (excepting the Pondicherians), as they are too small in number and sociologically disparate. 

About the Yanam telugus, it has been said, "Superficially they may appear french, or more french than the french, observing all the forms: dress, speech, manners … but back at home they like to be telugus". Thus they have largely preserved their food habits but are very french in their attachment to wine, even served in gatherings for telugu festivals. When they gather, Yanam women compete in preparing traditional Andhra dishes; anyone wanting to eat a real old-fashioned pulihora should come to Paris. It is worth looking into old customs (and speech habits) preserved among the older Yanam telugus. Recently, some of them have revived even rituals such as celebrating the "pedda manishi" (puberty) of young girls on a grand scale. But the revival of old traditions forgotten back home may be observed in other diasporic communities.

But the transmission of culture has its limits. Between the generations there are a number of differences in values. For example, the value of "economy". The younger generation may have more inclination towards the spending habits of the French people which appear "spendthrift" to the parents. While the parents reaffirm their roots and their affinities through the circulation of telugu cassettes and videos, the observance of festivals, the telling of telugu jokes and the singing of telugu songs, the youngest generation are not likely to be very interested or to feel concerned in these things. This is a gap that can be found in immigrant communities everywhere. The lament of one telugu mother echoes the worries of immigrants elsewhere: the children might be given telugu names, taught to speak (or at least understand) telugu, sent to dance classes and so on, but " rendu samskrutula madhya, rendu bhAshala madhya, rendu dEsAla madhya … naligi pOtunnAru. Rendedla bandla lAga. Manam unnanta varaké … taravAta rAbOyé tarAla gurinchi AndOlana … Mana samskriti meeda sraddha pOtundi, marachi pOtAru … "

In general, because of the Pondicherrians and to some extent Yanam telugus, and more recently Sri Lankans, we have more of a south Indian presence in France. But the Yanam telugus appear to show less devotion to religious or cultural practices as a group than the others who have started several temples in the Paris area and who have many restaurants and cafés serving dosas, bondas, vankaya bajjis ... and even bobbatlu. While the tamil language is to be seen everywhere in the Indian neighbourhoods of Paris, telugu is hardly visible. The tamil shops are filled with tamil books and magazines; they get one or two issues of telugu India Today occasionally, so there must be some telugu readers ... 

Telugus in France speak a colloquial telugu mixed to a greater or lesser extent with french, like the English-educated people in India do with English. An illustration: "ninna nenu après-midi (madhyannam) lo marché (market) yelli légumes (kooralu) koni ma bâtiment (building) lo ascenseur (elevator) lo monter (ekkatam) chestunte voisine (pakkintaavida) engeuler (na meeda aravadam) chesindi". They manage in general to transmit the language, but generally not the ability to read and write. (The University of Paris has facilities since a few years for the teaching of telugu at University level, but there are very few candidates each year). An interesting observation is that telugu family names are written here according to French spelling rules, so that they can be pronounced perfectly … this may look strange to those used to English spellings. 

Two associations connected with telugus exist in France. (Some people are also members of the European Telugu Association). One is the French Association of Telugus, existing since 10 years or so, which had most of the community as members at one time but has become less active. A second association with mainly telugu members has been formed since 1997 with more " developmental " goals ; it also welcomes people from other communities as well as French people.. The main concerns of this second association focus on children, reflecting the preoccupations of pravasandhrulu elsewhere: bridge between Indian and French cultures; teaching Indian children their roots, including the language; encourage their school performance, and promote exchanges with telugus in other countries, including of course India. 

To end on a lighter note, when someday a descendant begins to write the history of telugus in France he/she might want to add to the historical perspective by mentioning interesting personalities, events and connections to the telugu land and its culture that have come to or passed through France. We have had in the past a beautiful princess from the royal family of Pithapuram, who settled in Paris and held a salon (drawing room) receiving major French personalities (such as the former French President Giscard d'Estaing). The veena player Mokkapati Nageswara Rao lived for many years in Paris and started a carnatic music institute here. We have living here a descendant of Chilakamarti Narsimhamurthy and a niece of Rachakonda Viswanatha Sastry. Recently French popular magazines have taken to writing sensational articles about Chandra Babu Naidu … On a more serious level, there is a small number of scholars in France working on telugu language and culture; the National Library has a substantial collection of ancient telugu manuscipts; telugu is offered at the University of Paris since several years, along with other Indian languages. 

But on a larger scale, telugu culture is virtually unrepresented in France, unlike that of tamil and some other Indian languages. Evidently much more can be done to promote exchange and find a place for telugu on the French cultural scene. French people go in large numbers to Tamilnadu and Kerala, and everyone knows about Bangalore. But they have not yet heard about Andhra Pradesh. Next year, the French Ministry of Culture will be celebrating the Year of Indian Literature. It is an opportunity for telugu classics, novels and poetry to be translated into French (By the way Unesco long ago sponsored the translation of Kanyasulkam into French). 


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