Papadu

Papadu (also known as Papanna and Pap Rai) (died 1710) was a highwayman and bandit of early-18th century India who rose from humble beginnings to become a folklore hero. His deeds have been described by historians Barbara and Thomas Metcalf as "Robin Hood-like", while another historian, Richard Eaton, considers him to be a good example of a social bandit.

Papadu lived during the period when the Mughal Empire had expanded its interests in South India and when tensions between the Muslim ruler Aurangzeb and his Hindu populace were rising. Towards the end of his life, after the death of Aurangzeb and amid the subsequent power struggle for succession, Papadu was able to dramatically enhance his fortunes, in particular as a consequence of a raid on the wealthy city of Warangal. Although of humble origin, he assumed some of the manners of a king.

Between 1702 and 1709 Papadu and his men were besieged four times while occupying the fort at Shahpur. He was captured and executed in 1710.

Much of the information relating to Papadu is of the quasi-historical type. His exploits, and those of other folk heroes of his area and era, are documented primarily in ballads that have passed through the generations and are still sung locally. It is in the context of studying folklore and linguistics that much of the evidence, such as it is, has been collected. However, there is also the work of Khafi Khan, a contemporary chronicler who based his writings on official reports circulating in the Mughal empire.

Papadu was born in the 17th century to a Telugu family of a caste whose occupation was that of toddy tapping. Which of the several Telugu toddy-tapping castes he may have belonged to is uncertain. It had been suggested, in 1874, that the name Papadu indicated membership of the Kapu or Nayadu communities but Eaton believes that he was a Gamalla or Goundla, and other modern scholars such as the Metcalfs refer only to the occupation. Eaton has noted that numerous castes recite the Papadu folklore and that this infers his later actions and the support for them were not caste-based. Eaton also notes that there are versions of the ballad still recited today that suggest his family may have attained positions in society outside those usually assigned to their caste: his father may have been headman of a village and his brother a minor commander in an army, whilst his sister married into considerable wealth.

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