When I met 75-year-old Razia Begum for the first time in 2007, she was reluctant to speak either about the Razakars, a paramilitary group between 1946 and 1948, or the Police Action. At first, I thought her memory was not serving her well. As we continued to speak, I realized that she was deliberately avoiding these topics. After a few years of extended conversations, she herself confessed that she had “an intense discomfort in speaking about the action, and was still struggling with anxiety and uncertainty … related to that particular event.” During our several conversations between 2007 and 2014, however, she spoke about many topics related to the Telangana peasants’ rebellion of 1946 and 1949, famously known as the Telaṅgāṇa sāyudha pōrāṭaṁ in Telugu or Telangana jung in her colloquial Urdu. In every conversation, she tried to return to the idea of an ordinary Muslim—ām musalmān in Urdu and māmūlu musliṁlu in Telugu. Her familiarity with leftist politics was sufficient to understand these class variations in her immediate community. At one point, she mumbled something about the Police Action and the Razakars, but quickly returned to her fond memories of the “party,” which means the Communist Party. She was eager to describe how her young brothers became involved as couriers in the undercover activities of the party. She also narrated in detail the visits of several well-known party leaders who held secret party-related meetings at her home. Since her husband was also actively involved in the Telangana peasants’ movement, their home was a secret den for at least a few years between 1946 and 1949, the period when the party had received exceptional praise for its radical historical event of the peasants’ rebellion.