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'''Sengunthar''' or [[Kaikolan]] or [[Kaikolar]] re a large group of Tamil in southern India. Sengunthar is a distinguished caste from Tamilnadu. Sengunthar are also known as Kaikolar. This dual name of Senguntar or Kaikolar was used for over 1200 years based on literary evidence. Sengunthars live throughout India and around the world. Sengunthars form a significant proportion of population in various districts of Tamilnadu esp. in Arcot, Kanchipuram, Chingleput, Salem, Erode, Coimbatore, Dharmapuri. Sengunthars use the title of Mudaliar after their name. In this page we will discuss about the history of sengunthars, their culture and customs.
'''Sengunthar''' or [[Kaikolan]] or [[Kaikolar]] are a large, socially backward caste <ref>List of Backward Classes approved by Government of Tamil Nadu [http://www.tn.gov.in/bcmbcmw/bclist.htm]</ref><ref>CENTRAL LIST OF OTHER BACKWARD CLASSES[http://ncbc.nic.in/backward-classes/ap.html]</ref> of weavers in the states of [[Tamil Nadu]] and [[Andhra Pradesh]] in [[South India|southern India]]. They are related to the [[Devadasi]] or [[Devadasi|Devaradiyars]]<ref>Artisans in Vijayanagar Society, Vijaya Ramaswamy, Indian Economic & Social History Review, Vol. 22, No. 4, 417-444 (1985)[http://ier.sagepub.com/cgi/content/citation/22/4/417]</ref><ref>Weaver Folk Traditions as a Source of History, Vijaya Ramaswamy, Indian Economic & Social History Review, Vol. 19, No. 1, 47-62 (1982)[http://ier.sagepub.com/cgi/content/citation/19/1/47?ck=nck]</ref>
==Origin==
==Origin==
These legends were created for self glorification at a time when the weaver community had lost its social status<ref>Weaver Folk Traditions as a Source of History, Vijaya Ramaswamy, Indian Economic & Social History Review, Vol. 19, No. 1, 47-62 (1982)[http://ier.sagepub.com/cgi/content/citation/19/1/47?ck=nck]</ref>.
These legends were created for self glorification at a time when the weaver community had lost its social status<ref>Weaver Folk Traditions as a Source of History, Vijaya Ramaswamy, Indian Economic & Social History Review, Vol. 19, No. 1, 47-62 (1982)[http://ier.sagepub.com/cgi/content/citation/19/1/47?ck=nck]</ref>.
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They were soldiers in the [[Chola]] army. They are divided into seventy-two subdivisions called [[Nadu]] or [[Desam]]s.
They were soldiers in the [[Chola]] army. They are divided into seventy-two subdivisions called [[Nadu]] or [[Desam]]s.
==History==
==History==
The earliest historically accurate evidence for Sengunthars, as per Chola inscriptions ( Thelintha Kaikola Padai ) indicate that they belong to the warrior class. They took up weaving silk and transformed to land owners and business men. Later, during 17th and 18th century history indicate that Sengunthars were predominantly involved in weaving. This is indicated in various sources. At the same time, weaving was not the only occupation involved. Agriculture and business were also secondary occupations of Sengunthars. Since Sengunthars were not Vellalars and belonged to the Idangai (Left-hand) caste group as per old British documents of the 18th century they did not feel bound to the land. They also migrated across Tamilnadu from their origin to spread tamil literature. They form a significant population in Kancheepuram and Tirupur-Salem.<ref>The Everyday Politics of Labour: Working Lives in India's Informal</ref>
===Kaikolar and Devadasis===
In the past it was customary to send one girl from the caste to serve in the temple as a [[Devadasi]] (meaning female servant of god). The girl is considered married to the temple deity and she learns traditional music and dancing<ref>Contending identities: Sacred prostitution and reform in colonial South India Priyadarshini Vijaisri A1, A1 Centre for the Study of Developing Societies (CSDS), New Delhi, South Asia: Journal of South Asian Studies Publisher: Routledge, part of the Taylor & Francis Group Issue: Volume 28, Number 3 / December 2005 Pages: 387 - 411. [http://journalsonline.tandf.co.uk/link.asp?id=jv31l27518262711]</ref><ref>South Asia Unreached People Groups [http://www.go2southasia.org/l_peoples.html]</ref><ref>The Erotic Sculptures of India Y. Krishan, Artibus Asiae, Vol. 34, No. 4 (1972), pp. 331-343[http://links.jstor.org/sici?sici=0004-3648(1972)34%3A4%3C331%3ATESOI%3E2.0.CO%3B2-2]</ref><ref>Artisans in Vijayanagar Society, Vijaya Ramaswamy, Indian Economic & Social History Review, Vol. 22, No. 4, 417-444 (1985)[http://ier.sagepub.com/cgi/content/citation/22/4/417]</ref><ref>Weaver Folk Traditions as a Source of History, Vijaya Ramaswamy, Indian Economic & Social History Review, Vol. 19, No. 1, 47-62 (1982)[http://ier.sagepub.com/cgi/content/citation/19/1/47?ck=nck]</ref><ref>Weaver Folk Traditions as a Source of History, Vijaya Ramaswamy, Indian Economic & Social History Review, Vol. 19, No. 1, 47-62 (1982)[http://ier.sagepub.com/cgi/content/citation/19/1/47?ck=nck</ref><ref>Some Enquiries into the Condition of Weavers in Medieval South India, Indian Historical Review, Vol. VI, Nos. 1 and 2</ref>


Another reference book ''Donors, Devotees, and Daughters of God. Temple Women in Medieval Tamil Nadu by Leslie C. Orr.'' gives ample references to inscriptions regarding the Kaikkolars being Devadasis in Tanjore temples during the Chola Empire explaining how Kaikola women still go into sacred ''prostitution''<ref>Contending identities: Sacred prostitution and reform in colonial South India Priyadarshini Vijaisri A1, A1 Centre for the Study of Developing Societies (CSDS), New Delhi, South Asia: Journal of South Asian Studies Publisher: Routledge, part of the Taylor & Francis Group Issue: Volume 28, Number 3 / December 2005 Pages: 387 - 411. [http://journalsonline.tandf.co.uk/link.asp?id=jv31l27518262711]</ref>.

===Current Status===
According to author Leslie C. Orr, the Kaikolar girls who were dedicated regularly came back and married other Kaikolars and occasionally the children of temple also married regular Kaikolars and thus some of them have been assimilated into the Kaikolar caste <ref>Donors, Devotees, and the Daughters of God: Temple Women in Medieval Tamilnadu -Page 158 by Leslie C. Orr - 2000 - 305 pages</ref>

This is also confirmed by authors Bannerji, Himani, Mojab, Shahrzad, Whitehead, Judith who describe that most of the present day Kaikolars are offsprings of Kaikolar Devadasis and men from Brahmin communities <ref>Book: Of Property and Propriety: The Role of Gender and Class in Imperialism and Nationalism - Page 178 by Bannerji, Himani, Mojab, Shahrzad, Whitehead, Judith</ref>.

Isai Vellalar are none other than that section of Sengunthar Mudaliars or Kaikolars who were associated with the system of Devadasis<ref>Union Territory of Pondicherry By Francis Cyril Antony, Pondicherry (India:Union Territory)</ref>.

In present day, the regular Kaikolars have renamed themselves as Sengunthars and the Kaikolar Devadasis have renamed themselves as Isai Vellalar in order to evade detection and for the purpose of social upliftment in the society<ref> Union Territory of Pondicherry By Francis Cyril Antony, Pondicherry (India:Union Territory)</ref>. This is similar to [[Pallar]]s renaming themselves as Devendra Kula Vaelalars and claiming to be the Vellalars and descendants of the Pallavas.
==Devadasi Culture and Marriage Customs==
According to the book, ''Some Marriage Customs in Southern India:Deformity and Mutilation, Uralis, Sholagas and Irulas by historian Thurston'', A custom prevails among the Kaikolars by which one woman in each family becomes a prostitute, while retaining her caste<ref>Some Marriage Customs in Southern India:Deformity and Mutilation, Uralis, Sholagas and Irulas by Thurston.E</ref>. The girl chosen is taken to the temple where a sword is placed beside her with a tali (marriage badge) under it. The tali is then tied round her neck by any woman present and she returns to her own house where she is permitted to carry on any amours she chooses. <ref>Some Marriage Customs in Southern India:Deformity and Mutilation, Uralis, Sholagas and Irulas by Thurston.E</ref> She gets her share of the family property just as if no such ceremony had taken place.
==Community Legends and festivals==
==Community Legends and festivals==
The ''Sura Samhara'' festival is a ritual tradition practised by the Kaikolars to sustain the myth of the divine origin of the weavers with the intention of exalting their caste in the face of actual social inferiority<ref>Weaver Folk Traditions as a Source of History, Vijaya Ramaswamy, Indian Economic & Social History Review, Vol. 19, No. 1, 47-62 (1982) [http://ier.sagepub.com/cgi/content/citation/19/1/47?ck=nck]</ref>. According to the mythology of weaver community, the Kaikolars weavers were born out of nine gems that were scattered from Parvati's anklet. At the Sura Samhara festival, they dress up as the nine warriors of Virabahu, the lieutenant of Lord Karthikeya and enact the killing of the demon Narakasura<ref>Weaver Folk Traditions as a Source of History, Vijaya Ramaswamy, Indian Economic & Social History Review, Vol. 19, No. 1, 47-62 (1982), [http://ier.sagepub.com/cgi/content/citation/19/1/47?ck=nck]</ref>. These legends were created at a time when the weaver community had lost its social status and the formuale were efforts at self-glorification<ref>Weaver Folk Traditions as a Source of History, Vijaya Ramaswamy, Indian Economic & Social History Review, Vol. 19, No. 1, 47-62 (1982), [http://ier.sagepub.com/cgi/content/citation/19/1/47?ck=nck]</ref>.
The ''Sura Samhara'' festival is a ritual tradition practised by the Kaikolars to sustain the myth of the divine origin of the weavers with the intention of exalting their caste in the face of actual social inferiority<ref>Weaver Folk Traditions as a Source of History, Vijaya Ramaswamy, Indian Economic & Social History Review, Vol. 19, No. 1, 47-62 (1982) [http://ier.sagepub.com/cgi/content/citation/19/1/47?ck=nck]</ref>. According to the mythology of weaver community, the Kaikolars weavers were born out of nine gems that were scattered from Parvati's anklet. At the Sura Samhara festival, they dress up as the nine warriors of Virabahu, the lieutenant of Lord Karthikeya and enact the killing of the demon Narakasura<ref>Weaver Folk Traditions as a Source of History, Vijaya Ramaswamy, Indian Economic & Social History Review, Vol. 19, No. 1, 47-62 (1982), [http://ier.sagepub.com/cgi/content/citation/19/1/47?ck=nck]</ref>. These legends were created at a time when the weaver community had lost its social status and the formuale were efforts at self-glorification<ref>Weaver Folk Traditions as a Source of History, Vijaya Ramaswamy, Indian Economic & Social History Review, Vol. 19, No. 1, 47-62 (1982), [http://ier.sagepub.com/cgi/content/citation/19/1/47?ck=nck]</ref>.
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A list of Kootam has been removed from this section awaiting authentication by accurate reference material.
A list of Kootam has been removed from this section awaiting authentication by accurate reference material.
===Warrior Clans===
===Warrior Clans===
During Chola rule Kaikolars served as soldiers and were called "Terinja kaikolar padai". (Terinja means "known" in [[Tamil language|Tamil]] and Padai means "regiment"), so "terinja-kaikolar padai" were the personal bodygurads. Kaikkolars who were initially weavers were militarised during the Chola empire and formed a major part of the Chola army from 8th century to 13th century. There were no Kaikolar army before or after the Chola empire<ref>What Is India: South Indian Inscriptions[http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_19/inscription_of_parakesarivarman_no_85.html]</ref>.
During Chola rule Kaikolars served as soldiers and were called "Terinja kaikolar padai". (Terinja means "known" in [[Tamil language|Tamil]] and Padai means "regiment"), so "terinja-kaikolar padai" were the personal bodygurads. Kaikkolars who were initially weavers were militarised during the Chola empire and formed a major part of the Chola army from 8th century to 13th century. Here is one such reference where a member of Kaikol Padai was honored for taking the head of veera Pandya. <ref>http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_13/stones_101_to_125.html</ref>


They formed many regiments in the Chola army. Some of those regiments are:
They formed many regiments in the Chola army. Some of those regiments are:
Line 57: Line 44:
The link below indicates that Kaikolars were prominent members of Tamil society even during the 10th century AD during Chola rule.
The link below indicates that Kaikolars were prominent members of Tamil society even during the 10th century AD during Chola rule.
===Weaving Clans===
===Weaving Clans===
The end of Chola rule brought the end to [[Kaikolan]]s role in the army. Reasons are unknown, but Kaikolars took up weaving on a mass scale or continued their weaving business exclusively for pretty much the next six to seven centuries. Even though there may have been a few rich [[Kaikolan]]s doing various businesses including agriculture, the vast majority of [[Kaikolan]]s were involved in weaving which was not a profitable business due to the industrial revolution.
The end of Chola rule brought the end to [[Kaikolan]]s role in the army. Reasons are unknown, but Kaikolars took up weaving on a mass scale or continued their weaving business exclusively for pretty much the next six to seven centuries. Even though there may have been a few rich [[Kaikolan]]s doing various businesses including agriculture, the vast majority of [[Kaikolan]]s were involved in weaving and trading. They have also built many successful small and medium spinning/powerloom units <ref>The Everyday Politics of Labour: Working Lives in India's Informal</ref>

== Historical Personalities ==
== Historical Personalities ==
#Ottakoothar was a court poet of three Chola kings namely Vikrama Chola. Kulotunga-II and Rajaraja II. He wrote poems in praise of these three kings namely Vikrama Cholan Ula, Kulothunga Cholan Ula and Rajarajan Ula. Ottakoothar had also written Kulothungan Pillai Tamil in praise of Chola king Kulothunga II and Saraswathy Andhadhi in praise of Saraswathi the Goddess of learning
#Ottakoothar was a court poet of three Chola kings namely Vikrama Chola. Kulotunga-II and Rajaraja II. He wrote poems in praise of these three kings namely Vikrama Cholan Ula, Kulothunga Cholan Ula and Rajarajan Ula. Ottakoothar had also written Kulothungan Pillai Tamil in praise of Chola king Kulothunga II and Saraswathy Andhadhi in praise of Saraswathi the Goddess of learning
Line 76: Line 64:
#[[Bharathidasan]]
#[[Bharathidasan]]
#[[Pulavar Govindhan]]: Former Speaker of [[Tamil Nadu]] Assembly.
#[[Pulavar Govindhan]]: Former Speaker of [[Tamil Nadu]] Assembly.
#[[Kennedy]] Alias Vikram: Actor
#[[Vikram]] Alias Kennedy: Actor
#[[Thiagarajan actor]] Actor
#[[Thiagarajan actor]] Actor
#[[P.S.veerappa actor]] Actor
#[[P.S.veerappa actor]] Actor
#[[Pammal Sambanda Mudaliar]]
#[[Pammal Sambanda Mudaliar]]
#[[Kirubanandha Varriar]]
#[[Kirubanandha Varriar]]
#[[Perumal Mudaliar] ] National Pictures
#[[Perumal Mudaliar]] National Pictures
#[[Vallal Sabapathi Mudaliar]]: Vallal Sapabathy Mudaliar Educational Trust.
#[[Vallal Sabapathi Mudaliar]]: Vallal Sapabathy Mudaliar Educational Trust.
#[[Ethiraj Mudaliar]]: Chairman, Binny Group, partner [[Ramachandra Medical College]].
#[[Ethiraj Mudaliar]]: Chairman, Binny Group, partner [[Ramachandra Medical College]].

Revision as of 07:02, 9 March 2008

Sengunthar or Kaikolan or Kaikolar re a large group of Tamil in southern India. Sengunthar is a distinguished caste from Tamilnadu. Sengunthar are also known as Kaikolar. This dual name of Senguntar or Kaikolar was used for over 1200 years based on literary evidence. Sengunthars live throughout India and around the world. Sengunthars form a significant proportion of population in various districts of Tamilnadu esp. in Arcot, Kanchipuram, Chingleput, Salem, Erode, Coimbatore, Dharmapuri. Sengunthars use the title of Mudaliar after their name. In this page we will discuss about the history of sengunthars, their culture and customs.

Origin

These legends were created for self glorification at a time when the weaver community had lost its social status[1].

  • The Kaikolars name comes from the words "kai" (hand) and "kol" (shuttle used in looming or spear). They consider the different parts of the loom to represent various gods and sages.
  • They are also known as Sengunthar, which means a red dagger. This legend is traced to a situation in which the harassed mankind prayed for the help of Lord Shiva to rid the Earth of the Demon Giants. He angrily sent six sparks from his eyes. Shiva’s wife Parvati became frightened and while retiring to her chamber lost nine beads from her anklets. Shiva converted those beads into nine women, each giving birth to a hero, complete with moustache and daggers. These nine and a large army led by Subramanian destroyed the demons. Kaikolans or Sengundar claim descent from one of the nine heroes.

They were soldiers in the Chola army. They are divided into seventy-two subdivisions called Nadu or Desams.

History

The earliest historically accurate evidence for Sengunthars, as per Chola inscriptions ( Thelintha Kaikola Padai ) indicate that they belong to the warrior class. They took up weaving silk and transformed to land owners and business men. Later, during 17th and 18th century history indicate that Sengunthars were predominantly involved in weaving. This is indicated in various sources. At the same time, weaving was not the only occupation involved. Agriculture and business were also secondary occupations of Sengunthars. Since Sengunthars were not Vellalars and belonged to the Idangai (Left-hand) caste group as per old British documents of the 18th century they did not feel bound to the land. They also migrated across Tamilnadu from their origin to spread tamil literature. They form a significant population in Kancheepuram and Tirupur-Salem.[2]

Community Legends and festivals

The Sura Samhara festival is a ritual tradition practised by the Kaikolars to sustain the myth of the divine origin of the weavers with the intention of exalting their caste in the face of actual social inferiority[3]. According to the mythology of weaver community, the Kaikolars weavers were born out of nine gems that were scattered from Parvati's anklet. At the Sura Samhara festival, they dress up as the nine warriors of Virabahu, the lieutenant of Lord Karthikeya and enact the killing of the demon Narakasura[4]. These legends were created at a time when the weaver community had lost its social status and the formuale were efforts at self-glorification[5].

Gods/Goddesses

Kaikolars are predominantly Shaivites. They possess a Clan God as most of the castes in Tamil Nadu. Mostly, it is some form of Amman i.e Parvati or Murugan[citation needed].

Kootam/kulam

Kootam defines birth from a single male ancestor. Kootam is transferred patrilineally i.e., via the father of a person. Hence people belonging to the same kootam are considered brothers and sisters. So marriage between a male and female belonging to the same kootam is prohibited however distantly they may be related.

Historically there were 72 kootams in Kaikolan. Each kootam had a leader. The head leader in Kanchipuram was the head for all these leaders. This was used to manage disputes within the community.

Nowadays, the kootams have merged into one another and there is no well defined leader for each kootam. It is used only for setting up marriage alliances.

A list of Kootam has been removed from this section awaiting authentication by accurate reference material.

Warrior Clans

During Chola rule Kaikolars served as soldiers and were called "Terinja kaikolar padai". (Terinja means "known" in Tamil and Padai means "regiment"), so "terinja-kaikolar padai" were the personal bodygurads. Kaikkolars who were initially weavers were militarised during the Chola empire and formed a major part of the Chola army from 8th century to 13th century. Here is one such reference where a member of Kaikol Padai was honored for taking the head of veera Pandya. [6]

They formed many regiments in the Chola army. Some of those regiments are:

  1. Singalantaka-terinda-Kaikkolar (A regiment named after Singalantaka i.e. Parntaka I)
  2. Virasola-terinja-Kaikkolar
  3. Kodandarama-terinja-Kaikkolar
  4. Danatonga-terinja-Kaikkolar
  5. Parantaka-terinia-Kaikkolar
  6. Muttavalperra-Kaikkolar - (meaning the "recipient of the pearl ornamented sword" in Tamil)
  7. Samarakesarit-terinja-Kaikkolar
  8. Vikramasingat-terinja-Kaikkolar
  9. Adityapanma-terinda-Kaikkolar
  10. Karikala-Chola-terinja-Kaikkolar
  11. Arumolideva-terinja Kaikkolar
  12. Parttivasekarat-terinja-Kaikkolar
  13. Gangadaditta-terinja-Kaikkola
  14. Madurantaka-terinja-Kaikkolar
  15. Pirantaka-terinja-Kaikkolar

The link below indicates that Kaikolars were prominent members of Tamil society even during the 10th century AD during Chola rule.

Weaving Clans

The end of Chola rule brought the end to Kaikolans role in the army. Reasons are unknown, but Kaikolars took up weaving on a mass scale or continued their weaving business exclusively for pretty much the next six to seven centuries. Even though there may have been a few rich Kaikolans doing various businesses including agriculture, the vast majority of Kaikolans were involved in weaving and trading. They have also built many successful small and medium spinning/powerloom units [7]

Historical Personalities

  1. Ottakoothar was a court poet of three Chola kings namely Vikrama Chola. Kulotunga-II and Rajaraja II. He wrote poems in praise of these three kings namely Vikrama Cholan Ula, Kulothunga Cholan Ula and Rajarajan Ula. Ottakoothar had also written Kulothungan Pillai Tamil in praise of Chola king Kulothunga II and Saraswathy Andhadhi in praise of Saraswathi the Goddess of learning
  2. Sekizhar the minister of chola dynasty wrote periyapuranam his native is kundrathur near chennai

kambar who wrote ramayana in tamil he is also from chola empire kamban veetu kattu tharium kavipadum

Associations

There are many associations for Sengunthars.

  1. Socio Economic Service Society (SES) in Nungambakkam - Chennai.
  2. Sengunthar Mahajana Sangam.

Prominent Members

  1. Tiruppur Kumaran
  2. C.N. Annadurai
  3. E.V.K.S. Sampath He belongs to E.V.R.'s family
  4. P. S. Veerappa Actor
  5. Anandraj Actor
  6. Thillairajan
  7. Vellaivaarananaar
  8. Bharathidasan
  9. Pulavar Govindhan: Former Speaker of Tamil Nadu Assembly.
  10. Vikram Alias Kennedy: Actor
  11. Thiagarajan actor Actor
  12. P.S.veerappa actor Actor
  13. Pammal Sambanda Mudaliar
  14. Kirubanandha Varriar
  15. Perumal Mudaliar National Pictures
  16. Vallal Sabapathi Mudaliar: Vallal Sapabathy Mudaliar Educational Trust.
  17. Ethiraj Mudaliar: Chairman, Binny Group, partner Ramachandra Medical College.
  18. K.S. Ravi Kumar Director
  19. R.K. Selvamani Director
  20. P. Vijay Lyricist
  21. P. Vasu Director
  22. M. Nanda Gopal Chairman, Mohan Breweries and Distilleries Limited, Chennai
  23. Dr. Arumuga Perumal S. Professor of Computer Science, Fellow of IETE.

References

  1. ^ Weaver Folk Traditions as a Source of History, Vijaya Ramaswamy, Indian Economic & Social History Review, Vol. 19, No. 1, 47-62 (1982)[1]
  2. ^ The Everyday Politics of Labour: Working Lives in India's Informal
  3. ^ Weaver Folk Traditions as a Source of History, Vijaya Ramaswamy, Indian Economic & Social History Review, Vol. 19, No. 1, 47-62 (1982) [2]
  4. ^ Weaver Folk Traditions as a Source of History, Vijaya Ramaswamy, Indian Economic & Social History Review, Vol. 19, No. 1, 47-62 (1982), [3]
  5. ^ Weaver Folk Traditions as a Source of History, Vijaya Ramaswamy, Indian Economic & Social History Review, Vol. 19, No. 1, 47-62 (1982), [4]
  6. ^ http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_13/stones_101_to_125.html
  7. ^ The Everyday Politics of Labour: Working Lives in India's Informal
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