Dravidian peoples

For other uses, see Dravidian (disambiguation).

Dravidian people

Total population
approx. 217 million
Languages
Dravidian languages
Religion
predominantly Hinduism, and other Jainism, Buddhism, Islam, Christianity, Judaism

Dravidians are native speakers of any of the Dravidian languages. There are around 200 million native speakers of Dravidian languages. They form the majority of the population of South India. Dravidian-speaking people are natively found in India, Pakistan, Afghanistan, Nepal, Maldives (Giraavaru People), Bangladesh and Sri Lanka.

The third century BCE onwards saw the development of large Dravidian political states: Chola dynasty, Pandyan dynasty, Rashtrakuta dynasty, Vijayanagara Empire, Chera Dynasty, Chalukya dynasty and a number of smaller states. The Ganga dynasty, Kadamba dynasty, Hoysala Empire, Pallava dynasty, Hoysala Empire Satavahana dynasty, Western Chalukya Empire, Kakatiya dynasty, Hoysala Empire and the Mysore kingdom were established by the Dravidian people.

Medieval Tamil guilds and trading organizations like the "Ayyavole and Manigramam" played an important role in the Southeast Asia trade. Traders and religious leaders travelled to Southeast Asia and played an important role in the cultural Indianisation of the region. Locally developed scripts such as Grantha and Pallava script induced the development of many native scripts such as Khmer, Javanese Kawi script, Baybayin, and Thai.

Dravidian visual art is dominated by stylised Temple architecture in major centres, and the production of images of stone and bronze sculptures. The Nataraja sculpture from the Chola period has become notable as a symbol of Hinduism.

Etymology

The Sanskrit word drāviḍa is used to denote the geographical region of South India. Southern Brahmins are known as Pancha Dravida while northern Brahmins are known as Pancha Gauda, denoting geographical region.

In Prakrit, words such as "Damela", "Dameda", "Dhamila" and "Damila," which later evolved from "Tamila," could have been used to denote an ethnic identity. Epigraphic evidence of an ethnic group termed as such is found in ancient India where a number of inscriptions have come to light datable from the 6th to the 5th century BCE mentioning Damela or Dameda persons. The Hathigumpha inscription of the Kalinga ruler Kharavela refers to a T(ra)mira samghata (Confederacy of Tamil rulers) dated to 150 BCE. It also mentions that the league of Tamil kingdoms had been in existence for 113 years by that time. In Amaravati in present-day Andhra Pradesh there is an inscription referring to a Dhamila-vaniya (Tamil trader) datable to the 3rd century CE. Another inscription of about the same time in Nagarjunakonda seems to refer to a Damila. A third inscription in Kanheri Caves refers to a Dhamila-gharini (Tamil house-holder). In the Buddhist Jataka story known as Akiti Jataka there is a mention to Damila-rattha (Tamil dynasty).

Thamizhar is etymologically related to Tamil, the language spoken by Tamil people. Southworth suggests that the name comes from tam-miz > tam-iz 'self-speak', or 'one's own speech'. Zvelebil suggests an etymology of tam-iz, with tam meaning "self" or "one's self", and "-iz" having the connotation of "unfolding sound". Alternatively, he suggests a derivation of tamiz < tam-iz < *tav-iz < *tak-iz, meaning in origin "the proper process (of speaking)." The term Thamizhar was likely derived from the name of the ancient people Dravida > Dramila > Damila > Tamila > Tamilar.

While the English word Dravidian was first employed by Robert Caldwell in his book of comparative Dravidian grammar based on the usage of the Sanskrit word drāviḍa in the work Tantravārttika by Kumārila Bhaṭṭa, the word drāviḍa in Sansrkit has been historically used to denote geographical regions of Southern India as whole. Some theories concern the direction of derivation between tamiẓ and drāviḍa; such linguists as Zvelebil assert that the direction is from tamiẓ to drāviḍa. The modern word Dravidian is devoid of any ethnic significance, and is only used to classify a linguistic family of the referred group.

Origins

The origins of the Dravidians are a "very complex subject of research and debate." They may have been indigenous to the Indian subcontinent, but origins in, or influence from, West-Asia have also been proposed.

Although in modern times speakers of the various Dravidian languages have mainly occupied the southern portion of India, Dravidian speakers must have been widespread throughout the Indian subcontinent before the Indo-Aryan migration into the subcontinent. According to Carole Davies, "many academic researchers have attempted to connect the Dravidians with the remnants of the great Indus Valley Civilisation, located in Northwestern India," most noteworthy Asko Parpola, who did extensive research on the IVC-scripts. The Brahui population of Balochistan in Pakistan has been taken by some as the linguistic equivalent of a relict population, perhaps indicating that Dravidian languages were formerly much more widespread and were supplanted by the incoming Indo-Aryan languages. The Dravidian influence is also noted to have been found in ancient civilizations of India. The Ancient Dravidians are considered to be the direct ancestors of the Tamils, Malayalees, Telugus, Canarese.

Ancestral components

See also: ANI and ASI, Peopling of India, and Genetics and archaeogenetics of South Asia

Reich et al. (2009) discerned two major ancestral components in India, namely the Ancestral North Indians (ANI) who are "genetically close to Middle Easterners, Central Asians, and Europeans," and the Ancestral South Indians (ASI) which are clearly distinct from ANI and "not closely related to groups outside the subcontinent." Basu et al. (2016), discerned two additional components, Ancestral Tibeto-Burmese (ATB) and Ancestral Austro-Asiatic (AAA), noting that the ASI and the AAA were early settlers of India who differentiated after their arrival in India. The ANI and ASI mixed in India between 4,200 and 1,900 years ago (2200 BCE-100 CE), whereafter a shift to endogamy took place, possibly by the enforcement of "social values and norms" by the "Hindu Gupta rulers." Northern Indians and higher castes are more related to West Eurasians, while southern Indians and lower castes are less related to West Eurasians.

Moorjani et al. (2013) describe three scenarios regarding the bringing together of the two groups:

1. migrations before the development of agriculture (8,000–9,000 years before present (BP);
2. migration of western Asian people together with the spread of agriculture, maybe up to 4,600 years BP;
3. migrations of western Eurasians from 3,000 to 4,000 years BP.

According to Metspalu, the ANI diverged from the present populations of West Eurasia 12,500 years ago, while according to Moorjani et al. (2013) these groups were plausibly present "unmixed" in India before 2,200 BCE.

Lazaridi et al. (2016) "While the Early/Middle Bronze Age ‘Yamnaya’-related group (Steppe_EMBA) is a good genetic match (together with Neolithic Iran) for ANI, the later Middle/Late Bronze Age steppe population Sintashta-Andronovo (Steppe_MLBA) is not." "ANI ancestry related to both the steppe and Neolithic Iran is found across South Asia making it difficult to associate it strongly with any particular language family (Indo-European or otherwise)." "Nonetheless, the fact that we can reject West Eurasian population sources from Anatolia, mainland Europe, and the Levant diminishes the likelihood that these areas were sources of Indo-European (or other) languages in South Asia."

Proposed agricultural origins

See also: Proto-Dravidian, Dravidian homeland, Neolithic revolution, Fertile Crescent, Demic diffusion, and Origins of Mehrgahr

According to Burjor Avari, the Dravidian languages are believed to be indigenous to India, According to Masica, the Dravidian languages are more likely than the Indo-Aryan languages to be indigenous to the Indian subcontinent.

According to David McAlpin, the Dravidian languages were brought to India by immigration into India from Elam, located in present-day southwestern Iran. In the 1990s, Renfrew and Cavalli-Sforza have also argued that Proto-Dravidian was brought to India by farmers from the Iranian part of the Fertile Crescent, but more recently Heggerty and Renfrew noted that "McAlpin's analysis of the language data, and thus his claims, remain far from orthodoxy", adding that Fuller finds no relation of Dravidian language with other languages, and thus assumes it to be native to India. Renfrew and Bahn conclude that several scenarios are compatible with the data, and that "the linguistic jury is still very much out."

Kivisild et al. (1999) note that "a small fraction of the West Eurasian mtDNA lineages found in Indian populations can be ascribed to a relatively recent admixture." at ca. 9,300 ± 3,000 years before present, which coincides with "the arrival to India of cereals domesticated in the Fertile Crescent" and "lends credence to the suggested linguistic connection between the Elamite and Dravidic populations."

According to Gallego Romero et al. (2011), their research on lactose tolerance in India suggests that "the west Eurasian genetic contribution identified by Reich et al. (2009) principally reflects gene flow from Iran and the Middle East." Gallego Romero notes that Indians who are lactose-tolerant show a genetic pattern regarding this tolerance which is "characteristic of the common European mutation." According to Romero, this suggests that "the most common lactose tolerance mutation made a two-way migration out of the Middle East less than 10,000 years ago. While the mutation spread across Europe, another explorer must have brought the mutation eastward to India – likely traveling along the coast of the Persian Gulf where other pockets of the same mutation have been found."

According to Palanichamy et al. (2015), "The presence of mtDNA haplogroups (HV14 and U1a) and Y-chromosome haplogroup (L1) in Dravidian populations indicates the spread of the Dravidian language into India from west Asia."

Asko Parpola, who regards the Harappans to have been Dravidian, notes that Mehrgarh (7000 BCE to c. 2500 BCE), to the west of the Indus River valley, is a precursor of the Indus Valley Civilisation, whose inhabitants migrated into the Indus Valley and became the Indus Valley Civilisation. It is one of the earliest sites with evidence of farming and herding in South Asia. According to Lukacs and Hemphill, while there is a strong continuity between the neolithic and chalcolithic (Copper Age) cultures of Mehrgarh, dental evidence shows that the chalcolithic population did not descend from the neolithic population of Mehrgarh, which "suggests moderate levels of gene flow." They further noted that "the direct lineal descendants of the Neolithic inhabitants of Mehrgarh are to be found to the south and the east of Mehrgarh, in northwestern India and the western edge of the Deccan plateau," with neolithic Mehrgarh showing greater affinity with chalocolithic Inamgaon, south of Mehrgarh, than with chalcolithic Mehrgarh.

History

Indus Valley Civilization

The Pashupati seal from the Indus Valley Civilization

Main articles: Indus valley civilization and Substratum in Vedic Sanskrit

Dravidian identification

The Indus Valley civilisation (2,600-1,900 BCE) located in Northwestern Indian subcontinent is often identified as having been Dravidian. Cultural and linguistic similarities have been cited by researchers Henry Heras, Kamil Zvelebil, Asko Parpola and Iravatham Mahadevan as being strong evidence for a proto-Dravidian origin of the ancient Indus Valley civilisation. The discovery in Tamil Nadu of a late Neolithic (early 2nd millennium BCE, i.e. post-dating Harappan decline) stone celt allegedly marked with Indus signs has been considered by some to be significant for the Dravidian identification.

Yuri Knorozov surmised that the symbols represent a logosyllabic script and suggested, based on computer analysis, an underlying agglutinative Dravidian language as the most likely candidate for the underlying language. Knorozov's suggestion was preceded by the work of Henry Heras, who suggested several readings of signs based on a proto-Dravidian assumption.

Linguist Asko Parpola writes that the Indus script and Harappan language are "most likely to have belonged to the Dravidian family". Parpola led a Finnish team in investigating the inscriptions using computer analysis. Based on a proto-Dravidian assumption, they proposed readings of many signs, some agreeing with the suggested readings of Heras and Knorozov (such as equating the "fish" sign with the Dravidian word for fish, "min") but disagreeing on several other readings. A comprehensive description of Parpola's work until 1994 is given in his book Deciphering the Indus Script.

Decline and migration

Paleoclimatologists believe the fall of the Indus Valley Civilization and eastward migration during the late Harappan period was due to climate change in the region, with a 200-year old drought being the major factor. The Indus Valley Civilization seemed to slowly lose their urban cohesion, and their cities were gradually abandoned during the late Harappan period, followed by eastward migrations before the Indo-Aryan migration into the Indian subcontinent.

Dravidian and Indo-Aryan interactions

The Dravidian language influenced the Indo-Aryan languages. Dravidian languages show extensive lexical (vocabulary) borrowing, but only a few traits of structural (either phonological or grammatical) borrowing from Indo-Aryan, whereas Indo-Aryan shows more structural than lexical borrowings from the Dravidian languages. Many of these features are already present in the oldest known Indo-Aryan language, the language of the Rigveda (c. 1500 BCE), which also includes over a dozen words borrowed from Dravidian. The linguistic evidence for Dravidian impact grows increasingly strong as we move from the Samhitas down through the later Vedic works and into the classical post-Vedic literature. This represents an early religious and cultural fusion or synthesis between ancient Dravidians and Indo-Aryans.

According to Mallory there are an estimated thirty to forty Dravidian loanwords in Rig Veda. Some of those for which Dravidian etymologies are certain include ಕುಲಾಯ kulāya "nest", ಕುಲ್ಫ kulpha "ankle", ದಂಡ daṇḍa "stick", ಕುಲ kūla "slope", ಬಿಲ bila "hollow", ಖಲ khala "threshing floor". While J. Bloch and M. Witzel believe that the Indo-Aryans moved into an already Dravidian speaking area after the oldest parts of the Rig Veda were already composed.

According to Thomason and Kaufman, there is strong evidence that Dravidian influenced Indic through "shift", that is, native Dravidian speakers learning and adopting Indic languages. According to Erdosy, the most plausible explanation for the presence of Dravidian structural features in Old Indo-Aryan is that the majority of early Old Indo-Aryan speakers had a Dravidian mother tongue which they gradually abandoned.Erdosy (1995:18) Even though the innovative traits in Indic could be explained by multiple internal explanations, early Dravidian influence is the only explanation that can account for all of the innovations at once. Early Dravidian influence accounts for several of the innovative traits in Indic better than any internal explanation that has been proposed. According to Zvelebil, "several scholars have demonstrated that pre-Indo-Aryan and pre-Dravidian bilingualism in India provided conditions for the far-reaching influence of Dravidian on the Indo-Aryan tongues in the spheres of phonology, syntax and vocabulary."

With the rise of the Kuru Kingdom a process of Sanskritization started which influenced all of India, with the populations of the north of the Indian subcontinent predominantly speaking the Indo-Aryan languages.

Dravidian culture

Language

Main article: Dravidian languages

Dravidian language tree

The most commonly spoken Dravidian languages are Telugu (తెలుగు), Tamil (தமிழ்), Kannada (ಕನ್ನಡ), Malayalam (മലയാളം), and Brahui (براہوئی) and Tulu (ತುಳು). There are three subgroups within the Dravidian language family: North Dravidian, Central Dravidian, and South Dravidian, matching for the most part the corresponding regions in the Indian subcontinent.

Dravidian grammatical impact on the structure and syntax of Indo-Aryan languages is considered far greater than the Indo-Aryan grammatical impact on Dravidian. Some linguists explain this anomaly by arguing that Middle Indo-Aryan and New Indo-Aryan were built on a Dravidian substratum. There are also hundreds of Dravidian loanwords in Indo-Aryan languages, and vice versa.

Religious belief

See also: Dravidian folk religion, Hinduism, Śramaṇa, Jainism, Buddhism, Charvaka, Ājīvika, and Indus Valley Civilization

Ancient Dravidian religion constituted of a non-Vedic form of Hinduism in that they were either historically or are at present Āgamic. The Agamas are non-Vedic in origin and have been dated either as post-Vedic texts or as pre-Vedic compositions. The Agamas are a collection of Tamil and Sanskrit scriptures chiefly constituting the methods of temple construction and creation of murti, worship means of deities, philosophical doctrines, meditative practices, attainment of sixfold desires and four kinds of yoga. The worship of tutelary deities, sacred flora and fauna in Hinduism is also recognized as a survival of the pre-Vedic Dravidian religion. Dravidian linguistic influence on early Vedic religion is evident; many of these features are already present in the oldest known Indo-Aryan language, the language of the Rigveda (c. 1500 BCE), which also includes over a dozen words borrowed from Dravidian. The linguistic evidence for Dravidian impact grows increasingly strong as we move from the Samhitas down through the later Vedic works and into the classical post-Vedic literature. This represents an early religious and cultural fusion or synthesis between ancient Dravidians and Indo-Aryans that went on to influence and shape Hinduism, Sramana, Jainism, Buddhism, Charvaka, and Ājīvika.

Sage Agastya, father of Tamil literature

Ancient Tamil grammatical works Tolkappiyam, the ten anthologies Pattuppāṭṭu, and the eight anthologies Eṭṭuttokai shed light on early ancient Dravidian religion. Seyyon was glorified as the red god seated on the blue peacock, who is ever young and resplendent, as the favored god of the Tamils. Sivan was also seen as the supreme God. Early iconography of Seyyon and Sivan and their association with native flora and fauna goes back to the Indus Valley Civilization. The Sangam landscape was classified into five categories, thinais, based on the mood, the season and the land. Tolkappiyam mentions that each of these thinai had an associated deity such as Seyyon in Kurinji-the hills, Thirumaal in Mullai-the forests, and Kotravai in Marutham-the plains, and Wanji-ko in the Neithal-the coasts and the seas. Other gods mentioned were Mayyon and Vaali who are all major deities in Hinduism today. This represents an early religious and cultural fusion or synthesis between ancient Dravidians and Indo-Aryans, which became more evident over time with sacred iconography, traditions, philosophy, flora and fauna that went on to influence and shape Indian civilization.

Meenakshi Amman temple, dedicated to Goddess Meenakshi, tutelary deity of Madurai city

Throughout Tamilakam, a king was considered to be divine by nature and possessed religious significance. The king was 'the representative of God on earth’ and lived in a "koyil", which means the "residence of a god". The Modern Tamil word for temple is koil (Tamil: கோயில்). Ritual worship was also given to kings. Modern words for god like "kō" (Tamil: கோ "king"), "iṟai" (இறை "emperor") and "āṇḍavar" (ஆண்டவன் "conqueror") now primarily refer to gods. These elements were incorporated later into Hinduism like the legendary marriage of Shiva to Queen Mīnātchi who ruled Madurai or Wanji-ko, a god who later merged into Indra. Tolkappiyar refers to the Three Crowned Kings as the "Three Glorified by Heaven", (Tamil: வாண்புகழ் மூவர், Vāṉpukaḻ Mūvar). In the Dravidian-speaking South, the concept of divine kingship led to the assumption of major roles by state and temple.

The cult of the mother goddess is treated as an indication of a society which venerated femininity. This mother goddess was conceived as a virgin, one who has given birth to all and one, and were typically associated with Shaktism. The temples of the Sangam days, mainly of Madurai, seem to have had priestesses to the deity, which also appear predominantly a goddess. In the Sangam literature, there is an elaborate description of the rites performed by the Kurava priestess in the shrine Palamutircholai.

Among the early Dravidians the practice of erecting memorial stones "Natukal and Viragal’' had appeared, and it continued for quite a long time after the Sangam age, down to about the 16th century. It was customary for people who sought victory in war to worship these hero stones to bless them with victory.

Architecture and visual art

Main article: Dravidian Architecture

Nataraja, example of Chola Empire bronze has become notable as a symbol of Hinduism.

Typical layout of Dravidian temple architecture, 9th century A.D

Throughout Tamilakam, a king was considered to be divine by nature and possessed religious significance. The king was 'the representative of God on earth’ and lived in a "koyil", which means the "residence of a god". The Modern Tamil word for temple is koil (Tamil: கோயில்). Titual worship was also given to kings. Modern words for god like "kō" (Tamil: கோ "king"), "iṟai" (இறை "emperor") and "āṇḍavar" (ஆண்டவன் "conqueror") now primarily refer to gods. Tolkappiyar refers to the Three Crowned Kings as the "Three Glorified by Heaven", (Tamil: வாண்புகழ் மூவர், Vāṉpukaḻ Mūvar). In the Dravidian-speaking South, the concept of divine kingship led to the assumption of major roles by state and temple.

Mayamata and Manasara shilpa texts estimated to be in circulation by the 5th to 7th century AD, are guidebooks on the Dravidian style of Vastu Shastra design, construction, sculpture and joinery technique. Isanasivagurudeva paddhati is another text from the 9th century describing the art of building in India in south and central India. In north India, Brihat-samhita by Varāhamihira is the widely cited ancient Sanskrit manual from the 6th century describing the design and construction of Nagara style of Hindu temples. Traditional Dravidian architecture and symbolism are also based on Agamas. The Agamas are non-Vedic in origin and have been dated either as post-Vedic texts or as pre-Vedic compositions. The Agamas are a collection of Tamil and Sanskrit scriptures chiefly constituting the methods of temple construction and creation of murti, worship means of deities, philosophical doctrines, meditative practices, attainment of sixfold desires and four kinds of yoga.

Chola style temples consist almost invariably of the three following parts, arranged in differing manners, but differing in themselves only according to the age in which they were executed:

1. The porches or Mantapas, which always cover and precede the door leading to the cell.
2. Gate-pyramids, Gopuras, which are the principal features in the quadrangular enclosures that surround the more notable temples. Gopuras are very common in Dravidian temples.
3. Pillared halls (Chaultris or Chawadis) are used for many purposes and are the invariable accompaniments of these temples.

Besides these, a south Indian temple usually has a tank called the Kalyani or Pushkarni – to be used for sacred purposes or the convenience of the priests – dwellings for all the grades of the priesthood are attached to it, and other buildings for state or convenience.

Theatre, dance and music

Main articles: Carnatic music, Ancient Tamil music, Music of Kerala, Music of Tamil Nadu, Music of Andhra Pradesh, and Cinema of South India

Kathakali is the traditional theater form of Kerala.

A Kuchipudi dancer.

Literary evidence of traditional form of theatre, dance and music dates back to the 3rd century BCE. Ancient literary works, such as the Cilappatikaram, describe a system of music. The theatrical culture flourished during the early Sangam age. Theatre-dance traditions have a long and varied history whose origins can be traced back almost two millennia to dance-theatre forms like Kotukotti and Pandarangam, which are mentioned in an ancient anthology of poems entitled the Kalingathu Parani. Dance forms such as Bharatanatyam are based older temple dance forms known as Catir Kacceri as practised by courtesans and a class of women known as Devadasis.

Carnatic music originated in the region of modern-day Karnataka and spread rapidly into other Dravidian regions. With the growing influence of Persian and Sufi music on Indian music, a clear distinction in style appeared from the 12th century onwards. Many literary works were composed in Carnatic style and it soon spread wide in the Dravidian regions. The most notable Carnatic musician is Purandara Dasa who lived in the court of Krishnadevaraya of the Vijayanagara empire. He formulated the basic structure of Carnatic music and is regarded as the Pitamaha (lit, "father" or the "grandfather") of Carnatic Music. Kanakadasa is another notable Carnatic musician who was Purandaradasa's contemporary.

Each of the major Dravidian languages has its own film industry like Kollywood (Tamil), Tollywood (Telugu), Sandalwood (Kannada), Mollywood (Malayalam). Kollywood and Tollywood produce most films in India.

Performing Arts of Andhra Pradesh

• Kuchipudi
• Vilasini Natyam
• Tholu Bommalata

Performing Arts of Kerala

• Koodiyattam
• Mohiniyattam
• Kathakali

Performing Arts of Tamil Nadu

• Bharatanatyam
• Kavadi Attam
• Oyilattam

Performing Arts of Karnataka

• Yakshagana
• Togalu Gombeyaata
• Veeragase
• Kamsaale

Costume

Dravidian speakers in southern India wear varied traditional costumes depending on their region, largely influenced by local customs and traditions.

Martial arts and sports

File:Kalarippayattu.jpg

Kalaripayattu martial art form which originated during the Sangam period from Kerala

Main articles: Kalaripayattu, Kuttu Varisai, Varma Kalai, Silambam, Adithada, and Malyutham

In Mahabaratha was mentioned, that Bhishma claimed that Southerns are skilled with sword-fighting in general and Sahadeva was chosen for the conquest of the southern kingdoms, because of his swordman skills. In South India various types of martial arts are practiced like Kalaripayattu and Silambam. It is speculated that Bodhidarma was a sixth century Pallava prince, who became a Buddhist monk, although the credibility of the same is debatable. Some modern hypothesis claim that he introduced Kalaripayattu in China, which contributed to the development of modern-day Kung Fu and Karate in Japan.

In ancient times there were fights ankam, public duels to the death, to solve disputes between his opposing rules. Among some communities, young girls received preliminary training up until the onset of menses. In vadakkan pattukal ballads, at least a few women warriors continued to practice and achieved a high degree of expertise.

Sports like Kambala, Jallikattu, Kabaddi, Vallam Kali, Lambs and Tigers are parts of Dravidian culture.

Traditional weapons

Weapons used in Kalaripayattu.

• Valari (throwing stick)
• Maduvu (deer horns)
• Surul Vaal (curling blade)
• Vaal (sword) + Ketayam (shield)
• Itti or Vel (spear)
• Savuku (whip)
• Various types of stick
• Kattari (fist blade)
• Veecharuval (battle Machete)
• Silambam (long bamboo staff)
• Kuttu Katai (spiked knuckleduster)
• Katti (dagger/knife)
• Vil (bow)
• Tantayutam (mace)
• Soolam (trident)
• Theekutchi (flaming baton)
• Yeratthai Mulangkol (dual stick)
• Yeretthai Vaal (dual sword)

Ethnic groups

The largest-Dravidian ethnic groups are the Tamils from Tamil Nadu, Sri Lanka, Malaysia and Singapore, the Kannadigas from Karnataka, the Telugus from Andhra Pradesh and Telangana, the Malayalis from Kerala, and the Tulu people from Karnataka. Certain communities of Marathis from Maharashtra are considered as Scytho-Dravidians.

List of Dravidian people based on population

Name	Countries with significant populations	Population	Notes
Telugus	India Malaysia United States of America Caribbean Europe Fiji Mauritius	85.1 million	They belong to the central Dravidian subgroup. Telugus are native to Andhra Pradesh, Telangana and Puducherry. There is also a minority group in Sri Lanka and Singapore.
Tamils	India Malaysia Singapore Sri Lanka	75 million	They belong to the south-Dravidian linguistic subgroup. Tamils are native to Tamil Nadu, Puducherry and Northern-eastern Sri Lanka, but are also found parts of Kerala, Karnataka and Andhra Pradesh, although they are also widespread throughout in many countries like South Africa, Singapore and Malaysia.
Kannadigas	India	47.9 million	Kannadigas belong to the south-Dravidian subgroup. Kannadigas are native to Karnataka in India but considerable population is also found in Maharashtra, Tamil Nadu, Andhra Pradesh, Telangana and Kerala.
Malayalis	India Saudi Arabia United Arab Emirates United States of America Singapore	32.2 million	Malayalis belong to the south-Dravidian linguistic subgroup, and are native to Kerala and Lakshadweep, but are also found in Puducherry and parts of Tamil Nadu
Brahuis	Pakistan Afghanistan	2.5 million	Brahuis belong to the north-Dravidian subgroup. The majority are found in Balochistan, Pakistan, with smaller numbers in Southwestern Afghanistan.
Tuluvas	India	2 million (approx.)	They belong to the south Dravidian subgroup, and are found in coastal Karnataka in India.
Gondis	India	1.3 million (approx.)	Gondi belong to the central Dravidian subgroup. They are spread over the states of Madhya Pradesh, Maharashtra, Chhattisgarh, Uttar Pradesh, Telangana, Andhra Pradesh, Bihar and Odisha.

See also

• Dravidian languages
• Dravidian University (dedicated to research and learning of Dravidian languages)

References

Sources

• Basham, A. L. (1967). The Wonder That was India (3rd ed.). London: Sidgwick & Jackson. OCLC 459272. {{cite book}}: Invalid |ref=harv (help)
• Basu, Analabha; Sarkar-Roya, Neeta; Majumder, Partha P. (9 February 2016), "Genomic reconstruction of the history of extant populations of India reveals five distinct ancestral components and a complex structure", PNAS, 113 (6): 1594–9, Bibcode:2016PNAS..113.1594B, doi:10.1073/pnas.1513197113, PMC 4760789, PMID 26811443
• Cavalli-Sforza, Luigi Luca; Menozzi, Paolo; Piazza, Alberto (1994), The History and Geography of Human Genes, Princeton University Press
• Coningham, Robin; Young, Ruth (2015), The Archaeology of South Asia: From the Indus to Asoka, c.6500 BCE–200 CE, Cambridge University Press
• Derenko, Miroslava (2013), "Complete Mitochondrial DNA Diversity in Iranians", PLoS ONE, 8 (11): e80673, doi:10.1371/journal.pone.0080673, PMC 3828245, PMID 24244704{{citation}}: CS1 maint: unflagged free DOI (link)
• Gallego Romero, Irene; et al. (2011), "Herders of Indian and European Cattle Share their Predominant Allele for Lactase Persistence", Mol. Biol. Evol., 29 (1): 249–60, doi:10.1093/molbev/msr190, PMID 21836184
• Heras, Henry (1953). Studies in Proto-Indo-Mediterranean Culture. Bombay: Indian Historical Research Institute. OCLC 2799353. {{cite book}}: Invalid |ref=harv (help)
• Kivisild; et al. (1999), "Deep common ancestry of Indian and western-Eurasian mitochondrial DNA lineages" (PDF), Curr. Biol., 9 (22): 1331–1334, doi:10.1016/s0960-9822(00)80057-3, PMID 10574762
• Knorozov, Yuri V. (1965). "Характеристика протоиндийского языка" [Characteristics of Proto-Indian language]. Predvaritel’noe soobshchenie ob issledovanii protoindiyskikh textov Предварительное сообщение об исследовании протоиндийских текстов [A Preliminary Report on the Study of Proto Texts] (in Russian). Moscow: Institute of Ethnography of the USSR. {{cite book}}: Invalid |ref=harv (help); Invalid |script-title=: missing prefix (help)
• Krishnamurti, Bhadriraju (2003). The Dravidian Languages. Cambridge Language Surveys. Cambridge: Cambridge University Press. ISBN 978-0-521-77111-5. {{cite book}}: Invalid |ref=harv (help)
• Mallory, J. P. (1989). In Search of the Indo-Europeans: Language, Archaeology and Myth. London: Thames and Hudson. ISBN 978-0-500-05052-1. {{cite book}}: Invalid |ref=harv (help)
• Metspalu, Mait; Romero, Irene Gallego; Yunusbayev, Bayazit; Chaubey, Gyaneshwer; Mallick, Chandana Basu; Hudjashov, Georgi; Nelis, Mari; Mägi, Reedik; Metspalu, Ene; Remm, Maido; Pitchappan, Ramasamy; Singh, Lalji; Thangaraj, Kumarasamy; Villems, Richard; Kivisild, Toomas (2011), "Shared and Unique Components of Human Population Structure and Genome-Wide Signals of Positive Selection in South Asia", The American Journal of Human Genetics, 89 (6): 731–744, doi:10.1016/j.ajhg.2011.11.010, ISSN 0002-9297, PMC 3234374, PMID 22152676
• Moorjani, P.; Thangaraj, K.; Patterson, N.; Lipson, M.; Loh, P. R.; Govindaraj, P.; Singh, L. (2013), "Genetic evidence for recent population mixture in India", The American Journal of Human Genetics, 93 (3): 422–438, doi:10.1016/j.ajhg.2013.07.006, PMC 3769933, PMID 23932107
• Palanichamy, Malliya Gounder (2015), "West Eurasian mtDNA lineages in India: an insight into the spread of the Dravidian language and the origins of the caste system", Human Genetics, 134 (6): 637–47, doi:10.1007/s00439-015-1547-4, PMID 25832481
• Parpola, Asko (1994). Deciphering the Indus script. New York: Cambridge University Press. ISBN 978-0-521-43079-1. {{cite book}}: Invalid |ref=harv (help)
• Parpola, Asko (2015), The Roots of Hinduism. The Early Arians and the Indus Civilization, Oxford University Press
• Reich, David; Thangaraj, Kumarasamy; Patterson, Nick; Price, Alkes L.; Singh, Lalji (2009), "Reconstructing Indian population history", Nature, 461 (7263): 489–494, Bibcode:2009Natur.461..489R, doi:10.1038/nature08365, ISSN 0028-0836, PMC 2842210, PMID 19779445
• Samuel, Geoffrey (2008), The Origins of Yoga and Tantra: Indic Religions to the Thirteenth Century, Cambridge University Press
• Witzel, Michael (1995), "Early Sanskritization: Origin and Development of the Kuru state" (PDF), EJVS, 1 (4), archived from the original (PDF) on 11 June 2007 {{citation}}: Unknown parameter |deadurl= ignored (|url-status= suggested) (help)
• Zvelebil, Kamil (1990). Dravidian Linguistics: An Introduction. Pondicherry: Pondicherry Institute of Linguistics and Culture. ISBN 978-81-85452-01-2. {{cite book}}: Invalid |ref=harv (help)
• Erdosy, George (1995). The Indo-Aryans of Ancient South Asia: Language, Material Culture and Ethnicity. Berlin: de Gruyter. ISBN 978-3-11-014447-5.
• Indian Genome Variation Consortium (2008). "Genetic landscape of the people of India: A canvas for disease gene exploration". Journal of Genetics. 87 (1): 3–20. doi:10.1007/s12041-008-0002-x. PMID 18560169.
• Thomason, Sarah Grey; Kaufman, Terrence (1988). Language Contact, Creolization, and Genetic Linguistics. Berkeley: University of California Press. ISBN 978-0-520-05789-0.

External links

• Dolmens, Hero Stones and the Dravidian People
• Harappa.com Glimpses of South Asia before 1947
• Dravidians Organization International (NPO & NGO) Since 2004