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'''Sengunthar''' or [[Kaikolar]] are a large [[Tamil people|Tamil]] and [[Telugu people|Telugu]] socially backward caste <ref name="http://www.tn.gov.in/bcmbcmw/bclist.htm">[http://www.tn.gov.in/bcmbcmw/bclist.htm List Of Backward Classes Approved<!-- Bot generated title -->]</ref><ref name="http://ncbc.nic.in/backward-classes/ap.html">[http://ncbc.nic.in/backward-classes/ap.html Central List Of Other Backward Classes<!-- Bot generated title -->]</ref> of weavers in the states of [[Tamil Nadu]], [[Andhra Pradesh]] in southern India. They have close ties of kinship with the '''[[Devadasi]]'''<ref name="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">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 name="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">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>. Traditionally, one girl in every family from the [[Sengundar]]/ [[Kaikolar]] caste was set apart to be dedicated to temple service and becomes a [[Devadasi]] (meaning female servant of god). In the temple, the girl is considered married to the temple deity and she learns traditional music and dancing<ref name="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">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 name=" http://globalindiamissions.org/newsletter/nwsltr0802.htm">[http://globalindiamissions.org/newsletter/nwsltr0802.htm Manna - Global India Missions Newsletter<!-- Bot generated title -->]</ref><ref name="http://www.go2southasia.org/l_peoples.html">[http://www.go2southasia.org/l_peoples.html Unreached People Groups - South Asia Region<!-- Bot generated title -->]</ref>. Sengunthar are also known as Kaikolar. This dual name of Senguntar or Kaikolar was used for over 1200 years based on literary evidence. Sengunthars form a significant proportion of population in various districts of Tamilnadu esp. in Arcot, Kanchipuram, Chingleput, Salem, Erode, Coimbatore, Dharmapuri.
''Sengunthar'' or [[Kaikolan]] or [[Kaikolar]] are a large group of [[Tamil people|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 <ref>http://books.google.com/books?id=ku8_iRded8gC&pg=PA145&dq=ana+nayakka+mudali&ei=TD3HR-OLCo3WzASztczMAQ&sig=hT3wxTBC8lesKBbuPEUoSJc7ITI</ref>. In this page we will discuss about the history of sengunthars, their culture and customs.


==Origin==
==Origin==
The Kaikolars also called as Sengunthar, are a large [[Tamil people|Tamil]] and Telugu socially backward caste<ref name="http://www.tn.gov.in/bcmbcmw/bclist.htm">[http://www.tn.gov.in/bcmbcmw/bclist.htm List Of Backward Classes Approved<!-- Bot generated title -->]</ref><ref name="http://ncbc.nic.in/backward-classes/ap.html">[http://ncbc.nic.in/backward-classes/ap.html Central List Of Other Backward Classes<!-- Bot generated title -->]</ref> of weavers in the states of [[Tamil Nadu]], [[Andhra Pradesh]] in southern India. Their name comes from a mythical hero and 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, which is traced to the legend of the earth being harassed by demons, which led to the people asking the god Shiva to help them. He was furious with the demonic giants and sent six sparks from his eyes. Parvati, his wife became frightened and retired to her chamber but dropped 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 led by Subramanya, with a large army destroyed the demons. Kaikolans or Sengundar claim descent from one of the nine heroes. There are seventy-two subdivisions (nadu or desams).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 name="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">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, register here for free->http://www.sagepublications.com/sjofreeaccess/ </ref>.
The Kaikolars also called as Sengunthar, are a large [[Tamil people]]. Their name comes from a mythical hero and 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. In Andhra Pradesh they were also called as Kaikola/Kaikolan


==Brief History of Sengunthar/Kaikolar Devadasis in South India==
They were in the army of Chola dynasty. http://www.tamilnation.org/literature/kalki/unicode/mp169v2p2.htm#1
They are also known as ''Sengundhar'', which means a red dagger.


In the anthology collection of songs from various period about Sengunthar, called ''Senguntha Prabhanda Thirattu'', it is claimed that Sengunthas were serving the army of Early Cholas even about 2000 years ago.


The Kaikolars also called as [[Sengundar]], are a large [[Tamil people|Tamil]] and [[Telugu people|Telugu]] socially backward caste<ref name="http://www.tn.gov.in/bcmbcmw/bclist.htm">[http://www.tn.gov.in/bcmbcmw/bclist.htm List Of Backward Classes Approved<!-- Bot generated title -->]</ref><ref name="http://ncbc.nic.in/backward-classes/ap.html">[http://ncbc.nic.in/backward-classes/ap.html Central List Of Other Backward Classes<!-- Bot generated title -->]</ref> of weavers in the states of [[Tamil Nadu]], [[Andhra Pradesh]] in southern India.
Further even before the rise of medieval Cholas, inscriptionary evidence exists about Kaikkola in Jain temples of Tamilnadu.


Traditionally, one girl in every family from the [[Sengundar]]/ [[Kaikolar]] caste was set apart to be dedicated to temple service and becomes a [[Devadasi]] (meaning female servant of god). In the temple, the girl is considered married to the temple deity and she learns traditional music and dancing.<ref name="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">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 name="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">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, register here for free->http://www.sagepublications.com/sjofreeaccess/</ref>.
==Brief History of Sengunthars in South India==


The Kaikolar [[Devadasi|Devadasis]] identify themselves with the Kaikolar/ Sengunthar who are weavers and were militarised during the [[Chola]] empire into the "Terinja-Kaikolar-Padai" (meaning "known soldiers" or "personal bodyguards" in [[Tamil language|Tamil]])<ref name="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">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, register here for free->http://www.sagepublications.com/sjofreeaccess/</ref>.
The earliest historically accurate evidence for Sengunthars, as per Chola inscriptions ( Thelintha Kaikola Padai ) indicate that they belong to the warrior class.


During the Vijayanagar empire the Kaikkolas dedicated their women as [[Devadasi|Devadasis]] to enjoy special privileges. (Text Quoted from article: ''At least one woman in every Kaikkola household was, according to age-old tradition dedicated to the temple as a [[Devadasi]]. The [[Devadasi|Devadasis]] enjoyed special privileges in the days of the Vijayanagar empire and were the only women permitted a direct audience with the king''.<ref name="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">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, register here for free->http://www.sagepublications.com/sjofreeaccess/ </ref> This research article describes how a devaradiyar or ''devadasi won special privileges for the Kaikkolas from the King Deva Raya II (A.D 1433)''<ref name="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">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, register here for free->http://www.sagepublications.com/sjofreeaccess/ </ref><ref name="Some Enquiries into the Condition of Weavers in Medieval South India, Indian Historical Review, Vol. VI, Nos. 1 and 2">Some Enquiries into the Condition of Weavers in Medieval South India, Indian Historical Review, Vol. VI, Nos. 1 and 2></ref>.
They took up weaving silk and transformed to land owners and business men.


Another reference book ''Donors, Devotees, and Daughters of God. Temple Women in Medieval [[Tamilnadu]] by Leslie C. Orr.'' gives ample references to inscriptions regarding the Kaikolars being [[Devadasi|Devadasis]] in [[Tanjore]] temples during the [[Chola]] empire and the way the Kaikolar [[Devadasis]] helped the [[Kaikolas]] rise to power in the [[Chola]] empire <ref name="Donors, Devotees, and Daughters of God. Temple Women in Medieval [[Tamilnadu]] by Leslie C. Orr.">Donors, Devotees, and Daughters of God. Temple Women in Medieval [[Tamilnadu]] by Leslie C. Orr.</ref>.
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.


This is further confirmed by numerous references to [[Kaikolar]] [[Devadasi|Devadasis]] in the ''Madras District Gazetteers By Madras (India : State), B. S. Baliga'' which states that at least one girl from every Kaikolar family was formerly dedicated as a [[Devadasi]]<ref name="Madras District Gazetteers By Madras (India : State), B. S. Baliga.">Madras District Gazetteers By Madras (India : State), B. S. Baliga</ref>. Further in ''The Erotic Sculptures of India, Y. Krishan, Artibus Asiae, Vol. 34, No. 4 (1972), pp. 331-343'' the author provides references that describe the social status of Kaikolar women in India. The author explains how the Kaikolar [[Devadasi]] could never become a widow as she was considered to be married to the temple deity. Moreover the beads in her tali (thread worn by married Hindu women) were considered to bring good luck to women<ref name="''The Erotic Sculptures of India, Y. Krishan, Artibus Asiae, Vol. 34, No. 4 (1972), pp. 331-343">''The Erotic Sculptures of India, Y. Krishan, Artibus Asiae, Vol. 34, No. 4 (1972), pp. 331-343</ref>.
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.


==Sengunthars as Agriculturalists==
They form a significant population in Kancheepuram and Tirupur-Salem. They started using '''[[Mudaliar]]''' surname even though there is no established date on when they started using the title.

It should be noted that Sengunthars do not tend to intermarry with other Mudaliars even though they may reside in the same area as other Mudaliars.

==Literary Evidence about Sengunthar==

The following literature mention about Sengunthar as early as 9th century AD.

===Tivakaram - tamil lexicon ===
The earliest literary evidence about Sengunthar occurs in Tivakaram, a Tamil lexicon (dictionary) from the 9th century AD. This dictionary refers to Cenkuntarpatai - an army of Sengunthars. <ref name="Tyagaaraja">Tyagaaraja Cult in Tamil Nadu: a study in conflict and accommodation
By Rajeshwari Ghose http://books.google.com/books?id=1j5KCYjYl_EC&printsec=frontcover&dq=Tyagaaraja+Cult+in+Tamil+Nadu&ei=8XErR9v0FofI6wLRpKWWBQ&sig=W2RqpNTq-zByP3OtWZ8ORRLvLYg</ref>
This proves that the dual name of Sengunthar or Kaikolar was existing for over 1000 years.

===Ittiyelupathu - Seventy Spears - By OttaKuttar===
The major book about Sengunthar was written by Ottakuttar in 9th century AD. This book called Ittiyelupathu refers to the historical and mythological account of origin of Sengunthar and their relationship with the Chola monarchs. <ref name="Tyagaaraja" />

===Senguntha Prabanda Thiratu - Editor Sabapathi Mudaliar===

The book Senguntha Prabanda Thiratu was published by editor Sabapathi Mudaliar. This is a collection of songs collected from old manuscripts. These are songs mainly about Sengunthar and their tradition.<ref name="STP">Sengunta Prasanda Tiratu http://books.google.com/books?id=hj0eAAAAIAAJ&dq=sengunta&ei=-3QrR9KgCo-g7gKt8_WWBQ</ref>

===Cenkuntar pillaittamil by Ñanappirakacacuvamikal, Tiricirapuram Kovinta Pillai, Ilatcumanacuvami===

Cenkuntar pillaittamil was a book published in later 19th century. This is also a collection of songs from palm-leaf manuscripts about Sengunthars. It was published by Ñanappirakacacuvamikal, Tiricirapuram Kovinta Pillai, Ilatcumanacuvami

==History and Historical Evidence==
During chola rule kaikolars served as soldiers and called as "Thelintha kaikolar padai"

Sengunthars were considered as descendents of lord Muruga having a kol{Vel}. There is another story indicating that Sengunthars are descendants of VeeraBahu the general of Lord Muruga.

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

http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_19/inscription_of_parakesarivarman_no_85.html

http://www.hinduonnet.com/2002/03/25/stories/2002032503000500.htm

===Sengunthars as Agriculturalists===


According to Science and Empire: Essays in Indian Context, by Deepak Kumar, the Sengunthar weavers very often figure in the capacity of kudi, i.e. tenant-cultivators and also holders of kaniyachi, that is hereditary possession over the land.<ref>Science and Empire: Essays in Indian Context, 1700-1947
According to Science and Empire: Essays in Indian Context, by Deepak Kumar, the Sengunthar weavers very often figure in the capacity of kudi, i.e. tenant-cultivators and also holders of kaniyachi, that is hereditary possession over the land.<ref>Science and Empire: Essays in Indian Context, 1700-1947
By Deepak Kumar</ref><ref>The Everyday Politics of Labour: Working Lives in India's Informal Economy By Geert de Neve</ref>. During the period of Sadasiva raya, the sthanathar of the Brahmapuriswara temple made an agreement that they would cultivate certain lands of the Kaikkola regiment.<ref>Science and Empire: Essays in Indian Context, 1700-1947
By Deepak Kumar</ref><ref>The Everyday Politics of Labour: Working Lives in India's Informal Economy By Geert de Neve</ref>. During the period of Sadasiva raya, the sthanathar of the Brahmapuriswara temple made an agreement that they would cultivate certain lands of the Kaikkola regiment.<ref>Science and Empire: Essays in Indian Context, 1700-1947
By Deepak Kumar</ref><ref>Textiles and Weavers in Medieval South India by Vijaya Ramaswamy - Business & Economics - 2006 </ref>. Here is a reference that Sengunthars are involved in agriculture and how they used Mudaliar title Cylon <ref> http://dsal.uchicago.edu/cgi-bin/philologic/search3advanced?dbname=tamillex&query=cenkuntar&matchtype=exact&display=utf8 </ref>
By Deepak Kumar</ref><ref>Textiles and Weavers in Medieval South India by Vijaya Ramaswamy - Business & Economics - 2006 </ref>. Here is a reference that Sengunthars are involved in agriculture and how they used Mudaliar title Cylon <ref>[http://dsal.uchicago.edu/cgi-bin/philologic/search3advanced?dbname=tamillex&query=cenkuntar&matchtype=exact&display=utf8 Tamil lexicon<!-- Bot generated title -->]</ref>


===Sengunthars Military Exploits===
==Sengunthars Military Exploits==


In Journal of the Bombay Historical Society, <ref>Journal of the Bombay Historical Society v.5-6 1939,1941</ref>the authors state that in the Army of Later Cholas from 900-1200 AD, many commanders and captains were drawn from the ranks of Sengunthar. Further records of exploits of Sengunthar in Ceylon, Bengal, Burma and Indonesia are recorded in temple inscriptions.<ref>Mines, Mattison 1984. The Warrior Merchants: Textiles, Trade and Territory in South India.</ref><ref>Textiles and Weavers in Medieval South India by Vijaya Ramaswamy - Business & Economics - 2006 </ref>
In Journal of the Bombay Historical Society, <ref>Journal of the Bombay Historical Society v.5-6 1939,1941</ref>the authors state that in the Army of Later Cholas from 900-1200 AD, many commanders and captains were drawn from the ranks of Sengunthar. Further records of exploits of Sengunthar in Ceylon, Bengal, Burma and Indonesia are recorded in temple inscriptions.<ref>Mines, Mattison 1984. The Warrior Merchants: Textiles, Trade and Territory in South India.</ref><ref>Textiles and Weavers in Medieval South India by Vijaya Ramaswamy - Business & Economics - 2006 </ref>


According to Carla M. Sinopoli in the book The Political Economy of Craft Production: Crafting Empire in South India, <ref>The Political Economy of Craft Production: Crafting Empire in South India</ref> evidence for Kaikkola armies appear from the Chola period.<ref>Mines, Mattison 1984. The Warrior Merchants: Textiles, Trade and Territory in South India.</ref> They describe that Sengunthars were both weavers and merchants and maintained armies to guard their regional trading ventures. Throughout the chola period, trading and military activities of Sengunthar are predominant. Sengunthar were members of the Ayyavole 500 regional trading corporation.<ref>Mines, Mattison 1984. The Warrior Merchants: Textiles, Trade and Territory in South India.</ref> Sengunthar armies are mentioned in several 12th century inscriptions and individual Sengunthar are frequently referred to as members of the Chola emperor's royal bodyguard.<ref>Mines, Mattison 1984. The Warrior Merchants: Textiles, Trade and Territory in South India.</ref><ref>The Everyday Politics of Labour: Working Lives in India's Informal Economy By Geert de Neve</ref> Sengunthar origin stories also emphasize their military heritage. A twelft-century epic poiem by the legendary Tamil poet Ottakuttan lauds the bravery and prowess of Sengunthar soldiers and traces their roots to the armies of the gods and original chola kingdoms of the early historic period.<ref>Mines, Mattison 1984. The Warrior Merchants: Textiles, Trade and Territory in South India.</ref><ref>Textiles and Weavers in Medieval South India by Vijaya Ramaswamy - Business & Economics - 2006 </ref><ref>The Everyday Politics of Labour: Working Lives in India's Informal Economy By Geert de Neve</ref>
According to Carla M. Sinopoli in the book The Political Economy of Craft Production: Crafting Empire in South India, <ref>The Political Economy of Craft Production: Crafting Empire in South India</ref> evidence for Kaikkola armies appear from the Chola period.<ref>Mines, Mattison 1984. The Warrior Merchants: Textiles, Trade and Territory in South India.</ref> They describe that Sengunthars were both weavers and merchants and maintained armies to guard their regional trading ventures. Throughout the chola period, trading and military activities of Sengunthar are predominant. Sengunthar were members of the Ayyavole 500 regional trading corporation.<ref>Mines, Mattison 1984. The Warrior Merchants: Textiles, Trade and Territory in South India.</ref> Sengunthar armies are mentioned in several 12th century inscriptions and individual Sengunthar are frequently referred to as members of the Chola emperor's royal bodyguard.<ref>Mines, Mattison 1984. The Warrior Merchants: Textiles, Trade and Territory in South India.</ref><ref>The Everyday Politics of Labour: Working Lives in India's Informal Economy By Geert de Neve</ref>


===Sengunthars Temple Trustees===
==Sengunthars Temple Trustees==


According to India Before Europe by Catherine Ella Blanshard Asher, Cynthia Talbot, Sengunthas attained positions of responsibility at the two major Vaishnavite temples of Srirangam and Tirupati. In Tirupati, they were in charge of distributing the consecrated food offerings to the worshippers.
According to India Before Europe by Catherine Ella Blanshard Asher, Cynthia Talbot, Sengunthas attained positions of responsibility at the two major Vaishnavite temples of Srirangam and Tirupati. In Tirupati, they were in charge of distributing the consecrated food offerings to the worshippers.
Line 83: Line 47:
By Ruth Barnes</ref> <ref>Mines, Mattison 1984. The Warrior Merchants: Textiles, Trade and Territory in South India.</ref>
By Ruth Barnes</ref> <ref>Mines, Mattison 1984. The Warrior Merchants: Textiles, Trade and Territory in South India.</ref>


==Marriage Culture and Dedication process of Kaikolar Devadasis in South India==
===Sengunthars as Export and Transportation Specialists===


Renown historian [[Edgar Thurston]], in his book ''Ethnographic Notes in Southern India By Edgar Thurston'' describes the dedication process of [[Kaikolar]] [[Devadasi|Devadasis]] in vivid detail. At the Tali-tying ceremony, the [[Kaikolar]] woman is decorated with jewels and then made to stand on a heap of paddy (unhusked rice). A folded cloth is held before her by two other [[Kaikolar]] [[Devadasi|Devadasis]]. The girl is seated in front of the idol (temple deity) and the officiating Brahmin gives sandals and flowers to the girl and then ties the tali (Hindu thread) around the neck of the [[Kaikolar]] woman <ref name="Ethnographic Notes in Southern India By Edgar Thurston">Ethnographic Notes in Southern India By Edgar Thurston</ref>.
As part of their association with the merchant group Ayyavole 500, Sengunthars were responsible for transporting goods manufactured from one area to another in ancient India. Like other merchant groups this led to their settling down in various areas all the way north from the Vindhya mountains i.e. Godavari district to the south in Sri Lanka. Similarly they settled in all the major ports such as Cochin, Mangalore and Malabar areas. This is shown by the fact that Sengunthars were noted for their handling of export goods in Malabar, according to A Sourcebook of Indian Civilization By Niharranjan Ray and Brajadulal Chattopadhyaya (Pg. 458).


The author further explains that for the actual nuptials, a rich [[Brahmin]] if possible or a [[Brahmin]] of lowly status is invited. When it is time for the man who is to receive the favors of the [[Kaikolar]] Devadasi first jons her, a sword must be placed at least for a few minutes by the side of the girl. A peculiar method of selecting a bride called ''siru-tali kattu'' (tying the small tali) is in vogue among the people belonging to the [[Kaikolar]] caste<ref name="Ethnographic Notes in Southern India By Edgar Thurston">Ethnographic Notes in Southern India By Edgar Thurston</ref>.
===Sengunthars becoming weavers===


Further in ''The Erotic Sculptures of India, Y. Krishan, Artibus Asiae, Vol. 34, No. 4 (1972), pp. 331-343'' the author provides references that describe the social status of Kaikolar women in India. The author explains how the Kaikolar Devadasi could never become a widow as she was considered to be married to the temple deity. Moreover the beads in her tali (thread worn by married Hindu women) were considered to bring good luck to women<ref name="''The Erotic Sculptures of India, Y. Krishan, Artibus Asiae, Vol. 34, No. 4 (1972), pp. 331-343">''The Erotic Sculptures of India, Y. Krishan, Artibus Asiae, Vol. 34, No. 4 (1972), pp. 331-343</ref>.
Only during the 13th century Sengunthas have become associated with weaving completely. <ref>Textiles and Weavers in Medieval South India by Vijaya Ramaswamy - Business & Economics - 2006 </ref> Further during this time as the Chola empire weakened, the role as soldiers decreases and their role as weavers increases.<ref>Mines, Mattison 1984. The Warrior Merchants: Textiles, Trade and Territory in South India.</ref><ref>The Everyday Politics of Labour: Working Lives in India's Informal Economy By Geert de Neve</ref>


==Community Legends and festivals==
==Diverse Culture and Customs of multiple sections of Sengunthars==
The Culture and Customs of the Sengunthars is similar to most tamilians. However there are differences in customs between the various kootams of Sengunthar. The significant difference being that some Sengunthars are more kootam conservative than other Sengunthar groups when it comes to marriage partners.

===Marriage Culture and Marriage Customs===

Sengunthar are a very diverse group even though they are classified under the same group by the government of India. So there is a very diverse culture and custom among Sengunthar. Sengunthar follow the local custom and culture of the region where they live.

Some Sengunthar follow the kootam culture, gothram culture and sometimes without either.

Sengunthar who live in the same area could belong to different cultures and so they may not be endogamous nor be relatives.

This is very different from other groups which are concentrated in one area. So lots of confusion happen when discussing about culture and customs.

For instance, Sengunthars who live in Tanjore may follow some customs of Kallars, while Sengunthars who live in Madurai may follow some customs of Maravas. However not all customs are followed strictly. Sengunthars in Kerala follow some customs of Keralite Hindus which may not be followed by Sengunthars of Madras or Tiruvannamalai.

So it can be said that though the various Sengunthar groups are called by a single name, they are neither homogenous nor endogamous. This is a legacy of the federal system of the Sengunthar nadus and desams.

===Community Legends and festivals===


The ''Sura Samhara'' festival is a ritual tradition practised a long time ago by the Sengunthars.<ref name="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">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 Sengunthars 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 name="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">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 a long time ago by the Sengunthars.<ref name="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">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 Sengunthars 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 name="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">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>.


===Self Sacrifice of Senguntha Soldiers===


Along with Agamudayars, Maravars, Kallars, Sengunthas also served in the army of Chola Empire. Similar to them, Senguntha soldiers seemed to have practiced the tradition of NavaKandam. This act involves cutting any of the nine parts of the human body such as arms, legs and even the neck.


This is usually done after taking an oath to death in service of a chieftain.


===Gods/Goddesses===


==Warrior Clans==
[[Sengunthar]]s 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]]. Since Sengunthas are considered to be descended from the armies of Lord Muruga, [[Murugan]] is their chief god. Sengunthas are historically associated with Shiva Temples in Andhra Pradesh temples like Srisailam, Srikalahasti, Kotappa Konda ..etc

==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 many kootams in [[Sengunthar]] in the 72 nadus of ancient past. 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 Sengunthars 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. Sengunthars 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 Sengunthar army before or after the Chola empire.
During Chola rule Sengunthars 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. Sengunthars 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 Sengunthar army before or after the Chola empire.
Line 170: Line 101:
The link below indicates that Sengunthars were prominent members of Tamil society even during the 10th century AD during Chola rule.
The link below indicates that Sengunthars were prominent members of Tamil society even during the 10th century AD during Chola rule.


<ref>http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_19/inscription_of_parakesarivarman_no_01.html</ref>
<ref>[http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_19/inscription_of_parakesarivarman_no_01.html South Indian Inscriptions-Volume-XIX-Inscriptions of Parakesarivarman @ whatisindia.com<!-- Bot generated title -->]</ref>
Smarakesarit-terinja-Kaikkolar and Vikramasingat-terinja-Kaikkolar derived their names from possible titles of Parantaka<ref>http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_19/introduction1.html</ref>
Smarakesarit-terinja-Kaikkolar and Vikramasingat-terinja-Kaikkolar derived their names from possible titles of Parantaka<ref>[http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_19/introduction1.html South Indian Inscriptions-Volume-XIX-Inscriptions of Parakesarivarman @ whatisindia.com<!-- Bot generated title -->]</ref>
<ref>http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_13/stones_26_to_50.html</ref>
<ref>[http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_13/stones_26_to_50.html South Indian Inscriptions Volume_13 - Inscriptions of Rajakesarivarman @ whatisindia.com<!-- Bot generated title -->]</ref>
<ref>http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_13/introduction.html</ref>
<ref>[http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_13/introduction.html South Indian Inscriptions Volume_13 - Cholas Inscriptions @ whatisindia.com<!-- Bot generated title -->]</ref>
<ref>http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_17/introduction.html</ref>
<ref>[http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_17/introduction.html South Indian Inscriptions - Volume 17 Inscriptions collected during the year 1903-04 @ whatisindia.com<!-- Bot generated title -->]</ref>
Udaiyar-Gandaradittatterinja-Kaikkolar[8] must have been the name of a regiment called after king Gandaraditya, the father of Uttama-Chola.
Udaiyar-Gandaradittatterinja-Kaikkolar[8] must have been the name of a regiment called after king Gandaraditya, the father of Uttama-Chola.
<ref>http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_13/stones_1_to_25.html</ref>
<ref>[http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_13/stones_1_to_25.html South Indian Inscriptions Volume_13 - Inscriptions of Rajakesarivarman @ whatisindia.com<!-- Bot generated title -->]</ref>
<ref>http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_26/vijayanagara.html</ref>
<ref>[http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_26/vijayanagara.html South Indian Inscriptions - Inscriptions collected during the year 1908-09 @ whatisindia.com<!-- Bot generated title -->]</ref>
Singalantaka-terinda-Kaikkolar (a regiment named after Singalantaka i.e. Parntaka I)
Singalantaka-terinda-Kaikkolar (a regiment named after Singalantaka i.e. Parntaka I)
<ref>http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_2/no_77_78_west_base_anekatangapadam_temple_kanchi.html</ref>
<ref>[http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_2/no_77_78_west_base_anekatangapadam_temple_kanchi.html South Indian Inscriptions Volume 2 - Rajarajesvara Temple Inscriptions at Tanjavur @ whatisindia.com<!-- Bot generated title -->]</ref>
<ref>http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_3/no_129_133_uttama_chola.html</ref>
<ref>[http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_3/no_129_133_uttama_chola.html South Indian Inscriptions Volume_3 - Nagesvarasvamin & Umambesvara & Adimulesvara Temples Inscriptions @ whatisindia.com<!-- Bot generated title -->]</ref>
Danatonga-terinja-Kaikkola (regiment or group). The early writing of the record and the surname Danatunga of Paranataka I suggests its assignment to his reign.
Danatonga-terinja-Kaikkola (regiment or group). The early writing of the record and the surname Danatunga of Paranataka I suggests its assignment to his reign.
<ref>http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_19/inscription_of_parakesarivarman_no_22.html</ref>
<ref>[http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_19/inscription_of_parakesarivarman_no_22.html South Indian Inscriptions-Volume-XIX-Inscriptions of Parakesarivarman @ whatisindia.com<!-- Bot generated title -->]</ref>
<ref>http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_13/stones_101_to_125.html</ref>
<ref>[http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_13/stones_101_to_125.html South Indian Inscriptions Volume_13 - Inscriptions of Rajakesarivarman @ whatisindia.com<!-- Bot generated title -->]</ref>
<ref>http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_19/inscription_of_parakesarivarman_no_274.html</ref>
<ref>[http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_19/inscription_of_parakesarivarman_no_274.html South Indian Inscriptions-Volume-XIX-Inscriptions of Parakesarivarman @ whatisindia.com<!-- Bot generated title -->]</ref>
Muttavalperra seems to indicate some special honour or rank conferred on the regiment by the king.
Muttavalperra seems to indicate some special honour or rank conferred on the regiment by the king.
<ref>http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_19/inscription_of_parakesarivarman_no_358.html</ref>
<ref>[http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_19/inscription_of_parakesarivarman_no_358.html South Indian Inscriptions-Volume-XIX-Inscriptions of Parakesarivarman @ whatisindia.com<!-- Bot generated title -->]</ref>
<ref>http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_22/part_1/rajaraja_1.html</ref>
<ref>[http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_22/part_1/rajaraja_1.html South Indian Inscriptions - Inscriptions of Rajaraja I @ whatisindia.com<!-- Bot generated title -->]</ref>
<ref>http://www.whatisindia.com/inscriptions/south_indian_inscriptions/tiruvarur_temple/introduction.html</ref>
<ref>[http://www.whatisindia.com/inscriptions/south_indian_inscriptions/tiruvarur_temple/introduction.html South Indian Inscriptions - Tiruvarur (Thiruvarur) Temple Inscriptions @ whatisindia.com<!-- Bot generated title -->]</ref>
<ref>http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_23/aditya_2_karikala.html</ref>
<ref>[http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_23/aditya_2_karikala.html South Indian Inscriptions - Inscriptions collected during the year 1906-07 @ whatisindia.com<!-- Bot generated title -->]</ref>
<ref>http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_26/kulasekhara_dharmaperumal.html</ref>
<ref>[http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_26/kulasekhara_dharmaperumal.html South Indian Inscriptions - Inscriptions collected during the year 1908-09 @ whatisindia.com<!-- Bot generated title -->]</ref>
<ref>http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_26/bujabalaraya.html</ref>
<ref>[http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_26/bujabalaraya.html South Indian Inscriptions - Inscriptions collected during the year 1908-09 @ whatisindia.com<!-- Bot generated title -->]</ref>
<ref>http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_26/vikramacholadeva.html</ref>
<ref>[http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_26/vikramacholadeva.html South Indian Inscriptions - Inscriptions collected during the year 1908-09 @ whatisindia.com<!-- Bot generated title -->]</ref>


http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_19/inscription_of_parakesarivarman_no_85.html
http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_19/inscription_of_parakesarivarman_no_85.html


===Weaving Clans===
The end of Chola rule brought the end to [[Sengunthar]]s role in the army. Reasons are unknown, but Sengunthars 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 [[Sengunthar]]s doing various businesses including agriculture, the vast majority of [[Sengunthar]]s were involved in weaving which was not a profitable business due to the industrial revolution.


There were 4 desai nadus, 16 peria nadus and 72 nadus in the Sengunthar. All these have now disappeared as Sengunthar have embraced the modern growth of India.

=== Modern Clans===

While the 4 desai nadus, 16 peria nadus and 72 nadus in the Sengunthar have now disappeared as Sengunthar have embraced the modern growth of India, there is still a lot of diversity among Sengunthars.

Certain regions of Sengunthars are still very much separated both by distance, culture and marriage relations. They are

a. Kanchipuram (more than 2 major subgroups)

b. Tiruvannamalai

c. Salem, Erode (more than 10 subgroups)

d. Coimbatore

e. Madurai and southern districts (multiple subgroups)

f. Tanjore, Tiruchi(multiple subgroups)

g. Kerala (Cochin, Trivandrum)

h. Andhrapradesh (Chittoor, Nellore, Prakasam, Hyderabad, etc)

i. Karnataka (Kolar, Bangalore, Mangalore, etc)


Even within these geographical regions many exogamous (no intermarriage) subgroups exist.

These are a legacy of the old classification of Sengunthars.


== Historical Personalities ==
== Historical Personalities ==
Line 246: Line 145:
Sengunthar Mahajana Sangam.
Sengunthar Mahajana Sangam.


==Business Establishments==


[[Gomathi Mills]]

[[The Chennai Silks]]

[[Nilgiris Dairy Forms]]

[[Sharp tools]]

[[Kodai International Hotels]]


==Modern Personalities==
==Modern Personalities==
Line 266: Line 155:


[[Tiruppur Kumaran]]
[[Tiruppur Kumaran]]

[[Pulavar Govindhan]]: Former Speaker of Tamil Nadu Assembly.


Governor of the State of Uttar Pradesh Shri T.V. Rajeswar
Governor of the State of Uttar Pradesh Shri T.V. Rajeswar
<ref> http://upgovernor.gov.in/english.htm </ref>
<ref>[http://upgovernor.gov.in/english.htm New Page 4<!-- Bot generated title -->]</ref>

===Arts===

[[Prashanth]] actor

[[Thyagrajan]] actor

[[P. S. Veerappa villan actor]]

[[ANANDRAJ villan actor]]

[[Kennedy alias vikram actor]]

[[Thiagarajan actor]]

[[P.S.veerappa actor]]

[[perumal mudaliar national pictures]]

[[K.s.Ravikumar director]]

[[R.k.Selvamani director]]

[[Pa. Vijay lyrist]]

[[P.Vasu director]]

===Business===

[[Ariyanatha Mudaliar]] : Founder of Chennai SIlks

[[ethiraj mudaliar]]: Chairman, Binny Group, partner Ramachandra medical college.

[[M. Nandagopal]] Executive Chairman, Mohan Breweries and Distilleries Limited, Chennai

===Education===

[[Vallal sabapathi mudaliar]]: vallal sapabathy mudaliar educational trust.

[[Prof. Dr.Arumuga perumal.S]], Professor of Computer Science,Fellow of IETE.

[[Philanthropist Raja Sir Ramasamy Mudaliar ]] a well known phillanthropist endowed a hospital and dispensary in the Native Infirmary <ref> http://en.wikipedia.org/wiki/Stanley_Medical_College </ref>

===Miscellaneous===

[[Thillairajan]]

[[Vellaivaarananaar]]


[[Pammal sambanda mudaliar]]


[[kirubanandha varriar]]


==References==
==References==

Revision as of 23:15, 28 February 2008

Sengunthar or Kaikolar are a large Tamil and Telugu socially backward caste [1][2] of weavers in the states of Tamil Nadu, Andhra Pradesh in southern India. They have close ties of kinship with the Devadasi[3][4]. Traditionally, one girl in every family from the Sengundar/ Kaikolar caste was set apart to be dedicated to temple service and becomes a Devadasi (meaning female servant of god). In the temple, the girl is considered married to the temple deity and she learns traditional music and dancing[5][6][7]. Sengunthar are also known as Kaikolar. This dual name of Senguntar or Kaikolar was used for over 1200 years based on literary evidence. Sengunthars form a significant proportion of population in various districts of Tamilnadu esp. in Arcot, Kanchipuram, Chingleput, Salem, Erode, Coimbatore, Dharmapuri.

Origin

The Kaikolars also called as Sengunthar, are a large Tamil and Telugu socially backward caste[1][2] of weavers in the states of Tamil Nadu, Andhra Pradesh in southern India. Their name comes from a mythical hero and 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, which is traced to the legend of the earth being harassed by demons, which led to the people asking the god Shiva to help them. He was furious with the demonic giants and sent six sparks from his eyes. Parvati, his wife became frightened and retired to her chamber but dropped 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 led by Subramanya, with a large army destroyed the demons. Kaikolans or Sengundar claim descent from one of the nine heroes. There are seventy-two subdivisions (nadu or desams).These legends were created at a time when the weaver community had lost its social status and the formuale were efforts at self-glorification[4].

Brief History of Sengunthar/Kaikolar Devadasis in South India

The Kaikolars also called as Sengundar, are a large Tamil and Telugu socially backward caste[1][2] of weavers in the states of Tamil Nadu, Andhra Pradesh in southern India.

Traditionally, one girl in every family from the Sengundar/ Kaikolar caste was set apart to be dedicated to temple service and becomes a Devadasi (meaning female servant of god). In the temple, the girl is considered married to the temple deity and she learns traditional music and dancing.[5][4].

The Kaikolar Devadasis identify themselves with the Kaikolar/ Sengunthar who are weavers and were militarised during the Chola empire into the "Terinja-Kaikolar-Padai" (meaning "known soldiers" or "personal bodyguards" in Tamil)[4].

During the Vijayanagar empire the Kaikkolas dedicated their women as Devadasis to enjoy special privileges. (Text Quoted from article: At least one woman in every Kaikkola household was, according to age-old tradition dedicated to the temple as a Devadasi. The Devadasis enjoyed special privileges in the days of the Vijayanagar empire and were the only women permitted a direct audience with the king.[4] This research article describes how a devaradiyar or devadasi won special privileges for the Kaikkolas from the King Deva Raya II (A.D 1433)[4][8].

Another reference book Donors, Devotees, and Daughters of God. Temple Women in Medieval Tamilnadu by Leslie C. Orr. gives ample references to inscriptions regarding the Kaikolars being Devadasis in Tanjore temples during the Chola empire and the way the Kaikolar Devadasis helped the Kaikolas rise to power in the Chola empire [9].

This is further confirmed by numerous references to Kaikolar Devadasis in the Madras District Gazetteers By Madras (India : State), B. S. Baliga which states that at least one girl from every Kaikolar family was formerly dedicated as a Devadasi[10]. Further in The Erotic Sculptures of India, Y. Krishan, Artibus Asiae, Vol. 34, No. 4 (1972), pp. 331-343 the author provides references that describe the social status of Kaikolar women in India. The author explains how the Kaikolar Devadasi could never become a widow as she was considered to be married to the temple deity. Moreover the beads in her tali (thread worn by married Hindu women) were considered to bring good luck to women[11].

Sengunthars as Agriculturalists

According to Science and Empire: Essays in Indian Context, by Deepak Kumar, the Sengunthar weavers very often figure in the capacity of kudi, i.e. tenant-cultivators and also holders of kaniyachi, that is hereditary possession over the land.[12][13]. During the period of Sadasiva raya, the sthanathar of the Brahmapuriswara temple made an agreement that they would cultivate certain lands of the Kaikkola regiment.[14][15]. Here is a reference that Sengunthars are involved in agriculture and how they used Mudaliar title Cylon [16]

Sengunthars Military Exploits

In Journal of the Bombay Historical Society, [17]the authors state that in the Army of Later Cholas from 900-1200 AD, many commanders and captains were drawn from the ranks of Sengunthar. Further records of exploits of Sengunthar in Ceylon, Bengal, Burma and Indonesia are recorded in temple inscriptions.[18][19]

According to Carla M. Sinopoli in the book The Political Economy of Craft Production: Crafting Empire in South India, [20] evidence for Kaikkola armies appear from the Chola period.[21] They describe that Sengunthars were both weavers and merchants and maintained armies to guard their regional trading ventures. Throughout the chola period, trading and military activities of Sengunthar are predominant. Sengunthar were members of the Ayyavole 500 regional trading corporation.[22] Sengunthar armies are mentioned in several 12th century inscriptions and individual Sengunthar are frequently referred to as members of the Chola emperor's royal bodyguard.[23][24]

Sengunthars Temple Trustees

According to India Before Europe by Catherine Ella Blanshard Asher, Cynthia Talbot, Sengunthas attained positions of responsibility at the two major Vaishnavite temples of Srirangam and Tirupati. In Tirupati, they were in charge of distributing the consecrated food offerings to the worshippers. [25]

In the book The Political Economy of Commerce: Southern India, 1500-1650, author Sanjay Subrahmanyam states that many Senguntha families were rich enough to contribute both land and gold to temples. [26][27][28]

According to Ruth Barnes in Textiles in Indian Ocean Societies, in AD 1418 in Tiruvannamalai, Sengunthars were given the right to blow the conch, ride palanquins and elephants and wave the temple fly whisk. [29] [30]

Marriage Culture and Dedication process of Kaikolar Devadasis in South India

Renown historian Edgar Thurston, in his book Ethnographic Notes in Southern India By Edgar Thurston describes the dedication process of Kaikolar Devadasis in vivid detail. At the Tali-tying ceremony, the Kaikolar woman is decorated with jewels and then made to stand on a heap of paddy (unhusked rice). A folded cloth is held before her by two other Kaikolar Devadasis. The girl is seated in front of the idol (temple deity) and the officiating Brahmin gives sandals and flowers to the girl and then ties the tali (Hindu thread) around the neck of the Kaikolar woman [31].

The author further explains that for the actual nuptials, a rich Brahmin if possible or a Brahmin of lowly status is invited. When it is time for the man who is to receive the favors of the Kaikolar Devadasi first jons her, a sword must be placed at least for a few minutes by the side of the girl. A peculiar method of selecting a bride called siru-tali kattu (tying the small tali) is in vogue among the people belonging to the Kaikolar caste[31].

Further in The Erotic Sculptures of India, Y. Krishan, Artibus Asiae, Vol. 34, No. 4 (1972), pp. 331-343 the author provides references that describe the social status of Kaikolar women in India. The author explains how the Kaikolar Devadasi could never become a widow as she was considered to be married to the temple deity. Moreover the beads in her tali (thread worn by married Hindu women) were considered to bring good luck to women[11].

Community Legends and festivals

The Sura Samhara festival is a ritual tradition practised a long time ago by the Sengunthars.[4]. According to the mythology of weaver community, the Sengunthars 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].



Warrior Clans

During Chola rule Sengunthars 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. Sengunthars 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 Sengunthar army before or after the Chola empire.

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

Singalantaka-terinda-Kaikkolar (a regiment named after Singalantaka i.e. Parntaka I)

Virasola-terinja-Kaikkolar

Kodandarama-terinja-Kaikkolar

Danatonga-terinja-Kaikkolar

Parantaka-terinia-Kaikkolar

Muttavalperra-Kaikkolar - (meaning the "recipient of the pearl ornamented sword" in Tamil)

Samarakesarit-terinja-Kaikkolar

Vikramasingat-terinja-Kaikkolar

Adityapanma-terinda-Kaikkolar

Karikala-Chola-terinja-Kaikkolar

Arumolideva-terinja Kaikkolar

Parttivasekarat-terinja-Kaikkolar

Gangadaditta-terinja-Kaikkola

Madurantaka-terinja-Kaikkolar

Pirantaka-terinja-Kaikkolar

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

[32] Smarakesarit-terinja-Kaikkolar and Vikramasingat-terinja-Kaikkolar derived their names from possible titles of Parantaka[33] [34] [35] [36] Udaiyar-Gandaradittatterinja-Kaikkolar[8] must have been the name of a regiment called after king Gandaraditya, the father of Uttama-Chola. [37] [38] Singalantaka-terinda-Kaikkolar (a regiment named after Singalantaka i.e. Parntaka I) [39] [40] Danatonga-terinja-Kaikkola (regiment or group). The early writing of the record and the surname Danatunga of Paranataka I suggests its assignment to his reign. [41] [42] [43] Muttavalperra seems to indicate some special honour or rank conferred on the regiment by the king. [44] [45] [46] [47] [48] [49] [50]

http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_19/inscription_of_parakesarivarman_no_85.html


Historical Personalities

Ottakoothar[51] 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 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.

They are:

Socio Economic Service Society (SES) in Nungambakkam - Chennai.

Sengunthar Mahajana Sangam.


Modern Personalities

Politics

CN Annadurai

Bharathidasan

Tiruppur Kumaran

Governor of the State of Uttar Pradesh Shri T.V. Rajeswar [52]


References

  1. ^ a b c List Of Backward Classes Approved
  2. ^ a b c Central List Of Other Backward Classes
  3. ^ 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
  4. ^ a b c d e f g h 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 Cite error: The named reference "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" was defined multiple times with different content (see the help page).
  5. ^ a b 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
  6. ^ Manna - Global India Missions Newsletter
  7. ^ Unreached People Groups - South Asia Region
  8. ^ Some Enquiries into the Condition of Weavers in Medieval South India, Indian Historical Review, Vol. VI, Nos. 1 and 2>
  9. ^ Donors, Devotees, and Daughters of God. Temple Women in Medieval Tamilnadu by Leslie C. Orr.
  10. ^ Madras District Gazetteers By Madras (India : State), B. S. Baliga
  11. ^ a b The Erotic Sculptures of India, Y. Krishan, Artibus Asiae, Vol. 34, No. 4 (1972), pp. 331-343
  12. ^ Science and Empire: Essays in Indian Context, 1700-1947 By Deepak Kumar
  13. ^ The Everyday Politics of Labour: Working Lives in India's Informal Economy By Geert de Neve
  14. ^ Science and Empire: Essays in Indian Context, 1700-1947 By Deepak Kumar
  15. ^ Textiles and Weavers in Medieval South India by Vijaya Ramaswamy - Business & Economics - 2006
  16. ^ Tamil lexicon
  17. ^ Journal of the Bombay Historical Society v.5-6 1939,1941
  18. ^ Mines, Mattison 1984. The Warrior Merchants: Textiles, Trade and Territory in South India.
  19. ^ Textiles and Weavers in Medieval South India by Vijaya Ramaswamy - Business & Economics - 2006
  20. ^ The Political Economy of Craft Production: Crafting Empire in South India
  21. ^ Mines, Mattison 1984. The Warrior Merchants: Textiles, Trade and Territory in South India.
  22. ^ Mines, Mattison 1984. The Warrior Merchants: Textiles, Trade and Territory in South India.
  23. ^ Mines, Mattison 1984. The Warrior Merchants: Textiles, Trade and Territory in South India.
  24. ^ The Everyday Politics of Labour: Working Lives in India's Informal Economy By Geert de Neve
  25. ^ India Before Europe by Catherine Ella Blanshard Asher, Cynthia Talbot
  26. ^ The Political Economy of Commerce: Southern India, 1500-1650 by Sanjay Subrahmanyam
  27. ^ Textiles and Weavers in Medieval South India by Vijaya Ramaswamy - Business & Economics - 2006
  28. ^ The Everyday Politics of Labour: Working Lives in India's Informal Economy By Geert de Neve
  29. ^ Textiles in Indian Ocean Societies By Ruth Barnes
  30. ^ Mines, Mattison 1984. The Warrior Merchants: Textiles, Trade and Territory in South India.
  31. ^ a b Ethnographic Notes in Southern India By Edgar Thurston
  32. ^ South Indian Inscriptions-Volume-XIX-Inscriptions of Parakesarivarman @ whatisindia.com
  33. ^ South Indian Inscriptions-Volume-XIX-Inscriptions of Parakesarivarman @ whatisindia.com
  34. ^ South Indian Inscriptions Volume_13 - Inscriptions of Rajakesarivarman @ whatisindia.com
  35. ^ South Indian Inscriptions Volume_13 - Cholas Inscriptions @ whatisindia.com
  36. ^ South Indian Inscriptions - Volume 17 Inscriptions collected during the year 1903-04 @ whatisindia.com
  37. ^ South Indian Inscriptions Volume_13 - Inscriptions of Rajakesarivarman @ whatisindia.com
  38. ^ South Indian Inscriptions - Inscriptions collected during the year 1908-09 @ whatisindia.com
  39. ^ South Indian Inscriptions Volume 2 - Rajarajesvara Temple Inscriptions at Tanjavur @ whatisindia.com
  40. ^ South Indian Inscriptions Volume_3 - Nagesvarasvamin & Umambesvara & Adimulesvara Temples Inscriptions @ whatisindia.com
  41. ^ South Indian Inscriptions-Volume-XIX-Inscriptions of Parakesarivarman @ whatisindia.com
  42. ^ South Indian Inscriptions Volume_13 - Inscriptions of Rajakesarivarman @ whatisindia.com
  43. ^ South Indian Inscriptions-Volume-XIX-Inscriptions of Parakesarivarman @ whatisindia.com
  44. ^ South Indian Inscriptions-Volume-XIX-Inscriptions of Parakesarivarman @ whatisindia.com
  45. ^ South Indian Inscriptions - Inscriptions of Rajaraja I @ whatisindia.com
  46. ^ South Indian Inscriptions - Tiruvarur (Thiruvarur) Temple Inscriptions @ whatisindia.com
  47. ^ South Indian Inscriptions - Inscriptions collected during the year 1906-07 @ whatisindia.com
  48. ^ South Indian Inscriptions - Inscriptions collected during the year 1908-09 @ whatisindia.com
  49. ^ South Indian Inscriptions - Inscriptions collected during the year 1908-09 @ whatisindia.com
  50. ^ South Indian Inscriptions - Inscriptions collected during the year 1908-09 @ whatisindia.com
  51. ^ ttp://books.google.com/books?id=1j5KCYjYl_EC&pg=PA336&dq=cenkuntar&ei=vk1VR5GvKILusgPi8ZTxAg&sig=uWlVbXlegm6DRC0y1gnxrNAHA7I#PPA78,M1
  52. ^ New Page 4
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