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Sengunthar

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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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