CENSUS OF INDIA 1961

VOLUME IX

MADRAS

PART Vi

VILLAGE SURVEY MONOGRAPHS

29. SIRUMALAI

P. K. NAMBIAR
OF THE INDIAN ADMINISTRATIVE SERVICB
SUPERINTENDENT OF CENSUS OPBRATIONS, MADRAS
AND
A.K. VITAYA BHANU Ma.B.L.,
OF THE MADRAS CIVIL SERVICE
DEPUTY SUPERINTENDENT OF CENSUS OPERATIONS, MADRAS.

£967
 CENSUS OF INDIA 1961

(Census Report—Vol. No. 1X will relate to Madras only.

Under this series will be issued the following publications.)

Part * ati) .» General Report (Chapters I to VII)

I—A(id) an ” (Chapters VIII to XIV)
* JB) .. Demography and Vital Statistics (Report)
I~ B(ii) ” க (Tables)
*I-—C Subsidiary Tables
Part * I-A «. General Population Tables
*T1—B (i) General Economic Tables (B-I to B-IV)
* 1I—B (ii) . ச ன்‌ (B-V to B-IX)
10௫ +» Cultural Tables
*H—C Il @) -. Migration Tables (D-I to D-V)
*H—C I (ii) “ ல 0!
Part * HI +» Household Economic Tables
Part *IV—A .» Report on Housing and Establishments
*IV—B «- Housing and Establishment Tables
Part * V—A (i) wa. Scheduled Castes and Tribes (Report & Tables SCT —I and
ScT—II)
* V—A {ii) ” க (க்‌ 567-171 0 501-106
and Special Tables)
* V-—-B Ethnographic Notes on Scheduled Tribes
* V—C Todas
நற Ethnographic Notes on Scheduled Castes
V—E Ethnographic Notes on Denotified and Nomadic Tribes
Part *VI Village Survey Monographs (40 Nos.)
Part * VIHI—A .. Crafts and Artisans (9 Nos.)
VII—B Fairs and Festivals
Part *VIII-A .. Administration Report— Enumeration } For official use only
* VIlI—B Administration Report—Tabulation
Part * IX «. Atlas of the Madras State
Part X(i) »» Madras City (Report)
* XGi) ” (Special Migration Tables)
2014) ஞ்‌ (Census Tables and Primary Census Abstract)
* District Census Handbooks on twelve districts
Part XI »» Reports on Special Studies
FA « Handlooms in Madras State
*B Food habits in Madras State
ய »» Slums of Madras City
*D Temples of Madras State (5 Volumes)
*B Physically Handicapped of Madras State
Fo -- Family Planning Attitudes: A Survey
Part XIE Languages of Madras State
*Already published
 FOREWORD

Apart from laying the foundations of demography in this sub-continent, a hundred years of the Indian Census
has also produced ‘elaborate and scholarly accounts of the variegated phenomena of Indian life—sometimes with
no statistics attached, but usually with just enough statistics to give empirical underpinning to their conclusions”.
In a country, largely illiterate, where statistical or numerical comprehension of even such a simple thing as age was
liable to be inaccurate, an understanding of the social structure was essential. It was more necessary to attain
a broad understanding of what was happening around oneself than to wrap oneself up in ‘statistical ingenuity’ or
‘mathematical manipulation’. This explains why the Indian Census came to be interested in ‘ many by-paths’ and
‘nearly every branch of scholarship, from anthropology and sociology to geography and religion’.

In the last few decades, the Census has increasingly turned its efforts to the presentation of village statistics.
This suits the temper of the times as well as our political and economic structure. For even as we have a great
deal of centralization on the one hand and decentralization on the other, my colleagues thought it would be
a welcome continuation of the Census tradition to try to invest the dry bones of village statistics with flesh-and-
blood accounts of social structure and social change. It was accordingly decided to select a few viilages in every
State for special study, where personal observation would be brought to bear on the interpretation of statistics to
find out how much of a village was static and yet changing and how fast the winds of change were blowing and
from where.

- Randomness of selection was, therefore, eschewed. There was no intention to build up a picture for the
whole state in quantitative terms on the basis of villages selected statistically at random. The selection was
avowedly purposive; the object being as much to find out what was happening and how fast to those villages
which had fewer reasons to choose change and more to remain lodged in the past as to discover how the more
‘normal’ types of villages were changing. They were to be primarily type-studies which, by virtue of their number
and distribution, would also give the reader a ‘feel’ of what was going on and some kind of a map of the country.

A brief account of the tests of selection will help to explain. A. minimum of thirty-five villages was to be
chosen with great care to represent adequately geographical, occupational and even ethnic diversity. Of this
minimum of thirty-five, the distribution was to be as follows:

(a) At least eight villages were to be so selected that each of them would contain one dominant community
with one predominating occupation, e.g., fishermen, forest workers, jhum cultivators, potters, weavers, salt-makers,
_ quarty-workers etc. A village should have a minimum population of 400, the optimum being between 500 and 700.

(b) At least seven villages were to be of numerically prominent Scheduled Tribes of the State. Hach village
could represent a particular tribe. The minimum population should be 400, the optimum being between 500 and 700.

(c) The third group of villages should each be of fair size, of an old and settled character and contain
variegated occupations and be, if possible, multi-ethnic in composition. By fair size was meant a population of
$00-700 persons or more. The village should mainly depend on agriculture and be sufficiently away from the major
sources of modern communication, such as the district administrative headquarters and business centres. It should be
roughly a day’s journey from the above places. The villages were to be selected with an eye to variation in terms
of size, proximity to city and other means of modern communication, nearness to hills, jungles and major rivers.
Thus, there was to bea regional distribution throughout the State of this category of villages. If, however,
a particular district contained significant ecological variations within its area, more than one village in the district
might be selected to study the special adjustments to them.
 iv

It is a unique feature of these village surveys that they rapidly outgrew their original terms of reference, as my
colleagues warmed up to their work. This proved for them an absorbing voyage of discovery and their infectious
enthusiasm compelled me to enlarge the inquiry’s scope again and again. It was just as well cautiously to feel
one’s way about at first and then venture further afield; and although it accounts to some extent for a certain
wnevenness in the quality and coverage of the monographs, it served to compensate the purely honorary and
extra-mural rigours of the task. For, the survey, along with its many ancillaries like the survey of fairs and
festivals, of small and rural industry and others, was an ‘extra’, over and aboye the crushing load of the 1961
Census,

It might be of interest to recount briefly the stages by which the Survey enlarged its scope. At the first Census
conference in September 1959, the Survey set itself the task of what might be called a record in situ of material
traits, like settlement patterns of the village; house types; diet; dress; ornaments and footwear; furniture and
storing vessels ; common means of transport of goods and passengers; domestication of animals and birds ; markets
attended; worship of deities; festivals and fairs. There were to be recordings, of course, of cultural and social
traits and occupational mobility. This was followed up in March, 1960 by two specimen schedules, one for each
household, the other for the village as a whole, which, apart from spelling out the mode of inquiry suggested
in September, 1959 conference, introduced groups of questions aimed at sensing changes in attitude and behaviour
in such fields as marriage, inheritance, movable and immovable property, industry, indebtedness, education,
community life and collective activity, social disabilities, forums of appeal over disputes, village leadership
and organisation of cultural life. It was now plainly the intention to provide adequate statistical support to empirical
‘feel’, to approach qualitative change through statistical quantities. It had been difficult to give thought to the
importance of ‘just enough statistics to give empirical underpinning to conclusion’, at a time when my colleagues
were straining themselves to the utmost for the success of the main Census operations, but once the Census count
itself was left behind in March, 1961, a series of three regional seminars in Trivandrum [May 1961], Darjeeling and
Srinagar (June 1961], restored their attention to this field and the importance of tracing social change through a number
of well-devised statistical tables was once again recognised. This itself presupposed a fresh survey of villages
already done; but it was worth the trouble in view of the possiblities that a close analysis of statistics offered and
also because the ‘Consanguinity’ Schedule remained to be canvassed. By November 1961, however, more was
expected of these surveys than ever before. There was dissatisfaction on the one hand with too many general
statements and a growing desire on the other to draw conclusions from statistics, to regard social and economic
data as inter-related processes, and finally to examine the social and economic processes set in motion through
land-reforms and other laws, legislative and administrative measures, technological and cultural change. Finally,
a study camp was organised in the last week of December, 1961, when the whole field was carefully gone through
over again and a programme worked out closely knitting the various aims of the Survey together. The Social Studies
Section of the Census Commission rendered assistance to State Superintendents by way of scrutiny and technical
comment on the frame of Survey and presentation of results,

This gradual unfolding of the aims of the Survey prevented my colleagues from adopting as many villages as
they had originally intended to. But I believe that what may have been lost in quantity has been more than made
up for in quality. This is, perhaps, for the first time that such a Survey has been conducted in any country,
and
that purely as a labour of love. It has succeeded in attaining what it-set out to achieve: to construct a map
of
village India’s social structure. One hopes that the volumes of this Survey will help to retain for the Indian
Census its title to ‘ the most fruitful single source of information about the country’. Apart from other features,
it will perhaps be conceded that the Survey has set up a new Census standard in pictorial and graphic docu-
mentation. The schedules finally adopted for this Monograph have been printed in an Appendix.

New Delhi, } A. MITRA,

July 30, 1964.
Registrar General, Indiq.
 PREFACE

An interesting feature of 1961 Census is the preparation

of Village Survey Monographs. Sri. A. Mitra, Registrar
General, has, in his foreword, given the reader a general back~
ground of the survey. Forty viilages for the survey have
been ‘selected in Madras State, and this Monograph on
Sirumalai is the twenty—ninth of the series. ்‌

Sirumalai village is perched on the hills of Sirumalai in

Madurai District. Asis to be expected, planting of coffee
and banana is its main source of livelihood. Its multi-
ethnic population includes a primitive tribe of Palliyans
who stiil lead a nomadic life. Though isolated the impact
of outside influence is slowly felt by the villages

Sarvashri S. DhanaseRharan, Tabulation Officer and

J. Thomas Machado, Research Assistant of this Office
conducted the field study of this village and prepared the
preliminary report. Sri. A. K. Vijaya Bhanu, my Deputy
Superintendent prepared the final report, which after
editing, is presented to the reader,

P. K. NAMBIAR
 LIST OF VILLAGES SELECTED FOR THE SURVEY

Ayyangarkulam* Chingleput District

me ws

Sunnambukulam*
NO

Lakkinayakkanpatti South Arcot District

>

Thadagam* ”
*

Arkavadi*
கச

Hasanamapettai North Arcot District

Paravakkal oF
oo எ

Arkasanahalli* Salem District

Kanakagiri* 3

Pappanaickenpatti*
para

இற.
5௫௬௨த3௬உத

Aladipatti* 32

Iswaramoorthipalayam*
ம்‌ வன்‌ நவம்‌

Kumbalam ”
*

Nellithorai* Coimbatore District

Hallimoyar* Nilgiris District
ட

கட்ட ௯

Kinnakorai
மை

a.

Vilpatti* Madurai District

ஸ்‌

ஒட

Sirumalai**
டட
ஹம்‌

Periyur*
ச்‌

Thiruvalavayanallur >
க

Thenbaranadu* Yirachirapalli District

ட
ட
ம வ3

Thiruvellarai*
ட

Ariyur bad
க

Kadambangudi* Thanjavur District

Vilangulam*
392

தச

Kunnalur* ச

Kodiakkarai >

28. Golwarpatti* Ramanathapuram District

29. Visavanoor*
Athangarai* ”

31. Ravanasamudram* Tirunelveli District

32. Pudukulam* 3

33. Alwarkarkulam ச்‌]

34, Kilakottai* eee Fy

35. Odaimarichan 3

36. Kuvalaikanni 9

37. Koottumangalam* Kanyakumari District

38. Kadathuchery* o>

39. Kottuthalazhamkulam* ச
40. Kadukkara*
”

* Already published **The present volume (No. 29 of the series) ——___,

 VILLAGE SURVEY REPORT
ON
SIRUMALAI

{ S. DHANASEKARAN, M.A.,
Field Study ose க்க Tabulation Officer

& First Report J. THomas MACHADO M.A.,

Research Assistant

Photographs: . we N. D. Rayan,
Photographer

- Maps: bee ௮௯ A. RAJAMANT,

Draughtsman

Sketches : ees A, RaMADoSsSs,

Artist
 CONTENTS

CHAPTERS PAGE

I THE VILLAGE aos 1

II PEOPLE AND THEIR MATERIAL CULTURE aes 13

If] POPULATION eee 58

IV VILLAGE ECONOMY “eee 119

V SOCIAL AND CULTURAL LIFE oes 189

VI CONCLUSION on "203

_ APPENDICES

1 HOUSEHOLD SCHEDULE USED FOR THE SURVEY கை 204

Ir VILLAGE SCHEDULE USED FOR THE SURVEY | 224

TIE GLossaARY OF LOC4L TERMS .ew =, 228

ILLUSTRATIONS — ட
MAP Fasing ‘Page No.

showing the Location of the village - x

| 1 Map

PHOTOGRAPHS
1. A view of Sirumalai Hills a -6

2. Astreet in Pazhaiyaur ,

3. The hamlet of Pudur \ ” 7

4. “The Chakkiliapatti hamlet

5. The pack-ponies \ ~ §

6 The belongings of Ammani deity ட 9

7. An old Vellala woman ose 16

8. A Naidu old woman ase 17

‘9. A Naidu family . eae 20

“10. A Naidu woman ase 24

11, A Chakkilia girl ase 28

12. A Kurava family

 facing Page Ne.
13-15, Houses in Sirumalai 38-39
16-17, Planter’s dwellings wae 44
18 - 19, Dwellings of plantation labourers ee 45
20 - 21. Drioking sources ௧௬௧ 48-49
22. Ar Elementary School 94
23. A view of St. Joseph’s Estate
148
24. A coffee plant
25. Coffee plucking 149
26, A plantation labourer 150
27. The Palper Factory 151
28 - 29. The Vellimalai temple 192
30, Vinayagar temple 193
31. Vigneswara temple 194
32. Harijans’ Church 195
33. The Catholic Church 196
34. Kids at play 197
35. Cards playing 200.
36. Social Education centre 201
SKETCHES On page No.
1- 7 Dwellings and ground plans 39 - 41, 44
8-17. Ornaments 46-48
18. Ornamental wick lamp 49
19. Plantation implements 155
20. The Vellimalai temple 192
31. The effigy of Kaman 194
CHARTS Facing Page No.

1. Ethnic composition eee 14

2. Size of househoids 60
3. Marital status On page No. -.. 77
4. Literacy levels ” 92
5. Working force » 95
6. Income levels of major communities 164
7. Expenditure pattern On page No. 166
8. Indebtedness 170
 CHAPTER ர
THE VILLAGE

{ntrodaction of the best summer resorts in South India-is situated

on the Upper Palanis. Varshanad and Andipatti Hills
ABOUT 300 MILES SOUTH OF MADRAS CITY are the other important hill ranges that run parallel
lies Madurai, the second largest city of the State. An to the Palanis. On the eastern side of the district
ancient metropolis of the powerful Pandya kingdom are the Sirumalai, the Karandamalai, the Alagarmalai,
of Tamilnad whose fame has been celebrated in un- the Natham and Aliar Hills. Sirumalai which means
dying prose and verse, it has been the traditional home ‘small mountain’ is situated at_a crow-flight distance
of Tamil culture. It had been a renowned seat of of about 16 miles north of Madurai. - Its highest
learning for centuries. Literature praises it as the peak rises a little over 4,400’ above the sea level.
capital of the Pandyan Empire, which had an extensive Sirumatai is famous for the rich varieties
of its plant-
sea-borne trade with Greece and Rome. For the last ains and the name Sirumalai dates back to a period
2,500 years, it has been the local centre of Dravidian beyond the memory of man. The great Tamil epic
culture and civilization and has been calied by notable Silappathikaram speaks about the fertility. and the
foreigners as the Athens of South India, The great greatness of this little mountain in chosen superlatives
Itatian globe-trotter Marcopolo has described the of which the following is a small reproduction.
Pandya kingdom of those days as “‘ the best of all the
Indies and indeed the finest and noblest Province in “தவன வெண்ணொலும்‌ அறைக்கட்‌ கரும்பும்‌
the world”. கொய்பூ
த்‌ தினையுங்‌ கொழும்புன வரகும்‌
காயமும்‌ மஞ்சளும்‌ ஆய்கொடிக்‌ கவலையும்‌
At present it isa renowned Pilgrim Centre that at- வாழையும்‌ கமுகும்‌ தாழ்குலைத்‌ தெங்கும்‌
tracts devotees from the farthest extremities of the மாவும்‌ பலாவும்‌ சூழடுத்‌ தோங்கிய , ,
country. The patron deity of the City of Madurai தென்னவன்‌ 9றுமலை திகழ்ந்து தோன்றும்‌”,
and-indeed that of the whole of Pandya kingdom is (80-85 காடுகாண்காதை;
the Goddess Meenakshi (the fish-eyed Goddess). All மதுரைக்‌ காண்டம்‌)
round the year, the temple has festivals and so the
City of Madurai is, not inappropriately, called the Even to-day, Sirumalai is famous for its plantain
City of Festivals, - fruits which have a distinct sweetness of their own and
which are offen in great demand. On the top of the
This famous city is the head-quarters of Madurai Hill Sirumalai, about 3,500’ high, there is a basin
Revenue district, which is bounded on the north by shaped plateau in which is situated the. Sirumalai
Coimbatore and Tiruchy districts, on the south by village, the subject matter of this report
Kerala State and Ramanathapuram district, on
the east by Tiruchy and Ramanathapuram districts and Location and neighbourhood
on the west by Kerala State and Coimbatore district.
3. The village which comprises of two hamlets, ie.,
The district lies between 90° 30’ and 10° 50’ of the Pudur and Chakkiliapatti besides the main village
North Latitude and 77° 10’ and 78° 30’ of the East Pazhaiya Ur belongs to the Nilakottai taluk of
Latitude, Madurai district. Pazhaiya Ur which literally means
a ‘village of more ancient origin’ is the local centre
Hills of Panchayat and Revenue administration and lies bet-
ween the other two hamlets. The hamlet Chakkiliapatti .
The district has many mountain ranges which lies about two furlongs away from the main village on
1d to its beauty. The Palani Hills which run almost the north and Pudur is situated about two miles away
arallel to the Western Ghats, nearly north to south,-. _ on the south. The hamlet Pudur lies on a less undu-
eparate the district from Kerala State. The Palani lating ground, at a slightly lower terrain than the main
Hills are divided into two regions—the Upper Palanis village, whereas Chakkiliapatti is situated on a fairly
and the Lower Palanis, The famous Kodaikanal, one elevated ‘ground. In the topography, the main village
2 VILLAGE SURVEY

is surrounded by dense forests, coffee plantations and From Dindigul, the village lies about 16 miles on
plantain gardens. Chakkiliapatti may be said to be the south and one has to proceed three miles along
surrounded entirely by coffee -plantations and Pudur the Dindigul-Natham road from where a ghat road
by plantain gardens for the most part. branches off to the village, It is a narrow mud road
winding along as many as 16 hair-pin bends which are
Boundary
unprotected but for the piles of stones kept on their
edges. The State Government have come forward to
4. We see no other villages on the Hill Sirumalai.
take up the work of widening this road at certain
The nearest villages are only on the plains. On the
select points in order to provide safety to the vehicular
east of Sirumalai Hill Jie the villages of Anjilipatti
and Konapatti and the Azhagarmalai, as well as pedestrain traffic. But mere widening is
Op the north
not enough. A regular black-topped road of sufficient
lie the villages of Thabasimedai, Nochi Odaipatti,
Trandalaparai and Vazhakaipatti. width with proper culverts is a most urgent necessity;
On the west lie the
villages of Vellodu, Ambathurai and Chinnalapatti. During rainy season, there is a lot of erosion and land
slide and rock-slide. During a heavy cyclone in
We find Kodai road which is a railway station,
Alanganallur, Palaimedu and Vadipatti villages on the December 1964, the road was awfully damaged and
south. rendered useless. The bridle-paths are rugged, uneven
Some of these villages are right on the foot
of the hills while others are within a radius of about and irregular and they are used only when the traveller
is anxious fo cut short the distance and reach the
ten miles: Dindigul, the nearest Municipal Town
village urgently. These foot-paths often put to a
which is also the head-quarters of a Revenue division
most exacting trial even the sturdiest men and horses.
is a town of some repute and has got historic associ-
ations. The villagers of Sirumalai frequent this town
Mode of transport
for making purchases of various goods and household
provisions and take buses and trains to go to distant 6. Horses are common mode of transport. Some-
places. It is about 16 miles away from the village. times carts are also engaged to transport goods from
It is a big commercial centre and the plantains and plains and vice-versa, but these are rare as the road
other hill produce grown in Sirumalai are marketed is irregular and steep and has dangerous curves,
there. The place is very much noted for its iron safes People generally travel in private vans which ply bet-
and locks which are manufactured there, From the ween Sirumalai and Dindigul twice or thrice a day.
point of view of Revenue administration, Dindigut
It is a facility which is made much use of though
occupies a place only next to Madurai, Sirumalai many take the foot-paths on ponies’ back. The
falls within the Dindigul Revenue division.
people belonging to the lower strata of society cannot
afford to take the van since the hire charges are little
Trausport and communication
high, i.e., Rs. 1°75 for up-trip and Rs. 1°50 for down-
trip per passenger.
3. Sirumalai is one of the few backward villages
that have not yet caught up with the modern trends. Communication
No modern amenity worth the name is seen here, The
Village is not easily accessible. It does not have a 7, There is a branch Post Office in Pazhaiya Ur
good macadamised road. To reach the village, one aud a local Homoeopathy Doctor performs the duties
has to use old country-tracks and bridle paths which ofa Post Master also. Mail arrives not daily, but
wind in endless zigs and zags. There is a mud road only thrice a week. For Telegraphic facilities, one
which is more an apology for a road through which has to go to Dindigul.
a jeep can ply with extreme difficulty, negotiating
during its course many risky angles and steep ascents, Soil
8. The village of Sirumalai with its two hamlets
To reach this village, the traveller has to arrive at
is embosomed ina forest, a considerable portion of
Dindigul which is the junction of the Tiruchy-Madurai
which has been cleared for coffee and cardamom
and Dindigul-Palgkat railways. The Benaras-Cape
Comorn
plantations and plantain gardens. Sirumalai contains
National Highway also passes through a good deciduous scrub jungle, and it meets most of
Dindigul. Moreover, it is the centre of a network
the fuel requirements of Dindigul and many places
of inter-district roads connecting the neighbouring
around. It also meets the firewood needs of Madura}
districts of Coimbatore, Tiruchy and Ramanathapuram,
City on account of its close proximity,
 SIRUMALAI 3

The plateau of the Sirumalai Hill, where plantain The hottest part of the yearin the plains is from
is mainly.cultivated, has a good content of loamy soil. April to June as elsewhere. But the climate of
In the highest elevations where we come across dense Sirumalai is usually salubrious though it is a little
forests, the soil is usually very fertile, usually a thin malarial. During winter, the high slopes of the
layer of black peaty earth over yellow clay. In the mountain are mist-clad.
deciduous forests at the lower slopes, the soil is not
so very fertile and in certain places it is just barren Rainfall
and exposed to heavy erosion.
10. Sirumalai has the highest rainfall duriog
Climate October and November while February and March are
the driest months. Thunder showers occurring in
9. The climate of Madurai district, though a little April and May give a passing relief from the
hot and dry, is fairly agreeable and never swings bet- oppressive summer heat. The average monthly rainfall
ween extremes. The variation in temperature in the figures (in Inches) for Dindigul and St. Joseph’s Estate
plains is between 60°--108° F or 15°6° and 422°C, in Sirumalai are furnished below.
a] e

ய 2 5 ல்‌ 5 en
= &€ 38 6& 8. 8
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sas
i2 இaq
Description 3 5 ல 3
>» 8 §B $ 8
Zz,
8
A <
&
ப ய்‌ = < = 2 2 < 3 8
2:36 2°60 13 1333 203 600 395 202 235
Dindigul 0°82 1:22 1°28

St. Joseph‘s Estate

1.58 4°52 3°68 1°38 2. 399) 535 947 BS 5:60 30:11
Sirumalai , 3:52 0°73

Streams summer, water is scarce in the stream. It irrigates

nearly 100 acres in the lands of the plains. The
_ IL. Sirumatai has a number of streams where there Vellimatai Aru originates from Vellimalai (silver
fs enough water for the greater part of the year and mountain) and flows into the Kodai Road Kanmai
the most important of these streams is the Sathiar. after passing through the village Rajathanikottai. It
The Sathiar which goes by the name ofa river here irrigates an extent of about 50 acres. It dries up
originates from Pidariamman Malai at Manakattur, during summer. The Kalangali Odai originates on the
a place seven miles south of Pazhaiya Ur, and re- south-east of Vellimalai and passes through Pooncholai
ceives supplies from the Sembodai stream and other Estate and joins the Vadipatti Kanmai (tank). It irri-
small streams taking their rise from St. Joseph’s gates about 100 acres of land. The Thumbicholai
Estate, Kadambankulam, Mathakamalai and flows Odai originates from Thumbicholai, five miles south
profusely down the hill, winds eastward through of Sirumalai (by crow flight)and joins the Vadipatti
Palamedu, Vadugupatti, Alanganallur and merges into Kanmat. It irrigates about 100 acres of land in the
a tank andthe surplus water joins the river Vaigai. plains. Besides these, there area number of other small
Its water is used for irrigation purposes. There isa jungle streams which are of no practical importance
proposal to construct a dam near Palamedu at a crow- for our study.
flight distance of about five miles from Sirumalai.

Apart from these, there are a number of small Fauna

streams originating from the Sirumalai Hills. Some
of them are: Nondimamarathu Odai, Vellimatai Aru, 12, No wild animals like lion and tiger are found
Kalankali Odal and Thumbi Cholai Odai. The in Sirumalai. But panthers are not wanting and they
Nondimamarathu Odai originates from Mullanpanriz are often seen in the interior of the thick woods. It
karadu which is on the north-western extremity of the is related by the village-folk that there is a small herd
St. Joseph’s Estate. A major quantity of its water is of bisons that has made Sirumali its home for quite
diverted for cultivation at the source itself and the along time. One frequently comes across the jungle
remaining water flows into Vellodu Kanmai. During sheep Known as ‘ Kezhai Adu’. The jackal, the large
4 VILLAGE SURVEY

Rainfall particulars for the years 1956-1960

1956 1957 1958 1959 1960

Month > A உ ஸு A 7 > 4 aS > —s

ரSe< pe8aர e‘Cs- 2sseeesf8S &,ee

Roe 2 1 3 ய்‌ a

os BS 38 &, Be 8 &, BS Sh
$2 Se Se 85 Se 85 82 Se se Bo
68 88 82 cS 8S SS oS 82 SS oS S2 BS cS 88 BS
a2 3s ne Z a de Z 2 ms Z « be a 2 ne

January 2 085 O51 ய்‌ wee os 2 045 O35 1 0°26 0:26 oes

February es வை wees வவ 1 0°48 0-48 we 002 «0°02

April 2 233° 1°55 1 0°38 0°38 ve 9 239 172 3 150 0°63

May ய 0:00 5 179 047 3 il 0°60 6 390 101 4 237 0°79
June 8 244 0°63 1 070 0°57 2 13 O80- 3 144 043 5 1800௭
July 0°06 0:06 1 040 0-40 வவெ 1 0:36 0°36 8 327 1°54
August 5 312 198 2 438 400 7 547) 298 4 284 1°83 3 093 0°37
September aes wea 5 434 220 2 1°38 087 8 442 1°40 4 247 169
October 16 11°38 114 13 508 13 11 838 3:09 11 9:46 2-76 7 698 2:24
November ~ 9 10°57 20 6 274 1-28 7 3:22 118 8 9:22 3°35 10 1091...
December 3 ஸு 0°80 6 254 0°99 வல 4 559 433 உருமு,

Total ae SED , 2925 ர்ச்‌ ப. ௮3 . we 91:29

red hill mongoose, the Nilgiris morten-cat, the Malabar kannadi virian (asin ecg. fluc) and non-venomous
short-tailed and brown squirrel are common in. types like suvai (@smav) ௪/0.
Sirumalai Hills. Monkeys of all varieties are found
in the lower slopes of the hill. Flora
Birds of many charming hues are also found in
plenty in Sirumalai. The usual game birds occurring 13. The Sirumalai Hili belongs to the Sholavandan
here are sand grouse and florican. The wood cocks Forest Range. The Sholavandan Range has nine
are a common sight, if one goes a little inside the reserved forests extending over an area of 4,4769°74
forest. Also, different kinds of falcons, kites, eagles, acres, five ex-Panchayat reserved forests of 7,037°41
musical birds like cuckoo, mynas and parrots are acres and two ex-estate forests of 2.4558°80 acres. Of
found in considerable number, But crows are an these, the Sirumalai Hill has a minor portion of re-
absolute rarity. They are nowhere to be seen. The served forest and a major portion of ex-estate forests
vermina commonly found are the mosquitoes of the belonging to the Ammainayakkanur ex-Zamin. The
malarial type and pests affecting coffee and banana Zamin estate extends to an area of 2,1532°16 acres.
plantations. Thanks to the sustained efforts of the
Naticnal Malaria Eradication Project, mosquitoes Being a forest area, the flora of Sirumalai Hill is
have been very largely eradicated. The common rep- widely varied and at times highly interesting. Varia-
tiles of the hills are cobra, kattu virian (=_@ வீரியன்‌) tions in altitudes and rainfall over the entire range
 SIRUMALAI த்‌

have a bearing on the vegetation in general. The teak and with undergrowth constituting mostly of
floristic divisions of the Sirumalai forests may be tall coarse grass and Phoenix acaulis (or Ichampul).
classified as follows. The Gali-nut in these forests fetches a. handsome
revenue as the minor forest produce.
1. The semi-evergreen low level sholas;
2, The Savanna type or gall-nut type ;
The dry deciduous forests
3. The dry deciduous fuel forest;
4, {nferior deciduous thorn forests or the Car- 16. This type is economically important and con-
natic umbrella thorn forests. sists of open mixed deciduous fuel forests in the lower
slopes of the Sirumalai. This type constitutes the
The semi-evergreen low level sholas main fuel resources for the city of Madurai, Dindigul
town and other nearby villages on the plain. The
14. These are found in most protected valleys of more important species occurring in this type are:
a height of 3,000’ and above. It is surrounded by forests
of a mixed deciduous typeand is not of any vast extent, Albizzia amara: (usi!, Thurinji)
being confined to moist valleys and sheltered hill Chlorokylow swieteria: (Povasu, Vaimaram, Varimarai.
slopes. Transitional stages between these two types Bast Indian Satin wood)
are often met with at the margins. The chief species, Canthium didymum: (Naluvay, Navugu)
occurring in the sholas are: Albizzia labbeck: (Vagai or East Indian wall nut)
Bischofia jovanica: (Milachadayan, Gholavengai, Atalantia monophylda: (Malamandarai, Malainarallu)
Malapuvarasu or Bishop’s weed)
Limonia acidissima: (Kattu elimichai)
Cedrela toona: (Malavembu, Santhana vembu, Karansuli
Anogeissus lalifolia: (Vekkali, Vallanagai or axle wood)
or Toon)
Chunrasia tabularis: (Agil, Vedivembu, Madagiri Terminalia Paniculata: (Pillamarudu)
vembu or Chittagong wood) Cassia fistulia. (Konnai, Sarakonnai)
Eleocarpus tuberculatis: (Pathrachi, Malampinnai or Strychuos Potatorum: (Thethankottai or clearing nut
Rudrachana) tree)
Canarium strictum: (Karunkungiliam or black dammar) Strychnos nux vomica: (Ettic, Kanjiram)
Myristiea species: (Jathikai) Feronia elephantum: (Velam, Vila, or wood apple) -
‘Phere are also some smaller varieties of trees. They
are: ்‌
Nephelium Congcina: (Shempuvam, Kattu puvan or The condition of this type of forest is particularly
Logan tree) bad as they were subject to excessive grazing, goat
Agrosbstachys longifolia: (Manikulikki) pruning and indiscriminate and unregulated fellings
Agrostistachys indica: (Mancharu) in the past by the villagers and Zamindars alike resul-
ting in their over exploitation and absolute denuda-
On the border areas of the shola forests, fires occur tion that they are now in a most dilapidated condition.
frequently during the hottest part of the year due to Trees of useful species have become almost extinct.
natural friction. Generally the areas under this type
of forest vegetation is considered suitable for culti-
Inferior deciduous thorn forests
vation of cardamom (Elettaria Cardaumum) under the
shade of the standing trees.
17. These are commonly called scrub jungles.
These extend along the foot-hills and are mostly
Savanna type or Gall-nut type
found in elevations varying from 500’ to 1250’. Due
15, This type has a low moisture content and has to intensive grazing, the soil is exposed and barren
the Terminalia chebula (Gall-nut), as the predominant and the frequent tread of cattle has left the surface
species with a mixture of fire resistant species such as hard and caked preventing the germination of seed.
Buchanam inalalifolia (Kodaman kattumaram), Shorea Therefore, natural regeneration looks almost out of
talura (Kungiliam or lac tree), Ptevdcarpus marsupium question. It is also unsuitable for artificial regenera-
(Vengai or Bija sal, Kino tree), Anogeissus latifolia tion as the soil is generally shallow and poor in quality
(Vetateali, Vellanagai or Axle wood) and Phyllanthus witha lot of stone content. The vegetation consists
‘emplica (Nelli), These are interspersed with stunted of low, thorny, open, degraded type of forests, being
6 VILLAGE SURVEY

often a promiscuous collection of bushes interspersed plantains and coffee are the most important crops. A
with blanks. The tree growth is as a rule stunted and total of 2,550-82 acres are under cultivation as per the
mais-shapen, usually thorny species predominating, of village Revenue records. But this does not include
which Acacia forms a formidable proportion, Acacia the Government lands illicitly brought under culti-
planifrons (odai or umbrella thorn) are common in this - vation by the ryots. Silver oak is a common tree that
forest. There is an ill-defined lower storey of smaller is found almost everywhere in the plantations along
trees and large shrubs, mostly spiny and often with side plantain trees and coffee plants, Fruit trees
other xcrophytic characters, The ground is lightly such as orange, lime, jack, etc., are also found in
covered with sparse thorny shrubs and grass. This Sirumalai. Cardamom which is another cash crop is
type of forest is found in and around the Sathiar raised in small patches of few acres under the sholas..
valley where a number of tamarind trees too are found. Tea is not grown in Sirumalai.
The species generally found in this forest are Acacia
latronum, Acacia planifrons, Acacia leucophloea, Residential pattern
Acacia sundra, Azadirchta indica, Gyrocarpus fac-
quini, Zizhyphus jujuba and Tamarind indica, 19, The very first glance itself would suggest that
Sirumalai is a fairly small village. Its area is 4:03 sq.
Apart from this floristic list, there is an occurrence miles. As has been said elsewhere, it comprises three
of sandal wood trees (Santalum album) over about 100 hamlets, i.e., Pazhaiya Ur, Pudur and Chakkiliapatti.
acres in the Sathiar Valley, over 1,000 to 1,500 acres The former two are inhabited by Vellalas, Naidus,
on the northern slopes of Sirumalai (Endlaparai area) Konars, Nadars, Gounders, Chettiars and the Pallars
and to a minor extent of 15 acres in the Ammai- while Chakkliapatti has an exclusive concentration of
nayakkanur ex-Zamin forest near Vellimalai. - the Scheduled Caste Chakkilias, except for two
Muslim households.
Plantations
A detailed account of the’ communities in each
18, Where are vast |plantations in Sirumalai and hamlet is given in Table No. 1.

Table No. ft

Hamletwise distribution of communities

Number of households belonging to different communities
takin he “=
é ட்>‌ 5
ட்‌] ய ல்‌ ௬
5 2] - he Ba ஸ்‌ ‘3
Hamlets ae 8 ய ட S ய
a 3 g

85 2 5 $53 88 £88
gs 4 8 38s.
wea
ees -3¢
62 882 822.8282
eg 28a S28 E28 B EME
PrP OAMS ZEZOO 238
CELA CHORE825 ECRES BS
SB
Pazhiya Ur. 140 62 622 10 11 4 4 OH நே வ வ வெப்பப்‌ 1 1 8 4 ue

Pudur “12 5380454624324. 14.2 21 D1. 1 % 2

Chakkiliapatti 106 4 92 0. ட... 3........ 1 1 1 1 2

Total 418124 702 76 17 13 1 7 6 432௨22 1 1 1] 1 113 ர 3

 iew of Sirumalai ills.
ie
>
 A street view of Pazhaiyaur m ain hamlet. —
The Motor Van is the usual mode of transport to go to Dindigul on the plains,

The hamlet of Pudur.

 . SIRUMALAI 7

In all the- three! hamfets; houses stand out: ina ete, Thete is alsoa Montessory School for small
cluster at one single site, built almost close one upon children situated at Pazhaiyaur, There are two Social
another. They are not sparse and scattered as we see Educational Centres, one in Pudur hamlet and the
in a few of the hill villages. The brick and mortar other in Chakkiliapatti hamlet, But theré is not
houses form a small proportion while the number of enough evidence that these institutions are working
thatched houses and small hovels preponderates. The satisfactorily and that they have not been thrown out
ground being undulated, houses are often found one of gear for want of public enthusiasm.
above the other over different parts of the slopes and
stone pathways are provided for access. In Pudur
hamlet, the ground level being even, the lay-out is - There are three drinking water wells, one in each
uniform and resembles those in the plains. It goes hamlet. The Scheduled Caste people living in Pudur
without saying that there is no proper street system in and Pazhaiyaur hamlets do not have wells oftheir own.
PazhaiyaUr and Chakkilipatti hamlets, In Pudur hamlet They use the water from the wells used by Caste
too, the streets do not conform to any plan. It is Hindus. They are‘not actully allowed to draw water
bisected by a banana garden and the respective portions from those wells, but the caste Hindu women, after
are called the North Street and South Street, The. filling up their pots, pour water into the pots of the
houses in all the three hamlets are a confusing jumble waiting Scheduled Caste women which the later carry.
with poverty and backwardness writ large on them. This is the genera] practice. There appears to be no
They are steeped in an antique atmosphere and one has active opposition on the part of the Caste Hindus to
the feeling that one has been transported backwards the Scheduled Caste women drawing water occasio-
by about a century. - nally from these wells themselves due to compulsion
of circumstances. But these occasions are consciously
Segregation of dwellings on caste basis is conspi-
kept toa minimum. For bathing purposes, the villa-
cuous and the dwellings of the low caste Pallans and
gers go to the river Sathiar and sometimes to the wells.
Chakkilians are sufficiently removed from those of
The Pazhaiyaur people take bath in a small pond that lies
caste Hindus. The Chakkiliapatti hamlet is exclusively
in the village itself.
inhabited by the Chakkilians and the other Sche-
duled Castes living in the other two hamlets live suffi-
ciently away from caste Hindus. The Pallans of Pudur
live in a cornerofa banana garden that bisects the There are eight temples, big and small, in all the
hamlet. three hamlets: Of these, the Kaliamman Koil,
Vinayagar Koil, Vellimalai Koil, and Satha Koil are
Pablic places in Pazhaiyaur. There are another Vellimalai Koil,
another Vinayagar Koil, and one Palichiamman
20. Most of the public institutions of-the village Koil in Pudur. There is one Muthalamman Koil in
like Panchayat Board Office, Mathar Sangam, Mater- Chakkiliapatti. ்‌
nity Centre etc., are located in Pazhaiyaur hamlet. There
is a Co-operative Credit Society for the villagers in
Pudur hamlet which was, for quite a long time, lan-
There are as many as six cremation grounds in the
guishing. It has now been recently put on a sounder
main village and the two hamlets; two in Pazhaiyaur,
footing and is gradually picking up speed and life.
two in Pudur and two in Chakkiliapatti. The - first
The Chakkilians have their own Co-operative Society
original settlers of this village whose descendants live
in Chakkiliapatti hamlet which bas been started a few
even now at Pazhaiyaur go by the appellation ‘Ezhu
years ago and which for sometime had just a nominal
Veetu Pillaimar’ (Pillais of seven families). They
existence only on paper. Though. it is now found to
have a separate cemetery of their own. It isa masonry
work somewhat satisfactorily, it has a spasmodic
structure of considerable size with a crude resem-
existence and unless sustained enthusiasm on the part
it may gradually blance to a temple wherein is provided an arrangment
of the Chakkilians is forthcoming,
for laying down the corpses into the earth and closing
die a natural death. ்‌
up the passage with a stone slab, The Vellalas have
are three Elementary Schools, one at each their own cremation ground on the east of St. Joseph's
There
The school at Pazhaiyaur has a small masonry Estate. The Naidus teo -have thelr own cremation
hamlet.
But ithas no amenjties like playgrounds ground which is near Chakkiliapatti-on the north. The
byilding.
8 VILLAGE SURVEY

Chakkilians also have their own burial ground’ some- and trees, which adventure is hard to undertake, In
where here. At Pudur, the Pillais and other caste one of the ancient villages called Thenmalai, the
people have their own separate cremation grounds and remains of foundations, drainage, the arena of bull
Christians, their burial ground on the eastern side of fight and what is more interesting, a big brass tray in
the hamlet. a brittle condition, are found. Apart from these
relics, a number of curious idols belonging to the
Etymology Hindu pantheon are also found in Sirumalai which
proclaim its one-time glory.
2], Sirumalai has a number of legends, quite
interesting and amusing,’ handed down from genera-
tion to generation. It is said that Sirumalai originally Settlement History
consisted of seven villages. They were: Thenmalai
Uradi,- Makkattu) Ur, Vellaiyampatti or Patti,
22. The settlement history of the village also has
Sannasikoil Ur, Pazhaiyaur, Sermankinar Pudupatti,
Durgai Amman Koil Ur, and Araliamman Koil Ur.
its own legends of which one may be related here.
Six of them became extinct for reason which nobody ‘The early settlers are said to bea group of ‘Vellalas’
knows leaving Pazhaiyaur alone. . The story that .has from Kollimatai Hills (in Salem-Trichi districts). The
gained some currency and has survived in ‘popular story goes that seven families of Hindu Vellalas sought
belief is as follows: safety in this hill from the fury of a Muslim potentate
whose wrath was provoked when one Vellala girl called
‘A troupe of acrobats had invited the people from Ammani, preferred death to ignominy at his hands.
the seven villages to attend to one of their performan- These people reclaimed lands for cultivation in fertile
ces, hoping to give them a plentiful treat of gymnas- tracts amid forests and jungles, The descendants of
tics and magic to their eyes and thus win their these seven families, of whom reference has already
acclamation. But to the great dismay of the troupe been made, are popularly known as ‘Ezhu Veetu
none of the villagers turned up. Their excuse was that Karar’, They stand high in popular esteem in the
the mosquitoes which abounded at the place in profuse village. The departed girl Ammani has become the
numbers would give them a hell of trouble and community deity of the Vellalas here and pooja is
endanger their health. The troupe promised to insu- offered to her every year on the day of ‘Masi Magham’.
late the people by their power of magic from the bite Her belongings such as the saree and the toys suppo-
of mosquitoes and the promise was kept up. Astoun- sed to have been used by her are still preserved in a
ded by the magical powers of the acrobat troupe, the casket in the village. Her memory is cherished, her
people assembled, got possessed by fear, and they story is chanted by pious tongues around the hearth, her
were on their nerves. One individual in the gathering, example is underlined by the elders for imitation by
whose fear and alarm had been exceeding all bounds, the fair sex, and with the passage of generations, her
in a fit of cowering despair, cut the pole on which a name is acquring added lustre. The ‘Ezhu Veetu
pregnant acrobat woman was playing, This caused Karar’ are supposed to be still so very important that
the death of the woman. The woman, in her agonies the practice of chanting manthras over the sacred ash
of death, is stated to have uttered a curse to the effect during important ceremonies is, down to this day,
that of the seven villages, only one would survive. their exclusive right.
The words of a dying individual, especially if the
death fs caused by the misdeed of another, are said to
possess unfailing efficacy. The villagers believe that These Vellalas were followed by other Vellalas,
the curse of the acrobat woman had its effect and it is Naidus and Chakkilias to this village. A majority of
because of that Pazhaiyaur alone had escaped the the minor communities like Konars, Nadars, Pallans,
destroying hand of fate. The word ‘Pazhaiyaur’ means Gounders, Chettiars, Asaris, Muslims etc, are recent
Ancient Village and in contrast, ‘Pudur’ means New immigrants from the neighbouring districts of
Village. Chakkiliapatti derives its name from the Coimbatore and Ramnad. On the whole, 324 house-
community of Chakkilias who exclusively inhabit it, holds out of the present 418 in the village claim to be
the original inhabitants of the village, dating back to
Itisrelated that traces of extinct villages are still four or five generations, The settlement pattern of
found in Sirumalai, To see them, one has to struggle the different communities in the village is shown in
his way through immense thickets of jungle creepers Table No. If,
 ted,
_ The hamlet of Chakkiliyapatti, where Chakkiliyans are exclusively concentra

to transport plantation produce to the piains.

க்‌ Ponies are the usual mode
 SERUMALAL

Table No. If
Settlement History

Number of households settled

a a ஸை

3328 2.த்‌
மு ஒத §
of households
Total number

ee 35 $9 8 59
Community wns 3 3 Places from which the families’ have migrated
2s
to நீFoம்‌ நீFOao 68உ £ 9ல்‌
a ௦ Place Taluk District

@ ஐ மு ® © @ Q) (10) (ம

Vellalar cue ee ae 20 Parapatti z * Dindigul__ Madurai |

. Karasalpatti Sathur Ramnad

Mangalam Coimbatore

Uthamapalayam Periakulam Madurai

Karupatti Dindigul

Nilakottai
Vadagupatti Dindigul n-

Sembatti Palani ”

Ottanchathram

Mulaiyur Melur

Pudupatti Dindigul

Natham Melur

Batlagundu Nifakottai™ க

Akkarapatti Pollachi Coimbatore

~

Karattur Palani Madurai

ப

Sukravarapatti_
Bl.

Madurai
௩.

வட்ட 8 Dindigul Town Dindigul

Chakkiliar 102
Vellodu
—

Anamalai Pollachi Coimbatore

Perumaikoilpatti Thiromangalam Madurai

Karupatti Dindigul 2

Andipatti
10 VILLAGE SURVEY

Table No. If (Contd.)

Settlement History

a) மீ. உகு ட © M ௫) இ (10) (it)

Naidu 6... wee on nee 3. «73 Sadayampatti Melur Madurai

Vedasandur Dindigul

Sholavandan Nilakottai

Konar 17 eee BB 5 Kottur Palani

Veliapatti Nilakottai.

கவியும்‌ Thirumangalam

Boothagudi Melur

Udumalpet Udumaipet Coimbatore

Koraipatti Palani Madurai

Chinnalapatti Dindigul இர

Achambattu Palani

Marappagoundanpatti Coimbatore

Gangavarpatti Nilakottai _ Madurai

Pudupatti Aruppukottai Ramnad

Valayar 13 பெடை ate Oliyur Palani Madurai

Pallapatti Nilakottati cad

Nadar Mow wee ம்‌ டட... நதமுழமாக்ம Nilakottai Madurai

Chinnalapatti Dindigul

Ambur Nilakottai

Vedanaliur Dindigul

Valiapatti Nilakottai

Muraiyur Tirupathur Ramnad

Sanarpatti Dindigut Madurai

Udumalpet Udumalpet Coimbatore

Pattiveeranpatti Kodaikanal Madurai

 SIRUMALAI 11

Table No. iI (Contd.)

Settlement History

q@) @ இ (4) 6) © ம) (8) இ (18) (9

Pallan 7 Pudupatti Udumalpet Coimbatore 2

Parapatti Dindigui Madurai

Batlagundu Nilakottai Madurai

Naicker 6

Gounder 4 Othupatti Nilakottai Madurai

Ottanchathram Palani ”

Goundanpatti Srivilliputhur Ramnad

Chettiar 3 Paravai Dindigul Madurai

Mapparagoundanpatti Coimbatore

Sanarpatti Dindigul Madurai

Asari: “2 Usilampatti Pudur Thirumangalam Madurai

Parayar 2 wee

Kuravar 2 Sholavandan Madurai

Pandaram 2 Vadipatti Dindigul Madarai

Mangalam Periakulam

Agamudayar 1

Brahmin 1 ase Madarai

ooo
Oddar 1

aye
Pandithar } ய *1₹ ont
12 VILLAGE SURVEY

Table No. I (Contd,)

Settlement History

ம @® © © © 0 ® இ (10) (ம

Maravar 1 ௮ ன 1 Nitakottai . ன Maduari

Christian 32 19 13 Paravai Dindigul Madurai

Sevalpatti ase Ramnad

Karasalpatti Sathur ”

Muraiyur வ tne

Karaipatti Palani Madurai

Nagarkoil Agastheeswaram Kanyakumari

Ariayanallur Dindigui Madurai

A. Vellodu ave »

Ottanchathram Palani »

Ambur Nilakottai ல

Ganguvarpatti ரு ல

an Kanyakumari

Hanumantharayankottai Dindigul Madurai

Pudupatti oe Coimbatore

Musiim
Rowther 7 5 2 Udumalpet Pollachi Coimbatore

Dindigul Dindigul Madurai

Maualim
Pattani 2 ove 2 ens ௧௯ ன

Total 418 டட்94 324

 CHAPTER II

PEOPLE AND THEIR MATERIAL CULTURE

Ethnic Composition noticeable ifl-will between any two communtties and

they display towards each other sufficlent under-
23, Sirumalai village has a multi-ethnic composi- standing.
tion of as many as 20 communities amounting to a
total of 1,920 persons. Though the village remains
backward the various communities live in perfect Vellatas, Naickers and the Scheduled Caste
harmony and in mutual accord, They scrupulously Chakkilians are the numerically significant communi-
practise their own community customs and rituals, as ties while the other communities form a negligible
far as social life is concerned. The Scheduled Castes, | proportion. But here again the smal! communities
of course, suffer certain disadvantages which are tradi- of Konars, Valayars. and Nadars, have to be excepted,
tional and incidental to the general set-up of society though these communities cannot come on a par with
and in no way peculiar to Sirumalai. But the Scheduled Vellalas, Naickers and Chakkiliars numerically. Their
Castes and the other low class communities like population is not so very insignificant. A detailed
Pazhians are treated with sympathy and good-will. As account of the ethnic structure in the village is clearly
far as we have ascertained, there has never been any shown in Table No. III below.

Table No. tll

Ethnic Composition

Religion Community Sub-Caste/

ட்ட த Fe
(1) இ 6 (4) (6) (6) (7)
Hindu Vellalar 92 442 221 221
3 » Sozhia 15 84 At 43
» க Kodikkal 16 74 41 33
ஞி ” Pandiya 1 3 2 i
. Chakkiliar (8.C.) 102 504 253 251
» Naidu Gavara 75 326 171 155
. » Vaduga 1 9 டர 2
” Konar 17 73 38 35
ல Asari 2 5 2 3
” Parayar (S.C.) 2 8 4 4
oe Kuravan (8.C.) 2 6 4 2
ஸி Pandaram 2 3 2 1
ர Agamodayar Servaj 1 3 2 3
14 VILLAGE SURVEY

Table No. Ll (Contd.)

Ethnic Composition

பர) இ வ (4) ௫ (6) ம

Hindu Brahmin 1 1 . 1

Oddar 1 4 3 த

ர்ச்‌
Pandithar 1 1 1 த

Maravar 1 4 2 2

Piramaiai kallan 1 3 1 2

Valayar Maniam 11 58 32 26

Ambalam 1 6 2 4

Moopanar 1 7 4 3

Nadar 11 35 19 16

” Pallan (S.C.) Kudumban 7 31 15 16

Naicker 6 29 16 13

Gounder 4 22 9 13

Chettiar 3 8 4 4

Christian Christian Roman Catholic 32 129 69 60

Muslim Rowther 8 35 22 13

Pattaai 1 5 3 2

Total 418 1,920 990 930

COMPOSITION

ims
ETHNIC

Musil
4
்‌ வ்‌ cette.
502௮5. Osetia
Se fae?
 sthUMAEAI 45

Vellalas: origin The Vellalas of Sirumalai are mainly from Pandya

territory. But there areas many as thirty one house-
24. The Hindu Vellalas constitute the biggest holds of Sozhia Vellalas too. The Sozhia Vellalas of
community in the village, their households forming this village are believed to be the original settlers of
29°66% of the total households in the village and their this village, and it is they that are locally called by
population 31.41% of the total population, Yellalas, the distinguished appellation, ‘‘Ezhu Veetu Karar”.
in general, are the famous cultivating class of the The other Vallalas are mostly migrants from places
Tamil country and are an important community in like Sudiyur, Manamadurai, Silukkuvarpatti ete , and
Madurai District. Etymologically, the word Vellalas even their migration dates back toa very distant past.
derives from the word ‘Velanmai’. The word The Ezbu Veettu Karar maintain a proud exclusiveness
Velanmai in Tamil means ‘control and management and do not have any marital alliance with the other
of water’ which, in its expanded sense, includes till- Vellalas in the village. All the Vellalas in the village
age or cultivation, The word ‘ Velanmai ’ in general are traditionally Saivites. To prove that they are Sai-
bas now come to connote cultivation only. The Vellalas vites from a misty past, they point to a stone idol of
ate a sturdy class, capable of untiring and sincere exer- Sivalingam above 5’ high at the site of the extinct village
tion on the soil, always industrious and never indolent. Thenmaliur. They claim that this Sivalingam is the one
Many Vellala youngsters have taken avocations in that was worshipped by the ancestors of ‘ Ezhu Veettu
Government service and in the educational field and Karar’, These Vellalas of Sirumalai have their clan
the like. But a good majority of them are still engaged deities also like the Ammani, the Sozhanachiamman,
in cultivation only. They are highly caste-conscious, Pachanachiamman etc, The other Vellalas worship
and do not take up easily avocations that are deroga- minor deities like Karuppuswamy, Ayyanar (the gnar-
tory to their prestige. They style themselves as dian deity of the village) etc.
Pillais and suffix this title to their names, Social customs
25. There ate four main divisions among the 26. Despite the divisions and sub- divisions, the
Vellalas, each named after the tract or country from Vellalas in general observe certain customs that are
which they emigrated. common to all of them. In their marriage ceremonies,
they adopt some of the Brahminical rites and engage
1. The Thondaimandala Vellalas. i.e., the dwellers
(Chingleput and North Brahmins as their officiating priests. But the ‘ Ezhu
of Pallava country
Veettu Karar” enjoy a position of prestige and
Arcot district.)
occupy a place of primacy in the social set-up. The
2. The Sozhia Vellalas, ic., men of the Chola head of the ‘Ezhu Veettu Karar’ is respectably
country (Tanjore and Tiruchi districts.) known as ‘Gounder’. The bride and the groom, to
whatever caste they may belong, should pay their
3.,The Pandya Vellalas or the inhabitants of the obeisance to the Gounder and receive his blessings.
Pandyan Kingdom (Madurai and Thirunelveli
The members of the ‘Ezhu Veettu Karar’ are specially
districts.) and
{nvited to the marriages and the other important
4. The Konga Vellalas or the residents of the functions and received with marked courtesy and
Kongan country (Coimbatore and Salem great civility.
districts.)
Marriage customs
There are numerous sub- divisions in each of these 27. When the bride’s party and the bridegroom’s
main divisions based on their original territory. The party informally agree to the proposed marital alliance,
Pandya Vellalas who are found mostly in Madura
the formal procedures start. The ceremony in which
district are divided into Karkattars, Nangudis, Punjais, this mutual agreement is formally confirmed and
Aromburs, Sirukudis, Agamudaiyar, Nirpuisis etc.
announced is known as ‘Nichayathamboolam ’,i ¢., the
The Thondaimandala Vellalas are divided into Tuluvas,
betrothal ceremony, The betrothal is usually conducted
Poonamallees, Kondaikakattis etc. The Sozhia Vellaias after night fall. The bridegroom’s party goes to the bride’s
’ are sub-divided into the Vellala Chettiars, the Kodikals house with a number of trays laden with such articles as
(growers of betel vine), and Kannakilli Nattar etc.
coconuts, flowers turmeric betel leaves and a costly saree
The Konga Vellalas are divided into Sendalais,
and other presentation articles, The trays are usually odd
Padaithalais, and the Vellikkai etc.
16 VILLAGE suRVEY

in number, either five or seven. Often the bridegroom's Pongal (rice cooked with sugar, milk, ghee, dhal etc.),
party goes with-the accompaniment of drummings and turmeric smeared rice, flowers, fruits and sandal paste
pipings. The gathering consists mostly of the close re- etc, are placed before it. The Muhurthakkal
latives, thick friends as well-wishers of both the parties Naduthal or the hoisting of the milk post which
wherein the leading local gentry also are present. The is a sacred ceremony of much importance is done
respectable elders in the assembly pose a formal question either on the day previous to the marriage or on the
to both the parties whether they agree to thealliance and day of the marriage itself at a sufficiently early hour.
itgoes without saying that the answers are in the affir- It is usually tied to a pole of the marriage booth
mative: The terms of the marriage also are now discussed (Manayarai). The priest officiating at the marriage
formally and made known to the assembly, Then the blesses the milk post. The so-called milk post is
parties exchange betel leaves and nuts between them- usually a small bundle of green twigsof some milky
selves and they smear sandal paste to each other. This trees.
is symbolical of the confirmation of the agreement
between the parties to have the alliance. Then It is planted by the bridegroom, assisted by some
‘ Thamboolam’, Le., betel leaves and nuts are distribu- elderly venerable persons, the number being usually
ted to the people assembled, the Gounder families and odd. The Purohit, ic. the priest, ignites the Homan
the Nattanmaikaran families receiving the Thamboolam- fire and offers poojas to Lord Vigneswarar who is sym-
first. The practice of giving dowry is not in vogue bolised bya triangle shaped turmeric paste, invoking
among the Vellalas of this village, but they have a His blessings and seeking His guidance and protection.
system of ceremonial presentations which goes by the Then the bridegroom undergoes the Kanganam
traditional name of Seer Varisai which the bride’s Kattuthal ceremony. Kanganam is a small tur-
party makes to the bridegroom’s party: This costs meric - smeared cord to which is attached a small
the bride’s party so much sometimes that, except for amulet which the priest ties to the right wrist of the
the technical distinction, it is scarcely distinguishable bridegroom. The priest then hands over the wedding
from dowry. This is usually made in the form .of clothes to the bridegroom who wears them.
cooking vessels, silver or ever-silver, bedding and dra-°
wing room furniture, clothes, jewels etc. Dindigul is The bride is then led to the Pandhal accompanied
the usual place which they choose to hold their by the bridegroom’s sister and a group of sumangalis
marriages. Marriages are celebrated at the public (women whose husbands are alive) amidst Nathaswaram
choultries or at the houses of relatives in Dindigul, music. She first touches the Muhurthakkal with both
Very rarely matriages are celebrated in Sirumalai even her palms. Then she goes to the dais to undergo the
when both the patties belong to that village, Kanganam kattuthal ceremony. Now the Purohit hands
There is a superstitious belief which has not worn out over to the bride her wedding clothes which is known
with ‘Time’ that marriages should not be celebrated in as Muhurtha Pattu or the bridal vestments. While
places where the crows do not fly. Usually in hill the bride goes to a separate apartment with her coms
tracts one does not see crows. But the more plausible panions for putting on the clothes, the bridegroomis
reason seems to be that there. afte not enough facilities taken to the nearest Vinayagar temple for Vinayagar
for the movement of the people and the difficulties of. Dharsanam. At the temple, the bridegroom offers
transport very much come in the way. prayer to Lord. Vinayagar and breaks a coconut, ins
voking His grace fora happy wedded life. When he
28. The erection of marriage dais which is called in returns to the marriage pandhal, accompained by a
local jargon Manavarai is an important job in considerable gathering, he is received by the bride’s
which many skilled and beloved hands are employed. sister, usually the junior-most, who washes his feet
Itis a raised platform with a decorated canopy over it. with water and puts ona silver ring called Minchi to
The decoration of the Manavarai reflects the financial his right toe and hands him the wedding dress. The
status of the parties, Sometimes it is illuminated bridegroom puts on the wedding dress.
with twinkling electric bulbs of varied colours, The
canopy is studded with stars made of aluminium foils, 29. The ceremony culminates in the most important
Kolam or free hand designs of chunam ase drawn ritual known as Thali tying. The priest chants vedic
before the dais and sometimes around the dais. On manthras before the Homam fire in which he pours
the day of marriage, various auspicious articles like every now and then ghee, to be more precise clarified
* Avasanipanai (decorated earthen pots), plates with melted butter. He invokes the blessings of all the.
A Naidu old man. eee
 StRUMALAI 17

great Gods of the Hindu pantheon, and blesses the The consummation of the marriage is celebrated on
Thali or the marriage badge, and placing it in a plate the marriage day itself unlike in some of the com-
overa heap of turmeric-smeared rice and coconut, munities where a separate auspicious day is fixed
sends it round the assembly for the blessings of the for it. The bridegroom is given a cash present by the
elderly and the venerable, who touch the Thali with bride’s party which is usually placed at the’ nuptial
both their palms which manifest piety and good wishes. cot decorated with flower festoons: At the dawn of
While doing this, they take a pinch of turmeric rice next day, the bride’s sister receives the bridegroom at
from the tray which they keep in their hands. After the threshold of the nuptial room with the end of her
the round is over, the plate reaches back the hands of saree spread on her hands. The bridegroom drops
the priest who takes the Thali out of itand hands it to some coins in it.
the bridegroom. Now the groom ties the Thali around
On the third day, the bridal couple are invited
the neck of the bride accompanied by a mounting
to the bride’s house when a grand feast is arranged.
crescendo of Melam and Nathaswaram music. In the
This is called ‘Maruveedu Puguthal’. On the
tying of the Thali, the bridegroom is assisted by his
fifteenth day of the marriage, the bride’s party sends a
sister. This is immediately followed by the bride and
handsome consignment of popular local edibles and
bridegroom garlanding each other:
dainties, put {na pot or along with a pot, to the bride-
groom’s house. This is known as the sending of
Tharai varthal
‘ Paniyarakudam’. Along with this, they also give
30. Wharai Varthal {is an important ceremony a cash present tied in a yellow cloth, which is opened
laden with a precious significance, The bride’s father, at the bridegroom’s house by his sister after a series of
or in his absence some elderly male relative of the oblations to the family deity. These eatables are then
bride who is usually next of kin or her guardian, takes distributed to the relatives and friends on the bride-
the hands of the bride and puts them on the hands of groom’s side. The bridal couple are also invited to the
the bridegroom and pours milk over them, signifying bride’s house on festive occasions like Deepavali,
thereby that he is making a sacred gift of the girl to Pongal,” Eighteenth of Adietc., duting the year when
the bridegroom. The ‘Seer Varisai’ or the bridal the couple are presented with cash, clothes etc.
presents are also now recounted by the priest as going
Birth customs
with the bride to the groom's house.
31. There are certain customs which are observed
Another ceremony known as * Nalangu’ is common before and after a child is born. The pre-natal
among most communities in Tamil Nad. It is in vogue ceremonies begin as early as in the seventh month of
among the Vellalas of this village also. There are the girl’s conception. The girl's parents Invite the
certain traditional songs sung on this occassion by the girl to their house for confinement after treating the
womenfolk of both the parties; This ceremony, is husband, his parents and his relatives to a sumptuous
{intended to ward off the effect of evil eyes on the bridal food which they take with them to the husband’s
pair. During this ceremony, sandal and vermilion house in the form of a bundle which is called
powder etc., are smeared on the forehead and cheeks ‘ Kattusoru’. The food is usually of different
of the couple by the men and women who take part in varieties of rice-bath prepared out of curd which
this ceremony. A tray with burning camphor is waved is known as தயிர்‌ சாதம்‌ * curdrice’,and rice prepared
round the heads of the couple. In the ‘Nalangu’ with tamarind or lemon which is known as ‘ pulicha-
ceremony, itis the bride’s party that takes the lead ‘tham? and sweet edibles and many other kinds of
and dominates the occasion, The members of the dishes prepared out of vegetables. On this occasion,
‘Ezhu Veettu Karar’ are prominently associated with the bride’s parents make a formal cash present of
this function; of Rs. 5 to thehusband. The girl is brought to her
parent’s house on an auspicious day and certain
Then the invitees for the marriage are treated to a rituals are observed to avert devilish influences and
sumptuous feast with a variety of dainties, delicacies the effects of the evil eye.
and succulencies: In the evening, the bridal pair go
to the bridegroom’s house where they are received Valaikappu and Poochchoodathal
with application of sandal to their forehead and
Arathi i.e., the waving of burning camphor in a plate 32. There isa maternity assistant stationed in the
containing turmeric red water. village who usually attends to all the deliveries.
3
18 VILLAG2 SURVEY
Formerly, the villagers used to get the services of the also tends to become nominal. An astrologér is also
local elderly women called ‘ Thais’ or elderly barber invited to cast the horoscope of the child during the
women who make a profession of attending to naming ceremony.
deliveries and in which they have some experience
too. There are also people who take the expectant
mothers to Dindigul town at the bottom of the Ear-borlng
Sirumalai Hill to be attended to by some Lady Doctor
or to be admitted ia some hospital, The new-born 34. The first tonsure ceremony of the child is
baby is first given sugared water. Usually a few usually done in the nearby temples only. Some
drops of sugared water are put on the tongue of people take a vow to distant famous temples to
the child by a venerable elderly gentleman conduct the tonsure ceremony of their children there,
of the village and this practice is known ‘as ‘ Seeni and are particular in fulfilling their vows.
Koduthal’. What is the rationale behind this
practice and how it originated, we are not able to The ear-boring ceremony for the child is usually
tell. But, we can give a poetical interpretation and performed when the child is about one or two years
say that this practice is symbolic of the elders’ old. It is done on an auspicious day chosen by some
blessings that the life of the child be sweet throughout.
local astrologer or on a festival day. For the first
It is certainly not without some significance that the
child, this is generally done on a fairly grand scale and
chiid, the moment it appears on this earth, is made to
some of the well-to-do Vellalas even send out printed
taste something that is sweet. For about three or invitations to their friends and relatives. The piercing
four days, the mother is kept on a very light and of the ear by a gold pin is done by a goldsmith ar by
restricted diet. the maternal uncle in the presence of a goldsmith, It
is an occasion when friends and relatives make certain
Birth entails pollution for thirty days and on the presents in the form of cash or articles known as
thirtieth day, the purification ceremony known as ‘Moi Murai’. These are traditional customs that
© Punniakavachanam’ is performed. The house is are scarcely departed from. The maternal uncle is
white-washed, and the mother and the baby are given expected to take a prominent part in this ceremony
ceremonial bath. The household utensils and other and the presents he makes, whatever they are, are
atticles are cleaned. The old mud pots are replaced supposed to be of special importance. The other
by new ones. Every nook and corner of the floor of relatives also call on the child, with trays of presents
the house is sprinkled with cow-dung solution. The accompanied at times with musical band etc., and
mother and baby, who till then were confined to a this is known as ‘Thattu Azhaiththal’. It is a well-
private apartment, are now invited into the established custom that the ear ornament worn by the
house, child at time of the ear-boring ceremony should be
presented only by the maternal uncle of the child.
33. The naming of the child is also performed on the
same day. Some name is chosen. The child is kept
on the mother’s arm while its maternal uncle whispers Vidyarambam
the chosen name thrice into its ears. The close rela-
tives are also invited sometimes. The maternal uncle 35. The first teaching of the alphabets to the child
presents the child with gold ornaments like chain, is commenced in a ritualistic way and this is known as
ring or waist chord and the mother with new clothes, ‘Vidyarambam’. The child is made sit at the
The naming ceremony is followed by a good feast for feet of the teacher and make a nominal present of
the friends and relatives. Of course, the scale of the cash to him which is known as ‘ Dhakshinai’ which
ceremony varies with the financial status of the parties, is placed on a tray containing fruits, pansupari and
The mother and the baby are then taken to the flowers and a cocoanut. The Guru, i,e., the teacher,
busband’s house on an auspicious day and the invokes the blessings of Lord Vinayagar, the remover
occasion is marked by the distribution of sweet - candy of all obstacles and Saraswathi, the Goddess of knows
to friends and relatives, The ceremonies are a little ledge, in asmall pooja performed on his part. The
more elaborate in the case of the first child. As the teacher then writes the first Tamil alphabet “s)” on the
number of children increases, these ceremonies tongue of the child and he holds the hand of the
gradually tend to be informal and expenditure incurred child and makes it write the same letter on the slate.
 சயம்‌ 19

Puberty ceremony hand it, over the head, to the womenfolk that stand
behind the girl who do the same thing in their turn at
36. Another important ceremony in the life cycle the back. This is known as ‘ Aarathi Eduthal’.
of a girl is her attainment of puberty. The moment Then the girl undergoes the ‘ Adaisuthu’ ceremony.
the fact is known to the mother and the other A sieve with sweet edibles is first waved before the
womenfolk in the house, the girl is given a bath and girl and then at the back as has been said afore. This
certain rites are observed. The maternal uncle’s is done thrice. This is followed by ‘ Nirainazhi
wife takes the lead in giving a bath to the girl and Suthuthal’ in which a local measure full of paddy,
making other arrangements. In the meantime the with a burning wick placed on the top, is waved
closest relatives living around are informed, The before the girl thrice. Then the girl wears the dress
girl is then led into a small thatched apartment, presented by the maternal uncle. Then a mock marriage
specially erected for the occasion by the maternal is conducted to make the girl shed her shyness and put
uncle of the girl. Before erecting the hut, the herin a humour that would agree with the pleasant
maternal uncle brings a bundle of ‘ Tharugam’ grass atmosphere around. One of small tender boys of the
which he throws on the roof of the hut. The relatives maternal uncle who is usually called the ‘Murai
who visit the girl on that day bring with them gingelly Mappillai” is seated with the girl and a few mock
oil, edibles made out of raw rice, coconut and jaggery. ceremonies of a marriage are gone through. This is
In the former days, the hut was wholly constructed mere a fun and a farce, intended to make the giri
out of ‘Tharugam’ grass. Now only a handful of aware that she is no longer a child, but an adult
grass is put on the hut symbolically. woman fit to enter the portals of married life; The
mock couple undergo the ‘ Nalangu* ceremony in
Pollution, consequent on puberty, lasts for 15 days which they are garlanded and smeared with sandal
and sometimes 21 days also. If any village festival paste. Then the girl prostrates before the maternal
jntervenes, the purification ceremony is postponed to uncle who makes some cash presents and ties the
auspicious articles to the end of her saree. This és
a date subsequent to the conclusion of the village
festival. During the pollution period, the girl is followed by the presents made by the other relatives
segregated from other family members and she is given and friends which are usually sarees and blouses and
separate vessels for her use. During this period of 15 other household and toilet articles.
days when she is exclusively occupying the thatched
apartment, she is given specially nutritious food. The
relatives bring her substantial items of food, usually Death cerenronies
fon-vegetarian, every day in turn.
37, The dead among Vellalas is either buried or
The purification ceremony is called ‘ Punniathanam* burnt. When death occurs in a house the relatives
in local parlance. On that day, the house is white~ are informed through the village menials. Before
washed and there is a sort of spring-cleaning. There the funeral, a series of rites are gone through. First,
is sprinkling of cow-dung water and urine in all the corpse is bathed by the water brought from the
corners of the house. The girl is given a ceremonial village tank, The fetching of water is called the
purificatory bath by her mother, assisted by the wife of ‘ Neermalai’ ceremony, ia which, the chief mourner,
the maternal uncle. The day is sometimes celebrated usually the eldest son of the deceased brings water in
with much eclat and even printed invitations are sent' a new pot accompanied by other mourners. As they
to friends and relatives. The maternal uncle is come back from the tank, a white cloth is held asa
prominently associated with the function. It is a canopy over the pot. If the deceased is a married man,
custom that on that day the girl should wear only the the widow also takes bath along with the corpse in such
saree and the blouse presented by the maternal uncle a way that the water from the widow flows over the
and he also presents some other articles mainly of dead corpse. The grandsons of the deceased hold the
toilet, all of which go together under the name of burning torches called ‘Nei Pantham’. They also
‘ Thaimaman Seer’. Thegirlis seated ina spacious hall apply oil to the corpse with the back of their palms.
or room inside the house where the invited womenfolk Meanwhile some elder women in the family conéwét
assemble. The female members of the Nattanmaikaran the ‘ Sithevi Irakkuthal’ ceremony. She takes a
or the Gounder family wave a tray of turmeric red measure full of paddy, with a wick lamp on it and
water and burning camphor before the gir] and then goes round the corpse thrice and gives it to the
20 VILLAGE SURVEY
married female head of the household. When the general. On that day, she is made to put on all her
corpse is bathed, the ‘kodi mathal’ ceremony is ornaments, flowers etc, and after the observations of a
performed. A new pair of cloth, white in case of few minor rites, an elder widow removes her Thali
male, and red in case of female, is worn on the and drops it into a cup of cold milk. None of the
corpse. married women is allowed to witness the scene since it
is supposed to be inauspicious. At the burial ground,
The corpse is taken to the burial ground in a Brahmin priest performs ‘Punniathanam’
a bier in sitting posture or lying posture, accompanied ceremony. The grave is washed and four pots of
by the mourners carrying the funeral pot full of water. water are placed in four corners. Small coins are
Some others carry incense, and funeral fire. At the kept immersed in water. The priest ignites the holy
funeral ground the last homage is paid to the corpse fire and does oblations for the repose of the soul. He
during the ‘ Vaikku Arisi Poduthal’ ceremony. In invests the funeral celebrant with sacred thread known
this ceremony, the mourner and other attendants drop as ‘Poonool’ across his chest and a ring made of
a pinch of rice on the mouth or in the sieve over * Durba” grass is worn by the celebrant, which he
the corpse. The chief mourner drops it last. Then casts away during the bath which he subsequently
he goes round the corpse with the funeral pot full of takes. On the following day, the mourners take oil
water on his head thrice. At the end of every round, bath and eat a non-vegetarian feast.
a hole is made on the pot by a barber with the tip
of a sickle and finally it is broken at the side where the Now follows the ceremony known as ‘ Urumal-
head of the corpse is ‘laid. If buried, the chief kattuthal’ which usually takes place in the evening
mourner throws the first sod of earth as ‘soon as the extending into the night. The people belonging to
body is lowered into the pit. If cremated, the funeral the wife’s side of the celebrant decorate the head
celebrant sets fire to the pyre with his face averted of the chief celebrant with a long costly towel by
from the corpse. When the rites are over in ‘the tying it on his head in several windings. The result is
cremation ground, the chief mourner gets his head a-sort of crude turban.
shaven to mark his mourning which lasts for 10 days.
After burial the assembled people are treated to a
small meal with vegetables and a‘ green called Naidus
‘ Agathi?, The following day after burial or cremation,
the ‘ Kuzhi. Aththuthal’ ceremony ig observed. The 38. Naidus, a Telugu speaking people form the
mourners visit the burial ground and pour milk on the second largest community among the caste-Hindus that
burial or cremation spot; cereal seeds and other Inhabit this village. They account for about 18,18
flower seeds are sown on the spot, and oblations are per cent of the total households and 17.45 per cent
done for the soul of the departed to rest in peace. of the total population. Traditionally they belong to
They leave a burning mud Jamp at the spot. At home, the Seddinaickenvalli village, 19 miles away from Siru-
the parents-in-law of the funeral celebrant incur the malai. They migrated to this village long ago seeking
expenditure on that day. their livelihood.

The mourning period 19 kept for ten’ days during Origin

which the family members abstain from meat. Every
day the female members of the house collect togethe
r 39. Naidus are commonly known as Balijas. The
at the spot where the deceased breathed his last word Balija is a Telugu word. Mr. Francis in the
and weep aloud. During this mourning period, food
Madras Census Report, 1901 describes them as being
is offered every day to the bereaved family in turn by
the chief Telugu trading caste, scattered throughout
near relatives. On the tenth day, the mourning is kept
up throughout the night. On the eleventh day all the parts of the Presidency. It is said to have
the two main sub-divisions, Desa (or kosa, a fort) and
expiatory ceremony is conducted. It is a
rather Peta (street). The first of these include those whose
painful ceremony to the wife of the deceased
who sees ancestors are supposed to have been the Balija (Nayak)
the rest of her life as colourless blank. It is
a day kings of Madura, Tanjore and Vijayanagar or
when she is reminded of the cruelty of fate and the
extremely secondary position she is going to occupy provincial governors in those kingdoms; and to the
second belong those like the Gazulu (bangle sellers) or
thereafter in the social fabric among the womenfolk
in Perike (salt sellers) who live by trade,
A Naidu woman
 SIRUMALAI 21

In the districts of Madurai and Tanjore, the Balijas sprang from a sacrifice (Bali) the Balijas derived their
are known as Vadugas and the Sirumalai Naidus also origin and name.
call themselves Vadugas. They are also commonly
called Kavarais by the other caste people. The 40. There are many sub-divisions among Balijas,
Balijas in this part claim themselves as descendants of viz, Gazula, Gamdavallu, Kavarai, Linga, Panchama
the Nayaks and proudly declare themselves as Tota, Ralla, Pagadala, Pusa, Racha and Vyasa. The
Kshatriyas, They trace their ancestry to the Kasyapa 1901 Census Report classified the sub-divisions of
gotra. About the claims of Kasyapa group of Jakkulas, Adappa, Santa Kavarai and Ravur as Balija
Balijas, there are many number of disputes. They are community, The Balijas also have exogamous septs
not admitted by the other sects of Balijas as belonging and gotras, The following are some of the septs
to their caste and consider these Kshatriyas as an off- found among them. Tupakala (Musket), samudram
shoot of the Kapus. Referring to this controversy, (ocean), pappu (split pulse), gantle (bell), puli (tiger),
Mr. H. A. Stuart writes, “Concerning the origin of balli (lizard), avula (cow). gandham (Sandal paste),
this caste, several traditions exist, but the most jilakkara (cumin seeds), miriyala (pepper) ete.
probable !s that which presents them ‘as a recent off-
shoot of the Kapu or Reddi caste, The caste is Only a very few Naidus of Sirumalai are aware of
rather a mixed one for they will admit without much the different sects that exist ia their community.
scruple, persons who have been expelled from their Some of our Naidu informants belong to the Jilakkara
proper caste or who are the results of the irregular sept, but they are not sufficlently well informed
unions. The bulk of the Balijas are now engaged to reason out their being called so. They are
in cultivation and this accounts for so many having Vaishnavites by religion and ardent worshippers of
returned Kapu as their main caste for kapu is also Lord Venkatachalapathi. They paint their forehead
a common Telugu word used for a ryot. It is not with a sacred trident mark in red and white. Their
improbable that there was once a closer connection womenfolk are more religious minded and observe
than now between the Kapus and Balijas and the fast on Saturdays. Such pious women often take the
claim of the Balijas to belong to the Kapu caste may lead in performing the Nalangu rites on auspicious
- have a foundation in fact”. ன occasions. They have Angalamman, a demon
goddess as their clan deity (Kula Deivam) to which
According to Mr. Thurston the origin of the vows and oblations are offered during festivals,
Balijas is as follows: “ The name Balija is said to be
derived from the Sanskrit Bali (sacrifice) and ja (born) Marriage ceremonies
signifying that the Balijas owe their origin to the
performance of a yagam. The legend is current that 4l. As in the marriages of other communities,
on one occasion Siva wanted his consort Parvathi betrothal is the formal starting point. It is the
to appear before him in all her beauty and glory. initiating ritual At the time of the betrothal
When she stood before him, fully decorated, he ceremony, the prospective bridegroom’s party proceed
laughed and said that she was not as charming as she to the house of the girl, carrying the following
might be. On this, she prayed that Siva would help auspicious articles in an odd number of plates or
her to become so, From his braid of hair, Siva trays, usually 5 or 7—Mustard, fengugieek (Trigovella
created a being who descended on the earth, bearing Foenum Graecum), cumin seeds, curds, jaggery, dhal,
a number of bangles and turmeric paste with which balls of condiments, coconut, salt, plantains, flowers,
Parvathi adorned herself. Siva being greatly pleased new cloth, black bead, ornaments etc. The bride's
with her appearance, told her to look at herself in a party and the groom’s party confirm their mutua]
looking glass’. This being who brought the bangles consent to enter into the marital alliance by exchanging
fs believed to have been the ancestor of the Gazula pansupari and coconut. Now the girl is seated ona
Balijas. The other tradition says that at the request plank and garlanded. The bridegroom’s party then puts
of Parvathi to Brahma to make her more attractive, on marks of sandal paste on her forehead and cheeks.
the Jatter ordered her to make penance (Tapas). From This ceremony is loosely called Na/angu though Nalangu
the sacrificial fire rose a being, leading a donkey proper should form part of the regular marriage itself,
laden with heaps of bangles, turmeric, palm leaf roils Now she is presented with new clothes by the groom’s
for the ears, black beads, sandal powder, a comb, party. Wearing this, she once again sits on the plank
perfumes etc. From this Maha Purusha who thus and then the bridegroom’s sjster or a near married
22 VILLAGE SURVEY

female relative of the bridegroom ties the Karugumani Kanganam, i.e, the yellow string intertwined with
Pottu {a string of black beads) round her neck, black wool and thread with a piece of turmeric tied to
Though this is not the actual tying of the Thali which it and a chaplet known as Basingam on the forehead.
takes place only during marriage, this is a very near Then the bridegroom performs a small worship of his
substitute for it and this brings the commitment of ancestors and duly receives the marriage apparel from
both the parties to a high degree. When the the priest. A sect among the Balijas wear the marriage
prospective bride. wears the Karugumani, almost apparel dipped in turmeric water and this is prepared
half the marriage is deemed to have been celebrated by some married woman. The ancestor worship being
and the sanctity attached to this ceremony is indeed concluded, all the finger nails of the arms and the feet
very great, and the seeking of any fresh alliance by ate clipped and trimmed. Then he goes to the Pillalyar
either party under any circumstances is almost ruled temple to offer worship and theré breaks a coconut at
out and any individual or family with a sensitive the temple. Here he is presented with a pair of sandals
conscience recoils at the very thought of it. This and an umbrella by the bride’s party. The bridegroom
Karugumani forges a rigid bond between the is then led to the marriage pandhal, his brother-in-law
prospective bride and the groom which is next in washes his feetand after throwing flowers and turmeric-
importance or sanctity only to the actual marriage stained rice over him, he puts the toe-rings (Minji)
itself. The date for the marriage is fixed on the day on the toes of the bridegroom. While the bridegroom
of the betrothal invariably. That day itself several is away in the temple, the bride is decorated with the
handfuls of different cereal grains are sown in a place, Kanganam and Basingam.
so that the saplings may be ready for Molaippavi on
the day of marriage. Mbolaippari consists of a Tharat varthal
number of earthen pots containing cereal saplings
43, On the arrival of the bridegroom to the
which young damsels carry on the day of marriage
marriage booth, the Tharai varthal ceremony is per-
and which are then used for decorative purposes,
formed. This consists in the parents of the bride
pouring water into the hands of the bridegroom and
42. The marriage commonly takes place in the
exchanging Thamboolam (betel leaves and nuts) with
bridegroom’s house. But on occasions, if the circum-
his parents. This signifies the giving away of the
stances are unavoidable, it would be held in the bride’s
gitl to the bridegroom as a sacred gift. Then the
house also. But most marriages take place in public
Purohit, i.e., the officiating Brahmin priest offers
choultriesin Dindigul. The reasons why most marriages
pooja to Vigneswara and the Bottu (marriage badge
are held in Dindigul have already been dealt with
attached to a string) is blessed by the elders assembled
elsewhere.
and handed to the bridegroom by the priest. The bride-
groom and the bridenow remain separated by a screen,
A Brahmin priest officiates at the marriage who held between them by some men and women present.
conducts the different ceremonies in vedic style, often The bridegroom places his right foot on that of the
in front of the sacred fire. The marriage ceremonies bride and ties the Thali around her neck. The bride
commence with the ‘Muhurthakal Naduthal’ (hoisting also wears the ‘ Appan Thali’ which signifies that she
of the milk post), The milk post or the Muhurthakal has rights and claims in her parents’ house too. The
consists of a green bamboo with branches of Odhiyan couple then exchange seats and turmeric «stained rice
tree (Odina Wadier) fastened to it. The milk post is is showered on them by the elders and others present.
tied to one of the poles of the marriage dais proper Now a total of seven married men and women do the
by the bridegroom, assisted by an odd number of ‘ Nalangu’ in which sandal paste and vermilion are
married men. A pooja is then offered to it and an iron applied to the bridal couple on the forehead. Then a
ring, a string of cotton and wool twisted together tray with betel leaves, a lump of turmeric paste and
known as Kanganam are now attached to it. The burning camphor is waved before them. This is known
marriage dais called Manavarai is usually a beautiful as ‘ Aarathi Eduthal’, This concluded, the couple then
handywork, decorated with hanging festoons, bearing apply to each other’s forehead sandal paste and ver-
plantain trees, electric illuminations etc. Before it milion. Next, they go round the marriage dais thrice
are spread the Arasani pots or the coloured pots with and at the close of the second round, the bride places
water, trays laden with auspicious articles etc. The her right foot on a grinding stone which is kept ready
bridegroom is led to the marriage booth or the for the purpose. At the end of the third round, the
Manavarai by his brother-in-law. The priest ties the souple are directed to look at the star Arunthathi
 arrbMaLAi 23

(Pole star). The significance of this ceremony is that is a ceremony when she is bedecked with new bangles.
the bride should cultivate the highest womanly virtues These two ceremonies are conducted separately on
and it is also an invocation of the blessings of the different occasions to which friends and relatives,
Goddess ‘Arunthathi’ for a life of uninterrupted con= mostly womenfolk, areinvited. A sumptuous feeding
juga! felicity. As itis well known, Arunthathi is a also of the invitees takes place and these ceremonies
woman highly celebrated in the Hindu puranas for her are meant to ward off the evil eyeand to earn the well
chastity. This ceremony cites her as an example for wishes and blessings of the relatives and friends.
imitation by the bride. This is followed by some cere-
Delivery entails pollution for 30 days during which
monies which are nothing but light-hearted merry-
period the mother and the new-born are kept aloof in
making by the friends and relatives of both the parties.
a separate room and the mother is fed ona light food
One of the ceremonies may be described here. Into
and the diet is restricted. They are invited into the
one of the marriage pots which {s full of water a pap-
house after the conclusion ofthe purificatory ceremony
bow! and a ring are put and the couple are asked to
known as‘ Puniathanam’ conducted on the 30th day
put their hands into it and snatch anything that comes
in which very often a Purohit officiates. The naming
to their hand. It is a sort of funny sport. If the
18 also done on the same day in consultation with the
bridegroom happens to take the pap-bowl, the child
family astrologer who suggests a number of names
that is going to be born for them will be a boy. If he starting with a particular letter auspicious to the star
happens to take the ring, it willbe a girl. In another
in which the child was born. But naming the child
ceremony, the bridal couple play a mock - imitation of
with reference to the stellar position is done only in
domestic life. The surrounding womenfolk make fun
very orthodox families with great respect for horos-
of the couple and the groom is compelled to call his
cope. During the naming ceremony, the child is kept
wife by name, They also have a mock ploughing
on an elder’s lap, preferably the father’s, and its
ceremony. Nuptial takes place on the day of the
tongue is sweetened by honey with the help of a gold
marriage itself and before entering into the nuptial
ring and its name is loudly proclaimed thrice. Some-
room, the bridal couple are stopped by the groom’s
times relatives and friends make cash presentations
sister at the threshold and compels them to give her a
and occasionally presents in kind. But many ordinary
promise to take her daughter if a son is bornor to give
families dispense with a ceremony for this purpose and
their daughter to her son ifa daughter is born. In
they simply give a name, any name they like, any name
fact, the sister while extracting the promise from the
that they fancy and it is done on any day they like,
bridal pair, uses the words that their coral (daughter)
should be given to her pearl (son) or vice versa. “On 45, The female children undergo the ear-boring
-an auspicious day, the bridal couple are invited to the ceremony normally during their third or fourth year,
bride’s house where they are again made to undergo a It is again a ceremony that involves some expense and
few more ceremonies ona small nominal scale with the is marked by a gathering of relatives and friends and
usual Nalangu rites performed to the couple. This accompanied by a feast. But the present tendency is
is known as ‘ Maru Veettu Kalyanam’ to minimise the scale of expense and to conduct it in
the most informal manner. In some cases it is never
intimated to anybody at all except to very close kith
Birth and kin. In cerfain cases even this too is dispensed
with and the ear-boring is done as a matter of course,
44, The girl is invited to her parent’s house on the
seventh month of her conception and the occasion is Vidyarambam
marked by entertaining the husband, his family people
and his relatives with certain conventional prepara- 46. The child is admitted in a school in its fifth
tions of food which include among others curd rice year normally. The child is made to sit before the
and tamarind rice. When she is in her parents’ house, teacher and a ‘ Dhakshina’ or a monetary present is
two important ceremonies known as ‘Poo Mudippu’ made to the teacher and a plate of betel leaves and
and ‘Valai Kappu’ are conducted, sometimes on a nuts, coconuts, fruits and flowers and some edibles are
grand scale if the financial status of the party permits. placed before him. The teacher offers an impromptu
Evén in the case of not so well-to-do families, these prayer to Lord Vigneswara and makes the child write
ceremonies are supposed to be of some importance and with a pencil on the slate the first alphabets, himself’
conducted with some eclat. ‘Poo Mudippu’ consists holding its hand and writing the letters. Before that
{n decorating the girl with flowers and ‘ Valai Kappu’ he pronounces the letters himself and asks the child to
24 VILLAGE SURVEY

repeat them. In some cases the teacher chants a few shining vessels cleaned for the purpose, The priest
lines of holy invocation from the sacred texts and asks makes pooja and oblations to Lord Vigneswara and
the child to repeat them, and the child repeats them sanctifies the house by sprinkling holy water from a
with the help of the teacher. vessel held in his hand with the help of a mango leaf.
After the bath, the girl is adorned in new clothes றாக
Puberty sented toher by the maternal uncle and every care is
taken to make her look a paragon of beauty since that
47, The attainment of puberty opens a new chapter provides occasion for the visitors present to know
in the life history of a girl. She now receives the seal something of the physical appearance of the girl and
of nature that qualifies her for family life. The exact quite possibly many in the gathering may be prospec-
time of the attainment of puberty is astrologically tive bridegrooms, or from their families. Now, seven
important and many people consider this time more married women living prosperously with their husbands
significant than even the time of her birth. perform the Nalangu, Adaisuthy and Arathi ceremo-
nies. The last ceremony is meant to ward off the
Formerly the news of the attainment of puberty was
effects of the evil eye. The relatives then make
communicated to even remote places and to even dis«
differet kinds of presents‘to the. girt and the invitees
tant friends andrelatives. Now it is intimated only to
are then treated to a lavish dinner,
very close friends and relatives.
Death ceremonies
As soon as the fact is known, the girl is given a bath
by the mother, assisted by five or seven married women 43. Almost all that has been said regarding the
and the wife of the maternal uncle of the girl takes the death ceremonies of Vellalas applies to Naidus also,
dominant part. The girl is then made to change her But the head of the bier constructed by the Naidus to
clothes, and a few rites follow. ்‌ take the dead to the grave resembles the hood of a
cobra. The Naidu women do not take to wearing
The attainment of puberty entails pollution for
white sarees after the death of their husbands, as is the
sixteen days during which the gielis kept in a separate
case with Vellalas and most other communities. It {s
room, or more often in a thatched hut usually built
almost invariably the Brahmin priest that removes the
by the maternal uncle of the girl who takes the leading
Thali of the widow unlike in Vellala community where
part in it: This is now-a-days becoming merely symbo-
it is done by an elderly woman.
lical. The girlis kept in this hut or dormitary during
the period of pollution and every day she is given rich
Other social customs
spicy nutritious food by the families of her relatives
jn turn who bring the food to her apartment.
49, Naidus are Vaishnavites and paint their fore
head with the trident mark in red and white which is
During the last eight days of purification, the girl is
called ‘Namam’, .They ate the particular worshippers
beautifully decorated in different attires depicting the of the deity Venkatachalapathi in Tirupathi Hills in
various Gods and Goddesses of the Hindu pantheon,
Andhra Pradesh. Their clan deity (Kula Deivam) is
along with a small boy of her maternal uncle. A few
Angalamman, a female Goddess, Widow marriage
small farces are conducted to put the girl and the
and divorce are not allowed. But polygamy is found
gathering in good humour and impart to the house an
to be quite common though in Sirumalai we do not
atmosphere of cheer and gaiety. But these are cere-
806 many cases. They enter into consanguineous
monies that smack of old by - gone days and the people
marriages, the preferable choice being the children of
at present with a matter - of - fact and businesslike maternal uncle aud paternal aunt, Our enquiry shows
attitude, are gradually giving up these customs.
that among 27 marriages in twenty households in this
village, as many as eleven are consanguineous
On the sixteenth day, the purification ceremony is marriages, five being with maternal uncle’s children,
conducted, where a Brahmin priest officiates. Some well- four with paternal aunt’s children and two with own
to - do people send out printed invitations to friends sister’s daughters.
and relatives and a big gathering meets amid melo-
dious pipes and drummings. The girl is given a puri- Other Caste Hindas
ficatory bath and the house already white-washed for
the occasion glistens with a glow along with the costly 50. The other minor caste Hindus are represented
colourful sarees worn by the women present and the by Konar, Valaiyar, Nadar, Asarl, Pandaram, Agamu-
 SIRUMALAI 25

daiyar. Brahmin, Oddar, Pandithar, Maravar, Valaiyans of this village have their social ceremonies
Piramalaikallan, Naicker, Gounder and Chettiar.. similar to those of other communities in the village.
Except the communities of Konar, Valayan and Among them consanguineous marriages are preferred
Nadar, somewhat numerically significant compared to and a Valaiyan according to his caste tradition has
the other communities in this list, all the other castes the privilege to marry his maternal uncle’s daughter.
are negligible in number. The bridegroom should obtain the previous consent
of his maternal uncle to marry someone other than
Konars the latter’s daughter. Marriage invariably takes
place at night and the bride’s sister ties the Thali
round the neck of the bride. Widow remarriage and
51. Konars or Yadhavas are the shepherd caste.
divorce are allowed among Valaiyans: However,
They form a total of 73 persons in the village and are
in divorce, the initiating party should pay a fine to the
distributed in seventeen households. They are generally
caste Panchayat. On the attainment of puberty, the
called Idaiyars and there are many sub - divisions Valaiyan girl lives in a secluded hut and young
among the Yadhavas. They are the Kalkatti, Pasi- companions of her age often sing songs. Their dead are
Idaiyars (being called so from their custom of wearing
buried with similar rites found among other
sixteen glass beads to their Thali), the Semban Idaiyars
communities in the village. Among them the fast
(named after Siva), Kallar Idayars (named after homage to the deceased is paid by the widow also.
Kallar), Podumattu Idayars (of Tirunelveli origin) and She goes round the body thrice with a pot of water
the Pancharamkatti Idaiyars (called so after the neck
on her shoulder and breaks it down at the third
ornaments worn by their women). They assume titles end pleading the departed soul to leave her and
like Konar, Pillai, Pongadan and Karaiyalan, They the children in peace. Valaiyans are demon worship-
are Vaishnavites by religion and Sri Krishna is their pers and Veeru Chinnammal, Karuppuswamy, Palani
caste deity. Since Krishna was also the divine tender
Andavar are their principal deities,
of cattle, the Yadhavas claim a social superiority over
other communities and probably call themselves as
Vaishnava Brahmins. They trace a sort of puranic Nadars
kinship with Lord Krishna and glory In it. Brahmin
ptiests officiate at their weddings. The Thali is tied 53. There are eleven households of Nadars in the
_ by the groom’s sister to the bride. They also observe village. The traditional occupation of Nadars as a
some other peculiar customs in their marriages, The community was formerly toddy tapping. Now
sister of the bridegroom collects the bride groom’s gold they have taken to trade and commerce and in
from the bride’s party. Likewise, the bridegroom pays some places agriculture. The Nadars of Sirumalai,
a similar gift to the bride’s party when he goes to the almost all of them, are engaged as plantation
bride’s house. Divorce and widow marriages are labourers in a big estate here known as St.
prohibited. Their dead except infants are cremated. Joseph’s Estate. Most of them are migrants
from the plains. The Nadars are also known as
Shanans which title has gradually fallen into disuse and ©
Valaiyans which is greatly resented by the members of the
community. Economically they are now one of the
52. There are thirteen Valaiyan households in Siru- most forward and soundest communities in Tamil Nad.
malai with a total population of 71 persons. Traditio- Cultivation and trade are now their chief pursuits.
nally, they area hunting caste and derive their name The attitude of the society towards them has now
from Valai,anet by which they net games in jungles. But vastly changed and the Nadars are now treated with
in Sirumalai, most of them are engaged as plantation courtesy and consideration. The Nadars claim
labourers. They have four endogamous sub-divisions themselves as coming of a Kshatriya stock, i.e,
among them, viz. the Vahini, the Valattu, the Karadi a ruling community.
and Kangu. The Kangu Valaiyans are further sub-
divided into Pasi Katti or the weavers of bead chain In their marriages, an elderly member of the caste
for Thali, and the Karai Katti whose women wear isin charge of guiding and administering the various
horse-hair necklets. In the village, the Valaiyans rites and ceremonies. The ceremonies are more or
style themselves as maniyamsor headman: They suffix less similar to those that prevail in other communities,
a honorific title Ambalam to their names. The Thali is handed to the barber who takes it amidst
4
26 VILLAGE SURVEY

the people present for their blessings. The Thali in front of these two huts which is roofed with leafy
is then handed back to the bridegroom by the elderly twigs of the Kongu tree On the following day, the
man administering the ceremonies and the bridegroom bride and the bridegroom are taken to the huts,
ties it round the neck of the bride, assisted by bis the bride being sometimes carried in the arms of her
sister. In Nadar marfiages, the barber has got an maternal uncle. They now offer worship to the
important though a menial role to play. {n some of illustrious among their ancestors who are represented
the old fashioned orthodox type of marriages, he by new clothes, folded and placed on atray. The
sings greeting songs to the couple, holds an umbrella bridegroom's sister ties the Bottu on the bride’s neck
over the couple during the processions etc, In the ‘inside her hutin front of which cumbu is scattered.
matter of social customsand ceremonies, the Nadars of Betel and some coins are placed on the bride's lap.
Sirumalai have adjusted themselves to their local On the third day, the bridegroom, mounted on a horse
surroundings. - goes round the huts three times accompanied by
the marriage pots. He then enters into the bride’s hut,
Naickers and-she is carried in the arms of the cousin of the
bridegroom thrice round the huts; The couple
54. The Naickers of this village belong to the Telugu now sit on planks and they are asked
easte, and they are commonly known as Kambalathar by the Mettu Naicker to link their Sittle fingers
or Thottiyars. They speak a highly corrupt Telugu. together. After this, the couple enter the bridegroom’s
They are mainly cultivators and in the village, there are hut and perform a mock ploughing ceremony.
about thirteen Naickers. Nine of them are working Coming out from the hut, they take up a child and
as plantation labourers and the remaining four carry it three times around the hut,
are working as plantation managers in a subordinate
capacity. There is one Naicker individual who is an At the wedding among the Thottiyas, a fowl is
Apiarist in Government service in the village. These killed near the marriage dais and with its blood, a
Naickers are said to be originally migrants from mark is made on the foreheads of the bride and the
a region north of the river Thungabathra, extending gtoom on their entry into the booth.
upto Vijayanagar and that they migrated to the Tamil
parts because of the persecution of Muslim conque- At a Thottiya’s funeral, the bier is carried to the
rors. It is said that they came down to Madurai cremation ground by a Chakkilian and the pyre
district during the Nayak rule. Their caste head is is lighted not by the sons but by the relations with
known as Mettu Naicker. There are three endogamous whom marriage could be contracted (Sammandhi), .
sections in the community, ie., Vekkilli, Thokala and The Thottiyans piously observe ancestoral worship
Yertakolla, cach one having many sub-divisions among and their ancestors are represented by a number of
themselves. Among the Yerrakolla, a curious custom stones set up somewhere within the village boundaries.
is that cumbu, a lower sort of grain, must be cooked Such places are called Malai, When a member of
on the betrothal day and 7 people belonging to 7 the caste dies, some of the bones, it is said, are buried
different septs should be fed and presented with betel in these places along with a coin and a stone is
leaves and nuts and some money. On the wedding planted on this path. The stones are arranged in an
day, the bride and bridegroom are seated on a plank irregular circle.
on the marriage dais and milkis sprinkled over them
by the people. A few hours later, the bridegroom
Sati was formerly practised among the Thottiyans
takes his seatin the pandhal where the bride is brought
and their two caste Goddesses Jakkamma and
in the arms of her maternal uncle. The Mettu
Bommabba are deification of women who committed
Naicker or the headmen then links together the little
fingers of the bridal couple and tells them to exchange Sati. Every four years a festival is held in their
tings which they do accordingly. This is the binding honour when a bull race is also arranged and the owner
portion of the ceremony and no Bottu (Thali) is tied of the winning bull given a prize and the first betel
round the bride’s neck. and nut. Their casteGod is Perumal who is
worshipped in the form of a grinding stone.
Among the Vekkilliars, the marriage customs are
somewhat different. They construct two huts in an The Naickers of Sirumali cannot be said to observe
open space at some distance from the confines of the all these customs meticulously. They are people
yillage. A pandhal of some pretension is erected living a hand-to-mouth existence. These elaborate
 SIRUMALAI 27

éustoms are gradually giving place to simpler and to the lowest strata of society and are considered
informal ones and sometimes they are hurriedly and untouchables. Economically they are ata rock-bottom
symbolically gone through. level and their life is a hard and weary pull. They are
always shabbily clad; their daily bread is their daily
Gounder problem. Many of them are strangers even fo elemen-
tary comforts. Though their traditional occupa-
55. Gounder are otherwise called pallisorthe van- tion is leather work, they have taken to different kinds
niars. They are also known by different names such as of menial jobs in many places as workers in fields,
Padayatchi, Nayanar, Naicker etc. They have among tenders of cattle, and carriers of loads. Now-a-days in
them different sub- divisions such as Rudra Vannniar, most villages Chakkiliars are employed as villag-
Krishna Vanniar, Sambu Vanniar, Brahma Vanniar, menials under the Village Officers and in Sirumalai one
Indra Vanniar etc. They form a negligible minority Chakkilian is employed as Vettiyan.
fn the population of Sirumalai. Widow remarriage
and divorce are permitted among them. Since their
number is microscopically small in this village, it is Normally they ate Saivites, but they worship the -
felt unnecessary to dilate upon their various customs demon Gods and Goddesses like Muniandy, Karup-
and ceremonies and their social life. pannan, Kaliamman, Muthalamman and Madurai
Veeran etc. In Sirumalai, the Chakkiliars, almost
Other communities all of them, follow not their traditional occupation of
leather work, but are engaged as plantation workers in
56. There are three households of Chettiars in the estates. But this does not interrupt the marital com-
village and they are engaged as plantation workers in merce they have with the Chakkiliars that have taken
two big estates. There aretwo households each of to leather work in the plains. The Awaram plant
Asari and Pandaram. Asari is the title assumed by (Cassia Auriculata) is held in great religious venera-
the people belonging to the Kammalar caste, a tradi- tion by them and before the Thali is tied to the bride
tional artisan community, The Pandarams are a sort in a marriage, it is tied to a branch of thisplant. It is
of priests offering poojas in the temples and they are. supposed to carry a sanctity of its own, unequalled
usually in charge of small temples and its affairs. One and unsurpassed. The Chakkiliars of this village, as
of the two households of Pandarams is employedina elsewhere, are entitled to remove the dead cattle and
temple in the village. The communities of Brahmin, makea feast of them. They eat beef, pork and
Oddar, Pandithar, Maravar, Agamudaiyar and Pira- the flesh of other animals which are a taboo among the
malaikallar are each represented by a single solitary caste Hindus and which are strictly prohibited and
household. The Brahmin household is that of a contemptuously proscribed by them.
teacher in the village. The members belonging to the
Oddar, Piramalaikallar, Maravar and Agamudaiyar
households are also plantation workers, Some of Marriage
them are migrants from the nearby villages and
taluks. 59, The Chakkiliars cannot afford costly ceremonies,
but still they have ceremonies of their own, some of
Scheduled Castes which are simple and some very complex and elaborate,
But the youth among the Chakkiliars that are now
' 37, There is a total of 113 households of Scheduled coming into the fore who keep more or less regular
below
Castes in the village, distributed among Chakkiliars, contact with the urban town of Dindigul down
Pallars, Parayans and Kuravans, The Chakkiliars ce of
in the plains areimbibing new ideas as a consequen
form an absolute majority of 102 households and inha- which they take sometimes a scoffing attitude towards
bit exclusively the hamlet known as Chakkiliapatti, the elderly people that belong to the old school and
They account for 26°25% of the village population.
live an out-moded life.
Chakkiliars propo-
On the day of betrothal, the consent of the
the bridegrooms
58. Chakkiliars are by tradition leather workers. ged alliance is formally confirmed by
bride price
They are supposed to be immigrants from the Telugu party paying to the bride’s party the
10.50 along with other presents.
and Kannada districts and talk a very corrupt and muti+ (parisam) of Rs. a
of pansupari and sometimes
lated form of Telugu or Kannada. Socially they belong (There is an exchange
28 VILLAGB SURVEY

mutual smearing of sandal paste between the two some edible and some food articles made to her
parties. The marriage usually takes place at the bride’s husband and his family, Formerly delivery was
house to which the groom is conducted by his prospec: attended by an elderly woman among Chakkiliars.
tive brother-in-law under an umbrella. At the thresh- But now a maternity assistant attends delivery cases.
old of the house, the groom is stopped and the Pollution lasts for twelve days and on the day of termi-
bride joins him fully decorated in her wedding drapery. nation of pollution, the mother and baby are given a
They are both led to themarriage pandhal. The purificatory bath with turmeric water and the mother
matriage ceremony is conducted by an elderly man of the is given good nourishing food. For about a month
community and the Thali is tied to the bride by the during the post-natal period, the mother is given
groom's sister after it receives the blessings from the country medicines and particularly a semi-medicinal
people assembled. preparation called ‘ Kayam Karupatti Kazhi’ which is
something like a pudding.
Consummation of marriage is conducted on the
same day. The day followieg the marriage, the bridal
couple go to a public water source, say a river or well The child depends on breast-feeding for more than a
and the bride is asked to drop betel leaves into the year, sometimes even for two years. After two years,
well. If the leaves drop on-the reverse, the child effort is taken to keep the child away from the breast.
that is going to be born would bea female. . The But the usual method to keep the child off is to apply
bridal couple are then asked to sow nine kinds of margosa oil on the nipples to prevent suckling. The
grains (Thavaram) near the well. At. home, some child is given hard dict like meatetc., only after four
other ceremonies are undergone which are of a merry- years,
making chatacter, A big earthen pot of yellow tur-
metic water is kept by the girl’; maternal uncle, The The naming of .a. Chakkilia child is done
bridal couple are forced into a sportiye mood. and asamatter of course without any ceremony. The
made to sprinkle water at each other. While the by- name of some demon God or Goddess such as
standing men and women clap their hands inripples of .Karuppan, Munian, Sadatyandi or Muthammal,
laughter, all manner of fun and frolic is indulged
Kaliamman, Palaniamma!l etc, is given. The ear-
in. This is followed by a mock - ploughing ceremony.
boring too is scarcely ceremonial and mostly informal,
Since cultivation is also a time-honoured occupation
to which they have an instinctive affiliation, théy do
cultivation also apart from the usual leather work. Paberty

Among Chakkiliars monogamy is the practice, but 61. The girl on the attainment of her puberty is kept
polygamy Is allowed. Divorce is allowed, but only secluded in a hut for twelve days and given substantial
after an adjudication by the Caste Panchayat and the food like ‘Ulunthukashi’ and puttu. The hut is made of
initiator should surrender an amount equal to the green bamboos which is erected by the maternal
Parisam, to the other party. The female offspring, on uacle. Pollution is terminated on the twelfth day by a
divorce, is left with the mother. During the course of purificatory bath being given to the girl and the occa-
ten years, there are more than twenty cases of divorce in
sion is marked by a small feast and presents are made
this village. Though their moral code telating to sex
to the girl by the relativeson that occasion. As in
is not apparently so very Tigorous, we cannot ‘say that
other communities, the maternal uncle plays a domi-
they have no moral scruples in the matter. Quite a nant rolein the ceremony. In many of these ceremonies,
few cases of adultery have been brought to the notice
of the caste council during the past ten years. The
the Chakkiliars resemble the caste Hindus, but only
counci],
the cermonies are on a smaller scale and sometimes on
after an elaborate enguiry, pronounces a
verdict and imposes fine on the offenders according to a nominal scale because of their extreme economic
backwardness. :
the gravity of the crime. If both are unmarried, the
male is invariably compelled to marry the girl,
Death
Birth

60. On conception, a Chakkflia gitl is invite

62. The Chakkiliars dispose of theit dead both by
d to her burial and eremation and in the observation of death
Parents’ house on the ninth month with Presentation
s of ceremonies, they largely resemble the caste Hindus,
Chakkilia girl — ரந்கவே்‌ (Ankl 6 ts) worn by her, can be seen.
 SIRUMALAI 29
General Only when they go out of their village to meet their
relatives or to a town in the plains like Dindigul,
63. Among Chakkiliars, the bridegroom may be they wear a shirt aod a towel. Though the women
younger than the bride. Girls are not usually married always wear a saree, they do not appear to be over-
before puberty. Their young women are considered careful in covering the whole of their body.
very beautiful and itis a woman of this caste who is
generally selected for the coarser form of Sakthi wot? Pallans
ship. As has been observed by Thurston, they indulge
very freely in intoxicating liquors and will eat any 64, Pallans of this village are mostly plantation
flesh, Abbe Dubois writes in Hindu manners, eustoms labourers. They are 34 in number in the village. Their
and ceremonies ‘The Chucklers or Cobblers are name is said to have been derived from the word Pallam,
considered inferior to the Parayas all over the a low-lying land. The legend goes that when the
Peninsula. They are more addicted to drunkenness castes were originally found, by whoever it was, these
and debauchery. Their origies take place principally people, they say, were standing in alow place. That
in the evening and their villages resound, far into the is why, it is said, they were given the name of ‘ Pallan.°
night, with the yells and quarrels which result from They are experts in wet cultivation, There aremany
their intoxication. The very Parayars refuse to have number of sub-divisions such as the Ajiya (father), the
anything to do with the Chucklers, and do not admit Amma (mother), the Anja (father), the Atha (mother),
them to any of their feasts”. the Devendra (Indra), the Kadaiyar (last), the Konga,
the Manganadu, the Sozhia and the Thondaman.
In the Madurai Manual, 1868, the Chakkiliars are Their common titles are Moopan, Kudumban and
summed up as “dressers of leather, and makers of Mankadai. Their marriages are administered by the
slippers, harness and other leather articles. They are Peria. Kudumban of the caste head. The Thali is
men of drunken and filthy habits and their morals are placed around the bride’s neck by the bridegroom and
very bad. Curiously enough, their women are held the bridegroom’s sister actually ties it, Their dead are
usually buried: ்‌
to be of the Padmini kind, i.e., of pecullar beauty of
face and form, and are also considered to be very
virtuous. It is well known, however, that Zamindars Parayans
and other rich men are very fond of intriguing with
them, particularly in the neighbourhood of Paramakudi 65. The Parayans form too negligible a minority
where they live ingreat numbers”. There is a Tamil io this village and represented by only two households.
proverb that a Chakkilia girl and the ears of the
The name ‘Parayan’ is derived from the Tamil
millet are beautiful beyond compare when mature. _
word Parai (a drum) as certain Parayans act as
drummers at marriages, funerals, village festivals and
The Chakkiliars of Sirumalai possess many of these on occasions when Government and commercial an-
characteristics, but the observations of Thurston and nouncements are proclaimed. Mr. H. A. Stuart
the other authorities that have been quoted here questions this derivation remarking, in the Madras
cannot be applied in toto to them. Their women are Census Report, 1891 that it is only one section of
quite ordinary specimens with not much. of beauty to _ Parayans that act as drummers. Nor is the occupation
speak of though occasionally one comes across one confined to Parayans only. It seems in the highest
or two startling cases who look quite ravishing even degree improbable that a large, and at one time power:
in their filthy clothes, But it should be said to theiz ful, community should owe its name to an occasional
credit that they have a good muscular build and some occupation, which one of its divisions shares with
of them have a fine proportion of body. Though they other castes. The word ‘ Parayan’ is not found in
live in very unhygienic surroundings, they are people Divakaram, a Tamil Dictionary of the 11th Century
with excellent physical stamina and endure any AD., and the word ‘Pulayan’ was then used to
amount of hard work, Generally their women are denote this section of the population, as it is stilt in
more good looking than men and their physical outs Malayalam to this day.
line also is much more well defined: Even the young
women in their blooming virginal state, are quite free Whatever it is, the Parayans of this village work
spoken. There is not much of segregation to be seen only as plantation labourers. Their marriages are
among the sexes and men almost always wear & conducted by their own caste astrologer-cum-priest
minimum of clothes and generally they are semienaked. who is known as Valluvan. Their consummation of
40 VILLAGE SURVEY
marriage is called ‘“‘ Sobhana Muhurtham™ and is in a Siva temple to offer poojas to the God with offerings
celebrated sometimes after marriage and the date is of beef, but who incurred the anger of the God by
often fixed by the bride’s mother. Their dead, asa one day concealing a portion of the meat to give it to
rule, are buried, but sometimes they are burnt. They his pregnant wife, and was therefore turned into a
are nominally Saivites and are in fact the worshippers Parayan. The God appointed his brother to do duty
of the devils and they eat almost all kinds of flesh instead of him, and the Parayans say that Brahmin
particularly beef and buffalo’s. Their deity is known priests are their cousins, For this reason they wear
by such names as Yellamma, Kanniamma, Mariamma, a sacred thread at their marriages and funerals, At
and Bagavathiamma. the festival of the Village Goddesses, they repeat an
extravagant praise of their caste, which runs as follows.
** The Parayans were the first creation, the first who
wore the sacred thread, the uppermost in the social
. 66. Me. Stuart mentions that the Valluvans were
scale, the differentiators of castes, the winners of
priests to the Pallava kings before the introduction of
Brahmins for the purpose and even for sometimes
laurels. They have been seated on the white elephant,
the Vira Sambavans who beat the Victorious drum.
after it. He quotes an unpublished Vatteluthu ins.
It is a curious fact that, at the feast of the Village
cription, believed to be of the ninth century, in which
Goddess, a Parayan is honoured by being made the
it is noted that Sri Valluvanm Puvananan—-the
Uvacchan (or temple ministrants) will employ six men poojari (priest) of the temple, by having a turmeric
daily, and do the temple service. From this, thread tied to his wrists, and being allowed to head
Thurston makes the inference that the Valluvan was the procession. This, the Parayans say, is owing to
a man of recognised priestly rank and of great infla~ their exalted origin”.
ence. The prefix Sri” is a notable honorific. By
itself this inscription would prove little, but the whole
legendary history of the greatest of Tamil poets,
Thiruvalluvar, “The holy Valluvan’, confirms all 67. We learn it on the authority of Thurston again
that can be deduced from it. His date can only be that some Brahmins consider a forsaken Para-Cheri,
fixed approximately, but it is probable that he flouri- (the locality where Parayan live), an auspicious site
shed not later than thetenth century AD. Thurston for an Agraharam. A very peculiar case is that of
proceeds to assert that it would be safe to say that the Gramam founded for and occupied by the clerks
this extraordinary sage could not have attained the of the earliest Collectors (District Magistrates) of the
fame he did, or have received the honours that were Jaghir of Karunkuli from 1795 to 1825 a.p. These
bestowed upon him, had not the Valluvans, and there- clerks were Brahmins, and it was called the Agraharam,
fore, the Parayans been in the circle of repectable It was deserted when the head-quarters of the Collector
society in his day. Thurston’s conjecture and argu- were removed to Kancheepuram. It is now occupied
ment look a little strange and far-fetched. It would by Parayans (i.e., at the time when Thurston wrote his
seem that he tries to generalise from a stray instance, monumental work ‘Castes and Tribes of Southern
Had Parayans been once a respectable class, it is ex- India’), but is still called the Agraharam: Thurston
tremely improbable that they would have fallen so low proceeds to say that it is well-known that a Brahmin
subsequently. No one comes across anywhere in considers himself polluted by the touch, presence or
Tamil literature that the Parayans ever held an estim- shadow of a Paraya, and will not allow him to enter
able position in society. Even in the most’ ancient his house, or even the street in which he lives, if it
works of Tamil literature, they give the impression of isan Agraharam. But it is not so well known that
having been only a depressed and downcast community the Parayans will not allow a Brahmin to enter the
jooked down upon by the easte Hindus more with in- ~ Cheri. Should a Brahmin venture into the Paraya
different sympathy than with any degree of courtesy. quarter, water with which cowdung has been mixed
But the observation of Thurston cannot easily be dis- is thrown on his head, and is driven out. It is stated
missed as hollow in view of the unpublished inscription by Captain J.S.F. Meckenzie that Brahmins {n
which we have quoted above and in view of another Mysore consider that great luck will await them if
observation by Mr. F.R. Hemingway in a note on the they can manage to pass through the Holoya quarter
Parayans of the Tiruchy district which runs as of a village unmolested, and that, should a Brahmin
follows: “‘ They have a very exalted account of their attempt to enter thelr quarters, they turn out in a
Hneage, saying that they are descended from the body and slipper him, in former times, it is said, to
Brahmin priest Sala Sambavan, who was employed death.
 SIRUMALAI 31

The Parayans of Sirumalai have to depend upon the Christians

service ofsome Vailuvans living in the plains while cele-
brating their marriages and other functions since no 70: TheChristians in the village account for a total
Valluvan resides in this village. of 129 persons in the population of the village, distri-
buted among thirty-two households. Most of them are
68. Among the Parayans, the attainment of puberty
found in Padur hamlet and some of themare employed
by girls is ‘a subject of great curiosity to most of the
as plantation labourers in St. Joseph’s Estate. All of
women. This is supposed to be duc to the fact that
them are Roman Catholics, A majority of them are
the menstrual fluid is held in horror, and evil conse-
from the Paraya community who are found in Pudur
quences are supposed to follow from not merely
and others are from communities like Udaiyar, Nadar
contact, but even the very sight of it. It is with extreme
and others, Itisrelated by some ofthe villagers that
anxiety the first approach of puberty in a girl is
these conversions took place about two or three decadeg
watched. The moment it appears, the girl begins to
ago because of their economic backwardness when
wear some covering of some description, whatever it is,
some Christian Missionaries who came to own estates
even ifit be a most useless torn cloth or a pathetic rag
in Sirumalai took active interest in converting as many
over her left shoulder and breast. Till this time, a bit
people as possible to Christianity. :
of cotton cloth round her waist has been considered
sufficient and a great portion of her lower limbs and
the entire upper part of the body might remain without
It is only too evident that almost all of these Chris-
tians are still economically at a low level and do not
any cloth. Now she is kept apart either in the house
seem to live a very prosperous life. Most of them are
or in a separate hut. Pollution is supposed to last eight
days. On the ninth day, the girl is bathed, and seated labourers employed in plantations and a few of them
in the courtyard. Ten small lamps of flour paste called work in plantations as labour supervisors. Almost all
of them are Christians only in name and their religion
Dhristi Mavu Vilakku to avert the evil eye are put on
a sieve and waved before her three times. Then a tray seems to stop with going to church on Sundays and
of coloured water (Aarathi) with burning camphor in it observing a few rituals during marriages. Siace they
is waved before her. Now happens a funny thing. Some are all converts from Hinduism, they still cling to
many Hindu customs, for example, fixing up of auspis
younger female relatives stand behind her and strike
cious date for functions according to the Hindu
her waist and buttocks with puttu (flour cake) tied in a
calendar, and consultingan astrologer before holding
cloth, This is believed to make her strong. At the
their marriages. In several major and minor particulars
same time, other women strike the ground behind the
relating to the ceremonies, Hinduism still seems to sur-
girl with a rice pestle, Then presentsare given to the
girl. In some places, they say the girl is beaten vive among them and the caste divisions also have not
been obliterated. A Christian Nadar under no circum-
within the house by. her paternal aunt or some other
stances would choose to have marital alliance with a
woman of thatrelationship. Itis just physical beating.
Fhe latter repeatedly asks the girl to promise that her
Christian Pillai or a Christian Paraya. The stigma of
daughter shall marry her paternal aunt’s son. social inferiority that has always attached to the
Paraya community still, in a large measure, subsists.
These are all customs that date from an undated Christianity has not failed to bring its own advantages
past and the Parayans of Siramalai do not seem to also. It has slightly altered their position in society.
stick to allof them. They have a tendency to fall in The success may not be complete, but still some
line with the customs of the communities living modicum of change towards a better life is not
around, though, of course, they would zealously pre- altogether absent. Socially also they have risen up a
serve the essentials, little, ifnot much, in the eyes of the public since they
Since Parayans form too small a minority in the ought to, because when a man faces society as a
population of the village, almost a handful, just eight Parayan, he is shunned and treated with contempt,
in number, there is no necessity to dilate further on open or concealed, but when a Parayan faces the
their customs, manners and the like. society not as a Parayan, but as a Christian, he comes
on a footing of equality with other members of society.
Kuravans Life is always more tolerable when a Paraya becomes
69; There are two households of Kuravans in this aChristian in whatever sense one may take it.
village. These Kuravans are working as scavengers
under the Village Panchayat and one is working as a The present owners of the St. Joseph’s Estate have
plantation worker, built a small church for the use of the Christian
32 VILLAGE SURVEY

labourers in the estate. A Catholic priest from ceremony when the child is given a name, The child
Dindigul comes once or twice a month and on impor- is applied with olive oil in all its organs and the
tant festive occasions for church service and giving God-parents, on behalf of the child, promise to
sermons. The Christian labourers of St. Joseph’s profess Christianity and denounce Satan, and the
Estate have regular morning and evening prayers responsibility of bringing up the child in true Christian
conducted in the church. The Paraya Christians of faith is borne by the God-parents. During its seventh
Pudur hamlet do not seem to have regular prayers in oreighth year, the child undergoes such religious
their church which is only a small, thatched and partly sacrament as confirmation, holy communion etc, » a
dilapidated hut. They get a priest to this church once
in two months or three months and generally do not 73. On puberty, a Christian girl is kept aloof for
attend the church in the premises of the St. Joseph’s twelve days as in other communities. During that
Estate. But they go to the church in the estate during period, she does not go to church. She attends church
festive occasions. Caste divisions are not very much only after a purificatory bath. The other ceremonies
evident in the church, but still the Parayans do not relating to puberty are the same as those that prevail
freely mingle with the caste Hindus even there. The in the respective Hindu community. The dead among
caste disappears
in the church only in the sense that Christians are buried as arule. The dying as per the
there are no separate partitions and enclosures for Canon Law is expected to receive the extremunction
Parayans and caste Hindus. Apart from marital . ceremony or the absolution of sin. Sacramental rites
alliance, the Christians from caste Hindu communities in this behalf are performed by a Catholic priest.
do not enter into any social relationship with the After death, the body is bathed, decorated with
Paraya Christians or attend their ceremonies and fun- flowers and taken to the burial ground in a coffin. If
ctions even as invitees. But this much cannot be a priest is available, the funeral ceremonies are
denied that the Paraya Christians enjoy a better status performed by him. If a priest is not available, the
and better treatment in society than non a Christian ceremonies are performed by acatechist. He chants
Parayas. the hymns and prays for the repose of the soul, When
the coffin is lowered into the pit, he drops the first
Birth sod of earth in it. Mass prayers are also offered for
the repose of the soul and annually the departed
71. We make a small distinction here between souls are remembered on the ‘ 4// Souls Day’ that falls
social customs and religious customs. As far as on second November,
social customs are concerned, a Christian observes
still the customs of the community to which he
Maslims
belongs, rather belonged, in the Hindu fold. Thus
a Nadar Christian observes all the social customs of 74, There are forty Muslims in the village, distribu-
the Hindu Nadar. Only with regard to the religious
ted among nine house holds. Eight households belong
customs and ceremonies, they observe the Christian to a sub-sect of Rowther while the others belong to the
rites and ceremonies. The girl is invited to her parents’
Pattani group. In some parts of Madurai district
house by her parents in her seventh or ninth month
Labbafs are called Rowthers. But this is not correct:
of pregnancy after the husband and his family people
There is a distinction between Rowthers and Labbais.
are treated to a conventional feast. Unlike among the
The title Ladbai is, as a rule, reserved for priests or
caste Hindus, pollution is not observed by Christians men of some religious learning among the Muslims.
on the birth of a child.
Ordinary persons who make no pretension either to
learning or to an unusual piety are known as
Baptism Rowthers. From their speech, customs and dress,
it would be evident that most of them belong to the
72. The most important ceremony a child Is same race as the bulk of the Hindus of the district,
subjected to 1s baptism that takes place in the church It is reasonable enough to suppose that most of them
either on the eighth day or some day within forty days. were forcibly converted to Islam during the by gone
A priest officiates inthe ceremony. By baptism, the days of Mohammedan domination, Labbais are
child is believed to be washed off of its original sin Sunnies, their main aim being to propagate religion,
which tainted and still! taints mankind because of The word Labbai is of recent origin, and formerly
the thoughtless error committed by our origina] they were known as Sonagar or natives of Sonagam
ancestors. Baptism also happens to be the christening (Arabia). According to W. Francis in his Madurai
 STRUMALAI 33

District Gazetteer, “‘They are in fact partly the dous exertion. They seem quite equal to tbe arduous
descendants of Arab traders or refugees who married nature of life that confronts them on all sides:
the women of this coast and parily the descendants of
the Hindus who were forcibly converted to Islam by
Tippu Sultan and the previous Muslim invaders, " Scheduled Tribes: Palliyans

The Rowthers of Sirumalai are Rowthers simple 73. Apart from these various communities living in
and proper and not Labbais. The Muslims of the Natham (house site) area, there are as many as 25
Sirumalai speak Tamil and that is their mother tongue. households of Palliyans, a Scheduled Tribe living in the
Most of their domestic ceremonies fali in line with Hills of Sirumalai. They are a primitive type and
those of the Hindus. The Haji or the religious head belong to the pre-Dravidian era, They speak a highly
among them administers their ceremonies. Their corrupt form of Tamil ina peculiar accent of their
matriage is called Nikkah and it is contractual in own. Itis believed that these Palliyans are the origi-
character and it is entered in a register. Thali is tied nal inhabitants of the Palani Hills, Thereis also a
to the girl by the bridegroom’s sister at the bride’s theory that the name ‘ Palliyan’ was derived from
apartment. No marriage dais is constructed and the Palniyan which in Tamil means man from Palani.
bride and the bridegroom are not made to sit together in These people are known locally as Palians and not as
jt as among the Hindus. During all important Palliyans or Palleyar as indicated in the list of Schedu-
occasions in a Muslim household, verses from Koran fed Tribes notified by the Government of India. Even
are read. Their young boys undergo circumcision now there are many Palliyans living in the Palani Hills.
ceremony which is generally done when the boy is 6 or They also live in Varushanan Valley of Madurai
7 years old. Their women generally do not go district and in Kulithalai taluk of Tiruchy district and
without covering their heads with their saree in the on the borders of the Western Ghats in Ramanatha-
streets. puram and Tirunelveli districts. In the Ethnographic
Notes published on Scheduled Tribes by this Depart:
ment, it has already been stated that in the upper
Muslims bury their dead and Haji does the Palanis, the Palliyans are found at an altitude of 5,000”
‘ Janaszeki-Namaaz” at the mosque where the body and in the lower Palanis at an altitude of 3,000 -
is brought before it is taken to the burial ground, 5000’. In Sirumalai Hills, they live at an altitude
But in Sirumalai, Muslims do the Namaaz prayers at ranging from 2,500 - 4,000’. In other places, they live
the burial ground itself, at thefootofthe hills. Since they had formerly
nomadic tendencies, it is believed that the Palliyans,
The Muslims now living in Sirumalai are recent who originally lived as food-gatherers in higher alti-
migrants from the plains and they have come here to tudes, have moved to the foot of the hills in search of
eke out their livelihood. Most of the Muslims are employment as agricultural labourers. This downward
engaged as plantation labourers and one or two as movement has perhaps been caused when the Palani
Jabour maistries, (ie., Overseers) in plantations. Hills came to be occupied by Kannuvans and others
Two Muslim individuals are working as teachers. who started plantation cultivation. No legend regar-
Though traditionally Muslims are butchers, here they ding the origin of the Palliyans is available and our
have taken to it only as a secondary occupation and conjecture from the available data does not also go far.
sell mutton once or twice a week only. A few Muslim Consequently our observation that the Palani Hills
households are found in Chakkiliapatti where they with the original home of the Palliyans isa surmise
live practically with Chakkilians, though they keep at based on the concentration of Palliyans as revealed by
a distance from them. The Muslims living in this 1961 Census.
village move with the caste Hindus and others with
utmost freedom and in terms of extreme cordiality Appearance
and fellowship. Except a few all Muslims here
appear to be always in quite genial spirits possessing 76, The Palliyans are short in stature and dolicho.
extreme adaptability to the society around them. cephalic and the archaic type of nose persists in some
The Muslim women do not seem to maintain too individuals. They are generally black or dark brown
much of exclusiveness and they commingle with the in complexion. Some have flat nose and thick lips.
Hindu women quite freely. Many of the Muslims The old malesamong them have tufts with the front
are found to be quite hefty types, capable of tremen- part of their head shaven while the younger generation
“3
34 VILLAGE SURVEY

have their hair cropped. They are scanty in their manner, the entire beehive is dismantled: Old tradi-
dress and often wear dirty rags or well-used, and some- tion has it that only the wife’s brother should stand
times threadbare clothes, a second-hand shirt or a coat guard at the top and see to the safety of the rope -
or shorts. Women wear coloured sarees and most chain. Now-a-days this is not followed because they
often they dispense with blouses andifat all they have confidence in other members of the tribe. The
wear blouses, they are loose fitting. This tribe does season for honey gathering is from December to April
not have any established mode of dress, but freely wear when Kurinji flowers blossom ”.
whatever clothes are available to them that are rejected
by others. Very scarcely do they purchase new Since their food requirements are few and are easily
clothes. Their women’s taste for ornaments is satis- satisfied, they are inclined to be indolent. The Palti -
fied with a few glass bead studs, nose ornaments and yans do not have any bow or arrow or any fire arms,
ear-studs made of brass and studded with cheap stones, Going out for hunting and bagging big animals is
The women have oval faces, and the men have goatee not their favourite occupation. But they do catch
beards. They bave very little hair on their chests and small animals by the following method and make a
on their bodies. A few have curly hair on the head, meal of them. A pit is dug along the path usually
but it cannot be said that they are frizzly as in the case taken by the animals and it is covered with twigs and
of Kadars. Their hair is always kept unkempt and earth, When the animal falls into the pit, they rush
dishevelled. towardsit from the hiding place and kill it. The
animal is shared by the entire settlement.

Ocenpation They also catch wild fowls or rabbits by a method

called by them ‘ Jdikki’. A slab of heavy stone is
17. The Palliyans are capable of hard manual work made to stand inclined over a stick. Grains are
and in collecting their food, they climb up to any strewn underneath the stone. When a fowl or rabbit
height and walk up to any distance, unmindful of the tries to eat the grain, the stone slab is tripped and it
strain. They live on roots and collection of minor falls heavily on it, Itis crushed under the weight of
forest produce and honey. Honey gathering is their the stone,
chief traditional occupation in which they perhaps
excel every other people. They have perfected their Almost all the Palliyans living in Sirumalai Hills are
own technique in honey-gathering which nobody can now working as plantation labourers and they bave
easily imitate or will bother to imitate, They show come to possess sufficient skill in plantation work.
great courage and takealotof risks in gathering They live more or less permanently attached to diffe-
honey. They have their own methods of getting at the rent plantations and honey gathering is only their
bechives, whether they are located in a branch of a secondary occupation. Formerly they were living
tall free or in adeep precipitous rock-crevice. The merely on roots and honey and other forest produce.
following extract from the Ethnographic Notes public. But now they eatfood made out of rice and other
shed by this Department will give an idea of how they inferior grains.
collect honey: “‘ They climb trees by using a pole with
hook at one end. They fix the hook in a branch or
node and climb up scaling the pole. If the beehive is Social life
in a deep crevice, they usea rope chain, the one end of
which {s tied to the trunk of a tree on the rock. The 78, Asatribe, they are not very strongly knit and
1ope itself is made by twisting four or five twines of a do not possess much cokesiveness. But each
creeper called Karungodi which can withstand the settlement has its own headman who is called by the
weight. One of the party descends to the beehive with name Muthiri in Sirumalai area, as Nattanmaikkaran
the help of the rope. Another man standing at the or Nattanmai in Shenpagathope and Thandikudi areas
top will lower a burning torch towards the beehive and and as Kannikkaran in Tirunelvely district. The
drives away the bees. The torch is then withdrawn office usually goes by heredity. But at times a more
and a bgmboo tray in which planiain trees are spread resourceful and assertive man capable of dominating
is lowered, It is pushed with a forked stock so that it the tribe and can get on cordially with forest officials
comes just below the beehive. Then the beehive is and others is appointed. The Muthiri in Sirumalai is
pierced with another pointed stick. Pieces of the assisted by Kambalians whose duty is to summon
beehive fall with honey in the tray, The tray is sent persons
to appear before the Tribal Panchayat. The
up once of twice and the contents emptied. In this authority of the Muthiri is always acknowledged and
 SIRUMALAI 35

his judgement in case of disputes is accepted. When- settlement start as soon as the girl attains puberty.
ever there is a dispute between two groups in the No girl is seen to remain single for more than one
settlement, the Muthiri hears the dispute and decides year after attainment of puberty. Nor is the girl
which is the offending party. The offending party permitted to remain a virgin for more than six months,
will then leave the settlement with their family and There is not any rigid surveillance by the elders over
live elsewhere cither in the forest or in a neighbouring the young generation, Nor is there any parental
settlement for a fixed number of days. But this has vigil or control over the girls to prevent pre-marital
not happened within recent memory in Sirumalai relationship. There are instancesin which elopements
Hills. The Muthiri can also impose small fines, have taken place at too small an age which are later
He can Keep part of the fine for himself as remunera- regularised ,through marriages. There is less affinity
tion. Adultery within the tribe is viewed leniently. or cohesion between parents and children than in
Relationship with unmarried young girls is not other tribes, or Caste Hindus,
unusual and is openly carried on and the tribe does
not take much notice of it. Adultery with a man Consanguineous marriages are frequent and cross
outside the tribe usually ends in excommunication. cousin marriages are widely prevalent. In Sirumalai
But if the woman returns to the settlement with her village, out of twenty six marriages of males, eighteen
children born to outsiders, they are admitted and have married their paternal aunt’s daughters, one his
children absorbed in the community in course of maternal uncle’s daughter and six their sisters’s daugh-
time. In Sirumalai one woman by name Ammaponnu ters. Such marriages are not, however, quite stable.
deserted her husband and went to live with a Valluva Women in this tribe enjoy a great freedom of sex life
Pandaram. She lived with him for fifteen years. When even after marriage. A girl is not bound to marry the
the Valluva Pandaram took fancy for some other boy to whom sheis betrothed by her parents. If she
woman and ran away with her, this woman came wishes, she can elope with some other boy and live
back to the Palliyan settlement, At-present, she has like husband and wife. Ifsheis dissatisfied with her
been accepted with some reservations which are likely husband, she can leave him and live with some other
to disappear with the passage of time. man, Wife-stealing and husband-stealing seem to-be
quite common. Sometimes the husband is far junior
Marriage to the wife in age. Women of 25 years semetimes
desert their husbands and live with boys of 16 or 17
79, Palliyans do not observe Kulam or years old. But these circumstances are very rare.
Gothram in contracting a marriage because they
have none: Nor do they go to distant places to Birth custems
seek a bride. Marriage alliances take place almost
always within the settlement itself. Only if this 80. The pregnant woman does not remain at
is not possible, they seek alliance in other settlements. home nor is she treated with any particular delicacy
But a man coming from other settlement in search or care. In the seventh or ninth month, she is taken to
of ,a bride is often looked upon with distrust and her mother’s place after being given a good feast in her
suspicion. A Palliyan never ‘goes more than ten miles husband’s house by her parents, The first delivery
fn seeking his spouse. Since exogamy is not practised, takes place in her mother’s place and the others in the
many odd things happen. There are cases where, if husband’s place. The delivery always takes place in
previous relationship is traced, one’s wife may turn the pollution shed. An experienced old woman of the
out to be his own paternal cousin of the second or community assists the mother during the labour pains
third degree. If exogamy is practised, such marital for which she is paid Re. Land a measure of rice.
relationship will not be possible. As has been In difficult cases, Valukkapattai, the bark of a
observed in the Ethnographic Notes on Scheduled medicinal plant is powdered and given with margosa
Tribes published by this Department, thts can lead, oil to the woman. Pollution is observed for thirty days
§m one sense to biological degeneration of the tribe. after delivery and the mother and child are taken into
But this is, to some extent, counteracted by the the house after a sort of purificatory bath. At the
tendency of the Palliyan women choosing to live with time of delivery, a bill-hook and some other articles
men outside the tribe. Another tendency noticed are placed by the side of the pollution shed to keep
among the tribe is that boys are married to very young away the devils and ghosts, The umbilical cord and
girls and sometimes even to girls that have not the pleasanta are usually put in a pot and buried in a
attained puberty. Consequently sex life in Palliyan spot near-by: For three days, the mother lives on an
36 VILLAGE sUkvay

extremely restricted diet and she is given only a bury wherever there is a convenient spot. Before the
sweetened decoction of ginger, pepper and Thippili. body is carried to the burial ground, the corpse is given
This preparation is called ‘ Kayam Marunthu' a cold water bath and sandal paste applied. The
practice among Palliyans is not to revisit the place of
Paberty burial ground after they come away after burial. But
in Sirumatai, the Palliyans revisit the place on the
81. The puberty customs of Palliyans are third day and pour milk and ghee near the place. In
interesting and the following extract from our all places, Karumathi (final day obsequies) is performed
Ethnographic Notes deals with it briefly and succintly. on the sixteenth day when a small feasts arranged to
“ As soon as a girl attains puberty, she is taken to the close relatives, In Sirumalai, a fowl is sacrificed on
separate shed called Muttu Kudisai. In Sirumalai this day. Once the Karumathi is over, the departed
area, a new shed is constructed specially for this soul is never remembered by any annual or other
purpose by the prospective bridegroom, if there is any, ceremonies of any sort. Speaking generally, the
or by the maternal uncle. The girl has to remain for Palliyans spend very little on death ceremonies.
thirty days in this shed and during this period, no male
is permitted to see her. Before entering the hut, the
girl has to take along with her a bow called ‘ Arjunan Residential pattern
vill’ made of palmstick. On the thirtieth day the hut
is pulled down and the materials thrown into a stream: 83. Being a hilly village, houses in Sirumalai
The girl is seated and seven pots of water are poured are naturally scattered over different slopes and there
on her quickly and continuously so that all pollution is alot of space in between the houses in an irregular
may get washed. While this is being done, her fashion except in Chakkiliapatti where the huts are
brothers-in-law and prospective grooms throw on her congested, one almost leaning on the other. Unlike
balls of cowdung and pods of Erukkan (Calatropis in villages in the plains, there are not many streets in
gigantea). She is then made to walk over a turmeric- Sirumalai and the houses seem to be a hotch-potch
smeared thread of about ten feet length, put on the collection facing any direction they like with lanes and
ground. The ends of the thread will be held in by-lanes going on a haphazard manner. In Pazhaiya
position by asking two prospective suitors to stand Ur and Chakkiliapatti hamlets, the ground being more
over it at either end. As the girl wal&s across and slopy than in Pudur hamlet, the houses are mostly
nears the end of the thread, the groom at that end constructed on the slopes and access to houses on the
should run away before the girl could touch him, upper levels is made easy by stone pathways. In the
If she touches him, the boy gets polluted and will hamlets of Pazhaiya Ur and Pudur where a good
have to be administered bath with seven pots of number of inhabitants are estate owners and small
water, He in turn will be pelted with cow-dung balls peasant proprietors, the houses are medium sized and
and pods of Erukkan. By this ceremony, a lot of fun ate generally tin - roofed with stone walls. No terraced
is created. The girl dips herself tn seven streams houses are to be found. Even the storeyed houses of
before she is admitted into the house. It is usual for the well-to-do planters have only tin- roofs. The
the maternal uncle to present her with new clothes. reason presumably is that terraced houses cannot stand
the lashing rains and the howling winds that area
Puberty is celebrated in Shenbagathope in a slightly normal feature of the hills during a great part of the
different manner. Pollution is limited to sixteen year. The dwellings of the poor are small sized with
days. On the sixteenth day, the girland one of the mud plastered stone walls and thatched tops. Most of
prospective grooms are seated side by side and water them are dark gloomy hovels with no window or any
poured over them. When the girl is deposited in the other aperture to admit light or air, They do not have
pollution shed, she is not asked to keep with her the any courtyard or backyard. The coolies in St. Joseph
bow called Arjunan Vill. She is instead asked to Estate have been provided with living quarters which,
take a bundle of Prandai (Vitis Quadrangularis) as thoughsmall in dimensions, without much living space
pillow.’’ aresomewhat roomy fora small family of 4-5 members.
The houses of Harijans in Chakkiliapatti are tiny ones,
Death castoms located at unhygienic surroundings and the roofs are
invariably thatched ones: They form horribly
82. The Palliyans always bury theirdead. They congested cluster, with no streets separating them.
do not have any fixed place as burial grounds, They The whole hamlet gives a clumsy appearance,
 sf
Table No. Iv

House Types

No, of honses with the roofs made of No. of houses which built of No. of houses with
whe,
ச்‌ ஆ. ரா ௬ * *
No. of Q 3 a ~ ப ww
Caste/Community houses om BP Sy 88. 8, 2S உ 2 a8 24 8 #. 28 5.௮
Occupied 823 58 5 508 22 6923 5 நீ 8 5882 4 Ss ss Bass
go 65 2 தெர தக கக்கி ERஉ. ஐ.ல.ல தேகி தர g ga se Srey
occupying the
houses by each
community eB SF வக SE & me &
(0) 2) ao 6 6) 6 ௫ டட) (0) 00 (2 (3) (4 (5) (6 மு (18)

ப 124 Tee TS 4D 0B 49 ப மர ம. 7

Chakkiliar 102 வெ வேட்டை 8D 9] 8 3 ம.) பப 8

Naidu 76 Meee 4H a De 14

Konar 17 ண ரர ரர ரர os

Valaiyar 13 ne வர டட டி ம tee டெப்‌ ட ட. வப ம

Nadar 11 ர ரர ர ர ர ர ae Fee Be 3

Pallan வொ வே டே வெட டடம ஒட மட 6 ட்ப 1

Naicker cee weet ate கம ஒவ வ்‌ ப்ப டப டப பம

Gounder த a we கி ம்‌. கி படபட பப பட we

Chettiar vee வ eee BB cent ae I

Pateyar
te Bee wee eect
38 VILLAGE SURVEY

Table No., IV (contd.)

House Types

ம @) முழு. 6) (6) Q) இ இ (9) ay a2 (3 (14) (15) (16) (7) (18)

Kuravan

2 on . 1 1 10. ॥ இந்‌ டெ 1

1. ~ Liaw 2 க வடம on க

1 1 1 exe ove 1

\ oe Low 2 வை வெ வடை ட ல ee aes

Pandithar 1 ல வெட்ட ட்டு வ 1 வ

4 ve Dee ட ae a வவ

1 ம. Doi ae eae வ

32 8 பெ வெட்ட ஜு ய ட பு டு ப மு. ட ப ப ஐ

Mastim (Rowther) 7 வ வெவ்‌ ௫ல்‌ சப ப்ப பப படபட ப

ஒட டக்‌ உ we Be wwe 2 ப

Total 48.௮ ப. ப. ட 23 328 ட 4 ௮ ஆப்ப.

An estate owner’s house inside the Estate,
At in - roofed house of a Vellala cult ivator.
See the slope way to the house is stone-paved,
 SIRUMALAL

An Estate owner’ 8 tiled dwelling at Pazhaiya ur

A& ecorrogated tin roofed dwelling

A
mud-walled
2
Cy
சரக்கு 014.

10225 5
(4) 6 Reஸி
ck

aod jeaf-roofed dwelling of a poor

Oo 2
ல்‌

ma
௫
es டி
டு,
[வதி a >
ah ~.
SS SS
$்‌ ந டட Sa
 4]

Ly

yo. YL 4

My பத்து
lj 789 if

The hut of a Chakkilian

Accommodation Rooms
84. The accommodating capacity of the dwellings 85, Most of the houses which are small huts where
in the village can be understood from a study of the the poor folk live are single roomed. As many as
plinth area and the rooms available in the dwellings. 70% of the dwellings in the village are single roomed.
The table below indicates the plinth area of the - They accommodate 71:2% of the total population.
dwellings correlated with the average size of the The available one room is the dining room, living
household.

Plinth: Area.
Plinth area of No. of Percentage Average No. of
the house houses. to total. Persons per
(Sq. ft.) ; household.
Up to 50 Sq. ft. 5 1:20 1.8 nooM
51 - 100 35 8°38 3.2
401 - 200 160 38°27 .. 4.2
201 - 300 77 18:43 5.0 .
301 - 500 59 14:11 4.9 KITCHEN
501 - 1,000 37 13°64 3.2 °
1,001 - 2,000 19 4°54 6.5 ்‌
Above 2,000 6 1°43 6.9 c—
i A a4
1s 459 .
Ground plan of a hut
க்கை எனை
42 VILLAGE sukviy
reom, sleeping room and the kitchen too. There are dwellings with more than three rooms, Among them,
some houses which are double roomed, They account twelve families are living in houses containing four
for 13°87% of the total dwellings. Nearly 17°50% of or more rooms.
the population live in them. Only 32 families live in

Table No V

Households by number of rooms and by number of persons occupying

Households Households Houscholds Households Households

with no re- with one with two with three with four or
' gular room room rooms rooms more rooms
o 4 அடி 7 x OF A =~ ௪ ணா. oe hey,

53 5
8
52
€a SB
of &2 ofSB ந3 oh38 8
g 3s
8 ந
2.58
«8
Caste/ 52 த. 2 a 2 வ்‌ 65 டத a 2 BS 27
Community Z8 ZB 22 we 2B we 2a ae 2 wo oe we 22
32 a8 382
$83 56 288 Ss 288
6a 3S தவி 3 82
8 ‘5S5 388
SES SSsf 382
£23
e~ ere” 2 BS? s* த ze” z er go ஜி
0 Q) ® @ ட © OM 6 (99) (40) 00) (அ (௮ (4

Vellalar 14 0... 281 31) ஐ 10 1 ஆ 3 40

Chakkiliar 102 118 504 1 2 9 445 8 39 ய ws 3 1

Naidu % 4 335 ow 38. 113 37 134. 5 30 6 38

Konat நர 19 73 we vee 6 68 wees 1 5

Valaiyar 13 14 71 ன உட ட க 1.6 vn ve

Nadar il 12 33 on oe 10 33 1 ச்‌ see oe mea

Patian 7 7 31 ewe Bee eae on

Naicker 6 8 29 tee vee 4 15 2 14 vee nae “swe

Gounder A 6 aa ae உ பட
 SIRUMALAI 43
Table No. V_ (contd.)

Households by nomber of rooms and by namber of persons occupying

ம Q) Q) @) {3) (6) ம. ௫ இ) (10) மி ம (௫ (4

2 2 5 . 2 3 bes tes

Parayar 2 4 8 1 6 1 2 ய

Kuravar 2 2 6 2 6 ன oe one

Pandaram 2 2 3 2 3 one eos

Agamudaiyar 1 1 3 ம்‌ 3 au : oo

Brahmio i 1 i: 1 i ன ப

Oddar 1 1 4 1 4 wee ன க்ஷ

Pandithar 1 2 1 வ ane as 1 1 tes ae ந ase

Maravar 1 i 4 1 4 ச aoe

Piramajai-
kallan 1 1 3 1 3 ae “

Christian 32 3 29 30 420 2 9 oo

Muslim
(Rowther) 7 8 21 6 2% 1 1 “ ave டு

Muslim
(attani) 2 2 13 ee ய 2 ப்பட . we பவ

Total 418 56; 1920 3 4 315 13,67 68 337 20 116 12 96

“4 VILLAGE SURVEY

Another common feature found {n most of the ground level and plastering it with mud or cement.
dwellings is the Thinnai (Pial). It is found in front of It is the place for chit - chat of the old people in the
the house by the side of the threshold. The Thinnai house and their resting place too.
is constructed by raising the floor to 2-3’ above the

ROOM BED ROOM

க) டட ட. tL

* KITCHEN VERANDAH

Ground plan of a tiled house

Cost of construction Stone building . Rs,

86. Housing materials commonly required such as Foundation expenses 100

stone, wood, thatching grass etc., are locally available. Stones 200
Stones are quarried by the Oddans from village itself, Masonry charges 600
The 21௦௦ sheets as well as other hardwares are procured Rafters, planks etc, 520
from Dindigul, The door and window frames etc., C 250
are made of jack wood, vagai wood, or kurolia and arpentry
occasionally by the well - to- do in rose wood and these Tin sheet or tiles 350
trees are obtained in Sirumalai Hills. Poor people Cement 250
thatch their huts with Tharugam and Oori grass which
grow in abundance in the lower slopes of the hill. The Total ... 2,270
mans
following figures would give a fair idea to the reader
of the probable cost of constuction of a dwelling in
the village. The first excavation work for laying the foundation
' of the house is done after worshipping the family
The cost of construction for a normal hut of 20’ x 30’ deity. When the first door frame is set, the elders of
Rs, the village are invited and a small pooja is offered to
Foundation diggin - 30 either Lord Vinayaga or to the family deity, They
Stones ' 20 put marks of sandal paste and kumkum at four or five
Construction cooly for the wall 200 places on the frames. The chief artisans that are in
Rafters ன சூ 15. charge of construction like the stone cutter, the
Thatching expenses carpenters and the mason are given a small conven-
85
tional monetary present called’ Dhakshina of’ Rs. 1°50
., Fotal ... 350. along with plantain fruits, Thamboolam, sandal paste
Cad et¢. During the hoyse » warming ceremony, a Brahmin
 sIRUMALAI 4s

priest does the Punniavachan im and sprinkles holy water Pavadai which goes round the waist and descends
to each and every nook and corner in the house. The below the knee: Girls who are over this age, but have
- women members boil milk in a new or a well cleaned not attained puberty wear in addition, a half saree
vessel. A coconut is broken, incense is burnt and a popularly known as Thavani which goes over the skirt
small pooja is offered to the deity. And the invitees and the blouse. Girls that have attaind puberty
are given a small share of the milk boiled along with always make ita point to wear a full saree and a
one or two plantain fruits, one or two pieces of coco-, blouse. With old fashioned women, the arm of the
nut, kernel and pansupari, In house-warming ceremony blouse goes up to the elbow while the young women
among the Naidus, the occupying couple undergo belonging to the new generation wear blouses of
Nalangu ceremony. They worship Lord Vinayaga and present day style, Young women that have attained
sprinkle holy water in all parts of the house. puberty, though they wear a full saree, wear a skirt
also underneath the saree as an inner garment which
There are certain time - honoured beliefs in the most of the elderly women do not wear. Wearing of
matter of constructing a house, They are supersti- modern tight fitting inner bedice or brassiers is not
tious in character, but they have come to stay. Houses found even among young girls of this. village. The
are not constructed facing temples and trijunctions of “ women usually wear handJoom sarees or silk sarees of
roads orpath. The four corners of the house are known various colours and patterns, normally six to nine yards
as Agni Moolai, Sani Moolai, Vayu Moolai and Esanya in length. The working class families usually prefer
Moolai and kitchen is always constructed only in the sarees of dark colour, presumably because it hides dirt
Agni Moolai, The rafters should be in odd number. for long. The Scheduled Caste women wear their
While entering a new house, a lump of cow-dung is kept sareesupto theknee. The Kallar and Valaiyan women
at the threshold with milk pouredin it. A cowis led are said to avoid dark blue sarees for fear of offending
to the house and it is madeto tread upon the cow-dung Karuppan who is of that colour and to whom it is
and eat theraw rice kept forit. If it urinates inside auspicious. Widow belonging to the high castes in
the house, it is considered a good omen. the village wear always white sarees as elsewhere. But
even among them, poor people do not strictly follow
Dress this traditional practice. Wearlng of Thilagam or the
vermilion mark. called ‘ Pottu’ is the common practice
87, Normally men wear white dhoties two yards in among married women: which is prohibited to widows.
length and well-to-do men with some respectable The young women who wear sarees of six yards and
status in society wear dhoties four yards in length. As a a skirt inside. One end of the saree ts first tucked
rule, people belonging to the labour class wear always inside the skirt. The other end is passed round the
a single ‘dhoti of two yards’ length while a good number waist and brought up in front of the breast thrown
of Pillais and Naidus wear long dhoties of four yards over the left shoulder leaving half a yard behind as
length. Almost all middle-aged and old men put on pallav. Pleats-are then made and tucked fnside in
a towel on their shoulder which they tie round their front,
head as a sort of headwear while working. Young
boys wear half pants and shirts and the poor boys wear Ornaments
clothes of cheap coarse variety, often bought ready-
made from the street vendors that visit the village 88. Love of ornaments is something born with
once ina month or two. They are usually ill - made women, and Sirumalai women are no exception to it:
and do not properly fit, but that does not matter. Itisalso a form of saving money. Even v poor
People that belong to the economically lowest strata women have a passion for some ornaments ay they do-
of society wear just a dhoti and a towel and no shirt not mind making any Sacrifice to get some old orna-
except when they go out of the village to meet some ments to wear. A woman without some g’ 4 ornament
friends and relatives or to attenda function. Many on her body, whatever the value, goes down in the
children of the poor people wear mere loin cloth. social scale. The common ear ornaments found among
Clean and fashionable clothes are a rare sight here, them are Thandatti, Meladu, Nagavadam, Koppu,
But there area few young men and women who have Onnappu Thattu, Matta! and Thodu. Thandatti is
taken to the modern mode of dress as in the urban a heavy gold ornament worn on the lobe of the ears,
parts. Slack shirts seem to be gradually coming into usually by middle-aged and old women. The neck
use. The young girls-below ten or twelve years ornament consists of Pathakkam or pendants, neck
wear skirt and a jacket. The skirt js usually called ehains of various designs like Kasimalai (chain of |
46 VILLAGE SURVEY

sovereigns), bead chainetc., But these are ornaments The designs of Thali vary among different communi-
worn only by women of well-to-do families. They ties in the village. The patterns of Thali and other
also wear gold bangles, Ornaments worn in the ornaments worn by different communities are shown
anklets and io the feet are kolusu, thandai, peeli and below.
minchi. The latter of these are toe-rings. The foot
ornaments are usually made of silver.

Ornaments

Antiquated ear ornaments of old women

Ear ornaments

Kappu: A thick silver bracelet common

Another type of Thali worn by caste Hirdug among middle aged women
 gratMAt ai 4)
Ornaments (contd.)

Velli Kappu: A silver anklet

Karugumani worn by Chakkilian women

Thali worn by caste Hindyy

 VILLAGE SURVEY

Omaments (contd.)

Pottumani : A neckilet of black beads worn

mostly by Chakkilian women

Pathakkam : A necklet-worn by rich women

Halr style
village and the poor households rarely possess any of
89, There is nothing novel about the hair style of them except a rope cot of the country type and
the people to report. Young girls plait their hair by occasionally a rickety stool. Our study into this
-parting it into two. Middle aged and old women aspect shows that on an average, 10-20% of the
generally tie their tresses into a chignon and if the population possess various items of furniture. A
locks are not sufficient and Jong enough, they use majority of them are found among Pillais and Naidus
artificial hair-stock. The Telugu speaking people in the who are, as a community, well-to-do. Among
village do their chignon ina different way from the Scheduled Castes, a few Chakkilians, say 5% possess
rest of the women folk and push the hair knot to a some ordinary cheap items of furniture like cots, small
side at the rear, While the other communities leave if at tools and the like. Among all items of furniture, cot
the centre above the back of the neck. Men generally is the most common in most houses. As manyas 163
crop their hair except some Scheduled Caste people households, i.e., 39% possess cots which are made of
like Parayans, Chakkillans and the Scheduled Tribe cheap wood knit with rope or fibrous square of the
Palliyans, who grow long hair. Uumarried young palmyrah. Benches, chairs and stools are possessed
women and married women who are not very old by 13-21% of the population while costly furnitures
decorate their chignon ‘or plaits with flowers, parti- like tables and almirahs are possessed by 9-12% of the
cularly during important occasions and festivals. It people only. Among household articles, lantern is the
is not permissible for widows to put on flowers. common item possessed by almost all the households.
13 households possess petromax lights while 84 house-
Fornitare holds havetorch lights. There are fourteen households
distributed among Pillais, Naidus and Chakkilians who
90, The possession of furniture is limited only to possess radios and gramaphones. Being a hilly village,
the well-to-do section of the population in the some of the villagers are in possession of guns also and
The village well in the main hamlet.
A Pond in Pudur — A source of dr ik ing Wi ‘ater too.
 VILLAGER sURVEY

Table No. VI

Diet and food habits of communities

Households taking Frequency ot meals

்‌ Grains Roots © Three
Total No. No. of No. of non- other = inclu- One Two Meals
Caste/ of house- vegetarian vegetarian Rice Wheat than ding mea} meals & more
Community holds house- households rice or tapioca aday a day a day
holds . wheat

(1) Q) . 4) 6) (6 (5) (8) இ (10) ய)

Vellalar 124 ves 124 124 wes 98 ன sue 104 20

Chakkiliar 102 102 102 75 . 92 10

Naidu 76 . 76 76 . 59 66 10

Konar 13 ae 17 17 4 vee tse 3 14

Valaiyar 13 was 13 13 3 il 2

Nadar 11 von 161 li ந 1 10

Palian 7: ன 7 7 ae 1 vee te 2 3

Naicker ட 6 6. 4. 6

Gounder oon 4 4 ae 2 ச aes 2 2

Chettiar ச 3 3 ae 1 oes on 3

° 2 2 ose 2 2

tt. 2 2 oes ்‌ 1 om oes $

 SIRUMALAI 51

Table No. 1] (contd.)

Diet and food habits of communities

@ (2) (3) (4) (5) (6) 7) (8) 9) (16) (11)

Kuravar 2 wee 2 கோல 1 tn ves 1 1

Pandaram 2 te 2 2 ன | vee on t 1

Agamudaiyar 1 க 1 I ase 1 we we 1 wae

Brahmin 1 1 ன i i ன oe 1 வ

Oddar 1 ~~ 1 1 eos 1 ess oo 1 ல

Pandithar 1 os 1 1 te ee we woe i wns

Maravar 1 te 1 1 வ vse a ves eee 1

Piramalai-
kallan 1 wes 1 1 wae 1 ove ow 1 eee

Christian 32 wes 32 32 ae 10 we wo 10 22

Muslim
(Rowther) 7 ve 7 7 ae 3 vee we 3 4

Muslim
(Pattani) 2 ~ 2 2 ee 1 ws 1 2 ws

Total 418 1 417 418 276 ன 312 106

52 VILLAGE SURVEY

It is said that a good number of people in all the three parasite (plasmodium). Apart from this, no other
hamlets, especially Pudur have enlarged spleens due to epidemic or endemic disease seems to prevail here and
malaria. Itis true that till recently Malaria was the the genera! health conditions have been pronounced to
scourge of this hill, but the village is gradually being be fairly alright. There is no hospital or dispensary
freed from malaria, thanks to the extensive and inten- here and to take medical advice and medical treatment,
sive measures taken by the Public Health Department the people have to go to Dindigul town. No qualified
under its ‘ National Malaria Eradication Programme’, doctor practises herenoris his absencekeenly felt. The
with its headquarters at Batlagundu. This scheme people rely very much on native medicines and the
came into operation in 1954 and due to this, the village popular herbal plants and roots, so freely available
and its surroundings are almost free from Malaria from around them. Many old men and women, though
1958 onwards. This can be understood from the they are not strictly native doctors, are very much
decrease in spleen rate and parasite rate in the village, conversant with the methods of preparing home
as can be seen from the published reports. medicines for various maladies, ailments and diseases.
The knowledge of popular country medicines is handed
down from generation to generation and quite a number
Spleen rate of these medicines undoubtedly give some immediate
Hamlet 1954. 1955 1956 1957 1958 1959 1560 relief though they may not cure the disease altogether.
There is one young homeopathic doctor practising
Chakkiliapatti 14.20 64 Be nee teeta here, trying to make an impression all around with a
Pazhaiyaur and big name board and one or two almirahs full of medici-
Pudur hamlets 6.4 48 29 189 5.8 nes, but he is not attracting enongh patients but this
is only his part - time job since he also happens to be
Parasite rate
the local Branch Post Master. The village is covered
Chakkiligpatti 36 51 33 07 by Community Development Progamme and the
nearest Primary Health Centre is at Thadicombu which
Pazhaiyaur and
caters to the medical needs of the people of Sirumalai
Padur 55.22 50 29 3.15 0.7
and a doctor comes to this village on certain
Now a surveillance worker is stationed in Sirumalai specified dates on a professional visit. But the location
and according to him, none of the sample blood- of a small dispensary and the stationing of a small
smears collected by him is ‘ positive’ for Malaria medical staffl in the village appear to be necessary.

Table No, VII

Prohibited foods and drinks

No. of households reporting as prohibited No. that No. that

Caste; ~ A ~ did not report did not
Community Any any food to be report any
Beef Pork Meat drink probibited drink to be
prohibited -
(0 இ (6) 6) (6) (7)

Velialar 124 124 124

Chakkiliar 102 102 102

Naida 76 76 76 one ~

கரக 17 17 1. on a
Valaiyar 13 3 13 on ase

Nadar It ப்‌ இ li oh en

Pailan 7 7 7 es “
 SIRVMALAI

Table No. Vil (contd.)

Prohibited foods and drinks

ம (2) (3) (4) (5) (6) M

Naicker 6 6 6

Gounder 4 4 4

Chettiar 3 3 3

Asari 2 2 on 2

Parayar a 2 2 க்கட

Kuravar 2 2 2

Pandaram 2 2 2

Agamudaiyar 1 t . 1

Brahmin i 1 1 1 one

Oddar 1 1 1

Pandithar 1 1: 1 oat

Maravar 1 ‘ 1 i 1

Piramalaikallan 1 1 1

33 32 32
Christian

ர 1 one 7
Muslim (Rowther)

2 2 2
Muslim (Pattani)

Total 418 418 1 418

54 VILLAGE SURVEY

93. There isa Maternity and Child Welfare Centre The progress achieved by the centre in its various
in the village since 1961 with a maternity assistant and activities since 1961 is shown in the table below.
an ayah. The centre takes care of the expectant 1961 1962 - 1963 1964

mother, assists her delivery and gives medical advice 1. Mothers attended 63 74 72 64
2. Delivery attended 6 8 27, it
to the mother during certain months during the post-
3, Still birth ase ae 2 1
natal period. It distributes to the mothers and children 4. Cases sent to hospital
vitamin tablets supplied by the Panchayat Union. It on advice ட்டார்‌ 1 I
also supplies daily 450 kgm. of milk powder for the Some of the maternity cases go to hospitals in
consumption of small children. For the time being, Dindigul for delivery. But this is only in the case of
the centre is located in a private house and steps are some well-to-do people. Sometimes the maternity
assistant herself advises the people in difficult cases to
being taken to construct a new buildingto accommodate
go to Dindigul, The centre also carries on propaganda
this centre, One gathers the impression that the centre in Family Planning and so far ten individuals have been
is doing quite an efficient service to the village public supplied with birth control tablets. There is no person
and the people also seem to utilise the centre well. in the village that has undergone vasectomy operation.

Table No, VII

Medical Care

No. of maternity cases Ordinary medical treatment

ச ட்‌ ட கைய — ren,
.

wis 8 Gao த § £2 2 g2 2 #22 8 = ds ஓஒ

sve ge = 2° og gc a et’ § தீ 85. 2
(0 உ 4 ® ட © (7) இ @ do) di (2 (3) a4 (கு (9

Vellalar 14 14 33 is 45 #17 8 17 3 2 ,.

Chakkiliar 24 8 eA“ ak
Naidu . 76 10 31 oe 1 4 4 28 6 7 17 9 1 one

Konar 17 1 2 ~ 2 O@ ww 6 Pow வ
Valaiyar 3B 2 & ow 1 1 $ 3 . wes ,
Nadar 311 Do ewe இ 7 loa 2 on ட ட்ட

Pallan ச. . 2 3 1. 1 பெட்ட awe

Naicker Be 6 ww tame

Gounder 4 ow 1 ee ss ந oy ட ௮ tr ரா ' ote ”

 SIRUMALAL

Table No. VII (contd.)

Medical Care

(0 2 38) ம ௫ © 00) & 09) 00 1 (6 3) (14) 15) (16)

Chettiar 3 க 3 த த

Asari 2 1 ய ] 1

Parayar 2 ம்‌ 1 i oon foe aon

Kuravar 2 i Io. . es

Pandaram
௬

Agamudaiyar 1 ன இ பெட்‌ டட

Brahmin 1 i eee கச சச

Oddar

Pandithar

Maravar

Piramalai-
kallan

Christian 2. 1 » 6 4 6 4 1 1 பொ

Muslim
கரல 7 1 “ 1 3. 2 w 1 உட

Muslim
ene ae
(Pattani) 2 wee 2 one ane oe 2 aes

Total
4183 ௪4 i 23 63 137 6 2 38 6 6 ன
% VILLAGE SURVEY

94, The village has no drainage faeilities and other hidden from public view is used for bathing purpoée,
sanitary provisions. A few existing open drainages, sometimes with a temporary screen made of silver
constructed by the private house owners for their oak leaves. Most of the people take hot water bath,
purpose serve only a smal} portion of the village, and not in the morning, but after they return from planta~
often the sullage water finds its way into the street and tions in the evening, using soap or soapnut powder.
formsa dirty pool. In Chakkiliapatti where Chakkilians It isa little strange and amusing that in this small
dwell, the drainage water stagnates around their village there is a laundry having a tolerable amount of
dwellings and in the pits of putrid water commonly custom and some of the people get their clothes washed
found here in the front and back of the houses, one and ironed here. The material habits of the village
often sees pigs rolling and dabbling. The absence of are indicated in Table No. IX,
latrine is not keenly felt by the villagers. In some People get drinking water from the wells located
houses of well-to-do people, dry latrines are found in one at each hamlet. The people never feel any scarcity
the backyard. The jungle parts and the coffee and of water, but the problem of carrying it sometimes
banana plantations provide ample space for answering over a steep ascent to reach their homes isa big strain
the calls of nature. There is no separate bath room in and literally an uphill task, And young Jacks rather
any of the houses and a portion, either the front or than Jills are normally sent by mothers for this ‘uphill’
back of a courtyard or some place in the backyard business,

Table No, IX

Foroiture and consumer goods acquired In last five years

No. of households which have acquired furniture No. of households which have acquired
in last 5 years consumer goods in last 5 years
he

Conn unity :
eas aa
ட8 € ட .
8 $a 2 2 #812aoa -
es 8 3 = ட்‌ * & 82 5
22é 4 2 8 § £ # 6
[49 2 மு © © மரு 0 @) 09 (0 (தழு (௦
Vellaiar 24 3934 «611 33325 447° தே உட ட்டி
Chakkiliar 6 5 5 1 7 on 5° 99 1 6 ww 2 2

Naidu ச 9 33 23 8 19 15 $2 74 5 29 4 9

Konar 1 1 2 7 2 பெ
Valaiyar வெத ந ட டு 1 9 12. 2
Nadar on 1 1 a 1 11 wo 2

Patlan aoe ove ஒ nas 2 உ ஒ ்‌்‌

Naicker m Fo tow JF wo ‘
6 . 1 see one 1
 * SIRUMALAI

Table No. IX (contd.)

Furniture and consumer goods acqaired fo last five years

(1) (2) ௫ & Oo © ௫ ௫ ஒ” (ட்‌ (if) 02 (£3) - (14)

Chettiar ane sen கை ene ae wee aes 3 on ream

Asari ane i 1 one 1 eve 1 ட aes oe ட

Parayar see nee ae see i I உட. ந வெட்டை ப

Kuravar one ee tee we wee tee awe 2 ase se wes

Pandaram வவ வடை ன ae 2 us Lee டை te

Agamudaiyar fee nee te ட்ட tee ate 1 ase 1 on areas

“Brabmin வெப்ப ம்‌ ழ்‌ மட்ட | வ ரர

Oddar eee வண கடட one 1 Io. as ae ப ஷை

Pandithar விட்டல ve ae we CoD eos

ba

௫க
௪

2
:4

Maravar tee ae ate ees vee 1. வட்ட டை ee

Piramalaikalian son tee ate oe oe wee ந்‌ as கை டை ௪

Christian (Roman) 2 4 4 2 2 ove 5 32 ane 4 ந்‌ us se

Muslim (Rowther) .. 1 2 ase 2 ose 2 ட டட ச wes ந்‌ வெ டை க

Total a 88. 73 ௯ 67 50 165 403: 13 94 11 334

 CHAPTER Iil
POPULATION

95. Sirumalai has a total population of 1,920 and the drought affected areas of Ramanathapuram
persons comprising 991 males and 929 females. and Tirunelveli districts. It is difficult, therefore, to
Besides these, there are the Palliyans, a Scheduled assess the rate of natural growth apart from the
Tribe numbering about 80 (44 males and 36 females) growth due to migrancy,
about whom we have already dealt with at some
length. Natural Increase

Area density 97° The birth and death statistics recorded during
the last decade is shown below: ‘
96. Sirumalai is a fairly medium sized village with
an atea of 4°03 sq. miles. Its density figures often Years Births Deaths Natural increase
vary and it is 471 persons as per our Socio Economic (Excess of birth over
Survey conducted during December 1960 as against
325 in 195i. In 1911, the population was 1,090 persons , 1950 17 21 — 4
and it has increased to 1,920 in December 1960. Accor-
’ ding to 1961 Census count, the population is 2,446 1951 20 13 + 7
persons, It is also noticed that the population 1952 22 18 + 4
registers growth and decline at various intervals.
1953 18 17 + 1
Census years Total persons
1911 1,090 1954 35 19 + 16

1921 Not available 1955 47 30 +17

1931 1 487 1956 34 21 + 13

1941 1,659 1957 38 32 + 6

1951 1.328 1958 40 27 +13

1960 (Survey) 1,920 1959 44 19 + 25

1961 (Census) 2,446 1960 6 31 : + 30

Since 1911, the population shows a tendency to

increase except in 1951 Census during which period Total” 376 248 +128
a சமவவககை
the figure looks a little too low. However, during the
Census Survey conducted in 1960 and the Census The natural increase for the last decade works out to
conducted during 1961 and subsequently the figures
128 persons, i.e , 9.6% but the actual increase is 44.6%
registered show a positive trend. It is seen that the as per our survey and 84.2% as per the Census count.
population figures are not very stable, but it cannot It must, however, be admitted that registration of
be denied that it is growing. During the six decades vital events is far from complete and no reliance can
it has almost doubled up. As compared to the 195] be placed on this data. Being illiterate, most of the
Census, the rate of growth works out to 44°6% for the people do not care to register the birth, nor does it
decade as per our survey and to 84.2% as per 1961 attract the notice of the concerned authorities as death
Census figures. Among the possible factors contri- does. Death attracts greater notice than birth and
buting to such a bloated increase are the scope of therefore, the former easily finds a place in the
employment opportunities in the coffee and plantain register than the latter. Moreover, most of the
estates and the consequent influx of labour force hospital births are not secorded in the village
from the acighbouring taluk like Palani; Nilakottai
register,
 SIRUMALAI 59

Migration: A major cause growth rates, The movement from the village and
to the village is too complex to admit an exact
98. With all these exceptions, the wide gap bet- measurement with the data available. Further, there
ween the natural increase and the actual increase is a good deal of floating population, mainly plan-
cannot be bridged but for the factors other than tation coolies coming from the adjoining low country.
natural. We have no accurate data of migrants into Rarely they will be staying in Sirumalai for more
the village, An attempt cen, however, be made from than a few months ata stretch. Such population is,
the details collected during the present Socio Economic however, not accounted for in the present enquiry
Survey. The number of households migrated to this since it was an off-season while the study was carried
hill during the last decade is 94 which comes to 22% out.
of the total number of households in the village.
It is said that the stream of migration runs continu-
Size of Household
ously in recent years. As such, the influence of mig-
rants of this village on vital rates must be definitely
marked a mere guide and so, more detailed informa- 99. The village population is distributed among
tion will be required on the inflow of migrants, 418 households and the table below gives the paiti-
outgoing families, the duration of stay, floating popu- _culars regarding the size of the households in the
lation etc., for the accurate assessment of birth and village.

Table No X

Size of Household

Size of household

“ Single member 2-3 members 4-6 members 7-9 members 10 members & over.
oe ey tte Ay A .
Total No.
Caste/ of house- House-M. F. House-M. F. House- M. F. House-M. F. House-M. அ,
holds holds holds holds holds- holds
Community

0) (2) 6 & OM ® ட) (0) (4) (203) 06 15) (16) (17)

124 5 3 2 41 53 47 111 114. 23 92 & 8 48 44

Vellalar

vee tee wet 27 34 35 56 134 141 16 70 59 3 15 16

Chakkiliar 102

7 1 25 28 35: 26 70 59 16 67 58 1 6 4
Naidu 16 8

பர 9 10 6 16 15” ந 4 த 1 7 §
Konar 17

நத ase nee wee 2 3 7 19 19 4°17 71

Valaiyar

Nadar 11 1 ந oes 5 5 5 12 11 ses tee

Pallan 7 பட்ட 2 3 4,9 9 1 3 4 oy

60 VILLAGE SURVEY

Table No % (contd.)

Size of Househotd

ம [49] @ @ &) (6 (7) டூ) (9) (0) (1D (12) (13) (14) (5) (16) (17)

Naicker 6 வொ வைட 2 2 3 2 8 2 2 6 8 vate

Gounder 4 வே வடி ந்‌ «62 1 3 3 2 6 8

Chettiar 3 wee ame 2D 1:2௨.

Asari 2 வவட 223 க

Parayar 2° ன ர்‌ 1 ட 1 13-3 டப வக

Kuravar 2 வ டவ tai 1 3 1

Pandaram 2 ந 1 ட்ட ய

Brahmin 1 நோ நம. பட... ee

Oddar 1 வ வை வைவ்‌ பப 1 3 1 வெ டைடல்‌

Pandithar i 1 1 aes .

Maravar 1 வ tee aes 1 2 2 . wes வ

Piramalaikallan i . 1 1 2 வவ

Christian 32 2 1 4 9 1 11 2 33 4 1 4 3 tne ae
ப்பட்ட ப தகை 22... 2 4 2 267 த . 1 43. க
» (Pattani) 2 வ வை வெட்ட ப்ப 13 3 1 S$ 8 woo

Total 418 21 17 «4 «(133-160 172183 460 437 «68278 2471316 ஓ

 SIZE OF HOUSEHOLDS
பட்ட சட்கக

2-3 Members

eee eee .
wae ceceaterecente

ove peeted

4-6 Members
 SIRUMALAI 61

The average size of the houschold works out to Family

4-6 members and the mode value, viz. the size in 100. Family is a social group characterised by
which the maximum number of household occurs is common responsibility, economic co-operation, and
(4-6) members which constitute 43.7% of the total reproduction, and four distinct types of family organi-
households. There are twentyone single member sations emerge from our survey of 418 households.
households of 17 males and 4 females. Most of these They are simple, intermediate, joint and other family
single: member households are represented by widowed types. The first and most basic is the single family,
persons and other employees in the schools and public a nuclear structure, consisting typically, of a married
institutions in the village, who have come down to man and a woman with their offspring. The inter-
the village from other places, leaving their family mediate family consists of larger aggregates. It
members in their native place or place of consists of a married couple with their unmarried
settlement, There are 82 Jarger households (forming or widowed or divorced relatives. The joint family
19%) having more than 7 members of which 13 have is still larger, with a plural married couple with their
10 members and above which may perhaps be due to kith and kin. The simple family is the universal
the joint family system, still in vogue in certain human social grouping from which shoot off the other
communities like Vellalas, Chakkiliars and Naidus in familial groups. Our findings in this aspect are given
the village. Among Palliyans, the size of households in the table below.
is as follows.
Of all familial groups, the simple type is prominent,
Size of households Households Males Females constituting 54°3 per cent of the total households.
. The intermediate families account for 17:9 per cent,
Single member 4 3 1 உட “4s
joint families eleven per cent and other types of
2 to 3 members 8 10 8 families account for the remaining. The joint family
system which is a characteristic feature of the ancient
4106 12 28 22 Indian rural families is now giving way to simple and
other types of familia! groups as the trend nowadays
7t09 4 - 1 3 3 :
is for the son to break away from the parents and set
10 members & over up his own family as soon as he gets married. Among
bo ag 86 the Scheduled Tribe Palliyans, the total 25 families can
be split up into ten simple families, five intermediate

Table No. XI

Communities and the types of families

Types of families living in the households

Caste/ Total number lo - ‘
Community of households Simple Intermediate Joint Others

ய 2) ட] (4) G) ©

Vellalar 124 39 26 14 25

Chakkiliar 102 56 ‘19 18 9

Naidu 16 34 13 8 21
 VILLAGE SURVEY

Table No. XI (contd-)

Communities and the type of families

Q) @) {4) (5) (6)

ம.

Valaiyar 13 . 10 2 “eas 1

Nadar il 8 2 eee 1

Pallan 7 6 oes i

Naicker 6 3 i 1 1

Gounder 4 1 ்‌ 2 1 oe

Chettiar 3 . 3 te ae ase

Asari 2 2 ய யக ்‌ oe

Parayar 2 2 wee ave ees

Kuravar . 2° 2 vee an one

’ Pandaram 2 . ந்‌ ase oe. 1

Agamudaiyar . i we 1 aes கச

Brabmin i ae ave eee 1

Oddar i 1 ese tee ஆடி

Pandithar 1 we ‘eee we i

Maravar 1 tee 1 . wee ons

Piramalaikallaa 1 ove 1 tee cee

Christian 92 23 2- 2 5

Musiim (Rowther) 7 3 2 see 2

» (Rattan) உ 1 1 wes an

Fetal 418 227 m5 46 40

 SimoMALAL 63
families, four joint families and six other-type of without thelr family and return home on vacations.
families. So the influx of larger male population results in an
imbalance of the sex-ratio. However, the natural
Age structure excess of sex-ratio in case of males caonot also be
101. The following statement indicates the age discounted. Among individuals in the age group 0-4,
structure and sex composition of the village popu- the male infants are more in number than the female
lation. ones. An age-groupwise sex-ratio is given in the
statement below.
Age-group Males Females Total Percentage
persons Age group Males Females Sex-ratio

O— 4 148 114 262 14 0-- 4 148 114 770

$—14 225 212 437 23 கரக்‌ 225 212 942

15—24 | 202 167 369 _ 19 15-21 202 167 827
25—34 166 183 34918 25—34 166 183 1,102
35—44 133 128 261 13
35-—44 133 123 962
45—59 102 93 195 1 45-59 102 93 9/2
60 & over -15 32 47 2
60 & over 15 32 2,133

Total 991 929 1,920 100

This table reveals that uniformly males preponder
over females in all age groups except in age groups
The pyramidal representation of the age structure 25-34 and 60 and over. In the latter, of course, the
shows a broad base of infant and young population natural reason that men pre-decease women provides
which tapers off rapidly in higher age groups. The an exception while in the other it is difficult to drop
proportion of younger population upto the age of any definite conclusion, The corresponding sex-ratio
14 accounts for thirty-seven per cent of the total popu- of Palliyans living in the outskirts of the village is
lation and equals the population of young men and given in the statement below.
women of age group 15-34, The population of the
age group 35-59 constitutes twenty-four per cent. Age group Males Females Sex-ratio
-There are 47 persons of the age group 60 and above, ௨4 9 6 667
constituting two percent of the total population.
According to these figures, there are more old women 5—14 5 6 1,200
than old men which supports, though not conclusively,
the general notion that women have a greater surviving 15—24 li 3 453
capacity than men in India.
25—34 7 8 1,143
Sex-ratlo ட 4 7 1,750
102. .In the sex-wise analysis of the population, 45—59 4 3 , 750
males show a plus ratio, i.e., 1,076 males per 1,000
females and this could have resulted from two factors, 60 & over 4 1 250
viz., the natural increase of male birth and more
migration of male population. The latter appears “4 36 818
to bea more plausible reason. Being a plantation
area, the village has an influx of more male population
than female. Most of the plantation workers in the Palliyans also have a plus proportion of males. But
village are from plains who leave their family behind strangely enough the number of females in their old
“in the plains, stay here during season and return in age are in the minus ratio among Palliyans unlike the
the off-season. Similarly the employees of the generality of the people living in Sirumalai village
publio institutions in the village remain in the village proper.
 64 VILLAGE SURVEY

Community Males Females Sex-ratio

Sex and communities
i, Nadar 19 16 842
103. Apart from the study of general disparity of a
sexes in the village as a whole, an analysis of sex and Valaiyar 38 33 868
communities would be interesting. The sex-ratio Konar 38 35 921
prevalent among the communities is shown in the
statement below. Naicker 16 13. 813
Asari 2 3 1,500
Community Males Females Sex-ratio
Christians 69 60 870

Vellalar 305 298 a7 Muslims (Rowther) ரர 10 588

Chakkiliar 253 251 992
உட வேகஸ்‌ 8 5 623
Naidu 178 157 882 * த
It can be seen in most of the major communities that
Gounder 9 13 1,444 the sex-ratio is minus for females and in communities
- 2 3 1 like Gounder, Agamudaiyar, Pallan and Asari, the
Agamudaiyar . 500 females are in plus ratio. Among the communities
Brahmi 1 ட ட of Chettiars, Parayars, Maravars etc:, the male and
rahmin female populations are equally balanced numeri-
15 16 1,067 cally. -
Pallan
Oddar 3 1 333 ;
Marital status
Pandithar i nee tae

Pandaram 2 1 500 104, The following table gives us some idea of

the people with reference to marital status. From this
Kuravar 4 2 500 table, we can easily conclude there are more females
than males enjoying the marital status. Even among
Maravar 2 2 1,000 males, only five remain unmarried after 30.
Piramalaikallan i 2 2,000 : .
Among Palliyans also none is found to be unmar-
yar 4 4 1,000 tied beyond the age of 45 among males and beyond
Para! 20 among females. The marital status of their popu-
Chettiar 4 4 1,000 lation is shown separately in the table below.

Age group Total population Never Married Widowed = Divorced or

. married separated

PR M FB M FB M FB M KR M R&R
All Ages 80 4 36 24 13 18 19 2 3 ப 1
த்‌ 45 9 6 9 6 ses aes ல்‌
59 6 3 3 3 3 ove oe
10 —14 5 2 3 2 3 on ee .
ந்தி 19 9 6 3 6 1 oo 2 .
224 7 5 2 2 ரி 3 2 வ்‌ ்
25 —29 7 2, 5 ee noe 2 4 ve 1 vee ase
30 ~—34 8 5 3 1 a 3 3 1
35 —44 11 4 7 1 on 3 6 ~ 1
45 0 7 4 3 one sas 3 1 1 2 .
60 & over 5 4 Powe as 4 1 Om
 SirvMALAi

Table No. XII

Age and Marital status

Total Never Divoreed Unclassified

Community Age group _ population married . Married ட Widowed or separated status
POM. OR, ந. FB M. ௩, ந, ௬, M. OF, ந, F.

ம (2) - 3) (4 6) (6) (7) 8 ஐ (10) * (11) (i2) (13) 15 (5

Vellalar All ages . 603 305 298 187 123 110 119 6 54 2 2 ren

O—4 62 3 2 353 28 ட wee ate வடை வட

5—9 4 39 «35 39 35 வை வட பஷ ஷை

10—14 7136 35 3% 35 வ ர வ ன

15-19 7% 41 34 41 24 வடி ரத டர்‌ னர

20-24 "$7 328 6 2 5 23 வைட tow one tee

25—29 48 2 23 8. 15 21 1 2 1 ௩ toe ane

, 30-34 52 2 28 , ட ன 21 33 2 4 வடர wea

35—44 82 39 43 ces 38 29 1 14 “a eee oan

45—59 63 27 36 tow. 3 13 1 23 “ க

© & over 19 7 12 ve கே 6. 1 i 11 ees ஷ்‌

Chakkiliar All ages 504 253 251 137 ௨ 114 125 i 77 1 3 ய

0-4 91 55 35 55 36 வட .

5—9 47 20% 21 26 bate வ vee nee

10—14 56 31 25 31-25 wee ன a .

டி 393 16 a 6 2 9 wees
20—24 45 18 27 9 1 9 25 னர னர | வவெ

நஜ. 51 21 3 ட்டே 271 29 கட ஷை ர oas

30-34 51 3 ஆ ட 22 28 wo ப பதத னை
35-44 70 39 3) வடை 3 24 1 7 wee oes வைஷு

45—59 45 டி 3 வெட 19 13 wo” (12 a | வைட

60 & over ட்ட 3 6 கவ 3 nw we 6 one ase வடடல

66 VILLAGB SURVEY

‘Table No. XII (contd:)

Age and Marital states

(0 2 G3) (4) (5) (6) ( 48) ட (10) ap 02 (13) (84)

Naidu All ages 335 178 157 106 70 62 63 22

o— 4 42 21 21. 2

5-9 43 21 ai ase

10—14 33 13

15-29 38 19 39 19

20-24 37 13 19

15 10

30-34 23 13 10 11

35—44 38. 13 25 10

45-59 18 22 13] ௧௧௪.

60 & over

Gounder 22 13

10—14

15—19

20—24

25—29

30—34

35—44

45—59

60 & over
 SMRUMALAI 67

Table No. XI (contd.)

Age and Marital status

ம (2) 26 © 6 4) @ இ (10) (15)

Agamudaiyar All ages 5 2 ௩... 1 I 1 1 oe

vee eos soa ee see

. tee aoe one ous oe

௩ ane ane one oe

35—44 க ட] ௪௯ ore wee see so

45—59 1 ன 1 ” கக கடக

.
60 & over toe wos eee ons eee one eee

Brahmio All ages

0-4 ene ௧௧௪. aoe ஒக்க wee «

5-9 a ane eee en ane ப eee

10-14 os a eee ove ௪௧௨ ௪௪௪ ரச

15-19 க்‌ . oo 7 wee oon

20-24 owe “e ச ம்‌ veo see

30-44 eee one ane on ove aes nee

35—44 oon ow ave 4௪ we eee ௧4௪

45—59 we one a was ட eer க

ள்‌

$9 & over
 VILLAGH SURVEY

Table No. XII (contd.)

Age and Marital status

ம ® (3) 4) 6) (6) 0 (8) த்‌ (11) (12)

8
31 15 16 7 8 8

wae aes

10-14
15-19

20-24

25—29
30—34 eae

_ 35—44

45—59

60 & over one

Oddar

10—14

15-—19

20-24
veg

30—34

35—44

45—59

60& over ° age

 SIRUMALAI

Table No. XI (centd.)

Age and Marital status

ம 6 6) (6) 7) (8) இ ae) (11) 2 (8) (14)

Pandithar Ail ages

044

தட

10-—14

1519

20—24

25—29 oes

"30-34 sue

35—44

45—59

"60
& over

Pandaram All ages

o—4

5-9

10—14 ௨௪௪

15-19, one

20-24 aoe

25—29

30-34

35—44

45-59

60 & over we *17

“ye «re
70 VILLAGE SURVEY

Table No. XiL (contd.)

Age and Marital status

(3) ® 6) ட 0) 6 (09 (10) (13) கி 0)

(0 ன்‌

4 2 2 we 2 2 ane
Kuravar

டச்சு

1 wn 1 வவெ
oan ௪. 4 aun ௬ oan cee

"oe உவ . வ
௧௧௨

30—34 oes

35.=—44 one ந ons eee oan 1 ave

45—59 1 a eae low on

60 & over

Maravar

ae

10-14 . ase eee 0

1$—19 wee tee soos 4 ச

20-24 கட்ட டட க கடட

23-29 ச i ooo see ave 1 ove

30-34 oon oor ane ees ase age one

33-44 1 ww os பி 1. க

45-59 ப்‌ wee ன ட்‌ கடவ tae

& over ட்‌ 1 t ote நா. oo of

 stRUMALAI 71
Table No. XII (Contd.)

Age and Marital statas

6 (2) (3) டி 0 (8) (9) (10) 0 (£2) (13) (14)

Piramalaikallan All ages 1

o—4

5-9

10-14 eae owe

1519

20--24 ene,

3529

39-34 nen

35—44

45-59

60 & over one

Parayar All ages

Oo—4

eee

10—14 a

15-19 ane

20—-24 8. ove

25-20 ௧4௧

30-34 oes wee

35-44

45-39 wee

60 & over om
72 viLLAGE SURVEY
Table No. XII (contd.)

Age and Marital status

(1) உ ல்‌ 9: © 0) (8) @) (oy ay ன!

Chettiar All ages 4 1 1 3 3 oes

0-4

5-9 ene

10—14

15—i9 ane

20-24

௮0 ane

30-34

35—44
8

45-59 one

60
& over eee

Nadar All ages 35 $9 16

5—9
10—14

15—19 eee

20—24
25—29
30-34 mae son

35-44
45—59
60 & over
one
 SIRUMALAI 13.
Table No. XII (contd.)

Age and Marital status

ம. (2) இ (4) (5) (6) (ச்‌) (8) இ (il) (13) (14)

ப
* Valaiyar All ages m1 38 33 26 19 12 12

04 17 10 10

5—9 16 10 10

10—14 9 4

15-19 3 1

2424 3 2
2529 3.1 aus

30-34 6 2

35-44 11 «6

45—59 3 2

60 & over

, Konar All ages. 73. 38 33 21 14 16

7 4
7 4
5 1

13 8

11 6

25—79 6 3

30—34 5 3

35—-44 12 6

45—59 5 3 one

60 & over 2... owe

10
ர்ச்‌ VILLAGE stnVsy

Table No. XII (contd.)

Age and Marital status

a) (2) @) @) 6) ©) ம (8) இ (10) ay (12) (3) 14) (15)

Naicker All ages 16 13 6 6. 1

O—4

5—9

10-14

15—19

20-24

25—29

30-34 aoe

35-44

45—59 one

60
& over ©

10-14 ee

15—19 ௧௪௨

20—24
25-29
30-34 toe

35—44
45-59 one

60 & over
 SARUMALAE 75

Table No. XII (contd.)

Age and Marital status

1 ந 3) (4) G) (6 (7 (8) இ (10) ம (13) (14)

Christian All ages 129 69 35

04 37

5—9 14
10-14 17
15-19 10

20—24

25—-29 13

30—34 31

35—44 22 il 10

45—59 17 13 10 + oan

60 & over . ame

Muslim 27 17 10 11
(Rowther)

one

25—29 tee

30—34

35—44 one

45—59 ae

60 & over ete

76 “VILLAGE SURVEY

Table No. XII (coutd.)

Age and Marital status

(i) ஐ இ (9 இ © @ @ © (0) G1) 02 (8 a4) 2)

Muaiim All ages 13 5 6 3 2 2 we

(@Pattani)
O— 4 1. . . os
கெடு, 1 1 1 . க
10-14 1 . 4 . ws
15—-19 3°,
20--24 1 tow ea
23—29 . 1 ve ல
1 on i . ட்ட
கட்‌ 1 wn Lk 1 வ்‌ இவ
45-59 ன்‌ aes 4 ்‌ ல்‌ ase oe a

60 & over

Village Tota! All ages 1,920 991 தத ர ர 24 119 5 10

௦24 365 149 116 149 116

5—9 230 115 115° 113 1715 க os *

10—i4 206 109° 97 109 96 ons , 1 “

15-19 194 111 83 100 54 2 26 see aes பத

20—24 172 82 63 4 26 74 oes 1 4 tee

25—29 174 85 89 mM 2 6 85 1 2 1.
30—34 177 82 95 2 75 87 3°67 2 1
கோச்‌ 260 133 127 1 12598 6 2 bow vas

45—59 -195 102 93 2, 88 39 12 52 2

GO & over 47 15 32 wen 13 3 2 D9 woo
 SIRUMALAI 77

Age at marrlage Our survey reveals that a large percentage of

males have entered marital life at the age group
30-34, The marital age for males is usually considered
105. Of the total 991 males, 42'5 per cent are to be somewhere around twenty. Nearly 28-9
married. Among females 42°48 per cent have entered per cent in that age group have entered into marital
into marital life The instances of early marriages life. There are a few cases of longstanding celibacy
. among males have occurred at the age group 13-19 among males in the village. But these are only excep-
while among females itis at the age group 10-14. tional.

“MARITAL STATUS

1005 ன்‌ _ SEPARATED

DIVORCED (OR)

WIDOWED

~
90}
~~
~

801.

707 MARRIED
a
ல
ப
PERCENTAGE
wi
ல
ர்‌
he
ல
ர்‌

30
NEVER MARRIED

207

MALES FEMALES
78 VILLAGE SURVEY

A few cases of pre-puberty marriages have been into this aspect gives the following figures as found in
reported during our discussion with the representatives the table below.
in the village and the main motive for such early Consanguineous pedigree dispartiy
marriages are a judicious mixture of social and
Consanguineous
economic considerations. It is said that some of these marriages
matriages are caused by the anxiety of the aged parents No. of No.of Own ———--~~ க
Communities house- marri- sister's Maternal Paternal
to see their children happily wedded and settled in holds ages daughter uncle’s aunt’s
family life before they pass away. Sometimes these : daughters daughters
marriages are contracted among near relatives by over-
Vellalar 50 67 8 6 10
cautious elders who fear the possible introduction of
a stranger, either male or female, into their family Naidu 20 27 2 5 4
circles later. In less prosperous communities like
Chakkiliar 1 1 ove one ave
Chakkitiars, Pallars and cooly workers among the
caste Hindus, the economic consideration plays its Maniam 9 2m 3 “6
own part. The easly marriage brings an additional
earning member to the family. Most of the girls in Naicker 4 #8 1 wee ave
the village are married at the age of 20-24. But the Oddar 2 2 ave
marriageable age for a girl is usually between 15-19,
The following table sufficiently explains the actual Christian 3 3 .
position. Muslim 1 2 eae

Males Females Total 90 122 11 14 20

, நி tage Pere ntage ‘Percentag P rcentage

group amet கல்வ டன்‌ ona

122 sample marriages were taken up for
study from ninety households of some selected
10—14 100,00 see 99.00 , 1.00 ' communities. Of these, 45 marriages are found
to be consanguineous. 11 marriages have taken
15-19 98.2 18 65.10 34.50 place with ones own sister’s daughters, 14 with mater-
nal uucle’s children and 20 with paternal aunt’s
20—24 70.0 30.0 65.06 34.04 children. The main motive behind such marriages is
affinity towards one’s own kin and in some commu-
5-29 33.5 76.5 220 97.80 nities, according to the caste tradition consanguineous
marriages are preferred to marriages with strangers.
30—24 2.4 97.6 100.60 Among Palliyans also consanguineous marriages are
quite common. Out of twenty six marriages covered
35 & above 1.2 by our survey, eighteen have been with paternal aunt’s
98.8 one 100,00
daughters, one with maternal uncle’s daughter and six
with sister’s daughters.
It could be clearly understood from the above
figures that while about 3.6 per cent remain unmarried
Widowhood
among males over 30, no female of that age group is
Jeft unmarried. Even inthe age group 25-29, only a 107. The table given elsewhere brings out in
ngligible number of females, ie., 2.2 per cent bold relief the large number ‘of widows and widowers
remain unmarried.
in the village. There are twenty-four widowers and
119 widows in the village. Itis difficult to say why
Consangalineous marriage widows outnumber widowers. Perhaps it is due to
the theory that women live longer than men. It is also
due to the fact that a Hindu widow almost always
106. Consanguineons Marriages are common prefers to remain single, the reason being, among
among all communities in the village. A sample
study other things, to guard the interests of her children? Tp
 SIRUMALAI 79

some tommunities, widow remarriage is strictly pro- Literacy level

hibited. Even among communities which allow widow
remarriage, only young widows are entitled to enter 109. One prominent fact about the village is that a
matriage a second time and ihe remarriage of old good majority of its population are illiterates. Edu-
widows is looked down upon and resented by the cational facilities are still not upto the mark. People
community, and leads to social sarcasm. still do not seem to exhibit any noticeable tendency to
educate their children. Though the value of education
A community-wise analysis shows that most of in the present day world is somewhat felt, since most
the widows are found among Vellalas, Naidus and of the people happen to be economically backward
Chakkiliars, the major communities in the village. and since some children are also earning members of
But among Chakkiliars, widow remarriage is allowed some families, education is not receiving the attention
while among Vellalasand Naidus, it has been proscri- it should from the parents, Our findings are shown in
bed by social tradition. Among the other commu- the Table No. XIII below,
nities like Parayas, Pallars, Vadugars, Pandithar,
Kallar, Veduvyans, Servai and Maravars, widow The above figures will show that illiteracy doml-
remarriage is allowed. Among Christians and nates the village and 66°4 percent of its people are
Muslims, there is religious sanction for widow remar-. illiterates, Even among literates, 65:0 per cent are
riage; Among the Palliyans, five are widowed, i.e., two just literates without having attained any formal educa-
males and three females. In spite of the fact that tional standard and 32.5 per cent have not gone
among Palliyans widow remarriage is only too common beyond the primary standard. Only very few people
a thing, there isa young widow found in the age have studied upto School Final Class. They form a
group 25-29. An age-groupwise analysis shows that total of just sixteen persons. Eleven among them have
there are altogether thirteen widowed persons. ie., finished S.S.L.C. and three have finished their Inter-
four males and nine females within thirty-five years of mediate. There are two Graduates from this village,
age. Of the remaining, thirty-five are within the age one a boy and the other a girl. This provides the
of 35-44 and others are forty-five and above in age. silver lining to an otherwise gloomy picture.

Divorce Literacy and sex

110. The disparity between male and female

108. Divorce has no social sanction among coms
literacy is more marked in the village. This is indeed
munities like Vellalas, Naidus, Naickers, Yadhavas
characteristic of our country itself, Thisis the result
and other high castes in the village: -Some of the
of an ancient, deep-seated prejudice against female
communities like Parayas, Pallans, Vadugar, Ambattan
education in our country. Not even one per cent of the
Chakkilians, Kallar, Maravar and Servai allow divorce;
people in the village wouldvote for female education.
But strangely enough, our survey shows a high fre-
Most of the people think that women are cut out by
quency of divorce among communities which have
nature for household drudgery and their sphere of
proscribed it traditionally, Almost all the fifteen
activity is confined to the four walls of the home only.
cases of divorce are found among Vellalas, Naidus,
They think that some nominal education for girls
Naickers and Konarsetc. It has to be understood that
would quite suffice and higher education would not
these divorces are neither legally decreed or adjudi-
help them in any way to fulfil the duties, Nature has
cated by caste council. Instead they are more or
{mposed upon them. There are many people who
less non-legal separations either caused by domestic hold the opinion that higher education would posts
misunderstanding, or temperamental incompatibility, tively handicap the womenfolk in the proper discharge
moral lapses etc. by either of the parties. These
of their duties. The girls after attaining puberty are
separations have got to go through some petty forma- kept at home and not allowed to freely move about
lities dictated by caste traditions. in the village. It naturally follows that a girl’s edus
cation stops with her thirteenth or fourteemth year,
Among Scheduled Castes Chakkilians, Pallans and Thatis to say the attainment of puberty draws a
Parayans, divorce is effected by the caste council for curtain over her education. This is not so nowadays
which the initiating party has to payan amount equal in the plains, but in a place like Sirumalai where the
to the ‘ Pariyam’ to the caste council. ray of modern knowledge has not penetrated, the old
 VILLAGE SURVEY

Table No. XIII

Education

without
educational
or =
Junior
Mare
Higher
aetiate
or Gradu-
Caste}. Age Total population Illiterate Standard Basic Secondary Puc ated
Community group Coe
உ, க ௬, M. 8, ந, F. 8. 8) 1. 8) ௩ M. F.

(0. 8 குடு © 0) 6 0) (00) 02 03) (4 (4) (16). (17)

Vellalar 603 305 298 108 198 116 69 76 2 4 1 1...

62 35 «27 35 27 os .

74 39 35 12 14 27 21 ட்ட வெ வைட இடவ

10—14 71 39 3 9 11 17 - 16 100 8 we aes வவ
15-19 75 41 34 11 16 16 6 14 10 ந...
20---24 57 32 3 8 15 10 6 122 4° 1, பர
25—29 48 25 23 7 14 7 4 9 2 2s ட
52 34 3 ௪ 1 10 ர 11] 4 ws டை
35—44 82 39 43 9 37 17 5 12 1 i கை
45-59 63 27 36 12 35 9 1 6. one vee es
. 6 &over i9 7 12 2 12 Sow owe eee tae on

All ages 504 253 251 199 240 48 10 6.1 os toon

ot 55 36 35 35 ன கட்டட
47 21 26 17 21 4 5 பட வவெ டே nae woe

10-—14 56 at 25 17 3 18 4 1 1 . oe ane ow

15—19 39 23 16 20 16 3 ane . க வை aes

20—24 45 18 27 14 27 நோ 1 க . வைட
கழ] 51 2130 17 ஐ 21 2a ow, wean
30-34 51 23 2B gg உ... த்‌ வ ர
35-44 70 39 31 37 31 11] 1 on we ow
45--59 45 19 26 15 26 3. 1
@ & over 9 3 6 3. O66
 siniMaLal 8ர்‌
Table No, XII (contd.)

Education

0) (2) இ (4) வ © (8). ஓ முமு ழா ம (15)

Naidu All ages 335 178 157 68 107 57 “35 48 15 4

42 21 21. 21 2

5-9. 43 21 6 8 15 14 ௪ ous

10—14 33 20 13 5 4 11 7 42 oe

15—19 38 19 19 5 8 4 6 8 3 ர one y

20-24 37 24 13 5 6 5 2 4 5.
25-29 15 3 6 5 2 6 1 oes os

30-34 13 10 3 7 4 2 5 1 1 .

35—44 38 13 2s 4 23 6 1 3 1 see ove one

45~59 46 13 15° 17 4 1 8 1. eee a

60 & over 11 டர 3

Gounder All ages 22 13 8 13 1 க

i .

3 “

10-14 2 2 wn

ந்5--19 3 on

29-24 1 we

i 1

30-34 1 oe

35—-44 1 1 ae ௬௯௨.

45—59 2 1

@& over 2 eee

il
82 VILLAGE SURVEY

Table No. XI (contd.)

Education

(1 Q) ) (6) (7) (8) (9) (19) (Li) (12) ம (04) (5) (16) (17)

Agamudaiyar All ages. dea

o—4 one

5-9

10—14

15-—19

20-24

௧4௫.

30-34

35—44

45-59 ர

60
& over oon

Brahmin con”

see see ane

one

10-14
15-19 vee

20-24 eee

25—29

30-—34

aoe one ons

45-—59

6 & over
 ot RUMALAI 83

Taffie No. XIIl (contd.)

Edacation

(1) (2) 8) @ 6) 67) ௫ (oy CH (25) 44) 5) (90)

Pallan All ages 31 15 16 10 16 ச. ந்‌ ஆ வ

25-29 4 2 2 we «2 2 oe வை வட

30-34 5 1 4 1 4 ace nee see ane ene ee see sae tenn

35-44 $ 4 1 3.1 cee ate ந்‌ வ tee ane eons ene tee

45—59 to t.s 1. aun one woe eee ave , org vee nee see ane

60 & over வவெ டம்‌ கடட க. ane ee vas one cee ee

Oddar All ages 4 3 1 3 wwe eee wee teas க

5 ஸூ ச க செ உட கை

15-19 கை டை ae one . eae கை] கை டை கட்ட

ore ee ate ie ave ase wee se oes see tee வசை கச

25—29

30-34 Lo ய்‌ ட்‌ ப்‌ nae naan

35—44 1 ம்‌ ர ந க கடட கடக one

Co ம்‌ ம்‌ ம்‌ விவ்‌ வ்‌ வவ வவ வ வவ

ஜதனை ஒட mo பக ட்ட
84 VILLAGE SURVEY

Table No, XIII (comd.)

_ Education

[89] (2 இ (6) M 8) © (6) (0 (12) (14) 5) (16) (17)

Pandithar ” Allages wee

o—4 eer vas sae ee

eee ஒக one

10~14 ச்ச ன்‌ aes

15-19 one

vee

. ase eee ose

ச one

ர்க்‌ அ. ” eee

45-59 oon க ப oe aes

60 & over 08 ௪௪ one

Pandaram Alf ages

Oo—4 vee

உ one eee

10-14

1519 o

1 see aes

25—29 க see we

, 30-34 4௧4. one cee

35-44 ௪௪. eee ae

45—59 tL aoe

60 & over ene

சரச ட age age ee the
 SIRUMALAI

Table No. Xff (contd.)

Edacation

@) (2) ட. 4 © @ 7 ® @ 0) 0 (12 13) a) 15 (ற

Kuravar All ages 6°94 2 4 2 eam to

0௧ ந 1...
1 ம ட கப வசை ae ட்‌ கடவ
’

க ழே வெவ்விய பபப
15-19 கட க te ue es oes , wes one tee tee ane eee oes es one

2-24 non en Lae sa

25-29 Do bb Lea eae tae ae
ச enn ante ate twa

ஒல Loi ow ன ரர. ப ல்ல

60 & over weet sae oe க்கை வ ஷை ste wee naa ane ase

Maravar All ages 4 2 2 1 2 Low. வவெ பொ வே aoe

O—4 ove ச டட ஷை ose

5—9 raw 1 வ உவ வைபவ ee

10-14 . . . eee ae ase wee

25—29 ப வே பு ட பட டப்ப பபப ப ப்ப பப்ப ப

45-59 ல டப ட வெப்பு பபப படபட படப்‌ ane

60 & over 1 wee 1 on 4 pct top eo orate ஆட ஷி
 86 VILLAGE SURVEY

Table No. XI (coitd.)

Education

@ உ G) (© M (8) Q) (10) ய) (12) (13) > (4) (15) (16) (17)

Piramalaikalian All ages 2 1 eee ame

ane

10—14 ae கச்ச

15-19

20-24 om bat on ase

25--29 os

30-—34 one

க ese ate

45—59 .

60 & over ons

Parayar

we

25—29
30—34
35—44
45—59
9 & over me yet oe ree நரச "et age tr
 SiRUMALAL 8

Table No. XIII (contd.)

Education
(0) (2) இ 6 6 6 (0) இற (10) (11) (12) (13) (14) (15) (16) a7)

Chettiar All ages

oon

10-14
15-19 one

20--24

25—29

30-34 wee

35-44
45—59 ver sa ௧௧௪

60 & over

Nadar Ajl ages 35 19 16 12 12

5—9

10—~14 eee

15~19 wee en

om ane

25—29 ase

30—34

33-44
45~—59 =

oon,
60,& over, wen
88 VILLAGE SURVEY

Table No. XII (contd.)

Education

ம @ இ 60 6) 0 @) 8) (10) (14) (12) (13) 04 a5) (16) 7)

Valaiyar Th 38 33 27 33 11

17 10 7 10 ர... ase

16 10

10—14 ooo

13-19

32-24 one

son eae

30-34 see

கச்‌ 11 eee

45-59

60
& over oor

73 38 35

=e oo

10—~14

15—~—19 13 nee

20-24 11
ட

30-34
35-44 aoe

45-39
60
& over wo 2 on
 SIRUMALAI 89

Table No. XI (contd.)

Education

(1) 2 ம ஐடி ட 0 உட மழு ழு முழு G6 OD

Naicker All ages 29 16 13 11 11 z 1 3 1

o—4 9 6 3 6 3 க்க

509 3 2 ட 1 1 ft te

10--14 1 1. ட Loe ட ப . wee .

15—19 2 2 2 wes . we
20-24 த we
25-29 5 23 ௨.2௨... 2b டூ. ப
30-34 3 2 1 a ம. 1 வெட்ட வட்ட aes ட
35-44 1 1. Lose tee ate ௫௫
45-29 4 23 2 நே வுட பம வுட வப ப்ப ட்ப
லக Loe Le Lente wat wee tees

30—34 2 1 1 11 பட வட பவை வே டை வெல

3-4 1 1 a4. வ ந ஒ ஷி கை க ose es

45—59 one eee one tee wae aoe ave one oe wee ௧௧௩ டக்க on cd ரகக

6 & over பட்ட டை vente wee tae an eae ses oe or eae oe aes

12
 ‘VILLAGE SURVEY
Table No. 117 (contd.)

Education

@) oo © ௫௫ மம (12) (13) (14) (15) (06) (0

129 6 60 47 33 13 3 7 32

17 8 9 8 9 க. கடை

14

10-14 17

1519 10

20-24

25-29 13

30-34 i

35—4 11 31% 8 9 3 1 பெட்ட

45—59 17 13 4 10 4 2 ane Low

60 & over

Muslim (Rowther) All ages 27 17 10 3.067 9 2 4 1

o—4

5 ஆடி

10-14

15-19

20—24

25—29 oun

30—34 see

35—~44 que ௧௧௪.

45—59 one

6 & over ase one

 SIRUMALAI ள்‌

Table No. XII (contd.)

Education

(2) 2 GB) @ 6) ட (0) 6 (6 (0 (2) (3) (06 (5) 069002

Muslim Pattani) All ages 13 8 3 2 2 2 2 3 21 1

o—4 er 1... டக பட கட we oe

5—9 2 #1 1 tou. ws = 1 owe க me

10-14 1 w 1 eee 1 awe oe tee see awe tee one oo ane

15—19 3 3 ww வடட வெட 2... 1. we wee ase

20—24 1. 1 see கடச வடர . see . eon tee

25—29 1 1 வக lo. oe oe உ வெட்ப வட

30-34 1... 1 ase wee ae «=o vee tee cee ane eee one eee one

35—44 2 1 1 eee 1 see ate 1 கெ ae we க கடட ச

. 45—59 1 iow வக 1. wee aes oes nee new வைக

60 & over oe nee tee eos eee oes ave ons eee co ove see ane

Village Total Allages 1,920 991 929 528 746 290 130 159 51 னை 3. 1 ந

0-4 265 149 116 149 116 eee ane vee uae aoe

5—9 230 115 115 58 72 57 43 வட்ட வடட ae te eee

10—14 206 109 97 45 56 49 28 15 13 கடை க ன aes

15—19 194 111 83 45 49 33 19 ௮ 15 ு 1 1

20—24 172 90 82 31 59 32 12 35 11 ம 1

35-29 174 85 89 34 75 2 19 22 4 2

30—34 177 82 95 27 79 33 11 2 5 2

35—44 260 133 127: 68 117 45 7 39 3 % . soe nae eee ane

45-59 195 102 93 64 902௦ 2 AT owe Tow கட்ட வக

60 & over 47 15 32 7 32 6. 2 oom oe oes ese tee

 511357 50447
918974
ர (2௦) காரா
Piepueys yevorzeonpy 310131 993 7201ர
833121]
018584
SURVEY
VILLAGE
வொ
வட்டப்‌
ஸ்ட வை
க
கை. வை
னன்‌
வட

சட
கல
அம்‌
வல்‌ a,
STIVWaa

ம [4 oe
OSS
Kies
a

ல்ல
Se a

ற
518௮71 கரா

92
 SIRUMALAI 93

social prejudice against female education is still Community Hliterates Literates

vigorously operative.
Pandithar ட 100.00
In Sirumalai there are 463 literates among the male
Pandaram. 100.00 . on
population forming about 71:2 percent of the total
number of literates whereas the number of female Kuravar 100.00 ane
literates is only 183. Among females, two have takea
up studies after finishing their $S.L.C., one of them Maravar 75.00 25.00
now being a graduate. The statement below gives the
Piramalaikallan 100°00 tes
percentage distribution of the male and female popu-
lation of the village according to their educational Parayar 87°5 12°5
attainments.
Chettiar 87°5 12'5
In percentage
Nadar 7714 22°8
en
Educational Male Female Valaiyar 84°5 15.5
status
Konar 5775 4275
Iliterates 53.3 80.3
Naicker 7559 241
Literates without
educational standard 29.3 14.0
Asari 80.00 20°00
Primary or Junior Basic 16.00 5.5
Christians ச 775 225
Matriculation 1.00 0.1
Muslim (Rowther) 37:00 ட ரா
Intermediate 03
” (Patani) 30°8 69:2

Graduate 0.1 0.1

Tt can be seen from the above figures that in some of

The literacy level both for males and females, as can the communities like Agamudaiyar, Oddar, Pandaram,
be seen from the above table is, of course, low. Kuravar, Piramalaikallan etc., the percentage of liter-
ates is absolutely Nil. In their scale of values, educa-
. Literacy and community tion seems to have no place at all and a great number
of them think that education is something that they
111: A study of communitywise level of literacy do not need and that it is a big luxury, Almost all
would be interesting. The following is the educational these communities live a hand-to-mouth existence and
status of the different communities in the village. are economically at an abysmal level. They send
their children into plantation for work and make
Community Iliterates Literates them earn their bread, even at a tender age.

Vellalar 50.7 49.3 Among the Scheduled Tribe Palliyans, none has
been returned as literate.
Chakkiliar 87-1 22-9

47,8
Educational Institations
Naidu 52.2

Gounder 95.5 4.6 1)2, There are three schools in the village, one
for each hamlet. Education is imparted upto
Agamudaiyar 100 00 Vth Standard and for Higher Primary Education, they
go to the nearby village of Tabasimedai, which is at a
Brahmin 100.00 distance of 6-7 miles on the north-east which is
connected to Sirumalai by a bridle path. For High
Pallan 634 26. 6
School education, the children are sent to Dindigul
Oddar 100.00 பி where there are three or four High Schools and the
94 VILLAGE SURVEY

boys study as day scholars staying at some relatives’ tation of male labour force of the village is more or
house, or in hostels. The three schools in the three less complete, but among females only 41.87 per
hamlets of Sirumalai village are housed in small old cent are economically active while a large majority
buildings and the attendance appears not very encou- of the female population have been returned as
raging. During coffee picking season and the season non-workers. Since most of the male members in
of harvesting other produce in the plantations, the the working age are employed, the burden of depen-
attendance in the schools is particularly poor. There dency is not high. According to our calculation,
are six teachers in these three schools put together. it comes to 9 dependents per every 10 workers. The
Due to hardships and difficulties naturally attendant dependency rates vary from community to community.
upon life in a backward hill village like Sirumalai Among Vellalas, Naidus, Naickers, etc.. who generally
with practically no transport facilities, teachers are do not send their wives for outdoor work, the depen-
unwilling to go and serve in this village. Even when dency rate is a little higher and it comes to more than
the Panchayat Union managed to send some teachers one person for each individual worker. But among
here, some of them leave their families behind in the other economically less prosperous communities
Dindigul or their native place in the plains. The and especially among the Scheduled Castes, the depen-
teachers do not have comfortable living accommo- dency rate is too low. This would mean that
dation and the cold climate often tells upon their in every household of these communities, the number
health. Though the teachers may not be averse to of workers is fairly large, sometims, almost all the
working in hill parts, a place like Sirumalai which members of the household are workers except small
looks not unlike a primitive survival, is scarcely liked babies. The contribution of various communities
by anybody. to the village labour force can be. understood from
the following statement.
The schools do not have enough playing materials
for the children nor is there enough space for play-
ground purpose. There is also a library which is
mere a library for name’s sake. It is scarcely used by 7 Total No. Worker per
Communities of house- Workers house-
the children and there seems to be more insects in holds holds
these libraries than books. ote eet tee,

Apart from these three schools, there is a Montes- Vellalar 124 287 23
sori School run by the “Mathar Sangham” in the
village. The school was started two years ago. Infant Chakkiliar 102 313 $1
children are taught here. It is a sort of Kindergarten
Schoo} where alphabets, the writing and reading of Naidu 76 167 22
some household words, and good manners are taught.
The schools seem to be struggling for existence. The Gounder 4 15 38
villagers do not seem to take any great interest in the
school and the children that one sees in the school Pallan 3 19 2:7
are not very great models of cleanliness,
Nadar 11 23 21

Working popolation
Valaiyar 13 22 17

113, An analysis of the working population of the Konar 17 47 2'8

village would be greatly helpful to the study of the
economy of the village and throw a good deal of light Naicker 6 13 22
on the social life of the people also. Our findings
in this aspect are detailed in the Table No. XIV. Other Hindu
castes 17 31 18
According to the said figures, the economically
active sector of the village constitute 54.2 per cent Christians 32 79 25
of the total population, 62.4 per cent of them being
males and 37.4 per cent being females. The exploi- Muslims 9 25 28
in the main hamlet.
 SIRUMALAL

ச
கQ
iy yp py “Ny 77 _

TM RL a SO ர்‌
பண ப்ப பணபண யாய்‌
Md Vt நரி Ng
7, நிற்‌ நர்‌
yl iain Linh Way,
ற Shay th Nyy
My Ny q

இடு!
111 லம
FEMALES

:
2
ட ச | ர ல a
ik ரம்பa ்‌ றி.
பம்‌
FORCE

ie
Age - Group

g ட 3 3 x 3 ்‌
ததத ரர.
oe.
WORKING

a ! i LN I.
ர ரால்‌
MALES

i. ம்‌. ரா
வர்ம
ம 11 ம மய May!
66 VILLAGE SURVEY

Table No. XIV

Workers and Non-workers by sex and broad age grotps

Caste) Age Total population த Workers ie Non-workers _

Community group Persons Males Females Persons Males Females Persons Males Females

௫ @ மு. மு. ௫ © MM ®& இ (0) 00

Vellalar All ages 603 305 298 287 198 89 316 107 209

0ஃதீ 62 35 27 one wee ‘oo 62 35 27

5—9 74 39 35 1 oon ம்‌ 73 39 34

10~14 71 36 35 17 il 6 54 25 29

15—19 73 க்‌ 34 55 37 18 20 4 1¢

20—-24 37 32 25 39 29 10 18 3 15

25—29 48 25 23 32 25 7 16 வ 16

30—-34 32 24 28 36 24 12 16 aoe 16

35—44 $2 39 43 55 39 16 27 ன 27
45—59 63 27 36 4 27 17 19 we 19
60 & over 19 7 8 6 2 11 i 10

Chakkiliar All ages 504 253 251 313 167 146 191 86 105
0 51 55 36 sos ௩ ene 91 35 36

5-9 47 21 26 3 2 3 42 19 23

10—14 56 315 ட 3. மூ. மூ 21 9

15-19 39 23 16 37 23 14 2 os 2

20.24 45 18 27 41 18 33 4 க க

25129 51 21 30 48 21 27 3 ன 3
30.34 31 23 28 45 23 22 6 6
35—~44 70 39 31 62 39 23 8 see 8
45-59 45 19 26 36 19 17 9 9
6 & over 9 3 6 4 3 1 5 3
 SIRUMALAI $7

Table No, X{V (contd.)

Workers and Non-workers by sex and broad age groups

(0 @) 3 4 mc) (6) 0) 8 இ (10) ay

Naidu All ages 335 178 157 167 117 50 168 61 107

42 21 ai 42 21 21

43 21 22 39 18 21

33 20 13 as 14. 11

38 19 19 26 15 12

37 24 25 21

24 15 17 15

30—34 23 13. 20 13

35—44 38 13 26 13 12 12

45—59 46 28 35 7 i 10

60 & over ந

Gounder 22 13

௧௧௨

25—29

30-34

35-44

45—59

60 & over eye

13
 VILLAGE SURVEY

Table No. XIV (004)

Workers and Non-workers by sex and broad age groups

ம 2) G) 4 இ (6) (7) (8) இ 00)

Agamudaiyar All ages 5 2 3 2

25—29 wee

30—34
35-44 wee eee

45—59-
60 & over

Brahmin

wee

10-14
15-19

20-24
2529
30-34 ௧௧௯.

35—44

45—59

® & over சடக்‌

 SrRUMALAI

Table No. XIV _ (contd.)

Workers and Non-workers by sex and broad age groups

ம (2) G) 4 6) (6) 0) (8) ஓ 069 = (i

Pallan All ages 31 is 16 19 12 7 12 3 9

o—4 3 2 1 3 2 1

5—9 7 1 6 . 7 1 6

10—14 2 1 1 1 1 . 1 . 1

15-19 3 3 3 3 oo

20—24 1 . 1 1 ன 1 ~ ஸை

25-29 4 2 2 3 2 i 1 os 1

30-—34 5 I 4 5 1 4 ம

35-44 5 4 1 5 4 1 ன . .

45—59 1 1 one 1 1 ae vee

60 & over vee ose eas ane ane an "ae ass ae

Oddar All ages 4 3 1 2 1 1 2 2 wee

024 2 2 we on வ வ 2 2

5—9 wo an ae ves வ வ

10-14 வ

15-19 . . .

20—24 a வ soe os oe ws on . we

25-29 வொ டொ ண ரர ப்பட
30-34 1 we 1 J oe 1 ௮ - ல

35-44 1 1 an 4 1 on ws வ as

45-59 ase oe oe oe we oe ~- ave as

00 & over wee ase te oon tes os ௯ ae oo

 100 VILLAGE SURVEY

Table No. XtV_ (contd.)

Workers and Non-workers by sex and broad age groups

ம (2) G) ல © 6) ம (9) இ 6 ம

Pandithar All ages

4. ene oe woe rr we ௫ ௩௧௪.

௧௮9௨ ௩ ane ave ase

1014 ase = ௪ eon one ove

15—19

20-24 one woe ase

25—29 ane ட . oo ௫ ane

30—34 ane one ee க eee ane

35—44 ane ae one ene ove ௨௧௪.

45-=59 ௪ oon eon ௪. one ௫

60 & over ose eee ave oon eee aes 00

Pandaram All ages

oon one ௫ one

+ * aes eee

10-14 aee wee oon aes tae toe van

15—19 aes க an aes ae o- +e

20-24.

oes

30-34

35-44

45-59

60 & over
 SIRUMALAL 104

Table No. XIV (ரர்‌)

Workers and Non-workers by sex and broad age groups

ய (2 ம்‌: ® ட 6 0 6) இ do dn

Kuravar All ages 6 4 2 4 3 1 3 1 i

35-44 tou 1 1 ow 1 we
45—59 1 1 wo i 1 ‘see ஃ we wo”

60 & over on eee one sont ote ane ase one

Maravar All ages 4 2 2 2 L 1 2 i 1

0 அக on ee ooo vee bee on eee see ace

10-14 oe eee ese tos ee ave vee ane one

15-19 weet we வட 1 வட்ல

29-24 us ts oe ஸு tes ஸு படை =

25-29 1 ass ந 1 ow 1 பட்டேல்‌

30-34 க வட வ பட ren

35-44 ந 1 ow 1 ட 1 weet

45—59 a ee eae we awe

60 & over 1 one 1 we we கை i ose 1

102 VILLAGE SURVEY

Table No. X{V_ (contd.)

Workers and Non-workers by sex and broad age groups

இ (4) (5) (6) ம 6 இ (10) (11)

2 2 I 1

one

aoe vee

1014

135—19

20—24 ௧௧௯

30—34

3544

45—59 oon

60
& over

ae

oon

25—~29
30-34.
35—44
45—59 oon

OO & over ௧௬௯.

 SIRUMALAI 103
Table No. XtV¥ (contd.)

Workers and Non-workers by sex and broad age groups

ய (2 @) 6) 6) (6) 0) ௫ இ (10) (11)

Chettiar - - All ages 6 3 3

one

nee

wee

vee

25—29

30—34

கிர்‌ ae

45—59 one

60 & over

Nadar All ages 23 32 10 12

5—9

10—14

15—19

25—29

30—34

3544

45—59 see

90% ௭௭ ore
104 VILLAGE SURVEY

Table No, XLV contd.)

Workers and Non-workers by sex and broad age groups

ty @ @) (4) (6) (6) ம) (8) இ 1 (i)

Valaiyar 71 38 33 22 17 49 21

17 10 7 17 19

16 10 15

10—14

15-19

20—24

25—29
30—34

35—44 1$

45—59

@ & over ௬௧௯.

73 35 47 28 19 30

s—9
10—14

15-19 33

20-24 11

25—29
30-34
3-4
45-௫9
60 & over
 SIRUMALAI 105

Table No. XIV (contd )

Workers snd Non-workers by sex and broad age groups

(1) (2) @) (4) 6) © 0) (8) (9) (i0) 01)

Naicker All ages 29 16 13 13 16

o—4 9 6

தறி 3

10—14 1

15-19 2

20-24 tee wae

259-209 5

30—34 3

35-44 1

45-29 4

60 & over I

Asari All ages 35

w

0-4 i

5-9 oes

10—14 ons

15—19 eae

20-24 வக

25—29 1

30—~34 2

35—~44 1 ace

45—~—59 oe

60 & over ov oe ogo oan ase

14
 106 VILLAGE SURVEY

Table No. XIV (conatd.)

Workers and Non-workers by sex and broad age groups

(0 (2) இ (4) G) (9 (7) (3) இ (19) ay

Christian All ages 129 69 60 79 47 32 50 22 28

17 37

14 14

10—14 17 10

1519 10

20-~24 8 ote

25—29 13 i

30-34 11 10.

35—A4 22 11 21 11 10

45—59 17 13 14 13

' G0 &over eee

Muslim (Rowther) All ages 17 10 17 10

04

59

10—14

15—19

20—~24

25--29

30-34

35-44

45—~59

G0 & over age

 SIRUMALAY 107

Table No: XIV (contd.)

Workers and Non-workers by sex and broad age groups

(0) Q) ற 4 G) (6) பழ] (8 (9) (10) (11)

Muslim (Pattani) All ages 13 8 5 8

o—4

5—9

10—14

15—19 க

20-24 a

25—29

30-—34

35—44

45—59

60 & over wee

Village Total All. ages 1,920 991 929 1,041 652 389 879 339 540

0-4 265 149 116 265 149 116

5.9 230 115 115 12 218 108 110

10-14 206 109 97 83 37 123 63

15~19 194 111 83 153 100 53 கீர்‌ 11

20-24 82 136 84 52 36 30

25—29 174 85 89 139 85 54 35 35

30-34 177- 82 95 145 82 63 32 32

35-44 260 133 127 _ 207 133 %4 33

45-59 195 102 93 147 101 47

&@ & over 47 15 32 19 14

 108 VILLAGE SURVEY

Child labour Female workers

114. The tapping of labour force in the village 116. The working class women of Sirumalai seem
starts at the early age of 5-9, both among males and to combine a gaiety of spirit with sturdiness of limbs.
females, There are twelve child labourers, seven boys When they are working in plantations in groups, one
and five girls in this age group. There are eighty-three is impressed by the stralns of music that emanate from
young workers in the age group 10-14. Most of the them. As they are engaged in work, they now and
child workers assist their parents in plantation work then sing some popular songs, not from the cine pic-
and some of them, especially in the age group 5-9 are tutes, but songs supplied by hoary traditional legends,
in charge of tending the grazing cattle. This is the As among males, the labour force among women is
reason why most children belonging to the econo- tapped at an early age, even before the girls have
micaily backward communities abstain from school. attained their tenth year. During our survey, it was
Most of these child workers are found among Vellalas found that there are five female labourers in the age
and Chakkilians. A good number of them are emp- group 5-9 and thirty seven female labourers in the age
loyed as plantation coolies and supplement the meagre group 10-14, Five women aged over sixty are also
family income, active workers, earning their bread by the sweat of
their brow,
Aged workers
Non-workers
115. By aged workers we mean people above sixty.
Only technically they may be called aged workers, but 117, The non-working section of the village con-
quite a number of them are capable of exerting them- stitute 45. 8 per cent of the total population, A
selves on the soil continuously for hours and their good number of them are infants, school-going child-
physical stamina is hardly below par. Some of them ren and persons permanently disabled: They account
have a lust for work and abstention from work might for a total of 228 males and 240 females and constitute
even make them uneasy, Some of them have a 53.2 per cent of the total non-working population,
hardened constitution and even skilled work they House-wivesform about 26 8 percent of the non-work-
readily undertake and execute satisfactorily. Their ing population. The remaining are full-time students.
physical hardihood would be a surprise to urban folk. The various activities of the non-working population
They are found among the poorer sections of the among different communities in the village are shown
Vellalas, Chakkilians, Naidus and Muslims. in the table below.

Table No. XV
Nou-wor rs by sex, broad age groups and nature of activity
Persons Non-workers
Dependents, in- —
fants and children
not atteading
Full time stu- Persons engaged school and per-
Total Non- dents or children only in house- sons perma- Others
workers attending school hold duties nently disabled (N. E.)
Caste/ Age c on ~ 4 r a. A me ey
community group Pp OM. Fr M. F. M. F, ப்பி ந்‌, M. F,
1 (2 ம்‌ 6 ட ஒலு (8) (9) 06) 11) (12) (43)
Vellalar All ages 316 107 209 52 35 110 55 63 ose 1
e—4 62 35 27 wee ave oe 35 27 nee ess
5—9 73 39 34 23. 3 ர owe 16 13 ave eos
10—14 54 25 29 22 13 ய 9 3 7 eo ves
15—19 20 4 16 4 1 ௦ 14 wee wee ose 1
20-—24 18 3) 615 3 15 4
25—29 16 16 on 16 க
30-34 16 $6 16 ச ச
35.44 2... 27 woe we =. 26 ச 1 oo
45—59 9 .. 619 ச 12 7 aes
60 & over il 1 10 ப்‌ 2 1 8 aes
 SIRUMALAI

Table No, XV _ (contd.)

Non-workers by sex, broad age groups and nature of activity

ம ஐ மி ம ட (6) & ௫ 9) ட ய (2 (13)

Chakkiliar All ages 191 86 105 12 7 a 33 4 65 ட்ட

0ஃதீ 91 35 3 வெட வெட 55 3 eee

5-9 42 33 4 4 we | 15 18 பஷ

10-14 21 12 9 $ 3 ட்டை 4 3 wean

15—19 2 2 ws ww = 2 ட ew

20—24 ப தத 4 பவ . 4 we owes '

25-09 3 $ 3 on ws

30—34 6 aw «6 பைட டட வக wes

35—44 Bou 8 வல வட்ட வவ wes

45—59 9 w 9 ர்‌ uw «6 we 3

60 & over 5 nas 5 soe een awe ove 3 wee aes

Naidu All ages 168 61 107 3017 we 55 31 33 vce

04 4231) 3 வட வொ 31 ௬1 ன

5—9 39 1 2 12 13 a | 6 7 ய

10-14 23 14 1 12 4 உட... 2... வட

15-19 12 4 8 4s we oT ட்ட வொ ஷு

20-24 123 9 உ. படு ந பெ

25—29 7 7 வடட டர கெ wees

30—34 3 4. 3 வட « 3 wee om

35-44 2. 12 வெட 1 ர ர ரர
45—59 11 1 1 ப ட்ட 1 2 வட

60 & over 5 ou 5 sans oss 2 wee ச்‌ தா்‌

116 VILLAGE SURVEY

Table No. XV (contd.)

Non-workers by sex, broad age groups and natare of activity

௫ 6. 6) 0) 6 9 069 (1) 02 (13)

பகை ee ல வக கடட eo

ons aes ou nee ase ப்‌

. oe oun " வ soe ate ve

க os க ம - ௬ oo

30—34 oe ன ச்‌ ove

ச ன os von ச வ ove wes ப்‌

45—59 ந ல 1 one ae nee 1 ௪ க

60 & over

Agamudaiyar ane

ote nee see க wee ase

3 1 1 ase க i 1 we

10—14 ome eee eee ஒட்ட nee tee’ eee wee அ

1519 one ௩ ‘ ௪ «oe

20—24 oes 2 ave vee

25-29 . ane . ௩ tee * see க 4

30—34 oon ச ௪௪௪. ௪௪௪ ட ete oon eee ans

35—44 ene oon iy ene ௧௨௪. aoe க see ௪௪௪ ௪௪௪

6-59 gee coe 2௬௪ oon oon aoe ச ate ser, ane

@ & over oe on ௩ ௧௪௩. ௧௯௯. see on ௪௧௨ ene -_

 SIRUMALAL

Table. No. .XV- -(contd.)

Nen-workers by sex, broad age groups and nature of activity

ம... 8 8) 6 6 6) (0. 8 (9 19 0 02 (3

Pallar All ages 123 9 வவ we 2 3 7 த்‌

O—4 “3 2 1 வ வெட 2 1 ஷே

10-14 low 2 eae wot போவ ர்‌

15-19 ப்ட்‌ வட lowe wee, we
20-24 ப டை ட்ட வட ப்ப க
3.20 Low 1 ட்ட wd வ்‌ வக
30-34 வ வேட ட்‌ we

45—59 வட ப வ en பவ eee
60& over ctee eee ae கெ வக த ப

Oddar All ages 2 2 wh வெட வெட 2... வச

5-9 படட டட ப்ட்‌ பட ws

10-14 பஷ வ பஷ டவ வ

3-2 வவெ த்‌ பெட்ட த்‌ வவ

30-34 ன த ட்ட து ட்ட ட

45—59 பவட வன உப ae பஷ
69 & over see gee பஷ my aes wo see ஷை oats
112 VILLAGE SURVEY

Table No. XV _ (contd.)

போ

Non-workers by sex, broad age groups and nature of activity

(1) 2 gy 4 @®& @ 0) ® © ao) ம (12)

Kuravar All ages

Pow. வ டல 1 ow
we ooo eae ne one ௧௧௭. ௬௨. foe oe

10-14
15-19
20-24
25—29 ம வ | த்‌ - 1 வ்‌ ote

30—34
35—44
45—59
60
& over

Mayavar All ages

oe

10-14 . ல ~ கென + oes “ see

15-19 oe ௬ படே க . ச ase

20-24 nee ம்‌ ச . : ல்‌ . see

25-29 ச . . ore oe ன கடட

39-34 on ச ase a tue க்‌

35-44 . oe oe os tee . ons ons ச

45—59 கடட பஷ கடட அ. os ave son

A & over +, 1 totes vee age ச ந og age

 tae
BIRUMALAI

pews
Table No. XV_ (contd.)

Non-workers by sex, broad age groups and nature of activity

(-. @) QB) @ டூ) (6) @ (8) 9 (10) (1) (12)

Piramalai- All ages 1

kallan
ves . ச aes soe ae oes

wae னா .

க ச . my oes ee

15—19 ச க . ௪௧௪ ves

20-24 one eos en ne ane

a

25-—29 ௬ vee see ase வ்‌

30—34 சச . wee க ௯. .

தருக்க ௯ ~ ச டப .

45—39 ச்‌ . . esr we ௪ oes see

60 & over 1 oes 1 . aoe ae eee .

Parayar All ages

529
10-14 ane ous oe ௧௧ oes ௧௪ ச

15—19 க ட க aes tee wae

20—24 one ese ene ௪௪௪. eee ove one aoe

25—29 see nee oon wee one eee au one

30—34

35—44 ane woe ae eve one ane one see

45.—59 one one see ae ooo eon eee one oon

oon nee
60 & over ose aes ௧௧௨ க oo ௬௫

15
114 VILLAGE surVBY

Table No. Xv (contd.)

Non-workers by sex, broad age groups and nature of activity

ட (2) @) (4) 6) 6) @) (8) இ 0௦ (il) (2 (13)

Chettiar 1 1 1 1
te

1 1

10-14 aor

13-19

20—24 ene

25—29

30—34

உ ane

45-59

60 & over

Nadar All ages 12

10—14
15-19 sas

20—24
25—29 wee

30—34
35-44
45—59
60 & over
 STRUMALAI 115

Table No. XV_ (contd.)

Non-workers by sex, broad age groups and nature of activity

109) Q) (3) =) (S) © 0) ® © (00) (11) (2 03)

Valaiyar , All ages 49 21 28 4 ww ~- 11 17 17 ave ப

௦-4 1710 7 த வக 10 7

5-9 15 9 6 ட tee 1 6 3

15—19 1 ow «ft வக வட ன ர்‌ வடை

25—29 2 «= 2 வைக உட. 2 வ ws

30-34 4 we 4 vane a | wee ae wae

35-44 கட பட ச வட உடு டம we ane

45—59 ரர ட்ட தத்‌ வு த்‌

60& over en wae வடக wee aes wee aes

Konar All ages 26 10 16 5 woe aes 6 5 10

25-20 வெப்ப வட een eee tee wes sen eee

30—34 eee டை வெ கடை ane see ப aes tee aes

35—44 1 we 1 கடை aoe 1 wea ee use

45—59 2 ae 2 ase tee see 1 ase 1

60 & overt 2 we 2 one eee or ane ப 2 ee 99

 116 VILLAGE SURVEY

Table No. XV _ (contd.)

Non-workers by sex, broad age groups and nature of activity

a) (2 3 (4) (5) (6) ச] (8) ஓ (ய

Naicker All ages 16 7
ss

o—4

10—14
15—19
20—24
25—29
30-34
354
45—-59
60
& over

oe

20—24
_ 229 ene

30-34 aes

35-44
45—59
0 & over aye age
 SYRUMALAL 117

Table No. XV_ (centd.)

Non-workers by sex, broad age groups and natare of activity

a: @ Gg) 6.6) (6 ட] (8) (9) 06 (00 (13)

டட SO 10

3
6

1 23
4 5 2 i

1 2
2

O—4

டு 2 2° 2

10—14 3 3 3

15-19 1ow 1 .

20-24

25—29

30—34

ச்ச்‌

45-59 1 1 .

© & over

Muslim All ages 5- 2 3 2 1

(Pattani)
1 1 , 1 க

2 1 1 . ம்‌ கெ

10—14 t 1 we “ 1

1519
20-24
25—29
30—34 ந 1 .

35—44
45-~59
60
& over ர ort ad re oF
 118 VILLAGE SURVEY
Table No» XV_ (contd.)

Non-workers by sex, broad age groups and nature of activity

ய) 3 3 ம ம. (6) 1 (6) 9) 09) (uy 02) (அ

Christian All ages 5022 32 2 2 nn 20 19 ட்ட

0-4 7 8 #9 wean பஷ 8 9 we one
5s—9 14066 «8 டர ர ரர்‌ 6 ர ர
10-14 196 4 | வடர 6. 2 ன்‌
19-19 2௨... 2 wean a பெட்ட
20-24: வொ டொ ன்‌ வொ ஷெட்‌ டப பட
23 2 ம 2 வட we sue ene ன்‌
30-34 tow 1 பொட வொரு ப்ட்‌ ப
35—44 1 டு பொட wd டட உ ட.
45—59 3 ww 3 wean 2 wt வட
60 & over eee koe awe oe ee wee one oe on vee ன

பாட அதை 16. 879 339 540 M1 63 23%... 229 240 உடம்‌
(Total
௦-4 25 142 16 தன்‌ வ்‌ 149 116 க
5.9 218 108 110 44 ப்பத்‌ 599 65 = on
10—14 123 6 6 47 21 ட 2 16 1 வெல
15-19 41 1 30 10 1 த 1 4 we
20—24 36 6 (30 5 on «30 1 உவ
25—29 35.35 ட ட” 3 வைக ப
30-34 2. vee we «92 பட வவ
35—44 ட ஆஃ வல 50 3 உடல
4-2 48 1 ஏ wan ve 32 1 15 ப
60 & over 3 1 27 sone oe 4 1 33 வட்டை
 CHAPTER IV
VILLAGE ECONOMY

118. The outstanding feature of the economy of service etc, Besides, the members of the households
Sirumalai is its more or less total dependence on of 66 petty plantation owners and a businessman
coffee and banana plantations. The Sirumalai Hill work as plantation coolies also for some days of
has the required soil fertility, mild temperature, high the month. Next come the plantation owners who
humidity, elevation and rainfall for the prosperous account for a total of 140 households. Seventy one
growth and development of estates and fruit gardens. among them depend primarily on it while the remain-
The large scale plantations, extending over 100 and ing households have subsidiary occupations like
more acres are only too few, the biggest of them being teaching, plantation work ete. 52 households are
‘Joseph Coffee Estates’, formerly owned by the Jesuit engaged in business and industry, viz., 11 house-
Missionaries and now by an enterprising planter from holds in business and forty one in industry. The
the village Pattiveeranpatti, about twenty five miles business in the village is of several categories like
from Dindigul. There are some four or five planters fruit selling, running provision stores, betel nut shops,
who own more than fifty acres of plantations, But selling rice cakes and dosais in the morning and selling
small plantations with an extent of 5, 10, 12 or IS and ofcatabies. The types of business carried on in the
sometimes twenty acres are quite large in number. village is given in Table No. XVII.
The poorer sections of the village population earn
their bread by working in these plantations. Since
The industrial avocations pursued in the village are
labour is in constant demand in these plantations,
tailoring, carpentry and bee-keeping. Bee-keeping is
workers migrate to this village from the plains also.
an important household industry in the village and a
Almost all the plantations here are well managed,
Government Apiarist is stationed in the village and
properly administered and enthusiastically developed.
assists the villagers in bee-hive maintaining and honey
Quite a few plantation owners are employing modern
gathering. Thirty eight households pursue other various
agricultural methods and are successfully improving
occupations: Among them, there are seventeen watch-
the yield and keeping the crops free of diseases.
men and five teachers. The remaining are village
officials, postal runner, cattle tender etc.
Occupational classification
Workers in majer occupations
119, The occupational classification of the working
population in the village is as follows :
120. A comprehensive idea of the occupational
structure can be obtained from the individual analysis
Plantation owners; Plantation coolies ;
of the workers. Asa first step,a broad classification
of the workers under the headings cultivation,
Business; Industry; Other occupations; household industry, household business and other
occupations has been attempted and given in the
Table No, XVIII.
Our findings are indicated in Table No, XVI:

The plantation labourers are numerically larger The total working force in the village can be divided
than other occupational groups and constitute 49.76 into two major occupational groups, viz. cultivation
per cent of the total households, This includes and other occupations. There are 287 workers
households that depend on it mainly, secondarily and engaged in plantation cultivation. As many as 745
even tertiarily. Of them, 189 households depend workers, i.¢., 71.57 per cent of the total working force
mainly on it while nineteen households have other are engaged in other occupations, a majority of whom
subsidiary occupations such as bee-keeping, domestic are coolies depending on plantation.
 ஒத்து. ட aoe ow 445 . oon குக்கி 8 eee cen ass we
ep)
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சரும
wee சச்சு een one see son t ¢ ome ~ wer oor se
கரச
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7 சேறு
ர்‌
1 to I wer wee oes tee z eu toe L ர
$[ கேவி
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g oe se ர oe ன I I £9 , எ: a wz ZI col சரடு
4
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ore on oon ர oe one ர Le ws ௦ 66 9% vel கமத
ரா ஐ i) ap (01) (6) (6 (0 (9) (s) (>) (9) 6 10)
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. சப
வரர, 801082 30272. ரபாகர. ரெயாடு பபப 998 கீ[009
எடம்‌ Anysreyy pee aysowog கசத [eIsod முராது Ajo றா நுறு 0013 0108
proydoys pue pue pue pure pur pue Ayoos லெ ச ஸ்ர கீ 99108
“2100௦. 41000 41005 41022 410௦02 கீ[005 கீ[002 vont) pue pus pue 3906௦ கிராமக்‌
101181 0012 0௦11 One} ப] 008) ஙு யப] doney cones பு was goquma (111
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 TL sty (க
121

oe o
(eye) *
oo oes
ண ண்‌ பு
oon one
28 மம்‌
ane one are ry I ௧௧௭ one
ள யாம
எர
our aon ory ane ர ane eee MADE
ப
nee ase eee ane பூய ase ove
soqpoed
க்‌ nee ன்‌ சச ர eee on so 1020
SIRUMALAL

ae
.
ave ae eae ௪௪௪. ஒக்க ane
பப்பட்‌
pee ase wee tue ர்‌ one ase
seAyepnusesy
ee eee ene ane ர ane vee cuexepued
ட] ne see see oor oon TPABINS
= ரீ
+ tee I oe wee usseed
see cir I ee see
en 61 (cy ay on (6 (ஐ ம (9) (6) (௦ இ ய

16
SPlOyISNoY Jo 8௭0112 ]888(0 [taoPedav2G
ரோ ர ‘ON 91481
 கரா
ஒர ou vee ௪௭௯ ono wee eee one ௧௧௭ ous 2 vee see aoe oer
இப்பப்‌
woe eee wen ர oon oo ste ர ஷே eos vee aan one eee wee
repent
oe
wen one see eon ove eee eee wee oer nee ர க aoe one one coe
aeAreyea
reu0"y
VILLAGE SURVEY

oe oo aes soa ory € I see I owe st aoe ave 2 aoe

கிழ்‌
காராம்‌
ae aaa L see oo ர வக on ass I aI 2 I L i
488004
(62) (sm) LD) ௦0 660 629 (2 (௨ (Tz) (oz) 60 ற தை இப
doys
sopop றா
கீழம்‌ 19198 கீ[2052 3902௦
ஆம ய றம -0௦00] poe 0155 1008 ௦
ffooo 30912 19௫ ராம 190007], peg றா ௧௦ ரகு கீ சு ஏரு Aldo
Joqieg Jadeemg [ious pue 92], “078/4 கராய a seW mole? pue Aisnp pus pas ரெ
கோக Burd 3804 Urq அராலி -uy ssou ssou = -Isng
“9231 முய யர 298 ‘sng = -1sng
oag ag
- 9105௦௦ RIO Axsapuy ssouteng
கீரரமாயாமா௦நு
ழ்‌
8010158801 70 9801183ர199ஈ02 [88011901௦5
(pos) ரகம “ON ஏரு

122
 1).
123

மால“
ity : ௧௧௨ one
(rommoy) WISAPY
mp uensigy
பட்ட பபப
மரை
மூழ்கத்‌
ஜட
SIRUMALAI

ந Guqelg
ewe ௧௬௨ ome wae secyepname8y
மாஷா
1 8
வாடை.
wedeleg,
Ley
(82) 0௦ (sa) 62 - 60 GZ (02) 1) ட மா. (st).
Spcoyasnoy Jo suopwogissepo [8201700230
(0௦௦) TAX 091 90
 490184 * : காள ராமா
TY ent

Jodoamg Ty + Surdoay ஏ
4005 181௦0 € ்‌ 80191040 சரா([2௨
18 010915 ஒக ர sJojyuadasg உ 3 dogs yn pyg
டிரம்‌ ot

yong 910025] t ₹ 201 Z யோ e482 ao} (0,

நற 1osuns suydsey vag |
ase
JOJD0G oT edoomoy | (ஷாலு “
ஒர

009 7009200980 022189

கிர 1௦11 791௯௦3) மார
30547 112007
வனை

5 ரோ ஏ
801780 6104 கோட்‌
proydeys
வ பைவ

JouUNy [8190 [41/01

பப்பப் வடட IVARIBY
31023]
வறு

ஏ 0 228114 முழ
20%
unnqeig
ரமா
நரம மார
seaviny
0422௧௫
SURVEY

1 3 Joyuedeg hey
கட்கு
VILLAGE

ெமா௦ட
Z + 8a1ds09 cog: 22300
0193
+ Baidoay cog றம

~
5.5 Buidosy xg வ,
32003
801911 [0128

சட ஒவ
SI : Batdooy cag ௩ 892039 001810 பூப்‌
wee on
டு
ர ₹ 892019001௩
௦ :10191028 Buryjag
61 : Baldaey cog ந்‌ : dogs Inu [sjoq [6104
z 1 4075], 8 உ கரா 0185 ௨
(2) (2 (o£) கிறாமாாதத.
௦112010220 72110 70 818050 க்கா] 1107 8008ம்‌) 0 1890 fen
1010028001 70 8019178882 ॥8௭௦13187௦20
(0902) ரக “ON ஏரார

124
 SIRUMALAI 125

Table No. XVII

Trade or Business

‘ Provision Rice cake Bete] nut Ready made

Fruit selling store selling shop shop

ழ்‌
தீ
#
5
3
த
ச்‌
்‌
a
2
.¢ FF 2 Pe
2 8 2 z
Caste} 3 we a ௮. வத ல a oe a அ ந a 2 ஷூ ட்‌
Community we 285 we 98 த ய ௦ 8 ல 92 ற 3 og

~
8
34]
gh
ஜ்‌
$
ம
5518
ட்‌ ல
5 53
2
gs
#8
$
§&
8
58
gf
8ம்‌
$
8
38
GB
gg
BB
$
8
ge 8 < 2 & 3 z &@ «42 8 € Z B <
q@) (2) @ 4 இ ட (7) @ @ do (10) 02 @3 (க்‌ G5 (19

Vellaiar ம Busi- Rs. 2 Busi- Rs. 2 Basi- Rs. 4 Busi- Rs. 1 Busi- Rs.
ness 50 ness 50 ness 20 ness 35 Dess 30

Naidu wes oe ane 1 » Rs. aoe ove ae 1 ன 11அதை ச pee

30 30

*The other communities are not N. B:—The income derived from business has been taken as profit.
conducting any business. —

Table No. XVIII

Workers classified by sex, age groups, industry, business and cultivation belonging to the household

Workers engaged in

Age Tota! workers Hourchold Household Fo on Others

Cominucity வ்‌ டு கூ க உ MF க ஐ. “உ ௬
ம (2) 8 ® ®& (6) (7) ௫ 09) 00) 02 (9

Vellalar All ages 2897 198 89 3... 4 ow “98 26 93 63

0-4 wen ~ on eae ae ae உக

5—9 1. 1 வ வ படம wes

10—14 17 ll 6 உட பைட 4 2 7, 4

15—19 55 37 18 வட ன 11; 1 6% 868

20—24 39 (2910 wets wee 131 46 ட

25—29 3225 7 1 oe gs. 11 7

30-34 36 2412 eos உ. 16 3 6 9

35—44 55 3916 Bow பவை டே 4 16 12

45-௫9 4427 1 உட உ. 15 $ 10 fa

60 & over 8 6 2 வ ண த 5, 1 2

*P=Persons; M=Males; Fe Females

126 VILLAGE SURVEY

Table No. XVIII (contd.)

Workers classifed by sex, age groups, industry, business and cultivation belonging to the household

ய இ 3 ம ட (6 0 ப்‌) (10) (5) 2 (3

Chakkiliar All ages 313. 167 146 ர ர்‌ ண 38 6 1292 140

0-4 வெவ்‌ வட ர ப்்வ படவ

5—9 5 2 3 வடவை வெட பெட்ல 2 3.

10-14 35 19 16 வொ ப்ப 2 1 17 15
15—19 37 3 14 tere re 4 ow 19 14

20—24 41 3 வல்ல வல்ல கடம 14

25-29 48 21 27 வெட ves ae 3 1 . 18

"30-34 45 ஐ. 2 vena உவ 6 1 17 2

3-4... 39 24 வ oae டட 12... 27 23

45—59 தே 19 17 வெ க 6 2 13 «45

60 & over 4 3 1 wee eve ose eee 1 wee 2 1

Naidu All ages 167 17 5 | cee 1... 73 17 43 3

0௮4 ட்ட . : tes ous

5—9 4 3 1 wera eee ae 3 ~ 1

10--14 8 6 2 இப்ப படட 2 1 4 41

15S—19 2% #15 11 ceo . ப்ப 8 oS 7 «6

20—24 252 4 வைட படை 12 1 9 3
25—29 17 15 2 வைல ன உ. 6 2
30—34 2015 ர ணர தத $ 2 4 ட

உ. ௬ ட ஆ. பவே வெட 10 4 3. 9
45—59 3 29 8 wee nee eae 17 . 4 10 4

© & over 6 4 2 to tte eee ச்‌... ௩ 2

 siRUMALAL

Table No. XVIIE (contd.)

Workers classified by sex, age groups, industry, busiaess and cultivation belonging to. the household

qd) (2) G3) 4 6) © 0) (8 0) (10) (1) 102 (3

Gounder _—_ All ages 3 9 6 வெட வவெ kes ae 9 66

‘o-4 eee nee பவ வ த்‌ வ வைட

5-9 fe aan ate ப்ப வட we ane wae

10—14 4 2 2 wae eed aoa 2 2

15-19 3 3. ன ப்ப பட $
20-24 1 ம. seas ப்பட வட வடம

25—29 2 4@ 8 seo வடம வட 1 1

30—34 bow 1 வொ wee tas ட பர

3—44 . 2 ft 41 wea yeaa டட 1 1

45—59 2 2 வட வெட ven, 2 ட

60 & over ae vee க ave ove aes eee ase wos vee tee

Agamudaiyar All ages 3 i 2 wee ase tee wae one vee . 1 2

௦04 வவட படை wean ட டம்‌

5-9 வ வடட பட்டோ வவ we ae sees

10-14 ப வட vows வொ ல்‌ பொட

15—19 க டை டை ன வெட wae ர
20-24 வவட ன ae வட ர ட்ட

25-29 ந ட 1 னர ர ர்‌ வெட பொர

30-54 Pod wn, wee கடை ese wee த

35.44 தட்‌ கெ seas eas கெட

45-59. 1 1 wae சை வ உட ர |

60 & over பொ வடட வச்ச கவ கடட wee kat

128 VILLAGE SURVEY
Table No. XVIII (contd.)

Workers classified by sex, sge groups, industry, business and cultivation belonging to the household

ம ஓ இ 6 6) ® & Qo) ம ப G3) |

Brahmio All ages 1 i we ws on wee aes டட” 1 woe

10-14 வ டேவ பெ பொல த்‌ போவ

20--24 க வச பஷ லெ டக ந wee

29௮ 1 ட 1. en Maas ர

35—44 toe oun aes வடை ட ae

45—59 an wee one ow one ase en ane aoe க .

60 & over eee ew ane one wae ace woe eee oe os o

Pallan All ages 19 12 7 see tes te ae aes ane 32 7

o—4 வைட உடல ப்பம்‌ we ase wwe

5—9 wee aes wate ate te உட வ
10-14 1 1. wea tee aes as ase 1
1519 3 3 . வே படை உவ 3.
20-24 tow 1 wena we aes we ans wo
25—29 3 2 4 வடை வட படை 2 2
30—34 5 1 4 owe — we க்ஷ 1 4
35—44 5 4 41 பச படல்‌ தன்‌ 4 1
45—59 1 Jase eee =: One eae ஒண்டி. "exe

60 & over aoe nee ose nen ass ase ons ase
 SiRUMALAL 129

Table No. XVII (contd.)

Workers classified by sox, age groups, industry, business and caltivation belonging to the household

(0) (2) Q). (4) 6) (6) () (8) ௦) (10) 01) 02 (3

Oddar All ages 2 1 1 1 1

04

5—9

10—14 ௪௪௪. eee

15—19

20—24 ove

25—~29 ase

30--34

தகர்‌

45—59

wee
60 & over wes

Pandithar

10-—14

ane wee
15—19

20-24

ஜேது

ase

35—44

45-—59

60 & over
17
130 VILLAGE SURVEY
Table No. XVEIE (contd.)

Workers classified by sex, age groups, industry, business and cultivation belonging to the household

(0) 3 3 6 6 (6) 0 (ஐ 09) டி ம 02 04)

Pandaram All ages 3 2 1 wen ae wee te aes aes 2 1

0-4 see on os ses one exe ose eos os கட்டட

3-9 nee eon os one se ane ave ae ae ooo eee

10—14 ae one ane ave ase wee ove ane ove oon

15-19 ase eee an oss ws eee eee எச aes os os

20—24 1 tee 1 se க்ஷ ase eee tee ae wee 1

25-29 1 i nes oe oes as on see ae 1 ons

30—34 tee aes one - ase one one eee eee ee wee

ம்க்‌ wae vee toe ae one ase one tae oe wee eee

4-59 1 1 ப பவ வெட 1
60 & over one aos on we ane ase see wes aes ose eee

Kuravar Al) ages 4 3 1 one க on aes wh aes 3 1

o-—4 nee cee owe ore ae eee

54௮ 1 1 ow. ore ane eons wee ate ம...

10—14 வை வெவ்‌ வவ oes வைட வ

W190 த ள்‌ வே வவ வடை பக

20-24 கவ வ வடை வடை கை
ற 1 1 ose வட வைபவ வப 1.
3034 ete ்‌ வ வெ ஷை வ ஆ க்கே
3544 low 1 eae ப்பட வவ ட!
45-59 ந 1 “ean i ஷே

60 & over nae nee oe ose ane ace one ome a

 STRUMALAI

Table No. XVIII (contd.)

Workers classified by sex, age groups, industry, business and cultivation belonging te the household

@) 2) இ கி 6) இ 0) இ © ao) aD 2 04

_ Maravar All ages - 2 1 1 ese eee eee ose 1 i

20—24 வவட வட ர. கடை வ

25-29 1 1 வ வச ர வடட

30-34 வவட த்‌ பக பஹ vec one

ச
45—59 ees eee wee one கடச sen aes ஷை

60 & over ere tet eee tee eee வ aee eee ate

Piramalai- All ages 2 1 1 வடை ர வவ t 2

kallan
0-4 ர வெ ae see வட்ட ப one

10—14 வ டெல பட படை பொட lea

15—19 vee ve ae ப்‌ பவ ம்‌
20-24 ண ப்ட்‌ க பட
25-29 , ய்‌ ரஅ டை வடை

30-34 tow 1 த டைல வவ டர

ர ள்‌ வட ப்ட்‌ டக 1

45-59 wea vas wes

ee ஆச on tee ony pee ஷ்‌ ரா eve
60 & over oe ove
132 VILLAGE SURVEY
Table No. XVIE{ (contd.)

Workers classified by sex, age groups, industry, business and cultivation belonging to the household

(0 2 இ @ ©) © @) ௦ ay (12) (13)

Parayan All ages 4 3 1 wae டக on டட 3 ந

டு

32-44 i 1 con ப aee toe wee tate 1 ave

COR over பைட டை tes as டை கட படட ee கபட

Chettiar —= All ages 6 3 3. வெட்ட wae wets 3 3

5 அட கட see wee ee one one se eee one see

10—14 eee te oe eee tee soe ae ase aes © ate ee

60 & over vee eget ee aes pee ees vee one sey oe
 STRUMALAI

Table No. XVII (contd.)

Workers classified by sex, age eroups, industry, business and cultivation belonging to the household

ர 2) 8 @ & © 00 (8 0) 09) (11) 02 (13)

Nadar All ages 23 13 10 டைவ வெட்ட னர 13 10

0-௬ வ வெட ர்‌ த ர்‌ கெட

5—9 ate wee at see tne eee wee ப ர. wea

10—-14 2 1 t ooo ote ave ane eee one 1 i

35-19 கவை | ooo aes | coo oes | see eee ப ove

20—24 3 3 2 see tee aos so one 3 2

25—29 Boe 4 வைஷு வைட கெட ஷை one 4

30-34 7 4 3. வடட அகவை see nee 4 3

354 3 w
w

ட
34
௩.்‌
ட

45-௫9 22... ப்பட ப்ப ர ர. 2

60 & over வைகை கைட வடட வவ ase கெ nate

All ages 22 17 5 ace ae க்ஷ 6 1: 11 4

Valaiyar

o—4 வ டம்‌ வொ வடை vee as

59 1 1... வகை வடை வவ ந

10-14 4 2 2: see tee om wes 1 கே 1 2

15—19 21 1. vee ga வடை we ok 1. .

| 3 2 1 see ees வடட அஷ 2 1

25-29 1 to ow வெட ர. ன ரை. 1 ow

30—34 2 2 owe oes one one on 1 oss

6 1 வடை வைபை பகவ 3 1

35—44 . 7

45--59 2 2 we vee ate vente 1

60 & over vee eo வட நடு

134 VILLAGE SURVEY

Table No. XVIII (contd.)

Workers classified by sex, age groups, industry, business and cultivation belonging to the household

w 2 ag ® & 6) ௨ ©) (0) (0 2 (13)

Konar All ages 47 28 19 ae oo ane ௮ 3 we 27 19

10-14 2 w= 2 seas a on vw ப்ப

15—19 11 7 4 ப ட செ வட “7.4
20-24 9 6 3 இஷ ்‌ ட een bow 5 3

25-29 6 3 3 wae ve ane வெட்ட 3.3

30-34 5 3 2 வெட வட வெட 3 2

34 it 6 65 ae, tee awe ore wes 6 5

45—59 3 3 see oon ase ase ose ௪௪௪ eos 3. eee

60 & over sos woo awe oes aoe eee eee one see nee oe

Naicker All ages 13 8 5 wee ate esate 4 os 4 5

o—4 க ous ச tes woe one nee

3—35 are wee ae . see aoe க ose

10-=14 1 1 . see ௧௧௨ ace aes 1

15—19 1 oss i ao wee . a on ove on ao 1

30-34 3 2 1 டெ வ ஷை 1

35.14 1 1 oe vase ட oe one aoe oes 1

45-59 4 2 2 கட்ட வை 4 ன 1 2

60 & over ose on oes ase vee tee one

 SIRUMALAI

Table No. XVIII (contd.)

Workers classified by sex, age groups, industry, busiaess and cultivation belonging to the household

ம (2) 3 (4 6 © 00 ஐ 0) 06) (ம 02 (4

Asari All ages 3. 2 1. Lise vee tae ன one 1 1

$—9 tee ஒட tne eee ane ane ae sete wee ae

15—19 tte nee tte க ஷை டக + pee ue eae

30—34 2 404 த டல்‌ வவ 11

35—44 1 1 . bo a ட்ட வவ
ன] வ ட்ட வ்‌ வச பவ பவ
60 & over ay tee orate se ae eos ate ட்டை tee

Christian All ages 39 47 22. ரை கட்டட ர 42 32

0-4 sete ate aoe nee aes ane een ote wee wee

௮ கட க்கட கெட க கடட கை wee one anaes

10—14 7 2 «5 பொட உட வவ 2 5
ட. 8 5 3 பொ wae vee ans 5 3
20—24 8 3 5 we awe wna om 3 த
25—29 1 $ 3 வைவ்‌ வெட உல 6 3

30—34 1 5 5 see aes ல்ல ந. 4 45

35.4 31 ம 1 பொட பஷ க 11 10
45-29 14 13 1 ate vee aes 2 11 3
60 & over vee eee ‘ee க்ஷ ee wets 2 ae
136 VILLAGE SURVEY
Table No. XVIM (contd.

Workers classified by sex, age groups, industry, business and cultivation belonging to the household

a) 2 @ 6 ட டி 0 @ இ Mo) (11) (12) (13)

Muslim All ages 17 33 6 ses aes ave ene 3 1 8 5

(Rowther)
o—4 ve nae ane ves வ்‌ ட்ட bea போவ
5s—9 வெவ்‌ ane ae ae aes வெட பொட

10—-14 ட ந. 1 a we ere aes eee 1 woes

15-19 3 2 #41 see one கை கட 2 3

20-24 3 உ. கொட வக ந; ‘Lae

25--29 2 2.4. ர்‌ வோ 13 ow

30—34 2 w 2 tsa கவே வெட wo 2

35-14 6 4 2 wae ர்‌ vee 4 2

45—59 wee ween ee tes வெ டெ வ as

60௯௭௭ i Lose ர... கடவ ந்‌ ட ஷை eos ove

Muslim All- 8: 6 2 ons son oon son 7 6 2 sea one

(Pattani) “7
o—4 ‘ese tee tee eae one ate one aon eee க

௫௫
19-14 கடட வடக கடட சை வடக படட கை . ave

15—19 . 3 ஷே | toe oe ees 3) lw. see tee

20-24 - ந டல 1 வப க டட டை - ne 1 ore ane

25—29 1 ந வடட owe அட ses ச

30-34 . ose ச eee ane om ase on ane க au

35—-44 2 1 1 ene ane a ate 1 1 te

45—59 ந ந... coo mes oo we Te ச a0

OO & over ane te tee

 SIRUMALAI 137

Table No. XVII (contd.)

Workers classified by Sex, age groups, industry, business and cultivation belonging to the household

0) (2) ம மு ட (6) (7) மு. (10) (1 02 (13)

Village Total All ages 1041 652 389 4 5 ase 234 53 409 336

0௮4 அ.

தடி 12 3 3 ௧௧௧ பக 3 1 4 4

10-14 83 ௫ 37 ons ne se 9 5 37. 32

15—~19 153 100 53 ose weet 26 16 34 37

20-24 136 84 5 ars 31 4 53 48

25—29 1398 54 1 ane ave 31 1 53 53

30—34 145 822 63 3 ல 33 6 46 57

35—44 207 133 74 3 7 one 47 9 83 65

45-59, 147 11 46 2 a 43 14 56 35

60 & over 19 4° 5 - ow ட 11 oe 3 5

A detailed account of the occupations pursued by the and fabour supervisors etc.,in the big estates in the
villagers given in Table No. XIX would give the reader village. Thus, the greatest majority of the working
a clear idea of the occupational structure of the population in the village have to depend upon the
village. plantations for eking out their livelihood. Among
Palliyans, all the workers have been returned as agri-
It could easily be seen that the workers depending cultural labourers. They do mainly cooly work in
on plantations including plantation cultivators, coolies plantations and rear small gardens of cereals near their
etc., account for nearly 83:25 per cent of the total houses. They have no land of their own and till the
working force. Even among the rest, most of the waste lands and the Government land near and
salaried workers are employed as clerks, managers around their temporary homesteads.
18
138 VILLAGE. SURVEY.
Table No, XIX
Workers -by sex,:age groups and occupation
classified

Plantation” ~ Plantation ' Village

labourer. ஏ2 ட உ Owner ~ - Servant Tailor Officials
Caste/ ie

EME
me ee
Community Age: க
group 8, ்‌ நத: FE. P. நீ,
Au ages 150 88°. 18 124 98 26 2 1

0-4
3-9 ge Te wee ந டம்‌ ee wee ee

30-14 ம்‌ 6 4 6 4 2 toa.

15—19 34 3% 8 1 11 10 வ வவ
35 16 9 (4 13 1 வ வெட
Vellalar

20-24 ர

25—29 17 10 7 13 13 ண ரர்‌ 1 1 கை

30—34 15 69 டி 16 3 வவட eee

35-44 26 14 12 3 உ 4 ve eae 2 2 tw

45-59 21 10 11 ஐ. 15 5 Wow 1
68 & over 2. 2 5s 5 ப ve ane vers * uae ' one eer

Casual Plantation
Business Watchman Ree , labourer labourer,
—A =
உ. M. ந்‌, Pp OM. 3, ந: 14.
All ages 264 12
o—4 +o

5—9

10—14 ae” 32 17 15

15—19 4 ose 33 19 14
Vellalar—(contd.)

14
Chakkiliar

20—24 36

25-29 ane see 44 18

30-34 ane ட 38 17 21

35—44 aes Gane . 47 25 22

45—59 eee 26 11 15

60
& over oe
 SiRUMALAI

Table No. RIX (contd.)

Workers classified by sex, age groups and occupation

Caste/ Plantation Koil Plantation Pony

Community Age labourer pocsari Sweeper labourer rearing
* சு ட்ட ~ r ~
group ase சை ~ ஈர
P.M. éF. P.M. F. PM. «OF. POM. ந,

All ages 1 Lose 2 2 ane

கடட. சச

5—9 கக சட த

1014 ean க. அஷ
-
15-19 aus + nee tee cae nae வட டட ஷி
Pandaram

பி
20-24 1 w 41 wee coe ME cane ee se see wee

2529 1 1. aan tee ௬௯ ந ந. ate ee tee

30-34 ese wes ஷை

35—44
4s—59 கொட்ட 1 1 ws ese eee oa ம்‌ ந ஓ

60 and over eon tae oe ces nee at ees tte tee ர nee

Plantation Plantation Plantation Plantation Plantation

Age labourer labourer labourer labourer labourer
- a» டட ர்‌ —
group
P. MF P.M. FE. ந, ந. ர. P. M. F. Pp, M. ந,

All ages 21 11 10

0௮4 eee see

5-9 ase one aoe

10—14 . on ௩
Piramalaikallan

15—19 a0
Chettiar
Parayap
Maravar

Nadar

20--24

25-29 oon ae

30—34

35—44

45—59

6 and over
14 VILLAGB SURVBY

Table No. XIX (contd.)

Workers classified by sex, age groups and occupation

Writer in Plantation Plantation

Caste] — labourer manager Shepherd
Community Age Clerk coffee estate
4. ¢ a ™ - He ‘ = A ரூ ர்‌ ‘
group
“pM. F. Pp. M. F. POM. F. PM F PP M, FB.

All ages 1 1 1 | er 13 9 4 7 6 1 i 1

0-4
we ae “ ees 1 Louw tee eee sen we ஷி

16-14 கடவ ஆக ace ne tte 3 i 2 ந்‌ ந ட ரள

12-19 wes ase ae tee nee ne 1. 1 t 2.

Nadar—-(contd.)

a
20-24 11 ee ee ee | படே பல
2
க சக ௦ க்க i ந க கெட்ட ஷி சட

30-34 ae ae we ae 1 Low 1 ம்‌ ஷு ee டை vee

35-44 eve nee ave ase 3 2 1 3 3 ae meee ose

45—59 க டை 1 ந... 1 1 we i ந்‌ க ஷை க

60 and over

Plantation Plantation Plantation

Age Watchman labourer Watchman manager labourer
group சக்‌ சவர்‌ எடி ச A ப்‌ ச a ௪ 4
உரி கூ... POM ௫ PB OM F PB OM F BoM. Fe
AD ages 1 1. 4 24 19 3 3 1 1 ae 9 4 5

o—4 one crs ane one க்‌ ண aoe one ave ௪௨. ௬௪.

3—9

10—14 கெ வட்ட 3... 2 கடட ச ow oe i 1.

Valalyar—~(contd.)

15—19 it 7 4 oan oes nee one were 1 செ 3

20—24
க8 8 5
| 3 ன 1 1.3
§ es
25-~—29 se
a 5 2 3 1 oi. wee
2 1... 1
ose க 5 3 2 one வடட wee tenn 2 1 1

35—44 1 1 ase 10 5 5 1 தா ore ote ate 1 1

45-59 eee een we 2 2.4. 1 i eee tems 3 1 2

@ and over
 STRUMALAI 143

Table No. XIX (contd.)

Workers classified by sex, age groups and occupation

Caste/ Plantation Plantation Plantation Plantation

Community Age manager labourer Carpenter labourer manager
ee —~ . A A டை
group aoe FB ந) ந ௩
Pp. M. F. Pp. M. ௩ உ, 3, OP. உ ந

2 1 1 1 ம. uw 6 5 4 3 1
All ages 4 4

eee டை tte ave OH ne ese eee tee vee sen aoe oor wee ate
o—4
ச
5—9 soe tee ச ர eee aes see nee ae see eee

10—14 க வடக வை வைப ர ரை ட டை கை 1 .. 1

(Rowther)

wee see
Naicker—(contd.)

15—19 sen nee deere ate

Asari

20424 ண்‌ eee see oo oe aoe see

Muslim

25—29 2 2 wos tm tenes ore ote ee

30--34 ந 1. இழு நு இடை 2.2 வொ வவ

35-44 வை வெட்டை ண ரர tee 1 1. 6 4 2 ப டைவ

ee ase wee cee tae tee ate cae oe vee ote tee 1 1 ue
60 and over

Plantation Plantation Plantation Plantation

Teacher manager labourer labourer manager
Age ன
ட ்‌ ச 4 s ¢ 4 . ர 4 . co 4
group ௪
ந M. 7, ந, நூ, ந, Pp M. F. PM. 8, Pp. M. ௬,

All ages 2 2 we 6 4 2 2 2... 67 3% 3 5 5 une

5—9 eee ஒ.. வட டை கை கடை ane வட்ட க வக

5 wet ae
(Rowther)—(contd.)

10—14 one ene see ee ane see eae tee 7 2

Muslim (Pattan!

15—-19 eee teeta

Christian

20—24 1 1 «,
oo

w
w

25-29 i மவ.
Muslim

30—34 ae eee ae ந்‌ வ 1 1 ம... 83 5 1 1

கட கை வை 1 1. see ee eae 19 10 9 see aes

35—44

cee ane eee cee tae ae eee ane tae 8 7 ft 2 2

45—59

oo oye oe “ye 55 சக att ee oye oe vee we one one

60 and over ‘ye
144 VILLAGE SURVEY

Table No: XIX (contd,)

Workers classified by sex, age groups and occupation

‘arm Maistry in
Ce ity Age கா coffee estate Teacher Watchman
erouP ஜு... உக நூ... உக ரு... உர ரு

All ages * 14. 1 1.4. i~.. 68 4 4

0-4 tse டை ome ate wee oo.

5-9 eee tee ove ne ப evs க

10-14 en eee tee ane eee . oe

3= 15—19 கட்டை படை ர த 0. ர்‌

5
ஷ்‌
|
ட்‌ 20-24 பவட வவ வட உ
அ
a
7 29 ttt ரர்‌

30—34 ம ந ஷே ர ane . உட வெ

35—44 onsen nee I 1 1. 1 oo wee

45—59 கட க ewe ceo tee 4 4

60 and over em wen nee eee

Caste and occupation The Oddans are expert earth workers engaged in well
digging and house construction. The menial jobs like
scavenging, street sweeping, removing of dead cattle,
121; Caste determines in a very large measure the burying the dead corpse etc., are undertaken by the
occupation to be pursued by an individual and tradition Scheduled Castes. The washing of clothes and the
has assigued certain occupations to certain communities dressing of hair are the traditional occupations of the
for ¢.g, the Pandarams are the traditional priestly communities of Dhoby and Barber respectively. The
caste employed in temples. Occupations like carpentry Pallans and Parayans are the traditional agricultural
and blacksmithy are the traditional pursuits of the serfs or drudges employed by big cultivators to attend
Kammalare. to work in the fields,
 -SIRUMALAT 145

Occupational mobility Extent.

(Acres) Percentage.

122. Now-a-days not much of adherence to these Total cultivable area 6,853°37 25.9
traditional occupations is noticed. The tendency to
Stick to one’s own traditional occupation is steadily
Forests 295°00 Vl
on the decrease. Among Chakkilians, the traditional
leather workers and menials, only three are employed as
sweepers. Others have been returned -during our Poramboke 96°63 o4
survey as plantation workers. One of them is working
asa mailruoner. Some Chakkiliya households have Total unassessed waste 19,175°13 726
acquired small pieces of lands and have proudly repor-
ted themselves as plantation owners: Among Panda-
Total area 26,420-13 100-00
trams, the traditional priestly caste, only one is
employed as a temple poosari while two persons have
been returned as plantation workers. The Konars are
traditional shepherds, but in Sirumalai, they are Land _assets
employed as plantation labourers and watchmen.
125. A study of land and cattle assets of a farmer
None of them has been reported to be pursuing
reveals his true economic position. This is true for
their traditional occupation of sheep-rearing or cattle-
Sirumalai village also, Barring a few estate owners,
tending. Among Asaris or Kammalars, only one is
most of the peasant proprietors possess only small
employed in the traditional occupation of ‘carpentry
holdings, scarcely sufficient to support their families.
while two others have been returned as plantation
Their bits of land are scattered here and there. They
labourers. live upto the motto ‘once in agriculture, always in
agriculture.’ The peasants havea passive attitude to
Land resources life, they have an enormous capacity to endure
poverty and they are ready to live at the lowest
123. The village kas an area of 26,420°13 acres, standard of existence and they lack education and
out of which the total cultivable area comes to 6,853.37 enterprise. These are, perhaps, the factors that con-
acres, i.e., 25°9%. The Sirumalai plateau on which the tribute to this state of affairs. The average size of the
village is situated and the western slopes of the hill holdings of the peasantry is not only too smail for
which formerly belonged to the Zamindar of Ammana- profitable cultivation, but it is also broken up into
nayakkanur were taken over by the State Government small fragments. The holding of five acres may some-
in the year 1951 under the Madras Estates Abolition times consist of tenor more strips scattered over
Act, 1948." The survey of lands has been completed various slopes of the hill. This results in high cost of
recently and the settlement of revenue accounts cultivation, unnecessary waste of time and labour and
is under way and the issue of ryotwari pattas to the several other disadvantages. Due to the present law
cultivators is now going on. of inheritance, the landed property is equally shared
among the sons and when this process goes on from
“generation to generation, it results in successive sub:
Land utilisation statistics
divisions of the holding, ultimately reducing them to
very uneconomic and insvfficient sizes. The extent
124. The land utilisation statistics of ithe village, of land possessed by different communities and the
together with area under principal ‘crops during the classification of lands etc., are given in the Table
previous decades are as follows : No, XX.
19
 VILLAGE SURVEY

Tabie No. XxX

Possession of land

Number of households and extent of land

14

Caste} Total No. of Name

Community No. bouse- இ cents 6-10 11-20 21-50 Slcents 1°01- 2°50- Sto 10
of holds interest & cents cents cents to 249 4°99 9°99 and
house- having below lacre acres acres acres above
holds no land land

(0 Q) Q) 4) G) © (7) 6 இ ay ப (௫ (4)

Velialar 42 Land owned aan aes a 1 2 12 16 18 33

39 wes vor ae 1 are 27 5 6 4

Naidu we we 2 a 1 6 12 21 i4

16

Valaivac ose ao ose ase tee 3 3 2 1

Land owned

ooo see one «ve one ove ave oe ane

௪௬௪. ane ae
 SIRUMALA!

Table No. XX (contd.)

“Possession of laad

@ (2) Q) (4) &) (6) @ (8) @) (10) (13)

Parayan 1 Land owned

rm
Kuravar

we ave
Pandaram

௧ oe
Agamudaiyar

Brabmio ட ose ௧௪௪

Oddar 1 os axe ஒக்க. one

Pandithar aoe Land owned

ou we ௧௧%.
Maravar

Piramalai-
kallan

Christian 32 28 Land owned woe

Muslim
Rowther) ஒக்க.

Muslim
(Pattani) ven

418 216 we 49
Total
 148 VILLAGE SURVEY

the Estates
Prima facie, this may lead to the conclusion that
lands ate fairly medium sized. But it is to be remem- 126, There are three big estates in the village which
bered that the holdings in hill tracts involve more come under the Labour Act and St. Joseph’s Estate
waste of land, consequent on the nature of the terrain is the biggest of them. Among other big estates, one
and du2 to the fact of undulations. An average belongs to a well-to-do Muslim of Dindigul and
econom ic holding in Sirumal ai will be bigger in extent another to a local man of the village. The St. Joseph’s
than an economic holding in Tanjore delta, The Estate which hasan extent of 700 acres lies at an
economic holding depends on the nature of the soil, elevation of 3,100’ to 3,900’. The estate employs
kind of crops, type of farming, technique of culti- hundteds of coolies drawn from various villages in the
vation, agricultural wage level, means of transport plains and from the village of Sirumatai itself. Many
and similar factors. A cultivator owaing about ter of these labourers stay in the estate itself and the estate
acres or soin Slrumalai hardly finds it easy to keep management has provided them with living quarters.
his level of income above subsistence. In Sirumalai, The estate was originally owned by some European,
70%, of the holdings fall below ten acres. The fact Messrs. Elliot who pioneered the coffee plantations in
remains that these middle class land owners have no Sirumalai. He obtained the seeds from Mysore and
opportunity to augment their income by any other established the plantations. Later on, the Jesuit
means with the result that pressure on soil goes on Fathers of Roman Catholic Mission bought the estate
increasing aad the size of holding decreasing. They fromits European owner. Now as has been stated
have no subsidiary occupation whatsoever to supple- already, it is owned by a Nadar family from
ment their incomes. Bee-keeping industry may perhaps Pattiveeranpatti village which is nearly 30 miles away
be promoted here usefully as one of the subsidiary from Sirumalai. Coffee and plantains are grown over
occupations. With this in view, the All India Khadi large extent here while cardamom is cultivated on a
and Village Industries Board has taken efforts to promote small area. Oranges are also grown, but not on any
Honey production in Sirumalai Hills and 250 bee-hives considerable scale. The estate owns a Pulper Factory for
bave been distributed among the peasants at one-fourth its own use and for the use of other coffee growers.
of theactual cost. There isa proposal to establish a
Crop pattern.
Bee Nursery at Sirumalai and rear and supply bee
colonies to Apiarists and a set of decoy hives in forest 127. Coffee and plantains are the important plan-
areas of the hills to collect wild swarms and honey. tation crops in the village. Besides, there are a few
Despite the impetus given by the Government, only orchards of oranges and limes. The exploitation of
45 households have bee-hives at their houses. the area for raising various crops at different Fasli
years is shown in the statement below :

A-ea under different crops (in acres)

A,

fear Coffee Plantation Lemon and Ragi Miscellane- Total area

ge ous cardamom
¢ sown

_ 1361 994°87 862:73 397716 49°90 4:11 2,308°77

1362 995'50 834:29 402:23 21°54 3°67 2,258°23

1363 $95°59 835-29 462714 97°13 3°67 2,333°82

134 ” 995-509 83529 402:14 28°50 3:67 2,265°19
1365 99559 86458 402:14 25°60 441 2,292:32
1366 995-59 886-93 409°96 one 441 2,296°89

1367 995-509 909.61 515°27 27°25 6:30 2,354°02

1368 1,045:14 1,008°21 427°43 20°90 675 2,508°43
1369 1045-14 1,008°21 43612 5430 7:02 2,550 82
_A coffee plant ready for picking.
 Fruits of hard Labour ; Pt = Soe
Coffee fruits are picked by coolies in Joseph’s Coffee Estate. .
 SIRUMALAIL 149

A study of the table reveals that coffee occupies large planters of St. Joseph’s Estate, it is gathered that
41% of the total area sown and the extent under such felling of trees and culturing the ground costs
coffee cultivation has increased from 994°87 acres in from Rs. 2,000 to Rs, 3,000 per acre. In higher slopes,
Fasli 1361 (1951-1952) 1௦ 1,045.14 acres in Fasli where the woods are thick, these clearing charges are
1369 (1959-1960). The area under plantain cultivation naturally bigh. In slopes where trees are sparse and
has also increased to a considerable extent, fe., from scattered, plantation includes the planting of shade
862.73 acres in Fasli 1361 to 1,008.21 acres in trees, especially silver oak (Grevika robusta) and coral
Fasli 1369. However, during the intermediary Fasli years tree (Erythrina indica). The latter species is often
1362-1364, plantain cultivation had been limited to used as temporary shade and is replaced by silver oak
835°29 acres only, The extent under lemon and orange trees, This preliminary preparation of planting shade
cultivation is comparatively low, being 18% of the trees is done one year ahead of planting the coffee
total area sown. Nevertheless, the increase in its species.
cultivation deserves mention. There is still scope
for further expansion and development, as a vast The coffee seedlings for planting are raised in
extent of land Is stifl left unutilised. Efforts have also nurseries. Generally the villagers get top quality
been made in this direction under the scheme ‘ Loan seeds which are supplied by the Coffee Board. The
for extending Sirumalaji plantain fruits cultivation’ seeds are sown in the nursery bed and the plants are
which was undertaken under the Second Five Year carefully looked after till they grow to a height of 6”.
Plan. Let us now study fn detail the agricultural Water is usually sprayed with a spray bucket. Above
practices in Sirumalai. the seed bed, a temporary shed is put up, usuallya -
pandhal, made of leaves, And the bed is also covered
with dried leaves, so that the water that is poured will
Coffee
be filtered down in moderate quantity. In about six
or seven weeks after sowing, young plants sprout -
128. Two important species of coffee grown in out which are then transplanted, each in a small basket
Sirumalai are ‘Coffea Arabica’ and ‘ Coffea Robusta’. made for the purpose or polythene bags, stuffed with
Arabica ts the more popular species than Robusta and manure which is usually a sumptuous quantity of soll
is grown on a far larger scale, The Robusta variety” taken from the side of a jack tree, the remainder being
is hatdier and grown at lower eleyations and is less vegetable and rubbish manure. The seedlings are
affected by leaf diseases. watered twicea day continuously for three months.
Afterwards, these are transferred to the pits in the
The coffee plant which thrives best in cold climate
plantation which are their permanent location. The
at an altitude of 2,500’ to 5,000’ grows well {n Siru-
usual size of a pit is 18” square and 12 to
malai where the soil is humus and the rainfall suffici- 24” deep. The distance between the plants depends
ent and well distributed throughout the year. The
on the species of coffee that is planted. 1n case of
temperature is also mild and highly suitable for
Arabica, the plants are planted at an interval of 6’
coffee, Even in summer, the highest temperature is
and in case of Robusta, at an interval of 9’ to 10’.
mitigated to a great extent by the vast canopy of
shade thrown over the plants by the lofty silver oaks,
The soil is fateritic, dark red and loamy for the During the infant stage, a coffee plant needs a lot
major part. Of course, it is mixed with gravel in of attention. Digging around the stem and turning
some parts too. Moreover, Sirumalai being a hilly the soil and also weeding are necessary operations.
village with an exuberance of all manner of vegetation, Weeding is done until the plant takes a dense growth.
the soil is usually covered with deep layers of leaf Digging and inter-culturing at the root is done
which through the years, is converted into natural annually or once in every two years and care is taken
manure. The great fertility of the soil is due to this not to interfere with the feeding roots. Every year,
process. the dead and the diseased plants are replaced. About
six months after transplanting, the plants grow to a
Ratsing of the plantations height of 2’ with a main shoot and four or five
primary branches. The main shoot at this stage fs
129. In raising coffee plantation, the first step is the pruned to the level of other primary branches, to
clearing of the wood except, of course, the tall trees enable fresh off-shoot from the main branches. Care
which provide shade. From our discussion with the is taken in pruning because heavy pruning results in
150 VILLAGE SURVEY

annual while light Planiains

moderate yield, but the yield is
pruning results in a heavy yield in every alternate
heavy pruning since 130. Plantains of Sirumalai are famous for their
year. The planters usually prefer delicious sweetness and special taste. They form a
that ensures them sufficient coffee produce every year.
class by themselves and are in’ great demand every-
The coffee plants begio to bear fruit three years where, particularly in Madurai district and districts
after planting. But a good bearing capacity is noticed adjoining Madurai. Next to coffee, it is cultivated
from its fifth year onwards. The plants outlast even over alarge extent and as much as 39'53% of the
forty or fifty years, sometimes even longer, but the total land is used for plantain cultivation. Unlike
yield progressively decreases with the passage of years. plantains in the plains, plantain in Sirumalai is a
coffee plants begin blooming after a shower perennial crop In the plains, the yield of plantain
The
trees progressively lessens from year to year and
they receive in April. There are three flowerings every
after five years, the produce is almost nil. That is why
year and the flowers are snow-white. When the plants
are laden with flowers in an estate, the sight isa every five years plantain trees in the plains are
magnificent one, and the perfume that is emanated. destroyed and replanting is taken up. But in Siru-
goes to the head. It would be extremely advantageous malai, they continue to prosper and bear fruit for
if there are no rains when the plants are blooming. about fifty years or more.
Otherwise the rains blow away the blossoms and the
yield falls. The fruits berries become ripe and are Béfore raising plantain crop, the ground is well
ready for picking from November onwards. prepared by deep ploughing and the weeds and bushes
After picking operations are over, plants are pruned are cleared. Manure application is not very much
again. By pulping the berries, the planters get parch- necessary though it would be positively good.
ment coffee. There are eleven pulping machines in the Usually the soil under the jack tree is used as manure
village. Two of them ate power-operated while the and this very much improves the quality of the soil
other nine ate hand-operated Pulping is the removal and makes it particularly agreeable to plantain
of the sweet fleshy covering of the fruit. The St. cultivation. Some of the planters apply farmyard
Joseph’s Estate owns a power driven pulper factory manure to a limited extent. Planting is done from
where pulping is done ona large scale. For selling out the June to August. Two months old suckers with a
fruits {n pulpers, the planters pay Re. | perevery Kalam height of about 1’ are used for planting, Generally
or 48 Madras measures. Some of the poor households the suckers which have tender leaves rolled into sword-
do the skinning of the fruits by some crude methods. The like formations are preferred to broad-leafed suckers.
fruits are first dried and the skin is removed by tram- For every single sucker, a separate pit isdug. When
pling them under foot and by gently pounding them the tree grows to a height of 10’, the side branches
in mortars. ate cut. Care is also taken to cut the unnecessary
A well managed estate of Arabica coffee yields from extra suckers at the root. After yielding one bunch,
250 to 350 Ibs. per acre and Robusta yields on an the stalk dies and a new sucker at the root takes
average about 450 Ibs. In Sirumalai, only big estates its place and when it dies after yielding a bunch
like St. Joseph’s Estate have reached such maximitm in its turn, another sucker at the root takes its place
yield per acre. In other small plantations the yield in turn and this succession continues for a time.
varies between 100 and 200 lbs under either species.
The yields also vary from year to year, especially Varieties of plantains
in the case of plants that bear in alternate years,
The yield greatly depends also on the care 131. The important varieties of plantains grown
and management of the plantation such as in Sirumalai are Malaivazhai, Namarai, Red Fruit,
manurisg, timely pruning etc. Most of the small Nei Vazhai, Apart from these popular varieties, other
plantation owners are not financially sound enough to varieties are also grown and they are: Poovan,
embark on preventive measures against pests and Uthiram, Panai, Montham, Poovila Sundai and Pachai
diseases. From our survey, it is understood that only Nadan. Of late, same of the planters are trying the
in St. Joseph’s Estate and other big estates of well-to- Nenthiram fruit, the popular species in Kerala
do cultivators, preventive measures are taken against which is almost exclusive to that region. The plantain
pests and diseases. fruits of Sirumalai are usually divided into two grades
 SIRUMALAI 151

according to their size and quality, The first grade is giving serious thought to it, Generally two methods
sold at the rate of Rs. 30 to 35 per Pothi, a standard are adopted for propagating cardamom, viz: (1)
bundle of 500 fruits, The second grade is usually sold raising seedlings in nurseries and transplanting them
at the rate of Rs. 12 to 18 per Potbi of 600 fruits. The and (2) separating the rhizomes from a large clump
villagers also sow ragi in the plantain gardens during into individual rhizomes for planting as separate plants.
the Tamil month of Avani, corresponding to July- Propagation by rhizomes epsures uniformity of the
August and harvest it in the month of Thai, corres- crop. But in Sirumalai, only the first method is
ponding to January-February. Thestubbles left after adopted. The seedlings are raised in seed beds mea-
reaping is considered a good natural manure for the suring 15’ x 2’ which are protected by roof thatching
plantain crop. Apart from these, no manure is nor- ¥’ to 5’ high to provide shade. The ‘Idavalai’ grass
mally applied to the plantain gardens, is also laid over the seed bed. The seeds are care-
filly located, smeared with ash and rubbed together
Citrus fraits in hands to separate the seeds from each other. Then
they are dried in the sun. Since cardamom seeds
The lime and orange are the citrus fruits that are lose their viability very rapidly, they should be sown
grown in this village. Next to coffee and plantains, as soon as possible after collecting them. Sowing is
these two are grown on the largest scale and they done from September to October. Seedlings emerge
occupy quite a large portion of the cultivable land in from the seed-bed about eight weeks after planting and
the village. These form the third largest plantation in when they are six months old, they are transferred to
Sirumalai. The ‘ Vellodu’ variety of lemon is the tree another well-manured bed in which they are spaced
type and it is this type that is largely grown in the 10” apart. Half a pound of seed provides sufficient
plantation scale. In some of the plantations, the seedlings for an acre. Planting at the final site is done
creeper variety is also tried now-a-days and it is said to after the first showers in April to June in pits 18”
be promising. The lime seedlings are bought from square, 1’ deep and spaced 5’-6’ apart.
village Vellodu which is near Dindigul. The seedlings
cost Rs, 5 per 100. These are transplanted during Planted seedlings are tied to stakes to prevent their
the monsoon season. The spacing between each pair being broken or blown down by strong wind. The
of plants varies from 10 to 20’ depending upon the stakes are removed when the seedlings are established,
variety. The oranges grown in the village are the otherwise the stakes will be attacked by white ants
usual popular species known as ‘loose jackets’. The (Termites).
money income from the citrus fruits does not appear
to be very considerable. ’ Itis also given periodical cultural operations such
as weeding, thinning the shade trees, inter-culture,
Cardamom filling in gaps, manure application and cleaning the
ground around flower spikes. Cardamom plants
132, The cardamom cultivation in the village.is not begin to bearfruitsfrom the third year after trans-
worth speaking of. The extent over which it is grown planting and come to full bearing capacity in the seventh
is indeed negligible. Just about 4 to 5 acres alone are year. The flowering spikes develop from the space
under cardamom cultivation. This small extent is of the stems of previous year growth and are thin and
distributed among two or three estates. For its growth, long, growing erect or lying flat on the ground.
cardamom requires plentiful and well distributed Flowering shoots begin to appear from January and
‘rainfall ranging from 60 to more than 100°. The the actual flowering in April-May. Fruits develop
altitude has to be necessarily between 2,500~ 5,000’ four months after flowering. Picking is a laborious
and a temperature between 60° to 95°F: Shade is an process and continues from September to January.
important requisite and cardamom thrives well in the Ripe fruits alone are carefully detached from the
ravines of evergreen forests that have a thick layer inflorescence. The clumps have to be visited every
of leafy mould. There should be abundant moisture week or ten days to gather the fruits.
in the soil, but no water-logging. The soils that are
most suited to cardamom crop are red, lateritic, and Improvement
loams which are strongly aciditic. If cardamon is
grown in Sirumalai as a power crop on a plantation 133, The Indian Coffee Board has launched a new
scale, it is likely to be successful and paying crop. seieme called the Intensive Extension Service. This
But for some reason or other, the planters are not scheme has been extended to Sirumelai also. This is
452 VILLAGE sURVEY

trying to wean away the planters from old primitive approach the Office of the Indian Coffee Board
methods of cultivation and introduce them to scien- located in Dindigul for getting improved strains of
tific methods. Itis making consistent and persistent coffee seeds, manures, insecticides etc. It is learnt that
efforts in this behalf, and its efforts have been attended the number of coffee planters, that contact the Coffee
with a fair measure of success. It has brought under Board Office is steadily and ‘markedly increasing. The
scientific cultivation a good number of coffee estates. spraying of insecticides is more and more resorted to
It is generally believed that in Sirumalai coffee culti- by a growing number of cultivators. In this connec-
vation has reached the utmost limit of expansion and tion, we cannot help mentioning the pioneering work
if the area under coffee is to be further expanded, it done by the St. Joseph’s Estate. Itis claimed by the
would be only at the cost of plantain gardens, The Coffee Board that the intensive and sustained efforts it
only course open to the planters for augmenting the made to introduce scientific methods in Sirumalai hills
production of coffee is to improve the methods of coffee have yieided notable results, in that it has brought a
cultivation and thereby step up the output per acre. vast acreage under scientific methods and that the
Research studies under the titles Reorientation Blocks yield per acre also has increased from 1} cwts. to 5
and Demonstration Plots which have been introduced cwts,
in the village recently by the Coffee Board have We are not able to record any noticeable improve-
brought home to the local cultivators the vital impor- ment in plantain cultivation. However, under the
tance of modern cultural practices and improved Community Development Programme, two Demonst-
methods. Of late, coffee planters in Sirumalai ration Plots are proposed to be established here,

Table No, XXI

Households and development activities

No. of households which have during the last five years

. Secured Derived benefit Participated in

A. 2, A.

ட 2 6 8 48 ae % 88 4
த 3 த sok #828 SEE a8, ஞீ
2x g
3
&5 க5 2
உட
§
த3 #85
By
#582
S889
284
Sen
Gea
Hes
Bese
FREES
Commmity S5 ந... உ8. 88 ws 3 HSS BERS பித்த SES உத்திரத்‌
Zo
Es
எத
5
க்‌
8 a =
88 &
பட
ves
See
SESS
அதிக்‌
மி
இவர்க
வத
ந்த
நரகத்‌
2 மில்‌
gs 35 5 8 8 5 23 9 838 ஈழ S522 B83 38557
g2 84 2 நீ நீ. நீ 56 ந gee ERGs gaas Bye நம்பக
ம) ® eo ® டு © 0) ட) ®& (10) 151) (12) (13) (14)

Vellalar 124 க . 16 1 19 4 8 os on ove oes oe

Chakkiliar 102 க க்க . .- ase ose wee ச்ச

Naida 16 .w 2 12 3 2 4 ம wes ee 1 ass ws

Konar 17 . ase க 1 soe see ௧ see os ry ட்‌ one

Valaiyar 13 wee ane sen an ao ase eos . ‘ss ase

Nadar 11 ae ao ave on oe eos oo ous one ய + ose

Pallan 7 aes ச oe en ane

 SIRUMALAI 153

‘Table No. (contd,) XXf

Households and development activities

(1) 2 3) (4) () (ட 3 (8) () (10) (1) (12) (13) (4).

Naicker ate so oon oe ane ae our

Gounder ‘4 see ae ae க ன ச .

Chettiar

Asari 2 toe ன os non es oss ட

Parayan 2 ose a ene aon ane vee ve 8 ee vee ve

Kuravar

Pandaram 2 one one aun ane oe சச ons oes ane one one

Agamudaiyar ந்‌ eee ee ae ae «ee ௬௮ aes சகச ததத pee

Brahmin 1 oor ve eee ane aes oe on wae

Oddar

Pandithar 1 ave an ae sas ன்‌ one ase we on

Maravar 1 os ove on ன ” ” ove

Piramalai-
kallan 1 ” we க oo tes ase tee ன க “

Christian 32 ese ae one oy ல au ons aoe one க்ஷ ase

Muslim
(Rowther) 7 oe one one on we on ws wee ச aes ass

Muslim
(Pattani) 2 oe ove one oo on wn os en

Total 418 oon 1 28 5 41 8 2 oe . 1 one ose

20
154 VILLAGE SURVEY

Speaking generally, the ray of modern knowledge is

cellar tissues in roots, The presence of large number
only slowly penetrating Into the village. The of bugs on the root system ig a tax on the plant's
enthusias m of the villagers for adopting scientific nutrition and may lead to unthrifty bushes. Inhala-
methods has still to be whipped up. There are many tion of fumes, dusting of D.D.T. or P. H.C. and
people in the village still not conscious of the various applications of Ekatox 20 W. P. one 1b. in 100
developmental programmes. Among the 418 house- gallons, Folidol EB. 605, 6 to 10 oz. in 100
holds, only forty-one have used scientific manure, gallons or H.E.T.P. one Ib. in 80 gallons of water
twenty-eight have used improved strains of seeds, to the soil around the plants will be good.
twenty-five used scientific pesticides, five have obtained The other minor insects are the shoot Mealy Bug, the
new implements, and eight have done land improve- Red borer, cut worms, leaf cutting caterpillars and the
ment on modern lines and only one has purchased - hairy caterpillars. The Coffee Board enlightens the
improved breed of cattle. From the Community planters on the control measures against these pests and
Development Programmes, only one household has diseases, but only a few planters have adopted these
derived any benefit worth the name. This shows the methods, It is understood from our survey that only
lethargic attitude of the farmers and lack of serious twenty-five households have so far used scientific
and earnest publicity on the part of the officiaidom. | pesticides,
Pests and pesticides (coffee)
Implements
134. The Arabica plants are often attacked by a
moth (Cyclotrigus quatrifus) which affects the stems of 135. The agricultural implements are of the old
the plant and the branches. The leaves of the affected type and pattern which have been in use for centuries.
plant gradually become pale and ultimately wither Adoption of improved tmplements is gaining ground,
out, The removal of the moth in its advanced stage but only very slowly. Recently some of the coffee
is highly impossible: However, it can be prevented at growers have begun to use sprayers and dusters to
the egg or pupa stage. The Coffee Board has re- treat the coffee plants with insecticldes and the Block
commended the use of Pensin Hero Chloride or Development Organisation is also granting subsidies
Dieltrin. The eel worms are the other type of pests to the cultivators for purchasing these implements.
often affecting the coffee plants. The worm saps Except the sprayers, all the other types of implements
the energy of the plant by attacking the roots them- thatarein use in Sirumalai are the time-honoured ones,
selves. Usually plants aged one to five years are Axe, crowbar, manvetti, kontharuval, and bill-hook
affected by these worms. When affected, the plant are the common implements, and ploughs are rare, The
loses its gteen foliage and the branches begin to implements in general are well adapted to the local
wither, The roots and stem shrink and the plant has conditions. They are cheap, easily made, and what is
afeeble, dry and drooping appearance. Fumigation perhaps of more importance, easily repaired. Normally
is one of the preventive measures. But once affected, implements like axe, bill-hook, and crowbars are
the plant very rarely resumes its vitality and often owned by cooly workers. In some cases the cultivators
succumbs to the attack and decays. The best that can who engage coolies supply them for the duration of
be done is to prevent its spreading to the other plants- the work. The statement below shows the various
The Root Mealy Bug (Prendococeus citrimiss) is another types of implements and the average number of imple-
pest which mostly occurs on young plants upto five ments possessed by the cultivating families and Isbour
years old though they infest the major plants also at class in Sirumalai.
times. The curious thing aboutit is that it spreads Owner Calthvators
sometimes from nursery itself. So its elimination
from the nursery stage is very important. The point Total number of families: 178
o அ
to be noted is that these Mealy Bugs, as the name
Type of No. of families Average No.
indicates, affect the rootitself. They are oviparious implements possessing the percentage per family
and the nymphs hatched out of eggs are fairly active : implements

and crawl about to find spots suitable for feeding. 1. Axe 98 58 2

The plant infested by Mealy Bugs look sickly and
2, Crowbar 159 89 3
weakened as the insects puncture the corytical regions
of roots and extract nourishment from them. This 3. Manvetti 167 94 10
injury appears to stimulate the growth of spongy 4. Bill-hook 37 21 2
 SIRUMALAI 155

Agricultural labourers sole marketing agency for coffee. They procure the
Type of imple- No. of families Percentage Average No. produce from the coffee growers, leaving a small
ments possessing the per family margin to them for domestic consumption. The
implements
growers sell their coffee mostly in parchment at the
1. Crowbar » 10 2 rate of Rs. 30 to 40 per bushel.
2, Manvetti 13 . 3
3. Sickle 24 12 2 Regarding the marketing of plantains, the position
is far from satisfactory and particularly the small
Marketing
cultivators are put to a variety of difficulties in market-
136; There are no suitable marketing facilities or ing their produce. They are obliged to take the
organizations in the village and this very much comes plantains to the market in Dindigul which meets every
in the way of profitable marketing of the agricultural Monday in which they dispose of their produce and
produce. The Indian Coffee Board is, of course. the with the money they get, they purchase their house-

Plantation implements

The middle- of the goods: Most of these cultivators are illiterate

hold provisions and other communities.
men play a considerable role in these transactions. with a tendency to take things as they are. They often
Often the consumer pays much, but the producer gets lament over the various hurdles and difficulties that
little. and these middlemen appropriate a sizable beset their way towards progress and prosperity, but
they are incapable of spontaneous efforts to ameliorate
margin of profit. The factors that contribute to this
sorry state of affairs are inadequate means of transport, their conditions. But they have plenty of native
absence of standardisation of produce, lack of know- intelligence and if somebody takes the lead to organise
ledge of the marketing conditions and trends on the
them and speed up efforts in this direction, very fruit-
ful results can be easily seen. The cultivators are
part of the producer, the perishable natute of the
goods and the extreme individualism of the ryot which certainly not satisfied with the present system of selling
prevents him from entering into a co-operative atrange- their produce, and they feel the imperative need for
ment with his fellow-producers for the better marketing: something like a sale society for themselves. The two
ந்த்‌. VILLAGE SURVEY

Co-operative Societiesin the village are only Co-opera- Establishment of coffee

tive Credit Societies, One of the societies may enlarge
itself and take up the marketing of their plantain
138, Establishing a coffee plantation is ‘often
fruits. expensive. But as has been sald in the foregoing pages,
coffee yields for more than 50 years. So it is profitable
An important pre-requisite for the efficient and in the long run. Annual yield from an acre amounts
profitable marketing of any goods is cheep transport to 50 to 60 bushes and the net income in rupee value
which is, however, conspicuously absent in Sirumalal. amounts to Rs, 1,000 to Rs. 1,500. Coffee yields a
The hopeless condition of the present mud road and bumper crop once in three or four years and the next
the amount of inconvenience it costs to the vehicular year's yleld after a bumper crop is usually low or
and pedestrian traffic has already been touched upon: moderate.
The cost of transport of these plantains from Sirumalai
to Dindigul is naturally very bigh. The plantain
Cost of caltivation—Piantains
bunches have to be carried first from the gardens in the
distant hill slopes to the village proper (i.e., Sirumalai (Per acre)
village) and then te the market in Dindigul or to the Rs.
shandy at EnakRalapuram. The only available
means of transport from Sirumalal are horses and Clearing the forest 1,000
country carts and sometimes the fruits are transported
Bund formation 500
by head-loads and of fate, some private motor vans
are plying, but their charges seem to be exorbitant. Planting 20
Large scale transport through lorries is not possible
due to the extremely defective condition of the ghat Weeding 45
road. Under the present circumstances, the transport அவயவம்‌.

of plantains through lorries is an extremely unprofi- Total 1,565

table proposition. Provision of better communication
facilities will go along way in helping the cultivators
to market their goods profitably. The annual income from a garden amounts to
Provision of storage facilities also will be of great Rs. 400 per acre and as many as 20 ratoon crops are
help to the plantain growers. The construction of at harvested from a plantain garden. In some regions
least a country-type warehouse can be usefully like Durgai Amman Koil, Thappukadu areas, a
thought of. plantain garden yields as many as 50 ratoon crops.

Plantation cest
Cattle wealth
137. The statement of cost of cultivation of a basic
unit of land, viz., one acre is given below : 139. It goes without saying that bulls and oxen are
rarely found here since the necessity for ploughing
Coffee Plantation scarcely arises, except perhaps on rare occasions for
Items of expenditure, reclaiming the waste Jand for the first time. Our
Rs. survey reveals that only six households own bulls num:
Clearing of forest 1,000 bering thirteen. Most of these are draught bulls. Horse
Bund formation 500 is the most common animal that is found in the
village and it is used for transporting the agricultural
Culturing the soil ்‌ 50
produce. On the whole, 88 households own 175
Manure 400
horses jn the village. These horses are just load
Seed 25 carriers and do not belong to any superior pedigree
Nursery expenses 50 and consequently they cannot be used for any long
riding purposes. They are just beasts of burden. Cows
Traosplanting 40
and goats are found in a considerable number and
Picking 300 they are the main source of milk. Buffaloes and sheep
Total 2365, are wholly absent. The cattle wealth as found during
our survey, is given in the Table No. XXIII.
 SIRUMALAI 187

Table No. X3IT

Quantum of agricalteral produce

Total No. of house- Number of house- Number of house- Number of house-

Community holds engaged in holds self-sufficient holds with surplus holds with
agriculture in foodgrains produce deficit

() (2) @ 6) ()

Vellalar 79 79

Chakkiliar 34 34

Naidu 56 56

Konar

Valaiyar

Nadar

Pallan

Naicker

Gounder

Chettiar

Asari

Parayan

Kuravar

Pandaram

Agamudaiyar

Brahmin

Oddar

Pandithar

Maravar

Piramalaikallan ௬௧௮

Christian க்ஷ.

Muslim (Rowther)

», {Pattani)

Total 188 188 க்ஷ

 VILLAGE SURVEY
198

Table No. XX

Livestock statistics Inclading fisherles

Milch Cattle Fisheries

Pig Dogs Fowl Horse
(Cow) Bull Goat

spjoyssnoy 1௦ +o
spjoyesnog Jo

sployssnoy jo “ON
9210199௩0௫ Jo “ON
sployssnoy Jo ‘ON
sployasncy Jo ‘ON,
Spoyssnoy Jo “01

solptuey JO ON

Soyjrurey, JO ON
௦000
Joquinu [80],
Jaquinu
39000
QW

பப்‌ ச: ப
யொ
yoquing [8101

ysy Sates
Caste/
Community

8010௦

Zutano
ராய
58102௦
க்யா
80260
SaiuMo

7௫௦0
78101

[e0]
[HOT
[210].

“ON

@ ௮ 6 இ © 6 (8) இ 0௦ (4) (2 (3 (14) (15) (16) (17)

Velalar a 10 26 69 45 © 34 32 94 42 92 vee

oon il 10 12 any

61 26 39 28 62 29 34

ae ௧௪௪. see

Valaiysr

ove ௪௪௪. one

கச்‌ aoe

ene ae ose 17

Gounder ச one ane

iar ல eee eee

Asari age ste tee nt er ee vee aye

 SIRUMALAI 139

Table No. XXII (contd.)

Livestock statistics including fisberies

(0 (2) (3) 4) 6) 6 ௫) 6 ௫ 09) (1) (2 (13) (14) 15) (16) (17)

Parayan ove க ச ase “ eos aoe 2 3 1 2 1 ore ase

Kuravar ace . oe » aso ove ase tae oe ன ஷி

Pandaram sae awe one ச . ச கச கை. ட] os ase oe es

2 வ os aes . owe ட os aoe te வப ஷை தை. ase க

Agamudaiyat

Brahmin ce ee ase . “ owe ன ௧ ர. செ one aes ens ate

- Oddar nee wee aos tee கச “ ச டக வடட ௮

Pandithar வை டட ன உ ட ன த்‌ படை வட

Maravar aes un ane வகை on ane 1 1 2 3 owe vas

Piramalaikallan wee axe ன ~ ase ome os ane க te ones ae aes

Christian 1 19 oe ae 2 5 er 8 8 34 1 1 as

Muslim
டை wee வ ote ன ச்ச oe on wees க டட ஷை us ate
(Rowther)

Muslim
(Pattani) one ன வ ஸ்‌ 1 t owe . ase 2 #4 sess 00 ee

வ்‌ அட TT உ உ ௬௨௬ . .
160 VILLAGE SURVEY

The corresponding cattle Census figures. for 1956 is

in consultation with an astrologer orsome elders. The
given below : first bunch of the plantains reaped is offered to God
which after poojais distributed to the elders in the
Total Na. village,
Bulls 47
During harvest, the peasants celebrate the
Cows நக்‌ ‘ Karasap Pongal’. It is an occasion when a goatis
sacrificed to the deity installed at Then Malai. Its
Buffaloes bald meat iscooked and offered to the deity with ‘ Ven
Pongal’ and ‘ Sarkaral Pongal’ and other eatables
Sheep oe
made out of ricer
Goats 22
The villagers celebrate Thai Pongal festival, which
Ponies 222
falls on the first of the Tamil moath Thai, with much
Pigs 10 gaiety and enthusiasm. On the next day, they cele:
brate Mattu Pongal. It isa festival in konour of the
Poultry 79 cattle for all the services they render to the people.
On this day, the cows and bulls are decorated and
given special feeding. Certain rites to ward off evil
The present figures show a decrease in the number
eye are also performed to the cattle.
of ponies and bulls. But the number of goats and
cows has increased. Income pattern
Some of the common diseases affecting the cattle
are Rinderpest, Haemorrhagic, Septicaemia, Black
141, A study of income and expenditure pattern of
Quarter and Anthrax. These diseases sometimes prove the villagers helps us to know their standard of living.
The analysis of income in the village, community-
fatal. Foot and mouth diseases also are common, but
they are not fatal. Sometimes the affected cattle are wise and the source of income are given in detail
taken to the Veterinary Hospital in Dindigul which in the Table No. XXIV.
recourse is, of course, hard and expensive. So in most
It could be seen from the above figures that the
of the cases, the local treatment like internal appli-
income level of the majority of the people lies far
cation of some paste prepared out of medical condi-
below Rs. 50 per month. Out of 418 households,
mentsare resorted to or the cattle is left to natural
46°89% reported earning less than Rs. 50. 22 house-
cure. Of late, the Block Development Office is.
holds among them are too poor and their income is
taking steps to upgrade the livestock. Two pedigree
bulls have been supplied to two villagers at half cost.
less than Rs. 25 per month. 27-99% of the total
households belong to the middle income sector. Only
The Extension Officer for Animal Husbandry meets
105 households are reported to be earning more than
the villagers at intervals and enlightens them on the
Rs. 75 per month: 66 among them are earning Rs. 101
need for scientific treatment of the diseased animals,
and over,
In case of epidemics, preventive inoculation is given.
The Block Development Office has also done a good
deal in the development of the poultry. It has given An occupation-wise analysis of income level shows
handsome subsidy to the villagers. that the highest income group consists mainly of
plantation owners and other highly salaried workers
Agriculture] ceremonies in estates. Among 66 households earning more than
Rs. 100 per month, 53 households (80°30%) are plan-
140. Before the initial operations fer raising a tation owners. A few plantation labour households
coffee plantation or a plantain garden are commenced, are also reported to be earning more than Rs: 100.
pooja is offered to Lord Vigneswara who is represented But this is presumably due to the large number of
bya lump of turmeric paste in conical shape and earning members in those households. They also in-~
placed at a particular corner of the field known as dicate that plantation owners dominate in the income
* Sani Moolai ’ facing east, The first turning of the groups of Rs. 71-100 and Rs, 51-75 also. The plight of
soil is done on an auspicious day which is often fixed plantation labourers is not so very satisfactory. Nearly
 SIRUMALAI 161
Table Bo. XXIV

Monthly income per household by occupation

Monthly income per household in the range of

Caste/
Community Occupation of the head
of household ‘or less Rs.26-50 Re S175 Rs. 76-100 over
(1) (2) (3) 4) ©). (6) (2

விவித Plantation owner கை 13 12 20 27

Plantation labourer 2 27 it 2 1

Selling rice cakes 1 coe i tes one

Shop owner

Watchman 1 1 on ae tes

Tailor see i 1 tee on

Servant maid oe 1 ase eee exe

General labourer

Chakkilias Plantation labourer 2 37 24 2 7

Plantation owner 9 8 5 4

Sweeper ? 1 a oe os

Watchman

Runner ல “ 1

Naidu Plantation owner 2 8 12 9 18

Plantation labourer aes . 33 5 tee ose

Provision store க 1 os we 4

Domestic servant 1 oe one on ons

Post-master en” oo ove 1 one

Watchman 3 1 ve ove oe

Estate Maistry ae aos 1 eee eas!

Teacher ons 1 on
21
162 VILLAGR SURVEY

Table No. XXIV (contd.)

Monthly income per household by occagatioa

11] @ 3) (4) @) (6) 0)

Plantation labourer

Watchman oe

Plantation owner oes

Valaiyar Plantation labourer

Plantation owner abe

Watchman one

Nadar Plantation labourer

Writer in Coffee Estate

Plantation labourer

Watchman aoe

Naicker Plantation labourer

Plantation owner

Gounder Plantation labourer one

Plantation labourer

Asari Plantation labourer

Carpenter

Parayan Plantation labourer

Kuravar- Sweeper

Shepherd
 SIRUMALAI 163

Table No. XXIV (contd.)

Monthly facome_per household by occupation

(0 (2) (3) (4) 6 (6) தி

Pandaram Plantation labourer ote 1 we oo tee

Temple priest 1 one one aes one

Plantation labourer ௧௪௭ ர்‌ bes on sen

Agamudaiyar

wee i an ve
Brahmin Teacher see

ose 1 een ove on

Oddar © Plantation labourer

Barber ave 1 ov கச one

Pandithar

Plantation labourer tee 1 ave oon wow

Maravar

Plantation labourer oe 1 ave on on

Piramalaikllan

Plantation labourer 2 15 4 i. 3
Christian

Plantation owner eee ந one ss 2

en 3 eee
Bee kezping

Watchman
டர 2 J os

oe ove 1 வ
" Maistry

ae 3 3 oe se
Muslim (Rowther) Plantation labourer
whe
Teacher 1 i
eee on

an eee ஷை eee 1
Plantation owner +

ன ஷி 3 one os
» (Pattani) Plantation labourer

எ ane o 1 a
Plantation owner

22 174 107 49 66
Total
 164 VILLAGE SURVEY

65°7% of them lead a hand-to-mouth existence with a

A fairly good proportion of Vellala households have
All a decent income. Nearly 20°16% among them earn
meagre income of less than Rs. 50 per month.
of them look under-fe d, ill-clad and their houses Rs, 51-75 per month, 17.74% Rs. 76-100 and 21.77%
above Rs. 100. Only 48 households out of 122 are
dirty and insanitary. The mark of the cruel beast,
But reported to belivinga hand-to-mouth existence and five
called poverty, is seen too large on their faces.
still they too carry on their lives cheerfully and con- among them are in a much poorer condition earning
tentedly with an evident sense of resignation to their less than Rs. 25 amonth. Among Chakkilians 32.35%
fate. are reported earning Rs. 51-75, 6.86% Rs. 76-100 and,
11.76% Rs. 100 and above. Among Naidus, the third
Income level of communities major caste in the village, 25% are found in the
income group of Rs. 51-75, 13°16% in the income
142. The financial status of the various com- group of Rs, 76-100 and 23°68% in the income
munities in the village can be understood from the group of Rs. 100 and above. The other communities
following statement. found larger in the higher income groups are the
Konars, Nadars, Pillais, Naickers etc. The commu-
Income groups nittes of Chettiar, Asari, Pandithar, Maravar etc., are
Caste! ச 5 4 -
Community Rs. Rs. Rs. Rs. Rs. 101 having very poor income and there is practicatly no
25 or leas 26-50 5i-75 76-100 & above family earning more than Rs. 50 a month.

Vellalar 5 43 25 22 27 Expenditure: pattern

Chakkiliar 3 47 33 7 12
143. The expenditure pattern varies according to
Naidu «6 ‘3 19 10 148 the income groups rather than according to the
communities. The low income groups naturally limit
Konar 1 10 6 1 vee
their expenditure to the barest necessities of life.
Valaiyar 1 3 6 3 If their income shows an increase, they spend a little
on other secondary necessities also. Expenditure on
Nadar on 8 2 1
luxuries is mostly seen among the high income groups
Pallan . 1 3 2 1 only. Our findings on the expenditure pattern is given
in the Table No: XXV.
Naicker 1 2 1 1 1
Gounder ane 3 1 eee one The average monthly expenditure per household
amounts to Rs. 72.31 of which Rs, 43.15 is spent
Chettiar eee 3 tes eee on food alone. Thus food items consume 59.67%
Asari ove 2 of the total expenditure of the household. But even |
here, the proportion of expenditure on food varies
Parayan a 1 ane 1 ane with different income groups. The following table
Kuravar oe 1 1 gives an idea of the average expenditure on food
of various income groups.
Pandaram ae 1

Agamudaiyar ves 1 one

Income BrouP கக கவல்‌ to total
Oddar - 1 Rs. 25 or less 16,27 64.86
Pandithar ove 1 te ate we
Rs. 26 — 50 26.55 60.95

Rs. Si 75 38.75 62.36

Piramalaikalian ose 1 tee ow ப
Christian 3 18 6 2 3 Rs. 76 — 100 55°59 60.92 .
Muslim 14 1 3 2 1 Rs. 101 above 93.74 56.83
|
ee
 SIRUMALAI 165

Table No. XXV

Average monthly expenditure per household by income groups

Percentage of Number of households with a monthly income of

All expenditure on —~ 4 wy
house- food miscella- Rs, 25 Rs, 101
holds neous items or less Rs. 26-50 Rs. 51-75 Rs, 76-100 & over
ர்‌ 4 YN ¢ A ‘ சு * “~— oo A 7 OF a ~ சீ A அஆ அண்னன்‌.

2 3 we £

on 3° 8 3 5 a 3 3 3 8
ணா 8 #3 உ ௫ 8 s 2 38 2 2.3 3 2
பணை 38 ¢ s¢ 8 32 82 32 82 of BR sh 89
Ba
ge ar ge 38
~ oல ஐ2 oe ao . ட்டு ஓஒBx 58
ge ge ge 28
ag க்‌ og ம்‌ 2 Sx 22 Oo 33 .2

ge g 2 g gf gf

@® 2 இ (8) © ” இ ட 0) Gy (2) (3) (4) (டி

Food 418 43715 18,035°00 598 22 14:27 174 2635 107 38:75 4: 55:39 66 93°74

108 454 490°80 1°62 ase a 30 1:03 32 194 17 134 ,39 10:03
Education

48 107 தேம மு 2230 114 590 17 8202 5 142 & 24

Clothing

400018 1100 4 400 7 539 14 50 31 86

வல்‌. ஆ ரு

2. மாட 114 209 107 294 43 419 6G GB

Lighting 4 9 பதர 452

12-20. 3 112 631 106 88 8 104 6 17°57

Luxury 411 ௮ 3000

4 2°50 106 368 60 5-02 28 STi 50 600

Others 242 6°91 1,672°50 5°53

ரத நேதததை 10000 22 209 174 453 107 62:13 49916 66 1662

Total கரத
166 VILLAGE SURVEY

59.7%
Food

லு க
SEEN
222௯.
SUNSSS அஷ

02 ஒட
க த ற ஷி

SRE SRK டஇx

தச
LEK <e UK
தில்‌ ம்‌ இ; 222
aN : CAE?
KRG a a Comer அனி
PATTERN

3 ; Ki ORE ஓஒ
yy
SNE
ஆன்‌Pye இட Be x22 }
obec: ame yy CS த்‌
EES
CREE
CER KE
=, ்‌
இ:
இஃ SZஅ மோ psy ANCER 3 SSK Ks
CIES LEE AE AEE:
(Whole Village )

E>

DED SO
NNER.
EEE ORAL OCASa
SEE
SSC
CEE
SSS
CURE:

re அப
AEB IIE
Oe 7
GS OI
EXPENDITURE

(பப a
Ue Cee
Ss _

ESOS SG
5.5%
Others

i : we
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 sIRUMALA! 167

{t would be seen that as the range of income to such places in the plains as Dindigul, Madurai,
increases, the percentage of expenditure on food Madras-etc, But even here, we do not see any pro-
gtadually decreases. Correspondingly the proportion nounced tendency on the part of well-to-do people to
of expenditure on other necessities of life gradually seek higher education for their children barring, of
increases. course, a few rare cases. Under the system of free
Elementary Education patents incur no expenditure
The expenditure on clothing is another important towards school fees and they meet only the expenses
item. On an average, each household spends about towards the purchase of books and writing materials.
Rs. 16,57 per mensem on clothing, This constitutes This is perhaps another reason why the expendiure on
14.62% of the total expenditure. The variation of education shows such a low percentage, but this cannot
expenditure ranges from Rs, 3,05 in the poorest sufficiently explain the position.
income group of Rs. 25 or jess to Rs. 27:61 in the
highest income group. Generally the expenditure
Expenditure on marriage
on clothing 1s not an item that is required every
month; rather the villager purchases all his clothing
during the occasion of the village festivals and 144, Expenditure onmarriage always results in a
during other important festivals like Deepavali, considerable drain of the income and savings of the
Pongal etc. A man may purchase one or two pairs of household. This is, of course, a major item of expen-
dress articles to suffice for the whole year and simi- diture that occurs once in a way, but still it under-
larly the womenfolk get two or three pairs of sarees mines to some extent the financial stability of an
and jackets, They may be either cotton or silk ordinary family. The size and nature of expenditure on
fabrics. In very poor households, such regular annual marriage by the various income groups in the village is
purchases are rare and they go in for new clothing furnished in the Table No. XXVI. ்‌
of a cheap variety, once in two or three years, as
and when the old clothes get torn and tattered
and unusable, it is not uncommon 10 see Generally speaking, the marriages in Sirumalai
poor people wearing clothes that are ragged and are little expensive, considering the financial status of
threadbare. The children of the poor class take to the people there. Out of 418 households, only 53
wearing the discarded dhoties and towels of the households spend below Rs. 100 for a marriage. 34°93%
elders in the family. of the households spend from Rs. 101 to Rs: 200,
24:16% of the households spend from Rs. 201 to Rs.400.
is the third large item of expenditure and A total of 86 households spend from Rs. 401 to
Luxury
Rs. 1,000 and 32 households spend above Rs. 1,000.
on an average, Rs. 9.33 per mensem is spent by every
This constitutes 12.69% of the The last two categories are generally plantation owners,
household on luxury.
The average expenditure on it big or small, who for the sake of prestige often spend
total expenditure.
a little lavishly on such occasions as marriages and
varies from Rs, 3.95 in Rs. 25 and less income group
festivals.
to Rs, 17.57 in Rs. 101 and above income group.
This corroborates the general statement that with
increase in income, the proportion of expenditure on
lyxuries also increases. Expenditure on festivals

Among other items, the expenditure on educa-

145. The expenditure on festivals varies from
tion is to be particularly noted. It is distressing to
Rs. 5 spent by households with a monthly income
observe that on af average only Rs. 4°54 is spent on
This constitutes 1°62% of of Rs. 25 or less to Rs. 101 and over by the highest
education in ahousehold.
income groups. Festivals are joyous occasions when
the total expenditure. This amply shows how apathetic
even:the poorest man has a tendency to spend some-
and indifferent the villagers are towards educating their
thing and enliven a little his hearth ‘and home and the
children. We have seen in the preceding chapters how
faces of his wife and children that usually lie enveloped
male and female education is neglected. The ordinary
in gloom almost throughout the year. The expenditure
villager in Sirumalai is not inclined to spend much on
pattern of various income groups is given in the Table
education. Only a very few well-to-do land owners
No, XXVII.
can afford to send their children for higher education
 VILLAGE SURVEY

Table No. XXVI

Expendifore on marriage

Number of households with a monthly income of

wh

Expenditure Total Rs. 25& Rs 101& |

marriage below Rs. 26-50 Rs, 51-75 Rs. 76-100 over

ட @ . 3) (5 (5) | © M

Nil 2 1 1 . wee ws

Rs: 50 or leas 5 oe 3 2 ae oes

Rs. 51-100 46 6 29 8 vee 3

Rs. 101-200 146 7 73 44 8 14

Ra 201-400 101 1 40- 32 11 rv

Rs. 401-600 53 i 16 13 12 11

Rs. 601-800 7 we 2 os 3 2

Rs. 801-1,000 26 a 7 3 8 8

Rs. 1,001 & aver 32 on 3 5 7 17

Total "gts 2 114 107 “0 66

 SIRUMALAI 169

Table No. XXVil

Ex enditare on festivals

Number of households with a monthly income of

Expenditure on Total r ல்‌
festivals Rs, 25 & Rs, 101 &
below Rs. 26-50 Rs. 51-75 Rs. 76-100 over

qa) (2) (3) (4) ந (6) (37

Nil 5 1. 1 2 1

BelowRs. 5 11 6 3 ச ane

Rs. 6-10 13 2 8 1 2

Rs. 11-20 69 5 42 15 5 2

Rs. 21-30 56 3 25 2t 4 3

Rs. 31-40 28 17 8 2 1

41-50 62 3 25 20 5 9
Re.

121 3 44 33 26 15
Rs. 51-100

53 ove 7 8 5 33
Rs. 101 & over

22 174 107 49 66
Total 418

debt. The necessity for indebtedness varies, of course,

It can be seen from the above table that even house-
from person to person and also among income groups.
holds with a chronically low income spends somewhat
But generally the big land owners borrow money for
liberally during festivals. Among the various com-
a lot reclaiming and improving their lands and for general
munities, Vellalas, Naickers and Naidus spend
cultivation purposes. There isa small percentage of
more on festivals than other communities.
proprietors and the labour classes are obliged to borrow
for their subsistence and sometimes for meeting such
indebtedness extraordinary expenditure as celebrating a marriage or
an ear boring ceremony, etc. The extent of indebted-
ness in the village and among various communities is
146. A good majority of households in Sirumalai,
shown in the Table No. XXVIII,
both Jand owners and the Jabour class are steeped in
24
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170
 SIRUMALAL 171

Table No. XXVIIL

Indebtedness

Indebtedness by income group

Cc
Total

Roce! tower tna

Caste/ Total No. of Percentage Average
Community Income in ine
group debted- debted-
holds in debt households ness ness

ம (2) (3) (4) (5) © ம

Vellala . 25 and below 3 4 0-00 21006 52°50

Rs. 26 to 50 43 27 62:76 4,140°00 153933

. 31 to 75 25 19 76:00" 5,680°00 2989-95

. 76 to 100 22 17 77:27 7,600°00 447-06

உ

. 101 and over 29 19 65°52 22,240°00 1,.70°53

Total 124 86 69°36 39,870°00 46360

Chakkiliat° . 25 a below 3 2 66°67 25000 12500

26 to 50 47 39 32°98 4,125°00 10577

51 to 75 33 3 99-94 1,655-00 246°94

76 ௦ 100 த 5 71:43 3,400:00 680°00

. 101 and over 12 7 58:33 3,800°00 shee

Total 102 84 82°35 19,230°00 32893

Naidu Ra. 25 and below 6 2 33°33 175°00 87°50

. 26 to 50 23 13 56132 2,230°00 171°54

Rs. 51 to 75 19... 10 52°63 2,500°00 25000

Rs. 76 to 100 10 7 7000 4900-00 708-00

101 and over 18 7 38°89 11,400°00 1,628°56

8

Total 16 39 51°32 + 21,205-60 5543-72

172 VILLAGE SURVEY

Tabie No. XXVUI (contd.)

Indebtedness

(0) @. . இ (4) 6)

Konar 25 and below

. 26 to 30 10 1 10-00 200°00

51 to 75 6 3 50°00 736°00

. 7 to 100 1 .

. 101 and over

Tot 17 4 2,410°00 602°50

Valaiyar Rs. 25 and below 1 .

Rs, 26 to 50 3 1 33°33 100-00 100°00

. 51 to 75 6 4 66°67 675-00 168°75

76 to 100 3 2 66°67 700-00 350-00

101 and over

Total 13 7 52:85 1,475-S00 210°71

Nadar . 25 and below

26 to 50 8 4 50°60 3000௦0 75°00

51 to 75 2 1 50:00 50°00 50°00

76 to 100

. 101 and over 1

Total 31 5 ' 350°00 70°00

Patlan 25 and below 1 i 100-00 100°00 100°00

. 26 to 50 3 1 33°33 50°00 5000

51 to 75 2 1 50°00 506) 50°00

. 7% to 100

Ra. 101 and over 1 ose

Total
 SIQUMALAL

Table No. XXVIII (contd.)

Indebtedness

(1) (2) (3) (4) © 8)

Naicker Rs. 25 and below 1 1 100-00 10000

. 6 to 30 2 ‘2 200-00

Rs. 51 to 75 1 1 100°00 100-069

Ra. 76 to 100 i 1 1,000-00 1,000-00

s. 101 and over ந eee

Total 6 5 1,400°00 28000

Gounder — 25 and below

8

. 26 to50 3 eos

. 51 to 75 ந. one

Rs. 76 to 100

. 101 and over

Total 4 oe

Chettiar © Rs. 25 and below

Rs. 26 to 50 , 3 1 300-00
Rs. 31 to 75

Rs. 16 to 100

101 and over

Total 3 1

Asari 25 and below

. 26 to 30 2 2

51 to 75

Rs, 76 to 100

101 and over

Total 2 2
774 VILLAGE SURVEY

Fable No. 31771 (contd.)

Indebteduess

i) (2 Q) (4)
Re. 25 and below aed ons

Rs, 26 to 50 i we

SL to 75
76 to 100 1 1
101 and over

-Total 3 i

Roravar 25 and below ட oe

% to 50
8 FPP

ம, ப்‌ 100°00

51 to 75 ௧௧௧.

16 to 100
101 and over nee see,

Total 2 1 50-00

25 and below 1 one

8. 26 to 50 1 1

51 to 75

76 to 100

101 and over

Fotai 2 1 50°00

25 and below

26.12 50 8 1
St to 75

76 to 100

101 and over

. Fotal ந
 SIRUMALAI 175

Table No. XXVIEL (ஊம்‌)

Indebtedness

(10 (2) ட, (4)

Brahmin Rs. 25 and below oon.

. 26 to 50

Rs, 51 to 75 one

. 76 to 100

Rs.. 101 and over

Total

Oddar , 25 and below

. 26 to 50
. 51 to 75

Rs. 76 to 100

Rs. 101 and over

Total

Pandithar . 25 and below

..26 to 50

. 51 to 75

. 76 to 100

101 and over wee

~ *Total

Maravar . 25 and below

Rs. 86 to 50

. Sto 73

. 1% to 100
on
« 101 and over

Fotal 100-90
 176 VILLAGE SURVEY

Table No. XXVIII (contd.)

Indebtedness

a @ Q) 4) 6) %
“Piramalaikallan Rs. 25 and below on tae

Rs. 26 to 50 1 ws aon

Rs. 51 to 75

Rs. 76 to 100

Rs. 101 and over

Total 1 ase

Rs. 23 and below

Re. 6 to 30 1
Rs. 51 to 75 5 2
Rs. 76 to 100 2 1 300 00

Rs. 101 and over i 1 1,000°00

Total 9 4 1,900°00

Christi
Rs. 25 and below 3 3 100°00 350 116°67

Rs, 26 to 50 18 7 38°89 1,035 147°86

Rs. 51 to 75 6 1 16°67 120 120°00

Rs. 76 to 100 2 1 50:06 50 50°00

Rs. 101 and over 3- 1 33°33 150 15000

Total 2 13 40°63 3,705 331-%5

Village Tota! Rs. 25 and below 22 13 59°09 1,185 9115

Rs. 26 to 50 174 102 58°62 13,680 134:12
Rs. Si to 75 107 73 68-22 19,640 - 269°04
Rs. 76 to 100 49 35 71°43 18,450 52714
Ra. 101 and over 66 35 53°03 38,590 1,102°57
Total 418 258 6174 91,545 354°83
 SIRUMALAI 177

On the whole, 61°72% of the households are indeb- households among al) the income groups, The highest
ted, and the total amount of indebtedness works out percentage of indebted households is found among the
to Rs. 91,545. Theaverage amount of indebtedness income groups Rs. 51-75 and Rs. 76-100, where the
per household is Rs. 354'83 and the per capita indebted respective percentage is 68-22 and 71°43.
ness works out to Rs. 47°68. We see indebtedness in

Total No. No. of Percentage Maximum Minimum Average

Class of house- households of cols - amount amount amount
holds indebted 3 to 4 of debt of debt of debt
Rs. Rs, Rs.
@ Q) 3) 4) 6) (6) 0)
Owner cultivator 178 120 67 4,000 100 583

Agricultural labour 198 119 60 1,000 60 . 169

Non-agricultural class 42 19 43 1,000 55 155

The incidence of indebtedness among different get loans from their landlords, usually free of interest,
livelihood classes has been studied and the relevant but this too forges a bond around them since it would
figures are given above. be well nigh impossible for them to choose other land-
It can be clearly seen that the percentage of indebted lords to offer their services till he clears his loan. The
amount lent is recovered in easy instalments and some-
households is greater among cultivators than among
times adjusted towards their wages.
other categories. The debt ranges from Rs, 100 to
Rs. 4,000 and the average is Rs. 583 per household. We have attempted a study of the commupity-wise
The maximum debt in respect of other categories goes indebtedness and the following statement gives the
upto Rs. 1,000. The average debt works out to Rs. 169 relevant figures.
and Rs. 155 respectively, for agricultural labour class
and non-agricultural class. Community Total Indebted Total Average per
No. of — house- debt. household,
The person worst affected by the burden of debt is households. holds.
the small cultivator, Ordinarily he is a planter and , Rs. Rs.
usually there is a normal time lag between raising of Vellalar 124 86 39,870.00 463.60
his plantation and the reaping of the harvest. During
this long interregnum, he should have something to Chakkiliyar 102 84 19,230.00 228.93
subsist on and he is also to attend to the proper main-
tenance of his plantation. The crops as well as his Naidu 76 39 21,205.00 543.72
home drain his purse - provided, of course, he has a
purse- from time to time, This inevitably drives him Naicker 6 3 1,400.00 280,00

to the money - lender who usually charges usurious

Valaiyar 13 7 1,475.00 210.71
sates of interest and by the time he reaps his harvest
and converts it into money, the burden of debt out- Konar 17. 4 2,410.00 602.50
grows his ability to pay. He pays a portion of the
debt from his harvest and still leaves a huge balance. Other Hindu
Since he has practically no money left with him now, communities * 39 16 2,350°00 146°88
he is again at the mercy of the money lender, This
Christian 32 13 1,705.00 131.15
viclous ciscle repeats again and again till his burden of
debt crushes him financially. When the debt in course
Muslim ~ 9 4 1,900.00 475.00
of time grows to an unmanageable size, the mortgaged
land becomes the property of the creditor since the
debtor is left with no other alternative except to sell 418 258 91,545.00 354.83
away his land to clear the loan, The plantation cooli¢s

29
 478 VILLAGE SURVEY

It can be understood from the above table that the Cause of Indebtedness
average indebtedness per household among Vellalas,
Naidus, Konars and Muslims is greater. But the per- 147. The major causes of indebtedness 1n the village
centage of indebted households is high among Chakki- can be classified as follows: plantation expenses, family
lians, Naickers, Asari, Agamudaiyars and Maravars maintenance, purchase of property, marriages and
among whom nearly 80% to 100% are indebted. other causes. The amount of debts under each head,
Among Vellalas too nearly 70% are indebted. community-wise is given in the Table No. XXIX.

Table No, XXIX

Indebtedness by causes

Indebtedness by cause of debt

Number Proportion of ்‌
Caste] Amount of debt due to
Community Cause of families cause to the
debt in debt total amount
in Rs. of debt
(Percentage)

ம (2) 3) (4) (5)

Vellala , (a) Purchase

of land 3,000 1 753

(&) House construction or repairs

to existing building

© Marriages 4,120 11 10°33

(d) Funerals

(e) To give dowry

(f) To clear outstanding debts 200 1 0°50

(g) Sickness 500 1 1:25

(h) Ordinary wants 9,760 40 24:48.

(1) Household cultivation 20,990 30 52°65

(1) Industry run by the household 1,300 4 3°26

(k) Business run by the household

Tota} 39,870 88 100°00

 SIRUMALAI 179

Table No. XXEX (contd.)

Indebtedness by causes

ய Q) ஓ 4) 6)
Chakkiliar ஐ Purchase of land

(b) House construction or repairs

to existing building

(6) Marriages

ய Funerals ae

©) To give dowry

ம To clear outstanding debts

Sickness

ட Ordinary wants

ட) Household cultivation 12

(i) Industry run by the household

ட Business run by the household

Total

Naidu @ hase of land

(b) House construction or repairs

to existing building

6 Marriages

(8) Funerals

ஐ To give dowry

6) To clear outstanding debts

ஓ Sickness ௬௧௪.

18°65
மடு Ordinary wants

57°06
@) Household cultivation

Industry run by the household 24°29

ம
ய Business run by the household

100°00.
Total
180 VILLAGR SURVEY

Table No. XXIX (contd.)

Indebtedness by causes

மு @ @) ல்‌ ௫
Kone {a) Purchase of land ae eee

(b) House construction or repairs

to existing building wae aoe

(ce) Marriages 200 i _ 830

(d) Funerals ove 7 ow

{e) To give dowry oe eee oe

(6) To cleas outstanding debts oy oe ase

(ஐ Sickness ose . on

qh) Ordinary wants 210 2 8-71

(i) Household cultivation tse ae vee

(j) Industry run by the household 2,000 1 82°99

{k) Business run by the household ase - ase

Total 2,410 4 100°00

Valaiyar (a) Purchase of land

(b) House construction or repairs

to existing building 50 ந 3°39

(c) Marriages ove oes வச

(ஸி Funerals

(2) To give dowry

() To clear outstanding debts

(ஐ Sickness ane ae oe

(h) Ordinary wants 275 2 18°64

€&) Household cultivation 1,050 ்‌ 4 7119

(i) Industry run by the household , 300 1 6°78

(k) Business run by the household

Total 1,475 8 100°00

 siRUMALAI 181
Table No. XXIX (eontd.)

Indebtedness by causes

ம (2) G) (4 5)

Nadar (a) Purchase of land

(b) House construction or repairs

~ to existing building

(2) Marriages |

ல்‌ Funerals fee

©) To give dowry oes

(f) To clear outstanding debts

ஐ Sickness

ம்‌ Ordinary wants 350-

0) Household cultivation sae

ம Industry run by the household

ம Business run by the household

Total

Pallan (a) Purchase’of land

(b) House construction or repairs

to existing building

(6) Marriages

ள்‌) Funerals

(9) To give dowry

(6) To clear outstanding debts

(2) Sickness
100-00
(b) Ordinary wants

@ Household cultivation

0 Industry run by the household

&) “Business run by the household

Total
 182 VILLAGE SURVEY

Table No. XXIX (contd.)

Indebtedness by causes

12 @) (6 G)
®

Naicter (a) Purchase of land vo ors aoe

{b) House construction or repairs.

to existing building ae ase ase

4c)” Marriages = on ~~

(d) Funerals ~ aor ene

(e) To give dowry en ow * ene

(f) To clear outstanding debts ௯ wes 3

(இ Sickness one ome eos

(h) Ordinary wants 1,300 4 92°36

@) Household cultivation 190. . 1 Tl4

(ம) Industry run by the household wes ace ose

(x) Business run by the hoaschold we கே es

Total 1,400 5 106-069

Chottiaz (a) Purchase of land eos - ட : aon

tb) House construction or repaira |

to existing building we ove ose

(c) Marriages as lee vee

(d) Funerals oor _ me ~

{e} To give dowry wee see aoa

(f) To clear outstanding debta ane . on see

{g) Sickness ous பக - ase

(h) ‘Ordioary wants - 3C0_ ந 100-00

(i) Household cultivation . பட “ae ove

@ Industry run by the houschold ate ~s on

k) . Business run by the household . we - ave

Total 300. 1 100-00

 SIRUMALAI 183

Table No. XXIX (contd.)

Indebtedness by causes

(0) @Q ~ @) (4) ®
Asari {a) Purchase of land

ம House construction or repairs

to existing building ue Steal

[14] Marriages

(qd) Funerals

(e) To give dowry

( To clear outstanding debts

ஐ Sickness

ம்‌ Ordinary wants 2 100°00

ம) Household cultivation

ம Industry run by the household

® Business run by the household

Total 230°00 - 2 100-00

Pareyao
ல Purchase of land

(b) House construction or-repairs

to existing building

(c)¥ Marriages

ல்‌ Funerals

© To give dowry

(f) To clear outstanding debts

(s) Sickness we

(b) Ordinary wants

i) Household cultivation 500 i 108-00

i) Industry run by the household ; ௮௮௪௨

ம Business run by the household

Total. _ 500.. 1 100°00

 VILLAGE SURVEY
184
Table No. XXIX (contd.)
Indebtedness by, causes

(2) 4) G)
(0)
Kuravan . (a) Purchase of land

(b) House construction or repairs

to existing building

(69 Marriages ose

(ல்‌ Funerals aoe eae

6 To give dowry ade

(6) To clear outstanding debts

() Sickness

0 Ordinary wants 100°00

மு Household cultivation

© Industry run by the household

ய்‌ Business run by the household

Total 109-00

(a) Purchase of land

டு Hoose construction or repairs

to existing building

© Marriages

(4) Funerals

© To give dowry

(2) To clear outstanding debts

ஓ Sickness one

(ல Ordinary wants 100-00

wo Household cultivation

ம Industry run by the household

மே Business run by the housebold

Total 300:00
 185
Table. No. XXIX (centd,)
Indebtedness by causes

மூ (2) 4) இ

Agamudaiyar (a) Purchase of Jand

இ House construction or repairs

to existing building

(6) Marriages 100:

@ Funerals

(6) To give dowry

(2) To clear outstanding debts ~

(2) Sickness ean

(h) Ordinary wants

(i) Household cultivation

Gi) Industry run by the houscheld

(6) Business run by the household

Teta 300

Maravar ஓ Purchase of land

(b) House construction or repaira

to existing building.

© Marriages

«@) Funerals

(௮ To give dowry

(6 To clear outstanding debts

Sickness

@) Ordinary wants

@ Housebold cultivation

0 Tudustry run by the household ens

® Business run by the household —

Total 150°00 300100

186 VILLAGE SURVEY

Table No. XXIX (contd.)

Indebtedness by causes

w ம 3) (4) @)

Muslim (a) Purchase of land

(b) House construction or repairs

to existing building

(ஓ Marriages

(ஸி Funerals

(e) To give dowry

Cf) To clear outstanding debts ௮௧௯.

(இ Sickness

(b) Ordinary wants

(i) Household cultivation

(j)* Industry ron by the housshold

(k) Business run by the household

Total

Christian (a) Purchase of land

(b) House construction or repairs

to existing building

{c) Marriages 9 ane

(d) Funerals ote

() To give dowry

(f) To clear outstanding debts oo ong

(g) Sickness

(b) Ordinary wants 1,340 Al 78°59

i) Household cultivation . 3°81

(j) Industry run by the household

(x) Business ran by the household 17°60

Total 1,705 100°00

 sTRUMALAI 197
Table No. XXIX (contd.)
Indebtedness by causes

(1) 2 (3) (4) (5)

Village Total : (a) Purchase of land 3,000 1 3:28
(6) House construction or repairs
to existing building 50 1 0-05
. (2) Marriages 6,720 19 734
(4) Funerals

(e) To give dowry

(f) Toclear outstanding debts 200 1 0:22

(g) Sickness 800 2 0°87
(hb) Ordinary wants 29,980 152 32-73
(i) Household cultivation 41,265 68 45-08
(j) Industry run by the household 100 J 0:11
(k) Business run by the household 9,450 16 10°32
Total 91,545 261 100-00
Among these heads, debt incurred for meeting the Societies and also because not enough funds are
cultivation purpose forms a sizable part, ie, about available to go round for all the persons that need
45%. Next comes family maintenance and it forms loans. It is also possible, as it happens in most of
about 32% of the total debt. the backward villages, that a small clique of compara-
tively well-to-do persons dominate these societies and
Sources of credit distribute the loans to their favourites. This is only
a surmise. The actual fact could not te verified,
148. Thereare two Co-operative Credit Societies There is no money lending class as such in the village.
in the village, one of which is exclusively meant for A few smail traders of plantation crops in the village
Harijans. The other society is at Pudur which has and some fruit merchants in Dindigul also give loans
been revived recently and which was dormant fora to the villagers.
pretty long time. But in spite of these two societies,
quite anumber of people still take loans from big
The various sources of credit available in the village
cultivators and Mirasdarson a fairly high rate of
with the details of borrowings and the prevailing
interest. This is perhaps because there is a lot of
rates of interest are given in the following statement.
procedural difficulty in getting loans from the Credit
Rates of interest

i No.of . Below 6 6-12 12-18 More than”

households. percent percent percent 18 percent
Source of credit
159 9 - 142 6 1
Private money lender
2 2 wee ae ss
Government agercies
2 1 1 oe we
Co-operative Society
95 ene we a oss
Land Lords (free of interest)
258 12 143 6 1
வக
188 VILLAGE SURVEY

Though there is no money-lending class as such already been told, they also do not like the endless
in the village, there are a few individuals in the procedural red-tape which usually causes much
village who make much money by giving loans and impatience, annoyance and loss of valuable time.
though that may not be their sole occupation, it is Besides, the loans granted by the Government agen-
certainly one of their important sources of income. _ cies and the Co-operative Societies are short term loans
It can be understood from the above table that these usually, to be repaid within one year. This does not
money-lenders form a major source of credit from serve the purpose of the planter who has to wait for
whom the bulk of borrowings is made, the percentage his crops four or five years after raising the plantation.
being 6]. Only four families have availed themselves The income of the cultivator is so much dependent on
of the credit facilities afforded by the Government the vagaries of Nature, that it is often Impossiple for
agencies and the Co-operative Societies. Most of the him to repay the loan within the stipulated period. He
illiterate persons do not come forward to take loans prefers, therefore, that source of credit where adjust-
from the Co-operative Credit Societies and the Govern- ments, postponements and concessions are possible,
ment agencies because they think that any manner of
involvement with Government and other official But with all these, the Co-operative Societies in the
institutions is risky. The irrational dread of Govern- village are also gradually covering more and more
mental and quasi-Governmental institutions comes ground and proving from year to year more and more
very much in the way of their prosperity. As has useful.
 CHAPTER V

SOCIAL AND CULTURAL LIFE

Social structure advertising itself as superior one and belittling other

communities. But the traditional superiority of
149. Sirumalai has a complex social structure: certain communities over others is in some way
Racially it is multi-ethnic comprising as many a8 recognised.
18 communities. It is an extremely harmonious
composition, the people living their humdrum routine Caste hierarehy
life with perfect mutual concord.
151. In the social hierarchy, the Brahmin has
As has been already adverted to, there are people always held the highest place. There is only one
representing the Hindu, Islam and Christian faiths. Brahmin in the village and he too lives single. He
In its economic make-up, it has different livelihood does not accept food from any man of any community
classes, the owner-planter, the plantation-cooly and in the village. He cooks his own food. Barring this
the non-agricultural workers of different categories. single Brahmin, Vellalas are the most important
Generally the people have an enduring capacity for community, economically and socially. They Inter-
hard work. Sluggishness seems to be alien to their dine with Naidus, Naickers, Konars and Valaiyars.
nature. The males are not so very well proportioned Communities of Kuravan, Pandithar, Pallan and
physically, but they are very strong and agile and Chakkiliyars are considered socially very inferior since
display a brisk active nature. The women are equally they are the Scheduled Castes and neither the Naidus,
hard working, generally intelligent, brimming with a Naickers, Konars or any otherbigh caste people would
desire to help the menfolk inevery possible way. In ever think of interdining with these communities. The
the following pages, we attempt to discuss the inter- Pallans are supposed to be superior to Parayans and
relationship between the castes, the customs among Chkkiliyars and, therefore, they do not inter-dine
different communities, the caste and village institu- with these two communities. Among other Hindu
tions and the inter-dependence of these on each other. communities, the Maravars, Agamudaiyars, and
Piramalaikallans are treated on a par with each other
Tatercaste relationship and they are supposed to be just below Vellalas, Naidus
etc. In spite of community barriers, communal discord
150. There are I8 castes in the village, though only is wholly absent and collective consciousness on the
three or four castes are numerically predominant and for part of the people of all communities as a whoie is
our purpose important. The intercaste relationship is gradually building up.
as cordial as it could be and perfect amity and concord
prevail among them. Fixing up an order of prece- Intercaste marriage
dénce and relative superiority among these castes
152. Quite a few intercaste marriages have taken
fs not by any means an easy job. But a certain
order of precedence has traditionally been recognised place in ihe village. Within the last twenty years,
more than eight inter-caste marriages have been re-
though economic conditions tend to obliterate these
distinctions. In villages in the plains where every ported. Among them, boys belonging to Naidus,
community may have a sufficient representation in the Pillais, Asaris, Muslims and Christians have married
total population of the village, where each community Chakkiliya girls and three Harijan boys have married
Muslim, Valaiyan and Servai girls respectively. These
may be economically not below par, one may find a
high degree of community-consciousness and their marriages, of course, have no social sanction. But still
zealous effort to retain their superiority over other the erring parties have not been penalised or victimised
communities. But in Sirumalai where almost all the by the respective caste institutions. They do not also
communities are economically not so very well off and seem to suffer any discriminatory treatment from their
caste people, The ancient forms of punishment like
where in fact most of the people are wallowing in
poverty and adversity, no community is interested in ex-communication are not now-a-days strictly observed,
190 VILLAGE SURVEY

The society may look down upon the parties to an lopment Organisation through its publicity media like
inter-caste marriage in the beginning and they may be printed pamphlets and visual education facilities can
treated with great reservations. They may not be do something to enlighten the people, The people of
invited to social functions. But with the passage of Sirumalai are as pliable as hey are hard.
years, the rigour gradually fades and their relationship
Caste Panchayat
with the rest of the society and the caste people is
perfectly normalised. 154. Caste Panchayat is an institution that was
once very strong and unassailable but which has now
Inter caste-matriege, whatever the status of the begun steadily declining in importance with the gradual
parties, is always very much looked down upon and fading out of some of the caste traditions. But still
resented. we cannot say that these Caste Panchayats have died a
natural death and in those villages where modern insti-
Untonchabliity tutions have not grown up, the Caste Panchayat is still
exercising some power and influence and is able to
153. Though an Act has been passed for the remo- control the life of the individual in these matters
val of Untouchability, it is as prevalent here as it is which are strictly communal. It is something likea
elsewhere. In isolated places like Sirumalai, it is apt
council of elders, the presiding elder being called
to be more marked and it is indeed so in Sirumalai.
‘ Nattanmaikkaran’ or ‘Gounder’ etc., as the case may
The Harijans are not allowed to live amid the caste
be. The infractions of caste traditions and rules
Hindus, nor anywhere close to them. As has been
come within its purview. The Caste Panchayat meets
stated elsewhere, the Harijans live apart from the caste periodically and sometimes there are some extraordi-
Hindus in a separate settlement, and among the
nary meetings also to enquire into offences and to
Harijans, the different communities live separate from
organise the caste for certain important undertaking
one another. The Harijans are not allowed to draw
or a function. If these caste elders happen to be
water from the wells used by the high caste people and
economically powerful, the council also correspon-
they are not allowed to enter their houses. Chakkilia-
dingly becomes powerful. If the head of this council
patti, a hamlet of Sirumalai village is exclusively
happens to be a strong man who can dominate and
occupied by Chakkilians though there are two or three
domineer, his word is accepted as inviolable law. This
households of Muslims living amid them. During our
office usually goes by heredity.
discussions with the villagers, it was found that there °
is practically no villager who is aware of the legal In Sirumalai only the Chakkilian community has
prohibition of the practice of untouchability. Even the Caste Panchayat which seems to be working on
the one or two in the village that may be aware of the quite rigorous lines. Among them, the caste council
Act scarcely observes it in practice. But, despite all is empowered even to decide upon matters relating to
these, one sight seems to be quite frequent and common. divorce and to order a divorce. Three divorce cases
In their uphill and downhill journeys, Chakkilians have been enquired into and adjudged by them within
and other Harijans and caste Hindus are found in the the past ten years.
same vehicles. This is perhaps due to the lack of Case I
sufficient number of vehicles and other traffic facilities.
Perumal Kunukku
If the caste Hindus are uncompromising in their (A) (B)
practice of untouchability, the Scheduled Castes are *B’ was married to a particular individual. Later
willing parties to it. There is hardly any member of she joined ‘A’ and lived with him for some years and
the Scheduled Caste who would like an infraction of got children through him. Since there was no mutual
the age-old practice. It is only too evident that he wants understanding between the two and constant quarrel
to be treated only as an untouchable. Even if a caste broke out between them, ‘B’ asked for a separation
Hindu feigns to show some equality, he dreads to accept at the Caste Council on the plea that she cannot live
itand most respectfully declines it, Besides, almost with him in a state of perpetual rupture. The council
all the Scheduled Caste people are dependent econo- tried to effect a compromise between the two, but its
mically on the caste Hindus for their subsistence. Of efforts failed. Consequently, the Council allowed the
all the chains, economic chains are evidently the separation, receiving a fine of Rs. 10°50 from the
gtrongest, hardest, and fastest. The Community Deye- initiator of the proceedings. Usually a part of the
 sratiMaLai 191

fine amount is shared among the Council members and distinction is rarely discernible. Both the sects join
the other part goes to the Caste Fund. often in common worship. The Yaishnavites have no
scruples in going to Saivite temples and worship
Case II Saivite Gods like Lord Subramania, Vinayaga and
Alagar Perumalakka Siva etc. So too the Saivites freely go to Vaishnava
temples. The Hindus of this village have no fixed time
(A) (B) for daily worship and no Hindu visits any temple
*B’ is already a divorcee. ‘A’ married her. Subse- everyday. But once or twice a week, the womenfolk
quently ‘A’ became a leper and so ‘B’ pleaded fora made it a point to go toa temple of their own in the
divorce at the Caste Council. The Council allowed village and lighta wick in the stone or metal lamp
the divorce on the ground of physical disability, that is found there and burn a camphor. Any villager
as he goes along the streets or when he is going for
' Case HI work, if he has to go past a temple, he stops before
Muthuradan Sibbi the temple, knocks gently his head with his hands
crossed as a token of his piety and respect for the
(A) ம deity, and then passes his way. It would appear that
‘A’ reported to the Council that his wife had connec- quite a good number of menfolk do not bother very
tion with another man while ‘B’ countercharged that ‘A’ much about the religion and are just indifferent to it.
had connection with a girl, This matter was enquired But they are byno means atheistic or antipathetic to
in detail by the Council. ‘A’ paid a fine of Rs. 10°50 religion or Gods. In the humdrum routine of their
and the divorce asked for was granted. life which jis a little exacting, in their poverty and
economic backwardness, amid a variety of worries that
Ritual structure are cating into their life, these people have hardly the
leisure or the mental quiet to devote themselves to
155, There are three distinct religious groups in the religious duties or worship of Gods. They remember
village-Hindus, Muslims and Christians, Hindus being God, rather their particular God, whenever they feel
numerically predominant. Hindus constitute 92% of like remembering and mentally offer a few words of
the total population and Christians and Muslims con- worship on the spot, There are, of course, quite a few
stitute a very negligible proportion of about 8%. The people in the village, who lavishly smear their forehead
villagers of Sirumalai are as religious as any villager with sacred ash and look very religious and exceedingly
could be, if not more. There is no Hindu in the pious. The Gods of this village have each quite a
village who knows anything about the higher philoso- number of very religious and pious devotees and also
phical side of Hindu religion. The knowledge of almost a number of indifferent worshippers, but certainly no
all the Hindus is confined to a few anecdotes of Hindu critics. For most of the aged people, religion is a
mythology and an outline of the knowledge of the Hindu great solace and they spend more time in worshipping
epics, Ramayana and Mahabharathas They know God, and in reading and discussing ancient books of
well the stories of the principal Gods of the Hindu religion, epics and puranas. But even their number
pantheon. To this must be added a living faith in too seems to be gradually declining. It is a general
spirits, ghosts, demons, witchcraft and magic. Apart phenomenon everywhere that religion is gradually
from these, the religion is mostly of a ritual character. relaxing its hold upon the people and Sirunsalai is no
Almost all the Christians of this village are Roman exception to that. But religion is more in evidence in
Catholics and are found in large numbers in Pudur and Sirumalai than it is likely to be in the plains. Perhaps
in St. Joseph’s Estate. There are only nine households that is invariably the case with all unsophisticated
of Muslims which are found in Pudur and Chakkilia- people living in a backward, interior, isolated and
patti hamlets, They belong to two divisions, viz., inaccessible village like Sirumalai. We could not come
Rowther and Pathans. Both of them belong to across any man in Sirumalai who was too very fervent
‘Sunni’ sect. religiously.

Hindus Temples

156. The Hindus of this village may be divided as 157. There are eight temples in Sirumalai dedicated
elsewhere into Saivites and Vaishnavites, but this _ to varfous deities. Four of them are in Pazhaiya Ur,
192 VILLAGE ஸ்ரார்‌

three in Podur and one in Chakkiliapatti. The four worship is known as ‘“ Ethir Sevai*. The Sastha
temples in Pazhaiya Ur are dedicated to Kaliamman temple is more popularly known as Aiyanar temple,
{the Indian Bellona), Vinayaga (the elephant headed Aiyanar being the guardian deity of the village.
God), Vellimalai Andavan (a form of Siva) and Sastha Aiyanar is a common deity in most of the small
(the guardian deity of the village). The Kaliamman villages. In most villages, it is believed that he rides
temple has no idol, but the deity is represented by a round the village in the dead of night on the back
pillar tied to which hangs an oil lamp. The pillar has of a terrific horse, accompanied by hordes of warriors
all over its surface black stain of oil offerings made to known in Tamil as “* Virans.”. He is supposed to be
it by the devotees during their worship. The Vinayaga a very powerful and aggressive deity capable of meet-
isa small stone structure situated near the school. ing out terrible punishment even for slightest disres-
There is a stone idol of this God in the temple. In’ pect. Consequently, the villagers take every effort to
fiont of the God Vinayaga, there is an image of the propitiate him from time to time and keep him in
mouse which is usually the deity’s carrier or vehicle agreeable humour. However, the amount of devotion
(vahana). The Vellimalai temple is situated on the that is shown to him seems to be steadily and gradually
on the decline due ‘to economic circumstances of the
people and the hard days the people are living in.

The three temples at Pudur are dedicated to Pali-

chiamman (a demon Goddess), Vellimalai Andavar
and Lord Vigneswara. The latter two temples are
stone structures while the former has only a scaffold
for sacrificing animals and which is known as ‘* Bali
Peedam.”. The one solitary temple at Chakkilia-.
patti hamlet is dedicated to Muthalamman, a demon
Goddess.

Festival

158: The important festivals in Sirumalai are

Kaman Pandigai, Panguni Uthiram, and Vellimalai
festival. The people offer communal worship to the
deities Kali, Mari and Muthalamman during certain
days of the year when Pongal festivals are conducted.

Pangunl Uthiram

159. This festival is celebrated in honour of Lord

Muruga and it fails in the Tamil month of Panguni
(March-April) when the moon traverses the constel-
lation of Uthiram in the Zodiacial sign of Virgo. It is
a one-day festival when the picture of Lord Muruga
is placed in a decorated chapram (modification of a
The Vellimalai temple palanquin resembling the super-structure of a temple
car) and taken fn procession. along the streets with
devotional music sung in a chorus by the people
south-west of Pazhaiya Ur, facing the original legen- accompanying it. This music isknown as Bhajanai:
dary forest clad temple, situated at Vellimatai 2} miles The chapram is stopped before every household which
away from the village. Since access to this original. wants to offer worship to the deity with Deepa
temple is next to impossible, because of the dense radanai and by breaking of coconut and waving of.
Impenetrable forest, worship meant for the presiding burning camphor. The procession is headed by a
deity of the original temple is done here in this nearby troupe of men in fancy dresses and comic guises. The
Village situated southwest of Pazhalya Ur and this procession ends in Bhajanai Madam where the celebs
"The idols installed in Vellimalai_ temple at Pudur.
The Vi nayagar temple at Pa iyavrys
 SIRUMALAT 198

ration comes to an end with the distribution of puffed According to the mythological legend relating to this
corns, and fried grams (kadalai, pori, 800 481), love God, he was born out of the mind-stuff of Lord
Thirumal, He is an embodiment of charming mas-
Vellimalai festival culinity and he is the Hindu counterpart of European
Cupid. His consort Rathi is the incarnation of all
160. This is an expensive festival, celebrated once possible and impossible feminine beauty and her
in ten years on a very lavish and grand scale and lasts dazzling charm is such that it cannot be laid down in
for fifteen days. The celebration of this festival is script. God Kaman belongs to the secondary order
informed to the village public by tom-tom, days in of the Hindu pantheon. His portfolio is the genera-
advance. The villagers make a lot of willing contri- tion of amorous temptations in both sexes, With his
butions in cash and kind, bow of sugarcane and arrow of flowers, he is said to
shoot at young men and women and kindle in them
the fire of love. He has got an army to carry out his
On the festival day, a husked coconut with its tuft
commands, but the entire army consists only of beauti-
set into the mouth of a small vessel with a globular
ful women. The cool and gentle breeze is his chariot.
bottom and covered with margosa leaves and flowers
His Vehicle is parrot. Darkness is his carrier. He
is decorated with gotd and silver jewels. This is
has got a flag with the inscription of a fish on it. The
called ‘ Karagam’. This is then taken to the three
legend has it that he once attempted to kindle carnal
temples, viz., the Vellimalai temple, the Kaliamman
desire in no less a person than Lord Siva himself the
temple and the Sastha temple. The order of prece-
lord of the Lords and the God of the Gods, the highest
dence is as has been stated here. The womenfolk
and the most unreachable in the Hindu pantheon. This
accompany the Karagam with Mavilakku. Mavilakkus
he did on the instigation of Devas, of course, with a
are small lamps made of flour paste where ghee soaked
cotton wicks are set burning. This flour paste is tasty view to achieve, a great and noble end. But Lord Siva
would never fall a victim to his designs since he is the
and is eaten with relish after the puja and the offerings
one that has burnt all desires and sits beyond the reach
to the deity are over. The following day the Karagam
is taken to the tank. On the way to the tank, at the of all temptations. Lord Siva coming to know of the
foolish and stupid attempt of the God Kaman reduced
doorstep of every devotee’s house, one pot-fuil of
him to ashes by the twinkling of his invisible third eye
turmeric water is poured on the Pujari by the people But
on his forehead in a fit of uncontrollable anger.
in the house, The next day is the day of Guru Puja
when all the people without any distinction are served
Rathi, the wife of Kaman, moved Lord Siva to pity by
with free food in the open and a free kitchen is run her most pathetic entreaties. Lord Siva, touched by the
for the congregation. On the following day there is
supplications of Rathi, now decreed that Lord Kaman
would come back to life, but he would not have a body
animal sacrifice to the deity when a he-goat is cut and
offered to the deity. Its meat is cooked and served
and move in the Universe as a disembodied power and
along with rice to the villagers. The same sacrifice is he would be visible only to the eyes of his wife Rathi
and to nobody else.
done at the Sastha temple on the following day.

Kaman Pandigai The festival falls during the Tamil month of Masi
(February-March) and lasts for about ten days. The
161, This isa festivalin honour of the God of
Love, popularly known as Manmatha.: He-has got festival 1s proclaimed to the village public by the
several other names of which ‘ Kaman’ is one. This beating of tom-tom and by the hoisting of a decorated
festival goes to show the high place which the Hindus pole in some central part of the village. The festival
accorded to the concept of love. In classical times, takes place in Pazhalya Ur usually In front of the
this festival seems to have been very popular and cele- present Panchayat Office. The sacred pole is decorated
brated with immense gusto and enthusiasm. Since with the branches of castor plant, Sithagathi tree,
ancient oulture now-a-days survives mostly in villages Peikkarumbu (a variety of sugarcane never eaten by
only, we find this festival being celebrated only in public) and a plantain-sucker. This pole represents
villages and not in towns. Bot this festival has the God Kaman. It is further.decorated with jasmine,
survived in such a village as Sirumalai is ample evidence rose and arali flowers. On the top of the pole is tied
of the tenacity and staying power of the ancient a cloth soaked in turmeric and .containing a small
religious culture of India and particularly Tami! Nad. pearl, coral, an iron piece, turmeric, betel leaves and

25
194 VILLAGE SURVEY

arecanuts, This symbolic, Kaman is taken to the is actually to take place and there it is hoisted In the
temple of Lord Vinayaga by the caste head of the centre of a specially erected dais. Offerings are made
Vellala community and a puja is performed to it. The to God Kaman as well as to Lord Siva.
pole is next taken round the temple thrice, accom-
panied by a loud chorus of vocal and instrumental The festival is wound up after a lapse of fifteen
music. Then it is taken to the spot where the festival days. On the night of the fifteenth day, women take

& _—_
22
— ப
7, கட்‌ இ வ -
சசி?
தட்‌ = afar
tay 2. . - சத்‌
17

ட்‌ அன OR பிடிப
oaஆலன்‌ ea ஆ.
aw
owe eet

The effigy of Kaman in flora decoration

Mavilakkus, an edible offering made of flour on which is to and while the effigy is burning, women sing songs of
placed burning mud lamp. The womenfotk offer pujas lamentation. On the following day, the ash remains
to God Kaman. This is followed by the enacting of a of Kaman is dissolved in the village tank or in a
drama Therukkoothu which is a farce representing the flowing rivulet and some ceremonies are performed.
mythological legend relating to Kaman and Rathi. At On that night, puffed corns and other small eatables
the end of the drama, the effigy of Kaman is set fire are distributed to the villagers.
An iImpover. ished Church built by Harijan converts
at Pudur.
 SIRUMALAL 195

Mothalamman festival soon as it begins to simmer, they all cry out in a

chorus “ Pongalo Pongal, Pengalo Pongal’. Almost
162. This is a festival exclusively celebrated by the immediately afterwards, they take off the vessel from
Chakkiliars. However, other people also congregate the fire and put it before the idol of Vigneswara to
on the occasion: It is supposed to be a festival of whom they offer a portion of the rice. Another por-
some importance and it generates a lot of enthusiasm tion is given to the cows and the rest is eaten by the .
and eclat, Itis conducted once in three years in members of the household.
summer, sometime during April-May and lasts for
three days. It begins in an interesting and somewhat The third day is the day of Mattu Pongal, i.e., the
comical fashion. A stone fs kept hidden by some Pongal for the cows and bulls. On this day saffron
elders among Chakkiliars which the Pujari is required powder along with the leaves of margosa tree is mixed
to find out by the grace of the Amman. When the with water ina big vessel. After stirring the ingres
hunt for the stone is over and the Pujariis able to _dients well, they sprinkle the cows and the oxen with
discover it, the stone is given a holy bath and a puja _the liquid, walking round them three times. The horns
which is known as‘ Abishegam’ is made. The stone of the cows and the oxen are fully smeared with this
{s decked in a piece of yellow cloth and decorated red coloured liquid, and the menfolk in the house now
with flowers. Then it is installed in the Muthalamman turn successively towards the four directions with
temple. During the three days of the festival. the folded hands and then pay devout obeissance to the
Chakkilians engage in entertainments of diverse animals, Round the necks of these animals are hung
description, one among them being the enacting of garlands of green leaves, inter-laced with flowers.
dramas bearing on local legends and mythologies. Sometimes on these garlands are hung eatables like
On the final day, the womenfolk offer Mavilakku to vadai, coconuts and fruits which, as they are shaken
the Amman and special pujas are performed to the off by the animals, are enthusiastically scrambled for
deity.- and devoured by thesmall urchins and even grown-ups
following them. The cows are driven outside the
Other festivals village and are made to scatter in all directions by the
aid of drums and noisy instruments. The cattle are
163, Apart from these special local festivals, the supposed to enjoy unlimited freedom on this day to
villagers also celebrate other festivals common to all graze anywhere they like.
the Hindus, viz., Deepavali, Pongal, 18th of Adi,
Karthigai Deepam etc. Of all these festivals, Deepavali Pongal is indeed a festival when the people hail
and Pongal are celebrated with extraordinary enthus with joy and an abundance of merriment the great.
siasm and tremendous gusto. Pongal is the farmers’ fertilizing luminary, the Sun.
festival, the festivat of thanks giving to Sun God.
Deepavali as we know is the festival of light. On Christian festivals
these occasions people choose to wear new dress and
eat special feasts. Sugarcaneis particularly auspicious 164, The most important Christian festiva) that
for Pongal festival when it is consumed in large is celebrated on a fairly showy scale is Christmas, It
numbers, is, of course, a universal festival. In Sirumalai, it is
celebrated with great eclat and exuberance of enthus
Pongal! always takes place during the winter solstice,the siasm. But an important fact to be noted is that
period when the sun having finished its course through most of the Christians here belong to the lowest strata
the southern hemisphere turns to the north again and of society and are economically very backward. Quite
comes back to visit the people of India. It falls on anumber of them live a wretched existence. But still
the day when he enters the Zodiacal sign of Capricorn, the delight of the day evokes among them a gay and
The feast lasts for three days. The first is called Bogi lighthearted feeling at least for a day and at least on
‘Pongal. it is aday of diversions and amusements. this day life looks to them worth living, A priest from
The second day is called Surya Pongal. -It isa sort Dindigul usually visits the village on this day to
of offering to the Sun God, The married women bathe conduct the mass in the Chapel at the St. Joseph’s
with their clothes on and while still dripping wet, put, Estate. Apart from Chistmas, the other festivals Nike
rice in boiling milk in a vessel on an oven in the open Good Friday and Easter Sunday, Assumption of Mary
air, The oven is usuaily made of thres big stones. As etc., ate observed, but on an extremely modest scale,
 VILLAGE SURVEY
196
the most {important game among the small boys,
On the day of the festival of Assumption of Mary, a
Womenfolk generally prefer indoor games like Thayam,
statue of Mary is taken in a decorated palanquin up-
Holy and Pallankuzhi. Young girls indulge in rope playing
hill to the Siluvaiparai (a rock named after the Apart from these
fs accomp anied by a process ion or hopping and Pandikattam.
Cross). The palanquin
At games, the village festivals provide some opportunities
of Christians singing hymns and chanting prayers.
priest delivers a sermon after for recreation. Then there are folk dramas and
the Siluvaiparai, the
which puffed corns etc., are distributed to the congre- therukkoothus enacted by the youngsters in the village.
gation. The statue is then taken back to the Church There are also individual groups entertaining the
where benediction or evening service is conducted. people by appearing in funny costumes and fancy
dresses and putting on.masks and disguises.
The festival now comes to an end.

Maslim festivals Folklore

165, The Muslims of this village are just a handful.

There is no Mosque in the village. Muslims are recent 167; The folk songs contain a rich moral and socia\
migrants from other places. They do their prayers at content. They are sung during festivals, marriages
home. During th emonth of Ramzan, they take to and planting and harvesting seasons, They cover a
fasting like all the Mustims all over the Muslim world. vaticty of subjects ranging from the highest philosophy
But religion is not very much in evidence among them to very ordinary mundane matters. Some of them are
because of the poor economic conditions. Except for full of a serious air while others are full of drollery.
their mode of dress, and a few religious practices, they Some: extol the religious value of piety while some
can be said to have attained a merger with the other others relate the valorous exploits and marvellous
communities in the village barring, of course, marital deeds of the mythological Gods and heroes like Rama,
commerce. They also observe the other important Siva, Krishna, Bheema and Hanuman, There are atso
Muslim festivals like Moharam etc. Except with a folk songs that treat of the prosperity and abundance
few individuals, the observance of these -festivals i¢ a of certain places and regions. Some folk songs deal
little more than nominal: ்‌ with the life of some unknown and forgotten poet -or
some obscure hero that did not enjoy sufficient lime-
Recreation light or the royal patronage of a king to some man of
letters or the touching incident of a romance that
166. There are very few recreations, and facilities grew between the radiant daughter of a chieftain and
in the village. In the evenings we see gossiping groups the adventurous son of one of his ministers, ‘Fhe folk
sitting in the outer pials of houses, verandah of the songs sung during the‘ Nalangu’ ceremony in marriages
Vinayaga temple, tea shop and small rocky elevations are’both serious and comic in tone and content, con-
abutting the streets. Recently a radio set has been taining useful maxims and recipes for the benefit of
installed at the Panchayat Board Office’ at Pazhaiya the married ‘couple. They also invoke the blessings
Ur under the Panchayat Development Scheme. Quite of various Gods upon the bride and the bridegroom.
a few youths and some elders collect around ‘it in the They also subject the parties to the marriage as well
evenings. But their chief interest in sitting around as their relatives and at times their ancestry to loving
the radio is mostly to hear cine songs. The villagers ridicule and flamboyant praise. One comes across
after a hard day’s Jabour in the plantations have very some excellent folk songs during the enactment of
little time to recreation. The most popular form of farces and mythological pieces in the villages by
recreation now-a-days everywhere is Cinema which is persons well versed in them. These street performan- ©
absent in Sirumalai village. Whenever the villagers ces are called ‘ Therukkoothus’, Most of the theruk-
are: desirous of seeing a picture, they go down to koothu performances are conducted during festival time.
Dindigul where there is a good number of Cinema There are tragedies as well as comedies among them.
houses. Card playing is another popular recreation Occasionally they touch a great height of emotion and
among the villagers, particularly among the elders and administer to the audience a lesson in worldly wisdom
the grown-ups. ‘ ‘ or exhort the hearers to take to the path of righteous-
ness. These folk songs are often couched in the crude
The young boys spend their evenings and their idle language of the rustics though occasionally we come
hours in such indigenous games as Nondi; - Kilithattn, across a few that have a superior poetic flavour. Now-
Kabadi and Kuthiraithal. Murble playing ‘is pérhaps adays’ these folk ‘sdngs ‘ate gradually ‘yielding place
A Catholic Church in St. Ioseph’s Estate:
a
a
a
a
9
=
MM
 SIRUMALAI!

to the songs of the motion picture. If this trend con- Usually in villages, the pressure of social discipline
tinues-and it is sure to continue-these folk songs may is more marked than in urban towns; particularly in
be completely blotted out from the minds of the backward villages, we see the evidence of it almost at
people in the course of the coming one or two decades. every turn. Social norms and conventions and caste
It will indeed be a bit of tragedy since these folk songs regulations are rigorously observed and any departure
have nowhere been laid down in script: from them brings on the offender the emphatic con-
demnation of the community. Sometimes even very
During festivals, we come across two interesting
slight transgressions get into the full glare of public
items of recreation. They are a sort of dances. One is
notice and the offending individuals are shunned and
‘ Karaga Attam’ and the other is ‘ Kavadi Attam’:
held in great contempt. There is a sediment of ancient
In Karaga attam, a few small decorated metal vessels
culture which may now be dwindling, but which can
are placed one upon another and the dancer balances never be destroyed. Consequently there is great
them on his head without the aid of his hands regard for elders among the youngsters, there is filial
while he twists his body in all directions and dances docility towards parents on the part of children and a
in all postures. To one who sees it for the first time general hatred of all manner of sexual vulgarity,
itis an extremely thrilling performance. It indeed As has been touched upon already, religion has madea
requires a highly developed skill in the art of balan-
deep inroad iato their lives for generations and reli-
cing. There are consummate dancers in this field gious practices are sometimes most scrupulously
some of whose performances are really breath-taking, observed even amidst harrowing poverty. Some of
But those that perform this Karaga attam in Sirumalai the village deities are embodiments of terrible ferocity
are only persons with ordinary and moderate skill. In and the poor villagers dread their Gods as they would
Kavadi attam, a bow-like- frame made of wood and be fury of an element.
bamboo splinters, decked with flowers and sacred arti=
cles is balanced on the shoulder by the performer. 169. The villagers do not display any serious cri
These dances are performed to the accompaniment of minal tendencies in the legal sense, though their nature
drummings and pipings, sometimes very furious and is generallya mixture of violence and softness. Of
from
defiant, but ordinarily anybody. including visitors course, there are some black patches in the annals of
urban parts’can appreciate and enjoy these perfor- the village, but we need not make much of them. The
mances. crime statistics in respect of the village for the past
one decade, given in the form ofa tabular statement
Morality and social ethics overleaf would give a clear enough idea of the position.
168. The villagers of Sirumalal are generally a piece- Most of the cases are not reported to the Police and
hard-
loving and industrious people, They are crude, are settled by the villagers themselves. Among the
hearted, as a matter of fact and extremely persevering. crimes tabulated here, cases of theft seem to stand out
Nature
Their chief problem is constantly to exploit though they are not even balf as many as we find in
this, they are regist ering percep tible success
and in some of the backward villages: We have to look at
has been repeat edly
with the passage of years. As the whole matter with a pinch of charity. The gene-
do not have much contac t with
stressed before, they rality of the villagers are steeped in the morase of
civiliz ation and they seem to be miles and
the modern poverty and with quite a number of them, daily bread
d knowledge.
‘miles away from any kind of sophisticate is a daily problem. If the rains do not come and the
their agriculture and plantation,
Even regarding sky disappoints, quite a number of people are on the
upoa them. -This
modern knowledge has to be thrust brink of starvation and one square meal a day become
inevit ably made them a
thick envelope of ignorance a rarity. But nature doesnot seem to have ever
also. With all their burdens and
good deal innocent a smile on treated them too very hard and the village has never
manag e
hardships of daily existence, they seen famine conditions, Those that are driven to
sweetn ess of temper , They
their face and display a likes to commit theft do it despite themselves and it is usually
nature and one always
possess a hospitable come across resorted to by those who perennially face the disma
ny. We
enjoy the warmth of their compa polite with prospect of starvation, Usually they steel plantations
are meticu lously
many among them who care to see or lemon and hurry to the plains with their ill-begotten
take every
new visitors to the village and nds sati sfac to- board to sell them away at whatever price they may
thei r erra
that they are duly obli ged and fetch.
ily fulfilled,
1% VILLAGE SURVEY

Prohibition cases are reported as ‘NIL’ for quite a intervals to the village and keep a continuous watch.
a number of years. But this does not mean that drink Even then, it would be difficult for the police to catch
is something like a taboo with the villagers. Quite a them redhanded since these people of the mountains
few of them are confirmed drink addicts and they are fleet-footed and can easily dupe the police. They
indulge heavily in drinks. But the arm of law does really partake of the strength of the hardihood of the
not easily reach them and most cases go undetected. mountains in whose laps they move, breathe and have
There is no Police Station in the village and it is the their being.
most difficult exercises for the police to go at frequent

Crime statistics, 1950-1960

Nature of crime - 1950 1951] 1952 1953 1954 1955 1956 1957 1958 1959 1960

Theft டத 3 6௩ 2 1 Low 5 1 2

Hurt cases wee, ons we ous 1 3 ae oss 2 soe. i

Robbery ene ase aed ase பச்ச ae oe 1 1 aes ase

Arms act wn aes ன 1 one 1 1 tn 3 was

Prohibition vee nes eee on ees ae 16 one one one

Mischief cases on ove oes ove ave வ்‌ ave ovo ons 1 ows

Marder ove one ova eas oon one 1 eos 1 i 3.

Social awareness have members as well as sympathizers among the people

here. No sensational political activity has ever been
170, There is nothing like collective consciousness noticed in this village. It is said that even during
or social awareness among the villagers. In fact, every General Election, the atmosphere is not marked by
villager is a strong individualist, and witha minimum any excessive enthusiasm or emotional display. Barring
participation in communal activities, always minds his a few exceptions, most villagers are apathetic to polis
own business. . This is mostly to be attributed to the tics and it would seem difficult to provoke in them at
high prevalence of illiteracy and absence of any manner any time any fierce exhibition of political feeling,
of contact with the civilized trends, Investigation Of course, it would be unsafe for us to’predict with any
reveals that among 418 households, only 32 households measure of assurance that things would not change.
are in the habit of reading newspaper. Only eighteen But still, keeping the present conditions in view, we
households have a sort of vague interest in social uplifit. can hazard the statement that {it will take long for the
The villagers do not even participate very vigorously people to takea sustained and lively interest in politics:
or enthusiastically in politics which is the rage in most The members of the local Panchayat seem to know
of the villages in the plains, and in many villages in the something about the political activities that take place
hills. But still it cannot be said that the villagers of in the State and in the country, and they discuss with
Sirumalai are not interested in politics. It is one of the some animation and gusto about political events and
secondary pre-occupations for a number of youngsters their practical consequences, But here too, we often
and afew elders. The Congress Party and the D.M.K, see vulgarisation of politics,
 SIRUMALAI 199

‘Table No; XXX

General

No. of households .

° Member or Member or Member or |

Caste/ Total Reading members of members of members of
Community No. of daily which work for which take which have joined
households newspaper social uplift active part Co-operative
in politics Societies

ம 2 3) 4 (3) (8)
Vellalar 124 13 7 5 22

-” Chakkiliar 102 4 2 soe {5

Naidu 76: 8 6 3 நு

Konar 17 vee oon oes 1

Valaiyar 3 ase oer wee {

Nadar il

Pallan

Naicker 1 oor oe 2

Gounder

Chettiar

Asati

Parayan

Kuravar

Pandaram

Agamudaiyar

Brahmin

Oddar

Pandithar

Maravar

Piramalaikallan

Christian 32 6 3 4 2

ow ver ow 1
‘Muslim (Rowther)
 200 VILLAGE SURVEY

The Co-operative movement is gradually progressing There are two Co-operative Societies in the village,
under favourable auguries and is slowly bringing viz., Sirumalai Co-operative Multi-purpose Society and
within its fold more and more households. As it is, the Gandhipuram Co-operative Multi-purpose society.
there are now 52 households covered by it. Since itis The latter is located at Chakkiliapatti. Extending credit
of appreciable economic advantage to them, and since facilities, primarily for purposes of land improvement
it assures them at least an occasional financial relief, and land reclamation are its main activities. The
the people are beginning to show some sensible interest former Society was established in 1949, but it was in a
in the movement. Sooner or later, itis sure to take dormant state for nearly eight years. In 1960, thanks
in its ambit the entire village and it may prove a rally- to the efforts of some public-spirited villagers, new life
ing point for these poor and helpless villagers to was injected into the Society and it was galvanized 1010.
organise themselves for other manifold activities for action. Its membership has increased from 104 in
social and economic betterment. The following table 1949 to 259 in 1964. The Society’s land disbursements
will provide a fair idea of its strength and working. are in the order of Rs. 44.000 and odd till the finans
cial year ending 1964. Of this, the short-term loans
Table No. XXXI
alone amount to Rs. 36,398. A member of the
Vellala community is now the President of the Society,
Co-ogerative society He is an energetic young man with some amount of
social awareness and he is showing good promise.
Total Number of house- There are signs that he is taking the Society on fruit-
Caste/ number holds joining the
Community of Multipurpose ful and progressive lines and his associates seem to
house- _ Co-operative ungrudgingly offer him a helping hand. The Society
holds Society
convenes its general body meeting twice a year.
(0 உ. 8)
The Chakkilians have a Society of their own, started
Vellalar 124 22° a few years ago. It has been already mentioned. It
Chakkiliar “ 102 15 is by and large a Credit Society, and a few loans have
been granted to petty land owners among Chakkilians
Naidu 16 16
on the security of their property. The Society, though
Konar 37 சச
of modest and humble dimensions, seems to be dis-
Valaiyar 13 a charging its functions with some semblance of success.
Nadar li ose A Co-operative Society for Chakkilians, by Chakkilians
Pallan 7 ase and through Chakkilians {s something rare. As years
Naicker ப 2 go by, itis likely to prove of considerable economic
advantage to these helpless and downtrodden people
Gounder 4 von
and create among them some cohesiveness, social
Chettiar 3 ase ‘solidarity and collective consciousness,
Asari 2 ae
Pareyan 2 on Other public Institatlons
Kuravyar ‘2 ose
Pandaram 2 . 171, Siramalai has other important developmental
Agamudaiyar 1 oes _agencies such as Mathar Sangam, Social Education
Brahmin 1 Centre and Community Recreation Centre. The acti-
vities of the Mathar Sangam are not worth speaking
Oddar 1 oes of though a handful of ladies seem to evince occasional
Pandithar 1 on interest. Itis five years old, but Its record of progress
Maravar 1 we is next to nothing except for two sewing machines
Piramalaikallan 1 oes that have been donated to it by the Panchayat Union.
Christian 32 2 The Mathar Sangam is a declining institution as far as
Muslim (Rowther) 7 1 our knowledge goes. It is possible that before it dies
a natural death, some enterprising women may come
» (Pattani) 2 ~
forward to impart a new energy to it and steer it along
Fotal 418 52 healthy lines.
Playing cards is the usual recreation for men - folk.
 SIRUMALAI 201

Village Panchayat useful and constructive activities. In some way or

172, The Village Panchayat of Sirumalai came into other, the Panchayat seems to be doing its best to
being during the later part of the year 1958. It isa dispel ignorance and generate civic consciousness
minor Panchayat: It covers the entire revenue village among the villagers. The people seem to reciprocate,
which has been divided into three blocks, each hamlet but in a rather tepid way. The financial position of
being treated as a separate block. The total number the Panchayat is fairly satisfactory. The income from
of members of the Panchayat is nine including the co- house tax amounts to about Rs. 1,800 per month.
opted lady member from the Pillai community. The major income comes from Stamp Duty surcharge
The
Panchayat Office is functioning in a small but compact which amounts to Rs, 3,750 per month on an average.
building at Pazhaiya Ur. It is not a poor and mean This is subject to wide variance at times, Some
Structure asin the case of some backward interior amount is also realised from tax on vehicles, which is
villages in the plains. There is considerable evidence levied at the rate of Re. i per trip on the vehicles that
to show that the Panchayat is gradually providing a ply between Sirumalai and Dindigul. A small weekly
rallying point for the villagers to ventilate their grie- market assembles every Friday in the village and this
vances and press for more and more amenities, But also yields a little income. The following table would
unless the entire village becomes conscious of the fact give an idea of the income and expenditure of the
that Panchayat is the agency constituted to promote Panchayat under various heads. The figures relate to
their welfare, the Panchayat cannot embark upon more the year 1963-64. ,

Income Expenditure
Rs. oP.

By cash 11,729°91 Establishment 180:00

Local cess 509°60 Contingency expenditure 219°84

House-tax 1,812°66 Maintenance road 138-75

Matching grant 37060 Lights 96:87

30:00 Contribution for school building 3,000°60

Profession-tax

5°40 Montessory School 30°00

Library cess

3,731°86 Library cess 12°34

Stamp Daty Surcharge

126°99 Books for reading room 200°00

Other expenses ~

112°16 Radio 132-87

Refund (Montessory School)
114°43 Sweeper 895-00
Market
74750 Contingent 100°43
Bus stand
14717 Advance 90°00
Licence fees
45°68 Presidents advance 15:68
Panchayat President advance

70°00 By cash 81°23

Deposit advance
Union Treasury 14,330°15

19,523°36 Total 19,523°36

Total
26
202 VILLAGE SURVEY

The Panchayat has made a good showing in the thirty children have been accommodated. If the
matter of providing amenities to the village. Consi- public response improves, this institution is sure to
dering the size of the village and its backwardness, its make a good show. .
record of activities is not poor though it may not be A Maternity Centre has also been opened to look
spectacular, The Panchayat has undertaken the after mothers and children. The maternity assistant
construction of two drinking water wells, a school
assists the mother during pre-natal and post-natal
building, the Panchayat building, construction of road, period. From the proofs available, we can say that
etc., within the span of the past seven years. Ithas helped
the Maternity Centre is performing its duties with
the people to obtain loans for the development of cattle,
commendable promptitude. This centre is also in
poultry and agriculture. It has also a proposal to con-
charge of the CARE milk powder supplied by the
struct an overhead tank for the supply of drinking water
Panchayat Union for the children. The Panchayat
to the villagers. The Panchayat seems to be nursing
Union has also been granting loans to planters for
many more ambitious programmes, but if they are to be
land improvement, and so far loans to the tune of
realised, it is essential that the villagers are enlightened
Rs. 20,000 have been granted. Two breeding bulls have
from time to time by the Panchayat on the usefulness also been supplied to the villagers at half cost.
of the projects and the value of collective effort. It is
seen that there is already some good leader-ship in the The Panchayat Union also propose to have two
embryonic stage. The Panchayat, as itis, seems to Banana Demonstration Plants. It is taking a lot of in-
have a core of strength and a noticeable degree of terest in poultry ‘development and fifty white leghorn
energy. A sense of mission also is not wanting. We birds have been supplied to the villagers and a subsidy
can expect that it will not fail the villagers. of Rs, 100 has been granted to several households.
Preventive inoculation and vaccination are given
Community development periodically to the birds when outbreak of any disease
among them is aaticipated. The Panchayat Union has
173. Sirumalai comes under the Dindigul Panchayat also supplied a radio for the Panchayat which is
Union, the office of which is situated at Dindigul. installed at Pazhayia Ur hamlet. Towards Family
Quite a few villagers are well acquainted with this Planning, a start has been made with the distribution
office. The Panchayat Union is trying to spearhead a of preventive tablets. Contraceptive medicines have
variety of constructive activities in the village of been distributed to twenty households.
Sirumalai through the Village Panchayat. The school The Panchayat Union can do a good deal more to
building at Pudur was constructed with the financial the village if there are facilities for easy access to the
aid of the Panchayat Union. For the two. drinking village. The laying of a good metalled road is, there-
water wells also, the Panchayat Union has provided’ fore, a matter of imperative urgency. When that
substantial monetary contribution, comes, everything else is sure to follow automatically.
Even now the Panchayat Union handles with utmost
Under the auspices of the Social Education Centre, sympathy all the problems relating to the improvement
the Panchayat Union has made some arrangments of Sirumalai village. The officials of the Rural
for adult education. There are two adult schools, Development and Revenue Departments are doing
one at Pazhayia Ur and the other at Pudur. But their best against heaviest odds to ameliorate the
again it has to be stated that these two adult schools conditions of the village and its populace. In another
are languishing. Another schoo) for infants known five years, we may expect things to change for the
as Montessori School has been started where about better in quite an apperciable degree.
 CHAPTER vi
CONCLUSION

We have now come to the end of the report. It isa of change that never reached Sirumalai till now are
stimulating experience to go to the village Sirumalai now beginning to blow slowly over its surface, The
and meet the simple innocent folk living there. The chief handicap for progress is the lack of communica-
uphill trip in a jeep to Sirumalaiisa piece of minor tion facilities. It is the duty of the Government to
expedition. After reaching the village, we feel that provide them as early as possible.
we have come into a new atmosphere and we feel that
Time has travelled back and we are sensing out-moded The villagers of Sirumalai are not an aggressive lot.
times and by-gone centuries. The villagers look at the They are an endearing people with plenty of native
new visitors with a slight bewilderment and a nervous goodness. Indolence fs alien to their nature. They
smile. If you draw level with them, their shyness have got the will and energy to work. They are
soon drops out and they begin to feel at home with capable of prolonged exertion on the soil. They are
you. A lively talk with laughter and fun now follows. successful exploiters of Nature. Itisin the interests
The villagers like everybody that goes to study them, of civilization to redeem such people to decent living
understand their plight and fathom their minds. The and put them on the track of modern progress. It is
‘villagers take the visitors round and show to them the not difficult to win them to new ideas. It is not
squalor and poverty in which they live. There is an difficult to harness them to constructive endeavours. It
explanation of grievances and hardships on one side is not difficult to generate among them a collective
and expression of sympathy and suggestion of remedies consciousness. Itis not difficult to make them co
on. the other side. operate with the officials. They are a meek and docile
people. We can tap the immense moral energy that
The villagers of Sirumalai are conscious of their is lying dormant in them. Behind their crude exterior,
enormous backwardness. They are now developing they have an exceeding abundance of elemental inno~
an urge to ameliorate their conditions and catch up ‘cence. They are anxiously looking for help and
with modern trends. A new leadership of a promising guidance. They have nothing but regard for us and
nature is gradually emerging into notice. The winds we should have nothing but good wishes for them:
 APPENDIX I

CENSUS 1961—SOCIO ECONOMIC SURVEY

Household Schedule
House number: Serial number .
Name of village: உ

1. Person or persons interviewed:

2. (2) Name of the head of the household: ee

(5) Sex:
(c) Age:
உ
3. Statement
ப்ப்பப்பப்பு

Bu1yIOM

Teaon pen
"0011820௦௧0

JI Ananoy
10118005௦௦

௦1180032௦0
101180022௦

Alepuosas
கீழு 008
பப்ப
185101
O psey

கீ]ு$ம0ய
eBviIIeUS

கிய

பர

2300 10
001 8]238

Axe10V]

Arewug

மொலை
051
ற்‌

oq SE
39947
gwen,

9847
xeg

jou
ஏ
 " APBENDIX 405
A. DURATION OF RESIDENCE:

4. (a) For how many generations, counting from

head of the household backwards, has the
household been residing in this village ?

(5) If the head of household has migrated to this

village, together with the household, where
was his ancestral home ?

(c) Specify taluk, district and state

B, RELIGION:

5. (a) Religion:

(b) Sect:
(c) Tribe or Caste:

(d) Sub-tribe or sub-caste:

6. (@) Is there a diety or object of worship or a

sacred plant in the house? (Answer
Yes/No.)

(b) If ‘Yes’, where is the deity or object of

worship located in the house ?

(c) What is the name of the diety or object of

worship or sacred plant and what is the
form of worship ?

(d) Other than-this, what is the principal deity

of the household ?

7. Do you know that untouchability in any form

has been prohibited under Law? (Answer
Yes/No.)

௦. MARRIAGE :
of
8. (a) (Has any marriage in contravention
caste or tribal law taken place in this
்‌
household? (Answer Yes/No.)

(2) If ‘such a marriage has taken place,

give details about the marriage.

(6) With what castes or tribes other than the

caste or tribe of the household is marriage
(1) Permissible.
(2 Desirable.
306 VILLAGE SURVEY

(c) Was dowry given on the occasion of the

matriage of the son? (Answer Yes/No.) If
* Yes’, mention amount—cash and kind.

(ஞ்‌ Was dowry given on the occasion of the

matriage of the daughter? (Answer
Yes{No.} If‘ Yes’, mention amount.

(ஐ Are you aware of the fact that the taking of

dowry has been prohibited according to a
recent piece of legislation ?

9. Have you any objection to contract marriages

for persons of your household with persons
of same social and economic status as
yours but belonging to the foilowing |
communities? [Mark with a (Vy) the
names of the communities against which
you have no objection. (Communities to
be Hsted in the village):

நு, INHERITANCE :

10. (2) Do you know that there have been changes

in recent years in Hindu Adoption Act ?
(Answer Yes/No.)
(b) If ‘Yes’, what do you think are the salient -
features of recent changes ? (List of salient
features to be prepared.)
41. (a) Do you think that there have been changes
im recent years in Hindu Succession Act?
(Answer Yes/No.)
(6) Wf ‘Yes’, what do you think are the salient
features of such changes? (List of salient
features to be prepared.)

12. (a) What relatives including male members

and widows and daughters, married and
unmarried, inherit property on the death
ofa married male person belonging to the
same caste as your household ?

(6) What is the share of cach such member?

13. Are you in favour of inheritance of property
by daughters equally with sons?

E. PROPERTY:
Band
14. If the household possesses land, fill up the
following :—
 APPENDIX 207

(a) (1) Own lands,

(2) Land held direct from Government
under tenure less substantial than
ownership.

(3) Land held from private persons or

institutions.

(4) Land given out to private persons or

institutions.
(5) Land held on lease.
(6) Others,
Total
(5) Total area under cultivation :
(டூ. கரக்க comprising homestead :

Name of crop Quantity obtained Quantity Quantity

(d)
last year consumed sold
(i) Paddy
(ii) Wheat
Gii) Cholam, Ragi, Cumbu
(iv) Pulses including gram

(v) Sugarcane
(vi) Barley
(vii) Vegétable
(viii) Jute
(ix) Chillies
(x) Tobacco
(xi) Oil seeds
(xii) Cotton
(xiii) Ginger
(xiv) Fodder or bamboo or cane

(xv) Fruits
(xvi) Other agricultural crops (Maize,
Jowar, Bajra, etc.)

(2) What Is the organic manure used ?

Uf) Do you use chemical fertilisers?
Do you use any new agricultural implemen
t
(g)
which has been taught to you for the first
time in the last five years?
208 VILLAGE SURVEY

(h) Do you borrow agricultural implements

from others at the time of cultivation?

Gi) Do you take help of neighbours at the time

of sowing or: harvesting?

Uj) Do you assist your neighbours and receive

help at the time of cultivation in the
shape of manual tabour?

15. How much did your father own at the time of

his death?
(a) Land in acres.
(6) Houses and other property.

16. {@) Do you own any cattle or poultry? Give

numbers.
(00 Miich cattle.
(மி Draught bullock.
(iii) Cows, goats, sheep, pigs, duck/geese-
fowl and buffaloes.
(6) How much milk or milk products do you
sell?

17. Fishery
(@) Does the househotd own any tank?
(ஐ If fish is reared, was any quantity sold last
year? (Answer Yes/No. If ‘Yes’, mention
quantity.)

F. INDUSTRY:

18. Do you conduct any industry? If ‘Yes’, is it

traditional? |
(a) What ate the products? Quantity produced
and quantity sold last year.
(6) Which of them do you sell to neighbours or
jn the market ?

{c) Have you taken up this industry for the first

time in the course of the last five years ?

(qd) Have you adopted any new tools or

instruments for running this industry? If
so, mame the details of the tools and
instruments.

19. Name the art or craft in which you have earned

proficiency.
 APPENDIX 209

20. When and how did you learn the art or craft
concerned?
(a) Do you consider further training necessary?
(Answer Yes/No.)
(9) If Yes’, describe the type of training you
desire.

21. (a) What was your father’s occupation ?

(6) If you have changed your father’s

occupation, why have you done so?
(c) Were you forced for lack of choice into this
occupation? (Answer Yes/No.)

22, (a) Have you yourself changed your occupation

from another Kind to this one? (Answer
Yes/No.)
(6) If ‘Yes’, explain why you have changed
your own occupation?
(c) Are you content with the present occupation?
(d) Ifnot, what other work are you doing?

23. (a) Are you content with the present occu-

pation? (Answer Yes/No.)
(6) If ‘No’, what other work are you doing ?

24, What kind of work would you Iike your

son to do?

25, (a) If you are engaged in trade or business,

mention the commodities dealt in.

(6) How do.you get your finance?

(c) What is your approximate profit?

_ G. INDEBTEDNESS:

26. Ifhead of household is in debt-~

(a) Mention amount of debt outstanding.

(6) ‘Is the household in debt ? If ‘Yes’,
fill up the following:
Amount
(a) Cause—
Rs. nP,

1. Purchase of land.

House construction or repairs to existing

2,
building.
27:
 VILLAGE SURVEY
210

Marriagee
Funerals.
To give dowry.
To clear outstanding debts.
Sickness.
Confinement.
Family day-to-day expenses.
Household cultivation.
Industry run by household.
Business run by household.
Festivals.
14. Others.

(8) Source of debt— Amount . Rate of interest

1. Relatives,
a Friends or neighbours.
3. Village money-lenders.
4, Professional money-lenders from outside.
5. Government institutions.
6. Co-operative Credit Societies.
7. Land Mortgage Banks.
8. Other Co-operative Societies.
9, Others (Specify).

H. EDUCATION:

27. (a) How much did you spend last year on the
education of your children?
(5) Does any member of the household regularly
read a newspaper or listen to news broad-
cast?

1, COMMUNITY:

-28. (a) Does the head of the household know head-

quarters of district, taluk, Panchayat
Union Council and Block Development
Office, location of the Police Station under
the jurisdiction of which the village js? .
 APPENDIX

(6) Does the head of the household know the

names of the principal rivers flowing
through the district?

APPLICABLE FO ZAMIN VILLAGERS “AND

THOSE RECENTLY SETTLED:

29. (a) Do you think that abolition of zamindary

and intermediary rights has resulted in
any good to you? (Answer Yes/No.)

(b) If‘ Yes’, indicate how you have benefited?

(c) If ‘No’, why have you not been benefited?

30. (a) Have you benefited from any scheme of land

reclamation or land development or any
other form of Land Reform? (Answer
Yes/No.)
(b) If ‘yes’, explain how you have benefited.

31. (a) Is there a Co-operative Society in your

village? If ‘Yes*, how maay are there? If
‘No’, do you desire to have one?

‘(b) If ‘Yes’, are you a member? (Give the

name of the society or societies.)

(6) If ‘No’, why are you not a member?

32. (a) Is your village covered by the Community

Development Project?

(6) Do you know what are the functions of

Grama Sevak? (Answer Yes/No)

(ec) If ‘Yes’, describe his functions.

33. (a) Have you benefited from the Block Develop-

ment Office? (Answer Yes/No.)

(b) If ‘Yes’, how have you benefited ?

B4. (a) Is there a Panchayat in your village?

(Answer Yes/No.)

(8) Is ‘Yes’, how long has the Panchayat been

' in your village?
(c) What are the main functions of the
Panchayat ? ர

(d) What are the main parties in your Panchayat

and which caste is leading the Panchayat ?
212 VILLAGE’ SURVEY

(ஐ Has there been any improvement in your

village since the Panchayat was esta-
blished? (Answer Yes/No.)

(i) If ‘Yes’, what have been the improve-

ments?

(g) Has there been any harm after its establish-

ment? (Answer Yes/No.)

(4) If ‘Yes’, what were the evils?

35. (௪) Has any caste or tribe of your village gota

separate Panchayat of its own? (Answer
Yes/No,)
(6) If ‘Yes’, what are the main functions of
this Caste or Tribal Panchayat?

{c) Since the Statutory Panchayats are

functioning do you think these [Caste or
Tribal Panchayats should still continue?
If ‘Yes’, why should they exist?

36. (a) Is therea Family Planning Centre in your

area? (Answer Yes/No.) 4

(4) Do you know that man and wife can

prevent conception of a child by deliberate
means, if they wish to do so?
(c) Does the head of the household! wish that no
more children were born to him; or does
he wish for more, or is he indifferent?

J. DIET:

37. (@4) How many times a day do the members of

the household take their meals? Are they
vegetarians or non-vegetarians?
(5) What are the usual items of diet at each
meal?
«Specify whether rice, wheat, gramy, roots
etc.)

(ce) What are the foods or drinks prohibited?

(4) Does the household take sugar/tea_or coffee ?

K. UTENSILS:

38, (2) What utensils are used for: preparing ‘food

and for storage of drinking water?
 APPENDIZ: 213
(6) Of what materials are important utensils
made?
(1) Earthenware

(2). Aluminium
2(3) Copper

(4) Brass

(5) Eversilver

(6) Silver

L. FUEL:

. What fuel is ordinarily used for cooking?

40. How do they procure it ?

M. FURNITURE AND ORNAMENTS:

4} « (a) Does the household possess a bedstead/

chair/table/mirrot/bench/local cot/wall-
shelf/almirah/stool. (Cross out those
not found.)

(2 Is the household using any new kind of

furniture for the first time in the last five
years ?

(6) If so, what are they?

(d) Does the household use mosquito nets?

42, List all the ornaments used by (a) men and

(b) women. Give the local names and mention
whether gold or silver or brass or any other
material is mainly used. Give drawings.

N. HOUSES:

43. Give details about the house materials.

Roof—

(1) Mud roof:

8 Country tiled.

(3) Mangalore tiled.

(4) Terraced (pucca roof).
G) Zinc sheet:
244 VILLAGE SORVEY

(6) Tin roof.

(1) Asbestos roof.

(8) Corrugated iron roof.

(9) Wooden roof.

(10) Straw or grass roof.

(12) Leaf roof.

(12) Others.

Wall—

(1) Mud wall.

(3) Bamboo wattled walt. ,

_ (3) Mud plastered bamboo wattled wali.

(க "Wall of twigs and branches.

(5) Walk of twigs and branches plastered

with mud.

(6) Reed wall.

(7) Mud plastered reed wall.

(8) Wooden wall.

(9) Brick wall.

(10) Straw or grass wall

(lI) Leaf wall.

(12) Stone wall.

(23) Others.

Floor—

(1) Mud fioor.

(3) Cement floor:

(3) Wooden floor.

(4) Stone floor.

(5) Lime and mertar floor,

 றைற்‌ 245

Number of slopes—

One.
Two.
Three,
Four.
Five. .

Six or more.
Without slopes.

44, (a2) Give a plan of the house and compound

showing the main places, the material of
the roof, walls and doors.

(ஐ Total number of rooms in the house.

Nore:— Give sketches and photographs
wherever possible.

0. CONSUMER GOODS:
45. (1) (2) Does the household possess hurricane
lantern / petromax or hazak / battery
torchlight / kerosene stove } bicycle /
gramaphone / radio-set? (Cross out those
which do not apply).
(6) Has any of the items been acquired for
the first time in the last five years? If
‘Yes’, which are these articles?

(9 Does the household use toilet soap/

washing soap ?

(4) Are clothes sent to washerman ?

POSSESSIONS

(2) Does the household possess—

(a) Car.
(6) Bullock cart.
(2) Jutka.
(4) Ponies.

46. (A) Maternity cases:

(1) Cases hospitalized.

(2) Number of cases.

(9) Confined in hospital.

216 VILLAGE SURVEY

(4) Confined by bringing doctor home.

(ஐ Confined by qualified midwife at home.
‘(d) Confined by unqualified ‘Thai’ at home.
(ஐ Confined without assistance.

(B) Medical treatment:

What is the medical system followed?

(ட Allopathic.
(2) Ayurvedic.
(3) Homeopathic.
(4) Combination of more than one of these.
(5) Others.
(C) Medical consultation:
‘Where do you go for medical consultation?
(1) Public hospitals or dispensaries.
(2) Private hospitals or dispensaries.
(3) Private doctors.
(a) Allopaths.
(கி) Homeopaths.
(c} Others.

@D) Vaccination :
ட

How many members of the family have been

vaccinated ?
(1) At least once.
(2) Within the past six months.

47. Income

Total family income per mensem from—

(a) Land.
(6) Industry.
(c) Business,
(dq) Occupation.
(௪) Others (Specify source).

48, Average monthly expenditure :

What is the expenditure on—
 APPENDIX 217
(A) Food:—
(பூ Cereals and puises:~

(a) Rice.
(6) Other grains,
(0) Dhall.
(8) Total.

(2) Vegetables—

‘@) Potatoes.
(b) Tapioca.
‘(c) Onions,
(d) Coconut;
(e) Others.
(f) Total.

(3) Non-Vegetarian:

(a) Meat.
(6) Fish.

(6) 1.
(d) Others.

(4) Milk.

(5) Ghee and oils :

(a) Ghee.

(b) Oils.
(c) Total.

(6) Condiments:

(a) Chillies.
(6) Tamarind.
(c) Others.
(d) Total.

(7) Sugar:

(a) Sugar.

(6) Jaggery.
(c) Total.
28
213 VILLAGE SURVEY

(8) Coffee and tea:

{a) Coffee.

உ
(c) Total.

(3) Liquor:

(10) Tobacco:

{a} Smoking.

(b) Chewing.
{c)} Total.

(11) “Other foods including refreshments.

Total under food:

_ (B) Education:

Ci) Fees.

(3 Books.

(3) Uniform.
(4) Others.

{C) Clothing:

(ஆ Fuel:

(E) Marriage:

(F) Festivals -

(G) Miscellaneous:

{I} Dhoby or soap.

(2) Barber.

3 Travelling.
(4) Medical fees and medicines.

(5) Religious observances,

(6) Amusements,
 APPENDIX 219

(7) Provident Fund and other compulsory

savings. ்‌
(8) Payments of debts.
(9) Remittances to dependents residing: ,
elsewhere. “

(H) Others:
Total

49. (a) Has the household secured during the last

five years 7

(1) Better irrigation facilities.

(2 Better types of cattle.
(3) Better seeds.
(4) Better implements.
(5) Better manure.
(6) More land for cultivation,
(7) Use of pesticides.
(8) Improved methods of cultivation like
Japanese method.
(9) Land improvement measures like land
reclamation, soil conservatlon and
consolidation.

(b) Have you received demonstration in impro-

ved agricultural practices?
(c) Have you participated in activities of Com-
munity Project by contribution of land,
labour, cash, or material?

50. Prosperity Indexi—

you cleared any debt which

(1) Have
income
existed prior to ten years from the
of the household?
red.
(2) If yes, specify the amount so clea
(3) During the last ten years—
erty ?
(a) Have you acquired any prop
in cash
(த) Have you made any savings
nts, etc.?
or in the shape of orname
tal in any new
(c) Have you invested capi
pndertaking or. building ?
220 VILLAGE SURVEY

(d) Have you opened a voluntary account

in any Post Office Savings Bank or
any other bank?

{e) Have you invested in N. S. Cc. or Prize

Bonds or other forms of rural saving
campaigns?
Uy) Are youa member of any chit fund
or other indigenous funds except
where it is wholly from any debt
incurred for the purpose and/or the
proceeds of any sale of property?

51, Extra-curricular activities—

Has any member or members of this household—

(a) Worked for social uplift.
(b) Taken active part in politics.
(5 Joined any Co-operative Society.
(d) Joined any club, library, dramatic party
or other cultural organisation in the
village.

SOCIAL DISABILITIES:

52. (A) Do you have free access to—

(1) Shop, hotel or restaurant

(2) Temple or place of worship.

(3) Any other place of public resort.

(B) Do the following render you their services—

(பி Brahmin priest.

ஐ Barber.
(3) Washerman.
(4) Any other village servant.
(C) Are you avoided by Caste Hindus in
regard to ~ °
(1) Touch.

(2) Serving cooked food.

(3) Serving water,
 APPENDIX II

CENSUS 1961 — SOCIO ECONOMIC SURVEY

Village Schedule

Name of Police Station/Taluk Name of District.

Name of village: “L. C. No. of village.

Area of the village: + No. of Households.

What is the religion which majority of the villagers profess?

Name the caste to which the majority of the villagers belong.

Topography of the village:

(a) Is the village situated on 8 plainfon an

undulating surfacefon 8 plateaujfon &
hillock/or at the bottom of a depress ion ?

average
(b) The system of grouping of houses —
cluste rs of house s—
distance between two
such group ing ©.&., wheth er
regsons for
accou nt of the nature of the surface
on
social
of land or on account of the
customs.

common—
(c) Internal roads—Tanks—Village
m or other exten sive source of
any strea
r y
— proximit or other wise of any
wate
numb er of shade-
jungle —Approximate
and how they are arra nged .
bearing trees
t the village?
2. What is the local legend abou
average house of the
Detailed description of
ibe, religious group,
members of each caste/tr
village.
occupational group jn the
or Hats to which
Name and distance of Hat n for
surplus produce of the village is take
sale.

nearest railway station

5. Name and distance of the
and bus route.
ion
m Thana and sub-divis
Distance by road fro
headquarters:
222 VILLAGE SURVEY

7. (@) Distance of the Post Office from the village.

(2) Distance of the Telegraph Office from the
village.
(c) Can money be sent through that Post Office?

8. Religious practice followed by members of

each caste, tribe and religious group in the
village. The description of the religious
practice in each case should begin with the
mame or names under which the Supreme
Being is known and then proceed from
teremonies that might be observed in respect
of a person from sometime before he 18
born and end with the funeral rites after
his death.

9. Give the details of places of common religious

worship, if any.

10. Describe community festivals, if held in the

village.

11. Dress commonly worn by the villagers with

special reference to peculiarities on account
of Caste, Tribe or religious sanction or
economic status.

12. Number and types of schools in the village.

13. Describe Social Recreation Centres, if any.

14, State of Co-operative movement

in the village.
(Number and names of Co-operatives)

1%A. Details of crime statistics for the past ten years,

Year Place of crime No. and nature of crimes Remarks

13-B. Prohibition Offences.

Year Place of crime Number Remarks

 APPENDIX 223
16. Details of births and deaths for the last ten years,

Births Deaths Natural increase

. Year : Month cr வடு ய்‌ oy,
Males Females Males Females - Males Females
3

A brief note on the cause of death;

17. Details of village lands classified by crops:

Year Name of crop ‘Extent-of land

18. Total population of the village in 1931, 1941,

1951 and 1961.
19, Is the village electrified?
20. School statistics in detail.
21, What are the common diseases in the village?
22. Give your impression of cleanliness.
23. Drainage and sanitary facilities~A note.
24. What is the source of drinking water?
25. Is outbreak of epidemic frequent and what are
the preventive and curative efforts taken to
combat them?
56. Is therea Primary Health Centre or Maternity
ward? Which is the nearest hospital?
27. Is widow remarriage allowed by different
castes?
28. What are the sources of irrigation in the village?
’ Give number and types and brief note thereon
including the number of pumpsets.
es
29, Give the number of temples/mosques/ church
in the village.
,
30. If there is any Co-operative Society in tite village
give a detailed note on it.
1956
31, Total livestock in the village as per “the
Census and the presen t positi on.
e ?
32. Is therea Key Village Centre in the villag
which is the neares t Veteri nary
If no,
-
Hospital ?

33. Is there a Cattle Pound in the village?

34. Do the villagers tatoo their bodies?
35. Do they favour female education ?
ge?
36. Are there any ancient monuments in the villa
If yes, give a note on them.
37. Give the current proverbs in the village.
38. Give a note on the Panchayat.
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 APPENDIX Ul

Glossary of Local Terms

SI No. Local terms English equivalents

Agathi A tree whose leaves serve for pot herbs

(Coronilla grandiflora)

Agraharam on Settlement of Brahmins

Appalam ட A kind of thin cake made of gram flour

4. Arasani Decorated pots placed before marriage dais

Ayah Unqualified midwife

6. Bogi Pandigai oo A festival in honour of Indra celebrated on

the Pongal eve

7. Bhajanai Madam on Religious place where devotional hymns are

“sung and discourses are conducted

Deeparadanai sea ~Waving of lighted lamp before the deity

Deepavali vee - A Hindu festival of lights celebrated in the

month of November

10. Dhakshinai Customary gift

11, Dhrishtimave Vilakku An offering of kneaded flour in the midst of which

a little pit is made for ghee to burn

12. Dosai A delicacy made of rice flour

13. Gothram ~ oes Exogamous groups in a caste

14. ‘Village

15. © Homam Burnt offering; casting of ghee, grain etc., into

the sacred fire
 APPENTIX

SI. No. Local terms English equivalents

16. Idayan Shepherd

17. Idly Steam cooked rice cake usually had for breakfast

18. Kaman Pandigai A festival conducted in honour of Kaman, the

Indian cupid

“19. Karthigai Deepam A festival of lights, celebrated in the Tamil

month of Karthigai (November-December)

20. Karungodi A kind of creeper

21. Kezha Adu A kind of goat

Kontharuva} wwe A reaping hook, a sickle

22.

23. " Koottu A curry made of vegetables

24. Kulam Family, race, tribe, caste —

A hilly tract or country

35. Kurinji

26. Mamnvetti “Spade

Festival celebrated for the sake of cattle

27. Mattu Pongal
Drum
28. Melam
A land lord
29. Mirasdar

A Muslim festival
30. Moharam
Tender seedlings grown in smal] containers
31. Mulaippari and placed before marriage dais

Ceremony performed to ward off the

32. Nalangu effects of evil eye

A long musical wind pips

33, Nethaswaram
230 VILLAGER SURVEY

Si. No, Local terms English equivalents

4. Nattanmaikkaran Leader of a caste

35. Nei Pantham Torch

36. Pallankuzhi vs Indigenous indoor game played by women

37. Pandhal A temporary structure for shade or a decorated

canopy over the marriage dais

Paniyarams ல ‘Sweet cakes pastry

39. Pavadai one Petticoat

40. Payasam Sweet porridge

41]. Poo mudippu Floral decoration of a pregnant girt on her

seventh month of conception

42, Poonoof The sacred thread worn cross-wise over the

shoulders by Brahmins

43. - Puttu os A kind of pastry cooked by steam

Punniavachanam ” A purificatory ceremony

45. Rasam ee Pepper water

Sak thi அச Strength: the female energy in creation (in

Hindu Mythology); aname of Parvathi

Sarkarai Pongal. A preparation of rice with sugar, ghee etc,

Seer Varisai Presents to a married gitl, dowry

Thai maman seer Maternal uncle’s presents to a married girl

50. Thai Pongal Harvest festival coming in mid-January

31.
Marriage badge which is tied to the
bride’s neck at the wedding
 APPENDIX 241

Si. No. #Local terms English equivalents

52. Thayam .. A kind of indigenous draught played

by women

53. Thippili .. The long peper plant

(Piper longum)

$4. ‘ Thiruvalluvar a. The author of great Tamil work, ““KURAL. ”

55, Ulunthu kazhi oe Thick porridge made of rice and black gram

56, Uppuma ன An edible prepared out of pulverised wheat

57. Urma! kattuthal » Tying apiece of cloth round the head

as head dress ்‌

58, = Vadai oe A fried preparation made out of black

gram or dhal

59. நிஜம்‌ kappu .. - Aceremony of bedecking a pregnant girl

with bangles of gold, silver or glass

60. Vatteluthu ae Inscription—An ancient mode of Tamil writing

61. Ven Pongal vee Ven: White. White cooked raw rice mixed
with grams and spices

62, Vidyarambam ». The ceremony of initiating the child into learning.