AKHILA KERALA CHAKKAMAR MAHASABHA
HEAD OFFICE: MARAMON, PATHANATHITTHA(Dist) ,KERALA
(WORKING OFFICE: AYROOR SOUTH P.O)
Licence.No.1079/Ind.D.D Reg.No.66/49/Ind.D.D
ETHNOGRAPHY STUDY OF CHAKKAMAR COMMUNITY
Study conducted by
Centre for Anthropological Studies (CAS) Kozhikode
2013
ETHNOGRAPHY OF
CHAKKAMAR COMMUNITY OF KERALA
Study Report 2013
Report
Preparation
Manoj
Kumar A, Research Asssociate
Proof
Anup
& Shashikumar S.K, Technical Experts
Translation
Varun
Thamban, Technical Expert
CENTRE FOR ANTHROPOLOGICAL
STUDIES (CAS), KOZHIKODE
PREFACE
The
Centre for Anthropological Studies (CAS), a Non Government Organization and a
consortium of anthropologists, is established with an aim of providing academic
as well as applied anthropological researches in Kerala. The present work is
conducted on demand of the Akhila Kerala Chakkamar
Mahasabha, a community based organization located in Kozhencherry of
Pathanamthitta district for an anthropological study of their community. It is a fact that there were hardly found any
remarks on this community in writing of the colonial as well as
post-independent periods. In this
background, the present study is focused to generate an ethnographic account of
the Chakkamar community with an aim to have a space in the discourses of
the communities of Kerala.
The study is conducted according to
the methodological understanding of the discipline of Anthropology with the
support of professionally qualified persons. The people within and outside of
the community renders all their support for the completion of the study. The
study team has undertaken field work at the habitat areas of the community
in Pathanamthitta as well as Alappuzha
district and collected first-hand information from the people.
We
acknowledge our sincere thanks to Sri Manoj Kumar A, who has worked as Research
Associate, for his contribution in carrying out the fieldwork, data collection
as well as its reporting. Several
Scholars have enriched the work with their valuable suggestions and
encouragement. Sri. Varun Thampan, Sri. Shashikumar, S.K., Sri. Anup deserved
special mention in this context.
It
is a privilege to acknowledge Sri. K.N Raghunathan and other officials of the Akhila Kerala
Chakkamar Mahasabha, for rendering all
their support they graciously extended to the work. We would also like to thank
the people of the study area and the key consultants who had directly or
indirectly extended their help in the completion of the study.
Kozhikode Shagil
T.T.K
30.12.2013 Projects
Co-ordinator
Centre for Anthropological Studies
CONTENTS
1.
Introduction 5
2. People
and their History 6
3. Life
and Culture 11
4. Conclusion 25
CHAPTER I
INTRODUCTION
This
is an ethnographic account of Chakkamar, a little known community, who are
mostly inhabited in the Pathanamthitta District of Kerala. It is found that various
works on communities of the state, which appeared during the pre and post
independent period, seldom marked the ethnographic account of this community in
its text. In this context it is a humble attempt to make a written account of
the community who had never been represented in the social history of Kerala. As a result they were pushed to the periphery
of the public sphere which ultimately resulted to the social and economic
backwardness of the community.
The
main aim of the study is to record the presence of the community in the State
of Kerala. To fulfil this, the study is focused on describing the history,
the life and culture of the community.
The present study is mainly conducted among the Chakkamar community
which inhabits in Pathanamthitta district and also among the members of the
community who have resided in eastern part of Alappuzha district.
Ethnographic
approach is mainly applied for collecting the information. Apart from this, historical method, comparative method etc
are applied for the successful completion of the study.
The
Report has been organised into four chapters including the introduction. The
second chapter deals with people in its demographic and historical background.
The third chapter, life and culture of the people, includes the social system,
livelihood, social control, belief system and other cultural markers of the
community. The final part of the report is
used for the concluding remarks of the study.
CHAPTER
II
PEOPLE AND THEIR HISTORY
History of the
People - Origin, Myths and Stories.
Chakkamar is a word that has origin in word “Chakka” (death) –
Chakkamar means those who are not afraid
of death. Chakkamar community traces
their origin to those soldiers who served under Ghatotkacha, son of Bheema and giantess Hidimbi, one of the principal figures in Mahabharata. They believe that
they were from the Northern part of India originally and came to Southern side
due to threats of Brahminical invaders in ancient times. They came and settled
in kingdom of Edapally (Edappally Swaroopam) in the present Ernakulam district as retainers of King of Edapally. The members of
the community were engaged in keeping boundaries of the kingdom. Once, a Chakkamar man caught a Nair woman on the occasion of
Mannappedi-Pulappedi custom. They were feared about the consequence when the matter came in the front
of the king. They afraid of the kings
warth and punishment and hence absconded from the area and settled in Nilackal
forest and its neighbourhood areas in
Pathanamthitta district. Chakkamars believe that they had nearly 3000
“Kudis” or houses in Nilayakkal forest. In addition to Nilayakkal forest, they
were also found on the banks of Pampa,
Achankovil and Manimala However, later, they
left Nilayakkal and settled in Aranmul area. The place name of ‘Chakkakunnu’ in
Aranmula panchayath is a strong evidence for the above facts.
Location of
the Community
The
community is mainly distributed in the
south eastern region of the state. They are heavily
concentrated on banks of Pampa,
Achankovil and Manimala rivers as well
as in adjacent rocky areas, forests and edges of forests. They are seen in land
between Mallapalli in north to Adoor and Pandalam in south, Attathodu in east
to Veeyapuram in west. This area covers four districts viz., Pathanamtitta,
Kottayam, Alappuzha and Kollam districts. In Pathanamtitta, they are found
mainly in Kozhenchery, Ranni, Tiruvalla and Adoor taluks and in Alappuzha they
are mainly found in Chengannur and in Kollam they are found chiefly in
Pathanapuram taluk and in Kottayam, they are mainly seen in Kanjirapally. Their
main concentrations are found in Konni, Ranni, Mannar and Naranamuzhi which is
located in Kozhancherry, Ranni, Tiruvalla taluks. The population of the
community is roughly estimated between 7000 and 8000. They live in 84
settlements spread across four districts.
Pathanamthitta District
1.
Plappally (Including Anghamoozhy & Moolakayam)
2.
Seethathodu
(Including Kochukoyikkal, Urumbany,
Kottamanppara, Kurumbanmoozhy & Naranamthodu)
3.
Padenippara
4.
Manakayam
5.
Laha
6.
Kodappana
7.
Naranamoozhy
(Including Athikkayam)
8.
Kadumeenchira
9.
Madaman
10.
Thalachira
11.
Vadasserykara
12.
Valloor
13.
Chellakadu
14.
Mundapuzha
15.
Thottaman
16.
Thekeappuram
17.
Mandirampadi
18.
Aythala
19.
Mamukku
20.
Ittiyapara
21.
Pullupram
22.
Varavoor
23.
Ayroor
24.
Kanjeettukara
25.
Idappavoor
26.
Puthiyakav
27.
Cherukolppuzha
28.
Thadiyoor
29.
Plankamon
30.
Velliyara
31.
Keekozhoor
& Chakkapalam
32.
Vayalathala,
Puthamon & Kiliyanikkal
33.
Cherukol
34.
Kattoor
35.
Melukara,
Keezhukara
36.
Kozhencherry
37.
Vanchithra
38.
Naraganam
39.
Aranmula,
Mallapuzhasseri
40.
Pramadam,
Maroor
41.
Vazhamuttom -
Omallor
42.
Vazhmuttom
43.
Mylampra
44.
Attachakkal
(Konni)
45.
Vakayar
(Konni)
46.
Iravan (Konni)
47.
Ezhanthala
48.
Elanthoor
49.
Maramon
50.
Nedumprayar
51.
Thottapuzhasseri
52.
Vellangur
53.
Thonipuzha
54.
Kuriyannur
55.
Poovathur
56.
Koipram,
Arattupuzha, Kollanpadi
57.
Oothara
58.
Kumbanad
59.
Neervilakam
60.
Kadapra
61.
Kadapra –
Mannar
62.
Theveri
63.
Neranam
–Neranam Pandinjaru
64.
Neranam
Vadakku
Alapuzha District
1.
Edanadu
2.
Piralasseri
3.
Angadikkal
4.
Mangalam
5.
Perisseri
6.
Mundankavu,
Kodiyattukara
7.
Muthavazhi
8.
Thittamel
9.
Vanmezhi
- Pandanad
10.
Preyar
11.
Aala-
Chengannur
12.
Umayattukara –
Pandanad
Kottayam District
1.
Kanakappalam
2.
Kanamala
3.
Chanthanthara
4.
Pambavalley
south
5.
Manimala
Kollam District
1.
Achankovil
2.
Chembanaruvi
3.
Aryankavu
CHAPTER III
LIFE
AND CULTURE
Generally the Chakkammar community lives in large aggregations. The
habitation of the community is found in clustered form and a settlement usually
have a minimum of 10-20 houses and a maximum of
about 60 -70 houses. A house or “Kudi” usually have two rooms and a
kitchen. It has four sloped roof which
is either thatched with coconut leaves or with tiles or with tarpaulin. The local landlords gave coconuts leaves free
to Chakkamars who needed to thatch house roofs. Till recently, coconut leaves
and tarpaulin were used as for roofing in many of the houses. After the implementation of EMS Housing Scheme
many of such houses were replaced by concrete roofed houses.
The land holding of the community are bare minimum. Each family
have land that varies from 2.5 cents to 7 cents. In the past they were tanents of this land. They got these lands from Jenmis as a part of kudikidappu avakasam (homestead rights).
Livelihood
Activities
Traditional occupations of Chakkamar were coconut plucking, wood
cutting, practise of folk medicine and raft building. In olden days, they also relied
on forest and forest produce for their livelihood. They built rafts out of
bamboos collected from forests and sold it to those who lived on both banks of
Pampa and Achankovil rivers. They also earned a living by collecting medicinal
plants and firewood from forest and selling it to people.
About 99 percent of
Chakkamars are labourers. They engage in coconut plucking, wood cutting and
practise of folk medicine. Apart from these, they also earn a living by fishing.
Pampa and Achankovil are the main rivers from where they do fishing. Net and
hook are the main implements used for fishing and those who engaged in this
profession are called Valachakka.
Members of the community were also engaged in the collection of timber,
firewood, bamboo and medicinal herbs from the forests of Achankovil and
Sabarimala. In olden times, they got 25 paise for each bundle of firewood which
was sold in the markets. The collected wood from forests is taken to villages by
using the rafts which is made of bamboo.
The coconut plucking is considered as a
traditional occupation of the community. Only men folks are engaged in this occupation.
About 50 years back their wages for this work was ½ chakram and a basket of
coconuts. They also worked as farmhand for livelihood. Both men and women did
farm work. Women did sowing, weeding, reaping, threshing and husking. Women
also folded(wove) coconut leaves as a profession. They also made racks out of
cane and baskets called “kuttoopala”. In the
past, they depended on weekly markets to sell their handicrafts which are as
follows –
Konni-Narayanpuram Saturday and
Wednesday
Chengannur-Sashtapuram As
above
Kozhenchery Tuesday and Friday
Ranni As
above
Chakkamars also raised animals like cattle, goats and fowl in
their homesteads for income. They also took land from Nairs and other castes on “Varam” lease for
cultivation where cultivator paid 1/3rd of produce as lease to
landowner. Tapioca was the major crop. They preserved tapioca by drying it for
consumption during monsoon.
They still follow their traditional occupations such as coconut
climbing and wood cutting as means of livelihood. But today, the expansion of
rubber cultivation has lead to the declining of coconut cultivation, which has ultimately
resulted in tradition economic activity becoming an occasional one. The people
began to rely on wage labour when work of coconut climbing was not available.
Women mostly go for work provided by employment guarantee schemes of the government.
A meagre section of the community members are placed in the government service.
In such cases they are employed as class III & IV employee such as constables
in police, clerks, last grade employees, agricultural assistants, teachers,
postal employees etc. A tiny sections also work in Gulf countries and outside
of Kerala.
A few of them still
continue to practise the folk
medicine. It can be roughly estimate that about 150 to 200
people earn their bread from this practice and
they are licensed traditional medical practitioners. They treat ailments
like sprains, fractures, injuries, piles, rheumatism, etc.
Social Life
The social system of the Chakkamar community is framed according
to the reasoning of patriarchy. Father
is the head of the family and he has full authority to decide affairs of
family. He not only controls and directs the day to day activities of family
but also performs religious rituals. Being a patrilineal community, the
inheritance of family name, clan, property and rights passes from father to
son. Heir of father in family is his eldest son. Women have only limited role
in decision making in house-hold matters. Women confine themselves to affairs
of household and their children. “Karanavar” or uncle have role only during
marriages.
Marriage
Chakkamar consider marriage as a sacred affair. The community follows monogamy and
endogamy. Marriage between people of same hamlet is also very
rare. Girls are married when they are aged 18 to 22 and boys are married
when they are aged 24 to 26.
There was a ceremony called “Charadukettu” in olden times. This
was done to remedy “Kettudosham”. This was done for girls at age of seven and
boys at age of ten. This ceremony was conducted at home. Onnam Tiyyati Koottam
conducted this ceremony. Usually, boy would be a cross cousin or one selected
by her parents. There is no insistence that those who tie this thread should
marry her later. This ceremony was also known as Murakalyanam. But there was an
insistence that cross cousin who tied the thread marry the girl – failure to do
so invited ex-communication from family.
Pudavakoduppu is a kind of marriage that existed among Chakkamars – this was
performed when girl was between 16 and 18 years old. In this ceremony, groom
presents bride with a cloth called Pudava. There was no tali tying ceremony in
earlier days. Karanathan acted as master of ceremony during marriage. Women
were dressed in mundu-neriyatu and men in mundu-shirt. Women also wore ear
rings and black beads. Cuisine for marriage lunch was mostly rice soup and jack
fruit or rice soup and tapioca.
Now a days Pennukaanal is the first step of marriage. The boy along with his brother in law (sister’s husband) goes for
“pennukaanal”. Good family background,
character, education, income etc are main criteria while selecting a
prospective spouse. Recently horoscope is checked for compatibility and then
brother in law of boy speaks to boy’s family about his interest in
marriage. Thereafter the families of boy
and girl meets and debates about this issue and plans further steps towards
marriage.
Engagement is then conducted at the house of groom. Karayogam
members, relatives and friends of both spouses take part in engagement. Promise
of engagement is written on a paper by both sides and exchanged. – this is done
by Karayogams of both sides. Ganakan is then brought to decide date and time of
marriages and his advice is obeyed. In engagement agreement, details of “share”
of girl are also recorded after being negotiated and fixed by both sides. Once this is paid, girl will have no more
right to her paternal property. Gold worth five sovereigns or below is given.
Marriage is usually held in bride’s house or in auditoriums.
Marriage rituals are done within a single day. On marriage day, groom is
received by relatives and Karayogam people of bride. Younger brother of bride
washes feet of groom and then he applies saffron to the forehead of groom,
garlands him and takes him to his seat in pandal. Vallapattu is sung during reception of groom
kinsfolk of bride. Before muhurtam, kinsfolks of groom take him to
mandapam. The maternal uncle’s wife then takes bride and
seats her to left of groom once circumambulation of mandapam is made with a
lamp and asthamangalyathalam. Then groom gives dakshina to his parents on
mandapam and then bride gives dakshina under instruction of groom to his
parents. Same is then repeated towards parents of bride also.
Tali tying ceremony is done during marriage. Tali is attached to threads taken from Podava. These threads are
smeared in turmeric paste. Tali is tied when both spouses are seated. Then
bride wears a gold ring on groom’s finger. Thereafter podava giving ceremony is
performed. After marriage, girl stays in her husband’s house.
Though they are permitted to marry close relatives, this practice
is not encouraged. Marriages are mostly between people of different hamlets.
They also practice cross cousin marriage. They don’t practice polygamy and
widow remarriage. Same is the case with sororate and levirate as both are not
practiced. Dowry is not collected or
given. Divorce and remarriage is not permitted.
Family
Chakkamars followed extended family system. Upto 3 generations
stayed under same roof. These members are usually descendants of a single man
and his wife. Such families had 15 – 22
members consisting of children, grand
children and great grand children along with their spouses. However, it has been changed to nuclear
system of family. At present, these people follow nuclear family where an
average family has up to 4-5 members. But in some hamlets like those in Mannar,
for instance, extended family system still exist.
Chakkamars were patrilineal. Eldest man was head of family. He was
supreme authority in family. After his death, all kinds of authority – secular
and sacred – went to his eldest son. Women had no voice in joint family system
which is still prevalent among some families in Mannar and Airoor. Women
generally concentrate themselves on household issues. The patriarchal power
structure in Chakkamar family is not yet altered. Final authority in nuclear
family also is father
Kinship
Kinships ties are
very strong among them. Consanguineal and affinal relatives assemble for all functions in a
family. Father’s elder brother is called
“Veliyachan” and father’s younger brother is called “Kochachan/Uppappan”.
Mother’s younger brother-in-law is called “Chittappan”. Father’s elder sister
is called “Appachi” and her husband as “Ammavan” – same words are used to refer
mother’s elder sister and her husband.
A woman usually calls her mother in law as mother and father in
law as father – in olden days, he was called as Chachan and Ammai Achan. Son in
law was called “Son” by his parents in law. A woman called her brother’s wife
as “Chechi” or “Nathoon”. A man called his parents in law as “father” and
“mother”. Brother of wife was called “Aliyan”.
Affinal kinsmen are given a respectable position – Ones wife’s
brother, sister’s husband and
son-in-laws have great right during decision making about whether or not to fix
a marriage engagement. Avoidance is practiced between mother in laws and
daughter in laws. They also keep warm ties with rest of their relatives. They
also give special place of honour to their
in-laws. Son in law of a house have special right in marriage engagement
of daughter of that household. They follow informal and warm behaviour with
their daughter in laws. Parent in laws call their daughter in laws as
“daughter”. They don’t practice avoidance relationship.
Social
Control Mechanism and Leadership
The Chakkamar community had a common leader called “Kudimooppan”
or “Karanathan” or “Thalachakka” who acted as the authority in solving the
problem. He was widely recognised as head of Chakkamars in a
locality. Kuttimooppan was the person who represented Chakkamars when there is
a problem involving Chakkamars and non-Chakkamars. Only he had right to contact
Karapramani. He took decision about marriages and also supervised ceremonies during marriages
and funerals. He had the authority to take decisions on common affairs and had
the right to impose punishments in earlier days. Nowadays, the role and the
function of Kuttimooppan are performed by the officials of community based
organisation.
Onnaam
Tiyyati Kuttam is their caste organization
that existed before 1949. On 1st of all Malayalam months, all
Chakkamars of a locality - head of each househould along with members of that household – would assemble at house of a
predetermined Chakkamar and would debate and take decisions about issues
involving caste members. Kuttimooppan was the leader of this assembly. He was head of Chakkamars of a particular locality. He
is elected by heads of households. Wisest, most acceptable and strongest man
was chosen as Karanathan. This caste organization worked in a democratic
manner. Civil issues of a settlement, decision about punishments and providing
help to needy Chakkamar families were main duties of this organization. All
were free to express their opinion on first day of month during assembly. After
assembly, the owners of house where assembly was held will give food and water
to all and after food, all will go home. This caste organization later evolved
into Karayogams.
Religious
Belief
Chakkamars are polytheists. They are Hindu by faith and worship
hill deities, Aiyyappa of Sabarimala, Aranmula Parthasarathi, Mannar Kadapra
Devi, etc along with many other gods. Eldest man in family officiates the
religious ceremonies – usually this is either by eldest son or father. The main
deity is Parthasarathi. They also venerate Devi of Mannar.
Chakkamars are Hindus. Tiru Aranmula Parthasarathi is their main
shrine of worship and they believe that deity here is related to their caste
and deity of this shrine is their caste deity also. Earlier, Chakkamars were the ones who hoisted
flag during kodiyett of Aranmula utsavam.
Chakkamar would climb the flag pole and tie flag on top. Last Chakkamar to do
this was Chakka Krishnan of Karimpil family. Now Chakkamars are deprived of
this right by Devaswom who have appointed Potties to do the job. Chakkamars
believe that they are the ones who had brought Parthasarathi to Aranmula.
Aranmula Parthasarathi, Sabarimala Ayyappan and Mannarashala Devi
are venerated by Chakkamars. They also venerate ancestors, mountain deities, moorthy, arukola, madan, pandarachav yakshi, marutha.
They also perform customs like Vellam Kudiveyaka and
Malaykk Murukkanvekkal. They please their ancestors before ceremonies like
house building, marriage and Ezhuttiniruttal. As part of veneration of dead
guru, ancestors, and other deities, a lit lamp is kept in “oryala” of each
house. They go on annual pilgrimage to
Sabarimala after a vrata of 41 or 56
days. They mostly go on foot to Sabarimala and often accompany tiruvabharanaghoshayatra. They also do
Azhipuja in honour of Sabarimala. In a
corner of every Chakkamar house, pictures and idols of gods are kept and lamp
is lit in front of them.
Malakk Murukkanvekkal (Malakk Orikkivekkal) is an important ceremony among them. On black moon day of Karkitaka month, this ceremony is
conducted. This is done as a symbolic representation of 18 Mountains of
Sabarimala. This is done to please 18 mountain gods. In each house, oldest man
conducts this ceremony. Original area of these people are in Nilayakkal forest
that is a part of Sabarimala. Origin of this custom goes back to time of their
residence in this forest.
Ganapati puja is done as a preliminary to Malakk Murukkanvekkal.
Then near to the lit lamp, a plantain leaf is placed and imagining a mountain
god, dried paddy is put. Then a coconut is imagined as that mountain god and
worshipped. Then that coconut is placed in plantain leaf with its eye
eastwards. Then a betel leaf is placed close. A coin is then placed on that
betel leaf and then that person turns eastward and worships with that betel
leaf and coin in hands and then that betel leaf with coin is placed near the
plantain leaf once more. If anyone wants to make a special prayer to mountain
god, he places another coin in betel leaf for that and prays. Then another betel
leaf is taken and ancestors who worshipped mountains are remembered
and then this betel leaf is placed in a plantain leaf along with tobacco and
lime. Then after praying to their upasana-murtis,
they offer alcohol in a glass. For yakshi, they offer varapodi in a plantain
leaf. Then all persons assembled would keep away from
these offering for a while and after a fixed time, return and distribute
offerings as prasada to family members.
Chakkamar worship their gurus and ancestors. There is an oryala
for each house in eastern corner and a lamp lit there for kuladevata and
ancestors at twilight every day. On black moon day of Karkitaka month, special
rituals are done at oryala. On death anniversaries of departed ancestors they
conduct what is called as Balipooja. Earlier, fowls were sacrificed but now
this is not done. Instead, turmeric, lime etc are offered now. Below the lit
lamp in oryala an offering is made on plantain leaf. Offering is a mixture of
betel leaves, tender coconuts, banana, toddy, aval, and malar. Names of
ancestors is called and are asked to give blessings.
Before a tree is being cut for some special purpose – like temple
building, house building or palliyodam, wood cutter lits a lamp under the tree
and with a betel leaf, inside which lime and a one rupee coin is placed, ask
for permission of ancestors. Then Dakshina is put in the leaf. Then tree is
touched and saluted. Tools like axe would be placed close to the leaf earlier
itself. Then tool is touched and saluted and then tool is taken and chief among
those for whom tree is being cut takes the tool and hand it over to the cutter.
First strike of axe is made in Taurus sign. First piece of wood, when it falls
on ground, is immediately examined and by position of its lying on ground, Chakkamar
will interpret whether or not it is a good omen.
Before any good work, Chakkamar first pray to Ganapati. It is called Ganapati Orukkal. They put crushed paddy, sugar cubes, rice,
jaggery, banana, coconuts and so on a plantain leaf before a lit lamp and a
family elder prays. After this they proceed to ceremonies. Before house
building, ezhuttiniruttal, marriage and so on, they propititate mountain gods,
departed ancestors, and their usual deities. Malaikkvekkal ceremony is done
when some one become sick. They also conduct prayers for those who have died by
small pox and un-natural causes. They believe that spirits of those who died
from small pox will come and cure their diseases.
Life Cycle
Rituals
Pre-natal
Ceremony
A pregnant woman is taken to her natal home in 5th or 7th
month of her pregnancy. A group consisting
of five to seven people including girl’s
mother, brother’s wife, paternal aunt, father’s brother’s wife, and father, come
to her husband’s house to take her to her natal home. This ritual is performed on an auspicious day
which is usually decided with the help of an astrologer. On the occasion, her
mother-in-law or father-in- law or close relative of her husband puts a gold ring
on her finger. A feast is also served to
all the gathering. After this, the group
will return along with girl to her parents’ home. Closest
relatives of her husband also attend the
ritual.
Ponnum Tenum Kodukkal
This ritual usually takes
place immediately after the birth of a child. A syrup made on honey and grains of gold is smeared on the tongues of
the new born baby by her/his father. Only father, mother and close kin of the
infant take part in this ceremony.
Naming
Ceremony
This ritual is performed on the 27th day for baby boy
and 28th day for baby girl. It
takes place at maternal residence of the child. The paternal grandmother has sole right to
name the child. The ceremony begins with lighting a lamp. A
prayer is offered to Ganapati by elders of the family. Crushed paddy, boiled
rice, jaggery, grapes, banana, coconut, and flowers are also offered to
Ganapati. Then the child is laid in a mattress which is spread behind the lamp
by his/her paternal grandfather placing his/her head towards north. Later the
child is placed on the lap of his/her paternal
grand mother who closes the left ear of the child with her left
hand and then whispers the name thrice
in the right ear. Rest of family members
also whisper the name they like in the
right ear of the child. The names of
deities were popular among them in the past.
After naming, a black thread/ chain made of silver is tied on waist of
child by father’s kin. Close relatives take part in the ceremony and on the
occasion they offer gifts including ornaments. After this ceremony, a feast is
served to all.
Choroonu (Rice
Feeding)
Choroonu (Rice feeding) is performed for boys at 5th or 7th
month and for girls at 6th or 8th month. Earlier this was
performed in house of child’s father, but now a days the venue has changed to temples.
Only father has the right to feed
the rice first. Earlier, it was done by maternal uncles. Then
and now, auspicious time is decided with the help of astrologers.
This ceremony begins with a
prayer offered to Ganapati and other
gods. A mat is spread on a raised platform in the presence of a lit lamp. The paternal aunt places the child on lap
of father who sits in the mat facing towards east. Then he
serves cooked rice to the child. Karanathan officiated this function in the earlier days.
However, today this role is handed over to the eldest maternal uncle of the
child. On behalf of child, a vazhipad
is given on the eve of the rice feeding day. After
lunch, all guests return to their homes.
Ezhuttiniruttal
(Writing Ceremony)
Traditionally this ritual was done at age of seven of a
child. Earlier it was performed at a Kalari or
Ezhuttupalli on an auspicious day, which was decided by an astrologer. Nilattezhuttashan
or Aasan carried out the role of initiation
to formal knowledge seeking process by whispering letters into the ears as well as by scribing letters . Both parents would be present during this
ceremony. Earlier, one chakram was given
as dakshina to Aasan. Now a days, this
ceremony is performed at the age of 3 ½
years of the child. It is usually
performed on “Vijayadashami” day at different
temples or centres. An amount of Rs. 51/-
or Rs. 101/- is given as dakshina.
Puberty
Ceremony (Tirundukuli)
When a Chakkamar girl attains puberty, she is made to sit at a
particular corner of her house for six days. Her movement is restricted and
hence she could not go any where during this six day period. In olden times,
the girl was kept in a separate hut
attached to house. She was offered new clothes, gold ornaments, sweets
etc. as gift.
Death Ceremony
Once a death occurred, the message is conveyed to all kinsmen. Funeral ceremony takes place after the arrival of the close
kinsmen. Before the funeral ceremony, the body of the deceased is taken for a
final bath. Then the corpse is laid up
on a plantain leaf which is placed in the front- yard of the house and the head
is positioned towards south. On the side of the feet, they light a wick in a
half coconut. Thereafter, the close kinspersons perform
the ritual called Vaikarieda. They also offer last salute by touching the feet of the deceased.
The grave yard is arranged at
south west corner of the compound land. Before
placing the body of the deceased in the graveyard, the family members and
kinspersons circumambulate the grave yard thrice. Then the body is laid in the grave
in south-north direction. Kodiyidal or cloaking is done by his/her
affinal as well as consanguineal relatives.
A red colour cloth is used for performing this ritual and it is cloaked
on body without covering the face.
In the past, the community had buried the body of the diseased. However, such practice has
been changed. Now days the members of the community prefer to cremate the body.
The mourning is observed for five days and each of the days the eldest son
performs Bali (If the deceased does
not have sons, eldest son of his brothers or sisters perform the ritual). On fifth day Sanjayanam is performed and the eldest male member offers a puja on the day. Again on the 16th
day all the relatives gather and perform pindamedukkal which ultimately terminated the death
pollution. A feast is served to all and after that they retire.
CHAPTER
IV
CONCLUSION
The Chakkamar community are socially and economically backward and
in the past the community members suffered oppression from rest of society.
They have been treated as a lower caste population in the given social
hierarchy. The community is largely away from political, economical, social and
educational advancement of the society in their respective areas.
In olden days, Chakkamars worked under Nayars, Chettis, Christians
and Brahmins who were considered as “higher” castes in the area. They were
called or addressed by the members of the other community as “Chakka.”. Chakkamars were not allowed entry into dining area during upper caste
marriages. In old days, upper castes served food to Chakkamars in plantain leaf
which was placed in a shallow hole on earth. The community experience the historical
baggage of discrimination even now in different forms. However, the members of
the community have put in all effort to
develop cordial relations with all communities.
Speaking as a whole, Chakkamars mostly live by daily wages that
they earn by manual labour. Only few from the community have succeeded in acquiring government jobs as well as white
collar jobs in private sectors. Even in
the case of government employees none of them have reached higher grade posts.
The rate of enrolment among the community seems
equal to state average, however their presence in higher education is
found to be nominal.
In 1946, Akhila Tiruvithamkur Mahasabha, a registered
organisation under Non-Companies Act, had initiated certain effort to bring the
disorganized Chakkamar community under a single umbrella. It aims to organise
Chakkamars, who were socially, educationally, and economically backward, for
upward social, economic and educational mobility. The first President was K.A
Madhavan Vaidyar and K. Kumaram was officiated its secretary. In 1957, the
organization was renamed as Akhila Kerala Chakkamar Mahasabha. Today, this
organization has twenty two branches or karayogams
in different areas. The organisation has a separate unit known as Mahila
Samajams for the upliftment of Chakkamar women and children.
At present, they are enlisted in the list of Other Eligible Communities who are eligible
for education concessions of Scheduled Castes of the State. The Government
in letter No. 7873/J4/63/RD dated 1.6.64 addressed to the Secretary to
Government of India, Ministry of Home Affairs, Government of India, regarding
the revision of the list of Scheduled Castes and Scheduled Tribess,
had recommended that ‘Chakkamar’ should be grouped with ‘Velan’, as members of
both these communities are engaged in the same profession. In the circumstances
the government sticks to their original suggestion to bracket the ‘ Chakkamar’
with Velan, and not to group them with
‘Paravan’ (Vide item No. 41 of SCs list). Again
in 1982, the government of Kerala, as per the letter vide No. E2/78/HWD dated
20.07.1982 sent to the Secretary to Government of India, Ministry of Home
Affairs, recommended Chakkamar for the inclusion in the Scheduled Castes list
by considering the social and economic backward and the problem of
untouchability they are facing. However,
it has not materialised even today. The caste organisation of Chakkamar
community has been demanding repeatedly for the inclusion of the community in
the Scheduled Caste list of the State
with an aim to resolve the socio- economic-educational backwardness of
the community.
SETTLEMENTS IN DIFFERENT DISTRICTS
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