92-526: Thuluva Vellalar , also known as Agamudaya Mudaliar or Arcot Mudaliars , is a caste found in northern Tamil Nadu , southern Andhra Pradesh and southern Karnataka . They were an elite and dominant land-owning community. The earliest occurrence of the term Velaalar (வேளாளர்) in Sangam literature is found in Paripadal, where it is used in the sense of a landowner. The word Vellalar (வெள்ளாளர்) may originate from
184-526: A Backward Class (BC). The reclassification has its roots in the socio-political and economic changes that occurred in Tamil society, particularly after Indian independence . Notes Citations Bibliography Vellalar Vellalar is a group of castes in the Indian states of Tamil Nadu , Kerala and northeastern parts of Sri Lanka . The Vellalar are members of several endogamous castes such as
276-434: A 1000 years earlier. In an early Upanishad, Shudra is referred to as Pūşan or nourisher, suggesting that Shudras were the tillers of the soil. But soon afterwards, Shudras are not counted among the tax-payers and they are said to be given away along with the land when it is gifted. The majority of the artisans were also reduced to the position of Shudras, but there is no contempt indicated for their work. The Brahmins and
368-555: A clear story": Approximately a third of groups in India experienced population bottlenecks as strong or stronger than the ones found to have occurred among similarly isolated groups in human history, such as the Ashkenazi Jews or the Finns , a phenomenon "exceedingly old" in most cases in India. The ostensibly undisputed overall conclusion from DNA research among castes is that, rather than being
460-467: A colour-based system, through a character named Bhrigu, "Brahmins varna was white, Kshatriyas was red, Vaishyas was yellow, and the Shudras' black". This description is questioned by Bharadvaja who says that colors are seen among all the varnas , that desire, anger, fear, greed, grief, anxiety, hunger and toil prevails over all human beings, that bile and blood flow from all human bodies, so what distinguishes
552-602: A degree of differentiation that is at least three times greater than that among European groups separated by similar geographic distances. Lacking genetic grounds to attribute this to differences in Ancestral North Indians ' ancestry among groups, in the Indian region from which the population came, or in social status, they examined the evidence for "bottlenecks" in the history of Indian groups They found identical, long stretches of sequence between pairs of individuals within
644-641: A detailed analysis of this inscription equates the Valangai military forces and the Velaikkara troops of the Cholas with the Vellalas and notes that the contents of the above inscription confirm this identification. The Velaikkara troops were special units of armed forces drawn from the right-hand castes that were close to the king. The units were generally named after the king like Rajaraja-terinda-valangai-velaikkarar , that
736-532: A family to their ancestral roots. In Tamil Nadu Arcot Mudaliar and Arcot Vellala sects: Classified as Forward Class . Other sects of Thuluva Vellala: Classified under the Other Backward Class (OBC) category at both the Central and State levels. Thuluva Vellala is listed as entry number 1 alongside Agamudayar. In Andhra Pradesh Thuluva Vellala, Agamudi Mudaliar, and Aghamudi Vellala: Recognized under
828-429: A fifth element, those deemed to be entirely outside its scope, such as tribal people and the untouchables (Dalits) . In ancient texts, Jati , meaning birth , is mentioned less often and clearly distinguished from varna . There are four varnas but thousands of jatis . The jatis are complex social groups that lack universally applicable definitions or characteristics and have been more flexible and diverse than
920-466: A fixed hierarchy, caste functioned as one of several possible forms of social organization and identity. People could maintain multiple community affiliations, with caste sometimes taking precedence and other times being secondary to different social bonds. This flexibility allowed caste to serve as one way of creating social cohesion while leaving room for other types of community ties to flourish. Sociologist Anne Waldrop observes that while outsiders view
1012-680: A framework for grouping people into classes, first used in Vedic Indian society . It is referred to frequently in the ancient Indian texts. There are four classes: the Brahmins (priestly class), the Kshatriyas (rulers, administrators and warriors; also called Rajanyas), the Vaishyas (artisans, merchants, tradesmen and farmers), and the Shudras (labouring classes). The varna categorisation implicitly includes
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#17328559782861104-642: A king known as Ādonda Chakravarthi brought a large number of agriculturists (now known as the Tuluva Vellalas ) from the Tulu areas in order to reclaim forest lands for cultivation in Thondaimandalam . Scholar M. Arokiaswami identifies Tondaiman Ilandiraiyan with king Adondai Chakravarthi, the legendary figure who is referred to in the Mackenzie Manuscripts . Sometimes this migration of Thuluva Vellalas
1196-524: A number of crafts. The chariot-maker ( rathakara ) and metal worker ( karmara ) enjoyed positions of importance and no stigma was attached to them. Similar observations hold for carpenters, tanners, weavers and others. Towards the end of the Atharvaveda period, new class distinctions emerged. The erstwhile dasas are renamed Shudras, probably to distinguish them from the new meaning of dasa as slave. The aryas are renamed vis or Vaishya (meaning
1288-707: A professor of Sanskrit and Indian Religions and credited with modern translations of Vedic literature, Dharma-sutras and Dharma-sastras , states that ancient and medieval Indian texts do not support the ritual pollution, purity-impurity premise implicit in the Dumont theory. According to Olivelle, purity-impurity is discussed in the Dharma-sastra texts, but only in the context of the individual's moral, ritual and biological pollution (eating certain kinds of food such as meat, going to bathroom). Olivelle writes in his review of post-Vedic Sutra and Shastra texts, "we see no instance when
1380-547: A queen of Vikramaditya Varaguna, an Ay king of 9th century who is referred to as Murugan Chenthi and as Aykula Mahadevi from inscriptions. Her father, an Ay chief called Chathan Murugan is described as a Vennir Vellala that is a Vellala by birth, in the Huzur plates of king Karunandakkan, the predecessor of Vikramaditya Varaguna. The Irunkovel or Irukkuvel chieftains were another ancient Velir clan who ruled from their capital Kodumbalur (near Pudukottai district). They were related to
1472-403: A real general definition of caste. It appears to me that any attempt at definition is bound to fail because of the complexity of the phenomenon. On the other hand, much literature on the subject is marred by lack of precision about the use of the term. Ghurye offered what he thought was a definition that could be applied across India, although he acknowledged that there were regional variations on
1564-458: A secular social phenomenon driven by the necessities of economics, politics, and at times geography. Jeaneane Fowler says that although some people consider jati to be occupational segregation, in reality, the jati framework does not preclude or prevent a member of one caste from working in another occupation. A feature of jatis has been endogamy , in Susan Bayly 's words, that "both in
1656-531: A shift to endogamy took place during the first half of the first millennium CE, at least in northern India," due to the growing influence of Brahmanism. This shift is attested in the Manusmriti (1st to 3rd century CE), which "explicitly forbade intermarriage across castes." The Mahabharata , estimated to have been completed by the end of the fourth century CE, discusses the varna system in section 12.181, presenting two models. The first model describes varna as
1748-617: A source of advantage in an era of pre-Independence poverty, lack of institutional human rights, volatile political environment, and economic insecurity. According to social anthropologist Dipankar Gupta, guilds developed during the Mauryan period and crystallised into jatis in post-Mauryan times with the emergence of feudalism in India, which finally crystallised during the 7th–12th centuries. However, other scholars dispute when and how jatis developed in Indian history. Barbara Metcalf and Thomas Metcalf, both professors of History, write, "One of
1840-488: A term of pure/impure is used with reference to a group of individuals or a varna or caste". The only mention of impurity in the Shastra texts from the 1st millennium is about people who commit grievous sins and thereby fall out of their varna . These, writes Olivelle, are called "fallen people" and considered impure in the medieval Indian texts. The texts declare that these sinful, fallen people be ostracised. Olivelle adds that
1932-508: Is the known (terinda) forces of king Rajaraja Chola I . The Chola inscriptions state that the Velaikkara forces pledged under oath to commit suicide in case they failed to defend their king or in the event of his death. The Chalukya kings were also known by the title Velpularasar , that is kings of Vel country ( pulam means region or country in Tamil ) and as Velkulattarasar , that is kings of
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#17328559782862024-535: Is also assigned to later Chola times when Hoysala Ballalas of Karnataka had occupied portions of Kanchipuram and Trichy . Their original stronghold in present-day Tamil Nadu was Thiruvannamalai in North Arcot district, the town that served as the capital of the Hoysala king Veera Ballala III in the 14th century. Tuluva Vellalars are progressive and prosperous in the society. They are considerably advanced in
2116-536: Is no clear linear order among them. The term caste is derived from the Portuguese word casta , meaning "race, lineage, breed" and, originally, "'pure or unmixed (stock or breed)". Originally not an Indian word, it is now widely used in English and in Indian languages , closely translated to varna and jati . The sociologist G. S. Ghurye wrote in 1932 that, despite much study by many people, we do not possess
2208-504: Is not an accurate representation of jati in English. Better terms would be ethnicity, ethnic identity and ethnic group. Research on caste systems across the Indian subcontinent during the latter 1900s revealed that caste was far more complex and dynamic than previously thought. While British colonial authorities had portrayed it as a uniform, rigid system fundamental to Indian society, studies showed that caste's significance and structure varied considerably between regions. Rather than being
2300-649: Is thought to be the result of developments during the collapse of the Mughal era and the rise of the British colonial government in India. The British Raj furthered this development, making rigid caste organisation a central mechanism of administration. Between 1860 and 1920, the British incorporated the Indian caste system into their system of governance, granting administrative jobs and senior appointments only to Christians and people belonging to certain castes. Social unrest during
2392-739: The Yalpana Vaipava Malai and other historical texts of the Jaffna kingdom . They form half of the Sri Lankan Tamil population and are the major husbandmen , involved in tillage and cattle cultivation. Local Sri Lankan literature, such as the Kailiyai Malai , an account on Kalinga Magha , narrates the migration of Vellala Nattar chiefs from the Coromandel Coast to Sri Lanka. Their dominance rose under Dutch rule and they formed one of
2484-509: The Indologist , agrees that there has been no universally accepted definition of "caste". For example, for some early European documenters it was thought to correspond with the endogamous varnas referred to in ancient Indian scripts, and its meaning corresponds in the sense of estates . To later Europeans of the Raj era it was endogamous jatis , rather than varnas , that represented caste , such as
2576-622: The Periyapuranam . Sekkizhar was born in a Vellala family in Kundrathur in Thondaimandalam and had the title Uttama Chola Pallavaraiyan. Sekkilan Mahadevadigal Ramadeva was an elder contemporary of Kulothunga Chola II , the king who is said to have persecuted the Brahmin philosopher Ramanuja for his Vaishnavite preachings by forcing him to sign a document stating Shiva is the greatest god. The Vellalars of Sri Lanka have been chronicled in
2668-448: The Rigveda and, both then and later, a social ideal rather than a social reality". In contrast to the lack of details about varna system in the Rigveda , the Manusmriti includes an extensive and highly schematic commentary on the varna system, but it too provides "models rather than descriptions". Susan Bayly summarises that Manusmriti and other scriptures helped elevate Brahmins in
2760-631: The Rigveda was composed (1500-1200 BC), there were only two varnas in the Vedic society: arya varna and dasa varna . The distinction originally arose from tribal divisions. The Vedic people were Indo-European-speaking tribes who migrated over a period of several centuries into northern South Asia from the Bactria-Margiana , and mixed with the "indigenous Dravidic-speaking populations," but regarded themselves as superior. The Vedic tribes regarded themselves as arya (the noble ones) and
2852-591: The Vel clan ( kulam ), in epigraphs and in the old Tamil lexicon Divakaram. The Vellalar also contributed to the Bhakti movement in south India from the seventh century CE onwards and helped revive Hinduism. Many of the Nayanmars , the Shaiva saints, were Vellalar. In the 12th century CE, saint Sekkilan Mahadevadigal Ramadeva sang the glories of these Nayanmars in his magnum opus,
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2944-533: The Velir chieftains of Sangam age among other things. The word Vellalar (வெள்ளாளர் ) may come from the root Vellam for flood, which gave rise to various rights of land; and it is because of the acquisition of land rights that the Vellalar got their name. The Vellalars have a long cultural history that goes back to over two millennia in southern India, where once they were the ruling and land-owning community. Though
3036-476: The varna verse in the Rigveda , noting that the varna therein is mentioned only once. The Purusha Sukta verse is now generally considered to have been inserted at a later date into the Rigveda , probably as a charter myth . Stephanie Jamison and Joel Brereton, professors of Sanskrit and Religious studies, state, "there is no evidence in the Rigveda for an elaborate, much-subdivided and overarching caste system", and "the varna system seems to be embryonic in
3128-453: The varnas , he asks. The Mahabharata then declares, "There is no distinction of varnas . This whole universe is Brahman . It was created formerly by Brahma , came to be classified by acts." The epic then recites a behavioural model for varna , that those who were inclined to anger, pleasures and boldness attained the Kshatriya varna ; those who were inclined to cattle rearing and living off
3220-458: The varnas . He concludes that "If caste is defined as a system of group within the class, which are normally endogamous, commensal and craft-exclusive, we have no real evidence of its existence until comparatively late times." The Vedic texts neither mention the concept of untouchable people nor any practice of untouchability. The rituals in the Vedas ask the noble or king to eat with the commoner from
3312-416: The 1920s led to a change in this policy. Caste was no longer used by the colonial authority to functionally organize civil society. This reflected changes in administrative practices, understandings of expertise, and the rise of new European scholarly institutions. After the 1920s, the colonial administration began a policy of positive discrimination by reserving a certain percentage of government jobs for
3404-411: The 2,378 jatis that colonial administrators classified by occupation in the early 20th century. Arvind Sharma , a professor of comparative religion , notes that caste has been used synonymously to refer to both varna and jati but that "serious Indologists now observe considerable caution in this respect" because, while related, the concepts are considered to be distinct. In this he agrees with
3496-531: The 3,000 or more castes of modern India had evolved from the four primitive classes, and the term 'caste' was applied indiscriminately to both varna or class, and jati or caste proper. This is a false terminology; castes rise and fall in the social scale, and old castes die out and new ones are formed, but the four great classes are stable. There are never more or less than four and for over 2,000 years their order of precedence has not altered." The sociologist André Beteille notes that, while varna mainly played
3588-475: The 3rd year of Kulottunga I (about 1072-1073 CE) describe how the great army of the right hand class ( perumpadai valangai mahasenai ) having arrived with great weapons of war from the 78-nadus of Chola-mandalam and the 48000-bhumi of Jayangonda-cholamandalam (the northern districts of Tamil Nadu that is Tondaimandalam ) conquered and colonized southern Karnataka ( Kolar district) by the grace of Rajendrachola (Kulottunga I). Historian Burton Stein who has done
3680-556: The Backward Class (D) category under the umbrella term ‘Mudhaliar’. This reservation status allows these communities to access benefits and opportunities related to education, employment, and other social programs as per their classifications. The Thuluva Vellalar community, also referred to as Thuluva Vellala Mudaliars, was historically classified as a Forward Caste (FC) in Tamil Nadu . However, over time, they were reclassified as
3772-533: The Brahmin took food from anyone, suggesting that strictures of commensality were as yet unknown. The Nikaya texts also imply that endogamy was not mandated. The contestations of the period are also evident from the texts describing dialogues of Buddha with the Brahmins. The Brahmins maintain their divinely ordained superiority and assert their right to draw service from the lower orders. Buddha responds by pointing out
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3864-726: The Brahmins in some social and ritual contexts. They were more orthodox than the Brahmins in their religious practices. The Vellalar nobles had marriage alliances with Chola royal families. The Smarta Brahmins have always competed with the Tamil Shaivites for religious influence in the temples in the Kaveri delta region. The Smarta adopted the worship of Hindu deities and combined their Sanskritic background with Tamil Saiva and Vaishnava devotionalism and eventually identified themselves as Shaivites and started worshipping in Shiva temples. From
3956-475: The Chola era and many of the cult's leaders were drawn from the ranks of the Vellalar. They were a prosperous community of farmers and landowners who had provided economic support to Shiva temples in the Tamil country. In the Tamil region, Vellalar like Mudaliyar and Pillai along with certain other non-brahmin groups enjoyed a status equal to that of the Brahmins. The Vellalar also had more authority, power and status than
4048-512: The Cholas by marriage. In an inscription of Rajadhiraja Chola an Irukkuvel feudatory who was a high-ranking military officer ( Dandanayaka ) of the king is described as a Velala. The Irungovels are considered to be of the same stock as the Hoysalas as in one of the Sangam poems, the ancestor of the Irungovel chieftain is said to have ruled the fortified city of Tuvarai. This city is identified with
4140-506: The Hoysala capital Dwarasamudra by some historians. Also, the legend of the chief killing a tiger ( Pulikadimal ) has a striking resemblance to the origin legend of the Hoysalas where ‘'sala'’ kills the tiger to save a sage. As per historian Arokiaswami, the Hoysala title ‘'Ballala'’ is only a variant of the Tamil word ‘'Vellala'’. The Hoysala king Veera Ballala III is even now locally known as
4232-536: The Indologist Arthur Basham , who noted that the Portuguese colonists of India used casta to describe ... tribes, clans or families. The name stuck and became the usual word for the Hindu social group. In attempting to account for the remarkable proliferation of castes in 18th- and 19th-century India, authorities credulously accepted the traditional view that by a process of intermarriage and subdivision
4324-642: The Jains assign this conversion to the period of the Bhakti movement in Tamil nadu others link it to a conflict with a ruler of the Vijayanagar empire in the 15th century. The villages and areas settled by the Saiva Velaalar even now have a small number of Jaina families and inscriptional evidence indicate that these were earlier Jaina settlements as is evident by the existence of old Jaina temples. Even though at present,
4416-679: The Kshatriyas are given a special position in the rituals, distinguishing them from both the Vaishyas and the Shudras. The Vaishya is said to be "oppressed at will" and the Shudra "beaten at will." Knowledge of this period is supplemented by Pali Buddhist texts. Whereas the Brahmanical texts speak of the four-fold varna system, the Buddhist texts present an alternative picture of the society, stratified along
4508-509: The Sangam period to the Chola period of Indian history (A.d. 600 to 1200), state-level political authority was in the hands of relatively low, Vellalar chieftains, who endowed local and nonlocal Brahmins with land and honors, and were in turn legitimized by them. Caste system in India The caste system in India is the paradigmatic ethnographic instance of social classification based on castes . It has its origins in ancient India , and
4600-561: The South Indian Tamil literature from the Sangam period (3rd BCE-3rd c.CE). This theory discards the Indo-Aryan varna model as the basis of caste, and is centred on the ritual power of the king, who was "supported by a group of ritual and magical specialists of low social status," with their ritual occupations being considered 'polluted'. According to Hart, it may be this model that provided
4692-653: The Vellalar and equates king Achyuta Vikranta with Achyuta Kalappala the father of Meykandar . Buddhadatta , the Pali writer who stayed in the Chola kingdom and authored Buddhist manuals refers (in the Nigamanagātha of Vinayavinicchaya , verse 3179) to his patron Achyuta Vikranta who was then (fifth century CE) ruling the Chola kingdom as Kalamba-kula nandane meaning the favourite of the Kalamba family . In Pali language as in Tamil ,
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#17328559782864784-417: The Vellalar have generally been associated with the landed gentry and agriculture, they are not a homogenous group and various people from diverse backgrounds have identified themselves as a Vellalar in the course of history. The Vellalar are spoken of as a group of people right from the Sangam period and are mentioned in many of the classical works of Sangam literature . The Tolkappiyam does not contain
4876-533: The addition of the Shudras is probably a Brahmanical invention from northern India. The varna system is propounded in revered Hindu religious texts, and understood as idealised human callings. The Purusha Sukta of the Rigveda and Manusmriti ' s comment on it, being the oft-cited texts. Counter to these textual classifications, many revered Hindu texts and doctrines question and disagree with this system of social classification. Scholars have questioned
4968-464: The basic facts of biological birth common to all men and asserts that the ability to draw service is obtained economically, not by divine right. Using the example of the northwest of the subcontinent, Buddha points out that aryas could become dasas and vice versa. This form of social mobility was endorsed by Buddha. According to Moorjani et al. (2013), endogamy set in after 100 CE. According to Basu et al. (2016), admixture between populations
5060-422: The broader Shiva or Vishnu lineages. The Kuladevi refers to the female family deity or guardian goddess worshipped by a specific family or clan across generations. Families revere their kuladevi for protection, prosperity, and familial well-being. Commonly worshipped kuladevis include: These deities are central to family rituals, festivals, and religious ceremonies, reinforcing the cultural and spiritual ties of
5152-461: The caste system is also practiced in Bali . After achieving independence in 1947, India enacted many affirmative action policies for the upliftment of historically marginalized groups as enforced through its constitution. These policies included reserving a quota of places for these groups in higher education and government employment. Varna , meaning type, order, colour, or class are
5244-418: The colonial construction of caste led to the livening up, divisions and lobbying to the British officials for favourable caste classification in India for economic opportunities, and this had added new complexities to the concept of caste. Graham Chapman and others have reiterated the complexity, and they note that there are differences between theoretical constructs and the practical reality. Ronald Inden ,
5336-474: The colonial political elites of the island. At present, most of the Tamil Jains are from the Vellalar social group. Also, the Saiva Velaalar sect are originally believed to have been Jainas before they embraced Hinduism . The Tamil Jains refer to the Saiva Velaalar as nīr-pūci-nayinārs or nīr-pūci-vellalars meaning the vellalars who left Jainism by smearing the sacred ash or (tiru)-nīru . While some of
5428-476: The concerns with "pollution" of the members of low status groups. The Hart model for caste origin, writes Samuel, envisions "the ancient Indian society consisting of a majority without internal caste divisions and a minority consisting of a number of small occupationally polluted groups". The varnas originated in late Vedic society (c. 1000–500 BCE). The first three groups, Brahmins, Kshatriyas and Vaishya, have parallels with other Indo-European societies, while
5520-424: The general theme. His model definition for caste included the following six characteristics: The above Ghurye's model of caste thereafter attracted scholarly criticism for relying on the census reports produced by the colonial government, the "superior, inferior" racist theories of H. H. Risley , and for fitting his definition to then prevalent orientalist perspectives on caste. Ghurye added, in 1932, that
5612-408: The historical circumstances. The latter has criticised the former for its caste origin theory, claiming that it has dehistoricized and decontextualised Indian society. According to Samuel, referencing George L. Hart , central aspects of the later Indian caste system may originate from the ritual kingship system prior to the arrival of Brahmanism, Buddhism and Jainism in India. The system is seen in
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#17328559782865704-505: The invention of colonialism , "as Dirks [and others] suggested," long-term endogamy , as embodied in modern Indian society in the institution of caste, has been "overwhelmingly important for millennia." A 2016 study based on the DNA analysis of unrelated Indians determined that endogamous jatis originated during the Gupta Empire . During the early Vedic period in northern India, when
5796-576: The land. The gahapatis were the primary taxpayers of the state. This class was apparently not defined by birth, but by individual economic growth. While there was an alignment between kulas and occupations at least at the high and low ends, there was no strict linkage between class/caste and occupation, especially among those in the middle range. Many occupations listed such as accounting and writing were not linked to jatis . Peter Masefield, in his review of caste in India, states that anyone could in principle perform any profession. The texts state that
5888-473: The lines of jati , kula and occupation. It is likely that the varna system, while being a part of the Brahmanical ideology, was not practically operative in the society. In the Buddhist texts, Brahmin and Kshatriya are described as jatis rather than varnas . They were in fact the jatis of high rank. The jatis of low rank were mentioned as chandala and occupational classes like bamboo weavers, hunters, chariot-makers and sweepers. The concept of kulas
5980-402: The lower castes are more similar to Asians. There is no evidence of restrictions regarding food and marriage during the Vedic period. According to Moorjani et al. (2013), co-authored by Reich, extensive admixture took place between 2200 BCE and 100 CE (4200 to 1900 before present), whereafter India shifted to "a region in which mixture was rare." In southern India, endogamy may have set in
6072-641: The lower castes. In 1948, negative discrimination on the basis of caste was banned by law and further enshrined in the Indian constitution in 1950; however, the system continues to be practiced in parts of India. There are 3,000 castes and 25,000 sub-castes in India, each related to a specific occupation. Caste-based differences have also been practised in other regions and religions in the Indian subcontinent , like Nepalese Buddhism, Christianity , Islam , Judaism and Sikhism . It has been challenged by many reformist Hindu movements, Sikhism, Christianity, and present-day Neo Buddhism . With Indian influences,
6164-652: The matter of education and the community was eagerly involved in business, Government and Non- governmental institutions. The community commonly use Mudaliar and Udayar titles. However Naicker, Gounder, Reddy and Pillai titles are also present in some pockets. In Hindu tradition, Gotra represents a lineage or ancestral family line. The system of gotra is significant for understanding one's heritage and lineage and plays an essential role in cultural and religious practices. These primary groupings can be further divided into sub-categories, including: These sub-groupings often signify deeper historical and cultural connections within
6256-486: The members of the tribe) and the new elite classes of Brahmins (priests) and Kshatriyas (warriors) are designated as new varnas . The Shudras were not only the erstwhile dasas but also included the aboriginal tribes that were assimilated into the Aryan society as it expanded into Gangetic settlements. This class-distinction is still reflected in the fact that the upper castes have a higher genetic affinity to Europeans, while
6348-404: The numerically strong Arunattu Vellalar , Chozhia Vellalar , Karkarthar Vellalar , Kongu Vellalar , Thuluva Vellalar and Sri Lankan Vellalar . The earliest occurrence of the term Velaalar (வேளாளர்) in Sangam literature is in Paripadal where it is used in the sense of a landowner. The term Velaalar (வேளாளர்) can be derived from the word Vel (வேள்), Vel being a title that was borne by
6440-432: The overwhelming focus in matters relating to purity/impurity in the Dharma-sastra texts concerns "individuals irrespective of their varna affiliation" and all four varnas could attain purity or impurity by the content of their character, ethical intent, actions, innocence or ignorance (acts by children), stipulations, and ritualistic behaviours. Dumont, in his later publications, acknowledged that ancient varna hierarchy
6532-402: The past and for many though not all Indians in more modern times, those born into a given caste would normally expect to find marriage partner" within their jati . A 2016 study based on the DNA analysis of unrelated Indians determined that endogamous jatis originated during the Gupta Empire . Jatis have existed in India among Hindus, Muslims, Christians, and tribal people, and there
6624-619: The plough attained the Vaishya varna ; those who were fond of violence, covetousness and impurity attained the Shudra varna . The Brahmin class is modeled in the epic as the archetype default state of man dedicated to truth, austerity and pure conduct. In the Mahabharata and pre-medieval era Hindu texts, according to Hiltebeitel, "it is important to recognise, in theory, varna is nongenealogical. The four varnas are not lineages, but categories". Scholars have tried to locate historical evidence for
6716-528: The question of rigidity in caste and believe that there is considerable flexibility and mobility in the caste hierarchies. There are at least two perspectives for the origins of the caste system in ancient and medieval India, which focus on either ideological factors or on socio-economic factors. The first school has focused on religious anthropology and disregarded other historical evidence as secondary or derivative of this tradition. The second school has focused on sociological evidence and sought to understand
6808-427: The rival tribes were called dasa , dasyu and pani . The dasas were frequent allies of the Aryan tribes, and they were probably assimilated into the Aryan society, giving rise to a class distinction. Many dasas were, however, in a servile position, giving rise to the eventual meaning of dasa as servant or slave. The Rigvedic society was not distinguished by occupations. Many husbandmen and artisans practised
6900-430: The role of caste in classical Hindu literature, it is jati that plays that role in present times. Varna represents a closed collection of social orders whereas jati is entirely open-ended, thought of as a "natural kind whose members share a common substance." Any number of new jatis can be added depending on need, such as tribes, sects, denominations, religious or linguistic minorities and nationalities. Thus, "Caste"
6992-571: The root Vellam for flood, denoting their ability to control and store water for irrigation purposes. which led to the development of various land rights, ultimately giving the Vellalar their name. The term Velaalar (வேளாளர்) is also derived from the word Vel (வேள்), a title used by Velir chieftains during the Sangam age. Since they migrated from the Tulu region of ancient Tamizhagam , they are called Thuluva Vellalar. Thuluva Vellalars are part of larger Vellalar community. An early Tamil tradition states that
7084-463: The same group, the "only explanation" for which is the pairs of individuals descended from ancestors in the last few thousands of years who carried that DNA segment. Since the average size of the DNA segments reveals how long ago in the past the shared ancestors lived, the study of a data set of more than 250 jati groups, spread throughout India, provided results that, according to the researchers, "told
7176-468: The same vessel. Later Vedic texts ridicule some professions, but the concept of untouchability is not found in them. The post-Vedic texts, particularly Manusmriti mentions outcastes and suggests that they be ostracised. Recent scholarship states that the discussion of outcastes in post-Vedic texts is different from the system widely discussed in colonial era Indian literature, and in Dumont's structural theory on caste system in India. Patrick Olivelle ,
7268-414: The social hierarchy and these were a factor in the making of the varna system, but the ancient texts did not in some way "create the phenomenon of caste" in India. Jeaneane Fowler, a professor of philosophy and religious studies, states that it is impossible to determine how and why the jatis came into existence. Susan Bayly, on the other hand, suggests that the jati system emerged because it offered
7360-523: The stigma attached to farming and manual labor. Similarly, the Vellala Chettis, a branch of the Chozhia Vellalars were traders and merchants. The Adi-saiva vellalar sect is a strictly vegetarian Saivite group that traditionally served as priests. The Vellalar were considered to be of high status and enjoyed a high rank during the Chola period. They helped promote and stabilize Shaivism during
7452-421: The surprising arguments of fresh scholarship, based on inscriptional and other contemporaneous evidence, is that until relatively recent centuries, social organisation in much of the subcontinent was little touched by the four varnas . Nor were jati the building blocks of society." According to Basham, ancient Indian literature refers often to varnas , but hardly if ever to jatis as a system of groups within
7544-522: The term Vellalar but refers to a group of people called Velaan Maanthar who apart from practising agriculture had the right to carry weapons and wear garlands when they were involved in affairs of the state. The term Vellalar itself occurs in the sense of a landowner in Paripadal . The poem Pattinappaalai lists the six virtues of Vellalar as abstention from killing, abstention from stealing, propagation of religion, hospitality, justice and honesty. In
7636-566: The term "Vellalar" is uncertain, a number of non-cultivating landholding castes like Kaarukaatha Velaalar and the Kondaikatti Velaalar who served ruling dynasties in various capacities also identify themselves as Vellalar. Likewise, the Kottai Pillaimar who were traditionally land-holders and lived inside forts, neither lease land for agriculture nor do they till their own fields. They also do not supervise cultivation directly due to
7728-455: The term caste as a static phenomenon of stereotypical tradition-bound India, empirical facts suggest caste has been a radically changing feature. The term means different things to different Indians. In the context of politically active modern India, where job and school quotas are reserved for affirmative action based on castes, the term has become a sensitive and controversial subject. Sociologists such as M. N. Srinivas and Damle have debated
7820-545: The word Kalamba or Kalambam (in Tamil) means the Kadamba tree , the sacred totemic symbol that is associated with Tamil god Murugan . The Velir were an ancient group of Tamil chieftains who claimed Yadava (Yadu) descent. The Ay Vels were one such Velir group that ruled the territory in and around Venad during the Sangam period. The word Venad is derived from Vel -nadu, that is the country ruled by Vel chieftains. We know of
7912-608: The years that immediately followed the Sangam age (from third to sixth century CE), the Tamil lands were ruled by a dynasty called Kalabhras . Historians believe that the Kalabhras belonged to the Vellalar community of warriors who were possibly once the feudatories of the Cholas and the Pallavas . Scholar and historian M. Raghava Iyengar identifies the Kalabhras with the Kalappalar section of
8004-629: The ‘'Vellala Maharaja'’ in Thiruvannamalai , the town that served as their capital in 14th century. According to the anthropologist Kathleen Gough , "the Vellalars were the dominant secular aristocratic caste under the Chola kings, providing the courtiers, most of the army officers, the lower ranks of the kingdom's bureaucracy, and the upper layer of the peasantry". Two identical Tamil inscriptions from Avani and Uttanur in Mulbagal Taluk dated in
8096-457: Was "rapidly replaced by endogamy [...] among upper castes and Indo-European speakers predominantly[...] almost simultaneously, possibly by decree of the rulers, in upper-caste populations of all geographical regions, about 70 generations before present, probably during the reign (319–550 CE) of the ardent Hindu Gupta rulers." Johannes Bronkhorst , referring to Basu et al. (2016) and Moorjani et al. (2013) states that "it seems safe to conclude that
8188-586: Was broadly similar. Along with Brahmins and Kshatriyas, a class called gahapatis (literally householders, but effectively propertied classes) was also included among high kulas . The people of high kulas were engaged in occupations of high rank, viz ., agriculture, trade, cattle-keeping, computing, accounting and writing, and those of low kulas were engaged in low-ranked occupations such as basket-weaving and sweeping. The gahapatis were an economic class of land-holding agriculturists, who employed dasa-kammakaras (slaves and hired labourers) to work on
8280-399: Was not based on purity-impurity ranking principle, and that the Vedic literature is devoid of the untouchability concept. In the 21st century, advances genetics research enabled biologists and geneticists to study the antiquity of castes in India. In studying the degree of differentiation of each jati with all others on the basis of differences of mutation frequencies, they identified
8372-438: Was previously often assumed. Certain scholars of caste have considered jati to have its basis in religion, assuming that the sacred elements of life in India envelop the secular aspects; for example, the anthropologist Louis Dumont described the ritual rankings that exist within the jati system as being based on the concepts of religious purity and pollution. This view has been disputed by other scholars who believe it to be
8464-602: Was transformed by various ruling elites in medieval , early-modern, and modern India, especially in the aftermath of the collapse of the Mughal Empire and the establishment of the British Raj . It is today the basis of affirmative action programmes in India as enforced through its constitution . The caste system consists of two different concepts, varna and jati , which may be regarded as different levels of analysis of this system. The caste system as it exists today
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