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| {{Short description|Tamil Brahmin caste}} | |||
| {{pp-semi|small=yes}} | |||
| {{pp|small=yes}} | |||
| {{Very long|date=September 2009}} | |||
| {{Use dmy dates|date=May 2019}} | |||
| {{IndicText}} | |||
| {{Use Indian English|date=May 2019}} | |||
| {{Infobox Ethnic group | |||
| {{infobox caste | |||
| |image = ]]]<br/>]]]<br/>]]]<br />]{{·}}]{{·}}]<br/>]{{·}}]{{·}}]<br/>]{{·}}]{{·}}] | |||
| | caste_name = Iyer | |||
| |group = Iyer<br />''ஐயர்'' | |||
| | image = VadamaIyerpriestsintamilnadu.jpg | |||
| |poptime = <p align="justify">]:415,931<ref name="ghuryep393" /><br />]:~ 2,400,000 (Estimated)<ref name="pop" /><ref>Accurate statistics on the population of Iyers are unavailable. This is due to the fact that the practice of conducting caste-based population census have been stopped since independence. The statistics given here are mainly based on estimates from unofficial sources</ref> | |||
| | caption = Vadama Iyer priests | |||
| |popplace = Indian states of ], ] and ]|langs = ] | |||
| | varna = Brahmin | |||
| |rels = ] | |||
| | jati = | |||
| |related = ], ], ], ] | |||
| | classification = | |||
| | gotra = | |||
| | veda = | |||
| | kula_daivat = | |||
| | kula_devi = | |||
| | guru = ] | |||
| | mantra = | |||
| | nishan = | |||
| | devak = | |||
| | religions = ] | |||
| | languages = ], ] | |||
| | country = ] | |||
| | state = ] | |||
| | populated_states = Tamil Nadu, ], ] | |||
| | region = | |||
| | India_migration = | |||
| | population = | |||
| | family_names = Iyer, ], Bhattar | |||
| | feudal_title = | |||
| | heraldic_title = | |||
| | lineage = | |||
| | color = | |||
| | throne = | |||
| | victory_weapon = | |||
| | endogamous = | |||
| | notable_members = | |||
| | subdivisions = ]<br />]<br />]<br />]<br />] | |||
| | related = ] ] Vaidiki Brahmins ] ] ] | |||
| ] ] | |||
| | historical_grouping = | |||
| | disputed_grouping = | |||
| | status = | |||
| | education_reservation = | |||
| | employment_reservation = | |||
| | other_reservation = | |||
| | original_kingdom = | |||
| | other_kingdom = | |||
| | official_website = | |||
| | footnotes = | |||
| }} | }} | ||
| {{Hinduism}} | |||
| '''Iyers''' ({{IPA|ta|ajːɐr|lang|}}) (also spelt as '''Ayyar''', '''Aiyar''', '''Ayer''', or '''Aiyer''') are an ethnoreligious community of Tamil-speaking ]s. Most Iyers are followers of the '']'' philosophy propounded by ] and adhere to the ].<ref>{{Cite book |last=Béteille |first=André |url=https://www.degruyter.com/document/doi/10.1525/9780520317864/html |title=Caste, Class, and Power |date=2020-10-26 |publisher=University of California Press |isbn=978-0-520-31786-4 |language=en |doi=10.1525/9780520317864}}</ref> This is in contrast to the ] community, who are adherents of ]. The Iyers and the Iyengars are together referred to as ]s. The majority of Iyers reside in ], ].{{citation needed|date=December 2022}} | |||
| '''Iyer''' ({{pronounced|aiʝar}} ({{lang-ta|ஐயர்}}, {{lang-kn|ಅಯ್ಯರ್}}), {{lang-ml|അയ്യര}}) (variously spelt as '''Iyer''', '''Ayyar''', '''Aiyar''', '''Ayer''' or '''Aiyer''') is the name given to ] ] of ] or ] origin who are followers of the '']'' philosophy propounded by ].<ref name="Uttarakhand_info">{{Cite web|url=http://www.4dham.com/go2/Iyer.html|title=Iyer|accessdate=2008-08-07|publisher=Uttarakhand Information Centre}}</ref><ref name="imperial_gazetteer_p267">{{cite book | title=The Imperial Gazetteer of India, Volume XVI| last=| first=| year=1908| publisher=Clarendon Press| location=London}}, Pg 267</ref><ref name="universalhistory_1781_109">], Pg 109</ref><ref name="universalhistory_1781_110">], Pg 110</ref><ref name="castesandtribes_p269">], Pg 269</ref><ref name="folksongsofsouthernindiap3">], Pg 3</ref> Apart from the prevalent practice of using their caste-name as surname, Iyers also use other surnames as '''Sāstri'''<ref name="britannica">{{cite book | title=Encyclopedia Britannica, śāstrī | url=http://www.britannica.com/EBchecked/topic/524792/sastri#tab=active~checked%2Citems~checked&title=%C5%9B%C4%81str%C4%AB%20--%20Britannica%20Online%20Encyclopedia}}</ref>, or '''Bhattar'''<ref name="castesandtribes_p354">], Pg 354</ref><ref name="permaul_p300">], Pg 300</ref> They are found mostly in Tamil Nadu as they are generally native to the Tamil country. But they are also found in significant numbers in Andhra Pradesh, Kerala and Karnataka. | |||
| Iyers are further divided into various denominations based on traditional and regional differences. Like all Brahmins, they are also classified based on their ], or patrilineal descent, and the Veda that they follow. They fall under the ] classification of Brahmins in India. | |||
| The name 'Iyer' originated in the medieval period when different sects of Brahmins residing in the then Tamil country organized themselves as a single community. A breakaway sect of Sri Vaishnavas later formed a new community called "]".<ref name="castesandtribes_p334">], Pg 334</ref><ref name="castesandtribes_p348">], Pg 348</ref><ref name="castesandtribes_p349">], Pg 349</ref> | |||
| Apart from the prevalent practice of using the title "Iyer" as surname, Iyers also commonly use other surnames, such as '''Sāstri'''<ref name="britannica">{{cite book | title=Encyclopædia Britannica, śāstrī | url=https://www.britannica.com/EBchecked/topic/524792/sastri#tab=active~checked%2Citems~checked&title=%C5%9B%C4%81str%C4%AB%20--%20Britannica%20Online%20Encyclopedia}}</ref> or '''Bhattar'''.{{citation needed|date=September 2016}} | |||
| As per popular tradition, Iyers are the descendants of ] migrants from ]. However, genetic researches have found little difference in genetic patterns with the rest of the Tamil populace. Iyers are sub-divided into various sub-sects based on their individual functions or duties. They are also classified based on the Veda they follow or according to their gotra. | |||
| Iyers fall under the ] sub-classification of India's Brahmin community and follow the same customs and traditions as other Brahmins.<ref name="castesandtribes_p268">], Pg 268</ref> In recent times, they have felt affected by ] <ref name="Tambram"> {{cite news | last=Vishwanath | first=Rohit | title= BRIEF CASE: Tambram's Grouse | date=], ] | url =http://timesofindia.indiatimes.com/Tambrams_Grouse/articleshow/2142389.cms | work =The Times of India | accessdate = 2008-08-19}}</ref> and the ] in the Indian state of ]. | |||
| == Etymology == | == Etymology == | ||
| Iyer ({{Langx|ta|ஐயர்}}, {{IPA|ta|aɪjəɾ|pron}}) has several meanings in ] and other ] languages, often referring to a respectable person. The ''Dravidian Etymological Dictionary'' lists various meanings for the term such as "father, sage, priest, teacher, brahman, superior person, master, king" with cognates such as ''tamayan'' meaning "elder brother" and simply ''ai'' "lord, master, husband, king, guru, priest, teacher, father".<ref>{{Cite book|author1=Burrow, T.|author2= M. B. Emeneau|title=A Dravidian etymological dictionary|publisher=Oxford University Press|pages=19}}</ref> Linguistic sources often derive the words Ayya, Ayira/Ayyira as ] versions of the Sanskrit word '']'' which means ']'.<ref name="hinduism_encyclopedia_898">{{cite book|title=Encyclopaedia of Hinduism, Volume 7|page=898|author=Nagendra Kumar Singh|publisher=Anmol Publications PVT LTD|year=1999|isbn=978-81-7488-168-7}}</ref><ref name="paligrammarp49">{{cite book|title=A Simplified grammar of the Pali language|first=Edward|last=Miller|page=49|publisher=BiblioBazaar|year=2009|isbn=978-1-103-26738-5}}</ref> | |||
| Iyers are ]n Brahmins who reside in the states of ], ], ] and ]. Iyers are predominantly ] or followers of the ] texts.<ref name="castesandtribes_p269" /><ref name="Maharashtra">{{cite book | title=Maharashtra| last=Suresh Singh| first=Kumar| coauthors=B. V. Bhanu, B. R. Bhatnagar, D. K. Bose, V. S. Kulkarni, J. Sreenath| year=2004| pages=1873| publisher=Popular Prakashan| isbn=8179911020}}</ref> | |||
| In ancient times, Iyers were also called ''Anthanar''<ref name="anthanar_meaning1">{{cite book | title=Educational System of the Ancient Tamils| last=Pillai| first=Jaya Kothai| year=1972| page=54| publisher=South India Saiva Siddhanta Works Pub. Society| location=Tinnevelly}}</ref> or ''Pārppān'',<ref name="parppan_meaning1">{{cite book | title=Naccinarkkiniyar's Conception of Phonology| url=https://books.google.com/books?id=moUOAAAAYAAJ| last=Caṇmukam| first=Ce. Vai.| year=1967| page=212| publisher=Annamalai University}}</ref><ref name="parppan_meaning3">{{cite book | title=The Eight Anthologies: A Study in Early Tamil Literature| last=Marr| first=John Ralston| year=1985| page=114| publisher=Institute of Asian Studies}}</ref> though the usage of the word ''Pārppān'' is considered derogatory in modern times.{{citation needed|date=September 2016}} Until recent times, Kerala Iyers were called ''Pattars''.{{citation needed|date=September 2016}} Like the term ''pārppān'', the word ''Pattar'' too is considered derogatory.<ref name="communism_in_kerala">{{cite book | title=Communism in Kerala: A Study in Political Adaptation| last=Nossiter| first=Thomas Johnson| year=1982| page=27| publisher=C. Hurst & Co. Publishers| isbn=978-0-905838-40-3}}</ref> | |||
| The word Iyer is derived from the title ''Ayyā'' which is often used by Tamils to designate respectable people. There are number of etymologies for the word ''Ayyā'', generally it is thought to be derived from ] term denoting an elder brother. It is used in that meaning in ], ] and ].<ref name="tamilsinsrilankap374">{{cite book | title=The evolution of an ethnic identity: The Tamils in Sri Lanka C. 300 BCE to C. 1200 CE| last=Indrapala| first=K.| pages=374| year=2007| publisher=Vijitha Yapa| isbn=978-955-1266-72-1}}</ref> Yet others derive the | |||
| word Ayya as a ] version of the Sanskrit word '']'' which means ']'.<ref name="Ayya_etymology">{{Cite web|url=http://starling.rinet.ru/cgi-bin/response.cgi?single=1&basename=\data\drav\sdret&text_recno=175&root=config|title=The ''Ayya''|accessdate=2008-08-27|publisher=Starling Database|author=}} | |||
| </ref><ref name="Kerala Iyers">{{Cite web|url=http://www.keralaiyers.com/history?PHPSESSID=4935ec87b8f426ff0233383ea3ad5de3|title=History of Kerala Iyers|accessdate=2008-08-19|publisher=keralaiyers.com}} | |||
| </ref><ref>{{Cite web|url=http://www.hinduwebsite.com/hinduism/concepts/arya.asp|title=The Concepts of Hinduism - Arya|accessdate=2008-08-19|publisher=hinduwebsite.com|author=V. Jayaram}} | |||
| </ref> "Ayar" is also the name of a ] sub-caste.<ref name="castesandtribes_p63">], Pg 63</ref> During the ], Christian clergymen were also occasionally given the honorific surname "Ayyar".<ref name="castesandtribes_p19">], Pg 19</ref> | |||
| == Population and distribution == | |||
| In ancient times, Iyers were also called ''Anthanar''<ref name="anthanar_meaning1">{{cite book | title=Educational System of the Ancient Tamils| last=Pillai| first=Jaya Kothai| year=1972| pages=54| publisher=South India Saiva Siddhanta Works Pub. Society| location=Tinnevelly}}</ref><ref name="anthanar_meaning2">{{cite book | title=Tales and poems of South India| last=Robinson| first=Edward Jewitt| year=1885| pages=67| publisher=T. Woolmer}}</ref> or ''Pārppān'',<ref name="parppan_meaning1">{{cite book | title=Naccinarkkiniyar's Conception of Phonology| url=http://books.google.co.in/books?id=moUOAAAAYAAJ&lr=&pgis=1| last=Caṇmukam| first=Ce. Vai.| year=1967| pages=212| publisher=Annamalai University}}</ref><ref name="parppan_meaning2">{{cite book | title=The Journal The Madras journal of literature and science, ed. by J.C. Morris| year=1880| pages=90| publisher=Madras Literary Society}}</ref><ref name="parppan_meaning3">{{cite book | title=The Eight Anthologies: A Study in Early Tamil Literature| last=Marr| first=John Ralston| year=1985| pages=114| publisher=Institute of Asian Studies}}</ref> though the usage of the word ''Pārppān'' is considered derogatory in modern times.<ref name="parppan_modernusage">{{cite book | title=The Asiatic Review| last=East India Asssociation| year=1914| pages=457| publisher=Westminster Chamber}}</ref> Until recent times, Kerala Iyers were called ''Pattars''.<ref name="bhattar1">{{cite book | title=A Collection of Treaties, Engagements, and Other Papers of Importance Relating to British Affairs in Malabar| last=Logan| first=William| year=1989| pages=154| publisher=Asian Educational Services| isbn=8120604490, ISBN 978-81-206-0449-0}}</ref> Like the term ''pārppān'', the word ''Pattar'' too is considered derogatory.<ref name="communism_in_kerala">{{cite book | title=Communism in Kerala: A Study in Political Adaptation| last=Nossiter| first=Thomas Johnson| year=1982| pages=27| publisher=C. Hurst & Co. Publishers| isbn=0905838408, ISBN 978-0-905838-40-3}}</ref> | |||
| Today, Iyers live all over ], but an overwhelming majority of Iyers continue to thrive in ]. Tamil Brahmins form an estimated less than 3 per cent of the state's total population and are distributed all over the state. However, accurate statistics on the population of the Iyer community are unavailable.<ref>{{cite journal | first=Sreenivasarao| last=Vepachedu| title=Brahmins| journal=Mana Sanskriti (Our Culture)| year=2003| issue=69| url=http://www.vedah.net/manasanskriti/Brahmins.html#Brahmin_Population}}</ref> | |||
| Iyers are also found in fairly appreciable number in Western and Southern districts of Tamil Nadu.{{citation needed|date=September 2016}} Iyers of the far south are called ] Iyers and speak the Tirunelveli Brahmin dialect.{{citation needed|date=September 2016}} | |||
| It has also been recorded that in the past, the Nayak kings of Madurai have held the title "Aiyar" while Brahmins have borne titles as Pillai or Mudali.<ref name = "castesandtribesofsouthernindia6p368">{{cite book | title=Castes and Tribes of Southern India Volume VI| last=Thurston| first=Edgar| authorlink= Edgar Thurston|coauthors=K. Rangachari| year=1909| pages=368|publisher=Government Press| location=Madras}}</ref> | |||
| == |
=== Migration === | ||
| ] | |||
| {{double image|right|TamilSmarthaBrahminman.JPG|150|TamilSmarthaBrahminwoman.JPG|140|Smartha Brahmin man and woman from Tamil Nadu, c.a. 1837}} | |||
| Over the last few centuries, many Iyers have migrated and settled in parts of ]. During the rule of the Mysore Maharajahs, many Iyers from the then ] migrated to Mysore. The Ashtagrama Iyers are also a prominent group of Iyers in Karnataka.{{citation needed|date=September 2016}} | |||
| {{See also|Indo-Aryan migration|Genetics and archaeogenetics of South Asia}} | |||
| Iyers have also been resident of the princely state of ] from ancient times. The Venad state (present ]) and the southern parts of Kerala was part of the ] known as Then Pandi Nadu. There were also many Iyers in ] which later on grew to be the Travancore state. The old capital of ] was ] which is at present in Kanyakumari district. There has also been a continuous inflow from ] and ] ] of Tamil Nadu which are contiguous to the erstwhile ] of Travancore. Many parts of the present Tirunelveli district were even part of the old ] state.{{citation needed|date=September 2016}} These Iyers are known today as ]. Some of these people migrated to ] and later to ] and ] districts. There were also migrations from ] district of Tamil Nadu to Palakkad. Their descendants are known today as ]s.{{citation needed|date=September 2016}} These Iyers are collectively now called as '']s''. In ], there are many such Iyers due to its proximity to Kerala.<ref name="colorful_festival_hindu">{{cite news|last=Prabhakaran |first=G. |title=A colourful festival from a hoary past |date=12 November 2005 |url=http://www.hinduonnet.com/thehindu/mp/2005/11/12/stories/2005111200510400.htm |work=The Hindu Metro Plus:Coimbatore |access-date=2008-08-27 |archive-url=https://web.archive.org/web/20070805062343/http://www.hinduonnet.com/thehindu/mp/2005/11/12/stories/2005111200510400.htm |archive-date=5 August 2007 }}</ref> | |||
| === Regional origin === | |||
| According to the Buddhist scripture ], the presence of Brahmins have been recorded in ] as early as 500BC when the first migrations from the Indian mainland supposedly took place. Currently, Brahmins are an important constituent of the ] minority.<ref name="civattampip3">{{cite book | title=Sri Lankan Tamil society and politics| last=Civattampi| first=K.| year=1995| page=3| publisher=New Century Book House| location=Madras| isbn=81-234-0395-X }}</ref><ref name="ritualizingontheboundariesp3">], Pg 3</ref> Tamil Brahmins are believed to have played a historic role in the formation of the ].<ref name="ritualizingontheboundariesp3" /><ref name="criticalhistoryofjaffna">{{cite book | title=A critical history of Jaffna| last=Gnanaprakasar| first=S.|year=1928|page=96| publisher=Gnanaprakasa Yantra Salai|isbn=978-81-206-1686-8}}</ref><ref name="pathmanathan">], Pg 1-13</ref> | |||
| The origin of Iyers, like other South-Indian Brahmin communities, is shrouded in mystery. There have been evidences of Brahmin presence in the southern states even prior to the ]. However, it is generally believed that they were few in number and that most Iyers migrated from other parts of India at a later stage. According to some sources, these early inhabitants comprised mostly of ] who ministered in temples known as "]". Large scale migrations are generally believed to have occurred between 200 and 1600 AD and most Iyers are believed to have descended from these migrants.<ref name="Gurukkal">{{Cite web|url=http://www.chennaionline.com/columns/DownMemoryLane/diary169.asp|title=The Brahmins of South India - Ayyars|accessdate=2008-08-19|publisher=chennaionline.com|author=Chander Kanta Gariyali, I. A. S}} | |||
| </ref><ref name="vedic_concepts_sekkilar">{{Cite web|url=http://tamilartsacademy.com/journals/volume3/articles/Vedas%20and%20Vedic%20Saivas%20in%20TN.html|title=Nataraja and Vedic concepts as revealed by Sekkilar|accessdate=2008-08-19|publisher=Tamil Arts Academy|author=R. Nagaswamy}}</ref><ref name="dikshitars_ghariyali">{{Cite web|url=http://www.chennaionline.com/columns/DownMemoryLane/diary172.asp|title=Dikshitars|accessdate=2008-08-19|publisher=chennaionline.com|author=Chander Kanta Gariyali, I. A. S}}</ref><ref name="agastya_sage_and_star">{{cite journal | author=K. D. Abhyankar| title=Folklore and Astronomy: Agastya a sage and a star| journal=Current Science| year=2005| volume=29| issue=12| url=http://www.iisc.ernet.in/currsci/dec252005/2174.pdf|format=PDF}}</ref><ref name="ghuryep360">], p 360</ref> However, this theory has come under attack in recent times from historians and anthropologists who question the validity of this theory due to lack of evidence.<ref name="vedic_roots_tamil_culture">{{Cite web|url=http://micheldanino.voiceofdharma.com/tamilculture.html|title=Vedic Roots of Early Tamil Culture|accessdate=2008-08-19|publisher=Voice of Dharma|author=Michael Danino}}</ref><ref name="aryan_invasion_theory_politics">{{Cite web|url=http://koenraadelst.bharatvani.org/articles/aid/aryanpolitics.html|title=The Politics of the Aryan Invasion Debate|accessdate=2008-08-19|publisher=Voice of India|year=2003|author=Dr. Koenraad Elst}}</ref><ref name="Manickam">P.V.Manickam Naicker, writes in 'The Tamil Alphabet and its Mystic Aspect', 1917,Pg 74-75: "Even should Dutt's description of the aryanisation be true, the real Aryan ''corpus'' in South-India came to nothing. A ''cranial study'' of the various classes will also confirm the same. The lecturer, being a non-Brahmin, wishes to leave nothing to be misunderstood. His best and tried friends are mostly Brahmins and he is a sincere admirer of them. There is no denying the fact that the ancestors of the present Brahmins were the most cultured among the South-Indians at the time the said Aryanisation took place and got crystallized into a class revered by the people. As the cultured sons of the common mother Tamil, is it not their legitimate duty to own their kinsmen and to cooperate and uplift their less lucky brethern, if they have real patriotism for the welfare of the country? On the contrary, the general disposition of many a Brahmin is to disown his kinship with the rest of the Tamil brethern, to disown his very mother Tamil and to comstruct an imaginary untainted Aryan pedigree as if the Aryan alone is heaven-born</ref><ref name="slaterp158">], Pg 158</ref> | |||
| <ref name="zvelebil_companionp260">],Pg 260</ref> | |||
| During the early medieval period, when ] founded ] many Iyers adopted the new philosophical affiliation and were called ].<ref name="sripada_ramaujacharya">{{Cite web|url=http://www.salagram.net/parishad6.htm|title=Sripada Ramanujacharya|accessdate=2008-08-19|publisher=New Zealand Hare Krishna Spiritual Resource Network}}</ref> The Valluvars are believed to be the descendants of the earliest priests of the Tamil country.<ref name = "castesandtribesofsouthernindia7p303">{{cite book | title=Castes and Tribes of Southern India Volume VII| last=Thurston| first=Edgar| authorlink= Edgar Thurston|coauthors=K. Rangachari| year=1909| pages=303|publisher=Government Press| location=Madras}}</ref> | |||
| Apart from ], Iyers have also migrated to and settled in places in ]. There are significantly large Iyer communities in ],<ref name="ritualizingontheboundariesp86">], Pg 86</ref><ref name="ritualizingontheboundariesp12">], Pg 12</ref> and ].<ref name="migrationp15">], pp. 15-17</ref> These migrations, which commenced during the British rule, were often undertaken in search of better prospects and contributed to the prosperity of the community.<ref name="Tambram">{{cite news | last=Vishwanath | first=Rohit | title= BRIEF CASE: Tambram's Grouse | date=23 June 2007 | url =https://timesofindia.indiatimes.com/home/opinion/edit-page/BRIEF-CASE-Tambrams-Grouse/articleshow/2142389.cms | archive-url =https://web.archive.org/web/20121025083019/http://articles.timesofindia.indiatimes.com/2007-06-23/edit-page/27955862_1_tambrams-tamil-brahmin-mallika | url-status =live | archive-date =25 October 2012 | work=] | access-date = 2008-08-19}}</ref> | |||
| There is also ample evidence to suggest that a large number of individuals of non-Brahmin communities could have been invested with the sacred thread and ordained as temple priests.<ref name="castesandtribes_lii">], Introduction, Pg lii</ref><ref name="castesandtribes_liv">], Introduction, Pg liv</ref> | |||
| In recent times Iyers have also migrated in significant numbers to the United Kingdom, Europe and the United States<ref name="ritualizingontheboundariesp12" /> in search of better fortune.<ref name="migrationp18">], pp. 180-21</ref> | |||
| Though, Iyers have been classified as a ] in ancient times,<ref name="ghuryep360"/> Schoebel, in his book ''History of the Origin and Development of Indian Castes'' published in 1884, spoke of Tamil Brahmins as "Mahajanam" and regarded them, along with foreign migrants, as outside the dual left and right-hand caste divisions of Tamil Nadu.<ref name="ghuryep360" /> | |||
| === Ethnicity and genetics === | |||
| Some Iyer communities pay homage to the river Narmada instead of the South Indian river Cauvery in their rituals and revere legends proposing a northern origin for their community.<ref name="journal_of_asiatic_society">{{cite book | title=Journal of the Asiatic Society| year=1832| publisher=Indian Asiatic Society}}</ref> Iyer marriage rites, especially, are a mixture of some customs regarded Aryan and some considered Dravidian. <ref name = "ptsrinivasaiyengar_p57">]</ref><ref name = "ptsrinivasaiyengar_p58">]</ref> This issue is still being debated and researched by anthropologists, linguists and archaeologists alike. However, regardless of whether the "Aryan theory" of origin for Iyers is true or not, still it has often been a burning political issue in the Indian state of Tamil Nadu. | |||
| Recent ] studies amongst Iyers of ] reveal close proximity to populations from ]n ] of ].<ref name="HLAAffinities">{{Cite web|url=http://www.geocities.com/tokyo/5220/brahmin_dna_study1.htm|title=HLA affinities of Iyers, a Brahmin population of Tamil Nadu, South India.|accessdate=2008-08-19|publisher=Wayne State University Press|year=1996|author=K. Balakrishnan, R. M. Pitchappan, K. Suzuki, U. Sankar Kumar, K. Tokunaga}}</ref> | |||
| <ref name="indian_caste_pop">{{cite journal | author=Michael Bamshad, Toomas Kivisild, W. Scott Watkins, Mary E. Dixon, Chris E. Ricker, Baskara B.Rao, J. Mastan Naidu, B. V. Ravi Prasad, P. Govinda Reddy, Arani Rasanayagam, Surinder S. Papiha, Richard Villems, Alan J. Redd, Michael F. Hammer, Son V. Nguyen, Marion L. Carroll, Mark A. Batzer, Lynn B. Jorde| title=Genetic Evidence on the Origins of Indian Caste Populations| journal=Genome Research| year=2001| volume=11| issue=6| url=http://genome.cshlp.org/cgi/content/full/11/6/994}}</ref> Other genetic researches have found close similarities between recent migrants and ]. <ref name="genetic_bengalibrahmins">{{cite journal | author=S. KANTHIMATHI, M. VIJAYA, A. RAMESH| title=Genetic study of Dravidian castes of Tamil Nadu| journal=Indian Academy of Sciences Journal of Genetics| volume=87| issue=2| page=175-179|url=http://www.ias.ac.in/jgenet/Vol87No2/175.pdf|format=PDF}}</ref> However, the sharing of some haplotypes between the Iyers and some Southeast Asian populations suggests a migration through Southeast Asia to India.<ref name="HLAAffinities" /> When genetic analysis of South Asians was performed while discarding caste-based ramifications, it was observed that South Indians, in general had lesser genetic affinity with Central Asian people than the inhabitants of North India overall and the ] (]) of Indian caste and ] populations all emerged from the same source.<ref name="tribalandcaste">{{cite journal | author=T. Kivisild,1, S. Rootsi, M. Metspalu, S. Mastana, K. Kaldma, J. Parik, E. Metspalu, M. Adojaan, H.-V. Tolk, V. Stepanov, M. Go¨lge, E. Usanga, S. S. Papiha, C. Cinniog˘lu, R. King, L. Cavalli-Sforza, P. A. Underhill, and R. Villems| title=The Genetic Heritage of the Earliest Settlers Persists Both in Indian Tribal and Caste Populations| journal=American Journal of Human Genetics| year=2003| volume=72| page=313-332| url=http://hpgl.stanford.edu/publications/AJHG_2003_v72_p313-332.pdf|format=PDF | doi=10.1086/346068}}</ref><ref name="genetics_thehindu">{{cite news | last= Ranganna| first=T.S. | title= People in north and south India belong to the same gene pool: ICHR Chairman | date=],] | url=http://www.hinduonnet.com/2006/06/24/stories/2006062412870400.htm | work =The Hindu: Karnataka | accessdate = 2008-08-27}}</ref> | |||
| Edgar Thurston classified Iyers as mesocephalic with an average ] of 74.2<ref name="castesandtribes_lxiii">], Introduction, Pg lxiii</ref> and an average nasal index of 95.1 based on the anthropological survey he had conducted in the Madras Presidency.<ref name="castesandtribes_li">], Introduction, Pg li</ref> Kerala Iyers were found to have an average cephalic index of 74.5 <ref name="castesandtribes_lxiii" /> and nasal index of 92.9.<ref name="castesandtribes_li" /> | |||
| == Population and distribution == | |||
| ] region of Tamil Nadu comprising the delta of the ] ''(indicated by the shaded portion in the map)'' which is the traditional home of the Tamil Brahmin population]] | |||
| Today, Iyers live all over ], but an overwhelming majority of Iyers continue to thrive in ]. Tamil Brahmins form an estimated 3% of the state's total population and are distributed all over the state.<ref name="pop">{{cite journal | author=Sreenivasarao Vepachedu| title=Brahmins| journal=Mana Sanskriti (Our Culture)| year=2003| issue=69| url=http://www.vedah.net/manasanskriti/Brahmins.html#Brahmin_Population}}</ref> However, accurate statistics on the population of the Iyer community is unavailable.<ref name="pop" /> | |||
| They are concentrated mainly along the ] Delta ] of ], ], ] <ref name="imperial_gazetteer_p260">{{cite book | title=The Imperial Gazetteer of India, Volume XVI| last=| first=| year=1908| pages=260| publisher=Clarendon Press| location=London}}</ref><ref name="imperial_gazetteer_p20">{{cite book | title=The Imperial Gazetteer of India, Volume XVI| last=| first=| year=1908| pages=20| publisher=Clarendon Press| location=London}}</ref> and ] where they form almost 10% of the total population.<ref name="ghuryep393">], Pg 393</ref><ref name="migrationp5">], Pg 5</ref> In Northern Tamil Nadu they are found in the ]s of ],<ref name="imperial_gazetteer_p272">{{cite book | title=The Imperial Gazetteer of India, Volume XVI| last=| first=| year=1908| pages=272| publisher=Clarendon Press| location=London}}</ref><ref name="migrationp15">], Pg 15</ref> ], ], ] and ]. They are almost non-existent in ] parts.<ref name="madura_gazetteer">{{cite book | title=Madura District Gazetteer Vol 1| last=Francis| first=W.| year=1906| pages=84| publisher=Government of Madras| location=Madras}}</ref> | |||
| Iyers are also found in fairly appreciable number in Western and Southern districts of Tamil Nadu.<ref name="folksongsofsouthernindiap6">], Pg 6</ref> Iyers of the far south are called ] Iyers<ref name="Tirunelveli_iyers_pop">{{cite book | title=Manual of the Tinnevelly District in the Presidency of Madras| last=Stuart| first=A. J.| year=1879| pages=15|publisher=Government of Madras|id=}}</ref> and speak the Tirunelveli Brahmin dialect. The most prominent Tirunelveli Iyer was ], often regarded as the "] of Tamil Nadu". In ], there are a large number of Kerala Iyers from Palakkad.<ref name="colorful_festival_hindu">{{cite news | last= Prabhakaran| first=G. | title= A colourful festival from a hoary past | date=],] | url=http://www.hinduonnet.com/thehindu/mp/2005/11/12/stories/2005111200510400.htm | work =The Hindu Metro Plus:Coimbatore | accessdate = 2008-08-27}}</ref> | |||
| == Subsects == | == Subsects == | ||
| Iyers have many sub-sects among them, such as ], Brahacharnam or ], ], ] or ], Ashtasahasram, Mukkāni, Gurukkal, Kāniyālar and Prathamasāki.<ref name="Leach">{{cite book | title=Aspects of caste in south India, Ceylon, and north-west Pakistan. Cambridge | last=Leach| first=E. R.| year=1960| page=368|publisher=Published for the Dept. of Archaeology and Anthropology at the University Press| location=Madras}}</ref> Each sub-sect is further subdivided according to the village or region of origin. | |||
| Iyers have many sub-sects among them, such as ], Brahacharnam or ], ], ] or ] , Ashtasahasram, Mukkāni, ], Kāniyālar and Prathamasāki.<ref name="castesandtribes_p334"/><ref name="castesandtribes_p333">], Pg 333</ref><ref name="kamat_potpourri">{{Cite web|url=http://www.kamat.com/kalranga/people/brahmins/list.htm|title=List of Brahmin communities|accessdate=2008-08-27|publisher=Kamat's Potpourri|author=Vikas Kamat}}</ref><ref name="Leach">{{cite book | title=Aspects of caste in south India, Ceylon, and north-west Pakistan. Cambridge | last=Leach| first=E. R.| authorlink= |coauthors=| year=1960| pages=368|publisher=Published for the Dept. of Archaeology and Anthropology at the University Press| location=Madras}}</ref> Each sub-sect is further subdivided according to the village or region of origin. | |||
| ] | ] | ||
| ]Iyers, like all other Brahmins, trace their paternal ancestry to one of the eight '']s'' or sages.<ref name="gotra_def">{{cite web|url=http://vedabase.net/g/gotra|title=Definition of the word ''gotra''|access-date=2008-08-19|url-status=dead|archive-url=https://web.archive.org/web/20081216105800/http://vedabase.net/g/gotra|archive-date=2008-12-16}}</ref><ref name="gotra_description">{{cite web|url=http://www.gurjari.net/ico/Mystica/html/gotra.htm|title=Gotra|access-date=2008-08-19|publisher=gurjari.net}}</ref> Accordingly, they are classified into eight '']s'' based on the rishi they have descended from. A maiden in the family belongs to gotra of her father, but upon marriage takes the gotra of her husband. | |||
| === Vadama === | |||
| {{Main|Vadama}} | |||
| ] | |||
| The '''Vadamas''' ({{lang-ta|வடமா}}) regard themselves the most superior of Smartha Brahmins.<ref name="castesandtribes_p334" /><ref name="vadama_meaning_stein">{{cite book | title=Peasant State and Society in Medieval South India| last=Stein| first=Burton| year=1980| pages=210| publisher=Oxford University Press}}</ref> The word "Vadama" is derived from the Tamil word ''Vadakku'' meaning North.<ref name="vadama_meaning">{{cite book | title=Early South Indian Paleography| last=Mahalingam| first=T. V. | year=1967| pages=296| publisher=University of Madras}}</ref> Due to this reason, it is widely speculated that the Vadamas could have been the latest of the Brahmin settlers of the Tamil country.<ref name="vadama_meaning_stein" /> At the same time, however, the honorific title ''Vadama'' could also be used simply to denote the level of Sanskritization and cultural affiliation and not as evidence for a migration at all.<ref name="madras_bulletin">{{cite book | title=Bulletin of the Institute of Traditional Cultures| year=1957| pages=141| publisher=Institute of Traditional Cultures}}</ref> | |||
| The Vedas are further sub-divided into ''shakhas'' or "branches" and followers of each Veda are further sub-divided based on the shakha they adhere to. However, only a few of the shakhas are extant, the vast majority of them having disappeared. The different Vedas and the corresponding shakhas that exist today in Tamil Nadu are:<ref name="shaka_tamilnadu">{{cite web|url=http://www.dharmicscriptures.org/Vedic_SB_Intro.doc|title=Shakha|access-date=2008-09-10|publisher=www.dharmicscriptures.org}}</ref> | |||
| Vadamas follow a number of Vaishnavite religious beliefs and practices.<ref name="castesandtribes_p334" /> They sport the ''urdhvapundram'' mark on their forehead unlike other sects of Iyers. <ref name="castesandtribes_p334" /> A large section of the ] community is believed to be made of converted Vadamas. | |||
| {| class=wikitable style="margin:1em auto;" | |||
| Vadamas have also significantly contributed towards popularizing and propagating the worship of Lord Shiva and Devi.<ref name="avadayakkal">{{cite news | last= | first= | title= A Kali Yuga woman saint | date=], ] | url =http://chennaionline.com/musicnew/Devotional/aavadai.asp | work =Chennai Online | accessdate = 2008-09-11}} | |||
| </ref><ref name="syamasastri">{{cite web | last= | first= | title= A Genius of Syama Sastri | date=], ] | url =http://www.carnatica.net/composer/syama1.htm | work =www.carnatica.net | accessdate = 2008-09-11}} | |||
| </ref> | |||
| The Vadamas are classified into Vadadesa Vadama, Choladesa Vadama, Sabhaiyar, Inji and Thummagunta Dravida.<ref name="castesandtribes_p334" /> | |||
| === Vāthima === | |||
| {{Main|Vathima}} | |||
| The '''Vāthimas''' ({{lang-ta|வாத்திமா}}) are few in number and are confined mostly to eighteen villages in ]. They are sub-divided into Pathinettu Gramathu Vāthima or Vāthima of the eighteen villages, Udayalur, Nannilam and Rathamangalam.<ref name="castesandtribes_p337">], Pg 337</ref> | |||
| === Brahacharnam === | |||
| {{Main|Brahacharanam}} | |||
| '''Brahacharnam''' is a corruption of the Sanskrit word ''Brahatcharnam''({{lang-sa|ब्रहतचरनम्}}) means "the great sect".<ref name="castesandtribes_p335">], Pg 335</ref> Brahacharnams are more Saivite than Vadamas and are sub-divided into Kandramaicka, Milanganur, Mangudi, ], Musanadu, Kolathur, Marudancheri,Sathyamangalam and Puthur Dravida.<ref name="castesandtribes_p335" /> | |||
| === Ashtasahasram === | |||
| {{Main|Ashtasahasram}} | |||
| The '''Ashtasahasram'''({{lang-sa|अष्टसहश्रम}}) are, like the Brahacharnams, more Saivite than the Vadamas.<ref name="castesandtribes_p338">], Pg 338</ref> They are further sub-divided into Aththiyur, Arivarpade, Nandivadi and Shatkulam.<ref name="castesandtribes_p338" /> | |||
| === Dīkshitar === | |||
| {{Main|Dikshitar}} | |||
| ] | |||
| The '''Dīkshitars''' ({{lang-ta|தீக்ஷிதர்}}) are based mainly in the town of ] and according to legend, have descended from three thousands individuals who migrated from ].<ref name="castesandtribes_p338" /> They wear their ] in front of their head like the ] and ]s of ].<ref name="castesandtribes_p338" /> | |||
| === Chozhiar or Sholiyar === | |||
| The '''Sholiyars''' ({{lang-ta|சோழியர்்}}) serve as priests, cooks or decorate idols in Hindu temples.<ref name="castesandtribes_p341">], Pg 341</ref> Chozhiars hold the universal belief that ], the minister of ] was one of them.<ref name="castesandtribes_p342">], Pg 342</ref> They are divided into Tirukattiur, Madalur, Visalur, Puthalur, Senganur, Avadiyar Koil.<ref name="castesandtribes_p340">], Pg 340</ref> | |||
| === Gurukkal === | |||
| {{Main|Gurukkal Brahmins}} | |||
| The sect of Sivāchārya or '''Gurukkal''' ({{lang-ta|குருக்கள்்்}}) form the hereditary priesthood or in the Siva and Sakthi temples in Tamil Nadu.<ref name="Gurukkal" /><ref name="castesandtribes_p347">], Pg 347</ref> They are Saivites and adhere to the philosophy of ].<ref name="castesandtribes_p347" /> They are well versed in Agama Sasthras and follow the Agamic rituals of these temples.<ref name="castesandtribes_p347" /> | |||
| Gurukkals are sub-divided into Tiruvalangad, Conjeevaram and Thirukkazhukunram.<ref name="castesandtribes_p347" /> | |||
| === Mukkāni === | |||
| The '''Mukkāni'''({{lang-ta|முக்கானீ}}) sub-sect of Iyers are traditionally helpers to the priests in the temples of ].<ref name="castesandtribes_p342"/> Legend has it that the Mukkānis were the ''Bhootaganas'', the demon bodyguards of ] and that they were given the responsibility for guarding Subrahmanya's shrines by Siva.<ref name="Mukkanis">{{Cite web|url=http://www.keralaiyers.com/subsects|title=Subsects|accessdate=2008-08-27|publisher=keralaiyers.com|author=}} | |||
| </ref>. The Mukkanis predominantly subscribe to the ]. | |||
| === Kāniyālar === | |||
| The '''Kāniyālar'''({{lang-ta|காநியாளர்}}) are a little known sub-sect of Iyers. A large number of Kāniyālars serve as cooks and menial servants in Vaishnavite temples.<ref name="castesandtribes_p342" /> Hence, they sport the ''nāmam'' like Vaishnavite ].<ref name="castesandtribes_p342" /> | |||
| === Prathamasāki === | |||
| The '''Prathamasākis''' form another little-known sub-sect of Iyers. They follow the White Yajur Veda.<ref name="castesandtribes_p344">], Pg 344</ref> According to Hindu legend, in remote antiquity, the Prathamasākis were cursed by God to spend one hour every day as ]<ref name="castesandtribes_p345">], Pg 345</ref> and hence they are known as "Madhyana Paraiyans" in ]<ref name="castesandtribes_p344" /> and are regarded inferior by other sects of Brahmins.<ref name="castesandtribes_p344" /> | |||
| Edgar Thurston also mentions another sect of Iyers called ''Kesigal'' or ''Hiranyakesigal''.<ref name="castesandtribes_p335"/> However, this sub-sect appears to have disappeared or merged into the larger Vadama community with the passage of time. | |||
| Iyers, just like other Brahmins were required to learn the Vedas. Iyers are also divided into different sects based on the ] they follow.<ref name="castesandtribes_p267">], Pg 267</ref> Iyers belonging to the ] sect usually follow the teachings of the Krishna Yajur Veda.<ref name="castesandtribes_p268" /><ref name="subsects_keralaiyers">{{Cite web|url=http://www.keralaiyers.com/subsects|title=Subsects|accessdate=2008-08-19|publisher=keralaiyers.com}}</ref> | |||
| == ''Gotrās'' and ''Shākhas'' == | |||
| {{See also|Brahmin gotra system}} | |||
| Iyers, like all other Brahmins, trace their paternal ancestry to one of the eight '']s'' or sages.<ref name="gotra_def">{{Cite web|url=http://vedabase.net/g/gotra|title=Definition of the word ''gotra''|accessdate=2008-08-19}}</ref><ref name="gotra_description">{{Cite web|url=http://www.gurjari.net/ico/Mystica/html/gotra.htm|title=Gotra|accessdate=2008-08-19|publisher=gurjari.net}}</ref> Accordingly they are classified into eight '']'' based on the ''rishi'' they have descended from. A maiden in the family belongs to gotra of her father, but upon marriage takes the ''gotrā'' of her husband. | |||
| The Vedas are further sub-divided into ''shākhās'' or "branches" and followers of each Veda are further sub-divided based on the ''shākhā'' they adhere to. However, only a few of the ''shākhās'' are extant, the vast majority of them having disappeared.The different Vedas and the corresponding ''shākhās'' that exist today in Tamil Nadu are:<ref name="shaka_tamilnadu">{{Cite web|url=http://www.dharmicscriptures.org/Vedic_SB_Intro.doc|title=Shakha|accessdate=2008-09-10|publisher=www.dharmicscriptures.org}}</ref> | |||
| <center> | |||
| {| class=wikitable | |||
| |- valign=bottom | |- valign=bottom | ||
| ! Veda !! ''shākhā'' | ! Veda !! ''shākhā'' | ||
| |- style="text-align:center;" | |||
| || ] || style="text-align:center;"| Shakala and Paingi | |||
| |- style="text-align:center;" | |||
| || ]|| style="text-align:center;"| Kanva and Taittiriya | |||
| |- | |- | ||
| | |
| style="text-align:center;"| ] || Kauthuma, Jaiminiya/Talavakara, Shatyayaniya and Gautama | ||
| |- style="text-align:center;" | |||
| |- | |||
| | |
|| ] || style="text-align:center;"| Shaunakiya and Paippalada | ||
| |- | |||
| |align="center" | Sama Veda || Kauthuma, Jaiminiya/Talavakara, Shatyayaniya and Gautama | |||
| |- | |||
| |align="center" | Atharva Veda || align="center" | Shaunakiya and Paippalada | |||
| |} | |} | ||
| </center> | |||
| == Migration == | |||
| === Karnataka === | |||
| ] | |||
| Over the last few centuries, a large number of Iyers have also migrated and settled in parts of ]. During the rule of the Mysore Maharajahs, a large number of Iyers from the then ] migrated to Mysore. The ]s are also a prominent group of Iyers in Karnataka.<ref name="ashtagramaiyer_history">{{Cite web|url=http://www.ashtagrama.com/wst_page2.html|title=Brief history of ''Ashtagrama''|accessdate=2008-08-27|publisher=Ashtagrama Iyer community website|author=}}</ref> | |||
| === Kerala === | |||
| {{Main|Kerala Iyers}} | |||
| A series of large-scale migrations of Iyers from the Tamil country into Kerala over the past few centuries has created a ']' community.<ref name="Kerala" /><ref name="keralaiyers_migrationtheories">{{Cite web|url=http://www.keralaiyers.com/migrationtheories|title=Migration Theories|accessdate=2008-08-19|publisher=keralaiyers.com}}</ref> According to ], two streams of migration actually took place: | |||
| * A wave of migrations from ] and ] ] of Tamil Nadu first to the erstwhile ] of ] and ] and later to ] and ] districts have resulted in the origin of an Iyer community in the Travancore and Cochin regions. | |||
| * There were also migrations rom ] district of Tamil Nadu to Palakkad. Their descendants are known today as ].<ref name="permaul_p300" /><ref name="permaul_p308">], Pg 308</ref> | |||
| ==== Travancore and Cochin regions ==== | |||
| <!--A majority of the Iyers living in the historic ] and ] regions of Kerala are the descendents of 18th century migrants from the former ] kingdom and the Madras Presidency.--> | |||
| During the 18th century, a large number of Iyers migrated from Southern Tamil Nadu and settled in the erstwhile princely states of ] and ]<ref name="Kerala">{{Cite web|url=http://www.kuzhalmannamagraharam.info/articles/kerala-iyer-history.html|title=History of Kerala iyers and Agraharams|accessdate=2008-08-27|publisher=Kuzhalmanna Agraharam website|author=}}</ref><ref name="keralaiyers_migration">{{Cite web|url=http://www.keralaiyers.com/migration|title=Migration Theories|accessdate=2008-08-19|publisher=keralaiyers.com}}</ref> However, Iyers were neither considered eligible nor allowed to officiate as priests in the temples of ] as the priests in these parts practised 'Tantra Vidhi'- a very complex system of ] rites monopolized by the ].<ref name="Kerala Iyers" /> | |||
| Due to their skill in ] art, Iyers were initially employed mostly as cooks. They are generally credited with having introduced Tamil delicacies as '']'', '']'', '']'' and '']'' in Kerala. However, with the passage of time, Iyers entered administrative and commercial professions as well. | |||
| The first prominent member of the Iyer community in Kerala was ], who was the Prime Minister (''Dewan'' or ''Dalawa'') of Travancore State during the reign of Raja ]. Other prominent Iyers from Kerala include ], ], ] and ]. | |||
| Tamil Brahmins have fully ] into Kerala society even while retaining their ancestral traditions. Their mother tongue is a dialect of ] heavily influenced by ] vocabulary. During the 19th century, Iyers, like Malayali Nambudhiris, even adopted the Malayali practice of '']'' though the numbers contacting such alliances were very low. <ref name="castesandtribes_p355">], Pg 355</ref> | |||
| ==== Palakkad Iyers ==== | |||
| Iyers who migrated to the ] from the ] kingdom to serve in the temples of Kerala are known as ]. From the very beginning, the Palakkad Iyers were endowed with grants of land and were pretty well-off compared to the Travancore and Cochin Iyers. They also officiated in ] as priests. The Palakkad Iyers resided in '']''.<ref name="colorful_festival_hindu" /><ref name="agraharams">{{Cite web|url=http://kbspalakkad.org/palakkad/palakkad.htm|title=Palakkad District|accessdate=2008-08-27|publisher=Kerala Brahmana Sabha|author=}}</ref> Those who established themselves in the interior parts of Kerala lived in houses known as ''Madom''.<ref name="agraharams" /><ref name="madhom">{{Cite web|url=http://www.samooham.com/|title=Ernakulam Gramajana Samooham Home Page|accessdate=2008-08-27|publisher=Ernakulam Gramajana Samooham|author=}}</ref> | |||
| <!-- Unsourced image removed: ], a famous Carnatic musician, was a Palakkad Iyer|150px]] --> | |||
| The Palakkad Iyers were greatly affected by the ] (repealed in 1961 and substituted by ]) which abolished the ] system.<ref name="keralagovt_legislations">{{Cite web|url=http://niyamasabha.org/codes/bus_1_1.htm|title=Landmark Legislations - Land Reforms|accessdate=2008-08-27|publisher=Kerala Legislative Assembly|author=}}</ref> | |||
| === Sri Lanka === | |||
| {{See also|Aryacakravarti dynasty}} | |||
| According to the Buddhist scripture ], the presence of Brahmins have been recorded in ] as early as 500BC when the first migrations from the Indian mainland supposedly took place. Currently, Brahmins are an important constituent of the ] minority.<ref name="civattampip3">{{cite book | title=Sri Lankan Tamil society and politics| last=Civattampi| first=K.| year=1995| pages=3| publisher=New Century Book House| location=Madras| isbn=81-234-0395-X }}</ref><ref name="ritualizingontheboundariesp3">], Pg 3</ref> Tamil Brahmins are believed to have played a historic role in the formation of the ].<ref name="ritualizingontheboundariesp3" /><ref name="criticalhistoryofjaffna">{{cite book | title=A critical history of Jaffna| last=Gnanaprakasar| first=S.|year=1928|pages=96| publisher=Gnanaprakasa Yantra Salai|isbn=8120616863, ISBN 978-81-206-1686-8}}</ref><ref name="pathmanathan">], Pg 1-13</ref> | |||
| === Recent migrations === | |||
| Apart from ], Iyers have also migrated to and settled in places in ]. There are significantly large Iyer communities in ],<ref name="ritualizingontheboundariesp86">], Pg 86</ref><ref name="ritualizingontheboundariesp12">], Pg 12</ref> ], ] and ].<ref name="migrationp15" /><ref name="migrationp16">], Pg 16</ref><ref name="migrationp17">], Pg 17</ref> These migrations, which commenced during the British rule, were often undertaken in search of better prospects and contributed to the prosperity of the community.<ref name="Tambram" /> | |||
| == Culture == | |||
| In recent times Iyers have also migrated in significant numbers to the ], ] and the ]<ref name="ritualizingontheboundariesp12" /> in search of better fortune.<ref name="migrationp18">], Pg 18</ref><ref name="migrationp19">], Pg 19</ref><ref name="migrationp20">], Pg 20</ref><ref name="migrationp21">], Pg 21</ref> | |||
| == Religious practices, ceremonies and festivals == | |||
| === Rituals === | === Rituals === | ||
| Iyer rituals comprise rites as described in ]s such as ] attributed to the Hindu sage ]. The most important rites are the ''Shodasa Samaskāras'' or the 16 ]. Although many of the rites and rituals followed in antiquity are no longer practised, some have been retained.<ref name="16Samskaras">{{cite web|date=8 August 2003|url=http://www.commsp.ee.ic.ac.uk/~pancham/Articles/The%20Sixteen%20Samskaras.pdf|title=The Sixteen Samskaras Part-I|access-date=2008-08-27}}</ref><ref name="samskaras_names">{{cite web|url=http://www.kamakoti.org/hindudharma/part16/chap8.htm|title=Names of Samskaras|access-date=2008-08-27|publisher=kamakoti.org}}</ref> | |||
| Iyer rituals comprise rites as described in ]s such as ] attributed to the Hindu sage ].<ref name="castesandtribes_p268"/> The most important rites are the ''Shodasa Samaskāras'' or the 16 ].<ref name="castesandtribes_p270">], Pg 270</ref> Although many of the rites and rituals followed in antiquity are no longer practised, some have been retained.<ref name="16Samskaras">{{Cite web|date=],]|url=http://www.commsp.ee.ic.ac.uk/~pancham/Articles/The%20Sixteen%20Samskaras.pdf|format=PDF|title=The Sixteen Samskaras Part-I|accessdate=2008-08-27|publisher=|author=}}.</ref><ref name="samskaras_names">{{Cite web|url=http://www.kamakoti.org/hindudharma/part16/chap8.htm|title=Names of Samskaras|accessdate=2008-08-27|publisher=kamakoti.org|author=}}</ref> | |||
| ] performing the Sandhya Vandhanam, 1913]] | ] performing the Sandhya Vandhanam, 1913]] | ||
| ] carrying out a small ritual with his grandson.]] | |||
| Iyers are initiated into rituals at the time of birth. In ancient times, rituals used to be performed when the baby was being separated from mother's umbilical cord. This ceremony is known as ''Jātakarma''.<ref name="jatakarma1">{{Cite web|url=http://www.subhakariam.com/samskara/jatakarma.htm|title=Jatha karma|accessdate=2008-09-02|publisher=|author=Rajagopala Ghanapatigal}}</ref><ref name="castesandtribes_p272">], Pg 272</ref> However, this practice is no longer observed. At birth, a ] is made for the child based on the position of the stars. The child is then given a ritual name.<ref name="castesandtribes_p272" /><ref name="Ayush Homam">{{cite news | last= Austin| first=Lisette | title= Welcoming baby; Birth rituals provide children with a sense of community, culture | date=],] | url=http://www.parentmap.com/content/view/498/276/ | work =Parentmap | accessdate = 2008-08-27}}</ref> On the child's birthday, a ritual is performed to ensure longevity. This ritual is known as '']''. This ceremony is held on the child's birthday reckoned as per the Tamil calendar based on the position of the '']s'' or stars and not the ].<ref name="Ayush Homam" /> The child's first birthday is the most important and is the time when the baby is formally initiated by piercing the ears of the boy or girl. From that day onwards a girl is expected to wear earrings. | |||
| Iyers are initiated into rituals at the time of birth. In ancient times, rituals used to be performed when the baby was being separated from mother's umbilical cord. This ceremony is known as ''Jātakarma''. However, this practice is no longer observed. At birth, a ] is made for the child based on the position of the stars. The child is then given a ritual name.<ref name="Ayush Homam">{{cite news | last=Austin | first=Lisette | title=Welcoming baby; Birth rituals provide children with a sense of community, culture | date=21 May 2005 | url=http://www.parentmap.com/content/view/498/276/ | work=Parentmap | access-date=2008-08-27 | url-status=dead | archive-url=https://web.archive.org/web/20080708180805/http://www.parentmap.com/content/view/498/276/ | archive-date=8 July 2008 }}</ref> On the child's birthday, a ritual is performed to ensure longevity. This ritual is known as '']''. This ceremony is held on the child's birthday reckoned as per the Tamil calendar based on the position of the '']s'' or stars and not the ].<ref name="Ayush Homam" /> The child's first birthday is the most important and is the time when the baby is formally initiated by piercing the ears of the boy or girl. From that day onwards a girl is expected to wear earrings. | |||
| A second initiation (for the male child in particular) follows when the child crosses the age of seven.<ref name="universalhistory_1781_107">], Pg 107</ref><ref name="castesandtribes_p273">], Pg 273</ref> This is the '']'' ceremony during which a ] is said to be reborn.<ref name="castesandtribes_p273" /><ref name="castesandtribes_p277">], Pg 277</ref> A three-piece cotton thread is installed around the ] of the child encompassing the whole length of his body from the left ] to the right ].<ref name="universalhistory_1781_107" /><ref name="castesandtribes_p277" /><ref name="castesandtribes_p274">], Pg 274</ref><ref name="castesandtribes_p278">], Pg 278</ref> The Upanayana ceremony of initiation is solely performed for the members of the '']'' or twice-born ], generally when the individual is between 7 and 16 years of age.<ref name="upanayanam">{{Cite web|url=http://www.gurjari.net/ico/Mystica/html/upanayanam.htm|title=Upanayanam|accessdate=2008-09-02|publisher=gurjari.net|author=}}</ref><ref name="iyer_ritesandrituals">{{Cite web|url=http://www.boloji.com/hinduism/047.htm|title=Customs and Classes of Hinduism|date=], ]|accessdate=2008-09-02|publisher=Boloji Media Inc.|author=Neria Harish Hebbar}}</ref> In ancient times, the Upanayana was often considered as the ritual which marked the commencement of a boy's education, <ref name="castesandtribes_p276">], Pg 276</ref> which in those days, comprised mostly of the study of the Vedas. However, with the Brahmins taking to other ] than ], this initiation has become more of a symbolic ritual. The ] was expected to perform the '']m'' on a regular basis<ref name="castesandtribes_p313">], Pg 313</ref> and utter a prescribed set of prayers, three times a day: dawn, mid-day, and dusk. The most sacred and prominent of the prescribed set of prayers is the ],<ref name="castesandtribes_p313" /><ref name="castesandtribes_p312">], Pg 312</ref> which is as sacred to the Hindus as the ] to the ] and ] to the ].<ref name="castesandtribes_p313" /> Once a year, Iyers change their sacred thread. This ritual is exclusive to South Indian Brahmins and the day is commemorated in Tamil Nadu as ''Āvani Avittam''.<ref name="south_indian_festivals">{{cite book | title=South Indian Hindu festivals and traditions| last=Jagannathan| first=Maithily| year=2005| pages=93| publisher=Abhinav Publications| isbn=8170174155, 9788170174158}}</ref><ref name="fasts_and_festivals">{{cite book | title=Fasts and Festivals of India| last=Verma| first=Manish| year=2002| pages=41| publisher=Diamond Pocket Books (P) Ltd.| isbn=81-7182-076-X, ISBN 978-81-7182-076-4}}</ref> | |||
| A second initiation (for the male child in particular) follows when the child crosses the age of seven. This is the '']'' ceremony during which a ] is said to be reborn. A three-piece cotton thread is installed around the ] of the child encompassing the whole length of his body from the left ] to the right ]. The Upanayana ceremony of initiation is solely performed for the members of the '']'' or twice-born ], generally when the individual is between 7 and 16 years of age.<ref name="upanayanam">{{cite web|url=http://www.gurjari.net/ico/Mystica/html/upanayanam.htm|title=Upanayanam|access-date=2008-09-02|publisher=gurjari.net}}</ref><ref name="iyer_ritesandrituals">{{cite web|url=http://www.boloji.com/hinduism/047.htm|title=Customs and Classes of Hinduism|date=2 March 2003|access-date=2008-09-02|publisher=Boloji Media Inc.|author=Neria Harish Hebbar|archive-url=https://web.archive.org/web/20070203104805/http://www.boloji.com/hinduism/047.htm|archive-date=2007-02-03|url-status=dead}}</ref> In ancient times, the Upanayana was often considered as the ritual which marked the commencement of a boy's education, which in those days consisted mostly of the study of the Vedas. However, with the Brahmins taking to other ] than ], this initiation has become more of a symbolic ritual. The ] was expected to perform the '']m'' on a regular basis and utter a prescribed set of prayers, three times a day: dawn, mid-day, and dusk. The most sacred and prominent of the prescribed set of prayers is the ], which is as sacred to the Hindus as the ] to the ] and ] to the ]. Once a year, Iyers change their sacred thread. This ritual is exclusive to South Indian Brahmins and the day is commemorated in Tamil Nadu as ''Āvani Avittam''.<ref name="south_indian_festivals">{{cite book | title=South Indian Hindu festivals and traditions| last=Jagannathan| first=Maithily| year=2005| page=93| publisher=Abhinav Publications| isbn= 9788170174158}}</ref><ref name="fasts_and_festivals">{{cite book | title=Fasts and Festivals of India| last=Verma| first=Manish| year=2002| page=41| publisher=Diamond Pocket Books (P) Ltd.| isbn=978-81-7182-076-4}}</ref> | |||
| ] | |||
| ] | |||
| Other important ceremonies for Iyers include the rites for the deceased. <ref name="castesandtribes_p299">], Pg 299</ref><ref name="castesandtribes_p300">], Pg 300</ref><ref name="castesandtribes_p301">], Pg 301</ref> All Iyers are cremated according to ] rites, usually within a day of the individual's death.<ref name="castesandtribes_p298">], Pg 298</ref><ref name="deathrites_majorreligions">{{Cite web|url=http://www.beliefnet.com/story/78/story_7894_2.html|title=Transition Rituals|accessdate=2008-09-02|publisher=Beliefnet Inc.|author=}}</ref> The death rites include a 13-day ceremony, and regular '']''<ref name="Tharpanam">{{Cite web|url=http://www.vadhyar.com/Tarpanam.php|title=Tharpanam|accessdate=2008-09-02|publisher=vadhyar.com|author=}}</ref>(performed every month thereafter, on ] day, or New Moon Day), for the ancestors.<ref name="castesandtribes_p298" /><ref name="castesandtribes_p303">], Pg 303</ref><ref name="castesandtribes_p304">], Pg 304</ref> There is also a yearly '']'', that must be performed.<ref name="castesandtribes_p304" /><ref name="castesandtribes_p305">], Pg 305</ref> These rituals are expected to be performed only by male descendants of the deceased. Married men who perform this ritual must be accompanied by their wives. The women are symbolically important in the ritual to give a "consent" to all the proceedings in it.<ref name="castesandtribes_p298" /><ref name="journey_of_a_lifebody">{{Cite web|url=http://www.hindugateway.com/library/rituals/|title=The Journey of a Lifebody|accessdate=2008-08-27|publisher=Hindu Gateway|author=David M. Knipe}}</ref> | |||
| Other important ceremonies for Iyers include the rites for the deceased. All Iyers are cremated according to ] rites, usually within a day of the individual's death.<ref name="deathrites_majorreligions">{{cite web|url=http://www.beliefnet.com/story/78/story_7894_2.html|title=Transition Rituals|access-date=2008-09-02|publisher=Beliefnet Inc.}}</ref> The death rites include a 13-day ceremony, and regular '']''<ref name="Tharpanam">{{cite web|url=http://www.vadhyar.com/Tarpanam.php|title=Tharpanam|access-date=2008-09-02|publisher=vadhyar.com}}</ref> (performed every month thereafter, on ] day, or New Moon Day), for the ancestors. There is also a yearly '']'', that must be performed. These rituals are expected to be performed only by male descendants of the deceased. Married men who perform this ritual must be accompanied by their wives. The women are symbolically important in the ritual to give a "consent" to all the proceedings in it.<ref name="journey_of_a_lifebody">{{cite web|url=http://www.hindugateway.com/library/rituals/ |title=The Journey of a Lifebody |access-date=2008-08-27 |publisher=Hindu Gateway |first=David M. |last=Knipe |url-status=dead |archive-url=https://web.archive.org/web/20080930232759/http://www.hindugateway.com/library/rituals/ |archive-date=2008-09-30 }}</ref> | |||
| === Festivals === | === Festivals === | ||
| {{See also|Hindu festivals}} | {{See also|Hindu festivals}} | ||
| Iyers celebrate almost all Hindu festivals like ], ], ], ], ], ], ] and Karthika Deepam. | Iyers celebrate almost all Hindu festivals like ], ], ], ], ], ], ] and Karthika Deepam. An important festival, exclusive to Brahmins of South India, is the ''Āvani Avittam'' festival.<ref name="Avani_Avittam">{{cite web|url=http://www.panchangam.com/avani.htm|title=Avani Avittam|access-date=2008-08-27|publisher=K.G.Corporate Consultants|archive-url=https://web.archive.org/web/20080914061750/http://www.panchangam.com/avani.htm|archive-date=14 September 2008|url-status=dead}}</ref> | ||
| However, the most important festival which is exclusive to Brahmins of South India is the ''Āvani Avittam'' festival.<ref name="Avani_Avittam">{{Cite web|url=http://www.panchangam.com/avani.htm|title=Avani Avittam|accessdate=2008-08-27|publisher=K.G.Corporate Consultants|author=}}</ref> | |||
| === Weddings === | === Weddings === | ||
| A typical Iyer wedding consists of ''Sumangali Prārthanai'' (Hindu prayers for prosperous married life), ''Nāndi'' (homage to ancestors), ''Nischayadhārtham'' (Engagement) and ''Mangalyadharanam'' (tying the knot). The main events of an Iyer marriage include ''Vratam'' (fasting), ''Kasi Yatra'' (pilgrimage to Kasi), ''Oonjal'' (Swing), ''Kanyadanam'' (placing the bride in the groom's care), ''Mangalyadharanam'', ''Pānigrahanam'' and ''Saptapathi'' (or ''seven steps'' - the final and most important stage wherein the bride takes seven steps supported by the groom's palms thereby finalizing their union). This is usually followed by ''Nalangu'', which is a casual and informal event.<ref name="Iyer_marriage">{{cite web|url=http://www.sawnet.org/weddings/tamil_vedic.html |title=A South Indian Wedding – The Rituals and the Rationale |access-date=2008-08-27 |publisher=Sawnet |first=Padma |last=Vaidyanath |url-status=dead |archive-url=https://web.archive.org/web/20080512152857/http://sawnet.org/weddings/tamil_vedic.html |archive-date=2008-05-12 }}</ref>{{See also|Culture of Tamil Nadu}} | |||
| {{See also|Iyer Wedding}} | |||
| A typical Iyer wedding consists of ''Sumangali Prārthanai'' (Hindu prayers for prosperous married life) , ''Nāndi'' (homage to ancestors), ''Nischayadhārtham'' (Engagement)<ref name="castesandtribes_p278" /> and ''Mangalyadharanam'' (tying the knot).<ref name="castesandtribes_p285">], Pg 285</ref> The main events of an Iyer marriage include ''Vratam'' (fasting), ''Kasi Yatra'' (pilgrimage to Kasi), ''Oonjal'' (Swing), ''Kanyadanam'' (placing the bride in the groom's care), ''Mangalyadharanam'', ''Pānigrahanam'' <ref name="castesandtribes_p286">], Pg 286</ref> and ''Saptapathi'' (or ''seven steps'' - the final and most important stage wherein the bride takes seven steps supported by the groom's palms thereby finalizing their union).<ref name="castesandtribes_p286" /> This is usually followed by ''Nalangu'', which is a casual and informal event.<ref name="Iyer_marriage"> {{Cite web|url=http://www.sawnet.org/weddings/tamil_vedic.html|title=A South Indian Wedding – The Rituals and the Rationale|accessdate=2008-08-27|publisher=Sawnet|author=Padma Vaidyanath}}</ref><ref name="castesandtribes_p290">], Pg 290</ref> | |||
| == Lifestyle and culture == | |||
| {{See also|Culture of Tamil Nadu}} | |||
| === Traditional ethics === | === Traditional ethics === | ||
| Iyers generally lead orthodox lives and adhere steadfastly to their customs and traditions. Iyers follow the Grihya Sutras of ] and ]. The society is patriarchal but not feudal.<ref name="apastamba_sutra">{{cite book | title=Yajur-Veda: Apastamba-Grhya-Sutra| last=Pandey| first=U. C. | year=1971}}</ref> | |||
| Iyers are generally ]. Some abjure onion and garlic on the grounds that they activate certain base senses.<ref name="Madi">{{cite web|url=http://www.icsi.berkeley.edu/~snarayan/anthro-pap/subsection3_4_1.html|title=The Practice of ''madi''|access-date=2008-08-27|publisher=ICSI Berkeley}}</ref> Cow milk and milk products were approved.{{citation needed|date=April 2013}} They were required to avoid alcohol and tobacco.<ref name="Manusmriti">{{cite book | title=The Laws of Manu| last1=Doniger| first1=Wendy|first2=Brian K.|last2=Smith| year=1991| publisher=Penguin Books | isbn=0-14-044540-4}}</ref> | |||
| Iyers generally lead orthodox lives and adhere steadfastly to their customs and traditions. However, of recent, they have started abandoning their traditional duties as temple priests for more secular vocations, causing contemporary Iyers to be more flexible than their ancestors.<ref name="castesandtribes_p308">], Pg 308</ref> Iyers follow the Grihya Sutras of ] and ] apart from the ]. The society is patriarchal but not feudal.<ref name="apastamba_sutra">{{cite book | title=Yajur-Veda: Apastamba-Grhya-Sutra| last=Pandey| first=U. C. | year=1971}}</ref> | |||
| Iyers follow elaborate purification rituals, both of self and the house. Men are forbidden from performing their "sixteen duties" while women are forbidden from cooking food without having a purificatory bath in the morning.<ref name="Madi" /> Food is to be consumed only after making an offering to the deities. | |||
| ] | |||
| The bathing was considered sufficiently purifying only if it conformed to the rules of ''madi''.<ref name="Madi" /> The word ''madi'' is used by Tamil Brahmins to indicate that a person is bodily pure. In order to practice madi, the Brahmin had to wear only clothes which had been recently washed and dried, and the clothes should remain untouched by any person who was not ''madi''. Only after taking bath in cold water, and after wearing such clothes, would the person be in a state of ''madi''.<ref name="madiinkarnataka">{{cite book | title=Living Traditions in Contemporary Contexts: The Madhva Matha of Udipi| last=Rao| first=Vasudeva| page=66| publisher=Orient Longman}}</ref> | |||
| Iyers are generally ]. Some abjure onion and garlic on the grounds that they activate certain base senses.<ref name="Madi">{{Cite web|url=http://www.icsi.berkeley.edu/~snarayan/anthro-pap/subsection3_4_1.html|title=The Practice of ''madi''|accessdate=2008-08-27|publisher=ICSI Berkeley|author=}}</ref> Cow milk and milk products were approved.<ref name="universalhistory_1781_104">], Pg 104</ref> They were required to avoid alcohol and tobacco.<ref name="universalhistory_1781_104" /><ref name="Manusmriti">{{cite book | title=The Laws of Manu| last=Doniger| first=Wendy| coauthors=Brian K. Smith| year=1991| publisher=Penguin Books}}</ref> | |||
| Iyers follow elaborate purification rituals, both of self and the house. Men are forbidden from performing their "sixteen duties" while Women are forbidden from cooking food without having a purificatory bath in the morning.<ref name="castesandtribes_p308" /><ref name="Madi" /> Food is to be consumed only after making an offering to the deities.<ref name="castesandtribes_p323">], Pg 323</ref> | |||
| The bathing was considered sufficiently purifying only if it confirmed to the rules of ''madi''.<ref name="Madi" /><ref name="castesandtribes_p309">], Pg 309</ref> The word '']'' is used by Tamil Brahmins to indicate that a person is bodily pure. | |||
| In order to practice madi, the brahmin had to wear only clothes which had been recently washed and dried, and the clothes should remain untouched by any person who was not ''madi''.<ref name="castesandtribes_p309" /> Only after taking bath in cold water, and after wearing such clothes, would the person be in a state of ''madi''.<ref name="madiinkarnataka">{{cite book | title=Living Traditions in Contemporary Contexts: The Madhva Matha of Udipi| last=Rao| first=Vasudeva| pages=66| publisher=Orient Longman}}</ref> | |||
| This practice of ''madi'' is followed by Iyers even in modern times, before participating in any kind of religious ceremony.<ref name="Madi" /> | This practice of ''madi'' is followed by Iyers even in modern times, before participating in any kind of religious ceremony.<ref name="Madi" /> | ||
| ],] | url=http://www.business-standard.com/common/news_article.php?leftnm=way&autono=314701 | work =Business Standard | |
]. | ||
| Until the turn of the last century, an Iyer widow was never allowed to remarry.<ref name="homelifeinindiap65">], Pg 65</ref> Once her husband dies, an Iyer woman had to tonsure her head.<ref name="homelifeinindiap66">], Pg 66</ref> She had to remove the ''kunkumam'' or the vermilion mark on her forehead, and was required to smear her forehead with the ]. All these practices have, however, greatly dimimished with the enactment of reforms.<ref name="brahminwomenp171">], Pg 171</ref> | |||
| === Traditional attire === | |||
| === Clothing === | |||
| ] | |||
| ]'' at a convention of the Mylai Tamil Sangam, circa 1930s]] | |||
| Iyer men traditionally wear ''veshtis'' or '']s'' which cover them from waist to foot. These are made of ] and sometimes ]. ''Veshtis'' are worn in different styles. Those worn in typical |
Iyer men traditionally wear ''veshtis'' or '']s'' which cover them from waist to foot. These are made of ] and sometimes ]. ''Veshtis'' are worn in different styles. Those worn in typical Brahminical style are known as ''panchakacham'' (from the ] terms ''pancha'' and ''gajam'' meaning "five yards" as the length of the ''panchakacham'' is five yards in contrast to the ''veshtis'' used in daily life which are four or eight cubits long). They sometimes wrap their shoulders with a single piece of cloth known as ''angavastram'' (body-garment). In earlier times, Iyer men who performed austerities also draped their waist or chests with deer skin or grass. | ||
| The traditional Iyer woman is draped in a nine |
The traditional Iyer woman is draped in a nine-yard saree, also known as '']''.<ref name="'madisar">{{cite news | title= A saree caught in a time wrap | date=23 January 2005 | url =http://www.tribuneindia.com/2005/20050123/society.htm#2 | work =The Tribune | access-date = 2008-09-03}}</ref> | ||
| === Patronage of art === | === Patronage of art === | ||
| For centuries, Iyers have taken a keen interest in preserving the arts and sciences. They undertook the responsibility of preserving the ], a monumental work on ], the classical dance form of Tamil Nadu. During the early 20th century, dance was usually regarded as a ] associated with ]s. ], however, revived the dying art of ] into the more "respectable" art form of Bharatanatyam, thereby breaking social and caste taboos about Brahmins taking part in the study and practice of dance.<ref name="roles_and_rituals">''Roles and Rituals for Hindu Women'' by Julia Leslie, Pg. 154</ref><ref name="natyam_academy">{{cite news | last=Vishwanathan | first= Lakshmi | title= How Natyam danced its way into the Academy | date=1 December 2006 | url=http://www.hindu.com/ms/2006/12/01/stories/2006120100180600.htm | archive-url=https://web.archive.org/web/20081216122454/http://www.hindu.com/ms/2006/12/01/stories/2006120100180600.htm | url-status=dead | archive-date=16 December 2008 | access-date = 2008-08-27 | work=] | location=Chennai, India}}</ref> However many have claimed that, rather than becoming more open to other communities, the practice of Bharatanatyam was then restricted specifically to the middle and upper classes of Tamil society.<ref>{{Cite web|title=How the art of Devadasis was appropriated to create the world of Bharatanatyam|url=https://www.thenewsminute.com/article/how-art-devadasis-was-appropriated-create-world-bharatanatyam-38808|date=2016-02-10|website=The News Minute|access-date=2020-04-28}}</ref> | |||
| ] | |||
| For centuries, Iyers have taken a keen interest in preserving the arts and sciences. They undertook the responsibility of preserving the ], a monumental work on ], the classical dance form of Tamil Nadu. During the early 20th century, dance was usually regarded as a degenerate art associated with ]s. ], however, revived the dying art form thereby breaking social and caste taboos about Brahmins taking part in the study and practice of the dance.<ref name="roles_and_rituals">''Roles and Rituals for Hindu Women'' By Julia Leslie, Pg. 154</ref><ref name="natyam_academy">{{cite news | last=Vishwanathan | first= Lakshmi | title= How Natyam danced its way into the Academy | date=],] | | |||
| url=http://www.hindu.com/ms/2006/12/01/stories/2006120100180600.htm | work =The Hindu | accessdate = 2008-08-27}}</ref> | |||
| However, compared to dance, the contribution of Iyers in field of music has been considerably noteworthy.<ref>''From the Tanjore Court to the Madras Music Academy: A Social History of Music in South India'' by Lakshmi Subramanian {{ISBN|0-19-567835-4}}</ref><ref name="carnaticmusic_popularity">{{cite web|url=http://www.karnatik.com/article001.shtml|title=Popularity of Carnatic music|access-date=2008-08-27|publisher=karnatik.com|first=Raghavan|last=Jayakumar}}</ref> | |||
| ] | |||
| However, compared to dance, the contribution of Iyers in field of music has been considerably noteworthy.<ref>''From the Tanjore Court to the Madras Music Academy: A Social History of Music in South India'' by Lakshmi Subramanian ISBN 0195678354</ref><ref name="carnaticmusic_popularity">{{Cite web|url=http://www.karnatik.com/article001.shtml|title=Popularity of Carnatic music|accessdate=2008-08-27|publisher=karnatik.com|author=Raghavan Jayakumar}}</ref> The Trinity of Carnatic Music were responsible for making some excellent compositions towards the end of the 18th century. Today, there are Iyers who give traditional renderings as well as playback singers in Indian films like ] , ], ], ], ] and ] . Iyers have also contributed considerably to ], short story and temple architecture. | |||
| In the field of literature and journalism, the Iyer community has produced individuals like ], ], ], ], ], and ] to name a few. They have also contributed in an equal amount to Tamil language and literature<ref name="Hart" /><ref>In Nambi Arooran states: "However the Tamil Renaissance cannot be considered as solely the work of non-Brahmin scholars. Brahmins also played all equally important role and the contribution of U. V. Swaminatha Aiyar and C. Subramania Bharati cannot be underestimated. Similarly in the reconstruction of the Tamil past Brahmin historians such as S. Krishnaswami Aiyangar, K. A. Nilakanta Sastri, V. R. Ramachandra Dikshitar, P. T. Srinvasa Ayyangar and C. S. Srinivasachari brought out authoritative works on the ancient and medieval periods of South Indian history, on the basis of which non-Brahmins were able to look back with pride upon the excellence of Tamil culture. But some of the non-Brahmins looked at the contribution of Brahmin scholars with suspicion because of the pro-Aryan and pro-Sanskrit views expressed sometimes in their writings."</ref>. | |||
| === Food === | === Food === | ||
| {{See also|Tamil cuisine}} | {{See also|History of Brahmin diet|Tamil cuisine}} | ||
| The main diet of Iyers is composed of vegetarian food<ref name="castesandtribes_p268" /><ref name="hindu_attitude_vegetarianism">{{Cite web|url=http://www.ivu.org/congress/wvc57/souvenir/raghunathan.html|title=The Hindu Attitude Towards Vegetarianism|accessdate=2008-08-27|publisher=International Vegetarian Union|author=N. Raghunathan}}</ref>, mostly rice which is the staple diet for millions of South Indians. Vegetarian side dishes are frequently made in Iyer households apart from compulsory additions as rasam,sambar,etc. Home-made ] is a staple addition to the diet, and traditional meals do not begin until ghee is poured over a heap of rice and lentils. While tasting delicious, the cuisine eschews the extent of spices and heat traditionally found in south Indian cuisine. Iyers are mostly known for their love for curd. Other South Indian delicacies such as dosas, idli, etc. are also relished by Iyers. Coffee amongst beverages and curd amongst food items form an indispensable part of the Iyer food menu. | |||
| The main diet of Iyers is composed of vegetarian food,<ref name="hindu_attitude_vegetarianism">{{cite web|url=http://www.ivu.org/congress/wvc57/souvenir/raghunathan.html|title=The Hindu Attitude Towards Vegetarianism|access-date=2008-08-27|publisher=International Vegetarian Union|author=N. Raghunathan}}</ref> mostly rice which is the staple diet for millions of South Indians. Vegetarian side dishes are frequently made in Iyer households apart from compulsory additions as rasam, sambar, etc. Home-made ] is a staple addition to the diet, and traditional meals do not begin until ghee is poured over a heap of rice and lentils. The cuisine eschews the extent of spices and heat traditionally found in south Indian cuisine. Iyers are mostly known for their love for curd. Other South Indian delicacies such as dosas, idli, etc. are also relished by Iyers. Coffee amongst beverages and curd amongst food items form an indispensable part of the Iyer food menu. | |||
| ] | |||
| ] | |||
| The food is taken only after it is purified by a ritual called ''annasuddhi'' which means "purification of rice".<ref name="castesandtribes_p323" /> | |||
| == |
=== Housing === | ||
| ] | ] ''agrahāram'']] | ||
| In ancient times, Iyers, along with ] and other ], lived in exclusive Brahmin ] of their village known as an '']'' |
In ancient times, Iyers, along with ] and other ], lived in exclusive Brahmin ] of their village known as an '']''. ] and ] ] were usually situated at the ends of an ''agrahāram''. In most cases, there would also be a fast-flowing stream or river nearby.<ref name="quaint_charm">{{cite news | last=Sashibhushan | first= M. G. | title= Quaint charm | date=23 February 2004 | url=http://www.hindu.com/mp/2004/02/23/stories/2004022301910300.htm| archive-url=https://web.archive.org/web/20040705215837/http://www.hindu.com/mp/2004/02/23/stories/2004022301910300.htm| url-status=dead| archive-date=5 July 2004| access-date = 2008-08-27 | work=] | location=Chennai, India}}</ref> | ||
| A typical ''agrahāram'' consisted of a temple and a street adjacent to it. The houses on either side of the street were exclusively peopled by Brahmins who followed a joint family system. All the houses were identical in design and architecture though not in size.<ref name="migrationp12">], |
A typical ''agrahāram'' consisted of a temple and a street adjacent to it. The houses on either side of the street were exclusively peopled by Brahmins who followed a joint family system. All the houses were identical in design and architecture though not in size.<ref name="migrationp12">], pp. 12-13</ref> | ||
| With the arrival of the British and commencement of the Industrial Revolution, Iyers started moving to cities for their sustenance. Starting from the late |
With the arrival of the British and commencement of the Industrial Revolution, Iyers started moving to cities for their sustenance. Starting from the late 19th century, the ''agrahārams'' were gradually discarded as more and more Iyers moved to towns and cities to take up lucrative jobs in the provincial and judicial administration.<ref name="migrationp6">], pp. 6-14</ref> | ||
| However, there are still some agrahārams left where traditional Iyers continue to reside. In an Iyer residence, people wash their feet first with water on entering the house. |
However, there are still some agrahārams left where traditional Iyers continue to reside. In an Iyer residence, people wash their feet first with water on entering the house.<ref name="life_in_an_agrharam">{{cite web|url=http://www.saibaba.ws/teachings/goalguide/goalguide03.htm|title=The Goal and the Guide, Petal 3:Fire Walking|access-date=2008-08-27|publisher=Sri Satya Sai Baba Website|first=Bombai|last=Srinivasan}}</ref><ref name="agraharam_description">{{cite news | last=Sridhar | first=Lalitha | title=Simply South | date=6 August 2001 | url=http://www.blonnet.com/2001/08/06/stories/100672a4.htm | work=Business Line | access-date=2008-08-27 | archive-url=https://web.archive.org/web/20080223230150/http://www.blonnet.com/2001/08/06/stories/100672a4.htm | archive-date=23 February 2008 | url-status=dead }}</ref> | ||
| == Language == | === Language === | ||
| {{See also|Manipravalam}} | {{See also|Manipravalam|Brahmin Tamil}} | ||
| ] is the ] of most Iyers residing in India and elsewhere. However, Iyers speak a distinct dialect of Tamil unique to their community.<ref name="ethnologue">{{cite web|url=http://www.ethnologue.com/14/show_language.asp?code=TCV|title=TAMIL: a language of India|access-date=2008-09-03|year=2000|work=Ethnologue: Languages of the World, 14th Edition|url-status=dead|archive-url=https://web.archive.org/web/20080914105053/http://www.ethnologue.com/14/show_language.asp?code=TCV|archive-date=2008-09-14}}</ref><ref name="international_conference_on_dialects">{{cite web|url=http://www.ifpindia.org/ecrire/upload/dialects_conference_note.pdf|title=Streams of Language: Tamil Dialects in History and Literature|access-date=2008-09-03|publisher=french Institute of Pondicherry|url-status=dead|archive-url=https://web.archive.org/web/20080911173641/http://www.ifpindia.org/ecrire/upload/dialects_conference_note.pdf|archive-date=2008-09-11}}</ref><ref name="Tamil_dialects3">{{cite book | title=Negotiating multiculturalism: Disciplining Difference in Singapore | last=Purushotam| first=Nirmala Srirekham| page=37| year=2000| publisher=Walter de Gruyter}}</ref> This ] of Tamil is known as ] or ]. Brahmin Tamil is highly ] and has often invited ridicule from ] purists due to its extensive usage of the Sanskrit ].<ref name="Brahmin_Tamil_Sanskritized">{{cite news | last= Hebbar | first= Neria Harish | title= Tulu Language: Its Script and Dialects | date= 2 February 2003 | url= http://www.boloji.com/places/0020.htm | work= Boloji Media Inc. | access-date= 2008-09-10 | archive-url= https://web.archive.org/web/20100504135656/http://www.boloji.com/places/0020.htm | archive-date= 2010-05-04 | url-status= dead }}</ref> While Brahmin Tamil used to be the ] for inter-caste communication between different Tamil communities during pre-independence times, it has been gradually discarded by Brahmin themselves in favour of regional dialects.<ref name="standardization">{{cite web|title=Standardization or Restandardization: the case for 'Standard' Spoken Tamil|first=Harold F.|last=Schiffman|url=http://ccat.sas.upenn.edu/~haroldfs/public/stantam/STANTAM.HTM}}</ref> | |||
| {{wikibooks|Brahmin Tamil}} | |||
| ] is the ] of most Iyers residing in ] and elsewhere. However, Iyers speak a distinct dialect of Tamil unique to their community.<ref name="ethnologue">{{Cite web|url=http://www.ethnologue.com/14/show_language.asp?code=TCV|title=TAMIL: a language of India|accessdate=2008-09-03|year=2000|work=Ethnologue: Languages of the World, 14th Edition}}</ref><ref name="international_conference_on_dialects">{{Cite web|url=http://www.ifpindia.org/ecrire/upload/dialects_conference_note.pdf|format=PDF|title=Streams of Language: Tamil Dialects in History and Literature|accessdate=2008-09-03|publisher=french Institute of Pondicherry}}</ref><ref name="Tamil_dialects3">{{cite book | title=Negotiating multiculturalism: Disciplining Difference in Singapore | last=Purushotam| first=Nirmala Srirekham| pages=37|authorlink= |coauthors=| year=2000| publisher=Walter de Gruyter| location=}}</ref> This ] of Tamil is known as ] or ]. Brahmin Tamil is highly ] and has often invited ridicule from ] ] due to its extensive usage of the Sanskrit ].<ref name="Brahmin_Tamil_Sanskritized">{{cite news | last= Hebbar| first= Neria Harish | title= Tulu Language: Its Script and Dialects | date=], ] | url =http://www.boloji.com/places/0020.htm | work =Boloji Media Inc. | accessdate = 2008-09-10}}</ref> However, with ] moving out of their ] to urban centres or migrating to foreign countries, Brahmin Tamil is being increasingly discarded and is facing the prospect of ]. The Palakkad Iyers have a unique sub-dialect of their own.<ref name="lingua_keralaiyers">{{Cite web|url=http://www.keralaiyers.com/lingua|title=Lingua|accessdate=2008-09-10|publisher=keralaiyers.com}}</ref> Palakkad Tamil is characterized by the presence of a large number of words of Malayali origin.<ref name="lingua_keralaiyers" /> The Iyers of Tirunelveli speak a form of Tamil closely allied to the Tirunelveli dialect. The Sankheti Iyers speak a sub-dialect of Brahmin Tamil called ]. | |||
| In most cases, Iyers who had settled in different parts of the world are comfortable with the local lingua<ref name="migrationp17" /> | |||
| ] speak a separate dialect of Tamil called Iyengar Tamil.<ref name="ethnologue" /> Some regard the Iyengar speech not as a dialect at all, but only as a sub-dialect of Brahmin Tamil. | |||
| {{See|Brahmin Tamil}} | |||
| == Iyers today == | == Iyers today == | ||
| Akin to Bengali Brahmins, the Brahmins of South India were one of the first communities to be Westernized. However, this was restricted to their outlook on the material world. They have retained their Smartha traditions despite almost two centuries of western influence.<ref name="Tambram" /> | |||
| ] | ] | ||
| In addition to their earlier occupations, Iyers today have diversified into a variety of fields |
In addition to their earlier occupations, Iyers today have diversified into a variety of fields.<ref name="migrationp1">], Pg 1</ref> Three of India's Nobel laureates, ], ] and ] hail from the community.<ref name="rediffnews">{{cite news|url=http://news.rediff.com/slide-show/2009/oct/12/slide-show-1-brahmins-dominate-all-modern-professions.htm|date=12 October 2009|title=Brahmins dominate all modern professions|work=Rediff News}}</ref> | ||
| Since ancient times, Iyers, as members of the privileged priestly class, exercised a near-complete domination over educational, religious and literary institutions in the Tamil country.<ref name="Vivekananda">{{cite book | title=The Complete Works of Swami Vivekananda| last=Vivekananda| first=Swami| year=1955| page=296| publisher=Advaita Ashrama | isbn=81-85301-46-8}}</ref> Their domination continued throughout the ] as they used their knowledge of the English language and education to dominate politics, administration, the courts and intelligentsia. Upon India's independence in 1947, they tried to consolidate their hold on the administrative and judicial machinery. Such a situation led to resentment from the other castes in Tamil Nadu, the result of this atmosphere was a "non-Brahmin" movement and the formation of the ].<ref name="Non-Brahmin Movement">{{cite web|url=http://www.tamilnation.org/caste/nambi.htm|title=Caste & the Tamil Nation:The Origin of the Non-Brahmin Movement, 1905-1920|access-date=2008-09-03|publisher=Koodal Publishers|year=1980|author=K. Nambi Arooran|work=Tamil renaissance and Dravidian nationalism 1905-1944}} {{Dead link|date=April 2012|bot=H3llBot}}</ref> ], who took over as Justice Party President in the 1940s, changed its name to ], and formulated the view that ] were ] as opposed to non-Brahmin Tamils who were ].<ref name="periyar_antibrahminism">{{cite news | last= Selvaraj| first= Sreeram | title= Periyar was against Brahminism, not Brahmins | date=30 April 2007 | work =Rediff News}} | |||
| == Social and political issues == | |||
| </ref> The ensuing ] and the rising unpopularity of the ] Government left an indelible mark on the Tamil Brahmin community ending their political aspirations. In the 1960s the ] (roughly translated as "Organisation for Progress of Dravidians") and its subgroups gained political ground on this platform forming state ministries, thereby wrenching control from the ], in which Iyers at that time were holding important party positions. Today, apart from a few exceptions{{Clarify|reason=|date=May 2020}}, Iyers have virtually disappeared from the political arena.<ref name="iyothee_thass">{{cite book | title=Towards a Non-Brahmin Millennium: From Iyothee Thass to Periyar | last=Geetha| first=V.| year=2001| publisher=Bhatkal & Sen| isbn=978-81-85604-37-4}}</ref><ref name="Dalit_visions">{{cite book | title=Dalit Visions: The Anti-caste Movement and the Construction of an Indian Identity| last=Omvedt| first=Gail| year=2006| page=95| publisher=Orient Longman| isbn= 978-81-250-2895-6}}</ref><ref name="dravidian_politics_in_madras">{{cite journal | doi=10.2307/2050816 | first=Lloyd I.| last=Rudolph| title=Urban Life and Populist Radicalism: Dravidian Politics in Madras | jstor=2050816| journal=The Journal of Asian Studies| year=1961| volume=20| issue=3| pages=283–297| s2cid=145124008}}</ref><ref name="modernity_of_tradition">{{cite book | title=The Modernity of Tradition: political development in India| url=https://archive.org/details/modernityoftradi00rudo| url-access=registration| last=I. Rudolph| first=Lloyd| year=1969| page=| publisher=University of Chicago| isbn=0-226-73137-5 | author2=Suzanne Hoeber Rudolph}}</ref><ref name="renewal_of_priesthood">{{cite book | title=The Renewal of the Priesthood: Modernity and Traditionalism in a South Indian Temple| last=Fuller| first=C. J.| year=2003| page=117| publisher=Princeton University Press| isbn=0-691-11657-1}}</ref> | |||
| In 2006, the Tamil Nadu government took the decision to appoint non-Brahmin priests in Hindu temples in order to curb Brahmin ecclesiastical domination.<ref name="tamil_nadu_caste_barrier">{{cite news | title= Tamil Nadu breaks caste barrier | date=16 May 2006 | url =http://news.bbc.co.uk/2/hi/south_asia/4986616.stm | work =BBC News | access-date = 2008-09-06}}</ref> This created a huge controversy. Violence broke out in March 2008 when a non-Brahmin ''oduvar'' or reciter of Tamil idylls, empowered by the Government of Tamil Nadu, tried to make his way into the ''sanctum sanctorum'' of the Nataraja temple at Chidambaram.<ref name="tension_at_chidambaram_temple">{{cite news | title =Tension at Chidambaram temple | date =2 March 2008 | url =http://news.webindia123.com/news/Articles/India/20080302/899005.html | work =Web India 123 | access-date =2008-09-06 | archive-date =11 December 2008 | archive-url =https://web.archive.org/web/20081211112859/http://news.webindia123.com/news/Articles/India/20080302/899005.html | url-status =dead }}</ref> | |||
| ] was one of the prominent Brahmin individuals in the Madras provincial administration in the early part of the 20th century|thumb|right]] | |||
| == Criticism == | |||
| Since ancient times, Iyers, as members of the privileged priestly class, exercised a near-complete domination over ],] and ] ] in the Tamil country. | |||
| {{See also|Anti-Brahmanism}} | |||
| <ref name="Vivekananda">{{cite book | title=The Complete Works of Swami Vivekananda| last=Vivekananda| first=Swami| year=1955| pages=296| publisher=Advaita Ashrama}}</ref> Their domination continued throughout the ] as they used their knowledge of the English language and education to dominate the political, administrative, ] and ] spectrum. Upon India's independence in 1947, they tried to consolidate their hold on the administrative and judicial machinery . Such a situation led to resentment from the other castes in Tamil Nadu, an upshot of this atmosphere was an "non-Brahmin" movement and the formation of the ].<ref name="Non-Brahmin Movement">{{Cite web|url=http://www.tamilnation.org/caste/nambi.htm|title=Caste & the Tamil Nation:The Origin of the Non-Brahmin Movement, 1905-1920|accessdate=2008-09-03|publisher=Koodal Publishers|year=1980|author=K. Nambi Arooran|work=Tamil renaissance and Dravidian nationalism 1905-1944}}</ref> ], who took over as Justice Party President in the 1940s, changed its name to ], and formulated the view that ] were ] as opposed to a majority of Tamils who were ] based on ]'s writings. <ref name="periyar_antibrahminism">{{cite news | last= Selvaraj| first= Sreeram | title= 'Periyar was against Brahminism, not Brahmins' | date=], ] | url =| work =Rediff News | accessdate = 2008-08-19}} | |||
| </ref> The ensuing ] and the rising unpopularity of the ] Government left an indelible mark on the Tamil Brahmin community ending their political aspirations forever. In the 1960s the ] (roughly translated as "Organisation for Progress of Dravidians") and its subgroups gained political ground on this platform forming state ministries, thereby wrenching control from the ], in which Iyers at that time were holding important party positions. Today, apart from a few exceptions, Iyers have virtually disappeared from the political arena. | |||
| <ref name="iyothee_thass">{{cite book | title=Towards a Non-Brahmin Millennium: From Iyothee Thass to Periyar | last=Geetha| first=V.| year=2001| publisher=Bhatkal & Sen| isbn=8185604371,ISBN 978-81-85604-37-4}}</ref><ref name="rise_of_caste">{{cite news | last= Lal| first= Amrith | title= Rise of caste in Dravida land | date=], ] | url =| work = Indian Express | accessdate = 2008-08-19}}</ref><ref name="brahmnins-dalitsoftoday">{{cite news | last= Gautier| first= Francois | title= Are Brahmins the Dalits of today? | date=], ] | url =http://in.rediff.com/news/2006/may/23franc.htm | work =Rediff News | accessdate = 2008-08-19}}</ref><ref name="brahminsandeelamists">{{Cite web|url=http://www.ambedkar.org/News/hl/Brahmins%20and%20Eelamists.htm|title=Brahmins and Eelamists|accessdate=2008-08-19|publisher=ambedkar.org|author=V. Thangavelu}}</ref><ref name="Dalit_visions">{{cite book | title=Dalit Visions: The Anti-caste Movement and the Construction of an Indian Identity| last=Omvedt| first=Gail| year=2006| pages=95| publisher=Orient Longman| isbn=8125028951, ISBN 978-81-250-2895-6}}</ref> | |||
| <ref name="dravidian_politics_in_madras">{{cite journal | author=Lloyd I. Rudolph| title=Urban Life and Populist Radicalism: Dravidian Politics in Madras| journal=The Journal of Asian Studies| year=1961| volume=20| issue=3| page=283-297}}</ref><ref name="modernity_of_tradition">{{cite book | title=The Modernity of Tradition: political development in India| last=I. Rudolph| first=Lloyd| year=1969| pages=78| publisher=University of Chicago| isbn=0226731375 | unused_data=|second author=Suzanne Hoeber Rudolph}}</ref><ref name="renewal_of_priesthood">{{cite book | title=The Renewal of the Priesthood: Modernity and Traditionalism in a South Indian Temple| last=Fuller| first=C. J.| year=2003| pages=117| publisher=Princeton University Press| isbn=0691116571}}</ref> | |||
| In 2006, the Tamil Nadu government took the decision to appoint non-Brahmin priests in Hindu temples in order to curb Brahmin ecclesiastical domination.<ref name="tamil_nadu_caste_barrier">{{cite news | last= | first= | title= Tamil Nadu breaks caste barrier | date=], ] | url =http://news.bbc.co.uk/2/hi/south_asia/4986616.stm | work =BBC News | accessdate = 2008-09-06}}</ref>. This created a huge controversy. Violence broke out in March 2008 when a non-Brahmin ''oduvar'' or reciter of Tamil idylls, empowered by the Government of Tamil Nadu, tried to make his way into the ''sanctum sanctorum'' of the Nataraja temple at Chidambaram. <ref name="tension_at_chidambaram_temple">{{cite news | last= | first= | title= Tension at Chidambaram temple | date=], ] | url =http://news.webindia123.com/news/Articles/India/20080302/899005.html | work =Web India 123 | accessdate = 2008-09-06}}</ref> | |||
| == Criticism == | |||
| === Relations with other communities === | === Relations with other communities === | ||
| The legacy of Iyers have often been marred by accusations of ] and counter-racism against them by non-Brahmins and vice versa. | |||
| {{See also|Brahminism|Anti-Brahminism|Reservations in India}} | |||
| Grievances and instances of ] by Brahmins are believed to be the main factors which fuelled the ].<ref name="Non-Brahmin Movement" /> With the dawn of the 20th century, and the rapid penetration of western education and western ideas, there was a rise in consciousness amongst the lower castes who felt that ] which were legitimately theirs were being denied to them.<ref name="Non-Brahmin Movement" /> This led the non-Brahmins to agitate and form the ] in 1916, which later became the ]. The Justice Party banked on vehement anti-Hindu and anti-Brahmin propaganda to ease Brahmins out of their privileged positions. Gradually, the non-Brahmin replaced the Brahmin in every sphere and destroyed the ] over ] and the ] which the Brahmin had previously held.<ref name="education-meansofsocialmobility">{{cite news|last=Warrier |first=Shobha |title=Education is the means of social mobility |date=30 May 2006 |url=http://in.rediff.com/news/2006/may/30spec.htm |work=Rediff News |access-date=2008-08-19 |url-status=dead |archive-url=https://web.archive.org/web/20080504051207/http://in.rediff.com/news/2006/may/30spec.htm |archive-date=4 May 2008 }}</ref> | |||
| The legacy of Iyers have often been marred by accusations of ] and counter-racism against them by non-Brahmins and vice versa. | |||
| The concept of "Brahmin atrocities" is refuted by some Tamil Brahmin historians. They argue that allegations of casteism against Tamil Brahmins have been exaggerated and that even prior to the rise of the Dravida Kazhagam, a significant section of Tamil Brahmin society was liberal and anti-casteist, for example the ] passed by the princely state of Travancore which gave people of all castes the right to enter Hindu temples in the princely state was due to the efforts of the Dewan of Travancore, ] who was an Iyer.<ref name="cp_templeentry">{{cite book | title=RSS and Hindu Nationalism | last=Jayaprasad| first=K.| year=1991| page=138| publisher=Deep & Deep Publications}}</ref> | |||
| {{Quotation|It was found that prior to Independence, the Pallars were never allowed to enter the residential areas of the caste Hindus particularly of the Brahmins. Whenever a Brahmin came out of his house, no Scheduled Caste person was expected to come in his vicinity as it would pollute his sanctity and if it happened by mistake, he would go back home cursing the latter. He would come out once again only after taking a bath and making sure that no such thing would be repeated. | |||
| ] leader and founder of political party Pudiya Tamizhagam, Dr. Krishnasamy admits that the Anti-Brahmin Movement had not succeeded in improving the rights of Dalits and that there continues to be as much discrimination of Dalits as had been before. | |||
| However, as a mark of protest a few Pallars of this village deliberately used to appear before the Brahmin again and again. By doing so the Pallars forced the Brahmin to get back home once again to take a bath drawing water from deep well.<ref name="untouchability_indianvillages">{{Cite web|url=http://www.tamilnation.org/caste/ramaiah.htm#Untouchability_in_villages|title=Untouchability in villages|accessdate=2008-08-19|publisher=tamilnation.org|author=A. Ramiah|work=Untouchability and Inter Caste Relations in Rural India: The Case of Southern Tamil villages}}</ref>}} | |||
| {{blockquote|So many movements have failed. In Tamil Nadu there was a movement in the name of anti-Brahmanism under the leadership of Periyar. It attracted Dalits, but after 30 years of power, the Dalits understand that they are as badly-off - or worse-off - as they were under the Brahmans. Under Dravidian rule, they have been attacked and killed, their due share in government service is not given, they are not allowed to rise.<ref name="krishnasamy_quote">{{cite web|url=http://www.ambedkar.org/gail/Dravidianmovement.htm|title=The Dravidian movement|access-date=2008-08-19|publisher=ambedkar.org|first=Gail|last=Omvedt}}</ref>}} | |||
| ], the first Indian judge of the ], once made the controversially casteist remark: | |||
| {{quotation|Hindu temples were neither founded nor are kept up for the benefit of ], ] and others who are outside the scope of it<ref name="temple_entry">{{Cite web|url=http://www.evrperiyar-bdu.org/downloads/templeentry.pdf|format=PDF|title=THE RIGHT OF TEMPLE ENTRY|accessdate=2008-07-19|author=P. Chidambaram Pillai}}</ref>}} | |||
| According to a British survey in 1912, though Brahmins represented only 3.2 percent of the male population of ], they held 83.3 percent of the subjudgeships(immediately under British personnel), 55 percent of the deputy collectorships and 72.6 percent of the district administrative posts. Sixty seven percent of those receiving baccauleaurate degrees from ''The Madras University'' were Brahmins<ref name="RitualizingontheBoundaries"/>. Of those receiving Law degrees Brahmins outnumbered all non-brahmin Hindus 3.5 to 1 and brahmins receiving teaching licentiates outnumbered non-brahmin Hindus by more than 6.5 to 1<ref name="RitualizingontheBoundaries">Ritualizing on the Boundaries by Fred W. Clothey</ref>. These realities created resentment, not only among the British administrators who saw Brahmins as a threat to their hegemony but also among non-brahmin Hindus of all stripes<ref name="RitualizingontheBoundaries"/>. AntiBrahmin sentiment became organized in the formation of the ''Justice Party'' in late 1916. This party, composed of upper-class non-brahmins was committed to enhancing the opportunities for non-brahmins<ref name="RitualizingontheBoundaries"/>. | |||
| Grievances and alleged instances of ] by Brahmins are believed to be the main factors which fuelled the ].<ref name="Non-Brahmin Movement" /> With the dawn of the 20th century, and the rapid penetration of western education and western ideas, there was a rise in consciousness amongst the lower castes who felt that ] which were legitimately theirs were being denied to them. <ref name="Non-Brahmin Movement" /> This led the non-Brahmins to agitate and form the ] in ], which later became the ]. The Justice Party banked on vehement anti-Hindu and anti-Brahmin propaganda to ease Brahmins out of their privileged positions. Gradually, the non-Brahmin replaced the Brahmin in every sphere and destroyed the ] over ] and the ] which the Brahmin had previously held.<ref name="education-meansofsocialmobility">{{cite news | last= Warrier | first= Shobha | title= 'Education is the means of social mobility' | date=], ] | url =http://in.rediff.com/news/2006/may/30spec.htm | work =Rediff News | accessdate = 2008-08-19}}</ref> | |||
| However, with the destruction of Brahmin monopoly over the services and introduction of adequate ] for other communities, anti-Brahmin feelings did not subside. On the contrary, they were fully exploited by ], who often indulged in anti-Brahmin ] primarily in order to get non-Brahmin votes.<ref name="driveoutantitamilforces">{{cite news | last= | first= | title= Drive out anti-Tamil evil forces: DMK | date=], ] | url =http://chennaionline.com/colnewsnew/newsitem.asp?NEWSID=%7B78F9F6AF-607D-44B3-8E54-C7D3152CA09F%7D&CATEGORYNAME=Chennai | work =Chennai Online News | accessdate = 2008-08-19}}</ref><ref name="sundaram_blog">{{Cite web|url=http://www.blogs.ivarta.com/india-usa-blog-column42.htm|title= Aryan vs Dravidian — Lord Rama vs E V Ramaswamy ??? |accessdate=2008-08-19|publisher=India Varta|year=2007|author=V. Sundaram, I. A. S., Retd.}}</ref> With the passage of time, they reached such a pitch that even individuals who had previously been a part of the Dravidian Movement began to cry foul. Deprived of opportunities, ] began to migrate en masse to other states in India and foreign countries in search of livelihood.<ref name="Tambram" /> There were frequent allegations of casteism and racism against Brahmins very similar to the ones made by the lower castes against them in the decades before independence. | |||
| However, the very concept of "Brahmin atrocities" is refuted by some Tamil Brahmin historians who are keen to dismiss it as fictitious. They argue that allegations of casteism against Tamil Brahmins have been exaggerated and that even prior to the rise of the Dravida Kazhagam, a significant section of Tamil Brahmin society was liberal and anti-casteist. The ] passed by the princely state of Travancore which gave people of all castes the right to enter Hindu temples in the princely state was due to the efforts of the Dewan of Travancore, ] who was an Iyer.<ref name="cp_templeentry">{{cite book | title=RSS and Hindu Nationalism | url=| last=Jayaprasad| first=K.| year=1991| pages=138| publisher=Deep & Deep Publications| id=}}</ref> | |||
| ] leader and founder of political party Pudiya Tamizhagam, Dr.Krishnasamy admits that the Anti-Brahmin Movement had not succeeded up to the expectations and that there continues to be as much discrimination of Dalits as had been before. | |||
| {{Quotation|So many movements have failed. In Tamil Nadu there was a movement in the name of anti-Brahmanism under the leadership of Periyar. It attracted Dalits, but after 30 years of power, the Dalits understand that they are as badly-off - or worse-off - as they were under the Brahmans. Under Dravidian rule, they have been attacked and killed, their due share in government service is not given, they are not allowed to rise.<ref name="krishnasamy_quote">{{Cite web|url=http://www.ambedkar.org/gail/Dravidianmovement.htm|title=The Dravidian movement|accessdate=2008-08-19|publisher=ambedkar.org|author=Gail Omvedt}}</ref>}} | |||
| === Alleged negative attitude towards Tamil language and culture === | === Alleged negative attitude towards Tamil language and culture === | ||
| Iyers have been called Sanskritists who entertained a distorted and contemptuous attitude towards Tamil language, culture and civilization.<ref name="Zvelebilp197">], Pg 197</ref> The ] ] says that the Brahmin was chosen as a scapegoat by the Dravidian parties to answer for the decline of Tamil civilization and culture in the medieval and post-medieval periods.<ref name="zvelebil_companionp212">], Pg 212</ref><ref name="zvelebil_companionp213">], Pg 213</ref> Despite these allegations many Iyers were great contributors to the Tamil language. Agathiar, usually identified with the legendary Vedic sage ] is credited with compiling the first rules of grammar of the Tamil language.<ref name="zvelebil_companion_agathiar">], Appendix III, The Case of Akattiyam; Sanskrit and Tamil; Kankam, Pg 235–260</ref> Moreover, individuals like ] and ] have made invaluable contributions to ].<ref name="dravidianmovement_brahmincontrib1">{{cite book | title=Castes of Mind: Colonialism and the Making of Modern India| url=https://books.google.com/books?id=6OacVAwJsSAC&pg=PA143| last=B. Dirks| first=Nicholas| year=1996| page=143| publisher=Orient Longman| isbn=81-7824-072-6}}</ref><ref name="dravidianmovement_brahmincontrib2">{{cite book | title=Conversion to Modernities: The Globalization of Christianity | url=https://books.google.com/books?id=P6BhSU8DbMcC&pg=PA131| last=van der Veer| first=Peter| year=1996| page=131| publisher=Routledge| isbn=0-415-91274-1}}</ref> ] was the first to campaign for the recognition of Tamil as a classical language.<ref name="parithimar_kalaignar">{{cite news | last= Saravanan | first= T. | title= Tamil scholar's house to be made a memorial | date=12 September 2006 | url=http://www.hindu.com/2006/09/12/stories/2006091207860200.htm | archive-url=https://web.archive.org/web/20081216121119/http://www.hindu.com/2006/09/12/stories/2006091207860200.htm | url-status=dead | archive-date=16 December 2008 | location=Tamil Nadu | work= ] | access-date = 2008-08-10}} | |||
| Another accusation hurled upon Iyers was that they were Sanskritists who entertained a distorted and contemptuous attitude towards Tamil language, culture and civilization.<ref name="Zvelebilp197">], Pg 197</ref><ref>P.V.Manickam Naicker, in his ''The Tamil Alphabet and its Mystic Aspect'' writes: "At least one of them is explicit in his endeavour to establish page after page and chapter after chapter, untainted Aryan pedigree for the Brahmins and Brahmins alone among the South-Indians. As such, he has naturally no scruples to say that the Tamils have nothing excellent or high which can be claimed as their own. | |||
| However, a detailed study of the history of Tamil literature proves this accusation wrong.<ref name="zvelebil_companionp216">],Pg 216</ref> The renowned ] ], in his book ''Companion Studies to the History of Tamil Literature'', even goes to the extent of saying that the Brahmin was chosen as a scapegoat to answer for the decline of Tamil civilization and culture in the medieval and post-medieval periods. <ref name="zvelebil_companionp212">],Pg 212</ref><ref name="zvelebil_companionp213">],Pg 213</ref> Moreover, individuals like ] and ] have made invaluable contributions to the Dravidian Movement.<ref name="dravidianmovement_brahmincontrib1">{{cite book | title=Castes of Mind: Colonialism and the Making of Modern India| url=http://books.google.co.in/books?id=6OacVAwJsSAC&pg=PA143&lpg=PA143&source=web&ots=4CsUJ5fPk3&sig=bHz5LW3zHkEexvYri2K36Lu8sLg&hl=en&sa=X&oi=book_result&resnum=9&ct=result| last=B. Dirks| first=Nicholas| year=1996| pages=143| publisher=Orient Longman| isbn=8178240726}}</ref><ref name="dravidianmovement_brahmincontrib2">{{cite book | title=Conversion to Modernities: The Globalization of Christianity | url=http://books.google.co.in/books?id=P6BhSU8DbMcC&pg=PA131&lpg=PA131&source=web&ots=7ffpIk0YDk&sig=SMoakg6Ih6NSym7jnR7lxr0GdoE&hl=en&sa=X&oi=book_result&resnum=3&ct=result| last=van der Veer| first=Peter| year=1996| pages=131| publisher=Routledge| isbn=0415912741}}</ref> ] was the first to campaign for the recognition of Tamil as a classical language. <ref name="parithimar_kalaignar">{{cite news | last= Saravanan | first= T. | title= Tamil scholar's house to be made a memorial | date=],] | url=http://www.hindu.com/2006/09/12/stories/2006091207860200.htm | work =The Hindu: Tamil Nadu | accessdate = 2008-08-10}} | |||
| </ref> | </ref> | ||
| Professor ] in a speech in 1997 on Tamil, Brahmins, & Sanskrit rubbishes the claims of anti Brahmins that Brahmins favored Sanskrit to Tamil.<ref name="Hart">{{Cite web|url=http://www.tamilnation.org/forum/aryan/index.htm|title=Caste and the Tamil Nation|accessdate=2008-09-03|publisher=tamilnation.org}}</ref> | |||
| {{quote|Here are some facts: | |||
| 1. Brahmins are only 2% of the population, yet they have contributed much more to Tamil literature than their number would indicate. | |||
| 2. The purest (i.e. least Sanskritized) Tamil was written by the medieval Saiva Brahmin commentators on Tamil. For example, Parimelazakar translates the yoga asanas into Tamil, and the only way anyone can figure out what he is saying is to read the sub commentary (by Gopalakrishnamachari), who gives the original Sanskrit terms. You will find no Tamil any purer than that of Naccinarkkiniyar et al. | |||
| 3. Brahmins have contributed to Tamil from Sangam times. Kapilar is one of the greatest Tamil poets. | |||
| 4. Yes, of course Brahmins have had their own political agenda to push. They have been responsible for many things that I feel are entirely unconscionable. But is this any different from the other high castes? I have heard many many stories of high non-Brahmin castes killing and abusing Dalits. You can't blame the Brahmins for this. | |||
| 5. You cannot blame the Brahmins for Sanskritizing Tamil. Tenkalai Aiyengars often use Tamil words where most non-Brahmins use Sanskrit ones. The Sanskrtization of Tamil is a very old process and cannot be understood except in an all-South-Asian context. The Bengali used in Bangladesh is highly Sanskritized, and the Muslims are quite proud of their language. The fact is, Sanskrit was the lingua franca of South Asia for intellectual purposes, much as Latin was in Europe. Buddhists used it, Jains used it, much as Spinoza, a Jew, wrote his philosophical treatises in Latin. The Tamil of Ramalinga Swamigal, a non-Brahmin, is highly Sanskritized.}} | |||
| == Portrayal in popular media == | == Portrayal in popular media == | ||
| Brahmins are mentioned for the first time in the works of ].{{citation needed|date=September 2016}} During the post sangam era, Brahmin saints have been frequently praised for their efforts in combating ].{{citation needed|date=September 2016}} In modern times, when Iyers and Iyengars control a significant percentage of the print and visual media, there has been significant coverage of Brahmins and Brahmin culture in magazines and ] and a number of Brahmin characters in novels, TV serials and films.{{citation needed|date=September 2016}} | |||
| Their portrayal in media started to become more negative with the rise of Dravidian political movements. The writings and speeches of many Dravidian political activists such as ], ], ], ], ], the leaders of ] in the early 20th century and of the ] in more modern times constitute much of modern anti-Brahmin rhetoric.<ref name="vellalars_tamil_militarism">{{cite web|url=http://www.tamilnation.org/forum/sivaram/920901lg.htm|title= Part 8: The Twin Narratives of Tamil Nationalism|access-date=2008-09-03|year=1992|author=Sachi Sri Kantha|work=Selected Writings by Dharmeratnam Sivaram (Taraki)}} {{Dead link|date=April 2012|bot=H3llBot}}</ref><ref name="aryamayai">{{cite book | title=Polyethnicity in India and Canada: Possibilities for Exploration| last=Palanithurai| first=Ganapathy| year=1997| page=107| publisher=M. D. Publications Pvt. Ltd.| isbn= 978-81-7533-039-9}}</ref><ref name="a_survey_of_hinduism">{{cite book | title=A survey of Hinduism| last=K. Klostermaier| year=1994| page=300| publisher=SUNY Press| isbn= 978-0-7914-2109-3}}</ref> | |||
| ]) who launches a crusade against untouchability and campaigns for social reform in his 1939 film '']''|thumb|right]] | |||
| There have been extensive portrayals of Iyers in popular media, both positive and negative. This is because despite the fact that Tamil Brahmins form just 3% of the Tamil population their distinct culture and unique practices and strange habits make them strong targets of criticism,both positive and negative. | |||
| Brahmins have been mentioned for the first time in the works of ].<ref name="krishnaswamip47">], Pg 47</ref> During the early Christian era, Brahmin saints have been frequently praised for their efforts in combating ]. <ref name="krishnaswamip47">], Pg 51</ref> In modern times, when Iyers and Iyengars control a significant percentage of the print and visual media, there has been an appreciable coverage of Brahmins and Brahmin culture in magazines and ] and a number of Brahmin characters in ], ] and ]. | |||
| The first known literary work in Tamil to heap criticism on Brahmins was the ''Tirumanthiram'', a treatise on Yoga from the 13th century.<ref name="Zvelebilp226">], Pg 226</ref> However, anti-Brahminism has been a more recent phenomenon and has been partly due to the efforts of Christian missionaries of the 19th century.<ref name="missionaries">{{cite book | title=Encyclpopaedia of Indian Literature | year=1992| pages=3899| publisher=Sahitya akademi| isbn=8126012218, ISBN 978-81-260-1221-3}}</ref> The writings and speeches of ], ], ], ], ] and the leaders of ] in the early 20th century and of the ] in more modern times constitute much of modern anti-Brahmin rhetoric.<ref name="vellalars_tamil_militarism">{{Cite web|url=http://www.tamilnation.org/forum/sivaram/920901lg.htm|title= Part 8: The Twin Narratives of Tamil Nationalism|accessdate=2008-09-03|year=1992|author=Sachi Sri Kantha|work=Selected Writings by Dharmeratnam Sivaram (Taraki)}}</ref><ref name="periyarp10">], Pg 10</ref><ref name="periyarp11">], Pg 11</ref><ref name="periyarp12">], Pg 12</ref><ref name="periyarp13">], Pg 13</ref><ref name="aryamayai">{{cite book | title=Polyethnicity in India and Canada: Possibilities for Exploration| last=Palanithurai| first=Ganapathy| year=1997| pages=107| publisher=M. D. Publications Pvt. Ltd.| isbn=8175330392, ISBN 978-81-7533-039-9}}</ref><ref name="a_survey_of_hinduism">{{cite book | title=A survey of Hinduism| last=K. Klostermaier| year=1994| pages=300| publisher=SUNY Press| isbn=0791421090, ISBN 978-0-7914-2109-3}}</ref> | |||
| Starting from the 1940s onwards, Annadurai and the ] have been using films and the ] for the propagation of their political ideology.<ref name="DMK_massmedia">{{cite book | title=Competitive Elections in Developing Countries| url=http://books.google.co.in/books?id=x6RgvJ1ni3wC&pg=PA62&lpg=PA62&source=web&ots=Q4WcthfrGg&sig=XaQ8tCBrYfsphrJRBw4M50V6m2Q&hl=en&sa=X&oi=book_result&resnum=1&ct=result| last=Özbudun| first=Ergun| coauthors=Myron Weiner| year=1987| pages=62| publisher=Duke University Press| isbn=0822307669}}</ref> Most of the films made, including the 1952-blockbuster '']'', are anti-Brahminical in character.<ref name="Parasakthi">{{Cite web|url=http://www.hindu.com/2006/06/12/stories/2006061206151100.htm|title=Films and the politics of convenience |accessdate=2008-07-20|publisher=idlebrain.com|author=A. Srivathsan}}</ref> | |||
| {{See|Portrayal of Tamil Brahmins in popular media}} | |||
| Starting from the 1940s onwards, Annadurai and the ] have been using films and the ] for the propagation of their political ideology.<ref name="DMK_massmedia">{{cite book | title=Competitive Elections in Developing Countries| url=https://books.google.com/books?id=x6RgvJ1ni3wC&pg=PA62| last1=Özbudun| first1=Ergun|first2=Myron|last2=Weiner| year=1987| page=62| publisher=Duke University Press| isbn=0-8223-0766-9}}</ref> Most of the films made, such as the 1952-blockbuster '']'' written by future Chief minister ], are anti-Brahminical in character.<ref name="Parasakthi">{{cite news|url=http://www.hindu.com/2006/06/12/stories/2006061206151100.htm|archive-url=https://web.archive.org/web/20060613192240/http://www.hindu.com/2006/06/12/stories/2006061206151100.htm|url-status=dead|archive-date=2006-06-13|title=Films and the politics of convenience |access-date=2008-07-20|author=A. Srivathsan|location=Chennai, India|work=]|date=2006-06-12}}</ref> | |||
| == Prominent individuals == | |||
| == Notable people == | |||
| Some of the early members of the community to gain prominence were sages and religious scholars like Parimelazhagar and Naccinarkiniyar.<ref name="zvelebil_companion_agathiar" /><ref name="the_tamil_plutarch_p107" /> Prior to the 1800s, almost all prominent members of this community hailed from religious or literary spheres.<ref name="history_of_south_india">{{cite book | title=A History of South India from Prehistoric Times to the Fall of Vijayanagar: from prehistoric times to the fall of Vijayanagar| last=Sastri| first=K. A. Nilakanta| year=1966| pages=289| publisher=Oxford University Press}}</ref> Tyagaraja, Syama Sastri and Muthuswamy Dīkshitar, who constitute the "Trinity of Carnatic music" were probably the first verified historical personages from the community, as the accounts or biographies of those who lived earlier appear semi-legendary in character.<ref name="the_tamil_plutarch_p57">], Pg 57</ref><ref name="the_tamil_plutarch_p65">], Pg 65</ref><ref name="tyagaraja_cult_historicity">{{cite book | title=The Tyāgarāja cult in Tamilnāḍu: A Study in Conflict and Accommodation| last=Ghose| first=Rajeshwari| year=1996| pages=10| publisher=Motilal Banarsidass Publ| isbn=81-208-1391-X, ISBN 978-81-208-1391-5}}</ref> During the British Raj, Iyers and Iyengars dominated the services by their predominance in the legal and administrative professions.<ref name="elite_formation">{{Cite web|url=http://www.tamilnation.org/conferences/tamil_studies/IATR66_Kuala_Lumpur/frykenberg.htm|title=Elite Formation in 19th Century South India - An Interpretive Analysis|accessdate=2008-09-11|publisher=tamilnation.org|author=Robert Eric Frykenberg}}</ref><ref name="slaterp168">], Pg 168</ref> Most of the ''Dewans'' of the princely state of Travancore during the 19th century were Tamil Brahmins (Iyers and Iyengars).<ref name="fragments_of_a_life">{{cite book | title=Fragments of a Life: A Family Archive| last=Sivaraman| first=Mythily| year=2006| pages=4| publisher=Zubaan| isbn=8189013114, ISBN 978-81-89013-11-0}}</ref> Some of the prominent individuals of the period as ], Sir T. Muthuswamy Iyer, Sir P. S. Sivaswami Iyer, ], ], ] and ] all had a legal background.<ref name="elite_formation" /> At the same time, they were also intimately associated with the ] and the ]. The most prominent freedom fighter from the community was ]. Following independence, Iyers have diversified into a number of fields dominating the domain of classical arts in particular. | |||
| Some of the early members of the community to gain prominence were sages and religious scholars like ], ] (Tirunadumakini), ] and ].<ref name="zvelebil_companion_agathiar" /> Prior to the 19th century, almost all prominent members of this community hailed from religious or literary spheres.<ref name="history_of_south_india">{{cite book | title=A History of South India from Prehistoric Times to the Fall of Vijayanagar: from prehistoric times to the fall of Vijayanagar| last=Sastri| first=K. A. Nilakanta| year=1966| page=289| publisher=Oxford University Press | isbn=0-19-560686-8}}</ref> Tyagaraja, Syama Sastri and Muthuswamy Dīkshitar, who constitute the "Trinity of Carnatic music" were probably the first verified historical personages from the community, as the accounts or biographies of those who lived earlier appear semi-legendary in character.<ref name="tyagaraja_cult_historicity">{{cite book | title=The Tyāgarāja cult in Tamilnāḍu: A Study in Conflict and Accommodation| last=Ghose| first=Rajeshwari| year=1996| page=10| publisher=Motilal Banarsidass Publ| isbn=978-81-208-1391-5}}</ref> Most of the ''Dewans'' of the princely state of Travancore during the 19th century were Tamil Brahmins (Iyers and Iyengars).<ref name="fragments_of_a_life">{{cite book | title=Fragments of a Life: A Family Archive| last=Sivaraman| first=Mythily| year=2006| page=4| publisher=Zubaan| isbn= 978-81-89013-11-0}}</ref> | |||
| * ], Indian model who won ] Look of the Year contest 1997<ref>{{Cite web|title=Rediff On The Net, Movies: Meet Nethra Raghuraman, Supermodel and Bollywood wannabe|url=https://m.rediff.com/movies/1999/nov/12nethra.htm|access-date=2021-11-30|website=m.rediff.com}}</ref> | |||
| {{See|List of Iyers}} | |||
| *], Music director<ref>{{cite interview |last=Mahadevan |first=Shankar |interviewer=John Brittas |title=I am a Malayali grew up in Mumbai: Shankar Mahadevan |url=https://www.youtube.com/watch?v=PPcyXZgW8EA |publisher=Kairali TV |date=8 September 2013 |at=0:38 |access-date=4 January 2010 |quote=Interviewer: You have some connection with Kerala in fact, your family migrated from Palakkad or something like that. Shankar Mahadevan: Yes, I am an Iyer from Palakkad actually |via=Kairali Archive on YouTube}}{{cbignore}}{{Dead YouTube link|date=February 2022}}</ref> | |||
| == See also == | == See also == | ||
| {{Portal|Society}} | {{Portal|Tamils|India|Hinduism|Society}} | ||
| * ] | * ] | ||
| * |
*]s | ||
| * ] | |||
| * ] | |||
| == Notes == | == Notes == | ||
| {{reflist |
{{reflist}} | ||
| == References == | == References == | ||
| * |
* {{cite book | title=Caste and Race in India| last= Ghurye| first= G. S. | year=1991| publisher= Popular Prakashan| location=Bombay | isbn=0-8364-1837-9|ref=G. S. Ghurye}} | ||
| * |
* {{cite book | title=Ritualizing on the Boundaries: Continuity and Innovation in the Tamil Diaspora| last=W. Clothey| first=Fred| year=2006| publisher=University of South Carolina|isbn=978-1-57003-647-7|ref=Ritualizing on the Boundaries}} | ||
| *{{cite book | title=The Kingdom of Jaffna| last=Pathmanathan| author-link=S. Pathmanathan | publisher=Arul M. Rajendran| year=1978|ref=Pathmanathan}} | |||
| * <cite id="universalhistory_1781">{{cite book | title=The Modern part of an universal history from the Earliest Account of Time, Vol XLIII| last=T. Osborne, C. Hitch, A. Millar, John Rivington, S. Crowder, B. Law & Co, T. Longman, C. Ware| first=| authorlink= |coauthors=| year=1765| publisher= Oxford University| location=London}}</cite> | |||
| *{{cite book | title=From Landlords to Software Engineers: Migration and Urbanization among Tamil Brahmans | url=http://journals.cambridge.org/production/action/cjoGetFulltext?fulltextid=1631996| last1=Fuller| first1=C. J.|first2=Haripriya|last2=Narasimhan| year=2008| publisher=London School of Economics and Political Science|ref=Migration and Urbanization among Tamil Brahmans}} | |||
| * <cite id="Folk Songs of Southern India">{{cite book | title=The Folk songs of Southern India| last= E. Gover| first= Charles| authorlink= |coauthors=| year=1871| publisher= Higginbotham & Co.| location=Madras}}</cite> | |||
| * |
* {{cite book | title=The Smile of Murugan on Tamil Literature of South India| last=Zvelebil | first=Kamil| author-link=Kamil Zvelebil| year=1973| publisher=BRILL| isbn=90-04-03591-5|ref=Zvelebil}} | ||
| * {{cite book | title=Companion Studies to the History of Tamil Literature | last=Zvelebil| first=Kamil V.|year=1992| publisher=BRILL| isbn=90-04-09365-6 | author-link=Kamil Zvelebil|ref=Companion Studies to the History of Tamil Literature}} | |||
| * <cite id="Ritualizing on the Boundaries">{{cite book | title=Ritualizing on the Boundaries: Continuity and Innovation in the Tamil Diaspora| last=W. Clothey| first=Fred| authorlink=|coauthors=| year=2006| publisher=University of South Carolina| location=|isbn=1570036470, ISBN 978-1-57003-647-7}}</cite> | |||
| * |
* {{cite book | title=Brahmin Women| last1=Ghosh| first1=G. K.|first2=Shukla|last2=Ghosh| year=2003| publisher=Firma KLM| isbn=9788171021079|ref=Brahmin Women}} | ||
| *<cite id="Slater">{{cite book | title=The Dravidian Elements in Indian Culture| last=Slater| first=Gilbert| year=1924| publisher=E. Benn Limited|authorlink=Gilbert Slater}}</cite> | |||
| * <cite id="Cochin, Its past and present">{{cite book | title=Cochin, Its Past and its Present| last=Day| first=Francis| authorlink=Francis Day|coauthors=| year=1861| publisher=Gantt Brothers| location=Madras}}</cite> | |||
| *<cite id="Pathmanathan">{{cite book | title=The Kingdom of Jaffna| last=Pathmanathan| publisher=Arul M. Rajendran| year=1978}}</cite> | |||
| *<cite id="Migration and Urbanization among Tamil Brahmans">{{cite book | title=From Landlords to Software Engineers: Migration and Urbanization among Tamil Brahmans | url=http://journals.cambridge.org/production/action/cjoGetFulltext?fulltextid=1631996| last=Fuller| first=C. J.| coauthors=Haripriya Narasimhan| year=2008| publisher=London School of Economics and Political Science}}</cite> | |||
| *<cite id="Home Life in India">{{cite book | title=Home Life in India| last=Finnemore| first=John| year=1919| publisher=A & C Black Ltd.}}</cite> | |||
| * <cite id="Zvelebil">{{cite book | title=The Smile of Murugan on Tamil Literature of South India| url=| last=Zvelebil | first=Kamil| authorlink=Kamil Zvelebil| year=1973| publisher=BRILL| isbn=9004035915}}</cite> | |||
| * <cite id="Companion Studies to the History of Tamil Literature">{{cite book | title=Companion Studies to the History of Tamil Literature | url=| last=V. Zvelebil| first=Kamil|year=1992| publisher=BRILL| isbn=9004093656 | author=link=Kamil Zvelebil}}</cite> | |||
| * <cite id="Krishnaswami Aiyangar">{{cite book | title=Some Contributions of South India to Indian Culture| last=Aiyangar| first=S. Krishnaswami| year=1919| publisher=University of Calcutta|authorlink=S. Krishnaswami Aiyangar}}</cite> | |||
| * <cite id="Brahmin Women">{{cite book | title=Brahmin Women| last=Ghosh| first=G. K.| coauthors=Shukla Ghosh| year=2003| publisher=Firma KLM| isbn=8171021077}}</cite> | |||
| * <cite id="The Tamil Plutarch">{{cite book | title=The Tamil Plutarch, containing a summary account of the lives of poets and poetesses of Southern India and Ceylon | last=Chitty| first=Simon Casie| pages=| year=1859| publisher=Ripley & Strong| location=Jaffna}}</cite> | |||
| * <cite id="Revolt">{{cite journal | author=E. V. Ramasami| title=Is this Nationalism?| authorlink=Periyar E. V. Ramasami|journal=The Revolt| date=March 27, 1929| page=| url=http://www.evrperiyar-bdu.org/downloads/evrspeach.pdf|format=PDF}}</cite> | |||
| == Further reading == | == Further reading == | ||
| * {{cite book | title=Brahmin & Non-Brahmin : genealogies of the Tamil political present| last=Pandian| first=M. S. S. Pandian| year=2007| |
* {{cite book | title=Brahmin & Non-Brahmin : genealogies of the Tamil political present| last=Pandian| first=M. S. S. Pandian| year=2007| isbn= 978-8178241623}} | ||
| * {{cite book | title=Play, Symbolism, and Ritual: A Study of Tamil Brahmin Women's Rites of Passage (American University Studies Series XI, Anthropology and Sociology) (Hardcover)| last=K. Duvvury| first=Vasumathi| year=1991| publisher=Peter Lang Pub Inc| isbn=978- |
* {{cite book | title=Play, Symbolism, and Ritual: A Study of Tamil Brahmin Women's Rites of Passage (American University Studies Series XI, Anthropology and Sociology) (Hardcover)| last=K. Duvvury| first=Vasumathi| year=1991| publisher=Peter Lang Pub Inc| isbn=978-0-8204-1108-8}} | ||
| * {{cite book | title= |
* {{cite book | title=Aryans, Jews, Brahmins: Theorizing Authority Through Myths of Identity| last=Figueira| first=Dorothy Matilda|year=2002| publisher=SUNY Press| isbn= 978-0-7914-5531-9}} | ||
| * {{cite book | title=Aryans, Jews, Brahmins: Theorizing Authority Through Myths of Identity| last=Figueira| first=Dorothy Matilda|year=2002| publisher=SUNY Press| isbn=0791455319, ISBN 978-0-7914-5531-9}} | |||
| * {{cite book | title=Brahmins Through the Ages: Their Social, Religious, Cultural, Political, and Economic Life| last=Sharma| first=Rajendra Nath|year=1977| publisher=Ajanta Publications}} | * {{cite book | title=Brahmins Through the Ages: Their Social, Religious, Cultural, Political, and Economic Life| last=Sharma| first=Rajendra Nath|year=1977| publisher=Ajanta Publications}} | ||
| * {{cite book | title= |
* {{cite book | title=Brahmin Priest of Tamil Nadu| last=Subramaniam| first=Kuppu|year=1974| publisher=Wiley | isbn=0-470-83535-4}} | ||
| * {{ |
* {{Cite book|title=A Century of Change: Caste and Irrigated Lands in Tamilnadu, 1860s-1970s|year=1996|publisher=Manohar|first=Haruka|last=Yanagisawa|isbn= 978-81-7304-159-4}} | ||
| * {{Cite book|title=Caste, Nationalism and Ethnicity: An Interpretation of Tamil Cultural History and Social Order|year=1987|publisher=Popular Prakashan|first=Jacob|last=Pandian|isbn=978-0-86132-136-0}} | |||
| * <cite id="Periyar Speeches and Writings">{{Cite web|url=http://books.google.co.in/books?id=hgb-MKcsSR0C|title=E. V. Ramasami's Writings and Speeches|accessdate=2008-08-13|publisher=American Research Press|author=W. B. Vasantha Kandasamy, F. Smarandache, K. Kandasamy, Florentin Smarandache|work=Fuzzy and Neutrosophic Analysis of Periyar's Views on Untouchability}}</cite> | |||
| *{{cite book | last = Pathmanathan | first = Sivasubramaniam | title = The Kingdom of Jaffna:Origins and early affiliations | publisher = Ceylon Institute of Tamil Studies | year= 1974 | location = Colombo | pages = 171–173}} | |||
| * {{Cite book|url=|title=A Century of Change: Caste and Irrigated Lands in Tamilnadu, 1860s-1970s|year=1996|publisher=Manohar|author=Haruka Yanagisawa|work=|isbn=8173041598, ISBN 978-81-7304-159-4}} | |||
| * {{Cite book|url=|title=Caste, Nationalism and Ethnicity: An Interpretation of Tamil Cultural History and Social Order|year=1987|publisher=Popular Prakashan|author=Jacob Pandian|work=|isbn=0861321367, ISBN 978-0-86132-136-0}} | |||
| {{wikibooks|Brahmin Tamil}}{{Brahmin communities}} | |||
| == External links == | |||
| {{sisterlinks|Iyer}} | |||
| * {{OfficialSite|http://www.thambraas.com|Tamil Nadu Brahmanar Sangam (THAMBRAAS) or the Tamil Nadu Brahmin Association}} | |||
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Latest revision as of 19:28, 16 January 2025
Tamil Brahmin caste
| Iyer | |
|---|---|
 Vadama Iyer priests | |
| Guru | Ādi Śaṅkarā |
| Religions | Hinduism |
| Languages | Tamil, Sanskrit |
| Country | India |
| Original state | Tamil Nadu |
| Populated states | Tamil Nadu, Kerala, Karnataka |
| Family names | Iyer, Sastri, Bhattar |
| Subdivisions | Vadama Brahacaraṇam Dīkṣitar Aṣṭasāhasram Śōḻiya |
| Related groups | Kerala Iyers Iyengars Vaidiki Brahmins Vaidiki Velanadu Havyaka Brahmin Hoysala Karnataka Brahmins Sthanika Brahmins Babburkamme |
Iyers (Tamil: [ajːɐr]) (also spelt as Ayyar, Aiyar, Ayer, or Aiyer) are an ethnoreligious community of Tamil-speaking Brahmins. Most Iyers are followers of the Advaita philosophy propounded by Adi Shankara and adhere to the Smarta tradition. This is in contrast to the Iyengar community, who are adherents of Sri Vaishnavism. The Iyers and the Iyengars are together referred to as Tamil Brahmins. The majority of Iyers reside in Tamil Nadu, India.
Iyers are further divided into various denominations based on traditional and regional differences. Like all Brahmins, they are also classified based on their gotra, or patrilineal descent, and the Veda that they follow. They fall under the Pancha Dravida Brahmana classification of Brahmins in India.
Apart from the prevalent practice of using the title "Iyer" as surname, Iyers also commonly use other surnames, such as Sāstri or Bhattar.
Etymology
Iyer (Tamil: ஐயர், pronounced [aɪjəɾ]) has several meanings in Tamil and other Dravidian languages, often referring to a respectable person. The Dravidian Etymological Dictionary lists various meanings for the term such as "father, sage, priest, teacher, brahman, superior person, master, king" with cognates such as tamayan meaning "elder brother" and simply ai "lord, master, husband, king, guru, priest, teacher, father". Linguistic sources often derive the words Ayya, Ayira/Ayyira as Prakrit versions of the Sanskrit word Aryā which means 'noble'.
In ancient times, Iyers were also called Anthanar or Pārppān, though the usage of the word Pārppān is considered derogatory in modern times. Until recent times, Kerala Iyers were called Pattars. Like the term pārppān, the word Pattar too is considered derogatory.
Population and distribution
Today, Iyers live all over South India, but an overwhelming majority of Iyers continue to thrive in Tamil Nadu. Tamil Brahmins form an estimated less than 3 per cent of the state's total population and are distributed all over the state. However, accurate statistics on the population of the Iyer community are unavailable.
Iyers are also found in fairly appreciable number in Western and Southern districts of Tamil Nadu. Iyers of the far south are called Tirunelveli Iyers and speak the Tirunelveli Brahmin dialect.
Migration
Over the last few centuries, many Iyers have migrated and settled in parts of Karnataka. During the rule of the Mysore Maharajahs, many Iyers from the then Madras province migrated to Mysore. The Ashtagrama Iyers are also a prominent group of Iyers in Karnataka.
Iyers have also been resident of the princely state of Travancore from ancient times. The Venad state (present Kanyakumari district) and the southern parts of Kerala was part of the Pandyan kingdom known as Then Pandi Nadu. There were also many Iyers in Venad which later on grew to be the Travancore state. The old capital of Travancore was Padmanabhapuram which is at present in Kanyakumari district. There has also been a continuous inflow from Tirunelveli and Ramnad districts of Tamil Nadu which are contiguous to the erstwhile princely state of Travancore. Many parts of the present Tirunelveli district were even part of the old Travancore state. These Iyers are known today as Trivandrum Iyers. Some of these people migrated to Cochin and later to Palakkad and Kozhikode districts. There were also migrations from Tanjore district of Tamil Nadu to Palakkad. Their descendants are known today as Palakkad Iyers. These Iyers are collectively now called as Kerala Iyers. In Coimbatore, there are many such Iyers due to its proximity to Kerala.
According to the Buddhist scripture Mahavamsa, the presence of Brahmins have been recorded in Sri Lanka as early as 500BC when the first migrations from the Indian mainland supposedly took place. Currently, Brahmins are an important constituent of the Sri Lankan Tamil minority. Tamil Brahmins are believed to have played a historic role in the formation of the Jaffna Kingdom.
Apart from South India, Iyers have also migrated to and settled in places in North India. There are significantly large Iyer communities in Mumbai, and Delhi. These migrations, which commenced during the British rule, were often undertaken in search of better prospects and contributed to the prosperity of the community.
In recent times Iyers have also migrated in significant numbers to the United Kingdom, Europe and the United States in search of better fortune.
Subsects
Iyers have many sub-sects among them, such as Vadama, Brahacharnam or Brahatcharanam, Vāthima, Sholiyar or Chozhiar, Ashtasahasram, Mukkāni, Gurukkal, Kāniyālar and Prathamasāki. Each sub-sect is further subdivided according to the village or region of origin.
Iyers, like all other Brahmins, trace their paternal ancestry to one of the eight rishis or sages. Accordingly, they are classified into eight gotras based on the rishi they have descended from. A maiden in the family belongs to gotra of her father, but upon marriage takes the gotra of her husband.
The Vedas are further sub-divided into shakhas or "branches" and followers of each Veda are further sub-divided based on the shakha they adhere to. However, only a few of the shakhas are extant, the vast majority of them having disappeared. The different Vedas and the corresponding shakhas that exist today in Tamil Nadu are:
| Veda | shākhā |
|---|---|
| Rig Veda | Shakala and Paingi |
| Yajur Veda | Kanva and Taittiriya |
| Sama Veda | Kauthuma, Jaiminiya/Talavakara, Shatyayaniya and Gautama |
| Atharva Veda | Shaunakiya and Paippalada |
Culture
Rituals
Iyer rituals comprise rites as described in Hindu scriptures such as Apastamba Sutra attributed to the Hindu sage Apastamba. The most important rites are the Shodasa Samaskāras or the 16 duties. Although many of the rites and rituals followed in antiquity are no longer practised, some have been retained.
Iyers are initiated into rituals at the time of birth. In ancient times, rituals used to be performed when the baby was being separated from mother's umbilical cord. This ceremony is known as Jātakarma. However, this practice is no longer observed. At birth, a horoscope is made for the child based on the position of the stars. The child is then given a ritual name. On the child's birthday, a ritual is performed to ensure longevity. This ritual is known as Ayushya Homam. This ceremony is held on the child's birthday reckoned as per the Tamil calendar based on the position of the nakshatras or stars and not the Gregorian calendar. The child's first birthday is the most important and is the time when the baby is formally initiated by piercing the ears of the boy or girl. From that day onwards a girl is expected to wear earrings.
A second initiation (for the male child in particular) follows when the child crosses the age of seven. This is the Upanayana ceremony during which a Brahmana is said to be reborn. A three-piece cotton thread is installed around the torso of the child encompassing the whole length of his body from the left shoulder to the right hip. The Upanayana ceremony of initiation is solely performed for the members of the dvija or twice-born castes, generally when the individual is between 7 and 16 years of age. In ancient times, the Upanayana was often considered as the ritual which marked the commencement of a boy's education, which in those days consisted mostly of the study of the Vedas. However, with the Brahmins taking to other vocations than priesthood, this initiation has become more of a symbolic ritual. The neophyte was expected to perform the Sandhya Vandanam on a regular basis and utter a prescribed set of prayers, three times a day: dawn, mid-day, and dusk. The most sacred and prominent of the prescribed set of prayers is the Gayatri Mantra, which is as sacred to the Hindus as the Six Kalimas to the Muslims and Ahunwar to the Zoroastrians. Once a year, Iyers change their sacred thread. This ritual is exclusive to South Indian Brahmins and the day is commemorated in Tamil Nadu as Āvani Avittam.
Other important ceremonies for Iyers include the rites for the deceased. All Iyers are cremated according to Vedic rites, usually within a day of the individual's death. The death rites include a 13-day ceremony, and regular Tarpanam (performed every month thereafter, on Amavasya day, or New Moon Day), for the ancestors. There is also a yearly shrārddha, that must be performed. These rituals are expected to be performed only by male descendants of the deceased. Married men who perform this ritual must be accompanied by their wives. The women are symbolically important in the ritual to give a "consent" to all the proceedings in it.
Festivals
See also: Hindu festivalsIyers celebrate almost all Hindu festivals like Deepavali, Navratri, Pongal, Vinayaka Chathurthi, Janmaashtami, Tamil New Year, Sivarathri and Karthika Deepam. An important festival, exclusive to Brahmins of South India, is the Āvani Avittam festival.
Weddings
A typical Iyer wedding consists of Sumangali Prārthanai (Hindu prayers for prosperous married life), Nāndi (homage to ancestors), Nischayadhārtham (Engagement) and Mangalyadharanam (tying the knot). The main events of an Iyer marriage include Vratam (fasting), Kasi Yatra (pilgrimage to Kasi), Oonjal (Swing), Kanyadanam (placing the bride in the groom's care), Mangalyadharanam, Pānigrahanam and Saptapathi (or seven steps - the final and most important stage wherein the bride takes seven steps supported by the groom's palms thereby finalizing their union). This is usually followed by Nalangu, which is a casual and informal event.
See also: Culture of Tamil NaduTraditional ethics
Iyers generally lead orthodox lives and adhere steadfastly to their customs and traditions. Iyers follow the Grihya Sutras of Apastamba and Baudhayana. The society is patriarchal but not feudal.
Iyers are generally vegetarian. Some abjure onion and garlic on the grounds that they activate certain base senses. Cow milk and milk products were approved. They were required to avoid alcohol and tobacco.
Iyers follow elaborate purification rituals, both of self and the house. Men are forbidden from performing their "sixteen duties" while women are forbidden from cooking food without having a purificatory bath in the morning. Food is to be consumed only after making an offering to the deities.
The bathing was considered sufficiently purifying only if it conformed to the rules of madi. The word madi is used by Tamil Brahmins to indicate that a person is bodily pure. In order to practice madi, the Brahmin had to wear only clothes which had been recently washed and dried, and the clothes should remain untouched by any person who was not madi. Only after taking bath in cold water, and after wearing such clothes, would the person be in a state of madi. This practice of madi is followed by Iyers even in modern times, before participating in any kind of religious ceremony.
.
Clothing
Iyer men traditionally wear veshtis or dhotis which cover them from waist to foot. These are made of cotton and sometimes silk. Veshtis are worn in different styles. Those worn in typical Brahminical style are known as panchakacham (from the sanskrit terms pancha and gajam meaning "five yards" as the length of the panchakacham is five yards in contrast to the veshtis used in daily life which are four or eight cubits long). They sometimes wrap their shoulders with a single piece of cloth known as angavastram (body-garment). In earlier times, Iyer men who performed austerities also draped their waist or chests with deer skin or grass.
The traditional Iyer woman is draped in a nine-yard saree, also known as madisār.
Patronage of art
For centuries, Iyers have taken a keen interest in preserving the arts and sciences. They undertook the responsibility of preserving the Natya Shastra, a monumental work on Bharatanatyam, the classical dance form of Tamil Nadu. During the early 20th century, dance was usually regarded as a degenerate art associated with devadasis. Rukmini Devi Arundale, however, revived the dying art of Sadir into the more "respectable" art form of Bharatanatyam, thereby breaking social and caste taboos about Brahmins taking part in the study and practice of dance. However many have claimed that, rather than becoming more open to other communities, the practice of Bharatanatyam was then restricted specifically to the middle and upper classes of Tamil society.
However, compared to dance, the contribution of Iyers in field of music has been considerably noteworthy.
Food
See also: Tamil cuisineThe main diet of Iyers is composed of vegetarian food, mostly rice which is the staple diet for millions of South Indians. Vegetarian side dishes are frequently made in Iyer households apart from compulsory additions as rasam, sambar, etc. Home-made ghee is a staple addition to the diet, and traditional meals do not begin until ghee is poured over a heap of rice and lentils. The cuisine eschews the extent of spices and heat traditionally found in south Indian cuisine. Iyers are mostly known for their love for curd. Other South Indian delicacies such as dosas, idli, etc. are also relished by Iyers. Coffee amongst beverages and curd amongst food items form an indispensable part of the Iyer food menu.
Housing
In ancient times, Iyers, along with Iyengars and other Tamil Brahmins, lived in exclusive Brahmin quarters of their village known as an agrahāram. Shiva and Vishnu temples were usually situated at the ends of an agrahāram. In most cases, there would also be a fast-flowing stream or river nearby.
A typical agrahāram consisted of a temple and a street adjacent to it. The houses on either side of the street were exclusively peopled by Brahmins who followed a joint family system. All the houses were identical in design and architecture though not in size.
With the arrival of the British and commencement of the Industrial Revolution, Iyers started moving to cities for their sustenance. Starting from the late 19th century, the agrahārams were gradually discarded as more and more Iyers moved to towns and cities to take up lucrative jobs in the provincial and judicial administration.
However, there are still some agrahārams left where traditional Iyers continue to reside. In an Iyer residence, people wash their feet first with water on entering the house.
Language
See also: Manipravalam and Brahmin TamilTamil is the mother tongue of most Iyers residing in India and elsewhere. However, Iyers speak a distinct dialect of Tamil unique to their community. This dialect of Tamil is known as Brāhmik or Brahmin Tamil. Brahmin Tamil is highly Sanskritized and has often invited ridicule from Tamil purists due to its extensive usage of the Sanskrit vocabulary. While Brahmin Tamil used to be the lingua franca for inter-caste communication between different Tamil communities during pre-independence times, it has been gradually discarded by Brahmin themselves in favour of regional dialects.
Iyers today
In addition to their earlier occupations, Iyers today have diversified into a variety of fields. Three of India's Nobel laureates, Sir C. V. Raman, Subrahmanyan Chandrasekhar and Venkatraman Ramakrishnan hail from the community.
Since ancient times, Iyers, as members of the privileged priestly class, exercised a near-complete domination over educational, religious and literary institutions in the Tamil country. Their domination continued throughout the British Raj as they used their knowledge of the English language and education to dominate politics, administration, the courts and intelligentsia. Upon India's independence in 1947, they tried to consolidate their hold on the administrative and judicial machinery. Such a situation led to resentment from the other castes in Tamil Nadu, the result of this atmosphere was a "non-Brahmin" movement and the formation of the Justice Party. Periyar, who took over as Justice Party President in the 1940s, changed its name to Dravida Kazhagam, and formulated the view that Tamil Brahmins were Aryans as opposed to non-Brahmin Tamils who were Dravidian. The ensuing anti-Brahminism and the rising unpopularity of the Rajaji Government left an indelible mark on the Tamil Brahmin community ending their political aspirations. In the 1960s the Dravida Munnetra Kazhagam (roughly translated as "Organisation for Progress of Dravidians") and its subgroups gained political ground on this platform forming state ministries, thereby wrenching control from the Indian National Congress, in which Iyers at that time were holding important party positions. Today, apart from a few exceptions, Iyers have virtually disappeared from the political arena.
In 2006, the Tamil Nadu government took the decision to appoint non-Brahmin priests in Hindu temples in order to curb Brahmin ecclesiastical domination. This created a huge controversy. Violence broke out in March 2008 when a non-Brahmin oduvar or reciter of Tamil idylls, empowered by the Government of Tamil Nadu, tried to make his way into the sanctum sanctorum of the Nataraja temple at Chidambaram.
Criticism
See also: Anti-BrahmanismRelations with other communities
The legacy of Iyers have often been marred by accusations of racism and counter-racism against them by non-Brahmins and vice versa.
Grievances and instances of discrimination by Brahmins are believed to be the main factors which fuelled the Dravidian Movement. With the dawn of the 20th century, and the rapid penetration of western education and western ideas, there was a rise in consciousness amongst the lower castes who felt that rights which were legitimately theirs were being denied to them. This led the non-Brahmins to agitate and form the Justice Party in 1916, which later became the Dravidar Kazhagam. The Justice Party banked on vehement anti-Hindu and anti-Brahmin propaganda to ease Brahmins out of their privileged positions. Gradually, the non-Brahmin replaced the Brahmin in every sphere and destroyed the monopoly over education and the administrative services which the Brahmin had previously held.
The concept of "Brahmin atrocities" is refuted by some Tamil Brahmin historians. They argue that allegations of casteism against Tamil Brahmins have been exaggerated and that even prior to the rise of the Dravida Kazhagam, a significant section of Tamil Brahmin society was liberal and anti-casteist, for example the Temple Entry Proclamation passed by the princely state of Travancore which gave people of all castes the right to enter Hindu temples in the princely state was due to the efforts of the Dewan of Travancore, Sir C. P. Ramaswamy Iyer who was an Iyer.
Dalit leader and founder of political party Pudiya Tamizhagam, Dr. Krishnasamy admits that the Anti-Brahmin Movement had not succeeded in improving the rights of Dalits and that there continues to be as much discrimination of Dalits as had been before.
So many movements have failed. In Tamil Nadu there was a movement in the name of anti-Brahmanism under the leadership of Periyar. It attracted Dalits, but after 30 years of power, the Dalits understand that they are as badly-off - or worse-off - as they were under the Brahmans. Under Dravidian rule, they have been attacked and killed, their due share in government service is not given, they are not allowed to rise.
Alleged negative attitude towards Tamil language and culture
Iyers have been called Sanskritists who entertained a distorted and contemptuous attitude towards Tamil language, culture and civilization. The Dravidologist Kamil Zvelebil says that the Brahmin was chosen as a scapegoat by the Dravidian parties to answer for the decline of Tamil civilization and culture in the medieval and post-medieval periods. Despite these allegations many Iyers were great contributors to the Tamil language. Agathiar, usually identified with the legendary Vedic sage Agastya is credited with compiling the first rules of grammar of the Tamil language. Moreover, individuals like U. V. Swaminatha Iyer and Subramanya Bharathi have made invaluable contributions to Tamil literature. Parithimar Kalaignar was the first to campaign for the recognition of Tamil as a classical language.
Portrayal in popular media
Brahmins are mentioned for the first time in the works of Sangam poets. During the post sangam era, Brahmin saints have been frequently praised for their efforts in combating Buddhism. In modern times, when Iyers and Iyengars control a significant percentage of the print and visual media, there has been significant coverage of Brahmins and Brahmin culture in magazines and periodicals and a number of Brahmin characters in novels, TV serials and films.
Their portrayal in media started to become more negative with the rise of Dravidian political movements. The writings and speeches of many Dravidian political activists such as Iyothee Thass, Maraimalai Adigal, Periyar, Bharatidasan, C. N. Annadurai, the leaders of Justice Party in the early 20th century and of the Dravidar Kazhagam in more modern times constitute much of modern anti-Brahmin rhetoric.
Starting from the 1940s onwards, Annadurai and the Dravida Munnetra Kazhagam have been using films and the mass media for the propagation of their political ideology. Most of the films made, such as the 1952-blockbuster Parasakthi written by future Chief minister M. Karunanidhi, are anti-Brahminical in character.
Notable people
Some of the early members of the community to gain prominence were sages and religious scholars like Agatthiar, Tholkappiyar (Tirunadumakini), Parimelalhagar and Naccinarkiniyar. Prior to the 19th century, almost all prominent members of this community hailed from religious or literary spheres. Tyagaraja, Syama Sastri and Muthuswamy Dīkshitar, who constitute the "Trinity of Carnatic music" were probably the first verified historical personages from the community, as the accounts or biographies of those who lived earlier appear semi-legendary in character. Most of the Dewans of the princely state of Travancore during the 19th century were Tamil Brahmins (Iyers and Iyengars).
- Nethra Raghuram, Indian model who won Femina Magazine Look of the Year contest 1997
- Shankar Mahadevan, Music director
See also
Notes
- Béteille, André (26 October 2020). Caste, Class, and Power. University of California Press. doi:10.1525/9780520317864. ISBN 978-0-520-31786-4.
- Encyclopædia Britannica, śāstrī.
- Burrow, T.; M. B. Emeneau. A Dravidian etymological dictionary. Oxford University Press. p. 19.
- Nagendra Kumar Singh (1999). Encyclopaedia of Hinduism, Volume 7. Anmol Publications PVT LTD. p. 898. ISBN 978-81-7488-168-7.
- Miller, Edward (2009). A Simplified grammar of the Pali language. BiblioBazaar. p. 49. ISBN 978-1-103-26738-5.
- Pillai, Jaya Kothai (1972). Educational System of the Ancient Tamils. Tinnevelly: South India Saiva Siddhanta Works Pub. Society. p. 54.
- Caṇmukam, Ce. Vai. (1967). Naccinarkkiniyar's Conception of Phonology. Annamalai University. p. 212.
- Marr, John Ralston (1985). The Eight Anthologies: A Study in Early Tamil Literature. Institute of Asian Studies. p. 114.
- Nossiter, Thomas Johnson (1982). Communism in Kerala: A Study in Political Adaptation. C. Hurst & Co. Publishers. p. 27. ISBN 978-0-905838-40-3.
- Vepachedu, Sreenivasarao (2003). "Brahmins". Mana Sanskriti (Our Culture) (69).
- Prabhakaran, G. (12 November 2005). "A colourful festival from a hoary past". The Hindu Metro Plus:Coimbatore. Archived from the original on 5 August 2007. Retrieved 27 August 2008.
- Civattampi, K. (1995). Sri Lankan Tamil society and politics. Madras: New Century Book House. p. 3. ISBN 81-234-0395-X.
- ^ Ritualizing on the Boundaries, Pg 3
- Gnanaprakasar, S. (1928). A critical history of Jaffna. Gnanaprakasa Yantra Salai. p. 96. ISBN 978-81-206-1686-8.
- Pathmanathan, Pg 1-13
- Ritualizing on the Boundaries, Pg 86
- ^ Ritualizing on the Boundaries, Pg 12
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Further reading
- Pandian, M. S. S. Pandian (2007). Brahmin & Non-Brahmin : genealogies of the Tamil political present. ISBN 978-8178241623.
- K. Duvvury, Vasumathi (1991). Play, Symbolism, and Ritual: A Study of Tamil Brahmin Women's Rites of Passage (American University Studies Series XI, Anthropology and Sociology) (Hardcover). Peter Lang Pub Inc. ISBN 978-0-8204-1108-8.
- Figueira, Dorothy Matilda (2002). Aryans, Jews, Brahmins: Theorizing Authority Through Myths of Identity. SUNY Press. ISBN 978-0-7914-5531-9.
- Sharma, Rajendra Nath (1977). Brahmins Through the Ages: Their Social, Religious, Cultural, Political, and Economic Life. Ajanta Publications.
- Subramaniam, Kuppu (1974). Brahmin Priest of Tamil Nadu. Wiley. ISBN 0-470-83535-4.
- Yanagisawa, Haruka (1996). A Century of Change: Caste and Irrigated Lands in Tamilnadu, 1860s-1970s. Manohar. ISBN 978-81-7304-159-4.
- Pandian, Jacob (1987). Caste, Nationalism and Ethnicity: An Interpretation of Tamil Cultural History and Social Order. Popular Prakashan. ISBN 978-0-86132-136-0.
- Pathmanathan, Sivasubramaniam (1974). The Kingdom of Jaffna:Origins and early affiliations. Colombo: Ceylon Institute of Tamil Studies. pp. 171–173.
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