Misplaced Pages

Mudaliar: Difference between revisions

Article snapshot taken from Wikipedia with creative commons attribution-sharealike license. Give it a read and then ask your questions in the chat. We can research this topic together.
Browse history interactively← Previous editContent deleted Content addedVisualWikitext
Revision as of 01:43, 10 August 2013 view source117.236.238.84 (talk) →Agamudayar← Previous edit Latest revision as of 16:51, 7 January 2025 view source Pikachu 9988 (talk | contribs)Extended confirmed users963 editsNo edit summaryTags: Visual edit Mobile edit Mobile web edit 
(637 intermediate revisions by more than 100 users not shown)
Line 1: Line 1:
{{Short description|Title and surname used in Tamil Nadu, India}}
{{Infobox ethnic group
{{protection padlock|small=yes}}
|image =] ]]<br>]]]<br>]]
|caption = ]•]• ]• ]• ]•]•]• Others<ref>http://www.mudaliarinternational.org/index.php?option=com_content&view=article&id=269&Itemid=236&lang=en</ref>
|group = Mudaliar
|popplace = ], ], ], ], ]
|languages = ] (Mother Tongue), ]
|religions = ], ]
|related = ], ], ]
}}
'''Mudaliar''' (]: முதலியார்), or '''Mudali''', is a surname used mostly, though not exclusively, by the ] communities of the Indian states of ], ] and ] and in ]. Their mother-tongue is Tamil.


'''Mudaliar''' (alternatively spelled: '''Muthaliar''', '''Mudali''', '''Muthali)''' is a ] title and surname.<ref>{{Cite book|url=https://books.google.com/books?id=YFF9BgAAQBAJ&pg=PA236|title=The Politics of Cultural Nationalism in South India|last=Barnett|first=Marguerite Ross|year=2015|publisher=Princeton University Press|isbn=9781400867189|page=236}}</ref> As title, it was historically given to high-ranking officers, administrators and their descendants during the rule of ].'''<ref>{{Cite book |last=Silva |first=Chandra Richard De |title=Portuguese Encounters with Sri Lanka and the Maldives: Translated Texts from the Age of Discoveries |date=2009 |publisher=Ashgate Publishing, Ltd. |isbn=9780754601869 |pages=225 |language=en}}</ref>'''<ref>{{Cite book |url=https://books.google.com/books?id=j1afGkg1JsEC |title=Vidyodaya Journal of Arts, Science, and Letters: Vidyodaya Vidyā Kalā Bhāsāśāstrīya Sangrahaya |date=1970 |publisher=Vidyodaya Campus, University of Sri Lanka |pages=117 |language=en}}</ref> The surname is most prevalent among Tamils from ] and ]. Descendants of Tamil migrants also bears variants of the name in countries such as ], and elsewhere in the ].<ref>{{Cite book |last=Younger |first=Paul |url=https://books.google.com/books?id=2oI8DwAAQBAJ |title=New Homelands: Hindu Communities in Mauritius, Guyana, Trinidad, South Africa, Fiji, and East Africa |date=2010 |publisher=Oxford University Press, USA |isbn=978-0-19-539164-0 |pages=135 |language=en}}</ref>
The customs of Mudaliars are similar to the customs and traditions of most other Tamil communities. Mudaliars are predominantly ] and patronize Tamil. Most Mudaliar communities are non-vegetarian though some, notably the ], are traditionally vegetarian. The caste-based classification of Mudaliars varies from region to region. Some such as the Thondaimandala Saiva Vellalar and Thondaimandala Kondaikkati Vellalar are among the ], while others are classified as ]s.


The title is usually borne by the communities like the ], ]r, ]<ref name=":7">{{Cite book|url=https://books.google.com/books?id=qExuAAAAMAAJ|title=The Sri Lankan Tamils: ethnicity and identity|last1=Manogaran|first1=Chelvadurai|last2=Pfaffenberger|first2=Bryan|date=1994|publisher=Westview Press|isbn=9780813388458|pages=34, 36|language=en}}</ref> and ].<ref name="ramaswamy">{{Cite book|url=https://books.google.com/books?id=ALUvDwAAQBAJ&pg=PA229|title=Historical Dictionary of the Tamils|last=Ramaswamy|first=Vijaya|publisher=Rowman & Littlefield |year=2017 |isbn=978-1-53810-686-0|page=229}}</ref><ref>{{Cite book|url=https://books.google.com/books?id=73msCkfD5V8C&pg=PA109|title=Caste, Nationalism and Ethnicity: An Interpretation of Tamil Cultural History and Social Order|last=Pandian|first=Jacob|publisher=Popular Prakashan|year=1987|isbn=978-0-86132-136-0|pages=109, 114}}</ref><ref>{{Cite web|url=https://shodhganga.inflibnet.ac.in/bitstream/10603/193948/7/chapter%205.pdf|title=Mudaliar title usage}}</ref><ref>{{Cite journal|last=M, S, A|first=Vijaya, Kanthimathi, Ramesh|date=2 August 2008|title=Genetic study of scheduled caste populations of Tamil Nadu|url=https://www.ias.ac.in/article/fulltext/jgen/087/02/0171-0174|journal=Journal of Genetics|volume=87|issue=2|pages=171–4|doi=10.1007/s12041-008-0026-2|pmid=18776647|s2cid=32841661|via=Indian Academy of Sciences}}</ref>
While Mudaliars are generally native to southern India, due to recent migrations there also significant numbers of people with the surname Mudaliar or Moodley in the countries of ], ] and ].


== Etymology == ==Etymology==
The title is derived from the Tamil word ''muthal'' or "muthar" meaning ''first'' with the suffix ''yaar'' denoting ''people''.<ref>{{Cite book|url=https://books.google.com/books?id=YFF9BgAAQBAJ&pg=PA236|title=The Politics of Cultural Nationalism in South India|last=Barnett|first=Marguerite Ross|year=2015|publisher=Princeton University Press|isbn=9781400867189|page=236|language=en}}</ref> The title is used in the same sense as simply meaning ''headman''.<ref>{{Cite book|url=https://books.google.com/books?id=OEolDQAAQBAJ&pg=PA47|title=Who Are the Jews of India?|last=Katz|first=Nathan|year=2000|publisher=University of California Press |isbn=978-0-52021-323-4|pages=47–48}}</ref>


==History==
The surname is derived from the honorary title '''Mudali''' meaning a person of first rank in the Tamil ] feudal society which was bestowed upon top-ranking bureaucratic officials and army commanders in medieval ].<ref name = "http://content.cdlib.org/xtf/view?docId=ft038n99hg&brand=eschol">Irschick, Eugene F. Dialogue and History: Constructing South India, 1795-1895. Berkeley: University of California Press, 1994. direct web reference: http://content.cdlib.org/xtf/view?docId=ft038n99hg&brand=eschol</ref> The surname is generally prevalent among Indian ] (]) and the ] though it is also used in other parts of South India.<ref name="HistoryofTirupati:The TiruvengadamTemple">History of Tirupati: The Tiruvengadam Temple By T. K. T. Viraraghavacharya</ref><ref name="SomeContributionsofSouthIndiatoIndianCulture">Some Contributions of South India to Indian Culture - Page 161 by ]</ref> literally meaning ''The first citizens'' or ''first ones'' after his son Athondai had won the battle against ]s.<ref name="The Tamils Eighteen Hundred Years Ago"/>
The term '''"Mudali"''' (or "Mudaliar") is an ] historically associated with the Vellalars, a group of agrarian communities, particularly in the Tondaimandalam region.<ref>{{cite book |last=Robb |first=Peter |title=Meanings of Agriculture: Essays in South Asian History and Economics |year=1996 |publisher=Oxford University Press |page=348}}
</ref><ref name="Response to John Harriss">{{cite book | last1 = Rajadurai | first1 = S. V. | last2 = Geetha | first2 = V. | year = 2004 | title = Response to John Harriss | editor1-last = Wyatt | editor1-first = Andrew | editor2-last = Zavos | editor2-first = John | publisher = Routledge | pages = 115 | isbn = 978-1-13576-169-1 | url = https://books.google.com/books?id=0L6RAgAAQBAJ&pg=PA115 | accessdate = 2024-11-23}}</ref><ref>{{cite book |last=Balakrishnan |first=Raja Gopal |title=The Rashtrakutas of Malkhed: Studies in the History and Culture |year=1965 |publisher=Mythic Society, Bangalore by Geetha Book House |edition=1994 |page=178}}
</ref> Among the ], subgroups like the ] and ]s used this title to emphasize their deep-rooted connection to agriculture and land. The name "]" itself is commonly believed to stem from "vel-anmai," meaning "command over agriculture," highlighting the community's role as ] and signify their longstanding role in ] in Tamil Nadu.


Over time, this title was also adopted by other groups, notably the ] community. Sengunthars, traditionally held a prominent place as skilled ] in the Tamil region and served as soldiers and commanders in ] .{{sfn|Mines|1984|p=11}}During the rule of ], the Sengunthars were warriors and were given the title "'''Sengunda-Mudali'''", indicating an evolution in their social status within ] society.<ref>{{cite book |last=Robb |first=Peter |title=Meanings of Agriculture: Essays in South Asian History and Economics |year=1996 |publisher=Oxford University Press |page=349}}
Some of the Mudali clans of Thondaimandalam migrated to Sri Lanka during the period of the medieval poet ]. For example, some of the ] in ] trace their lineage to this group, some of whom had become saints called ]. The book ''The Tamils in Early Ceylon ''by C. Sivaratnam traces some of the ''Mudaliyars'' in Ceylon to ''Thaninayaka Mudaliyar'' (among others), a rich Saiva Vellalar who emigrated to ] from Tondaimandalam.''<ref name="The Tamils in Early Ceylon By C. Sivaratnam, http://books.google.com/books?vid=0PrqSaY8TV9DtgCG9v&id=hlocAAAAMAAJ&q=mudaliyar+vellala&dq=mudaliyar+vellala&pgis=1">The Tamils in Early Ceylon By C. Sivaratnam, http://books.google.com/books?vid=0PrqSaY8TV9DtgCG9v&id=hlocAAAAMAAJ&q=mudaliyar+vellala&dq=mudaliyar+vellala&pgis=1</ref>
</ref><ref name="Response to John Harriss"/> <ref>{{cite book |last=David |first=Kenneth |url=https://books.google.com/books?id=Vp_la9QMGIQC&q=Senkuntar+India+warriors+given+title+Mutaliyar+their+bravery&pg=PA188 |title=The New Wind: Changing Identities in South Asia (World Anthropology) |publisher=De Gruyter Mouton; Reprint 2011 edition (1 December 1977) |year=1977 |isbn=9027979596 |pages=188}}</ref> Sengundhars are a relatively high ranking caste who rival in status the main agriculturist caste, the ].{{sfn|Mines|1984|p=13}}


The adoption of the "Mudali" honorific by both ] and ] communities reflects the social dynamics and intermingling of caste and occupational identities within ]’s historical caste structure.
''Maanadukanda Mudali, a ] king of ] had shed over ] a shower of gold for his work of Erezhupatu, a literary work praising agriculture. Taninayaga, a Vellala of Seyur was made the chief of Neduntiva.''<ref name="http://noolaham.net/library/books/02/101/101.htm"></ref>


== India ==
Jaffna has two or three clans from Thondaimandalam with the Mudali surname. Irumarapum Thooya Thaninayaga Mudali from Seyyoor and Mannadukonda Mudali whose clan has been quoted even during poet Kambar's time. Here is the direct quotation from Kailaya Malai, a historical book of Jaffna on the migration into Jaffna from Thondai Nadu. The other clans may come under this section or under Sri Lankan Vellalar section.


=== Kondaikatti Vellalar ===
''The next was the Vellala of the family of him who shed over kamban a shower of gold for the work of Erezhupatu, whose country was Tondainade, who had a widespread name, who used to wear a lotus garland and whose name was Maanadukanda Mudali. He was made to reside at Irupalai. The next was the Vellala of Seyur, who was as wealthy as Indra, and who never deviated from the path of visture. whose garland was of water lilies. Whose fame was great and whose paternal and maternal lines were matchless and pure and whose name was Taninayaga. He was made a chief of Neduntiva.''.<ref name="http://noolaham.net/library/books/02/101/101.htm"/> {{Verify credibility|date=September 2009}}
] or '''Thondaimandala Mudaliar'''{{efn|Some of the important endogamous sub-divisions among the Vellalas are: Aranbukatti, Arunattu, Cholapuram Chetti, Choliya, Dakshinattan, Kaniyalan, Karaikatta or Pandya, Kodikkal, Kongu, Kottai, Malaikanda, Nainan, Mangudi, Pandaram or Gurukal, Panjukara Chetti, Ponneri Mudali, Pundamalli Mudali, Sittak kattu Chetti, Tondamandalam Mudali or Kondaikatti, Tuluva, Uttunattu, and Yelur. The Tondaimandalam, Ponneri and Pundamalli Vellalas use the title Mudaliar;{{sfnp|Indian Council of Agricultural Research|p=120}}}} is a ]{{efn|Most of the Dubashes in the late eighteenth-century Madras were Telugu brahmans or Telugu perikavārs, Tamil kannakapillais, Tamil yādhavas, or Tamil Kondaikatti vellalas. {{sfnp|Irschick|1994|p=34}}}} caste in south India. Historically, they were a caste of non-cultivating land-holders and some of them were administrators under various south Indian dynasties especially the ].{{efn|Among Tamil castes, both ''Karkattar Vellalas'' (Arunachalam, 1975) and ''Kondaikatti Vellalas'' (Barnett, 1970) have much the same profile as the KP: both are non-cultivating land-holders, with a history of service to ruling dynasties. Both are of high status, laying great stress on ritual purity. {{sfnp|Chanana|Krishna Raj|1989|p=92}}}}{{efn|Like the Kondaikatti Velalar described by Barnett(1970), they have allied themselves with south Indian dynasties as administrators, and have built up a position in the religious sphere in being employers of Brahmans and builders of temples for "high" gods like Siva, Ganesh and Vishnu.{{sfnp|Mariola Offredi|1992|p=284}}}}{{efn|The original stronghold of the Kondaikatti Vellalas was Tondaimandalam. Later they spread from there throughout Tamil Nadu. Some of them were employed in the king's court and others as military leaders during expansionist times.{{sfnp|Pillay|Pillay|1977|pp=23-24}}}} Their original homeland was ] and from there they spread to other areas in south India and northeastern parts of Sri Lanka.{{efn|The original home of the Kondaikatti Vellalar is Tondaimandalam and subsequently they are found throughout Tamil nadu.{{sfnp|Venkatasubramanian|1993|p=105}}}}{{sfnp|Pillay|Pillay|1977|pp=23-24}} Since they historically used the ''Mudaliar'' title, they are sometimes referred to as Thondaimandala Mudaliar.{{sfnp|Indian Council of Agricultural Research|p=120}}


=== Thuluva Vellalar ===
See ] for the class of Mudaliyars created by the British administrators of 19th century ].
]r (Thondaimandala Tuluva Vellalar), also known as '''Agamudaya Mudaliars'''  and '''Arcot Mudaliars''', is a caste found in northern ], southern ]. They were originally significant landowners. An early Tamil tradition states that a king known as ], a feudatory of ] brought a large number of agriculturists (now known as the ''Tuluva Vellalas'') from the ] in order to reclaim forest lands for cultivation in ] during late 2nd century CE.
<ref>{{cite book |author=Krishnaswamy Ranaganathan Hanumanthan |title=Untouchability: A Historical Study Upto 1500 A.D. : with Special Reference to Tamil Nadu |publisher=Koodal Publishers |page=101}}</ref> Tuluva Vellalars are progressive and prosperous<ref name="TanjaiTamil">{{cite book |author=Tañcai Tamil̲p Palkalaik Kal̲akam, Tañcai Tamiḻp Palkalaik Kaḻakam |title=Glimpses of Tamil Civilization. Articles from the University Quarterly, Tamil Civilization |publisher=Tamil University |year=1994 |page=142 |quote=Tuluva Vellala is a prosperous and progressive caste in Tamil Nadu and they migrated from Tulu Nadu to Tamil Nadu in ancient times.}}</ref> in the society. They are considerably advanced in the matter of education<ref>{{Cite book |title=Census Book of India 1961 |publisher=The Director of stationery and Printing, Madras. |year=1961 |volume=9 North Arcot District |location=Madras |pages=31 |language=Tamil |chapter=3}}</ref> and the community was eagerly involved in business, Government and Non- governmental institutions.


=== Senguntha Kaikola Mudaliar ===
===Agamudayar===
] is a caste commonly found in the ] of ], ] and the neighboring country ]. In ], they are called as ], who consider the Chola emperor ] as their hero.<ref>{{Cite web |title=National Commission for Backward Classes |url=http://www.ncbc.nic.in/user_panel/GazetteResolution.aspx?Value=mPICjsL1aLvYBtdZSrP4uO+ploAhiJHMALWmHIwbzS8Il37YLL3Fb0FHfWDHzP7c |access-date=2023-06-26 |website=www.ncbc.nic.in}}</ref> They were ]s by ancient heritage and traditional, Textile Merchants and Slik Weavers by occupation.{{sfn|Mines|1984|p=11}} They were part of the ] as Kaikola regiment and were dominant during the rule of ], holding commander and minister positions in the court.<ref name=":0">Martial races of undivided India by Vidya Prakash Tyagi 2009 Page 278 https://www.google.com/books?id=vRwS6FmS2g0C</ref> ], 12th century court poet and rajaguru of ] under ], ], ] reign belong to this community.In the olden days in India, the Sengunthars were warriors and were given the title Mudaliar for their bravery.<ref>{{cite book |last=David |first=Kenneth |url=https://books.google.com/books?id=Vp_la9QMGIQC&q=Senkuntar+India+warriors+given+title+Mutaliyar+their+bravery&pg=PA188 |title=The New Wind: Changing Identities in South Asia (World Anthropology) |publisher=De Gruyter Mouton; Reprint 2011 edition (1 December 1977) |year=1977 |isbn=9027979596 |pages=188}}</ref> In early thirteenth century, after the fall of ] large number of Kaikolars migrated to ] from ] and started doing weaving and textile businesses as their full time profession as they sworn to be soldiers only for Chola emperors.<ref name="Ramaswamy 662">{{cite book |last=Ramaswamy |first=Vijaya |url=https://books.google.com/books?id=DzcrDwAAQBAJ&q=Kaikkolar |title=Migrations in Medieval and Early Colonial India |publisher=Routledge |year=2017 |isbn=9781351558259 |pages=172–174}}</ref> At present, most of the textile businesses in Tamil Nadu are owned by Senguntha Mudaliyars.
{{main|Agamudaya Mudaliar}}


== Sri Lanka ==
'''Agamudayar''' is a community whose members are prevalent in the Indian states of ], ] and ].<ref name="http://www.tn.gov.in/bcmbcmw/bclist.htm"> at TN.gov.in</ref> Agamudayar have been using the title of Mudaliar since the 13th century.The Aghamudiar identify themselves as Aghamudi Mudaliar. Aghamudi literally means a person who stood steadfast with pride. Mudaliar is one who is in the forefront. Mudaliar, Mudali and Reddy are their titles. Mudaliar also denotes a headman or the chief. The community has several synonyms, viz., Tuluva Vellala, Arcot Vellala, Arcot Mudali, Aghamudian, Agamudi Vellalar, Agamudi Reddy and Agamudi Mudaliar. They claim to be the original inhabitants of the Tulu country, on the western coast from where they migrated and settled in the ancient Pallava country. Thus the name ‘Tuluva Vellala’, which literally means the cultivator of the Tulu country. The names Arcot Vellala and Arcot Mudali are derived from the place, Arcot, located in the Tamil country, from where they migrated to their present habitat. Their ancestors are believed to have migrated to Chittoor District, during the reign of the Lingayat Rajas of Punganur some 200 years back. Some of them had served in the capacity of village munsiffs during the British period and post-Independence period and hence they style themselves as ‘Aghamudi Reddy’, since ‘Reddy’ is the title for the village munsiff in the Telugu country. It is also the title of the agricultural Kapu. The Aghamudian claim to be the descendants of one of the sons, born to Ahalya, wife of Gautama rishi and Indra.
The detailed account of the origin and culture of the Aghamudiar is described in Thurston (1909). It is said that their ancestor stood before the sage Gautama, without any fear. Hence his descendants are known as ‘Aghamudiar’. They trace their historical past to the Pallava dynasty. Many of them have served in the armies of Vijanagar kings of the 15th Century and the Ballala Rajas. Till recent times, they served the Punganur rulers, in the army as well as in the palace. They are concentrated in the northern districts of Tamil Nadu and are also distributed in the Chittoor and Nellore districts of Andhra Pradesh. They speak Tamil language among themselves and Telugu with the natives. Some of them are conversant with Dakkani Urdu and Kannada also. They use Tamil and Telugu scripts. Telugu is the medium of instruction in schools. The educated people converse in English. Their dress pattern resembles that of the local people. Men wear a dhoti, shirt and headgear. Women wear blouse, sari and other modern dresses. Their women anoint vibhudhi (sacred ash) mark below the vermilion mark (kumkum bottu) on their forehead. The mukuthi (nose-stud) and grasshopper- shaped thali (marriage locket) worn by their women are the identification markers of the community.
The Aghamudiar are non-vegetarian, who avoid beef and pork. Rice and ragi are their staple cereals besides bajra and wheat. They take all the locally available roots and tubers, vegetables and fruits. They consume all varieties of pulses and oilseeds like sesamum, niger and groundnut seeds. Groundnut oil is their cooking medium. Some of the men consume locally available liquor, like kallu, sarai and other intoxicants occasionally. They take coffee, tea, fruit juice, butter-milk, regularly. They use milk and milk products. Some men smoke either beedis or cigaretts. Both men and women chew betel leaves along with tobacco and arecanut.
The Aghamudiar are divided into two main sects, namely, Saiva gotram and Vishnu gotram, based on their religious affiliations. They have clans named after the deities, and prefix the ancestral place names as surnames, e.g., Balagulam, Kattamanchivaru, Katpadivallu, Aranivallu, Arcotvallu, Chittoorvaru, Vellorevallu, Amburvallu, Punganurvallu etc. These regulate their marital alliances and indicate their ancestry. They claim equal social status with the local Kapu/Reddy communities. The community’s self-perception in terms of its social status at the regional level, in the local social hierarchy, is medium. Traditionally, they do not have surnames, but they have adopted the ancestral place names as surnames like the Telugu communities after their immigration. Traditionally, ‘Mudaliar’ is the community’s title, but some families have adopted the ‘Reddy’ title, as their ancestors were holding posts as village munsiffs. They are aware of the varna system and recognise their place as Sudras.
The aghamudiar follow community endogamy and surname exogamy. Marriage with one’s own father’s sister’s daughter, mother’s brother’s daughter and sister’s daughter is the custom. They practise adult marriages. The age at marriage for girls varies between 16 and 20 years, while for males it ranges between 20 and 25 years. The general mode of acquiring a mate is through negotiations by their elders. Marriage by mutual consent and by exchange of sisters are also practised occasionally. Monogamy is the norm. Polygyny is allowed in case of infertility and with the consent of the first wife and elder. Kumkum (vermilion),toe-rings (mettelu),thali and mukhuthi (nose-stud) are the symbols of married women. They observe the kanyadanam ritual during marriage. The earlier practice of bride-price (parisa panam or oli) of three and a half rupee to the girl’s parents, has been replaced by dowry. They generally follow the patrilocal rule of residence after marriage. Divorce can be obtained with judicial approval, on the grounds of maladjustment, cruelty by the in-laws, and adultery, to either party. Children are the liability of both parents. Remarriages for widowed or divorced women are prohibited. A male divorcee or a widower can remarry. Junior sororate is allowed in case of infertility, whereas levirate is prohibited. There has been an increase in the age at marriage of both males and females. Changes have been noticed in divorce and remarriage rules due to modernisation.
The nuclear family predominates among the Aghamudiar. Very few joint families exist. An avoidance relationship between mother-in-law and son-in-law existed earlier. Joking relations are allowed between cross-cousins, maternal uncle and niece, with wife’s younger brothers and sisters and with one’s own grandparents. Sharing of property is the main reason for conflicts within the household. Only sons inherit equally the ancestral property. Daughters can claim the jewels and other valuables of the mother, after her death. In the absence of male heir, they can claim the parent’s property. The eldest son succeeds his father as the head of the family. Due to modern laws and amendments, the women also have a right to share ancestral property, nowadays.
The Aghamudiar women participate in agricultural operations, like sowing and weeding, besides animal husbandry. Some of them work as casual labourers in construction, road laying etc. Some are vegetable vendors, and others involved in petty business. A few are employed as teachers and clerks, in public and private institutions. Though they participate in social, ritual and religious spheres they enjoy a lower status than their men. They contribute to the family income and control family expenditure.
Seemantham, a pre-deliverry ritual, is performed for the expectant Aghamudiar mother during her fifth, seventh or ninth month of pregnancy by her parents, who resent gifts and perform arathi rituals. They invite perantalu (married women) and distribute gifts, coconut, flowers, kumkum and bangles. They conduct the delivery either at home by an experienced elderly woman (mantrasani) or at nursing homes. The expenses towards first and second deliveries are borne by the woman’s parents. Post-delivery pollution is observed for eight days, followed by a purificatory bath to the mother and child (purudu) and punyaham (sacred water mixed with cow-dung) is sprinkled in the house to remove pollution. The naming ceremony is also observed the same day. The mother has to observe postnatal restrictions for about a month. They feed cooked cereals to the child after it attains six month age. The tonsure ceremony is performed for both boys and girls at their family deity shrine in the first, third or fifth year of age. The maternal uncle of the child formally cuts a tuft of hair and the barber completes the job.
The Ahamudiar observe sadangu (puberty rites) for females on attaining menarche. She is secluded for seven days in a corner of the house, or in a specially erected pandal. The final purificatory bath is given on the seventh or ninth day, after which she is admitted into the kitchen.
The Aghamudiar celebrate marriage rituals only for one day, instead of three to five days in the past. They perform munidevara to the clan deity, before the commencement of marriage. Animals are sacrificed to appease the deities and ancestors, and invoke their blessing. Traditionally, rituals are conducted at the bride’s residence. They keep ariveni pots and god’s images in the marriage pandal, if they follow puranic rites, whereas a homam is set up, if they perform with vedic rites. The Brahman purohit officiates.Kanyadanam, kankana dharana, pradhanam, nischitartham, basingam dharana, Ganga puja, muhurtham etc., are the main marriage rituals. Expenses are borne by the bride’s parents. The nuptial ceremony is conducted at the bride’s residence.
The Aghamudiar generally bury their dead but the eldest born child, after death is cremated. They use a red cloth to cover the body. The eldest son is the chief mourner in the case of a father’s death. The deceased is buried in a lying position, with the head towards the south. Death pollution is observed for ten to fifteen days, initial obsequies on the third day, and final obsequies either on the 11th or 16th day. The Mala, Jangama and Sathani play the mourning music. The Brahman conducts the final obsequies. Annual shraddha rituals are observed in memory of the ancestors and offerings are made on the Mahalaya Amavasya day or on Pongal or Sankranthi festive days. The Sathani attends to the death rites for the Vaishnavites, while the Jangama or Pandaram attend to the Saivites.
Most of the Aghamudiar are small and marginal farmers, who cultivate paddy, betel leaves, mulberry, sugarcane, groundnut and vegetables. A few of them cultivate other’s lands on a sharecrop basis (koru) or on lease basis (gutha). Some of them work as agricultural or casual labourers. Some are in government and private institutions as teachers, clerks, etc. Child labour also exists.
The traditional community councils or village councils of the Aghamudiar have become defunct. The statutory gram panchayats and the recent Mandal panchayats, plan and implement welfare and development programmes, like sanitation. They approach the judiciary to resolve disputes over land and water, rape, theft, etc., cases.
The Aghamudiar profess Hinduism and belong to both Saivite and Vaishnavite sects. They worship all the Hindu gods and goddesses. Lord Ganesh is the patron deity for both the sects. Lord Venkateswara, Perumal, Ayyanar, Anjaneya, Lakshmi Narasimha, Varadarajaswamy, Sri Ranganatha etc., are the family deities for the Vaishnavites, while Iswara, Puliar, Subramanya, Muneswara, Bharava, Murugan, Veerabhadra, Palaniswamy etc., are the family deities for the Saivites. Mariamma, Boyakonda Gangamma, Ankalamma, Yellamma, Dharmaraja etc., are their village deities. They visit Tirupati, Tiruttani, Srikalahasthi, Srisailam, Palani, Kancheevaram, Vellore, Tiruvanmayur, Srirangam, Thanjavur, Guruvayur etc., sacred centres for pilgrimage. They observe all the Hindu festivals which are of socioreligious significance.
The Aghamudiar maintain traditional intercommunity linkages in economic and socioreligious activities with other communities. They accept water and cooked food from castes like the Brahman, Vysya, Komati, Chettiar and Raju and with equal ranking groups like the Kapu (Reddy), Kamma (Naidu), Balija and Yadava 9golla), agricultural communities. All the lower castes like the Odde, Boya, Chakali, Mangali, Kummara and Gandla; the Scheduled Castes like the Mala, Madiga, Thoti, Parayan, Asadhi, Relli and Pambala; and the Scheduled Tribes like the Korava, Yerukula, Koracha, Sugali and Yanadi accept water and food from their hands.
The Aghamudiar favour various development programmes launched by the Government. They have a positive approach towards education for their children, who are usually educated upto higher secondary level and a few upto postgraduate level. They avail of modern health and medicare facilities to a moderate extent. They favour family welfare schemes, adopting modern methods of birth control. They avail of modern civic amenities.
S. YASEEN SAHEB
REFERENCE
THURSTON, E., 1909. Castes and Tribes of Southern India, I: 516, Government Press, Madras.


===Thuluva Vellalar/Arcot Mudaliar=== === Karaiyar and Sri Lankan Vellalar ===
After the expulsion of the Portuguese, was the growing ] revolted in 1658 in the ] by the Christian Karaiyars and ]s.<ref>{{Cite book|url=https://books.google.com/books?id=rGSGAAAAIAAJ|title=Rivalry and Conflict: European Traders and Asian Trading Networks in the 16th and 17th Centuries|last1=Veen|first1=Ernst van|last2=Blussé|first2=Leonard|date=2005|publisher=Amsterdam University Press|isbn=9789057891045|pages=116|language=en}}</ref> A ] minister of the 17th century, ], described the Karaiyars, Madapallis and ] among the influential classes of the Christians.<ref name=":0" /> Elite Karaiyars were appointed to the rank of ].<ref name=":7"/> The Karaiyar dominance got weakened through the political rise of the ] under ].<ref>{{Cite book|url=https://books.google.com/books?id=m2puAAAAMAAJ|title=Ceylon and the Dutch, 1600-1800: External Influences and Internal Change in Early Modern Sri Lanka|last=Arasaratnam|first=Sinnappah|date=1996-01-01|publisher=n Variorum|isbn=9780860785798|pages=390|language=en}}</ref><ref>{{Cite book|url=https://books.google.com/books?id=XotuAAAAMAAJ&q=karaiyar|title=South Indian Studies|last=Soundra Pandian|first=Mathias Samuel|date=1997|publisher=Chithira Publishers|location=Madras Institute of Development Studies|pages=168|language=en}}</ref><ref>{{cite book|author=Eva Gerharz|url=https://books.google.com/books?id=c7JEAwAAQBAJ|title=The Politics of Reconstruction and Development in Sri Lanka|publisher=Routledge|year=2014|isbn=978-1-317-69280-5|page=41}}</ref>
{{main|Thuluva Vellalar}}


==== Karaiyar ====
'''Thuluva Vellalar or Arcot Mudaliar''' is a sub-caste of Vellalars and were immigrants from the Tulunad, a part of the modern district of South Canara. A King named Athondai Chakravarthy had brought down the people of Thuluva Vellalar to the present day Thondaimandalam of Tamil Nadu. Athondai Chakravarthy had established his rule over Northern Tamil Nadu after winning the battle over the Kurumbar. This is the reason that part of North Tamil Nadu was named as Thondaimandalam, named after this victorious king. The Aghamudiar identify themselves as Aghamudi Mudaliar. Aghamudi literally means a person who stood steadfast with pride. Mudaliar is one who is in the forefront. Mudaliar, Mudali and Reddy are their titles. Mudaliar also denotes a headman or the chief. The community has several synonyms, viz., Tuluva Vellala, Arcot Vellala, Arcot Mudali, Aghamudian, Agamudi Vellalar, Agamudi Reddy and Agamudi Mudaliar. They claim to be the original inhabitants of the Tulu country, on the western coast from where they migrated and settled in the ancient Pallava country. Thus the name ‘Tuluva Vellala’, which literally means the cultivator of the Tulu country. The names Arcot Vellala and Arcot Mudali are derived from the place, Arcot, located in the Tamil country, from where they migrated to their present habitat. Their ancestors are believed to have migrated to Chittoor District, during the reign of the Lingayat Rajas of Punganur some 200 years back. Some of them had served in the capacity of village munsiffs during the British period and post-Independence period and hence they style themselves as ‘Aghamudi Reddy’, since ‘Reddy’ is the title for the village munsiff in the Telugu country. It is also the title of the agricultural Kapu. The Aghamudian claim to be the descendants of one of the sons, born to Ahalya, wife of Gautama rishi and Indra.
For centuries have the Karaiyars had sea-trade relations with ] but also ], ], ] ] and ], which has been heavily restricted since ].<ref>{{Cite book|title=The Bound and the NonBound: Variations in Social and Cultural Structure in Rural Jaffna, Ceylon|last=Kenneth Andrew|first=David|year=1972|location=The University of Chicago|pages=142}}</ref>
The detailed account of the origin and culture of the Aghamudiar is described in Thurston (1909). It is said that their ancestor stood before the sage Gautama, without any fear. Hence his descendants are known as ‘Aghamudiar’. They trace their historical past to the Pallava dynasty. Many of them have served in the armies of Vijanagar kings of the 15th Century and the Ballala Rajas. Till recent times, they served the Punganur rulers, in the army as well as in the palace. They are concentrated in the northern districts of Tamil Nadu and are also distributed in the Chittoor and Nellore districts of Andhra Pradesh. They speak Tamil language among themselves and Telugu with the natives. Some of them are conversant with Dakkani Urdu and Kannada also. They use Tamil and Telugu scripts. Telugu is the medium of instruction in schools. The educated people converse in English. Their dress pattern resembles that of the local people. Men wear a dhoti, shirt and headgear. Women wear blouse, sari and other modern dresses. Their women anoint vibhudhi (sacred ash) mark below the vermilion mark (kumkum bottu) on their forehead. The mukuthi (nose-stud) and grasshopper- shaped thali (marriage locket) worn by their women are the identification markers of the community.
The Aghamudiar are non-vegetarian, who avoid beef and pork. Rice and ragi are their staple cereals besides bajra and wheat. They take all the locally available roots and tubers, vegetables and fruits. They consume all varieties of pulses and oilseeds like sesamum, niger and groundnut seeds. Groundnut oil is their cooking medium. Some of the men consume locally available liquor, like kallu, sarai and other intoxicants occasionally. They take coffee, tea, fruit juice, butter-milk, regularly. They use milk and milk products. Some men smoke either beedis or cigaretts. Both men and women chew betel leaves along with tobacco and arecanut.
The Aghamudiar are divided into two main sects, namely, Saiva gotram and Vishnu gotram, based on their religious affiliations. They have clans named after the deities, and prefix the ancestral place names as surnames, e.g., Balagulam, Kattamanchivaru, Katpadivallu, Aranivallu, Arcotvallu, Chittoorvaru, Vellorevallu, Amburvallu, Punganurvallu etc. These regulate their marital alliances and indicate their ancestry. They claim equal social status with the local Kapu/Reddy communities. The community’s self-perception in terms of its social status at the regional level, in the local social hierarchy, is medium. Traditionally, they do not have surnames, but they have adopted the ancestral place names as surnames like the Telugu communities after their immigration. Traditionally, ‘Mudaliar’ is the community’s title, but some families have adopted the ‘Reddy’ title, as their ancestors were holding posts as village munsiffs. They are aware of the varna system and recognise their place as Sudras.
The aghamudiar follow community endogamy and surname exogamy. Marriage with one’s own father’s sister’s daughter, mother’s brother’s daughter and sister’s daughter is the custom. They practise adult marriages. The age at marriage for girls varies between 16 and 20 years, while for males it ranges between 20 and 25 years. The general mode of acquiring a mate is through negotiations by their elders. Marriage by mutual consent and by exchange of sisters are also practised occasionally. Monogamy is the norm. Polygyny is allowed in case of infertility and with the consent of the first wife and elder. Kumkum (vermilion),toe-rings (mettelu),thali and mukhuthi (nose-stud) are the symbols of married women. They observe the kanyadanam ritual during marriage. The earlier practice of bride-price (parisa panam or oli) of three and a half rupee to the girl’s parents, has been replaced by dowry. They generally follow the patrilocal rule of residence after marriage. Divorce can be obtained with judicial approval, on the grounds of maladjustment, cruelty by the in-laws, and adultery, to either party. Children are the liability of both parents. Remarriages for widowed or divorced women are prohibited. A male divorcee or a widower can remarry. Junior sororate is allowed in case of infertility, whereas levirate is prohibited. There has been an increase in the age at marriage of both males and females. Changes have been noticed in divorce and remarriage rules due to modernisation.
The nuclear family predominates among the Aghamudiar. Very few joint families exist. An avoidance relationship between mother-in-law and son-in-law existed earlier. Joking relations are allowed between cross-cousins, maternal uncle and niece, with wife’s younger brothers and sisters and with one’s own grandparents. Sharing of property is the main reason for conflicts within the household. Only sons inherit equally the ancestral property. Daughters can claim the jewels and other valuables of the mother, after her death. In the absence of male heir, they can claim the parent’s property. The eldest son succeeds his father as the head of the family. Due to modern laws and amendments, the women also have a right to share ancestral property, nowadays.
The Aghamudiar women participate in agricultural operations, like sowing and weeding, besides animal husbandry. Some of them work as casual labourers in construction, road laying etc. Some are vegetable vendors, and others involved in petty business. A few are employed as teachers and clerks, in public and private institutions. Though they participate in social, ritual and religious spheres they enjoy a lower status than their men. They contribute to the family income and control family expenditure.
Seemantham, a pre-deliverry ritual, is performed for the expectant Aghamudiar mother during her fifth, seventh or ninth month of pregnancy by her parents, who resent gifts and perform arathi rituals. They invite perantalu (married women) and distribute gifts, coconut, flowers, kumkum and bangles. They conduct the delivery either at home by an experienced elderly woman (mantrasani) or at nursing homes. The expenses towards first and second deliveries are borne by the woman’s parents. Post-delivery pollution is observed for eight days, followed by a purificatory bath to the mother and child (purudu) and punyaham (sacred water mixed with cow-dung) is sprinkled in the house to remove pollution. The naming ceremony is also observed the same day. The mother has to observe postnatal restrictions for about a month. They feed cooked cereals to the child after it attains six month age. The tonsure ceremony is performed for both boys and girls at their family deity shrine in the first, third or fifth year of age. The maternal uncle of the child formally cuts a tuft of hair and the barber completes the job.
The Ahamudiar observe sadangu (puberty rites) for females on attaining menarche. She is secluded for seven days in a corner of the house, or in a specially erected pandal. The final purificatory bath is given on the seventh or ninth day, after which she is admitted into the kitchen.


At the hand of the powerful maritime trading clans of the Karaiyars, the emergence of ] known as ''pattanam'' were seen.Mudaliar (meaning "capitalist") were conferred on the maritime elite trading clans of the Karaiyars as ].<ref>{{Cite journal|last=K|first=Arunthavarajah|date=March 2014|title=The Administration of Jaffna Kingdom- A Historical View|url=http://ijbarr.com/downloads/2014/vol2-issue3/5.pdf|journal=International Journal of Business and Administration Research Review|publisher=University of Jaffna|volume= 2| issue = 3|pages=32}}</ref><ref>{{Cite book|url=https://books.google.com/books?id=dCFRAQAAIAAJ|title=Cambridge South Asian Studies|date=1965|publisher=Cambridge South Asian Studies|isbn=9780521232104|location=University of Cambridge|pages=27|language=en}}</ref><ref name=":10">{{Cite book|url=https://books.google.com/books?id=73msCkfD5V8C|title=Caste, Nationalism and Ethnicity: An Interpretation of Tamil Cultural History and Social Order|last=Pandian|first=Jacob|date=1987|publisher=Popular Prakashan|isbn=9780861321360|pages=109|language=en}}</ref>
The Aghamudiar celebrate marriage rituals only for one day, instead of three to five days in the past. They perform munidevara to the clan deity, before the commencement of marriage. Animals are sacrificed to appease the deities and ancestors, and invoke their blessing. Traditionally, rituals are conducted at the bride’s residence. They keep ariveni pots and god’s images in the marriage pandal, if they follow puranic rites, whereas a homam is set up, if they perform with vedic rites. The Brahman purohit officiates.Kanyadanam, kankana dharana, pradhanam, nischitartham, basingam dharana, Ganga puja, muhurtham etc., are the main marriage rituals. Expenses are borne by the bride’s parents. The nuptial ceremony is conducted at the bride’s residence.
The Aghamudiar generally bury their dead but the eldest born child, after death is cremated. They use a red cloth to cover the body. The eldest son is the chief mourner in the case of a father’s death. The deceased is buried in a lying position, with the head towards the south. Death pollution is observed for ten to fifteen days, initial obsequies on the third day, and final obsequies either on the 11th or 16th day. The Mala, Jangama and Sathani play the mourning music. The Brahman conducts the final obsequies. Annual shraddha rituals are observed in memory of the ancestors and offerings are made on the Mahalaya Amavasya day or on Pongal or Sankranthi festive days. The Sathani attends to the death rites for the Vaishnavites, while the Jangama or Pandaram attend to the Saivites.
Most of the Aghamudiar are small and marginal farmers, who cultivate paddy, betel leaves, mulberry, sugarcane, groundnut and vegetables. A few of them cultivate other’s lands on a sharecrop basis (koru) or on lease basis (gutha). Some of them work as agricultural or casual labourers. Some are in government and private institutions as teachers, clerks, etc. Child labour also exists.
The traditional community councils or village councils of the Aghamudiar have become defunct. The statutory gram panchayats and the recent Mandal panchayats, plan and implement welfare and development programmes, like sanitation. They approach the judiciary to resolve disputes over land and water, rape, theft, etc., cases.
The Aghamudiar profess Hinduism and belong to both Saivite and Vaishnavite sects. They worship all the Hindu gods and goddesses. Lord Ganesh is the patron deity for both the sects. Lord Venkateswara, Perumal, Ayyanar, Anjaneya, Lakshmi Narasimha, Varadarajaswamy, Sri Ranganatha etc., are the family deities for the Vaishnavites, while Iswara, Puliar, Subramanya, Muneswara, Bharava, Murugan, Veerabhadra, Palaniswamy etc., are the family deities for the Saivites. Mariamma, Boyakonda Gangamma, Ankalamma, Yellamma, Dharmaraja etc., are their village deities. They visit Tirupati, Tiruttani, Srikalahasthi, Srisailam, Palani, Kancheevaram, Vellore, Tiruvanmayur, Srirangam, Thanjavur, Guruvayur etc., sacred centres for pilgrimage. They observe all the Hindu festivals which are of socioreligious significance.
The Aghamudiar maintain traditional intercommunity linkages in economic and socioreligious activities with other communities. They accept water and cooked food from castes like the Brahman, Vysya, Komati, Chettiar and Raju and with equal ranking groups like the Kapu (Reddy), Kamma (Naidu), Balija and Yadava 9golla), agricultural communities. All the lower castes like the Odde, Boya, Chakali, Mangali, Kummara and Gandla; the Scheduled Castes like the Mala, Madiga, Thoti, Parayan, Asadhi, Relli and Pambala; and the Scheduled Tribes like the Korava, Yerukula, Koracha, Sugali and Yanadi accept water and food from their hands.
The Aghamudiar favour various development programmes launched by the Government. They have a positive approach towards education for their children, who are usually educated upto higher secondary level and a few upto postgraduate level. They avail of modern health and medicare facilities to a moderate extent. They favour family welfare schemes, adopting modern methods of birth control. They avail of modern civic amenities.
S. YASEEN SAHEB
REFERENCE
THURSTON, E., 1909. Castes and Tribes of Southern India, I: 516, Government Press, Madras.


===Saiva Vellalar=== == See also ==
{{main|Thondaimandala Mudaliar}}


*]
'''Saiva Mudaliar''' (otherwise known as '''Thondaimandala Saiva Vellalar''' or '''Thondaimandala Mudaliar''') is a community of people in the state of ], India.<ref name="RuralSocietyinSoutheastIndia">Rural Society in Southeast India By Kathleen Gough By Kathleen Gough</ref> They trace their lineage to ], the author of the '']''. They are the original homogeneous group of Mudaliars who were settled in Thondaimandalam (otherwise known as ]) in South ] by Chola King, ]. <ref name="The Tamils Eighteen Hundred Years Ago">The Tamils Eighteen Hundred Years Ago By V. Kanakasabhai</ref><ref name = "Irschick, Eugene F. Dialogue and History: Constructing South India, 1795-1895. Berkeley: University of California Press, 1994.">"Irschick, Eugene F. Dialogue and History: Constructing South India, 1795-1895. Berkeley: University of California Press, 1994."</ref><ref name="Order and Disorder in Colonial South India Eugene F. Irschick Modern Asian Studies, Vol. 23, No. 3 (1989), pp. 459-492">Order and Disorder in Colonial South India Eugene F. Irschick Modern Asian Studies, Vol. 23, No. 3 (1989), pp. 459-492,</ref><ref name=" http://www.hindu.com/fr/2004/09/03/stories/2004090300780600.htm"></ref>
*]
*]
*]


==Notes==
==List of Prominent Personalities==
{{notelist}}
]


==See also== ==References==
{{reflist}}
*]


==Sources==
'''Kerala Muthali'''
{{refbegin}}
Kerala Muthali (Mudali) belongs to various Mudaliar communities. They are predominantly sengunthars found in the Trivandrum and Palghat Districts of Kerala and Kanyakumari District of Tamil Nadu. They migrated to these places in the late 17th Century onwards for various purposes including Weavings Agriculture, coconut oil extraction, coir Trade and as specialized fighters and reliable spies. They were given special preference by the royal family of Travancore due to their cultural similarity and loyalty. This status resulted in further deepening their area of influence within Travancore. During the British era, many families embraced Christianity. Kerala Muthalis still keep their separate identity even though they are a micro-minority caste in Kerala. Due to their linguistic and educational backwardness Kerala, Tamil Nadu and Pondicherry states have categorized them as BCs. Gradually after independence and state reorganization, Kerala Muthalis have completely integrated with the Kerala Culture, but still consider Lord Muruga/Subramanya as their primary god of worship while most of the Kerala Hindus are devotees of Lord Vishnu.
*{{cite book|title=Gender and the Household Domain Social and Cultural Dimensions|editor-first1=Karuna |editor-last1=Chanana|editor-first2=Maithreyi |editor-last2=Krishna Raj|publisher=Sage Publications|year=1989}}
*{{cite book|title=Farmers of India, Band 2|author=Indian Council of Agricultural Research|publisher=Indian Council of Agricultural Research, 1961}}
Alienation from Travancore Royal family begun with Swathi Thirunal's acceptance of Thanjavoor Sugandhavalli alias Sugandha Parvathi Bhai as his wife<ref>http://www.swathithirunal.in/miscellanios.htm</ref>. His first wife Thiruvattar Amma Veettil Paanapillai Ayikutti Narayani Pillai was belonging to a powerful Nair family from Central Travancore. After Swathi Thirunal's mysterious death at an early age of 33, the Kerala Muthali community faced various threats. Then British resident, General Cullen's timely involvement helped to avert a great backlash on the community. The South Travancore Keralamuthali Samajam and sengunthar kerala samajam are the umbrella organisation currently working for the cause of the community
*{{cite book|title=Dialogue and History: Constructing South India, 1795-1895|first=Eugene F. |last=Irschick|publisher=University of California Press|year=1994}}

*{{cite book|title=Literature, Language, and the Media in India: Proceedings of the 11th European Conference on South Asian Studies, Amsterdam, 1990, Panel 13|editor=Mariola Offredi|publisher=Manohar Publications, 1992|year=1992}}
==External links==
*{{cite book |last=Mines |first=Mattison |year=1984 |title=The Warrior Merchants: Textiles, Trade and Territory in South India |publisher=Cambridge University Press |isbn=9780521267144 |url=https://books.google.com/books?id=y089AAAAIAAJ}}
* http://www.tn.gov.in/bcmbcmw/bclist.htm
*{{cite book|first1=Kolappa |last1=Pillay |first2=Kanakasabhapathi |last2=Pillay|title=The Caste System in Tamil Nadu |publisher=University of Madras |year=1977}}

*{{cite book|title=Societas to Civitas Evolution of Political Society in South India : Pre-Pallavan Tamilakam|first=T. K. |last=Venkatasubramanian|publisher=Kalinga Publications|year=1993}}
== References ==
{{reflist}} {{refend}}


] ]
]

Latest revision as of 16:51, 7 January 2025

Title and surname used in Tamil Nadu, India

Mudaliar (alternatively spelled: Muthaliar, Mudali, Muthali) is a Tamil title and surname. As title, it was historically given to high-ranking officers, administrators and their descendants during the rule of Imperial Cholas. The surname is most prevalent among Tamils from Tamil Nadu and Sri Lanka. Descendants of Tamil migrants also bears variants of the name in countries such as South Africa, and elsewhere in the Tamil diaspora.

The title is usually borne by the communities like the Kondaikatti Vellalar, Thuluva Vellalar, Karaiyar and Senguntha Kaikolar.

Etymology

The title is derived from the Tamil word muthal or "muthar" meaning first with the suffix yaar denoting people. The title is used in the same sense as simply meaning headman.

History

The term "Mudali" (or "Mudaliar") is an honorific historically associated with the Vellalars, a group of agrarian communities, particularly in the Tondaimandalam region. Among the Vellalars, subgroups like the Kondaikatti and Thuluva Vellalars used this title to emphasize their deep-rooted connection to agriculture and land. The name "Vellalar" itself is commonly believed to stem from "vel-anmai," meaning "command over agriculture," highlighting the community's role as primary cultivators and signify their longstanding role in land ownership in Tamil Nadu.

Over time, this title was also adopted by other groups, notably the Sengunthar community. Sengunthars, traditionally held a prominent place as skilled weavers in the Tamil region and served as soldiers and commanders in Chola Empire .During the rule of Imperial Cholas, the Sengunthars were warriors and were given the title "Sengunda-Mudali", indicating an evolution in their social status within Tondaimandalam society. Sengundhars are a relatively high ranking caste who rival in status the main agriculturist caste, the Vellalars.

The adoption of the "Mudali" honorific by both agricultural and artisan communities reflects the social dynamics and intermingling of caste and occupational identities within Tamil Nadu’s historical caste structure.

India

Kondaikatti Vellalar

Kondaikatti Vellalar or Thondaimandala Mudaliar is a Tamil caste in south India. Historically, they were a caste of non-cultivating land-holders and some of them were administrators under various south Indian dynasties especially the Chola Empire. Their original homeland was Thondaimandalam and from there they spread to other areas in south India and northeastern parts of Sri Lanka. Since they historically used the Mudaliar title, they are sometimes referred to as Thondaimandala Mudaliar.

Thuluva Vellalar

Thuluva Vellalar (Thondaimandala Tuluva Vellalar), also known as Agamudaya Mudaliars  and Arcot Mudaliars, is a caste found in northern Tamil Nadu, southern Andhra Pradesh. They were originally significant landowners. An early Tamil tradition states that a king known as Ādonda Chakravarthi, a feudatory of Karikala Chola brought a large number of agriculturists (now known as the Tuluva Vellalas) from the Tulu areas in order to reclaim forest lands for cultivation in Thondaimandalam during late 2nd century CE. Tuluva Vellalars are progressive and prosperous in the society. They are considerably advanced in the matter of education and the community was eagerly involved in business, Government and Non- governmental institutions.

Senguntha Kaikola Mudaliar

Senguntha Kaikola Mudaliar is a caste commonly found in the Indian state of Tamil Nadu, Andhra Pradesh and the neighboring country Sri Lanka. In Andhra Pradesh, they are called as Kaikala or Karikala Bhaktulu, who consider the Chola emperor Karikala Chola as their hero. They were warriors by ancient heritage and traditional, Textile Merchants and Slik Weavers by occupation. They were part of the Chola army as Kaikola regiment and were dominant during the rule of Imperial Cholas, holding commander and minister positions in the court. Ottakoothar, 12th century court poet and rajaguru of Cholas under Vikrama Chola, Kulothunga Chola II, Raja Raja Chola II reign belong to this community.In the olden days in India, the Sengunthars were warriors and were given the title Mudaliar for their bravery. In early thirteenth century, after the fall of Chola empire large number of Kaikolars migrated to Kongu Nadu from Tondaimandalam and started doing weaving and textile businesses as their full time profession as they sworn to be soldiers only for Chola emperors. At present, most of the textile businesses in Tamil Nadu are owned by Senguntha Mudaliyars.

Sri Lanka

Karaiyar and Sri Lankan Vellalar

After the expulsion of the Portuguese, was the growing Dutch rule revolted in 1658 in the Jaffna region by the Christian Karaiyars and Madapallis. A Dutch minister of the 17th century, Philippus Baldaeus, described the Karaiyars, Madapallis and Vellalars among the influential classes of the Christians. Elite Karaiyars were appointed to the rank of Mudaliyars. The Karaiyar dominance got weakened through the political rise of the Vellalars under Dutch rule.

Karaiyar

For centuries have the Karaiyars had sea-trade relations with India but also Myanmar, Thailand, Vietnam Malaysia and Indonesia, which has been heavily restricted since British rule.

At the hand of the powerful maritime trading clans of the Karaiyars, the emergence of urban centers known as pattanam were seen.Mudaliar (meaning "capitalist") were conferred on the maritime elite trading clans of the Karaiyars as titles of nobility.

See also

Notes

  1. Some of the important endogamous sub-divisions among the Vellalas are: Aranbukatti, Arunattu, Cholapuram Chetti, Choliya, Dakshinattan, Kaniyalan, Karaikatta or Pandya, Kodikkal, Kongu, Kottai, Malaikanda, Nainan, Mangudi, Pandaram or Gurukal, Panjukara Chetti, Ponneri Mudali, Pundamalli Mudali, Sittak kattu Chetti, Tondamandalam Mudali or Kondaikatti, Tuluva, Uttunattu, and Yelur. The Tondaimandalam, Ponneri and Pundamalli Vellalas use the title Mudaliar;
  2. Most of the Dubashes in the late eighteenth-century Madras were Telugu brahmans or Telugu perikavārs, Tamil kannakapillais, Tamil yādhavas, or Tamil Kondaikatti vellalas.
  3. Among Tamil castes, both Karkattar Vellalas (Arunachalam, 1975) and Kondaikatti Vellalas (Barnett, 1970) have much the same profile as the KP: both are non-cultivating land-holders, with a history of service to ruling dynasties. Both are of high status, laying great stress on ritual purity.
  4. Like the Kondaikatti Velalar described by Barnett(1970), they have allied themselves with south Indian dynasties as administrators, and have built up a position in the religious sphere in being employers of Brahmans and builders of temples for "high" gods like Siva, Ganesh and Vishnu.
  5. The original stronghold of the Kondaikatti Vellalas was Tondaimandalam. Later they spread from there throughout Tamil Nadu. Some of them were employed in the king's court and others as military leaders during expansionist times.
  6. The original home of the Kondaikatti Vellalar is Tondaimandalam and subsequently they are found throughout Tamil nadu.

References

  1. Barnett, Marguerite Ross (2015). The Politics of Cultural Nationalism in South India. Princeton University Press. p. 236. ISBN 9781400867189.
  2. Silva, Chandra Richard De (2009). Portuguese Encounters with Sri Lanka and the Maldives: Translated Texts from the Age of Discoveries. Ashgate Publishing, Ltd. p. 225. ISBN 9780754601869.
  3. Vidyodaya Journal of Arts, Science, and Letters: Vidyodaya Vidyā Kalā Bhāsāśāstrīya Sangrahaya. Vidyodaya Campus, University of Sri Lanka. 1970. p. 117.
  4. Younger, Paul (2010). New Homelands: Hindu Communities in Mauritius, Guyana, Trinidad, South Africa, Fiji, and East Africa. Oxford University Press, USA. p. 135. ISBN 978-0-19-539164-0.
  5. ^ Manogaran, Chelvadurai; Pfaffenberger, Bryan (1994). The Sri Lankan Tamils: ethnicity and identity. Westview Press. pp. 34, 36. ISBN 9780813388458.
  6. Ramaswamy, Vijaya (2017). Historical Dictionary of the Tamils. Rowman & Littlefield. p. 229. ISBN 978-1-53810-686-0.
  7. Pandian, Jacob (1987). Caste, Nationalism and Ethnicity: An Interpretation of Tamil Cultural History and Social Order. Popular Prakashan. pp. 109, 114. ISBN 978-0-86132-136-0.
  8. "Mudaliar title usage" (PDF).
  9. M, S, A, Vijaya, Kanthimathi, Ramesh (2 August 2008). "Genetic study of scheduled caste populations of Tamil Nadu". Journal of Genetics. 87 (2): 171–4. doi:10.1007/s12041-008-0026-2. PMID 18776647. S2CID 32841661 – via Indian Academy of Sciences.{{cite journal}}: CS1 maint: multiple names: authors list (link)
  10. Barnett, Marguerite Ross (2015). The Politics of Cultural Nationalism in South India. Princeton University Press. p. 236. ISBN 9781400867189.
  11. Katz, Nathan (2000). Who Are the Jews of India?. University of California Press. pp. 47–48. ISBN 978-0-52021-323-4.
  12. Robb, Peter (1996). Meanings of Agriculture: Essays in South Asian History and Economics. Oxford University Press. p. 348.
  13. ^ Rajadurai, S. V.; Geetha, V. (2004). Wyatt, Andrew; Zavos, John (eds.). Response to John Harriss. Routledge. p. 115. ISBN 978-1-13576-169-1. Retrieved 2024-11-23.
  14. Balakrishnan, Raja Gopal (1965). The Rashtrakutas of Malkhed: Studies in the History and Culture (1994 ed.). Mythic Society, Bangalore by Geetha Book House. p. 178.
  15. ^ Mines 1984, p. 11.
  16. Robb, Peter (1996). Meanings of Agriculture: Essays in South Asian History and Economics. Oxford University Press. p. 349.
  17. David, Kenneth (1977). The New Wind: Changing Identities in South Asia (World Anthropology). De Gruyter Mouton; Reprint 2011 edition (1 December 1977). p. 188. ISBN 9027979596.
  18. Mines 1984, p. 13.
  19. ^ Indian Council of Agricultural Research, p. 120.
  20. Irschick (1994), p. 34.
  21. Chanana & Krishna Raj (1989), p. 92.
  22. Mariola Offredi (1992), p. 284.
  23. ^ Pillay & Pillay (1977), pp. 23–24.
  24. Venkatasubramanian (1993), p. 105.
  25. Krishnaswamy Ranaganathan Hanumanthan. Untouchability: A Historical Study Upto 1500 A.D. : with Special Reference to Tamil Nadu. Koodal Publishers. p. 101.
  26. Tañcai Tamil̲p Palkalaik Kal̲akam, Tañcai Tamiḻp Palkalaik Kaḻakam (1994). Glimpses of Tamil Civilization. Articles from the University Quarterly, Tamil Civilization. Tamil University. p. 142. Tuluva Vellala is a prosperous and progressive caste in Tamil Nadu and they migrated from Tulu Nadu to Tamil Nadu in ancient times.
  27. "3". Census Book of India 1961 (in Tamil). Vol. 9 North Arcot District. Madras: The Director of stationery and Printing, Madras. 1961. p. 31.
  28. "National Commission for Backward Classes". www.ncbc.nic.in. Retrieved 2023-06-26.
  29. ^ Martial races of undivided India by Vidya Prakash Tyagi 2009 Page 278 https://www.google.com/books?id=vRwS6FmS2g0C
  30. David, Kenneth (1977). The New Wind: Changing Identities in South Asia (World Anthropology). De Gruyter Mouton; Reprint 2011 edition (1 December 1977). p. 188. ISBN 9027979596.
  31. Ramaswamy, Vijaya (2017). Migrations in Medieval and Early Colonial India. Routledge. pp. 172–174. ISBN 9781351558259.
  32. Veen, Ernst van; Blussé, Leonard (2005). Rivalry and Conflict: European Traders and Asian Trading Networks in the 16th and 17th Centuries. Amsterdam University Press. p. 116. ISBN 9789057891045.
  33. Arasaratnam, Sinnappah (1996-01-01). Ceylon and the Dutch, 1600-1800: External Influences and Internal Change in Early Modern Sri Lanka. n Variorum. p. 390. ISBN 9780860785798.
  34. Soundra Pandian, Mathias Samuel (1997). South Indian Studies. Madras Institute of Development Studies: Chithira Publishers. p. 168.
  35. Eva Gerharz (2014). The Politics of Reconstruction and Development in Sri Lanka. Routledge. p. 41. ISBN 978-1-317-69280-5.
  36. Kenneth Andrew, David (1972). The Bound and the NonBound: Variations in Social and Cultural Structure in Rural Jaffna, Ceylon. The University of Chicago. p. 142.{{cite book}}: CS1 maint: location missing publisher (link)
  37. K, Arunthavarajah (March 2014). "The Administration of Jaffna Kingdom- A Historical View" (PDF). International Journal of Business and Administration Research Review. 2 (3). University of Jaffna: 32.
  38. Cambridge South Asian Studies. University of Cambridge: Cambridge South Asian Studies. 1965. p. 27. ISBN 9780521232104.
  39. Pandian, Jacob (1987). Caste, Nationalism and Ethnicity: An Interpretation of Tamil Cultural History and Social Order. Popular Prakashan. p. 109. ISBN 9780861321360.

Sources

  • Chanana, Karuna; Krishna Raj, Maithreyi, eds. (1989). Gender and the Household Domain Social and Cultural Dimensions. Sage Publications.
  • Indian Council of Agricultural Research. Farmers of India, Band 2. Indian Council of Agricultural Research, 1961.
  • Irschick, Eugene F. (1994). Dialogue and History: Constructing South India, 1795-1895. University of California Press.
  • Mariola Offredi, ed. (1992). Literature, Language, and the Media in India: Proceedings of the 11th European Conference on South Asian Studies, Amsterdam, 1990, Panel 13. Manohar Publications, 1992.
  • Mines, Mattison (1984). The Warrior Merchants: Textiles, Trade and Territory in South India. Cambridge University Press. ISBN 9780521267144.
  • Pillay, Kolappa; Pillay, Kanakasabhapathi (1977). The Caste System in Tamil Nadu. University of Madras.
  • Venkatasubramanian, T. K. (1993). Societas to Civitas Evolution of Political Society in South India : Pre-Pallavan Tamilakam. Kalinga Publications.
Category: