Mala: Deccan
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Mala
This article is an extract from THE CASTES AND TRIBES OF H. E. H. THE NIZAM'S DOMINIONS BY SYED SIRAJ UL HASSAN Of Merton College, Oxford, Trinity College, Dublin, and Middle Temple, London. One of the Judges of H. E. H. the Nizam's High Court of Judicature : Lately Director of Public Instruction. BOMBAY THE TlMES PRESS 1920 Indpaedia is an archive. It neither agrees nor disagrees |
Mala, Dher, Antyaja, Panchama — a very numerous Telugu caste of menials and village servants, supposed to be identical with the Mahars of Maharashtra, the Holers of the Karnatic and the Pariahs of the Tamil country. Black in complexion, short and sturdy in physique, distinct from any other caste of the Dominions, the Malas probably represent the oldest inhabitants of the country. They are found in every village, living apart from other residents. As village messengers and watchmen they receive a part of the village Balutd.
Origin
The etymology of the name Mala is uncertain. Some derive it from the Sanskrit word Mala, which mdans dirt, and is said to refer to their traditionary origin from Parvati's menstrual clothes. Others suppose it to be a corruption of MailaWam, by which name the Melas, as scavengers, were formerly known. But to derive the word from the Canarese and Tamil Maler, a hill, is more conceiv- able, for it is not improbable that the people, as old dwellers on the soil, were driven to the hilly tracts by the pressure of later immi- grants and came to be known as Malas, or hillmen. Some of the Mala tribes, as Mala Aryans, still cling to the hilly tracts, which supports this view.
The Madiga legend, ascribing the creation of the worlds aad mankind to Jambavant and his sons, makes a reference to the Malas, as being descended from ' Chinnaya,' born of Parvati's soiled clothes and the tender of Siva's cow Kamadhenu. Chinnaya killed the cow and for this offence he was degraded by Siva and condemned to become a cow-skinner and beef-eater.
The Malas have other designations, such as Dher, by which they are known to the Mohamedans; Antyaja, of Sanskrit origin, signifying 'last bom,' or created after every other being had been brought into existence; Pancham, also a Sanskrit word, interpreted the fifth creatipn of god after the first four. Brahman, Kshatriya, Vaishya and Sudra, had been created.
Internal Structure
The Mala community is a large one and, being distributed over a wider range of country, has been broken up into numerous endogamous groups. Some of these are :
Are Malas. — Were originally Maratha Mahars who immigrated into
Telangana and became permanent settlers into the country. Arva Mala. — Malas who have come from the Tamil country and settled among the Telugu Malas.
Begar Mala. — They serve as ' Begaris' or free labourers. Bhat Malas. — Earn their livelihood by begging and singing praises
in honour of Hindu gods.
Das Mala. — Are carpenters. They do not eat from the hands of
any other caste, nor do other castes eat from them. Dhol Mala. — Serve as drummers in the ceremonies of the Koya casle. Erkala Mala. — The members of this sub-caste make bamboo baskets.
430 Mala
Gunta Malas. — Are also weavers, and seem to derive their name from the Telugu word ' Gunta' meaning a pit, They work on their looms sitting inside the pit. They weave coarse cotton cloth similar to ' khadi.'
Gurram Malas, Yayainga Kunda, Sadi Langas, and Chandals are regarded as the lowest of all the Mala sub-castes and earn their living by begging from the Mala caste only. They live in huts made of the leaves of the Shendi tree on the outskirts of the villages. Regarding the degradation of the Gurram Malas it is said that a member of the sub-caste was employed to return the horse brought for the procession in a Mala marriage; but before he came back the marriage feast was over and he was compelled to dine off what was left.
Landa Malas. — Dress skins and animals.
Mala Ayyawar, or Nityalu. — They belong to the Vaishnava sect, and abstain from eating beef and pork.
Mala Bogams. — Are prostitutes of the Mala caste.
Mala Dasri. — Spiritual advisers of the Malas who are Tirmanidharis. They worship Mylar Linga.
Mala Jangam. — Gurus of the Malas who are Vibhutidharis. They are also known as 'Shiva Nagmayya,' being the worshippers of the God Shiva. They say they have five gotras (1) Nandi, (2) Vrashabha, (3) Bhrangi, (4) Yadra, (5) Sakanda.
Mala Mashti. — Are acrobats and earn their living by performing physical feats.
Nayatakani Malas. — Are weavers.
Pachi Malas. — Are weavers ; so designated as they weave cloth from the untwisted yarn.
Pambalwad. — The priests of the Mala caste, for whom they perform religious ceremonies. They have received this name from a musical instrument on which they play during worship. In the Kamatic they are known by the names Bone, Garu and Bendalas.
Shiva Kantha Malas. — Weavers and cultivators. They have a legend that they sprang from the poison which Shiva drank, but which, being imable to retain in his throat, he disgorged. This poison was one of the fourteen gems obtained when the ocean was churned by gods and demons with the Mandar mountain
serving as^a staff and the serpent Wasuki as a rope. Tuka Mala. — Are masons.
Very little is known regarding the rest of the sub-castes.
The exogamous sections are either of the territorial or totemistic type; but the totems do not appear to be held as taboo by the members of the caste bearing the names. Sur-fiames : —
Kankawaru. • Pyaramwaru.
Nokalawaru. . Neelamwaru.
Prarsawaru. Mayakatawaru.
Yerpolawaru. Holnoru.
Kirmandoru. Jallewaru.
Mala Jangams allege that they have gotras as below, borrowed partly from the Veershaiva Jangams and partly from the Brahmans ; but these gotras appear to have no bearing on the regulation of marriages : —
Nandi. . Vrashabha. Bhrangi.
VamdeAfa. Sakanda. Goutama.
Besides these gotras they have family names also such as
Madnollu. Bandrollu.
Rajalollu. Pabollu.
Komalollu. KandoUu.
A sort of hypergamy prevails. Mala Jangams and Dasris take girls in marriage from other Mala castes, but do not give their own daughters in return. At the time of admission into the caste the girl's arm and tongue are branded by a lighted ' Nim ' (Melia iniica) twig. After this, these girls are not allowed to go to their parents.
A man can marry two sisters, but two brothers cannot marry two sisters. A man must marry within his sub-caste. Inter-marriages within the same section are avoided. A man may marry the daughters of his maternal uncle, paternal aunt and elder sister. Outsiders are admitted into the caste. The ceremony of admis- sion consists in branding the tongue of the novice with a burning nim ' twig or a hot piece of gold or silver. The new-comer has to eat a betel-Ieaf chewed previously by a Mala. A goat is sacrificed on the occasion and a feast given to the members of the caste. After the meal the neophyte has to remove the dishes and th? hut in which the dinner was eaten is burnt.
Both infant and adult marriages are practised by the caste. Immediately after marriage the girl is sent to her husband by the Vadibiyam ceremony. Cohabitation before puberty is tolerated. If an unmarried girl commits adultery with a casteman and the fact is known, she is compelled to marry her lover by an inferior ceremony. A fine is imposed on a girl committing adultery with a man of higher C2istes. Polygamy is permitted without limit.
Marriage
The marriage ceremony of the Telugu Mala com- prises the following rites, which have been fully described in the passages on the Kapu caste : —
Vadiyam. Kankanam.
Papawanam. Talwal.
Parthanam. Bashingam.
Ravireni . Brahmamodi .
Lagnam. ■ Nagvelly.
Kanyadan. Plou.
Padghattan. Arundhatidarshan.
Jiraguda. Vapagintha.
Pusti Mittalu. Vadibiyam Ssiri.
On the Nagvelli day, Ganga Puja is celebrated with great pomp. At the time of going round the Polu, the parents of the bride make presents to the bridegroom consisting of implements of husbandry, a Thali (metal-plate) and Lota (metal-pot) and the bride also receives a present from her husband known as Avali and amounts to Rs. 5. Among the Gunta Mala the Avali is valued at Rs. 4. Among Begar Malas, at the time of Polu, the bride takes in her hand a chuming-staff and the bridegroom a plough and their feet are washed by married females. In Adilabad, the wedding ceremony is performed at the bridegroom's house under a booth erected for the purpose. The bride and the bridegroom are bathed, dressed in new clothes and wedded by the Anieipat ritual.
The marriage in the Karnatic differs in essential points from that in vogue in Telangana and, among other rites, include : —
Hogitoppa. — Or the fixing of an auspicious day with the consent of both parties, the occasion being celebrated with a feast.
Bad. — The goddess Ellamma is invoked and, in her name, a piece of cloth is tied round the neck of a Matangi (an old devoted woman of the Madiga caste).
Uditamba. — The bride is presented with wheat, areca-nuts, betel- leaves and pieces of' cocoanut kernel and brought to the bride- groom's house.
Yaniarlhani. — Smearing the bridal pair with oil and turmeric paste. Kankans made of thread are tied on their wrists.
Maniavana. — The bride, the bridegroom and their mothers are also annointed and bathed seated in a circle of 12 pots encircled by raw cotton thread. The thread is then collected in a heap and a pearl being placed on it, water is poured over the pearl.
Halgampa. — A branch of the ' Badh ' (Frctis indica) tree is brought by the maternal uncle of the bridegroom and planted under the wedding booth. This right is claimed by the maternal uncle, but, in his absence, any other relative, who is regarded as the maternal uncle for the time being, performs the ceremony.
Lagnam. — In this the bride and the bridegroom are made to stand opposite each other, the former on Sindoli and the latter on fota. The Antarpat, or a piece of cloth on which five pictures (one of a snake, the second of Linga, the third of Shiva, the fourth of a five petalled flower and the fifth of the sacred bull) are painted, is held between them, benedictory mantras are chanted and turmeric coloured rice is thrown on the couple. The bridegroom is afterwards made to tie the Mangahutra round the neck of the bride. After this, the bride and the bridegroom throw coloured rice on each other's heads, this part of the rite being called Akikc^-
Bhum. — The family gods are offered 24 cakes, without sugar, and other preparations ; four married women on the bridegroom's side and four married women and one man on the bride's side are then invited to partake of the food, seated before the gods.
The leavings are buried in a pit dug for the purpose, on the spot where they dined. Mirongi. — The bride and bridegroom are taken on a bullock to the Hanuman's temple and made to worship the deity. A cocoanut is broken before the god and the pieces are distributed among the assembly. An adult bride follows her husband on foot on this occasion. Nagoell}). — The bride and bridegroom, seated in a square made by arranging four pots, are bathed and the Kankans, or wedding bracelets on their wrists, are untied' and fastened to the Banian post planted previously by the maternal uncle under the booth. Chagol. — A goat is killed and a feast is provided to relatives and friends by the bride's parents. A procession is formed and the bridegroom and bride are conducted to the bridegroom's house, and on their arrival at the entrance, cocoanuts are distributed to the assembled guests. A grand feast, given by the bride- groom s parents, concludes the ceremony.
Dedication of Basavis — It is customary dmong the Malas to dedicate their girls and boys to the service of temples. These girls are called Murlis, Bsisavis or Parvatis and the boys are called Potraja. The ceremony of dedication consists in wedding the girl or boy to a sword or to the temple deity.
Dedication of Basavis or Parvatis — After the Deoaka, or marriage guardian deity, has been installed under the wedding booth the girl to be wedded is brought in with her forehead adorned with bashingam and is seated by the side of a woman holding a sword in her hand. Bashingam is also tied to the sword to represent the bride- groom. Anterpat is held between the girl and the sword and they are wedded in accordance with rites in vogue among the Mala caste. Such Basavis earn their livelihood afterwards by prostitution. In the case of Murlis, Bashingams of the leaves of ' Palas ' [Butea jrondosa) and Mango {Mangijera indica) are used and Bendahd conduct the wed- ding service. A spot is plastered with cowdung and upon it a square is traced with turmeric powder. The Murli is seated upon this and the Bindla priest ties round her neck two strings, one of black beads and the other of leather pieces, the former allowing her to pursue the profession of begging, while the latter gives a rehgious sanction to her becoming a prostitute. A Basavi woman is seen begging armed with a • trident ' (an iron rod with three barbed prongs) on her shoulder and a begging basket in her hand, while two cowrie wreaths are hung from her neck down to her ankles. She is strictly prohibited from begging when she is unclean. Basavi women are allowed to cohabit with members of their own caste or of other castes if higher .to them in social standing. The ParVatis closely resemble the Murlisjn their begging uniform and other respects. Thejpnly distinction between them lies in the fact that the former add to the profession of prostitutes the arts of singing and dancing and that they are strictly prohibited from combing their hair. These women are very few in number and are rarely met with in the Districts. They are enjoined to wear ornaments solely of brass when begging, but after their return they may adorn themselves as they please.
Potraja. — The boys dedicated in the name of a god are called Poiraja. These are subsequently permitted to marry in their own caste. The name Potraja is derived from the Telugu words ' Pot ' (a he-buffalo) and ' Raja ' (owner) and are so designated because they officiate as priests when he-builaloes are sacrificed, to their tutelary deities. Their hair is never shorn and is always unkempt. Their services are in request when cholera or small-pox breaks out among the community. During such epidemics, he-buffaloes are sacrificed to the deity presiding over the prevailing disease. The buffalo to be sacrificed is made to stand in front of the goddess and the Potraja, as if possessed by the goddess, tears the throat of the animal with his teeth and besmearing his body with the blood of the beast, begins to dance and foretell the future.
Widow-Marriage A widow is allowed to marry again but she caimot marry her late husband's brother. Tiru or bride-price, ranging from Rs. 5 to Rs. 50 is paid to the parents of the widow by the bridegroom. The ceremony is very simple. A sari and a choll are presented to the bride and a tali is tied round her neck by the widows attending the ceremony. A feast is given to the caste people.
Divorce
Divorce is permitted on the ground of the wife's adultery and is effected with the sanction of the caste council. As a symbol of separation, some salt is tied in the woman's garment and she is driven out of the house. She is afterwards allowed to remarry by the same rites as widows.
Inheritance
The Malas follow the Hindu law of inheri- tance. Females inherit in default of males. A dedicated girl is entitled to share equally with her brothers in the property. A nephew, if he be a son-in-law, gets a share of his father-in-law's estate.
Religion
The Malas ate in reality animistic in their treed and prefer the worship of the deities of nature and diseases to that of the great gods of the Hindu pantheon. Their chief objects of worship are Pochamma, Ellamma, Mariamma, Maisamma, Mutj'a- lamma, to whom offerings of goats, sheep and he-buffaloes are made in the month of Ashadha (June-July), the offerings being eaten by the votaries subsequently. Of late, the sectarian influences so prevalent among the Telugu and Tamil classes Ijave spread lio this caste also and the Malas are accordingly divided between Vibhuti- dharis (Saivas) and Tirmanidharis (Vaishnavas). As the great sec- tarian gurus (the Aradhi and Shri Vaishnava Brahmins) cannot stoop to serve at their houses, the Malas have created their own priests, the Mala Jangams officiating as priests and giving spiritual advice to the Vibhutidharis, members of the caste and Mala Dasris, initiating them into the secrets of Vaishnavism. With all this, and excepting a very few members forming the upper enlightened layer of the society, the Malas still cling persistently to their primitive animistic creed.
The Malas pay devotion to deified heroes, and Chinna Keshava Swami is worshipped with offerings of sweetmeats on Saturdays, on the first day of the year and on the Ganesh Chauth (the light fourth of Bhadrapad), the members of each household officiating as priests and consuming the offerings after the Puja.
Mala Jangams daily worship the Siva Lingam, to which food is offered before the first meal. They pay reverence to Basvanna occasionally. Females revere Gauri and also Nagalu, (the deity presiding over serpents). The Gods of the Hindu pantheon are honoured by the caste. Mala Dasri and Jangams are their Gurus. Pambalwads. or Bendlawads, .attend the marriage ceremonies and Jangams and Dastis attend the death rites.
Child-Birth
On the third day after the birth of a child, the Purud ceremony is performed, when a goat is killed, the head is placed on the rim of the pit in which the child's umbilical cord has been buried, and the body is cooked and a feast provided to guests and friends. The head forms the perquisite of the midwife. On the 21st day, the mother goes to a well, offers puja to its rim, marches three times round It and returns home with a jar filled with its water. The water is sprinkled throughout the house and the mother is rendered ceremonially pure. The child is named generally on the fifth day after its birth.
Disposal of the Dead
The dead are either buried or burnt, according to the pecuniary circumstances of the family of the deceased. In the case of burning, the ashes and bones are collected on the third day after death and thrown into a river and the bones are buried under a platform. * In the case of burial, the corpse is laid in the grave with its head pointing to the south. Among Tirmanidharis, as soon as death occurs, a Mala Dasri is sent for and a fowl is sacri- ficed and cooked by him. He then puts tirtha, holy water, wine and a little portion of the cooked fowl in the mouth of the dead body, which is then removed and buried. After burial, the bier bearers and other mourners bathe and the rest of the cooked fowl and wine are distributed among them as a blessing from the Dasri. Mourning is observed ten days for the married and three days for the unmarried. During mourning the Vibhutidharis abstain from flesh. Tirmani- dharis treat the Mala Dasris with a feast of meat and wine at the grave on the 3rd, 5th and 10th days ; while Vibhutidharis throw food to birds on the 3rd day after death. Jangams and Dasris attend the grave of the deceased and walk three times around it with lighted torches in their hands.
The Mala Jangams bury their dead in a sitting posture with the face to the north. No mourning is observed. On the 10th day a feast is given to the caste members. Some Vibhutidharis al;o bury their dead in a sitting posture. On the Pitra Amawasya day alms are given to the Jangams and Dasris in the names of the departed ancestors.
Among Begar Malas, the house is cleansed on the 1 0th day after death and the relatives of the deceased go to a river or a well and worship it, offering a cocoanut. They then return to the house bearing an earth pot full of water with which sweet food is after- wards prepared.
Social Status
The Malas occupy the lowest and the most degraded position in Hindu society, being superior only to Madigas in social rank. Their touch is regarded £is unclean by the hjgher castes, the village barber will not shave their heads nor will the village washerman wash their clothes. The wells of the higher castes cannot be used by them and they are therefore obliged to have their own separate reservoirs of water. They eat the leavings of all castes except Madigas sind Dakkalwars. In matters of diet they have few scruples and eat beef, mutton, pork, horse flesh, fowls, field rats and the flesh of animals that have died a natural death. They also indulge freely in strong drinks.
Occupation
The Maleis are labourers, servants, grooms and village-watchmen. They are the chief free labourers, Begars, of the land. They are very grateful for a little kindness and will willingly show the road to travellers in sun or rain, at midnight or midday. They form part of the village Baluta emd are paid in com and grain for the duty they render to the public. Some of them weave coarse cotton cloth. A few only have taken to cultivation, but in most cases they are engaged as farm labourers and never allowed by village farmers to acquire permanent tenures.
