Saliya

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Saliya (or Chaliyan or Sali or Sale) is an erstwhile Malayali weavers' caste found mostly in Northern Kerala and Southern coastal Karnataka.

Contents 1 Origins 1.1 Weavers in South Indian society 1.1.1 Various communities 1.1.2 Caste exultation 1.1.3 Weaver migrations 1.1.4 Religious sphere 1.1.5 Edanga and Valanga 1.1.6 Saliya Teru 2 Saliya, etymology 3 Chaliyan 3.1 Edanga Saliyas 3.1.1 Folklores and migrations 3.1.2 Lineage system 3.2 Balanga saliyas 4 Saliya among Sale 5 Saliya association with other Malayali castes 6 Native religious traditions 6.1 Bhagavathi 6.2 Spirits 6.3 Influence of caste system 7 Cultural aspects 7.1 Marumakkatayam 7.2 Customs 7.3 The caste position until the dawn of 20th century 7.4 Economic situation 8 References and Notes 9 Additional References

[edit] Origins

The origins of Malayali weavers has not been studied extensively. Malayali weavers are generally believed to be descendents of Tamil/Telugu/Kannada weavers migrating at various points of history. Therefore, the origins of Malayali weavers is closely connected to weavers of Karnataka, Andhra Pradesh and Tamil Nadu. However, Sali or Chaliyan weavers have completely adopted Malayali traditions over time(except for later migrants like Saliyar of Balaramapuram). Since the origin of Chaliyans is so intricately connected to other South Indian weavers a brief description of South Indian weavers is given in this article.

[edit] Weavers in South Indian society

[edit] Various communities

The communities or castes in South India have diverse origins owing to various migrations and the later consolidation under a single identity. The weavers of Kerala society are not exception to this. All weaver castes in Kerala have either Tamil/Telugu or Kannada origins. The Malayali collective identity for weavers in Kerala is Chaliyan. This may show that majority of Malayali weavers belong to Sale or Sali community of South India.

The main weavers' castes of South India are Sale, Devanga and Kaikkolar. Among these the first two castes are native to Kannada and Telugu speaking regions by inscriptional evidences^[1] Whereas Kaikkolar community is native to Tamil speaking region. It should be noted here that the earliest mention of Kaikkolar as weavers comes in a 8th century Jain lexicon,^[2] but weavers known as Kolika(a Prakrit word for weavers; Skt: Kaulika) had their guilds during Satavahana period in Andhra region.

One comes across weavers named Jeda(Kannada: spider or weaver), Jada, Sedan(Tamil) and Chetan(Malayalam) in various literature. A famous 12th century Saivite poet Jedara Dasimayya was a weaver, with caste identifier jeda attached in his name. However, the official caste name of majority of weavers in Karnataka is Devanga though colloquially they are still called jedaru in North Karnataka. This change in caste name can be understood from anthropologist Vijaya Ramaswamy's research work on South Indian weavers.

[edit] Caste exultation

According to Vijaya Ramaswamy, as part of Virasaiva movement weavers championed caste negation initially.^[3] However, as time passed even that movement became caste ridden and various communities started claiming ritual superiority vis-a-vis other communities part of the same religion and also against non-Veera Saiva communities like Brahmins. As caste negation gave way to caste exultation even weavers tried to obtain higher caste credentials and privileges. In the year 1231, at Chintamani(in present day Karnataka region with a mixed Kannada/Telugu population ) it is said that the king granted privileges like right to the yajnopavita(the sacred thread worn by Brahmins), right to ride a palanquin, right to one's own flag and symbol etc... to Devanga weavers. Many of these privileges were later granted to Sale weavers too. ^[4]

In Karnataka, this caste exultation gave rise to myth of brahmin or supra-brahmin origin so described in the work "Devanga Purana". Ironically, Jedara Dasimayya, who was part of Veera Saiva movement that exhorted caste negation, was re-christened as Devara Dasimayya to indicate the new status of Jeda weavers.

[edit] Weaver migrations

If Kaikkolars of Tamil region do not have any relationship with Kolika weavers of Andhra region then Sale weavers of Andhra are the first ones to migrate Tamil region during Chola period around 10th century. They were known as Choliya Saliyars. From inscriptional evidences Kaikkolars mostly worked as soldiers around that time. During Vijayanagara period Devanga weavers migrated to Tamil region(to Kongu region). But considering the fact that Sedan and Chetan communities were still observed in Tamil and Malayala regions respectively there might have been many Jeda migratons to this region before Devanga identity.

These Sali, Devanga, Kaikkolar, Jedas who migrated from Tamil region make up the Malayali weavers.

[edit] Religious sphere

The weavers came under the influence of various religious movements like Saiva and Vaisnava in the last millennium in South India. As a result region specific traditions could be found among the weavers with a common root. Devanga weavers in Karnataka/Andhra/Tamil Nadu are primarily goddess worshippers. But Devangas who joined Lingayatism are primarily Shiva worshippers. Sali or Padmasali in Andhra and Karnataka worship Shiva or Veerabhadra as their main deity. Sali or Saliyar in Tamil Nadu worship Vinayaka as their main deity.

In Kerala, Salis or Chaliyans belonging to Balanga(Right Hand caste) division worship Vinayaka as their main deity whereas Chaliyans belonging to Edanga(Left hand caste) are primarily goddess worshippers.

[edit] Edanga and Valanga

The right hand (Balanga) and left hand (Edanga) divisions are unique to South India and mostly observed in Tamil and Telugu regions in the past. There is no clear cut definition for these divisions. These divisions mostly determined ritual privileges with right hand castes generally clamining higher position over left hand castes. And there were incidences of Edangas upgrading themselves to Balangas.

According to Vijaya Ramaswamy, Sali weavers were always part of right hand castes while Devanga and Kaikkolar were part of left hand castes.^[5] But in Kerala, Sali or Chaliyans themselves divided into both right hand and left hand castes.

[edit] Saliya Teru

The settlements of Saliya community in Tamil Nadu and Kerala are called Terus(literally, street). The Teru culture of Chaliyans in Kerala was a defining reason for anthropologists to trace these weaver migration from Tamil regions, where the Saliyar exhibit similar culture, to Kerala.

In Kerala, both Edanga and Balanga divisions of Chaliyan followed this settlement traditions.

[edit] Saliya, etymology

As of now, there is no unanimity in the etymology of Sale. Both Indic^[6] and Dravidian^[7] constructions could be found.

The common derivations in the literature is from Sanskrit word Jalika meaning spider or weaver or Prakrit/Tadbhava word Saliga meaning the same.

[edit] Chaliyan

As mentioned above Malayali weavers were called Chaliyan and were divided into right hand (Valanga) caste and left hand caste (Edanga) groups.^[8] In the remaining part of this article common name Saliya instead of Chaliyan will be used.

[edit] Edanga Saliyas

Edanga Saliyas are spread from northern Kannur to Mangalore. Traditional accounts identify fourteen settlements of this community from Pattuvam in Kannur to Panambur in Mangalore.

[edit] Folklores and migrations

From the Edanga Saliya folklores, it was generally believed that initially these weavers were working for Zamorin royal family in Kozhikode.^[9]Later they moved north and took refuge with Kolathiris in Kannur.^[10] There were further migrations to north and by 17-18th century there were Saliya settlements in Mangalore.

The Saliya migrations need not be in a mass scale. Individual families would migrate and take refuge with local chieftains or with rich families. When the numbers of Saliya families increase in a particular area they would then form their own settlements which were called Teru. The region encompassing a Teru and a main community temple was called Nagara. The list of 22 Edanga Saliya Teru or Nagara is given below.

Pattuvam-Adutila-Talipparamb-Manjnad-Kunjnimangalam-Payyannur-Vellur Puthiya Teru-Vellur Pazheya Teru-Karivellur-Pukkod-Nileshwaram-Kanjnagad(Kizhachheri)-Adiyal-Odottambalam (Padinjnare Teru)-Vellikunnu (Kilakke Teru)-Kizhur (Kiyur)-Kudunkuli (Varikkulam)-Kanjnarod-Poyilnagaram ( Kadagam Chandanadkam)-Kumbhyam(Narayana Mangalam)-Mangalpadi-Panambur-Kannancheri(Kannancheri Theru)^[11]

[edit] Lineage system

The lineage system of Edanga Saliya is called illam(house). These are exogamous septs. This lineage system is similar to that practiced by non-brahmin Tuluvas. The Saliyan's in Tamil Nadu too have these exogamous septs also known as vidu(house) but they have also acquired gotras in addition to vidus^[12]. This situation is also observed among Telugu Sali weavers too.

The illams of Edanga Saliyas are;^[13]

• Kongnani (Konkani)
• Badiyari (Vadiyari)
• Tarurutti
• Mangi
• Anjari
• Choyiyandi
• Moranda
• Kekadth
• Jnandari
• Kottarath
• Narpachhan
• Torappanmari
• Chovvari
• Chatanjnat
• Naramban
• Koovakkad
• Pudukudi
• Erpachhi

[edit] Balanga saliyas

Balanga Saliyas are mostly found in Malabar. In old days they made a disjointed distribution with Edanga Saliyas.

[edit] Saliya among Sale

Comparing Malayali Saliya with Tamil Saliyar, which is its immediate source population, throws out few interesting facts. Malayali Saliyas for most of the cultural aspects including the language follow local traditions. But there are striking parallels in at least three aspects with Tamil Saliyar.

• Teru culture
• Right hand caste
• Vinayaka as the main deity

Curiously, all these aspects apply to Balanga Saliyas only. Edanga Saliyas have only Teru culture but unlike Sale caste in South India they belong to left hand caste division and worship goddess.

Among weavers of South India Devanga and Kaikkolar were part of left hand castes. But only in Telugu and Tamil regions. And till today Devangas are primarily goddess worshippers.

These facts probably show different origins of Edanga and Balanga Saliyas. The Edanga Saliya community officially identifies itself as Devanga in Karnataka.^[14] Many Saliyas in Kerala now call themselves Padma Saliya, a name taken by Sales of Telugu region.

[edit] Saliya association with other Malayali castes

According to Malayali caste system, Saliyas were part of 18 Malayali Sudras who were collectively known as Nairs^[15]. The Saliya men were part of Nair pada(Nair brigade)s and would actively participate in battles/wars in old days.^[16] In South Malabar they even adopted surname Nair.^[17]

In Kannur, many Saliya families identify themselves with Tiyyas. ^[18]

In Kannur, Ashtamachal Bhagavathy temple part of Payyannur Teru has a unique tradition of a festival called Meenamrithu which is related to sea trading culture of the past. It was believed to have belonged to a merchant community called Valanjiyar belonging to left-hand caste group in the past. However, now Saliyas conduct this ritual. But relationship between Valanjiyar and Saliya communities at present is still a speculation. ^[19]

[edit] Native religious traditions

Many artisan castes in South India have their own temples and priests. The Saliya temples are dedicated to goddess Bhagavathi.

The temples, generally known as Sthana, have four priests officiating various ceremonies.

• Madeya : He is responsible for ritualistic worship of goddess Bhagavathi.
• Karanavar : He is the point man of the community.
• Komaram : Through him goddess talks to the people.
• Belicchappad : Similar to Komaram, an oracle.

[edit] Bhagavathi

The Malabar region was predominantly spirit worshipping for greater part of history. However, the most common goddess Bhagavathi is not considered as a spirit. Saliyas generally worshipped Korati as the spirit goddess in their Tharavadus. Unlike Bhagavathi, Korati was not worshipped in idol format but in symbol format. People believe Korati is part of Bhagavathi.

[edit] Spirits

The main spirits are Naga, other animals, folk heroes, Hindu mythical heroes etc. Interestingly, the spirits are considered "low" in worships. Their position is not equal to Hindu gods but are equated with Shiva's Ganas or bodyguards. The shrines for spirits are built outside the front wall of temple housing the goddess Bhagavathi.

[edit] Influence of caste system

In the caste Kerala society every indendent religious worship was brought under Brahmin authority. As a result only Koil Thampuran(a Namboothiri ruler) could nominate the Karanavar. It was compulsory to have the temple purified by a Brahmin priest after its construction. Also, only a Brahmin priest was allowed to conduct major rituals and community priest could officiate only minor ceremonies.

[edit] Cultural aspects

Culturally, Saliyas follow unique traditions of Kerala and Tulu Nadu.

[edit] Marumakkatayam

Main article: Aliya Kattu

The community was matrilineal and followed matrilineal inheritance of property and lineages. The matrilineal lineage is called illam in Malayalam or bari in Tulu. The Tharavadus were identified with illam names (some other castes had unique Tharavadu names which also became their family names).

As a result of this system women had property rights. They were free divorce and re-marry. However, there were few cultural differences within the community between families that lived in the Tulu region and that lived in the Malayala region. There were rules for divorce and widow re-marriage in Tulu regions and community elders had a say in those matters. However, Malayala region had relatively liberal environment. The maternal uncle, known as Karanavan or Karnon, was the male head of the family.

Every Tharavadu had a Korati shrine. Only female head of the family was allowed to offer prayers. The male members of the family and females of other Tharavadus were barred from entering the shrine.

[edit] Customs

A kind of pseudo-marriage ( cappara maduve in Kannada) was conducted for a girl of the age of ten or eleven. For boys there would be a coming of age ceremonies at sixteen.

In old days weddings were very simple. A present of pudava, a cloth, to the girl would complete the marriage ceremony. There were no records of polygamy (by both sexes) but "serial monogamy" was very common. There was no tradition of taali(tying the knot) in the traditional Malayali weddigns. In twentieth century taali made its appearance in Kerala society. In the initial days it was the responsibility of bride's parents to bring the taali. However, nowadays that responsibility has moved to grooms' side. Also, in the region of Tulu Nadu, generally, Brahmin priests officiate the wedding ceremony whereas, in Kerala, weddings are still performed by community elders.

[edit] The caste position until the dawn of 20th century

Saliyas were one of the occupational groups part of temple centred Naduvazhis in Malabar, Kerala. The Naduvazhi based caste system came into existence during medieval times. The purity-pollution rules codified and applied to Kerala society around this period.

Though, community members had temple entry, the education was denied to them. They could only learn weaving in their traditional Tharavadus. Hence, the main livelibood is based on weaving and trading of clothes. most of the traders of cloth became significant rich in thosed days.

Though the caste rules were the salient feature of the society since 12th century CE, it is believed that strenghthening of feudal system from 17th century onwards resulted in its strict implementation. Probably, weavers belonging to different groups in Kerala became a single endogamous unit during this period.

[edit] Economic situation

Weavers, generally, lived a marginal life in Kerala society. In South India, the cloth merchants (who held the title Chetty , a title for trader) sometimes exploited regular weavers. The lack of cotton cultivation in Kerala might have given greater role to middlemen. However, it is also observed that in 18th and 19th century many weavers could live an independent and undisturbed life.

The post independence (1950 onwards) era saw total destruction of Edaanga Saliyas' handloom industry in the face of powerlooms elsewhere in India. The community members were relatively late to take up education seriously, a situation one can still observe in weavers in other states also among other artisan castes. The present generation is hardly employed in weaving.

However, if one gets the impression that everybody from this community were weavers then it is totally wrong. Many from this community were also engaged in trading, agriculture, native medicine (to name a few) in the past. Also, Saliyas were not the only caste engaged in weaving.

[edit] References and Notes

1. ^ Textiles and Weavers in South India,Author: Vijaya Ramaswamy, Oxford University Press. Page No. 13
2. ^ Ibid, page no. 15
3. ^ Ibid, page no.52
4. ^ Ibid, page no. 54
5. ^ Ibid, page no. 58,59
6. ^ Sale in Charles Brown's Telugu-English Dictionary
7. ^ Number in DED: 2475
8. ^ According to a community elder in Mangalore, Balanga's constitute 84% of the total Chaliyan population and Edangas the rest. However, the contributor to this article is in no position to verify these figures.
9. ^ Myth of loss of sacred thread: According to Saliya folklore the community members had a privileged place at Samuthiri's palace owing to their Brahminhood. But this was not appreciaed by Mangnatachhan(a title of minister in Kozhikode region, generally, a Menon). He plotted a plan to degrade Saliyas in the eyes of king. He mixed fish in their food. Saliyas unaware of this duplicity ate the food. The king came to know that Saliyas had non-vegetarian food and in anger he removed their sacred thread and expelled them from the kingdom. It should be noted here that another myth for being barred from Sastha temple entry in Kasaragod also alludes to an event where one of them being caught with fish unkowingly.
10. ^ Myth of golden dog: This curious story explains them being expelled from the kingdom of Kolathiri kings. After being expelled from the kingdom of Zamorin, Saliyas took refuge with Kolathiri kings. One day some of the community members killed king's favourite dog that interfered with their work. Angry king then ordered them to create a golden dog that would eat rice balls from his hand. And threatened to destroy all their Terus if his order was not carried out. By invoking their community god Sastha, Saliyas created a golden dog. When king tried to feed it, the dog bit his hand. The king got further agitated and expelled the whole community from his palace.
11. ^ Hombelaku, Dashavarshika Sanchike, Karavali Devanga Samaja, Bengaluru, page no. 28
12. ^ Castes and Tribes of South India, By Edgar Thurston, K. Rangachari. p. 277,278
13. ^ Hombelaku, Dashavarshika Sanchike, Karavali Devanga Samaja, Bengaluru, page no. 28
14. ^ Incidentally, few community members claimed themselves as part of Devanga caste in the initial decades of 20th century. However, this was hotly contested by others with an argument that the community folklore never had the myth of origin of Devangas(ie. as descendents of mythical Devala Maharshi).
15. ^ Jatinirnaya, believed to be eighteenth century work
16. ^ A Description of the coasts of East Africa and Malabar in the beginning of Sixteenth Century, Author: Duarte Barbosa
17. ^ Social change in Modern India, Author: M N Srinivas
18. ^ The present day caste composition of Nair and Tiyyar may not represent the old day identities. The consolidation of these two castes was largely a result of various movements in 19th and 20th century. At present, most of Saliyas consider themselves as an independent caste though few families still officially invite marriage proposals either from Nair or from Tiyyar castes too. It is possible that Saliyas who are part of Nairs are Valangas and Saliyas who are part of Tiyyas are Edangas. But this is just a speculation from the contributor of this article.
19. ^ Meenamruthu Festival

[edit] Additional References

1. Caste and Race in India by G.S. Ghurye

2. History of Handlooms[1]

3. Report on Growth and Prospects of the Handloom industry.[2]