Mala (caste)
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Mala or Malla (different from the family name Malla) is a social group or caste mostly from Andhra Pradesh state of India. Along with Madigas they form the largest segment of what is considered to be the Dalit castes of Andhra. They are also found in the neighboring states too.
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[edit] Origins
In general they are considered to be indigenous people of the region descended from Neolithic settlers who have been incorporated into the castes system as general manual laborers for agriculture and weavers.As has been written in the Imperial Gazateer of India(1909), Malas played an important part in the village economy. They were also known as "Dhers", far removed from the Mahars of Maharashtra. As early as,early 19th century, formed a sixth of the telugu speaking population.
[edit] Sanskrtic roots
Like all castes in India, today they generally believe in prestigious origins (see Sanskritisation). One such theory speculates that Mala or Malla (not the same as the family name Malla) is derived from Sanskrit word Malla for wrestler which can be loosely translated as soldier or even associated with an ancient ruling dynasty in North India and Nepal. It should be noted that the word Mala in Proto-Dravidian means a mountain.
As a community they believe at some point they were independent people not subject to any caste restrictions and resent the present condition as unfair. Thus, unlike many other Dalit communities, they are not resigned to their fate which is a requirement for caste control along with social violence. There is a strong ethnic, cultural and linguistic relation with Mahar in neighboring Maharastra state.
Also there may be historic or pre-historic relationship with Pallar in Tamil Nadu and possibly the Mala Pahadiya in West Bengal and Malla boaters in UP.
[edit] Tribal roots
There is evidence that as recent as 100 years ago many interior tribal people who moved out of forests to find sustenance during famines were incorporated as Malas by the caste Hindu cultivators.
[edit] Culture
[edit] Sub divisions
Malas, who were considerable in number, were mostly agricultural workers like Holeyas in Karnataka. And it has been pointed earlier, some of them were employed village messengers and some as watchmen of the village chavadi by the middle of Twentieth century. Malas were also employed to dig graves. Mala women were skilled in basket making.
There were kin-communities of Malas such as
- Baindla
- Jangam
- Poturaju
- Mashti
- Mala dasoo
- Dandems
Baindlas were priests assisting at Mala festivals and sometimes at sacrifices for the whole village when epidemics like cholera visit the village. They were also experts in the art of black magic.
Jangams were traveling priests begging from Malas and at night they were to keep vigilance at the graveyards. Poturajus were another group of priests serving the village spirits both benevolent and malevolent. They also assist the priestess when the sacrifices were offered. Mashtis were traveling acrobats performing their heroics at the outskirts of the villages where caste villagers turn up to watch them. Mala dasoos were another set of priests who reside with Mala settlements. Dandems were agricultural laborers either hired or bought by landlords.
[edit] Supernatural World
Dalit religion could discern the divine in natural objects and the presence of supernatural in natural forces. For Madigas or generally all dalits, beneath every object, whether a growing tree or a static stone, there is life supernatural. As symbol of this kinship of nature and the supernatural innate they have deified objects like stones and trees. In every hut or outside every Mala hamlet a stone or a tree had been dedicated as representation of the Deity. The worship of nature resulted itself in the preservation of the nature.
Clarence Clark, in his Talks on an Indian Village, describes this phenomenon to children in the West in following sentences, there were evil spirits all around him (a dalit) living in trees and streams and large stones, and they would do him a great harm if he is not careful." Clarence continues to ‘talk’ on how offerings were made to the ‘special’ stone outside the hamlet smeared with red plant as follows, . . (dalit women) would take a little grain or a few marigolds and put them down in front of this stone, so that the spirit would not be unkind to her. . About the deity in the hut which usually was a rough wooden image painted with few colors placed in a shelf at the corner of the hut he says, . . .
some rice was put in a bowl in front of her in case she should be hungry, and some times thread for sewing. But strangest thing of all was this -- as well as food and drink and thread, there was a stick in case she needed to be kept in order.
The symbolism involved with food, thread and stick suggests they believed in God (dess) who can be hungry and thirsty, God (dess) who is industrious and God (dess) who is vulnerable. Mals behind every natural calamity saw the divine wrath and behind every bounty the divine blessing. Often offerings were made to propitiate the Deity who withholds the rain. Even as construction of canals and dams were shown as the means to water the lands and provide livelihood to Mala during the famine.
[edit] Mala worship
The rituals and ceremonies of the Mala mirror the space that women occupied in the society. Dalits had recognized the feminine dimension of the Deity and it is evident in the fact that in most cases Deity manifested Her (Him)self in the form of feminine. They worshipped Goddesses like Maremma, Yellamma, Kaamma, Morasamma, Matangi, Somalamma and Moosamma.
And in the list of Goddesses there were many victims whose past was characterized by the experiences of pain and humiliation. Women victims regardless of their caste and creed were not only given shelter but were later deified by Malas. Mala cult had both men and women as priests and priestess to mediate with the Deity and to officiate at the sacrifices. But it was women who had the lead in the cult.
As far as specific cultural elements are concerned, there is a link of the Malas to the deity Vetal also called Bhetal, dismissed by upper caste researchers as a goblin. But he could be a hunter's deity of prehistoric times. Vetal is also depicted as a horse rider just like Ayyannar in Tamil Nadu , so there seems to be a cavalry connection to the old Mala-Mahar. Vetal shrines are extremely common in Deccan area, especially in Maharashtra. Further in medieval times an important Vetal shrine was modified to become a well known pilgrimage centre for Hindus in Pandharpur. The name was modified to Vitthala. . The annual convoys of pilgrims still traverse the old routes. During medieval times the reformers incorporated this shrine in their movements for social reform.
Similarly another old cultural element which could be linked to Mala-Mahars is the deity Khandoba or sword bearing protector akin to Hindu Skanda or Murukan. Here also hunting and warfare link is seen. Then there is some connection with the Parasurama legends, especially his mother Renuka. This group of legends is connected to the Yellama cult. Possibly the stories are a residual history of very long ago times, since they are shared by other communities also. In neibhouring Karnataka, Khandoba is known as Mallaiah, the Mala elder brother.
[edit] Mala Protest
Just like the Madiga protest is lifestyle. There were several ceremonies that reflect the element of protest and some of them were incorporated into the Hindu culture.
On certain days in a year, especially after the grains were gathered and stored, a couple of dalits were permitted to beg in the village. This procession was called ‘garaga’. A Mala and a Madiga who in ordinary circumstances do not socialize had made the pair to go begging. While the Mala was to collect the grains in a container placed above his head the Madiga joined him to beat the drum. Mala would go each doorstep abusing the family with the filthiest language known to him. The rhythm of the drum heightens the Mala’s fury to abuse them more. And caste people were to reciprocate this gesture politely by giving a winnow full of grain. This indicates the amount of space dalits could make for themselves in Hindu religion to express their protest.
[edit] Mala-Madiga Conflict
Presently due to affirmative action the Madigas are raising rapidly, though not to the extent some other scheduled castes are. This has led to a curious rivalry between the scheduled caste communities for government benefits. The rivalry is legendary and traditional, going back to tribal times and manifested clearly in national and regional politics. It used to be called the division between right hand and left hand communities (Based on occupational artisan castes vs. agricultural labor). Unfortunately this is also very useful for the exploiting groups to keep down both the scheduled communities.
[edit] Current conditions
Malas still live in segregated settlements in rural Andhra,but in urban areas it is not so. Several pioneering members have taken to education after tackling great discrimination and jeering : many farsighted forward caste Hindus as well as Christian missionaries gave them a boost -- but the Malas put in the required effort. Overall the community today clearly understands education is the key. Maaku sakti ledu saar -- we can't afford it (referring to children’s education)is the refrain heard over and over again especially in rural areas. However the womenfolk are showing great determination, utilizing all avenues. The unskilled farm laborers are gradually migrating to the towns and picking up technical subjects as best as they can, and joining the service workers and industrial workers. Some save up money to buy small farms but these are a very small number. The affirmativeaction programs mandatory on the Government have also helped a very large number to "rise" especiallythe educational programs. Some members have benefited by joining the various bureaucracies.
The Malas are said to be followers of the Reddis and by extension the Congress Party. This has its roots in the landholdings of the Reddis, where Malas are said to be traditionally employed. Mala Christians, are the result of conversions that had their origin in early 19th century, when missionaries like Father Heyer had come to preach the gospel. These missionaries, later eatablished educational and cultural institutions of great significance, across the erstwhile state of Madras. Places like Guntur, Kurnool and Rajamundry, received a voluminous boost in terms of education for the masses. This had led to a mass upheaval in the cultural orientation of caste Hindus, as well as converted Malas. Henceforth, a large chunk of the Mala population embraced a biblical culture interspersed with traditional characteristics from Hindu culture. Many theological colleges were established across the state. These Christians from Andhra, found gainful employment in mission schools and colleges. The Telugu land has seen umpteen men and women of excellence, in various fields, from the Mala community. Overall, at least in Andhra Pradesh and Maharashtra, the Mala-Mahar are forging ahead very rapidly. They are very deeply attached to the works of Dr. Ambedkar. The Mala quarters in villages generally have a statue of Dr.Ambedkar.
[edit] References
The Imperial Gazetteer of India
Hunter, William Wilson, Sir, 1840-1900 Cotton, James Sutherland, 1847-1918 ed. Burn, Richard, Sir, 1871-1947 joint ed. Meyer, William Stevenson, Sir, 1860-1922. joint ed.
