Monthly Archives: January 2022

Introduction

The Indian traditional society has passed through many stages and it has been subjected to various changes from time to time due to internal and external pressures. During the Pre-Aryan Period there was free commune living. People were free to choose any occupation. The rudimentary forms of village democracy existed then and they handled and resolved all disputes of both civil and criminal nature based on the ‘Nyaya’ Principle.

The Aryans who came to India claimed superiority because they have acquired more knowledge, possessed wealth, progressive in nature etc. But they used this kind of advantageous position to drive away natives from their original habitations so as to occupy their territory. Further they exploited and suppressed the indigenous population through unfair means. They divided the society into two viz the fair skinned Aryans and the dark coloured natives called ‘dasyus’. They also introduced a four fold clarrification of society called ‘Varna System, which included  Brahmins, Kshatriyas, Vaishyas and Shudras. The Brahmins had the privilege of becoming priests, head of learning knowledge and teachers, the Kshatriyas as rulers and warriors, the Vaishyas as traders and the Shudras as the servants of the above three. The first three sections are entitled to attain a ‘dwiya’ status (twice born) through an ‘upanayana’ ceremony. It has been preached that this arrangement had been made by ‘Brahma’ who created this world.

The Varna system could not remain as such because of its rigidity. Firstly, it could not accommodate the offsprings of ‘Varna Sankara’ (mixed groups) in any one of the fourfold classification. Secondly, an overwhelming majority of the working population were thrown out of the purview of this system. Therefore, the people who mooted the idea of Varna system has to find a new mechanism which could engulf all combinations of existing and emerging mixed groups which later on turned to form various caste groups. The features of the caste system are very complex because of its watertight segmental divisions, occupational divisions, hierarchy, endogamy, commensality, privileges to a few and denial to many etc. The do’s and don’ts were codified by Manu in ‘Manusmrithi’.

There has been dissent and protest against the caste related inhuman practices by manu enlightened reformers starting from Budha, Kabir, Phule, Gandhiji, Ambedkar, Periyor, Narayana Guru, Ayyankali etc. The struggle for independence also witnessed strong movements against the evil practices of caste system. The framers of the Constitution has considered the social realities of the nation and included many safeguards to uplift the marginalized sections on par with the general population. A fresh era has been opened since 1950 as the preamble of the constitution of India, declared to be a sovereign socialist democratic republic and to secure to all its citizens justice, liberty, equality and fraternity.

Social Position

There are numerous castes and sub-castes in India. The Anthropological Survey of India has launched a major nationwide project called ‘The people of India’ to study all the religious groups castes and tribes. Thus the ASI has identified as many as 4635 communities in India and the details have already been published. Out of them 225 communities belong to the State of Kerala. 24 Mana Telugu Chetty has also been covered by ASI detailing its cultural specificities. The topic of discussion in this paper is limited to their social position.

The decisional census of India starting from 1881, had given a brief account of various communities. Edgar Thuston in his famous compilation work on ‘The Castes and Tribes of Southern India (1909), has reported that 25 castes has assumed the title ‘Chetti’. Quoting the 1881 census, he reports, “The name Chetti is used to denote a distinct caste, and also a title, and bearing this little describe themselves loosely as belonging to the Chetti caste, in the same way as a Vellala will say that he is a Mudali”. The census report of 1901 states, “Chetti means, traders, and is one of these titular or occupational terms, which are often loosely employed as caste names.”

The 24 Mana Telungu Chetty who obviously speaks telungu as their mother tongue. The main concentration of this community is in Palakkad, Thrissur, Ernakulam and Kozhikode etc. The 24 Mana Telungu Chetty community also known as 24 Mana Chetty,Telugu Chetty and Sadhu Chetty in different parts of Kerala. There are about 20 caste groups in Kerala with the suffix Chetty or Chettiyar. It has been found all these groups share a common traditional occupation i.e. as traders and almost all the castes had migrated to Kerala from different parts of the peninsular India. In Kerala all migrant trading communities are called as Chetties or respectfully addressed as ‘Chettiar’. It is significant to point out Vaishyas appearing in the Varna systems are not found in Kerala. Admittedly Vaishyas constitute the trading community. The community’s self-perception is high and as such they place themselves under the Varna as Vaishyas. In Kerala they live in multiethnic villages and they are not treated as a polluting caste.

The community has two exogamous social divisions viz 16 veedu (lineage) and 8 veedu. Marriage within the same veedu is prohibited and the marriage is allowed between the two divisions. For instance a boy from 16 veedu can marry a girl of 8 veedu and vice versa. The addition of 16 and 8 veedus have resulted to get  24 and the identity of the community is attached to this number so as to distinguish them from other Chetti castes.

The cultural practices of the community show that they have elaborate functions. They follow the life cycle rituals connected with birth, puberty, marriage and death. The social control mechanism is operated through their caste council.  Acculturation is a process where a group of individual acquires the cultural practices of another community. The 24 Mana Telungu Chetties have acquired certain local cultural practices followed by the dominant communities in Kerala. For instance they received the services of local washerman and barbers. In this process they have learned Malayalam. They have Mariamman,Angalamman,Kamatchi Amman and other goddess temples in their locality and they celebrate the festivals annually.  Kamatchi Amman is worshiped as the common Kuladaivam while each veedu has their own specific kuladeivam. They also adore the gods and goddesses of Great tradition like Vishnu and Shiva.  It is significant to point out here that 16 veedu/house is also called as Shiva Gotra and 8 veedu/house as Vishnu Gotra. 

The 24 Mana Telungu Chetties, 24 Mana Chetties,Telugu Chetties and Sadhu Chetties community; in classified in the list of other Backward classes of Kerala.  The central (Mandal Commission) list of OBC’s of Kerala has also recognized this community. The local trading communities are also enlisted in the OBC list of Kerala. So the perception of the other communities in Kerala regarding the social status of 24 Mana Telugu Chetty and its parallel names is medium (backward).

Conclusion:

   Traditionally the 24 Mana Telugu Chetties and its parallel names were engaged in petty trade, agriculture etc. The community has been trying to utilize all the opportunities available to them to raise their standard of living. They have no representatives in politics, no high officials in Government departments and other public undertakings. Being a small community in Kerala, they are now aware to have a strong organization to fight for their legitimate rights and to lift them from the backwardness prevailing in all sectors.  A proverb says, “he who thinks before he acts is a Chetty”. This attitude to life has tremendously helped them in their advancement as a community.

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