Book contents
- Frontmatter
- Contents
- Preface
- Maps
- 1 Introduction
- 2 The Kaikkoolars of Tamilnadu
- 3 The Kaikkoolars and the iDangkai (left-hand) and valangkai (right-hand) castes
- 4 Kaikkoolar beliefs and the order of their social world
- 5 The naaDu system
- 6 The caste association: the Senguntha Mahaajana Sangam
- 7 Caste, politics, and the handloom weavers' cooperative movement: 1935–1971
- 8 Interpreting the Kaikkoolars today: models of caste, weaving, and the state
- References
- Glossary
- Index
3 - The Kaikkoolars and the iDangkai (left-hand) and valangkai (right-hand) castes
Published online by Cambridge University Press: 04 August 2010
- Frontmatter
- Contents
- Preface
- Maps
- 1 Introduction
- 2 The Kaikkoolars of Tamilnadu
- 3 The Kaikkoolars and the iDangkai (left-hand) and valangkai (right-hand) castes
- 4 Kaikkoolar beliefs and the order of their social world
- 5 The naaDu system
- 6 The caste association: the Senguntha Mahaajana Sangam
- 7 Caste, politics, and the handloom weavers' cooperative movement: 1935–1971
- 8 Interpreting the Kaikkoolars today: models of caste, weaving, and the state
- References
- Glossary
- Index
Summary
“We will jointly assert our rights” … only those “who display the birudas [plug of a lute] of horn, bugle and parasol shall belong to our class. Those who have to recognize us now and hereafter in public must do so from our distinguishing symbols – the feather of the crane and the loose-hanging hair. The horn and the conch-shell shall also be sounded in front of us and the bugle blown according to the fashion obtaining among the ‘iDangkai’ left-handed people.”
(Thirteenth century inscription listing the symbols marking Kammalar [goldsmiths, bronze workers, blacksmiths, stone carvers, carpenters] identity found in KonkunaaDu [Arokiaswami 1956:275-276])The left-hand/right-hand distinction has disappeared in the Salem-Erode region of Tamilnadu. People in their late thirties remember hearing about the sections in their childhood, but they are vague concerning the meaning of the division. Older Kaikkoolars in their late seventies living in Erode, however, recall the division vividly. They relate tales of heated conflict and murder, and quarrels between the moieties over their respective rights in festivals and the uses of temples in surrounding villages. Piecing this information together, it is apparent that the left-hand/right-hand distinction was an integral part of status reckoning in the Salem-Erode region as late as the 1920s, but that by the 1940s the distinction was rapidly fading, and by the late 1970s only a few people were still aware of it. The disappearance of the distinction corresponds to the increasing Indian participation in local government that culminated in Indian independence in 1947. This correspondence is more than coincidental.
The left-hand/right-hand distinction was in part a symbolic way (Appadurai 1974) of incorporating the two differently integrated systems of castes – the nonbound-mode and the bound-mode castes – into a single cohesive social order.
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- The Warrior MerchantsTextiles, Trade and Territory in South India, pp. 33 - 50Publisher: Cambridge University PressPrint publication year: 1985