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Saliya (or Chaaliyan or Saali or Saale) is a Malayali weavers' caste found mostly in Northern Kerala and Southern coastal Karnataka. This community is historically spread in the districs of Kasaragod and Kannur in Kerala and Dakshina Kannada in Karnataka. The geographical and social constraints led this group to adopt caste names like Devanga and Padmashali in some cases. Its name shares similarities with those of the cinnamon peelers' caste in Sri Lanka, Salagama or Haali. Contents [hide]
* 1 Origins
o 1.1 Myth of origin
o 1.2 Sali, etymology
o 1.3 Right-Hand and Left-Hand castes
+ 1.3.1 Edanga (Left-Hand caste) Saliyas
+ 1.3.2 Left-hand caste motif
+ 1.3.3 Balanga (Right-Hand caste) saliyas
o 1.4 Historical flight
* 2 Native religious traditions
o 2.1 Bhagavathi
o 2.2 Spirits
o 2.3 Influence of caste system
* 3 Cultural aspects
o 3.1 Marumakkatayam
o 3.2 Customs
o 3.3 The caste position until the dawn of 20th century
o 3.4 Economic situation
* 4 Genetics
* 5 Other shali(weaver) castes
* 6 References
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Origins
It is believed that typical with other artisan castes even this community might have had diverse origins owing to migrations from various parts of India to Kerala. The records talk about weavers' migration to Kannur at the invite of Chirakkal kings. Some believe all the Saali weavers(Padmashali, Shaliya) basically hail from Andhra Pradesh. However, the cultural ethos of this community is completely Malayali suggesting eventhough few male members might have non Keralite origins the womenfolk have native origins. [edit]
Myth of origin
One of the myths surrounding this community is that their ancestors were priests of royal household or they were Brahmins. A part of this myth also talk about the tradition of wearing sacred thread in the past. Few community members believe the loss of sacred thread is symbolized in a tradition during the Onam festival in the community temple by breaking the three strands of thread.
The origin of the above myth and its original form is lost in the history. The present opinion generally look at these stories as an aspiration of declared lower caste people to have the dignity of upper caste. However, more research is needed for the proper understanding of these myths taking into consideration the time of their origin and the existing social situation.
The only available record is that of John Fryer. John Fryer who visited India in 1670 observed that Kammalans or artisans of Kerala disputed the supremacy of Brahmins and considered themselves equal to them.
It was during the medieval times that caste rules were enforced in the society and Brahmins declared themselves as the highest caste. It looks like as Brahmins claimed highest caste position many artisan communities in South India disputed this claim. The strong financial status of weavers and goldsmiths in Karnataka, Andhra Pradesh in fact enabled them to create their own priest system modeled after Vedic system which was part of the establishment.
The Salagama community of Sri Lanka, supposedly migrated to the island nation around 13th century and which also claims Brahmin origins might show the Brahmin claims of caste superiority was immediately countered since the caste system of Kerala was supposedly implemented between 12-15th century CE.
Therefore, the later myth of "we were Brahmins before" could have just "if the highest are Brahmins; then we are also Brahmins" beginnings. It has also been observed that artisans were not really endogamous communities during medieval times. Taken together it could be argued that the claim was purely individualistic in its origin.
However, the spirit of equality in the past does not negate the ground reality that artisans generally lived/and still living a marginal life in a strongly feudal South Indian society.
Yet another story is associated with Kannaki and Kovilan of Silapathikaram. Kovilan belongs to Andhra trading community, who travelled to southeren parts of Tamilnadu. He was with outher members of his tribes and Kannaki. While staying at Madurai and doing business, he met the tragic end. Kannaki, a devotee of Bagavati, burned Madurai in revenge and moved to Kerala with the remaining members of the community. They settled in Kodungallur. Later the community members settled in 24 places in Kerala - Kannur, Ernakulam and Trivandrum. These settlements are known as Theru, where weaving and trading in handloom is legendry. [edit]
Sali, etymology
There are two interpretations for the origin of this word. Some anthropologists believe it's derived from the Sanskrit word meaning 'silk cloth'.
However, linguistic construction of Dravidian languages traces it's root to Proto-South-Dravidian word saal. In Tulu, Saalye or Taalye means spider. Also, saali means spider in Telugu. Probably, symbolising the weaving activity with the spider's web, this word was coined for weavers. In Tamil, it's Saalikan or Saaliyan. In Kannada, it's Shaaliga or Shaaliya. In Malayalam, Chaaliyan. [edit]
Right-Hand and Left-Hand castes
These two are basically divisions in Dravidian society and have no relation with Brahmanical caste system. Saliyas are divided into these two groups. Left-Hand caste or Edanga and Right-Hand Caste or Balanga. The Edanga Saliyas inhabited mainly Kasaragod and Mangalore whereas Balangas were concentrated in Kannur. Balangas form 84% of total Saliya population. This page discusses about Edanga branch of Saliyas. [edit]
Edanga (Left-Hand caste) Saliyas
This group follows matrilineal system. The children of the family are part of mother's tharavadu. As a result of this system the inheritance of Gothras is through mother.
The significant illams or gotras of Edangas are;
* Anjari * Kongn'ni or Konkani * Badiyar or Vadiyar * Njandari * Murund * Tarurti
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Left-hand caste motif
Generally, left-hand castes(Edagai) had a myth surrounding their group. Few motifs of this myth are,
* A king is angry with the community. * Assigns them a difficult task. * Finally, drives them out of his kingdom.
The Nagarathars, part of left-hand caste had this myth describing their flight from Kaveripoompattinam. Owing to migrations and loss of memory to the details of this story, the Saliyas have fitted this story to present day Kerala landscape.
The region of Kannur was ruled by Chirakkal kings(also called Kolathiris). Edanga Saliyas were employed in royal household by these kings. These people were known for their brilliance. To test them the Chirakkal king of that time asked them to create a 'golden dog'. Edanga Saliyas did produce 'golden dog'! Probably a 'live' golden dog. The king became overawed and apprehensive of Edangas' brilliance. So he ordered entire Edanga community to be expelled from Kolathunadu kingdom. Thus Edangas came to live in Northern Kasaragod and Southern Mangalore beyond the purview of Chirakkal kingdom. [edit]
Balanga (Right-Hand caste) saliyas
Balanga Saliyas are mostly found in Kannur. They have taken up the caste name Padmashali. Kannur was famous for its weaving industry throughout the history of Kerala. [edit]
Historical flight
The Edanga Saliayas were not always part of Kasaragod and Mangalore. They were driven out of Kannur centuries back(No definite dates available).
The Right-Hand castes and Left-Hand Castes were two opposing groups of Dravidians. These groups indulged in sporadic fights till 19th century. The origin and cause for their rivalry is still a mystery. Even the reason behind cessation of hostilites is unclear. In one such fight between them, Edanga Saliyas were beaten and driven out of Kannur. The beaten Edangas escaped and came to live in the areas of Kasaragod and Mangalore. This flight could have been overlapped with left-hand caste motif. [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. * Koraccha : Through him goddess talks to the people. * Belicchappad : Similar to Koraccha, an oracle.
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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.
Men and women were forbidden from covering the upper part of their body. The women becoming the sexual objects of dominant men in the society was not uncommon.
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]
Genetics
Inheritance of illam is through mother. Therefore, mtDNA study might put light into common maternal ancestry of various Gotras. Interestingly, many of these maternal lineages(illam or balli) have their equivalents in other castes, like Billavas. It has been already found out from Genetic studies that both caste and tribal maternal lineages of Indians belong to the same gene pool(upto 92%) that is South Asia specific(Kivisild et al. 2003). The study of corresponding lineages might give a stronger picture of this phenomenon. [edit]
Other shali(weaver) castes
This page deals with only Northern Kerala Malyalee Saliya(Chaliya)s. Some of the other Shali castes are listed here.
* Padmashali: Andhra Pradesh (Telugu) * Devanga: Karnataka(Kannada) * Shaliyar: Tamilnadu (Tamil/Telugu) * Padmashaliyar: Tamilnadu (Tamil/Telugu) * Pattarya: Kerala (Malayalam)
