CHAPTER III

CUSTOMS, RITUALS AND CEREMONIES

 CHAPTER-III

CUSTOMS, RITUALS AND CEREMONIES

The present chapter discusses the festivals of Madharis and the life cycle

ceremonies like birth, marriage and death of Madharis. There are two systems

of belief namely major or main tradition and minor or village tradition. Prior to

Arayanization the Dravidianism had been a vital tradition. Their gods were

known as essential deities. But the Brahmanisation of Indian community

metamorphosed it. In this process, the Dravidian tradition was converted into

minor tradition because this was confined to their family or class or villages

only, but the Brahmin tradition commenced domination over the society.

Hence, it is known as major tradition. One can see both the elements in Non-

Brahmin communities and depressed classes.

Religion is one of the broad groupings of central complex. It is neither a

ceremonial poetry nor orthodoxical conformity. It completes the adjustment of

man in his society by providing security against unknown persons and forces

which disturb him. Religion is the axis of life and basis of humanity. It is a

pivot of all human activities and is closely associated with life womb to tomb.

Religion plays an important role in regulating their social life. Religion has two

inter-related constituents, the religious beliefs and the spiritual practices. Belief

is the mode of conception and the mode of action in ritual. The rituals are the

starting points of major actions of a society. They throw light on socio relations

70
expression the structural arrangements of the society. They are the part of

interpersonal communicative system. Human nature is fundamentally good, and

the spread of enlightenment through religion will abolish all wrong. Vice is only

a miss, an error. Human beings can learn to become and be good. Virtue is

teachable, character is tameable, human quality is improvable. Therefore

religion becomes cultivable and indispensable. They are the symbols and

representations and they have the religious sanctions.1 Above all rituals are the

means to achieve certain individual and community ends.2 Though they are

observed, they need not necessarily bind on individuals. This is so more

particularly in the present fast changing world. Most of the rituals are either

partly given up or partly simplified. In other words, at its simplest, religion is

the belief in the supernatural. It refers to the existence of supernatural beings

which have a governing effect on life.3

The present chapter, Religion guides and illuminates the whole life of

Madharis. They believe in various deities, and evil spirits. Madharis are

religious-minded or more strictly speaking superstitious people. They have a

strong belief in the existence of deities and spirits. Madharis worship gods and

goddesses Hindu pantheon and also the local deities like Karupparayan,

Muniyappan and Makaliamman. In addition to these, they exalt and extol some

1 Ralhnaiah.K., “Social Change Among Malas” An Ex-Untouchable Caste in South India, Discovery publishing
House, New Delhi, 1991, p.93.
2 ibid,, p.93.
3 ibid., p.93, 94.

71
of the festivals in honour of the deities like Maduraiveeran, Makaliamman,

Pottusamy, Karuppuswamy and Annamarswami to tide over the situations of

crises. Besides, they celebrate the festivals (Pandigai) annually or biannually or

triannually in adoration and admiration of the deity.4

Festivals of Madharis

Madharis pursued their traditionalism and age-old-belief known as

Dravidianism and Animism but in course of time Brahminism entered in it due

to introduction of Aryanism. The traditional belief was thrust upon them by the

Brahmins and people belonging to upper caste.

Madhari families did perform and do perform even today many festivals.

At the time of festivals, Madharis go on fasting. On such days, they do not take

three meals a day. Since majority of the Madharis are bonded labourers,

scavengers or daily wage earners, they take two meals a day. But they take one

meal a day during rainy season or drought time. The customs of Madharis are in

existence event at present.5 At the time of festivals and ceremonies, Madharis

rejoice in their festivities with gladness and happiness. Important festivals

celebrated and ceremonies performed by Madharis are methodologically

studied, critically analysed and systematically given hereunder.6

4 Personal Interview with Veeran, Kothukarar of Thukkanaikkanpalayam, Dt: 11.12.2007.

5 ibid.,
6 Mark“Aninthathiyar Vazhvum Varalaru”, Folklore Resources and Research Centre St. Xavier’s College,
Palayamkottai, 2001, p.240.

72
 Madharis are worshippers of Vishnu, and are known by the several

names like Raman, Krishnan, Narayanan, Perumal amd Mayavan. They

usually use the symbol of Vaishnavites i.e., “NAMAM” on their foreheads.

In place of the name, some devotees of Vishnu content themselves with

drawing in a particular way a single perpendicular or line of red and double

times of white down to the middle of the fore head. Besides the name, the least

ambiguous mark of this sect is called the uNamam ”,7

History of Madurai Veeran

Madurai Veeran is a Tamil folk diety popular in some areas in Tamil

Nadu, India. His name suggests an association with the city of Madurai and a

warrior past. The diety is also popular amongst Madhari of the Tamil Nadu.8

In ancient Tamilakam, people venerated the warriors (Veerargal) and

stones (Veerakkal) erected in memory of such warriors. One can find such

stones that have fully morphed into cultic shrines across South India and

specifically in Tamil Nadu. Madurai Veeran is believed to be one such great

warrior who lived during the period when the Nayaks ruled certain parts of

Tamil Nadu. There are no official records of his existence.9

7 Edgar Thurston, Caste and Tribes ofSouthern India, Cosmo Publications, New Delhi, 1975, p.3.
8 Eswaran.R., Arunthathiar Vazhiviyal Koorugal, Aathi Thamilar Peravai, Coimbatore, 2001,pp 35,36.
9 ibid..

73
 Over the centuries, many stories of his life have been transmitted by oral

tradition, creating the myth. Madharis of rural Tamil Nadu admire him and

worship him as a deity. His consorts are Bommi and Velliyammal.

According to these legends, Madurai Veeran was the son of a King, when

Madurai Veeran bom, an astrologer predicted than this birth is considered as not

an auspices event and hence this child should be killed. As said by the

astrologer, the King asked his Prime Minister to kill the child. But the Prime

Minister instead of killing the child, put the child in a basked and left it in the

river. The basket with the child was taken by couple named Selli and Chinnan.

They were belonging to cobbler community.

When he become a handsome lod he entered the Government Service by

becoming a soldier, he was assignment to guard the palace. At that time he

happened to meet the princes named Bommiammal. The fell in love with

Veeran.

Veeran’s bravery and talent earned him a chance to enter the army as a

Commander. But his misfortune made him to fall by his own law which he

enforced to eradicate the robbers from the country.

His enemies, by their cunning plot, made the king to believe that he was

also one of the robbers and must be punished. The king who was already jealous

of Madurai Veeran sentenced him to mutilation, by having a hand and a leg

74
removed. Madurai Veeran died as a result of this punishment. Later the King

realized that Madurai Veeran was innocent and regretted his act.

It is a common belief in some parts of Tamil Nadu that, when you pray to

Madurai Veeran for justice when falsely accused of a crime, the actual

perpetrator(s) of the crime will face the consequences.

When Madurai Veeran’s statue depicts him with his consorts, he is

identified and worshipped as “Madurai Veeran”. The reason for two different

portrayeals of the same deity is simple: Veeranar’s appearance is before his

marriage and Madurai Veeran’s appearance is after his marriage.

Mahaliamman Festival

The Manual of Administration of Madras Presidency divides the deities

of India into three classes, such as Brahmanic deities the traditional orthodox

deities and Bramanic Gods, a number of minor deities are also worshipped in

Tamil country.10

Mahaliamman and Pottusami., are Kaval Deivam (Protecting God) in

the village. They worship devils and demans in the form of Gods. Commonly

termed as pisasu and paie(Devils). Women are often the poojaris of the local

Goddesses.

10
ibid.,

75
 The Mahaliamman Thiruvizha is celebrated every year for a day on the

fourth Tuesday of Chitirai (April - May). On the third Tuesday, seven days

before the Thiruvizha, some go in procession through the main streets of the

village beating drums and proclaim the forthcoming festival. This

announcement is called Thiruvizha. From the third Tuesday upto fourth

Tuesday, for a period of one week, some Madharis round the village every day

at noon and visit each and every house to collect mid-day meal. This is called

“pazhaya soru ” which means cool rice. On the final ritual day of Thiruvizha,

the members of the Madharis of entire village decorate their respective

households, wear new clothes after taking the purificatory ritual bath. Along

with the Mahaliamman Thiruvizha other festivals Pottusamy Thiruvizha

Pattathuarasi Thiruvizha, Madurai Veeran Thiruvizha are also celebrated."

On the festival day, the idol of the deity (Mahaliaman) made up of mud

will be installed in a place of worship. The image is usually in the custody of a

washerman,12 He brings it fully decorated and sets it up on the Mahaliamman

dais. At the same time, a cock is sacrificed and waved in front of the Goddess

by washerman. A mark is made with the blood on the forehead of the idol.

Then the goat is brought to the place by the Madharis, go around the village

with the goat saying ‘Sacrifice’. It is accepted as a routine custom of the

festival. When the image is made, the potter offers the Naivedyam to the image.

11 Personal Interview with Rangan, Kallipatti, 20.12.2007.

12 ibid..

76
Gounder or Nayakkar, the caste head supervises the festival.13 Later the village

head invites a person belonging to Madharis group to kill the sacrificial animal.

The animal is sacrified by the Madharis cutting the throat with a knife and the

severed head is placed before the idol in a winnowing pan. He also cuts off one

of the forelegs of the animal and puts it across in the mouth. After killing the

animal by Madhariman, all the villagers pour water on him. He collects the

blood of the animal in a vessel and is supplied to Kuyavan (potter) and sprinkles

it on the heaps of the cooked rice. Boiled rice with jaggery is then put on the

head of the sacrificial animal and one earthem-saucer, that is, pramida is put

upon it. The abdomen is then cut open and some of the fat taken out, melted and

put it in the saucer with a lighted wick. Later, one Madhari takes the mixture of

margosa leaves, a layer of fat, blood and cooked rice and sprinkles it round the

village.14

The entire procession is called as “Rakkasi Ottuthal” (Drive Evil

Spirits). The people go in procession with him carrying swords to drive away

evil spirits. At the same time, lambs are killed at intervals during the course of

the procession. They distribute the sacrifical food (cooked rice soaked with

blood of the sacrificial animal) to all the families in the village and also sprinkle

on the sacrificial meal on their houses and agricultural fields.15 It is also their

staunch faith that is performed , on evil will fall on the village. On the evening

13 Field Visit in Kallipatti at 20.12.2007.

14 Rathnaiah, Op.cit., pp.95-96.
15 ibid, p.95.

77
of ritual day, rice is brought and poured out in front of the idol by the potter.

Devotees fulfill their vows by carrying pots decorated with dots (padaikalam)

and offering cooked rice. After mudpot is offered the idol and the hut of idol

(pandal) are carried out in procession by Madharis by beating the drums and

horns and dancing according to the rhythms of songs to entertain the

congregation and in the end these idols are thrown into the water. It is called

“Thirthaathirikku Pothai”.16

On the day of Pandigai, (Festival) the Madharis have a feast. The

sacrificed animals such as the Goats and Cocks, etc are taken away by the God

and the flesh is divided and distributed among themselves who take it to their

own houses and cook it for a feast. This is one of the important ceremonies

being celebrated every year in order to appease the deity by the Madharis and

also other high caste families of the village.17 Each family contributes money

for this celebration. They also receive financial support from high castes.

Annamar Festival

Another village festival is Annamar and Karupparayan pandigai

Madharis believe that this God protects the whole village from the evil powers.

16 Personal Interview with Kothukara Veeran, Thukkanaicken palayam, 12.12.2007.

17 ibid.,

78
This God is also called as “God of Guard”. It is also called Karuppusamy. They

sacrifice the pigs, goats and cocks to this God also.18

This festival is held usually in the month of Chitirai (April -May).

During the festival, as it has already been pointed out, every family brings along

with it a pig, a goat, and a cock to be offered to the Lord as sacrifice. In order to

commemorate the relationship between Annamarswami, the sacrificed animals

are usually cooked and served to the poor and the relatives of the devotees.19 It

is a custom not to take a single piece to home. Certain quite interesting aids are

used at random the worship sanction on in our. They are black pigs, black cocks

and black goats. Every facility is called upon to bring to the temple at the time

of worship a black pig, black cock , black goat to be offered as a sacrifice to

honour the God. All the aids for worship listed above should be procured by the

in laws.

18
ibid.,
19
ibid..

79
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During the festival time, the Poojari sings the ‘Annamar Varalaru’ and

their achievements. In order to take part in the festival each group of the

Madhari has assigned its role. Different functions are carried out by Paddikkala

!0 Field Visit in Kallipatti, 15.12.2007.

80
Poojari, Kedaivetti Poojari, Polavakedai Poojari, Keli Pudikkum Poojari,
01
Kazhiposai Poojari, Vel Poojari, Thirthkam Poojari and Nallathangal.

This festival is conducted by the Urnayakkar or Ur Gounder. The

Madhari committee is formed with Ur Nayakkar or Ur Goundar as its head.

This festival is celebrated with great vigour and enthusiasm since this god is

considered as the ‘God father of the village’ and he saves the people of the

village.22

Traditionally, this festival in the village is the symbol of harmony and

concord. It shows their origin. It reveals that they are migrants from Andhra

Desa and having close link with the Nayudus or Nayakkars and Vellalar also

associated harmoniously with the leaders of the villages or dominant

agricultural communities where they settled. Pattatharasi Amman festival is

also celebrated by all the groups of the Tamil, Telugu and Kannada speaking

Madharis. This is the first Goddess of the Madhari community. They believe

that this Goddess could save them like mother. So this deity may be called as

‘Family Deity” of Madharis (Kula Theivam). For this deity in each and every

village they construct temple and under the headship of Ur Nayakkar and Ur

Gounder and also they celebrate the festival.

21 ibid,
22 ibid,
22 Elli Elangovan, Arunthathiar Varalarum Panpadum, Adi Thamilar Peravai, Coimbatore, 2002, pp.84,85.

81
 In order to give special worship they make, Monday or Friday or

Saturday as special religious days. The temples are situated at the outskirts of

their villages. They believe that these village deities guard them against

diseases and from enemies. To appease these deities they usually sacrifice goats,

and fowls annually. Whenever a disease affects a person, they immediately

think that it defiled against their family deity and so the deity got angry and

made him suffer due to some such disease to realize his mistake.24

In order to meet the expenditure, each Madhari group goes round the

neighbouring villages with tom under the leadership of their poojari to collect

money and materials required for pooja. This is called ‘Padi VilaiyaduthaV.

This is done for nine days. After this, on the tenth day, all the Madharis on the

river banks gather under the erected pandal and set up the God and Goddesses

statues under Morgosa (Melia azadirachta) or Pipal (.Fichus religiousa) tree.

They worship this and on the last day, goats and fowls are sacrificed.25

Brahmanical Gods

In course of time due to the influence of their master they also get up

early morning with the “Changu and Seventy ” in order to get grains or money

to do poosai to the God i.e., Sri Ranganathar of Sri Rangam and Karamadai, one

:4 i bid.,
25 ibid.

82
of the major Gods of Hinduism.26 Another important temple of the same type is

situated in Karamadai and Srirangam. In the month of “Masi” (February and

March) they celebrate every Saturday with piety. They are all devotees of

Vaishnavism.

They visit these temples regularly to show their respect towards God.

They do it along with the members of the family. Usually they contribute

gingily oil to light the lamp of the temple. Along with them, they bring banana

and coconut also. They receive the holy water of the temple piously with

Thulasi leaves and they bring it to their house as holy item. This shows that the

God blesses them. This worship shows their integrity and loyalty with the caste

Hindus as well as Hinduism.27

The Purattasi Saturdays are very important days of the Madharis,

because the sect God-worship month. The fourth and fifth Saturdays they go to

the Vaishnavite temple. When they visit the temple, they wear the Namam

(Vaishnavite sect mark) this shows that they are immigrants from the Telugu

country. All the Telugu immigrants follow this type of worship and use of such

marks on their forehead and other places. 28

26
Abbe J.A. Dubois, Hindu Manners Customs and Ceremonies (Translated), Asian educational Services, New
Delhi, 1983.
27
Mark, Op.cit., p. 171.
28
ibid..

83
1. Tamil New Year

Tamil New Year is celebrated by Tamil people in mass, particularly the

villagers and peasants observe every year. God is devoutly worshipped by all

Tamilians all over the world for the progress, prosperity and peace of the world

in general and the Tamil populace in particular. This is the most important

festival of Madharis. It is celebrated in the month of April 14 known as chitrai

1st day every year. It is a festival of joy, happiness, affection, goodness, health,

strength and wealth. There is a strong belief amongst them that this day’s

happenings foretell and colour the course of events in the entire year ahead

Madhari people naturally like pleasant things to happen to them on this day.30

So that, they may be happier than the previous year. This day all the family

members getup early morning and clean their houses to decorate the floor by

using cow dung. The people realize to reconcile to the fact that life is joyfulness

of along the year people will be anxious to know the quantum of income and

expenditure according their astrological fact , that is furnished in the

Panchangam in relation to the birth star.31 This festival has a special

significance and magnitude for the Madharis. He inaugurates the annual

cultivation with good omen. The plough and the bulls are worshipped after

applying turmeric powder and varmillion and a coconut is broken in the field

and they pray God for their happy life.

29 Natesa Sastri, P.T., Hindu Feasts and Ceremonies, Asian Educational Services, New Delhi, 1988, p. 18.
30 Personal Interview with Maran, Kodiveri, 15.08.08.
31 Personal Interview with Palani, Vaniputhur, 18.03.2009.

84
2. Ugadhi (Telugu New Year)

This is the one of the important festivals of Madharis. It is celebrated in

the month of March every year. The Hindu Madharis celebrate this festival.

Each and every family whether, rich or poor celebrates this festival. It is a

festival of joy and happiness, affection and goodwill. Madhari people naturally

like pleasant things to happen to them on this day so that they may be happy

throughout the year.32

The special preparation, that is, liquid preparation with fresh Margosa

flowers, Jaggery is tasted by every one in the family before taking the food on

that day. They believe that taking this item, that is Margosa flowers along with

jaggery is apparently to make people realize and reconcile to the fact that life is

a combination of sorrows and joys.33Life is a Pendulum between tears and

cheers. Pleasure and pain are the two sides of the same coin in human life.

3. Aadi Perukku

This is the next important festival for Madharis. This is celebrated in

August and Tamil Month of Aadi 18th every year. This celebration is

acknowledged to god of rain, it is a source of help for the agriculture field. They

believe that celebration increases the water in rivers, channels, dams, pools,

Rathnaiah.K.., Op.cit, pp.97-98.

'1? ibid..

85
ponds and wells. They do devoutly pray God for perennial water source and

supply it for the purpose of agricultural cultivation. They also light gingili lamp,

perfume candle sticks, break coconuts and offer prayer for the day of “Adi

Perukku” They hope that grow the yield and fulfill of their food, and have

happy life.34

4. Thai Pongal (or) Bhogi Pandigai

It is the most important festival celebrated by all Hindus. This festival is

generally observed for a period of three days from 13th to 15th January every

year, Tamil month of Margazhi and Thai (Sankranti). This festival marks the

return of the sun to the northern hemisphere and is dedicated to the glorification

of agriculture. The houses are cleaned and floor is decorated by cow dungs. The

first day ‘Bhogi Pandigai’ is celebrated by one and all in the community, feast

is called Bhogi Pandigai or feast in honour of Indra, the king of heaven, the

lord of the clouds, rain, seasons and every thing that is the source of happiness

and plenty. The word Bhoga comes from the Sanskrit root Bhuj, means i5to

enjoy. So the Bhogi pandigai is a feast of enjoyment on account of deliverance

from the calamitous month of Mrigasira.36

On that day people wake up early in the morning take oil-bath, light fire

to the logs of wood in front of their houses and sit around it. It looks as though

34 Personal Interview with Raman, Kavindapadi, 31.05.2008.

35 ibid.,
36 Natesa Sastri, Pt, Op.cit.,, Asian Educational Services, New Delhi, 1988, p. 18.

86
the “Bhogi Pandigai” is intended to bum away all the unused and unwanted

materials and this relieves a congested house of dirt and unnecessary

materials.37 In other words, the beginning of new year. For this festival money

is saved for it marks purchasing new clothes for all the members of the family

and for married daughters and son-in-law who are invariably invited. The land

owners present to their pannai Madharis old and new cloths. All the houses are

white washed a week before the time of festival and every morning before the

house designs on the floor with com flour of big sizes are drawn in the centre

the semi cone shaped small blocks of cow dung decorated with Yellow Pamrtia

flowers and placed. After Bhogi pandigai all the Madharis have feast with more

vegetables.38

The second day is ‘SankrantV which is called as ‘Perum PongaV

celebrated by Madharis. Actually this day is associated with the worship of the

departed ancestral spirits. On that day the members in the family abstain food

and observe fasting in honour of the departed ancestors. The head of the family

offers a pair of clothes to the priest or to the elder member of the community in

the name of their ancestral spirits. They believe that they obtain blessings on

this day from their ancestors and also from elders, so as to have happiness and

prosperity throughout the year.39

38 Personal Interview with Rangammal, Punjai Thuraiyampalayam, 13.02.2008.

39 Natesa Sastri. Pt,, Op.cit.,

87
 The third day festival is observed by the Madharis by offering boiled rice

in milk to propitiate the God of Sun. Hence the feast is called Pongal, which in

Tamil means boiled rice. This feast is also called the Uttarayana feast, as the

sun commences its journey towards the North on this day. This Pongal also

called Mattupongal, or the feast in honour of the cattle. It has a special

significance. They worship cows and oxen in the traditional manner and taken

out in a procession. On this day all the cows, bullocks, bufffalows, and goats

are washed and are decorated with turmeric, flowers and jinling bells and in the

evening they are taken out in a procession. Running races for bulls and cows are

the important items of the festival and they provide entertainment to the

public.40

Mattupongal is an important day for Madharis. The range of work of the

Madharis is not very extensive. Besides leather straks horn wooden sandals, he

makes harness for the ryot’s cattle including leather collars from which

numerous bells are frequently suspended, leather whips for the cattle, drives for

the bulls forehead, bellows for the smith. They have honey and grains for this

purposes. It is a festival of joy and happiness affection and goodwill.41

40 ibid.,
41 Personal Interview with Arumugam, Karattadipalayam, 19.06.2007.

88
5. Deepavali

This is popularly known as the festival of lights. It is celebrated in the

month of October or November with religious fervour and gaiety. It is one of

the very important festivals of not only the Caste Hindus but also of Madharis.

The popular belief among the Madharis that the celebration marks the

destruction of Narakasura, the demon represents evil.42 This festival is

celebrated with the burning of crackers and fire works as if to receive the divine

couple Lord Krishna and his consort Satybhama on their return after killing

Narakasura, the demon, symbolizing the evil. The festival also symbolizes the

triumph of good over evil.43 Elders as well as youngsters get up early in the

morning, take oil-bath and celebrate the happy occasion with the burning of

fireworks. The Madharis will have a feast on that day which consists of non­

vegetarian food. Daughters and sons-in-law are invited to share the joy and fun.

They also collect food and new clothe from their employer.44

Life cycle ceremonies

Life cycle ceremonies, primitive and advanced, form is an important part

of the study of any society. Birth, Puberty, reproduction and death are the four

important stages in the life cycle of an individual. Gennep, rightly points out

that each ceremony has specific protective, proprietary and purificatory

42 Natesa Sastri, P.C., Op.cit.. p24.

4'’ ibid.,
44 Personal Interview with Kittan Kavandanpalayam, 22.03.2008.

89
purposes according to its situation in life.45 The Madharis perform various

rituals associated with individuals life known as rites of passage that is, change

of position from one social status to another.46

Puberty Ceremony

Puberty is a sign of basic alteration of the biological state of a girl. It is

the time of the final attainment of maturity of the functional sex organs and the

development of secondary sexual characteristics.47 There are specific puberty

rites for the girls in Madharis when they attain their first menstruation. The

starting of first menstruation, or the blood stained clothes of the girl is called as

‘attained age’ has attained puberty. Since the Madharis believe that the first

menstruation is accompanied by pollution, she is expected to undergo

purification ceremony and is kept secluded for a period of seven or nine days in

the hut specially built for her.48

During this period, the girls should not touch any one and should not

leave the hut except for nature calls. An elderly woman accompanies her

whenever she goes out for nature calls. The girl is given a separate plate and a

tumbler which are to be cleaned by herself. The clothes with which she attained

puberty are given to the washerman who renders services to the particular

45 Rathnaiah, K, Op.cil, p. 101.

46 ibid., p.101.
47 ibid., p. 109.
48 Personal Interview with Ammasaiammal, Thukkanayakkanpalayam, 10.04.2007.

90
family. She should not enter into the kitchen or the ritual place. During this

period, one household among the neighbourers and relatives send special food

for her. She is also given nourished food like soaked bengal gram and jaggery to

eat. She has to take her meal in the hut only and rest there itself.49

The Madharis call this ceremony as ‘ Veetela Setharathu' (Enter the

house) which means the puberty-attained girl enters into the house. This

ceremony is performed on the evening of seventh or nineth day after puberty.

On that day all the relatives and the caste members are invited to attend the

function. The married women are also invited to grace the function. The girl is

given an oil bath and she wears new sari and blouse presented by her maternal

uncle. Before the house, a mat is spread on which the girl is seated. The

thambulam (betal leaves, betal nuts and five or ten paise coin) is kept in the four

comers of the mat. The women sit opposite to her, applies the sandal paste to

her throat and cermillion (Kumkumam) to her forehead. The married women

bless her by sprinkling turmeric coated rice on her. Three of the ‘married

women’ give her “harathi”. Then they sing some folk songs approapriate to this

occasion. At the end of the ceremony, the married women are offered turmeric

powder, Vermillion, betal leaves and nuts. The neighbours and relatives are then

treated with a feast.50

49
ibid..
50
Field Visit and Personal Interview with Ammasaiyammal, Thukkanaickenpalayam, 13.02.08.

91
 After the purificatory bath on the seventh or the nineth day, it is assumed

that her menstruation is over and she may enter the house and join the other

members of the household. From this day onwards, she is regarded as a grown­

up woman and she wears sarees. She is now eligible for marriage. Now with

this attainment of maturity she becomes a full-fledged woman and she herself is

responsible for her actions. During nine days stay in the gudisa (hut), an elderly

woman or her friends sleep by her side at night but they maintain certain

distance.51

Marriage

If the conditions are satisfied, then the astrologer declares the horoscopes

are suitable and the marriage between the youth and the maiden are to be

celebrated. If the girl or boy has in their horoscopes the “Sevai Dosam” both

should have it match the same Sevai Doam girl or boy is fit.

Among Madharis, the Betrothal takes place at the birde’s residence. Here

the date of actual marriage to be conducted is fixed. The village elders,

neighbours and close relatives are invited to the function. The groom’s parants

(party) bring with them a sari and a blouse piece for the bride. They also bring

sugar, candy, betel, arecancts, flowers, sandals paste when the boy and his

company are seated, the bride is brought in and is seated in front of them. The

betal leaves and huts are placed before her. After some time the huts and betal

leaves are distributed among those present there. The Madharis believe that

92
after the distribution of thambulam the marriage is confirmed. The data for the

marriage is selected in consultation with the purohit.

The date for the conduct of the marriage is decided upon at the of meeting

prior to the distribution of fruits. When the Nichaiyathartham the bride’s party

announced to the “Bangles wearing” day or “Poppugudulu” that mean a

particular day the bride’s party visit the bridegrooms house.52 A feast would be

arranged in their house. After the feast, a basket was arranged bordered with

white and red, with painted movies. Both of them arranged the basket by the

bride brother’s wife i.e., Anni or Kolinthiya (sister-in-law) brings basket to

Bazaar Street to Maligai kadai or (market place). When the bride wears the

Nichaiyathartha Pudavai, buy (betrothal saree) both have gone to purchase of

salt. As per the custom first the bride party should purchase the salt, and sugar

for bridegroom party. After that the bridegroom party purchases the salt more

than one padi (a measure) after the occasion they wear the bangles for all the

women who attend the function. The bridegroom’s party meets this expense.

The “Popugudulu” expenses are method out by both the parties. The bride

should take care from breaking of bangles since it is the sign of the good man.

When the parties agree that the marriage between the boy and girl may be

celebrated, they proceed to the discussion of the terms and conditions of the

marriage. In this discussion the parents, Urmadhari, and Urkottukarar take

52 Field Visit and Personal Interview with Rangammal Punjai Thuraiayampalayam, 13.02.2008.

93
part as per the usual community custom. Three sarees and ten and quarter

(1014) rupees of the amount called “Paraiyam” is paid by the bridegroom’s

party after fixing the wedding date and day.53

During this custom the “Pariyam Alatthal” custom is adopted. In this

custom bridegroom should bring form their house to the girls house marriage in

order to complete marriage agreement. Afterwards they decide the place where

they have to conduct the wedding. Most of the wedding ceremonies are in the

nearby temples.

A day before the marriage a pandal (tent) is erected in front of the

groom’s house. Two banana plants are tied to the poles of the pandal. To these

banana trunks, Vermillion and turmeric powder are applied by the married

women. These are then worshipped by igniting camphor by the bride grooms

party. This is popularly known as “Pattinisoru Ceremony,f54(¥ast\ng).

Bridegroom’s relatives arrive early morning at their house. Their

sisterhood or aunt prepared the feast called “Pattinisoru” (Fasting) food when

he wears the new cloths and tied the yarn with turmeric piece and small from rig

tied his right hand called “Kanganam”. After the occasion, feast is provided to

relatives and local villagers. After the feast the committee of the marriage,

“Urmadhari”, “Kothukarar” and local persons collect the money namely

55 Karuppuswami, M.Phil. thesis, Subordination Conflict and Mobilization of Madharis ofTamilNadu (1930-
2000AD), Unpublished, p.66.
54 Rathinaiah, Op.cit., p. 115.

94
“mugi”(offer). The presentation from their relatives and friends, are given to

the couples at that time.55

After this occasion they go to the village temple to worship the village

god and goddesses. After their arrival to the bridegroom’s village first they go

to bridegroom’s village temple. After that they go to the bridegroom’s house to

receive Harathi with a plate containing turmeric water and betel leaves. If the

marriage as arranged in house the “Sakkalan” (washer man) arranged the

Manavarai (Mugurthastage), the Pandaram of the temple i.e., poojari (Purohit)

should arranged for ceremony no stage or pandal or any other decorations.

The Poojari arranges the pooja material and “Thali” means “Karugu

Mani or Thandai”. It is purchased by the bridegroom and kept in house. At

the time of function under the leadership of Urnaikkar it is taken to the musical

instruments and drums beating. The Amanakku oil (Castor oil) called “Thala

Balae” it is given by the Urnaikkar.56

“Thalabalae” means the Amanakku oil (castor oil) received from the

Urnayakkar. He blesses their people. This is first ritual meaning the function

will continue. After the bath with this oil both of them would wear the

Mugurtha cloths. The bride wedding cloths are purchased by bridegroom and

bride party purchases to bridegroom cloths. The stage arranged with painted

55 Field Visit and Personal Interview with Kothukara Veeran, Thukkanaickanpalayam, 11.11.2007.
56 ibid..

95
pats called “Aranakedikelu”. It is received from Potterman’s (Kuyavan) house

with drum party. The stage is arranged with the flowers banana trees, Avaram

branch, Sekara and Pala (Branches).

A day before the marriage a pandal (tent) is erected in front of the

groom’s house. Two banana plants are tied to the poles of the pandal. To these

banana trunks, vermillion and turmeric powder are applied by the married

women. These are then worshipped by igniting camphor by the bridegrooms

party. This is popularly known as “Pattinisoru Ceremony”.57

Q«IT6BDT!_ QfilJgl0p __ JB6U6U

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ffflnw Q6ugi0gi (ynltf (Sarr© $i£liflujrr(I>6Trrr,

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Confirmation of Matrimonial Alliance58

Konda Vedhurulu Nerukki - Nalla

Coimbatore Savadi Katti Savadi

Vedhurula Thakki Kodu Ongiranda - Pethalalla

57 Rathinaiah, Op.cit., p. 115.

58 Personal Interview with Pappal, Puducolony, Kavandampalayam, 25.01.2007.

96
 Savadikintha Sanna Vadhum

Thimiriyatiyo Neru Vdorukalulu adae Navudu Thimiriyaloe,

Ay yo Vararo Vidujalaga

Marajala Thimiri yaloe

Etra jalakka Erraa Jalakka - Thimirihaloe

After the Mugurtham the ceremony of putting silver and gold rings into

the pot containing water and collecting of the simultaneously by the newly

wedded couple takes place.

As Muhurtham draws near, the bride and the bridegroom dressed in their

wedding suits are brought to the marriage dias (Manavarai). They are seated on

a wooden low stool (bride) and the ends of the garments of the couple are tied

together. This is known as ‘Brahma Mudi’ or Kongu Mudi’ which signifies that

the boy and the girl are tied to each other for the entire life. Then they stand up

and the groom ties ‘Thanda’ (Talie) round the neck of the bride. Thanda is a

tied to a therad smeared with turmeric. Hence this performance is called

‘Moonu Muduchu ’ (literally meaning three knots). At the time of tieing, people

sitting around the pandal sprinkle turmericcoated rice on the couple invoking

God’s blessings. The whole ceremony is accompanied by the music of

Mangalamelam.59 After this ceremony, both side uncle hood relation to wear the

pair of chapels, called “Samathi Thodduthal” when they give the present the

59 Eswaran, R., Arunthathiar Vazhiviyal, Koorugal, Aathi Thamizhar Peravai, Coimbatore, 2001, pp.28,29.

97
money for them. Before this occasion the bridegroom wear the silver ring in the

finger of the leg. This is called “Ammimethithu Arunthathi Parthal”.

Showing Arundhati Naksatram

The groom and the bride are taken out into the open place and they are

shown the star known as “ArundhathF (the wife of Vashista,60 a great sage) by

the dasan (purohit). By showing Arundhathi, the Madharis strongly believe

that the newly married couple invokes their blessings so that they too may lead

an ideal life. When they return to the house, a married woman usually the

bridegroom’s sister holds “Harathi” for them. Lastly the Kankanams are

removed and this ends the ceremony proper. All the guests and relatives

attending the marriage ceremony are then treated at the end with a sumptuous

feast. In the evening the newly married couple visits the local temple, and

worships the presiding deity and prays for the blessings.61

Aithai Mokku (Aunthood Blessings)

This ceremony meant to show the right of first blood relationship of both

the side. The uncle and aunt of both of bride’s and bridegroom’s bless the

couple when they fall before their feet for their blessing with source present the

money.62

60 Rathnaiah, Op.cit., p. 117.

61 Personal Interview with Pappal, Op.cit., 25.01.2007.

98
Feast

After the wedding ceremony is over with all customs and cordialities,

both parties arrange for wedding feast. After the feast the neighbours, friends,

relatives present their gifts called “Mugi Vanguthal”.63 It is collected by the

marriage committee of the both village heads.

Each relation purchases clothe for maternal and paternal uncles and

aunties and presents them. These cloths are exchanged among themselves at the

Mugurtha Pandal.

Having conducted wedding ceremony, the newly wedded couples are sent

to the bridegroom’s home. After the ceremony, they arrange and minister feast

with meat and sweet for their relatives and neighbours. After the ceremony they

are sent to the bridgegroom’s village with their relatives.

On a convenient day, the bridegroom and his mother and relatives go to

the local market to purchase the vegetables and other feast related materials. It

is the one of the customs adopted by Madhari community by the influence of

other community.64

At the time of festivals the bride’s parents present new clothe and their

first festivals like Pongal, Diwali and Adiperukku during the year.
6? Personal Interview with Kothukara Veeran, Thukkanaickanpalayam, 15.03.2008.
64 Field Visit and Personal Interview with Ammasaiammal, Thukkanaickanpalayam, 15.03.2008.

99
Initiation of single family

Two reasons may be attributed to the dominance of Nuclear family over

joint and extended families. First it is a general practice for a son to separate

household be cause many of the Madhari are landless labours working as Casual

labours. The second reason for separation is domestic quarrels between the

wives at brothers or migunder standings between daughers-in-law and mothers-

in-law. If the married couple are to here a separate family, the bride’s parents

present utensils, furniture and family- related articles to Son-in-law through

their daughter for their independent family.65

Pongal seer (Festival Gift)

Whenever a wedding is celebrated at bride’s home, the newly married

couple are given a feast by the bride’s parents. At the same time , they are given

Pongal seer in the form of brass vessels or eversilver vessels and new cloths

together with sweets. It is the first time of bridegroom’s local village festival of

Mahaliamman Pandigai, Karupparayan Pandigai, some of the item the

pongal seer is given with a goat.66

65 ibid.,
66 ibid..

100
Divorce

Supposing both wish for divorce or dissolution of marriage, the grounds

may be psychological, financial, or sociological. The matter is referred to

village committee which discusses their problems, considers pros and cons of

the matter and finally announces their decision for divorce. Once the marriage is

made null and void, the divorced man and woman go for second marriage

independently.67

In case, a spouse passes away, then he or she can marry second time.

Thus bigamy is admissible. It is known as “Kattu Kulakkarar” (Denoted

person) On divorce the separated man returns all gifts given by his in-laws to

the bride’s parents.68

Pregnancy

The life of an individual starts with his birth. Birth in a Madharis family

is always welcomed with great happiness. The main purpose of ‘purchasing a

bride’ in marriage is to beget children. Suppose in the Madharis community the

wife fails to give birth to a child within five or six years of marriage, her

husband is socially permitted to marry again preferably the sister of his wife if

she has. A male child is valued more than a female one.69

67 ibid.,
68 Personal Interview with Subban, Veerapandi, 15.03.2007.
69 Mark, Op.cit., p. 199.

101
 The Madharis are quite familiar with the fact that conception takes place

as a result of sexual intercourse between the male and the female. This means

when a women does not have her monthly menstruation for two consecutive

months, she is taken for being pregnant. Such a women is indicated as ‘preganf

by Madharis. As soon as the woman realizes that she is pregnant, she does

certain positive acts which are supposed to be beneficial to herself and her child

in the womb. In the fifth or seventh month, the pregnant woman’s mother or

brother takes her away to her father’s house from her conjugal house. An

elaborate system of taboos and restrictions is observed by Madharis during the

period of pregnancy so that no harm is done to the mother or the growing child
70
in the womb.

Since all the Madharis are very poor, an expectant mother cannot cease to

work at the onset of pregnancy. She usually attends her normal work until her

pregnancy reaches the seventh month. She works as a labourer in the fields

though avoids doing heavy manual work. After the seventh month she usually

confines herself to her house and does some light duties. She is not expected to

travel after eighth month because the labour pains may happen and affect her

during the journey. Further, she is not supposed to come out during the eclipse,

as the belief is that such an exposure will result in some malformation or lips or

any other organ which they call as ‘handicapped’ in the child. She may see a

70 Personal Interview with Papal, Puducolony Goundanpalayam, 28.01.2007.

102
corpse but should not go to burial ground. They believe that such a visit may

induce labour pains (suffer from stomach ache) in her. It is a customary habit

that during the times of her pregnancy and her confinement the family will not

build anew house.71

Kattu Soru Kattuthal or Valai kappu (Puffing the Bangles)

The Madhari perform the ceremony called as Kattu Soru kattuthal or

Seemantham (Seemantham is a kind of ritual) for the pregnant woman before

for her parent’s house. On that day the expected mother takes on oil-bath. She

wears new sari and blouse, flowers and ornaments presented by her parents.

Later she will be seated on a blanket or mat. All the married women

(Sumangali) are invited to attend the function on that evening. The sweets,

fruits and bangles, which are brought by her parents, are arranged in front of

her. Each of the Sumangali women puts one or two bangles on her hands, some

flowers in her hair and mark kumkum to her forehead and blesses her. At the

end, the invited women sing some folk songs. After that they perform ‘Harathi’

for her. The ‘Harathi’ consists of water in a plate mixed with turmeric powder

and lime. The water turns to red and in it a betel leaf with camphor on it is put.

This Harathi is given to her face and body three times and later thrown in the

street. The belief is that this Harathi will take away all the bad things fallen on

her. When Sumangali women leave, they are given betel leaves, nuts, fruits and

71 ibid..

103
sweets (known as Thambulam). Later on an auspicious day the women is given

an oil bath and taken to her relations to birth house along with her parents.72

Delivery of Baby

Delivery takes place in the ninth month. In few cases it takes place in the

seventh month. The Madharis believe that the child bom in the seventh month

will survive whereas the child bom in the eighth month will die a few minutes

or hours after the birth. Delivery is usually attended by mid -wife and it is done

in the house itself. The Madharis rarely approach a hospital for delivery . They

will not build any separate room for the delivery. After delivery, the Madharis

usually clean the house and give a fresh plastering of cowdung to the floor.

They use a sharpened (knife) to cut the navel string. If the delivery is difficult,

then they take a little quantity of castor oil in a small cup and apply it from the

head of the woman to her feet and ask her to her drink it. They repeat this action

three times. The belief is that such a procedure drives the evil spirits away and

remove any evil influence over the mother and hence the delivery becomes

easier. If the delivery is still found to be difficult then she is taken to the nearby

hospital. Soon after the delivery, the child is laid in a winnowing an and after

some time it is given a hot bath with hot water. They tie a broad cloth round the

head and waist of the mother. In doing this, the Madharis believe that it is

supposed to prevent her from getting headache and waist pain. At the side of the

12 ibid..

104
mother’s head, old chappals and a broom stick are placed in order to ward off

evil spirits. The placenta is usually hurried deep in a refuse dump beyond the

reach of dogs. Those who made an offering of their family deity put the placenta

in small earthen pot and keep it in the house for a period of three days. On the

fourth day it is taken out the turmeric paste is applied to the pot. They put betal

leaves and betal nuts and ten paise in it and bury it in the backyard. On the day

of christening ceremony, the mother has to take purifiatory bath at the spot
7-3

where the pot is buried.

Delivery is conducted at the bride’s home town. She is given a separate

room for the purpose of delivery. The third day “Muttu Erakkuthal” means

removing the pollution of delivery. The delivery materials are removed and

disposed to another place. On the 11th day of the delivery, another ceremony is

conducted by her parents. 11th day “Mutta Erakkuthal” they prepare the “Ragi

Kazhi” and Rice Food and part of plam zangri. The eleven “Eraukku leaves”

small portion of Ragikazhi small amount of rice food and piece of plam zangri

put in the eleven Erukku leaves and pray to the god thanks for safe delivery.

The padayals of eleven leaves are distributed for eleven children. After this

occasion, the “Thottil cloth ” (swing cloth) takes place during the third or fifth

month of the delivery. The bridegroom’s parents take the motherly girl who has

attained maternity and motherhood. They thank their village God for their

73 Personal Interview with Rangammal, Punjai Thuraiyampalayam, 22.05.2007.

105
healthy condition. Similarly, based on the astrological inference in accordance

with date of birth, the child is named which is known as “Naming ceremony”

means christening ceremony.74

Christening ceremony

On the ninth day or eleventh day morning, a Mugurtha day name is given

to the child. Among the Madharis this ceremony is called Christening ceremony

or Naming ceremony. The baby is dressed in new clothes. The father of the

child brings crib for the baby. Those who cannot afford to buy a crib use a piece

of white cloth made into a loop and is hung from the ceiling of the hut,

Kumkummam is applied to swing at three places. The Child is given a name. In

naming the child, the names of the deceased ancestors are always preferred. It is

believed that the dead persons take rebirth in their family. Some of the women

attending this ceremony sing some songs invoking God’s blessings upon the

child and its mother. At the end of the ceremony, the invited women are offered

‘Tambulam ’ consisting of betal leaves, nuts, flowers and sweets. Those who are

economically sound will arrange a feast especially if their new bom is their first

child or the first male child.75

Among Madharis there exist several superstitions about teething.

According to them, the teeth in the upper gum will come first. It is supposed

74 ibid.,
75 Field Visit and Personal Interview with Bannal, Thukkanaickanpalayam, 15.05.2007.

106
danger to the maternal uncle who generally gives his daughter in the marriage to

his nephew. Upon his learning the fact, he is called and he brings with him a

coconut Later he crushes the inner shell on the child’s head. This must be done

without looking on the child.76

Ear - boring ceremony

This ceremony is celebrated in the ninth or eleventh month of baby or

after it attains an age of three years or any odd year after the birth. On an

auspicious Muhurtha day, the child is given a ritual both and dressed in new
7*7
clothes brought by its maternal uncle.

The barber or maternal uncle plays a key role in this ceremony who

shaves the head of the child after a worship of Kula deivam (Family God), after

this, on the same day, after the worship of family god pierced both the ears.

First marked with clacked lime. Then using the gold or copper rings brought by

the maternal uncle, the ears are pierced. In olden days, the earlobes were pierced

for boys also.78

Balled Song on Madharis on Marriage Relationship

uflnrrif OTgifjgi e^arL-iraj

U6wri_ fffBjd&lip Q«66)a@i_gnr

UL.L LD[r§e56ur (oLmraronr©,

76 ibid.,
77 Field Visit and Personal Interview with Arumugam, Thukkanaickanpalayam, 14.07.2008.

107
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108
 rfpniffias sjriiaajS) ǤjLbdi)ujrr60 (oijirifl, (oirrrijfiu&irr...79

Bandi Ethu Sachicudatha

Banda Sankidi Kelukkudatha,

Batta Mathiana Mohanadu

Ongiongi Nemuruthaua

Rori Rava..

Neena Sachini Kodipilla

Nedu Otheanadu Vaday

Paduthadu Theinekedy

Paduthadu Veerakadu Roriro rava

Ayye Poye Kallthaga

Anna Poye Sarayama Thaga

Koda Poyeni Kalavanadu

Jillada nola aillithaga

Jenugu Jenuguru Vanagurisi

Jillada Kintha nola Nelesi

Pachaladu Pachaladu

Palapalaintha illithaga rori rorava

Annapoye Bellama these

Ayye poye beyalu these

79 Personal Interview with Bannal, Thukkanaickanpalayam, 15.03.2007.

109
 Koda poyeni mudikinadu

Kona nalakkana nakki

Susay rori rorava

Kalavanadu Kalavanadu

Kooliki thappini kalavanadu

Kooliki thappithrinthay

Kuthamochi nerikinthey

Niyakkathanki amaiyalea

Rorirorava.

Death Ceremony

The death ceremony was followed by caste Hindus custom of the Hindus

that they cremate the corpses and bury them as it is the case with people in other

parts of the world. Formerly only the eldest member of the family was

cremated. In one respect the suggestion appears to be worthy of putting into

practice. The best method of disposing of one’s possession is of course that of

making it useful to men as well as of God’s creation. This may stately be done,

if the deceased do not happen to leave behind them kith and kindred, feeling
O/j

keenly the irreparable loss of their dearly loved persons.

80 Samuel Mateer, Native life in Travancore, New Delhi, AES Reprint, 1991, p.418.

110
 When the Madhari men died, the near relatives will close the eyes and the

mouth of the dead. The legs are drawn together and the two great toes are tied

with a piece of cloth and the hands are placed straight at the sides of the body.

An earthem lamp is lit and placed at the head. The earthem lamp continues to

bum until the body is removed. Usually among Madharis, as soon as a person

dies, his children or grand-children pour a little of milk and Thulasi Theertham

in his mouth. Everybody the near and dear to him visits the deceased’s house

and pays last respects. It is believed that the departed soul gets satisfied if all his

kith and friends are present.81

After the death, the body is removed from the cot and placed on a mat

with his head towards the south, the direction in which it is believed his spirit

will travel. After the necessary arrangements are made for the funeral, a

messenger usually a member of the family is sent to inform the village Munsiff.

Other persons usually go round the village and other neighbouring villages,

inform the relatives and friends of the deceased and invite them for the funeral

ceremony. Yet another person (near relative) is sent to the near town to

purchase new cloths, betal leaves, and nuts, sandal wood, coconuts, parched rice

and bamboos.82

81 Sreenivasan, Migration and Social Change ofHavas, Unpublished Ph.D. Thesis, Bharathiar University,
Coimbatore, 1993, p. 178.
82 ibid..

Ill
 In front of the house they arrange a team of drum beating and dancing

with song, called “Kottu Molakku”,83 The fire set up in the front of the house

with some wood burnt continuously. The team sings song called “Valthu

Paduthal” mean the history of the dead man achievements and his fame.

In the center of the house the pangalis (Halfbrothers) purchased the

“Vaikkarisi Vaittu Karppaitty” mean the brother hood relations collect the

money among their pangalis and purchase the “Kodi” means the cloth for

covering the corpse, and plan jangiri, Banana, flowers and cosmetic things for

the corpse with jingly oil lamp and rice.84 These are the things arranged in the

brass plate. The corpse mouth is tied with a piece of cloth and the nose blacked

with cotton.

The drum party members have small amount offer from visitors. They

bless them through their song.85 At the occasion the arrival of the important

relatives the ladies cry and veep with the song. If the corpse lay at night the

pawl or goats are sacrificed. After the arrival of the important relations the

corpse is made ready for the funeral.

The body is then removed from the house and placed outside for other

rituals to be performed. The turmeric paste rubbed with the gram flour is

applied to the body and then washed with water by the relatives and others.

83 ibid.,
M ibid.,
85 Mark, Op.cit, p.253-254.

112
After the wash, the body is wrapped in a new cloth, the mark of Vishnu

(namam) is applied on the forehead, a garland is adorned round the neck and the

mixture of betal leaves and nuts are placed in the mouth,86 They bring the

corpse out of the house, lay own on the roof be or kottil, near the house, seven

pot of water and tender coconut Amanakku oil (Castor oil), Arrappu with

Avaram leaf all the materials collect on spot and Neipantham means arranged

the sticks with oil coted cloths for the grant nice and son to put their grand for

the light and round the corpse because of their generation live like their grand

parents. When the Washerman put of the ‘Pandam ’ (oil lamp)upto again reach

the house.87 Later, the cropse is lifted and placed upon a rough bier (paadi)

made of bamboos and tied to it with a rope made of twisted rice stems. The

corpse is carried in a procession with his feet pointing towards the direction of

graveyard.88 The paadai is usually carried by the near relatives who proceed to

the burial ground. The Dasan (purohit) goes in front singing a funeral hymn and

at the end of each verse all the people cry Govinda, Govinda (one of the names

of Lord Vishnu) so as to invoke his blessings to the departed soul for heaven.89

For young child who has died within five years, Paadai is not used. The

grand father or a close relative carries the body in his hands and buries it in the

86 Rathnaiah, Op.cit., p.l 18.

87 Personal Interview with Subban, Veerapandi, 18.03.2007.
88 The Madharis still they have the common crematorium, They buried thire dead body buraied in out side of the
village.
89 Field Visit and Personal Interview with Poosai Maran, Erangattur, 28.04.07.

113
grave yard within five or six hours after the death. The ceremonies are not

followed and only an oil lamp is lit at the grave.

The person’s wife of the dead to cut her Dhandai (Thali) by her husband

relatives and remove the colour sari and wear white sari remove the pattu (silk)

and flowers, because the humble dress is the identification of widow.90 After

the ceremony the corpse is carried to burial ground, when the “Poontheru

Pallaku” (car)are prepared by the carpenter, in-charge for their daughter

relationship. The Paadai or Poontheru Pallakku, prepared with the green

bamboo and Pasana stick, on the bed prepared with dry grass covered the white

cloth.91

The body is carried with the accompaniment of drums and horns. In front

of the funerd car (Paadai) the eldest son walks with a pot which contains some

half cooked rice. Usually the youngest son follows behind the car carrying

parched rice, betal leaves and nuts mixed with small change five or ten paise

coins. Every now and then he throws them over the body as the procession

moved forward. They utter Govinda and Govinda in great joy. They also bum

some cmde crackers. After the body is removed to the graveyard, the dust of the

house and the clothe of the dead are collected by a relative and thrown outside

90 Field Visit and Personal Interview with Palani, Kavandapadi, 19.03.2009.

91 Eswaran, Op.cit., pp.31, 32.

114
the village. By doing so the Madharis believe that cases of infectious diseases

like cholera and maleria will not spread to the village.92

To take the poontheru the unclehood relatives will be helpful. When

reach the Edukadu the poontheru is turned the position on a spot where the

“Navathaniya Pot” is broken here. It has nine kinds of grains namely Kambu,

Ragi, Cholam, Samai, Thenai, Paddy, Jingly, Green gram, and horse-gram.

When the poontheru reaches the burial ground the corpse is removed and all

kinds of ornaments and cloths are removed. If the corpse is of a new bom baby

the ear is scraped and then taken to burial place.93

The Kottukarar and Urmathari conduct the custom the “Kamma Sempi

Pendi Pornma Kalakkethi” (tear the palm leave) when the palm leave to cut and

to make the image of the person by the Kambu flower and dissolved in the

water, means the fellows life period closed and his image is destroyed. So, the

fellow reached the heaven, he is not able to return to this world. The burial pit

6x2x4 is arranged by the father of the family of pit.94

On the way to the place of burial ground, a halt is made. This place is

called Edukadu Burial Ground. The eldest son holding the pot in front of the

corpse goes round the paadai three times and sprinkle rice (half cooked). Later

the bier (paadai) is placed upon the spot. The corpse’s face is then uncovered

92 ibid.,
93 Sreenivasan, Op.cit., pp. 177, 178.
94 Field visit and Personal Interview with Mahali, Kudukkarai, 25.01.07.

115
and all will have a last look at the dead. The Madharis believe that in case the

messengers of Lord of Death by mistake have taken the wronglife, will rectify

their mistake and give back the life and thus the decessed may get up again.95

Then the corpse is taken to the burial ground and buried. Generally the Madhari

people do not cremate their dead. The grave, the pit in which the dead body is

buried is dug by the people of Thoti who usually looks after the burial ground.

The pit is about six feet long and four to five feet deep. The bier is taken round

the pit three times before the body is lowered into it with the head towards the

south. The chief mourner usually the eldest son goes round the pit for three

times, with the pot on his head, each time a hole is punched by knife, so that the

water comes out from it. Later he throws three fistful of the earth into the grave.

All those who accompany to the burial ground also throw fistfuls of earth into

the grave. Then the pit is closed completely with the mud by the people of
. QA
community.

After burying the corpse everybody who attends it takes bath in the pond

or well in the graveyard. By the time they return to the house is kept clean and

coated with cowdung on the floor and a lamp (deepam) is lit and placed in the

centre. Everybody who goes to the burial ground should look at this lamp before

he returns to his respective house.97

95 ibid..
96 ibid.
97 ibid.

116
 Among Madharis, Karumathi is performed on the third or fifth day. On

this day, not only the floor is plastered with cowdung but the whole house is

cleaned and white-washed. All the inmates of the house bath and put on new

clothes. All the near relatives and friends are invited to this function by the

Head of the family. He requests the dasan (purohit) to officiate Karumathi.98 On

that day, the barber comes and shaves the beards and moustaches of all the

brothers and the surname members. In the morning the chief mourner takes

sacred bath and offers sacred meal (Padaiyal) to the departed at the burial

ground. Before Padaiyal is offered flowers are placed at the grave, turmeric

powder and kumkumam are sprinkled on it. An oil lamp is lit and all the

preparations are placed on a banana leaf. The chief mourner offers ‘Karpura

Harathi’ to the sacred meal and breaks a coconut. The sacred meal (Padaiyal) is

carried to one comer of the burial ground and left there to the crows to partake

of the meal.99 They believe that their ancestors come in the form of crows to

partake of the meal. If not crow turns up, it indicates that the dead person is a

great sinner. Thus, his ancestors refuse to honour him and he is sure to go to

hell. The mourners do not take food till the crow eats the meal. After this they

return home and take their non vegetarian meal. Then the chief mourner goes to

a temple and worships the diety in the evening. After worship, at night, he goes

to every house and sees the jyothi (deepam) and takes the milk or sweet water

(water mixed with jaggery) offered by the eldest lady of the house. Next day, a
98 Mark, Op.cit., pp.216, 217.
99 ibid..

117
non-vegetarian feast for all the mourners and their relatives is arranged by the

family of the deceased. On this day, most of the Madharis take alchohol,

preferably arrack and toddy.100

After one year anniversary occasion is done for the dead person. The

ceremony celebrated at the “Adi Perrukku” of the year, it is every year

celebrated. But the first anniversary is celebrated on the date of death. The

relatives prepare the death mans favorite eatable with liquor and mutton. The

relatives also put the top of the house the mixed eatables and food thrown on the

top to feed the crow. It is the belief that when the crow take the food, the soul of

the dead person is happy. If the meal is not taken by the crow, it means that

there must be some unhappy incident or the indent ratification is done by way of

erecting “Sumai Thangikal” or to go to the temple and to feed the poor people.

It is the faith of the community.101

Summing up, the findings in the study reveal that the Madharis are

intensely religious and staunchly traditional. They observe and celebrate all

important Hindu festivals with religious piety, traditional gaiety and eager

alacrity. Besides, they strictly observe local festivals such Mahaliamman

festival in order toward of the evil spirits from their villages and make them

more prosperous healthy and happy. In worshipping their local deities and

too Field Visit and Personal interview with Ranga Madhari, Kallipatti, 25.01.08.
101
ibid.,

118
domestic deities, we may see than animism in one form or the other strongly

prevails among them.102

In all festivals and on all important ceremonies, the Madharis strictly

follow the rituals associated with them. To a larger extent, they are imitating

the Caste Hindus in many respects. Thus, they are trying to identify themselves

with the main stream of Hindu life.103

Among the types of marriages the marriage by arrangement is in vogue

and widely accepted and practiced. In a way they are endogamous. The inter­

caste marriages are prohibited and not encouraged. Marriages between the sub­

division groups are also not permitted and punishable by the Caste Council.

However they are not free from the changes affecting the society. The inter­

caste marriages are slowly creeping into their community. Though such

marriages are condemned they are later accepted by the community with some

reservations.

The Madharis have deep-rooted and deep - seated attachment for

Hinduism preferably Vaishnavism and idolatry and dislike for other religions

such as Christianity. However, a few Madharis have become converted

Christians, but not all. Hinduism is still more dominating than Christianity

among Madharis.

102 Personal Interview with Poosari Maran, Erangattur, 28.04.07.

103 Mark, Op.cit, pp.88,89.

119
 “Men of all classes, if they fulfill their assigned duties, enjoy the highest

imperishable bliss”.

“Life is a staircase with steps leading to a goal and no man can rest

satisfied until he reaches the top. Not the stage reached but the movement

upwards is of importance. The road is better than the resting place”.104

104 Dr.S. Radhakrishnan, Eastern Religions & Western Thoughts, Oxford University Press, New Delhi, Fifth
Impression, 1993.

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SKIN OF YOUNG ANIMAL

PUBERTY CEREMONY
PUBERTY CEREMONY

MARRIAGE CEREMONY
MARRIAGE CEREMONY
DEATH CEREMONY