Vol. IX, Issue. 38 ISSN : 0975-9999 (P), 2349-1655 (O)

Available online @ www.selptrust.org/www.iaraindia.com SELP Journal of Social Science ISSN : 0975-9999 (P) 2349-1655 (O) Impact Factor : 3.655(CIF), 2.78(IRJIF), 2.77(NAAS) Vol. IX, Issue. 38 | Julu - September 2018 © Author

IDENTITIES OF NARIKKURAVARS IN S. Vijay Assistant Professor in History Servite Arts and Science College for Women T. Idayapatti, Thogamalai Karur District - 621 313, Tamil Nadu Abstract Narikkuravar is the community that hunts foxes and makes a living on their skin, teeth and nails. Narikkuravars are an offshoot of Vagri Family who are known under different names in various regions they live. The Narikkuravars in Tamil Nadu have became very popular thanks to the mass media presentation of Narikkuravars in cinemas, news papers etc. Since the life styles of Narikkuravars are very different from the mainstream of Tamil Nadu, they have become very miserable and noted by the people of Tamil Nadu. Imitating their life style in popular movies, in the name of Kuravan-Kurathi song and dance, has become very popular. In this modernized world, the Narikkuravars struggling in keeping their identities in a traditional way. The present article is going to highlight the common identities of Narikkuravars in Tamil Nadu.

Keywords: Narikkuravar, Vagri, Tribe, Nomads, Efficacy Dimension, Self-Esteem Introduction develop a self-concept and the evaluative The term identity is used in various ways. dimension affects the self-esteem of the person. In one of its more common usages it’s refers to Greater the positive valence associated with the the unique characteristics of an individual that characteristic one possesses, higher is the self- distinguish his/her from others in a social esteem of the individual and vice versa. Lastly, context. The essence of the term lies in the fact the efficacy dimension is the basis of the that identity is the self-definition of an confidence that an individual displays in any individual in the context of a group. And it is work situation.1 It is commonly known in Tamil in this context that makes the concept Nadu that the Kuravas formed a nomadic tribe. interesting to understand, because both the In a landscape littered with a large number of individual and group forces are at work in castes, there are about 70 types of Kuravas like crafting the identity of the individual. Identity Pannikuravas, Uppukkuravas, Malaikkuravas is a complex concept. It involves a descriptive etc., Narikkuravar is the community that hunts dimension, an evaluative dimension and a foxes and makes a living on their skin, teeth resulting efficacy dimension. and nails. Narikkuravars are an offshoot of The descriptive dimension helps us to Vagri Family who are known under different

SELP Journal of Social Science 47 July - September 2018 Vol. IX, Issue. 38 ISSN : 0975-9999 (P), 2349-1655 (O) names in various regions they live. The present needles (Oosi) and beads, and Kuruvikaran as article is going to highlight the common they trap birds (Kuruvi.). Nari in Tamil means identities of Narikkuravars in Tamil Nadu. fox. They trap small animals such as fox and Etymology of Narikkuravar mongoose and sell their teeth as charms. Some of them use the title Singha. They have Nari+Kuravar = Narikkuravar. Nari is the apparently lived in Tamil Country for several Tamil name for fox which is known for its generations.6 cunningness. Kuravar stands for people living on a hill top. Since Narikkuravars hunt these Physical Identity-Narikkuravar foxes for meat and, sell their teeth, skin etc., In the early days, the Narikkuravars were for their living, they are called Narikkuravars.2 mostly found half clad. He had around his waist Name Identity of Narikkuravars in a loins-cloth which had several pouches. He had a turban red in colour, on his head. In Tamil Nadu, they are known as Traditionally, they had a piece of cloth thrown 3 ‘Kuruvikkaran’ or ‘Narikkuravar’. They are on the shoulder which was mostly saffron in known by various names. For example, in colour and dirty. This piece of cloth on his Pudukkottai, they are known as ‘Perisu’ or shoulder served several purposes. When it was ‘Adi’, in Tirunelveli as ‘Nariyakar’, in doubled, it could be used as a bag. It could be Nagapattinam as ‘Narithompan’, in used as a cradle for carrying the child. It could Kannyakumari as ‘Muratiyan’, in also be used for covering himself during the Tiruchirappalli, Salem and Villupuram Districts stay. Some Narikkuravars also used half as Narikkuravar and in Chengleput and Vellore trousers. They used to wear garland of artificial 4 Districts as ‘Kuruvikarans’. pearls around the waist and around the neck. In Puducherry, they are called They used earrings made of tin and rings on Narikkuravans; in as Nakla the fingers, made of silver or brass or tin. They or Naklavandlu, Pillaikuttu Ammu; in Kolkata also used to wear necklaces, with tooth of a as Singalan; in as Vagri, Pakdi, fox as a pendant. During the childhood, their Singa; in as Kuruvikkaran; in head would be shaven three times. After the as Akipikki; in as shave in the childhood, they do not normally Patha Parthilowar; in Gujarath and Madhya cut their hair in later years. They normally Pradesh as Vagri; in Uttar Pradesh, Delhi and sported long hair which was knotted into a tuft. Orissa as Akipikki. Since their roots link them The reason why they did not trim their hair was to , they are called as Vagrivel Jath. that it was considered to be sacrilegious and Vagri in Gujarati means Kurivikkaran and this would prevent them from participating in Vagrivel Jath means Tribe of Kuruvikkarans.5 religious gatherings.7 This taboo on trimming Other names used are Kuttiraja/Katturaja and of hair resulted in the hair being dirty, riddled Sikkari, the former signifying their affinity to with ticks and their appearance being savage.8 forested stretches and their lordship over them. However the present day Narikkuravars have Their distinctive different cultures and habits adopted the modern ways of trimming the hair.9 make them easily identifiable. Traditionally, male Narikkuravars tied and Occupation Identity trimmed their hair into a knot, with the help of The Narikkuravas are distributed hairpins. They sported moustaches in order to throughout Tamil Nadu. They live in rural exhibit their masculinity. Except for the priests, areas, towns, cities and pilgrim centres. They normally male Narikkuravars did not sport are known as Oosi Kurarvar because they sell beards. However, one could find many Narikkuravars in the present day to go without

SELP Journal of Social Science 48 July - September 2018 Vol. IX, Issue. 38 ISSN : 0975-9999 (P), 2349-1655 (O) moustaches and sporting beards. Male for carrying water and food. This habit of Narikkuravars used to tattoo in various parts carrying a tiny pail is no longer popular with of the body and this practice continues even to the Narikkuravar women. Normally, in her this day.10 The present day Narikkuravars prefer shoulder bag, she would carry all the materials jeans, pants and T- shirts and look almost like necessary for makings necklace of artificial everybody else in the modern society.11 Since beads. Narikkuravar girls, when they attained they normally eat the flesh of animals like fox, puberty, would beautify their eyebrows with a rabbit, grey quill, grey partridge (Kavudari), concoction made from some herbs. Married they are normally physically very strong.12 women had the habit of blackening their teeth Narikkuravar Women with the use of some herbs. On account of this blackening of teeth, they were sometimes called Narikkuravar women had the habit of ‘Mai Kurathi’ (Narikkuravar women with 13 buying a Sari and tearing it into two or three blackened teeth).18 There is a Tamil saying that pieces and use them as petticoats. Normally the eye of Kurathi (Narikkuravar women) is Narikkuravar women dressed in such a way that the index of her beauty and this is amply proved their navel was exposed. Some Narikkuravar by the fact that Narikkuravar women take pains women used petticoat, with a piece of cloth to beautify their eyes. thrown around the shoulders (Dhavani).14 Mostly this piece of cloth on the shoulder could Narikkuravar women use several methods also be converted into a cradle for the baby. to make their face look attractive. For example, Even while they were feeding the young ones, if the Narikkuravar woman has short hair, they they were engaged in the traditional occupation use artificial hair (Savary) to make it some of making necklaces with artificial beads. more beautiful. On account of their interaction Mostly the dresses worn by women were just with other communities and the influence of as the dresses worn by the men and they were cinema, Narikkuravar women have started normally found dirty.15 wearing saris. Girls wear petticoats called ‘Kaakri’. They used to wear necklaces made of artificial beads and old coins. These necklaces Both men and women of this community of colourful beads were known by different normally wear dirty clothes and this problem names - Motto, Haldo, Hariyu, Lalsidiya, is compounded by the fact that they chew betel 19 Dhanda, Rupaner and Neelam. In the early leaves. The stains on their clothes distinguish period, the number of necklaces owned by a their community from the main stream. Since woman could indicate her high status in society. Narikkuravar community is a fringe Narikkuravar women, wearing many necklaces, community, the drama played by school would be considered affluent and considered children and even cinema, make fun of the odd 20 to have attained a high social status.16 However, behaviour of the Narikkuravar community. the present day Narikkuravars have changed a But recently the Narikkuravar Community has lot and they do wear artificial beads but beads undergone change and the educated elements mixed with gold.17 They wear bangles made of in the community are trying to mainstream into tin or lead and glass. They used earrings made the majority community. of tin. They also used hairpins. They also used Clan Identity nose rings made of gold and silver. Married According to Edgar Thurston, women wear a special ornament called Metti* Narikkuravars speak Marathi language and in their toe. They always carry a cloth bag on catch birds for their living. They also beg the shoulder. In the early period, they used to sometimes. They hunt foxes for flesh and use carry a pail made of tin. They used their pail

SELP Journal of Social Science 49 July - September 2018 Vol. IX, Issue. 38 ISSN : 0975-9999 (P), 2349-1655 (O) their skins for making bags. Hence they are Language Identity known as Jungle Sathi (Jungle Dwellers). But Nomads have their own language and they call themselves ‘Vagri’. They are also Narikkuravars also have a language of their known as ‘Ethu Marike Vetta Kandalu’. It own. Their spoken language is known as means that they hunt from behind the buffalos. Vagriboli Language. Vagri means Narikkuravar In order to catch the birds, they hide behind and Boli means spoken language. This the herd of buffalos and mimic the sound of Vagriboli belongs to the Indo-Aryan language 21 birds. group. In Tamil Nadu, this language is totally Narikkuravars claim to have descended unintelligible. The Vagri Language does not from Sivaji, the King of Marattas. Sivaji is said have any script. This language can be easily to have hunted tigers and sported the teeth of understood by the people who speak Hindi or tiger while hunting his enemies. Vagri means Urdu or Gujarati. It was Gift Sironmony* of Tiger in the Marathi language and Vagrivala Madras Christian College, along with his means those associated with the tribe of tigers. students and Srinivasa Varma of Annamalai May be this is the reason why Narikkuravars University who were responsible for the address each others as vagri. In the early period, grammar and dictionary of the Vagriboli the king who won the war had the right to Language. In view of their wandering nature, plunder the conquered country. Narikkuravars the Narikkuravar community pick up the were once a part of the Sivaji army. But when language of the State in which they happen to they were defeated, they did not prefer to be settle. taken captives. Hence they discarded the Vagriboli is traced to the Gujarati military dress, put on a cloth of leaves and went Language. In course of time, due to the to hilly places in the forest. Till date they have distancing from the and the chosen a life of forest drivellers. mixing of Marathi, Rajasthani etc., the In the face of the invading Mughal Army, Vagriboli has emerged as an independent they took shelter in the forest. They learnt the language.24 It is interesting to note that many art of mimicking the sound of birds for the Narikkuravars do not know the name of the purpose of capturing them for food. If any language they speak. On enquiry, they Narikkurvar were to be stranded in the forest, explained that it is difficult to understand they would whistle or mimic a bird sound to because several languages are mixed into the signal for help.22 They normally go in groups. Vagriboli. Some people refer to Vagriboli as But if an individual Narikkuravar were to go the Pattani Language. into the forest, they would leave behind barks Social Identity of Narikkuravar and flowers to facilitate their return. If flowers Community were strewn on the path, it indicated lone woman Narikkuravar and in case of leaves, it According to Srinivasa Varma, the would indicate lone male Narikkuravar. Narikkuravar Community can be broadly classified into five groups. Gujarati Group After the advent of the Europeans, worships Kali, known as vehli, in the Vagriboli Narikkuravars migrated into towns. Since and sacrifices the flesh of buffalo. The Narikkuravar were expert hunters of bear, tiger, Mehvado Group worships Eswari and Madurai fox, lion etc., the Europeans gave them guns to Meenakshi, known as novkod in the Vagriboli replace their bow and arrow. The Europeans and sacrifices goat. Dabi Group worships employed the Narikkuravars in the battle field Durgai, known as dukav in the Vagriboli and because they were considered to be very sacrifices goat. Seliyo Group worships efficient hunters.23

SELP Journal of Social Science 50 July - September 2018 Vol. IX, Issue. 38 ISSN : 0975-9999 (P), 2349-1655 (O) , known as selio in the Vagriboli cultural identity. Narikkuravar Community is and sacrifices the flesh of goat to appease the very independent and they love the idea of the god. The Jogan Group worships Kali, known identity of the community. Since other as vehli in the Vagriboli and they sacrifice communities look down upon the buffalo.25 The five major groups are Narikkuravars as unclean people, they do not hierarchically arranged. The top layer is like to come in contact with them.28 occupied by Gujarati Group. The next layers Each Narikkuravar clan has a bundle of are occupied by Mehvado, Dabi, Selio and clothes called Saami – Moottai meaning ‘God’s Jogan in the descending order. The Bundle’. It is filled with the blood of animals Narikkuravar Community frequently witnesses sacrificed by the Narikkuravars and clothes conflicts between groups over the question of dipped in them. The Saami-Moottai of a clan gods they worshipped and the hierarchical must not be touched by the members of another position they occupied. clan. On the death of the head of the family, In the Narikkuravar Society, the clan his eldest son inherits the Saami – Moottai. goddesses provide the primary identification of The prestige of a clan – leader depends on the a person. The clans are always headed by a antiquity of his Saami – Moottai.29 goddess. In the Narikkuravar and similar Band and Camp Organization patrilineal and virile society of India, married girls are removed, both socially and Group life and camp life are the essential biologically, from their lineage ancestress. components of any nomadic way of life. The Devotion to her own natal goddess, i.e. her Narikkuravars move as bands in different sizes father’s, will be abandoned once she marries and composition. Only rarely a group sojourned and joins her husband’s lineage.26 as a unit in a year, continues in the same place the successive year. Each family decides which Cultural Identity group is going to be most accommodative and Normally, Narikkuravar Settlements are productive. Groups/ bands are constantly found on the outskirts of any city. The reason rearranged on the basis of kinship, friendship why they are located on the fringes of civilized and expediency. Itinerant Narikkuravars settlement is because Narikkuravars normally perceive, understand and value the nature of do not enter into any social intercourse with camp life. Camp organization is very fluid in the civilized populations. When the majority nature and agnatic kinsmen and affined community picks quarrel with the relatives organize themselves temporarily and Narikkuravars, the latter normally shy away exhibit fission in the process of their journey from any direct confrontation. In other words, from one place to another.30 they are prepared to create a social divide Conclusion between the civilized community and themselves.27 The Narikkuravars in Tamil Nadu have became very popular thanks to the mass media Narikkuravar Community is a noisy presentation of Narikkuravars in cinemas, news community and probably it is one of the reasons papers etc. Since the life styles of why they stay away from the civilized Narikkuravars are very different from the community. However, they do cultivate trade mainstream of Tamil Nadu, they have become relationship with other communities. Another very miserable and noted by the people of Tamil reason for the self-imposed exclusion is due to Nadu. Imitating their life style in popular the fear that their contact with other movies, in the name of Kuravan-Kurathi song communities might dilute or dissipate their and dance, has become very popular. In this

SELP Journal of Social Science 51 July - September 2018 Vol. IX, Issue. 38 ISSN : 0975-9999 (P), 2349-1655 (O) modernized world, the Narikkuravars 12. Interview with Baby (58), Devarayaneri Narikkuravar Colony, Tiruchirappalli on 9th struggling in keeping their identities in a September 2012. traditional way. They struggle to ensure their 13. A garment that consists of a long piece of cloth ST status since from the last four decades. that women, particularly in the Indian Government acts and policies make serious subcontinent, wear draped around their bodies. problems to the society, example - forest act. 14. Half-Saree The Narikkuravars suffered a lot from this act. 15. Personal Observation. They slowly lose their occupation sources. In 16. G. Srinivasa Varma, op. cit, p. 7. these social-cultural pressures to the 17. Interview with Jayanthi (30), Devarayneri Narikkuravar Colony, Tiruchirappalli on 9th Narikkuravars they were pushed to adopt new September 2012. activity to get their daily bread. · Silver ring worn on one or two toes next to the References big toe by married Hindu women in India 18. Interview with Jancy Rani (27), Devarayneri 1. M.V. Anuradha, Assistant professor – Narikkuravar Colony, Tiruchirappalli on 14th Organisational Behaviour and Human Resource September 2012. Management at Great Lakes Institute of Chennai, Do you have a powerful workplace 19. G. Srinivasa Varma, op. cit, p. 8. identity?, , Tiruchirappalli, 30 20. S. Vijay, op. cit, pp. 12-13. Auguest 2017, p. 5 21. Edgar Thurston and Rangachari, Castes and 2. S. Vijay, Devarayaneriyil Narikkuravar Colony Tribes of South India, Vol. IV, Asian Educational – Oru Varalatrupparvai, Unpublished MPhil Services, New Delhi, 1987, pp. 182-183. dissertation submitted to St Joseph’s College, 22. Padma Bharathi, op. cit, p. 18. Tiruchirappalli, August, 2009, p. 26. 23. Ibid. Tirukural, a Tamil Classic, has been 3. Beck, Brenda, Right and Left: Essays on Dual translated into many European languages. In the Symbolic Classification, Rodney Needham, ed., year 1979, Gift Sironmony of Madras Christian The University of Chicago Press, 1973, p. 394. College and his students translated the Tirukural 4. Padma Bharathi, Karasur., Narikkuravar into the Vagriboli. The total 1330 couplets of Inavaraiviyal, Thamizhini, Chennai, First Tirukural were translated into the Vagriboli by edition, December, 2004, p. 20. using the Tamil Script. The peculiar 5. Ibid. pronunciation in the Vagriboli has been indicated by certain numerals. 6. Rajalakshmi Mishra, ‘Narikkuravas’, in K. S. Singh, ed., People of India - Tamil Nadu, Volume 24. G. Srinivasa Varma, Vagriboli; An Indo-Aryan XL part two, Anthropological Survey of India Language, Annamalai University, 1970, p. i. (ASI), Affiliated East-West Press Pvt. Ltd., 25. G. Srinivasa Varma, Narikkuravap Palangudi Madras, First edition,1995, p. 1087. Makkal, Anaithinthiya Tamil Mozhiyiyar 7. G. Srinivasa Varma, Narikkurava Palangudi Kazhakam, Annamalai Nagar, 1978, pp. 11-13. Makkal, Anaithinthiya Tamil Mozhiyier 26. Ibid. Kazhagam, Annamalai Nagar, Chidambaram, 27. Personal Observation. 1978, pp. 5-6. 28. A. Kulanthai, Vagrigalin Valviyal, Payani, 8. Ibid, p. 6. Chennai, 2010, pp. 77-78. 9. Personal Observation. 29. http://enwikipedia.org/wiki/narikuravar 10. S. Vijay, op. cit, p. 9. accessed on 7th January 2009. 11. Interview with Murali (25), Devarayaneri 30. S. Bhakthavatsala Barathi, ‘The Vaagri in Narikkuravar Colony, Tiruchirappalli on 14th Tamilnadu: Ethnographic Perspectives’, in M.D. September 2012. Muthukumaraswamy, ed., Social History of Tamil Vaagri¸ National Folklore Support Centre, Chennai, 2010, p. 9.

SELP Journal of Social Science 52 July - September 2018