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The Changing Identities of the Tamil Muslims from the Coromandel Coast to Malaysia: an Etymological Analysis

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The Changing Identities of the Tamil Muslims from the Coromandel Coast to Malaysia: an Etymological Analysis The Changing Identities of the Tamil Muslims from the Coromandel Coast to Malaysia: An Etymological Analysis Shaik Abdullah Hassan Mydin1 and Mohammed Siraaj Saidumasudu2 1School of Distance Education Studies Universiti Sains Malaysia, Jalan Minden, 11800 Penang, Malaysia 2Ministry of Education of Malaysia Keywords : Tamil Muslim, Identities, Etymological, Malaysia Abstract: The Tamil Muslims of the Coromandel Coast, South India are people whose trading networks were founded in the prominent port cities located within South India as well South East Asia. In the context of the Malay world, these traders and merchants engaged uncommercial intercourse with the region since the 8th century C.E. They became well-established and known among both locals and the Europeans with certain unique characteristics which evolved periodically in South India as well as South East Asia. Designations towards Tamil Muslims - such as Yavana, Sonakar, Anjuvanam, Chuliar, and Thulukkar - evolved periodically and in parallel to historical developments as well as demographical changes in South India. In contrast, within Malaysia, terms such as Keling, Chulia, and Mamak are made in reference to this community. Some of these terms are predominantly used in Malaysia, which may have derogative connotations and are often misunderstood by local Malaysians. 1 INTRODUCTION (Bayly, 1989:86). Arab traders used to stay in the Coromandel coast while handling their trade The word Tamil Muslim denotes a Muslim who activities. While they were there, they married the speaks the Tamil language as their mother tongue. local Tamil women. Marriages between Arab traders Tamil Muslims consider their root of origin to be and local Tamils brought about the emergence of Tamil Nadu, south-east India, lying between the sea Tamil Muslims with Arab blood, known as the Indo- and the Deccan plateau. (More,2004:3).They were Arab community. Two groups of seafaring Muslim dominantly found residing in the port towns along merchants emerged- the Malayalam speaking the Coromandel coast, including Kalayapatnam, Muslims of Malabar Coast, the Mapilla, and the Karaikal and Cuddalore, from as early as the 8th Tamil speaking Muslims of the Coromandel coast, century C.E. known as the Marakkayar (More, 17-19). These Islam made its advent in South India through the Muslim communities eventually grew and were sea prior to land expeditions from the Middle East to known for their different sub-divisions, such as the North India, which paved ways to the emergence of Marakkayar, Labbai and Rawathar Islamic Kingdoms of Delhi (1206-1526 C.E.) and (Thurston,1907:1),who were later identified the Mughal Sultanate (1526-1857 C.E.) The spread collectively as the Chulia with other South Indians of Islam in South India took place through trading by the British and probably by other European networks and maritime activities. Some of the powers as well (Arasatnam,1989:3). Their coastal Tamil communities professed Islam as their population increased in number as the growing faith after becoming Muslims through years of importance of the Coromandel ports as international contact with Arab traders. Arab sailors and traders multi ports became central to the trade activities established their settlements along the Coromandel between West Asia and Malay Archipelago coast in the 8th and 9th Century C.E and the Malabar (Sanjay,2002:95). coast. Consequently,Tamil Muslim settlements had Islam was gradually spread to the hinterland of developed over a time along the east coast of South South India throughout the 13th and 14th century C.E. India, stretching from Pulicat to Colochel in Kanyakumari (Cape Comorin). The majority of the 650 Hassan Mydin, S. and Saidumasudu, M. The Changing Identities of the Tamil Muslims from the Coromandel Coast to Malaysia: An Etymological Analysis. DOI: 10.5220/0008891906500656 In Proceedings of the 7th International Conference on Multidisciplinary Research (ICMR 2018) - , pages 650-656 ISBN: 978-989-758-437-4 Copyright c 2020 by SCITEPRESS – Science and Technology Publications, Lda. All rights reserved The Changing Identities of the Tamil Muslims from the Coromandel Coast to Malaysia: An Etymological Analysis Muslims resided in the prominent port cities of Through they traded and migrated in various Thanjavur, Ramanathapuram and Tirunelveli. forms other than as traders and merchants—such as Nevertheless, they also established other port cities sojourners and labourers—the Tamil Muslim such as Pulicat, Nagapattanam, Kilakkarai and community from different parts and areas of Tamil Kayalpattanam as part of their settlements (Raja Nadu, South India waseventually formed and Mohamed, 2004:30). Apart from being prominent, developed as part of the early residents of a newly Tamil Musllim trade activities, centres and established Penang port city. Indeed, the existence of settlements, and the port cities along the KapitanKeling Mosque, which was dated from 1801 Coromandel coast were also renowned as Islamic C.E.,stands as a beacon of their presence, cultural centres in South India during 12th and 13th significance and the roles that the community had in century (Bayly, 1989:88). the development of social, economic and cultural Tamil Muslims had trade as their predominant aspects of George Town, Penang. profession. The local ruler encouraged this profitable In the context of culture, Tamil Muslims who activity by providing trade facilities to their coastal speak Tamil have integrated themselves into Tamil areas. There were important ports along the culture as a shared culture, with some exceptionsto Coromandel coast, such as Porto Novo, the majority of Tamil Hindus in Tamil Nadu, South Nagapattanam, Nagore, Karaikkal, Adirampattanam, India. They incorporated themselves within Tamil Mandapam, Vedalai, Kilakarrai and Kayalpattanam. culture and traditions,and in fact regard as part of Economically, they had extensive trade connections their own(Mines, 1972:20). They did not consider with the Arab peninsular and Indian oceans. In themselves an isolated or marginalised community addition, these ports were important routes to Sri kept apart from the majority of the Hindu Lanka, Melaka and other places in Southeast community in Tamil Nadu, butwere recognised and Asia(Sanjay, 2002:95) respected as a variant of the Tamil community with An extensive South Indian trade network with some unique identities. Historically, theses the Malay Archipelago became the continuing identitiesevolved gradually and contextually over a platform for the Tamil Muslims with Malaya. Tamil period of time from as early astheir establishment Muslim communities in the Malay Archipelago were and gradual growth in Tamil Nadu as well as outside established and made contact with since the 8th of India, such as in Malaysia. Century C.E in the kingdom of Kedah and during Particular appellations applied on their identities the Sultanate of Melaka throughout the 15th Century and divided into main subdivisions and sub-groups till the early 16th Century(Arasatnam,1989:17).Tamil accordingly to predominant professions, namely Muslim traders and merchants played notable roles Marakkayar, Labbai and Rawather. In the context of in royal affairs as well as trade till the fall of the discussion within the article, these subdivisions Sultanate of Melaka to the Portuguese in 1511 C.E. stand as part of their overall identities, and are not After this period, they shifted and extended their the main subject of the discourse. Thus, the article trade and political influence to other Malay states only tends to investigate and explore otheridentities, without the presence of European powers. apart from subdivisions of Tamil Muslims in Tamil Their presence was warmly accepted by Malay Nadu and Malaysia. rulers. Moreover, Malay Sultans relied upon them the most for the progress and well-being of their 1.1 Tamil Muslim Identities states and royal trade activities. Such a scenario paved ways to the development of Tamil Muslims in Tamil Muslim community was designated with Johor, Perak, Kedah and Acheh in 17th and 18th distinct identities from the time Islam was spread in century. As their importance and influence in trade South India, as early as 8thand 9thcentury C.E. Thus, act grew, the Sultans of the Malay states and the they emerged as a new community attached to their aristocrats appointed them as royal merchants or new faith, Islam, amongthemajority native Tamils ‘Saudagar Raja’. Furthermore, they were entrusted ofHindu faith. Overtime, Tamil Muslims were to the extent that they even married into royal generally identified and addressed chronologically families (Andaya,1979:86-87). These Tamil Muslim as Yavana,Sonakar, AnjuvanamandThulakkar in trading community who had already established South India(Raja Mohamed, 2004:61). Apart from themselves in other Malay states as well as Kedah, that, Tamil Muslim diasporas that grew in South extended their trade activities to Penang after the East Asia, andin particular Malaysia, have been establishment of a newly founded Penangport by addressed with distinctterms which includeKeling, Francis Light in 1786 C.E.(Cullin&Zehnder,1905:5). Chulia and Mamak. In fact, historically, these 651 ICMR 2018 - International Conference on Multidisciplinary Research identities and appellations which evolvedin Malaysia convincing that the word Yavana may denote the date back to the pre-Sultanate of Melaka period to Arabs.After the initial conversion to Islam, the the periodof the European colonial powers and Tamil Muslim community
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