THE SOCIO ECONOMIC CONDITION of the WEAVERS UNDER the CHOLAS 1Dr
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THE SOCIO ECONOMIC CONDITION OF THE WEAVERS UNDER THE CHOLAS 1Dr. K. Lakshmi 1Associate Professor, Sri Meenakshi Govt. College for women Introduction of livelihood for a class of the people known as In ancient Tamil Country the social divisions Rathakaras.[2] were based not on birth and caste but on habitat Weavers during the Cholas: or profession. The occupation was the base for There were many references available to reveal the caste system. This occupation based Varna the economic and societal activities of the system, defined the regular activities and other weavers. At Takkolam an inscription refers to a functions of all castes. Nesafield’s occupational nagaram. It describes the members of the theory explains that the nature and the quality of nagaram. In this, nagarattar of the Sankarapadi, work performed by the various group of people saliya nagarattom and viyapari nagarattom were were the main causes for the origin of caste the members. [3] Viyapari is a general term system. The choice of one’s profession itself was using for merchants, who dealt in many types of largely conditioned by the caste of the individual commodities rather than specific commodity. in the medieval times. Moreover the caste of a Sankarapadi were the oil merchants. Saliya particular individual influenced his profession. nagarattar were the cloth merchants. They were In the Age of Imperial Cholas, the caste system weavers who sold their own cloth.[4] These became rigid. Caste was a natural product of saliyanagarattar were mostly settled around society in the creation of social organisation. Kanchipuram region and involved in trading There were many castes existed during the activities. They had contact with the merchant medieval times. The weavers were also one guilds and exported their cotton cloths to other among them. The weaving communities were the countries. best occupational groups who lived in the Chola Saliyanagaratar of Kanchipuram had access to society. They involved in weaving and other Mayilapur, the port city. The antiquity of its related works for their livelihood and even commerce is attested by Ptolemy. His reference contributed a major part of income of the state. to Mailarphan is identified with Mayilappur.[5] They involved in multi- purpose activities in the Mayilappur as weaving centre was linked to the society. capital, Kanchipuram. Kanchipuram had a good The hereditary character of the profession is concentration of weaving communities.[6] borne out by a few pieces of contemporary Kanchipuram was not a port city. But it gained evidences. Sulaiman says that in the kingdom he commercial importance due to its cotton textile visited people followed the professions of their industries. Its commerce was linked to the respective castes.[1] An inscription of 48th nagaram network. The main export of the site regnal year of Kulottunga lays down the most was fine cotton fabrics. It was exported to the example of the influence of hereditary as a means Arabian ports like Armuz and Aden.[7] Saliyanagarattar exported cotton varieties to ISSN (PRINT): 2393-8374, (ONLINE): 2394-0697, VOLUME-2, ISSUE-5, 2015 105 INTERNATIONAL JOURNAL OF CURRENT ENGINEERING AND SCIENTIFIC RESEARCH (IJCESR) Malaya and Java and they imported camphor, Samharam day during the festival of Subramania horn of rhinoceros, horses, cloves and perfumes dressed upto represent to nine warriors and join etc.[8] Nagarattar of Kanchipuram continued in the procession. The Kaikkulars other wise their prestigious position. The saliya nagarattar known as Senguntar. They had Red dagger who in this region played a managerial or supervisory indicates their military powers (or) and war like role. They became the weavers of the royal traditions. The name Kaikolan is further derived garments and maintained the temple accounts. from Kai (hand) and Kol (shuttle). This suggest, The saliyanagarattar of Kanchipuram had link the traditional association of the caste with with the other guilds like Nanadesis and weaving. The Kaikkolas as a community have Tisayayirrattuainnurruvar.[9] been divided into 72 Nadus or Desams. Of these Kaikolas were also weavers involved in 4 formed the “Mel” (Western) and 24 “Kil” weaving and other related works. Many (eastern) Nadus. Some of the Kaikkola women epigraphical sources refer to kaikolas and their became dedicated to temples and they became activities. Terinjakaikolars, kaikola senapathi dancers. It became the practice for every were frequently referred to in the inscriptions. Kaikkola family to dedicate at least one girl to During the time of Rajaraja I many weavers were temple service. But the Kaikkolan dancers were invited to Tamil Country. Being dissatisfied with distinct from the Davadasis. the quality of turned out by the Tamil weavers, The sale or the Saliga community classified as Raja Raja I brought the Soliya weavers from the Padma Sale and the Pattu sale. The Tirumalai Andhra. After that, Kaikolas learnt how to – Tirupathi inscriptions also refer to them as weave fine cloths. The Devanga weavers hailed Saliya (1). They worships common deity called either from Andhra or Karnataka region. They Saliswara. In course of time, they acquired moved into Tamil country. A chola inscription different Tamil cultural habits and settle din tailors are referred to as tunnakkarar(4). An various part of Tamil Country in Tanjore, inscription from Tittandattanapuram informs Tirunelveli, Kanchipuram, Coimbatore and that there was a collaboration between North Arcot. They formed a major weaving the guild and Kaikolas (weavers). [10]Because caste, they were called as Choliya – Saliyar(2). of the collaboration they purchased cotton The Saliyans have the right to wearing the sacred fabrics from them and exported the same to the thread, engage Brahman purohits and guided by foreign countries Brahman priests. They had their own caste The Kaikkolas priests. The Saliyans were not allowed to sell The Weaving Communities of Kaikkolas played their goods except in a fixed spot called a vital role in Tamil country. Many Chola Mamarath Mumedu. Where they set out their inscriptions refers to them. During the Chola cloths on bamboos. The Saliyan weavers of silk, period the Kaikkolar combined weaving with who settled at Mayavarnam neat Tanjore, neither soldering. The Chola inscription mentions that intermary not interdine with the Saliyans of the the Kaikkola Senapati(1). In inscription they Tirunelvelly Saliyans closely follow the were frequently referred to as the Terinja Kaikkolans in their various caremonies, and their Kaikkolar. Terinja means trusted, they were so social organisation and interdine with them. called because of whom formed the King’s body Saliyars also involved in trade and agriculture, guard there were Samarakesari Terinja while others weavers coarse cotton cloths end Kaikkular, Vikramasinga Terinja Kaikkolar and dye cotton yarn. Virasola Terinja Kaikola(2). They were natives Textile varieties and Technologys of Tanjore and employed as soldiers under the The weavers produced various types of cloths for Chola King Parantaleal and Raja Raja I. the requirement of the temple, the royal The Kaikkolas who trace their descent from household and the public. In the sangam age, Virabahu, one of the nine commanders of God high quality cotton was named as Tugil. The Subramanian. The word ‘Kaikol’ referred to as Jivaka Chintamani refers to women were sarees Ratnavel (FN) or precious dagger carried by with folds and drapes at the end. The major Subramania(3). The Kaikkolars on the Sura articles of clothing woven were vetti, Uttiriyam ISSN (PRINT): 2393-8374, (ONLINE): 2394-0697, VOLUME-2, ISSUE-5, 2015 106 INTERNATIONAL JOURNAL OF CURRENT ENGINEERING AND SCIENTIFIC RESEARCH (IJCESR) Pudavai and Head gear. Raja Raja III inscription the Tamil Countr. The weavers as an artisan mentions the vetti and Pudravai. The Jivaka group, were leading beneficiaries of the Chinthamani refers to both silk and cotton cloth commercial prosperity of the empire. The starched with rice wastes and performed with weavers formed their own corporations with fragrant smoke. It also refers to Pumpattu, codes and regulations, if any violatin of these Pactchilai Pattu, Konkala Pattu, and Ven pattu. rules was punished by social obstracism. The Different types of silk produced during the status of the weavers in society can be measured Vikrama Chola period. in terms of the size and nature of the donations In medieval literature the loom is a part of made by them to the temples. innumerable poetic similies and metaphors, sain manikkavasagar compares flights of fancy to the References rapid movements of a shuttle on the 100m. 1. M. Srinivasa Aiyangar, Tamil Studies, New There is a reference to achuchutari occurs in the Delhi, 1982, P-83. inscription Raja Raja Chola I, from Tiruvottur 2.Dr. V.C. Sasivalli, Pandaithamizhar North Arcot District. Raja Raja III inscription Thozhilgal International Inst. of Tamil Studies, also mentions about the achchuri. Chennai, 1989, P.No. 76-80. Kanchipuram was the main centre of the 3. Silappadikaram, Canto 5 (V) 32 – 3 weaving guilds. The weaving communities of Thiruth Thondar Puranam, 4193, P. 535 the surrounding areas secured their privileges 4. Vijaya Ramaswamy, Textiles and Weavers in only through the members of the Kanchipuram Medileval South India, Delhi, 1985, P.13. guild. The supreme head of the guild was called 5. C. ùNpûXVô, EXL SôR Ti¼Ro – Nô¾ úTR as the Mahanatta. He was also called Senapati in Å[dLm, URWôv AfNLm, TdLm . some guilds. 6. SII Vol. VII No. 451. (from Achcharapalikam Trade Activities 7. Vijaya Ramasamy, Op. Cit, P. 14. Brisk internal and external trade in medieval 8. M. Srinivasa Iyangar, Op. Cit, P. Tamil Country. Cloths were either carried on the 9. Edger Thurshon, Op. Cit. head (Talaikattu) or in bags. Peruvali Siruvali. 10. K.K. Pillai, History of India with Special The main weaving centres were Kanchipuram reference to Tamil Nadu, Madras, 1969. P. 340. Tanjore, Tiruchirapalli, Shiyali, Arantagi and 11. Vijaya Ramasamy, P.