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Cheramans
Cheramans are styled in the vernacular Cherumakkal. These tribes belong to the agricultural community of whom Pulayas are
more in number. They have dark complexion and strong physique. The Pulayas
in the olden times were extremely loyal to their masters and worked as
slaves in their fields. The word Pulayan is said to be derived from 'Pula'
which means pollution. Most of the members of the community do not like to be
called Pulayas. They prefer to be called Cheramar. There are a lot of Christian converters among
them who were attracted to the
Christian faith at a time
when the Hindu aristocracy regarded them as untouchables and denied them their
legitimate place in the Hindu religious fold. They along with many other downtrodden communities including the Ezhavas were not allowed on the main
streets and to enter temples.
The Pulayas had to suffer a lot due to constant conversions and
re-conversions thrust on them by the religious leaders of Hindu and Christian faith.
They were so confused about their beliefs that they intermittently visited the Christian
church and the Hindu temple and belonged to both the faiths or to neither.
Parayas
The Parayas are known as remarkable exponents of black
magic. In the rural areas they used to be consulted on problems connected
with theft and the Paraya magician was supposed to help recover the stolen
articles. Some times they would conduct rituals of extremely demoniacal
kind and even cause the death to the involved enemies. Their favourite
deity which gives them the super natural powers is named 'Purakkutty' whom
they propitiate with offerings. The occupation of Parayas was making baskets
and mats with bamboo and grass, and umbrellas with leaves of the Palmyra
tree. Skinning the animals and selling their hides too was a favourite
occupation. The Pulayas and Parayas belong to the labour classes. They
were once treated as the sole property of their landlords. They were attached
to the soil for all their work. But the owner of the soil
had the right to sell them or transfer them to another land owner.
A Cheruman was bound to stand at a distance of 30 feet
from a man of the Superior caste. He was not allowed to cross the prohibited
distance and approach a village temple or tank, if this rule was broken,
'punyaham' or purification rite would inevitably follow. The Cherumars
had to howl to produce a sound when they passed through the village roads,
as a warning so that the others could avoid polluting themselves by keeping
away.
Pulayas and Parayas enjoy certain strange privileges. One
such privilege was known by the notorious name 'Parappeti'. Sanction was given to
Paraya by his land lords to enjoy maximum freedom on a particular day in the
year i.e. 28th day in the Malayalam month Makaram. On this day the untouchable
Paraya was allowed to exercise maximum freedom on the village roads, where his
action would never be questioned or retaliated by his master. No female members of
the so-called respectable families was allowed by the elders to step out of the
home. If any girl accidentally happen to be seen by the Paraya irupathettichar
he had the license to carry her away and treat her as his property. Such
girls were treated as lost forever by the parents. This practice was in vogue in
places like Kuttanadu, where paddy cultivation was the main occupation of the
people and the Pulayas and Parayas were to work hard throughout the year to feed
the whole country. Now they enjoy a lot of privileges and reservation which they
legitimately deserve and they are progressing rapidly.
Certain communities have inherited the legacy of the
land and its culture to a high degree, but still remain denominated as
inferior because of the Brahmin sponsored caste-system. They are the
Pulluvans, Panas and Kaniyans who belong to the community of village
minstrels, they sing in the village houses as harbingers of a prosperous
culture. Pulluvans sing serpent songs with ardent faith in the superior
varieties of serpents which are believed to be protectors of the land
as its guardians angles. The Pulluvan and his wife, Pulluvati visit village
houses on auspicious days like the first of every Malayalam month or the
Aslesha (star) day in the month, which is the birthday of the serpent.
They sing a song called 'navarupattu' to cast off the evil eye on the
children. While singing, the Pulluvan plays on a small violin like instrument
called 'Veenakkunju' (small veena) and the Pulluvati sings along with
him providing the rhythm by strumming the kutam (an instrument made by
covering a pot with a skin of a calf and fixing a string to it). By pulling
the string and plucking with a piece of wood or stone a rhythm with tonal
variations is created. They also conduct the ceremony of 'Pampin tullal'
to propitiate the serpent gods and get their blessings. The Pullavas are
not in a position to eke out a living in the present society and so they
now go in search of other jobs.
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