Kurava

The Kuravar is an ethnic Tamil community native to the Kurinji mountain region of TamilNadu and Kerala, India.

Etymology

The "Kuravan" is a Tamil word which means "uyarnthavan" or "Thalaivan" means "Leader"

Ethnonym

The "Kuravan" is a Tamil word which means "uyarnthavan" or "Thalaivan" means "Leader"

People of this community are called with different names in different parts of South India. They are called as Yerukula in Andhra Pradesh (derived from the tradition of fortune telling by the women), Korama, Korachas in Karnataka, Kaikadi in Maharashtra, and Sidanar in Kerala.The gothras among all these communities is the same, i.e. Kavadi, Sathupadi, Maanupadi and Mendraguthi. They are also known as Malai Kuruvans, Kuravan, Thalaiyaris, Kavalkara koravars, uppu koravars, Dabi kuravar(simbu kuravar), Gandarvakottai kuravar, Inji kuravar, Koravas, Kalinji Dabikoravas, Kala kuravar.

History

Word "Kuravan" means "uyarnthavan" or "Thalaivan" means "Leader" and from Tamil Sangam period(Dated 300 BCE – c. 300 CE Sangam period) this community mentioned in many Tamil literatures Example: Tolkāppiyam, Silapathigaram, Purananuru, Kutrala Kuravanji and more. They were ruling the Mountain(Kurunji) lands, Kannapa Nayanar(கண்ணப்ப நாயனார் குறவர்) one of the Nayanars (or Nayanmars; Tamil:நாயன்மார், romanized: ''Nāyaṉmār'', lit. 'hounds of Siva', and later 'teachers of Siva') were a group of 63 saints living in Tamil Nadu during the 6th to 8th centuries CE who were devoted to the Hindu god Shiva.), and there are so many poet and warriors where lived in this community.

Murugan Tamil God is a Kuravan, he is the God of the (Kurinji) mountains, and his wife valli also a Kurathi.

Kuravar is an ancient clan mentioned in the Sangam literature, along with Kallar and Maravar. Kuravar were amongst the inhabitants of Kurinji land as "the hunters and the gatherers, the people of foothills" along with Poruppan (the soldiers), Verpan (the leaders of the tribe / weaponists), Silamban (masters of martial arts / the art of fighting), and Kaanavar (the people of the mountainous forests).

The ''kula theivam'' was a clan god in Kurava and was Murugan. it was assumed ^{by_whom?''.html" ;"title="wikipedia:Manual of Style/Words to watch#Unsupported%20attributions">by whom?''">wikipedia:Manual of Style/Words to watch#Unsupported%20attributions">by whom?''/sup> to be one of the gods of ancient Tamil country. the clan inhabited the mountainous regions of Tamil Nadu and used bamboo grass in large quantities. During their hunting and gathering stage, they used bamboos against animals. In a later Civilized settlement stage, Kuravas also used bamboos as a self-defence weapon which, later was transformed into silambattam of Tamil country. The self-defence art with a silambattam is still considered to be a known and appreciated fighting art of Maravars, Kallars who are the other native people of Tamil country.}

During the first quarter of the 12th century AD, areas of Kanyakumari district was brought under the fold several kings: Konanki Kuravar, Bommayya Kuravar and Nanchil Kuravar.
A Classic Period of the Kingdom of NanjilNadu (modern day Nagercoil Region of Tamil Nadu)started with the accession of a Konanki Kuravar, who was an alchemist establishing his way over Kottar, Suchindram and other places. There are literary evidences that the Kingdom of NanjilNadu was Ruled by "Kurunji Nattan NambiRajan", also called as Naga Raja, a Kurava king. Historical evidences can be traced back from the spots of Idukki District in Kerala. Places like Ramakkalmedu, kuravanmala, Kurinjimala, Idukki arch dam (it is the largest arch dam in Asia) are the places showing the Early ages of Kuravas of South India. They were once travelers on the high roads of freedom, crafting their own destinies as hunters, gatherers, traders, transporters and craftsmen, but exist today in the no-mans-land of the settled world. Nevertheless, they persist. People of this community are called with different names in different parts of South India. They are called as Sidhanar in Kerala. In essence, all these communities form a big community from south India. The gothras among all these communities is the same.

The main occupation of the people, who originally belong to the indigenous tribes, is hunting, and making bamboo baskets, brooms and mats. But as they were prohibited entry into the forests to pursue this livelihood, they were forced to take up other alternatives.

Colonial era

During British rule in India they were placed under Criminal Tribes Act 1871, hence stigmatized for a long time, after Independence however they were denotified in 1952, though the stigma continues.

The 1906 publication the '' Travancore State Manual'', of the princely state of Travancore, contains an entry describing the Kuravar:

The Kuravars, a race bearing resemblance to the Vedars or hill-men, form a pretty large community in Travancore, numbering 53,584 according to the last Census. The names of some places and tradition show that they must have been holding sway over some small territories on this coast. They are divided into several groups some of which are the ''Kunta Kurava'', the ''Pandi Kurava'', and the ''Kakka Kurava''. Like the Pulayas they form the chief field labourers in the taluqs in which they live. They are found in the greatest number in Kunnattur, Chirayinkil, and Kottarakara. The Kunta Kurava, the most important sect among the class, resemble the Nayars in several respects. They are divided into ''Illam'', ''Swarupam'', &c, and follow the ''Marumakkathayam'' system of inheritance. They also celebrate the ''Kettu Kalyanam'' and ''Sambandham'' and observe sixteen days' death-pollution like the Nayars. They bury their dead and are considered extremely low in the social scale. Primary education has not made any progress among them. Barely four in a thousand can read and write.

Today there are an estimated 1.2 million(12 lakh) Kuravar in Tamil Nadu and Kerala.

Politics

The whole population of Tamil Nadu knows that kuravar best Community as Tribal but the subsequent Governments denied that fact and helped the reservation mechanism which systematically oppressed this group of people who were already been oppressed for ages by their own Tamil people. This has led to protests and resentment from the community. However, the Narikuravas are not Tamil and they should be called as Kurivikar/AKI-PIKI/Narikarar. Narikarar came to South India from Maharastra they are not a tamil community. Their Languages is "Vagiri" and there is no similarity and connection between people called as (kurivikarar)Nari- Kuravar and Kuravar community, they both are totally different.

Kuravar community people are living in Kerala and all parts of the TamilNadu mostly Salem, Coimbatore, Dharmapuri, Madurai, Thiruvanamalai, Thanjavur and they are educated and there are so many Government Officers, Doctors, Engineers, Actors(cinema and other industries) came from this community, but since the name Kuravar shared with Narikuravar, Tamil native Kurunji people(Kuravar) are not coming forward. Some of the Movies and other TV programme's are manipulated the identity of the Kuravar community. But slowly people of this community started to talking about their history and pride, there are political parties are started by this community people to get the political support and status.

Notes

# Meena Radhakrishna (2006-07-16). "Dishonoured by history". ''folio: Special issue with the Sunday Magazine''. The Hindu. Retrieved 2007-05-31.
# ^ Travancore (Princely State); Aiya, V.N. (1906). ''The Travancore State Manual''. 2. Travancore government Press. p. 402. Retrieved 2015-07-05.
#https://en.wikipedia.org/w/index.php?title=Ramakkalmedu&action=edit§ion=2

Indian castes
Ethnic groups in India
Social groups of Tamil Nadu
Social groups of Kerala

References

# Amutha, A. Maria Mercy, and G. Christopher. 2016. 'The Forgotten Tribe: The Kuravars of Tamil Nadu.' In ''The Language Loss of the Indigenous'', by G. N. Devy, Geoffrey V. Davis, and K. K. Chakravarty, 60–79. Routledge.
# Branfoot, Crispin. 2002. 'Expanding Form’: The Architectural Sculpture of the South Indian Temple', ca. 1500-1700.” ''Artibus Asiae'' 62 (2): 189–245. doi:10.2307/3250266.
# ———. 2014. 'Imperial Frontiers: Building Sacred Space in Sixteenth-Century South India.' ''The Art Bulletin'' 90 (2): 171–94. http://caa.tandfonline.com/doi/abs/10.1080/00043079.2008.10786389.
# C. R, Bijoy. 2003. 'The Adivasis of India - A History of Discrimination, Conflict, and Resistance.' ''PUCL Bulletin'', February. http://www.pucl.org/Topics/Dalit-tribal/2003/adivasi.htm.
# Demmer, Ulrich. 2001. 'The Poets as Anthropologists: The Representation of Hill/Forest Tribes in ‘Classical’ Tamil Literature.' ''Journal of Social Sciences'' 5 (1–2): 69–80. http://www.tandfonline.com/doi/abs/10.1080/09718923.2001.11892290.
# Garimella, Annapurna. 2012. 'A Thousand Pillars Part 1.' ''Domus India'', December. https://www.academia.edu/2413976/A_Thousand_Pillars_Part_1.
# Kothari, Sunil. 2005. 'Kuravanji: Dance-Drama.' In ''Rukmini Devi Arundale, 1904-1986: A Visionary Architect of Indian Culture and the Performing Arts'', by Avanthi Meduri, 161–72. Motilal Banarsidass Publishers.
# Michell, George. 1995. ''Architecture and Art of Southern India''. Cambridge University Press.
# Narayana Rao, Velcheru, and Sanjay Subrahmanyam. 2009. 'Notes on Political Thought in Medieval and Early Modern South India.' ''Modern Asian Studies, Cambridge University Press'' 43 (1): 175–210. https://www.cambridge.org/core/journals/modern-asian-studies/article/no….
# Nārāyaṇarāvu, Vēlcēru, Velcheru Narayana Rao, David Dean Shulman, and Sanjay Subrahmanyam. 1998. ''Symbols of Substance: Court and State in Nayaka Period Tamilnadu''. Oxford University Press.
# Ram, Kalpana. 2012. Dancing Off-Stage: Nationalism and Its ‘Minor Practices’ in Tamil Nadu. In ''Dance Matters: Performing India on Local and Global Stages'', by Pallabi Chakravorty and Nilanjana Gupta, 3–25. Routledge.
# Ranganathan, Edwina. 1970. 'Kuravanji Nattiya Nadagam: A Dance Drama from Madras State.' ''Comparative Drama'' 4 (2): 110–19. http://www.jstor.org/stable/41152521.
# Seshan, Radhika. 2004. 'From Folk culture to Court Culture: The 'Kuravanji' in the Tanjore Court''.' Proceedings of the Indian History Congress'' 65: 331–34. http://www.jstor.org/stable/44144747.
# Stein, Burton. 1971. ''The Segmentary State in South India History''.
# Talbot, Cynthia. 1991. 'Temples, Donors, and Gifts: Patterns of Patronage in Thirteenth-Century South India.' ''The Journal of Asian Studies'' 50 (2): 308–40. doi:10.2307/2057210.
# Tartakov, Gary Michael. 2012. ''Dalit Art and Visual Imagery''. Oxford University Press.
# Venkatasubramanian, T. K. 2010. ''Music as History in Tamilnadu''. Primus Books.

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* {{cite book, last=Chatty, first=Dawn, title=Conservation and Mobile Indigenous Peoples, author2=Marcs Colchester, publisher=Berghahn Books, year=2002, isbn=1571818421, ref=Conservation and Mobile Indigenous Peoples, author1-link=Dawn Chatty
*https://www.newindianexpress.com/states/tamil-nadu/2019/sep/20/malaikuravan-community-to-be-given-scheduled-tribe-status-2036220.html
*https://thewire.in/rights/creators-not-criminals-children-of-denotified-kuravar-tribe-speak-through-art