kuruma history
History:
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kurumas, a pastoral community,
constitute a considerable bulk of the Hindu population in Andhra Pradesh.
They are fairly distributed in Telangana and Rayalaseema districts. Kurumba
in Tamilnadu, Kuruba in Karnataka, Kuruva in Rayalaseema and costal Andhra
and Kuruma in Telangana are the various expressions used to denote the
shepherd caste. Kurutlas are also known as Madari Kuruvas and Madarasi
Kuruvas in some parts of the state. As they worship Beerappadevaru, they are
also known as Beerannaiavaru. It is said that Haril1ara Rayalu and
Bukkarayalu, the two brothers who founded the Vijayanagara Empire at Hampi in
1336 belonged to the Kuruba/ Kuruma caste.
REQUIREMENTS:
We require assistance and protection in the form of 1. Reservation of Seats in University Education. 2. Reservation of Seats in Service. (Jobs). 3. Scholarships and Training for Education. 4. Distribution of grazing lands to Shepherds and farming lands to landless poor. 5. Subsidy for Running Kuruma Hostels in Districts and Mandal Head Quarters. 6. Reservation of Seats in Mandal Parishads, Zilla Parisharads, Local Bodies and Legislative Councils. MLA's and MP's. 7. Provide adequate financial assistance to rise the status of their own profession. 8. Provide Insurance and Exgractia to Shepherds and Sheeps. 9. Provide Residential Hostels for Shepherds Children. 10."Sheep industry to be developed which should be exclusively for Kurumas".
Definition :-
According to C.P. Brown
"Kurumavandlu (Kurumagolla or
Kuruvagolla) is a caste of shepherds who weave blankets".
Beerappa the patron God :-
Beerappa, who is the patron-god of
the kurumas, was born out of Tolichemata (first sweat) of Lord Siva.
(3). Beerapa has different names like Kurukuntappaswamy, Antharangappa, Itikalapallaiah, Gollapallaiah; Kanaganipalle Peddaiah etc. Each sect of kurumas worships a Beerappa. Kadagottu Kamarathi (4) (Kadagottu means the last child of her parents) is the wife of Beerappa. According to SomE! scholars, Lakshmi is the wife of Beerappa. Beerappa temples are constructed in villages and townswhen:~ there is Kuruba / Kuruma population. In the Kurukuntappaswamy (Beerappa) temple at Ananatapur, the idols in the garbhagriha are made of wood, locally known as Bathina Chekka (Bilva tree).
The details of the idols are (from
left to right) - horse, Ankamallamma (sister of Beerappa), Ramaiah (riding a
horse), Peddaiah (riding a horse) Dalavayi (riding a horse), Seenaiah (riding
a horse), Kondameedirayudu (riding an elephant). All the riders are holding
swords.
In the Beerappa temples in Kurnool District, the God is represented in stone sculpture. He is having big moustaches and is looking ferociously. He is riding a horse and is holding a sword. A dog (Bhairava) is at the feet of the God. Mallanna, the ProCienitor -
The kurumas trace their descent
from their tribal god Mallanna (Malia Reddy) who was fabled to have originally
been a Kapu by caste. It is believed that Mallanna was born out of Mali
Chemata (the next sweat) of Lord Siva. Malia Reddy was the son of Neelamma
and Adi Reddy, the ruler of Kolhapur. However, Prof. M.L.K. Murthy gives a
different story and says that Elanagi Reddy was the forefather of the kurumas
Elanagi Reddy was the son of Adi Reddy and Ademma. He says that Elanagi Reddy
and Beerappa are one and the same.
According to E.Thurston and K.Rangachari, Undala Padmanna was the ancestor of the Kurbas. Padmanna was the son of Masi Reddy and Neelamma, who lived on the eastern ghats. Mallikarjuna, the founder of the kurumas was the son of Chokkam Devi and Adiredu who was the ruler of Chandikapura. Mallanna was made the God of shepherds by Lord Mahadeva. Once Mallanna, having ploughed his farm, collected the rubbish and disposed of it by burning it on an ant hill. Two sheep had already been sheltered by Parvathi in the ant-hill, and being oppressed by the intense heat of the fire, they came out and solicited Mallanna for protection. Mallanna reluctantly consented and desired them to follow him to his dwelling. On arrival at his house, he found that thy sheep had multiplied ihto thousands. Dismayed and confused at this strange development, he appealed for relief to the God Siva, who came down from Kailas, transformed him into a god, and assigned to him the duties of presiding over the destinies of the shepherd class.
Sanskritization of Beerappa and
Mallanna :-
In the temple of Mallikarjuna of
Inavolu near Warangal, men belonging to the kurumas and Gallas participate in
the festival of Mallikarjuna on the occasion of Sankranti day. Their Gods
Beerappa and Mallanna were equated with lord Mallikarjuna of Sriparvata. Thus
the pastoral and tribal community and panchamas were also integrated or
sanskritised through the process of fa'irs and festivals.
Patti Kankanam and Unni Kankanam
:-
The kurumas are divided into
several subsects like Patti Kankanam, Unni Kankanam etc.
The kurumas aver that Mallanna had two wives, one Padmakshi (lotus-eyed), a Kapu girl (daughter of Katal Reddy, the ruler of Devagiri) who was married in accordance with the usual Kapu usage of fastening cotton thread (Patti) bracelets on the wrists of the bridal pair. Mallanna gave lands and cattle to Padmakshi.
The other wife was Ratnangi
(resplendent as gems), the daughter of a Brahman woman who, while pregnant,
was devoured by a Rakshashi. The Rakshashi brought up the newly born girl
untii she carne of age. One day Mallanna, while grazing his floor in the
jungle, where the girl dwelt, observed [',er and was so struck with her
beauty that he fell in love with her. He killed the demon and married the
girl, but the wedding bracelets on this occasion were made of wool instead of
cotton, which could not be procured in the jungle. Hence Mallanna's
descendants by Ratnangi have been distinguished from those by Padmakshi by
the name Unni (wool) kurumas and are said to hold a position superior to that
of the latter. Mallanna gave sheep to Ratnangi.
(17). Mallanna also married Bhramaramba and Golla Kethamma.
The Ugad kurumas are socially
inferior to the other two sub-sects and make their living by officiating as
priests to the kurumas and by begging only from them. Basaveswara and
Linaavat kurumas :
Regarding the origin of Lingayat
kurumas, a story is told that Mallanna once met Basava, the founder of the
Lingayat sect, and was converted by him to his faith. The progeny of
Mallanna, subsequent to this event, became Lingayats by creed.
Belief in Qhosts and evil spirits
:-
The kurumas have a strong belief
in ghosts and evil spirits, identify them with the help of Erukala women and
appease them with various offerings.
Oath :-
An oath on the name of
Beerappadevaru is deemed very sacred by them.
Food habits :-
The kurumas eat mutton, pork,
fowl, venison and drink toddy and arrack. But the -Ungayat kurumas abstain
from flesh and wine.
Dress and ornaments :-
Men of the Kuruba / Kuruma caste
wear Dhothi, a shirt, turban, a Gongali and hold a Danda (stick) and wear ear
ornaments. The females have their faces and arms tattooed in different
patterns.
Marriage ceremony :-
A Kuruba / Kuruma is prohibited
from marriage outside the sub caste. The negations for marriage aie opened by
the boy's party. After the g;il has been selected, the parents of the
bridegroom go to see her and present her with betel - leaves and areca nuts.
Five or six days later, the girl's parents visit the boy's house. If both the
parents are satisfied with the match, the boy's people go to the bride's
house and present her with a new sari, choli, nine pipes of coconut kernel,
fifteen seers of rice and Rs. 14/-, which constitute the bride price. The
bridegroom is presented with dress by the bride's father. Their presiding
deities Mallanna and Beerappa and also Yellamma or Sunkulamma are also
worshipped before the marriage.
Polgamy:-
Polgamy is permitted and there is
no rule limiting the number of wives a man may have.
Goud, Goudusani :-
In Kannada, the headman of the
kurumas is called Gaud. while settling disputes, he is assisted by Kolukadu.
Generally, the headman officiates as priest at marriage ceremonies but in
parts of Hindupur taluk, his place is taken by Bidarappa, a Jangam. The
priest attached to their temples is called Pujarappa. Before being accepted
as a priest, he has to undergo an initiation ceremony involving heavy
expenditure.
(33). A woman that marries seven times on account of either divorce or death of her husband is called Pedda Goudusani. She is honoure marriage. However, in Telangana, there is a very curious story concerning the honorific title 'Goud'. Once upon a time, Beerappa, their patron god, had a desire for strong drink, but being short of money had to procure liquor from a goundala (a liquor vendor) by pledging his moustaches. In a few days, Beerappa offered to redeem the pledge, but the moustaches had already disappeared from the goundala's possession, being Surreptitiously made away with by a squirrel at the God's command. The.goundala was there upon compelled to part with his title 'Goud' to the kurumas. Devadasi system :- The custom of dedicating girls to temples survives among some of the girls thus dedicated at-e married to the image of Mallanna, or to a sword. The dedicated girl is taken before the image, or is seated by the side of a sword and wedded to either as if it were the bridegroom. The Basavis, as these girls are afterwards called, are allowed to remain in their parent's houses and can cohabit either with the members of their own caste or of higher castes. Girls for whom husbands cannot be procured are also dedicated to gods.
Widow Remarriage :-
A widow is allowed to marry again.
But she is not expected to marry her late
husband's younger or elder brother. A widow, on remarrying, is required to return the ornaments given to her by her first husband.
Divorce :-
Divorce is permitted, with the
sanction of the caste panchayat, on the ground of
adultery on the part of the wife. The husband removes the upper garment from off her head and drives her out of the house. Divorced women are allowed to marry again. Adultery on the part of a woman with a man of a lower caste is punished with expulsion from her own caste.
Inheritance: -
Females inherit in default of any male issue in the family. It is said that the eldest son gets five sheep or Rs. 25/- in addition to his own share. Basavi girls claim the same share in their father's property as the sons.
Music :-
Beerappa Dolu :-
A unique contribution of the
kurumas in the field of music is Beerappa Dolu.
There are three musical instruments like Dolu, Pillanagrovi (flute) and Talalu (Cymbals). This music is rhythmically played during marriage, jatara (annual fair) and other auspicious occasions. (40).
Dance :-
Goravaiahlu - Goraqapaduchulu :-
The eldest or youngest child of
Kuruba / Kuruma caste is made a Goravaiah. The elaborate ceremony is
performed by the Gurus at Gattumallaiahkonda near Alur in Kurnool district.
The Ganacharis are in Katnekaluva in Anantapur district. Goravaiahs wear the
headgear made of the skin of the bear, hold Damarukam in one hand and a flute
in the other hand and wear a necklace of white Gavvalu. The deer's skin is
used as a belt. They sing devotional songs in praise of Lord Siva. The female
members of Kuruba / Kuruma caste worship Mailaralingaswamy (Mailaradevudu) of
Orugallu (Warangal). These devotees worship the deity through a dance form,
popularly known as Goragapaduchula Natyamu.
Oggukathalu :-
Lord Shiva's Damarukam is called
Oggu (Jeggu-Jaggu). Stories about Beerappa
and Mal/anna are told by Beerannalavaru to the accompaniment of Damarukam.
Cumblies :-
Cumblies Qadi or Gongali) or
country made wollen blankets are made from the
wool or fleeces of sheep. The significance of cumblies is mentioned in the· Komirelli Mallanna stories.
Komirelli Mallana's temple is in
Janagama taluk of Waranga! District. A folk song
in Telugu reads as follows: -
"Cumballanu gattukonina,
Kattukoni Parachukonina
Akhilamaina Varnalaku, Akshepana Vundabodu Devathalaku Meppu Summy, Dehamu Arogyamundu Nallagongadi gappukonina, Nakhila Bhoothaprethamulu Athani Vaddaku Cherakundu, Akhila Subhamulu Thanugudu Tellagongadi yentanunna, Devatha Prasannamounu Kasiri gongadi gappukonna Kashtamulu Tolagunayya". (44). Meaning:-
If translated into English, it
gives the following meaning :- If the people wear cumblies or spread them,
all communities will not have any objection, even Gods are pleased, good for
health also. If people wear black cumblies all evil spirits will not come near
him (or thern) all round prosperity will be conferred. if people wear white
cumblies, God will bless you. If people wear light and delicate cumblies, all
troubles will vanish.
Mutton :-
The kurumas provide qualitative
and hygienic mutton to the society by rearing
sheep.
Manure :-
The cultivators purchase, from the
kurumas, sheep's manure, which is regarded
as of high quality fertilizer.
Skin :-
The skin is used in the
manufacture of musical instruments like Tappeta, Dolu etc.
Disposal of the dead :-
A peculiar funeral custom among
the kurumas is that the eldest son of the deceased places on his left
shoulder a pot filled with water with three small holes made at the bottom
through which the water trickles. Proceeding from the spot beneath which the
head rests, he walks around the grave, drops the pot on the mound and goes
home without casting a look back. (46). The dead are buried in a lying
posture, with the head pointing to the south. The Lingayat kurumas bury their
dead in a sitting posture, with the face to the north. After life is extinct,
the corpse is washed, dressed in new clothes and borne, on the shoulders, to
the grave. On the 3rd day after death, a goat is sacrificed on the burial
ground. The flesh is cooked, offered at the grave and thrown to the birds.
The unmarried dead are disposed of without any rites or ceremonies. If a
wealthy man dies unmarried, a curious ceremony is performed, which entitles
him to the full funeral rites. As soon as the man breathes his last, his body
is washed with water and carried to the temple of Beerappa. Four vessels are
arranged in a square and a thread is wound round them. The body is seated
within this, with a bashingam tied to its forehead and a stick of amaya wood
in its hand. To this stick is tied a handkerchief with five knots. A number
of sheep and goats are killed before the God and the members of the caste
present are feasted. After the performance of this ceremony, the dead man is
buried as if he had been married in life. Mourning is observed ten days for
the married and three days for the unmarried. No Sraddha is performed by the
members of the caste. On the Pitra Amavasya or the last day of Bhadrapad
(September - October), alms are given to Brahmins and Jangams. In the month of
Shravana the deceased's first wife of a man is appeased by his second wife if
alive. The dead wife is represented by an earthen pot, which is known as
Pyarantal or
Korati Ellamma.
Conclusion :-
The sheep breeding and wool
weaving have great prospects both as an industry and trade and thus occupy a
key position in the country's economy. The contribution of the kurumas to the
society is manifold. Unfortunately, even after 59 years of Independence, the
kurumas still remain backvvard in the social, educational, economic and
political fields. The kurumas of Rayalaseema are unnecessarily involved in
the faction feuds of the region. The Government of Andhra Pradesh should make
a sincere attempt to improve the lot of the kurumas, including the weaning
away of the Rayalaseema kurumas from the dangerous faction fights. at the
bottom through which the water trickles. Proceeding from the spot beneath
which the head rests, he walks around the grave, drops the pot on the mound
and goes home without casting a look back. (46). The dead are buried in a
lying posture, with the head pointing to the south. The Lingayat kurumas bury
their dead in a sitting posture, with the face to the north. After life is
extinct, the corpse is washed, dressed in new c(othes and borne, on the
shoulders, to the grave. On the 3rd day after death, a goat is sacrificed on
the burial ground. The flesh is cooked, offered at the grave and thrown to
the birds. The unmarried dead are disposed of without any rites or
ceremonies. If a wealthy man dies unmarried, a curious ceremony is performed,
which entitles him to the full funeral rites. As soon as the man breathes his
last, his body is washed with water and carried to the temple of Beerappa.
Four vessels are arranged in a square and a thread is wound round them. The
body is seated within this, with a bashingam tied to its forehead and a stick
of amaya wood in its hand. To this stick is tied a handkerchief with five
knots. A number of sheep and goats are killed before the God and the members
of the caste present are feasted. After the performance of this ceremony, the
dead man is buried as if he had been married in life. Mourning is observed
ten days for the married and three days for the unmarried. No Sraddha is
performed by the members of the caste. On the Pitra Amavasya or the last day
of Bhadrapad (September - October), alms are given to Brahmins and Jangams.
In the month of Shravana the deceased's first wife of a man is appeased by
his second wife if alive. The dead wife is represented by an earthen pot,
which is known as Pyarantal or Korati Ellamma.
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