N.Archana*, & P.Jeyabalakrishnan**
The Kanikkar, a hill tribe who live in the forest area of Kanyakumari District, are commonly known as Kanis. They are a jungle tribe inhabiting the hills of Kanyakumari District. Hutton describes them as “proto-Austroloid, with some Negrito admixture and being by no means progranthous.”1 They are evidently the aborigines of the land. They believe that they were the associates of the royal family of Travancore.2 It is said that the Kanikkar existed even before the Aryans entered Kerala.3
*Ph.D., Research Scholar in History, Bharathiar University, Coimbatore.
** Assistant Professor in History, DDE, Annamalai University, Annamalai Nagar.
Different Theories of Origin
There are a number of legends regarding the origin of this tribe. They differ from one another and hence they do not help in giving a true picture. By tradition we infer that when the Sage Agastya was at Agastyakudom, the ancestors of the Kani tribe presented a medicinal herb “malayare” to the sage for performing ablution in fire. Therefore Sage Agastya called them Malayarayans.4 Even to this day the Kanikkar invoke Agastya as their saviour.
The word ‘Kanikkaran’ means “hereditary proprietor of the land.”5 They are sometimes spoken of as Velanmar or “spearmen” as they always carry a staff or pike.6 They are also called Malai Arasars in Tamil, Mala Arayars in Malayalam.7 This term means “hill kings” or chiefs of the hills and it has nothing to do with “Aryan” as applied to the Sanskrit people.8
Edgar Thurston refers to another legend, that there were two hill Kings, Virappan and Sithangan, whose descendents emigrated from the Pandyan territories beyond Agastyakudom under pressure from a superior force and never returned to the their country.9 One of the rulers of Travancore apprehensive of some of the chieftains sought refuge among the hill-men and called them Malayarayans. They were named Kanikkar by the King to whom they presented honey, ivory and cardomon as homage. Ever since they have been called Kanikkar.10
According to one of the legends, Virapperumal and Sitankan came to Kerala from Pandya country and met the Raja of Attingal to whom they paid their presentation (Kanikkai) and their descendents are called Kanikkar. It is revealed from the three forts Perunallikkottai of Virappan, Cenallukkottai of Sitankan and Alantarukottai of Aticcanallan constructed by them are found even now in their territory.11
There is yet another account on the Kanikkar. Once they went to Attingal to pay their homage to the Raja of Attingal. At that time, His Highness was making arrangements for feeding the hill chieftains and their followers. But their leader Vira Martandan Aryan informed the Attingal Raja that his followers would cook their food. There they were associated by Channan and Chakki (Channans by caste) who invited them to their home. There they ate the food given by Chakki. When the Raja was informed of this incident he said “By your association with Channan you have fallen in my estimation. You deserve to be only Malayarayans or Lords of the hills.”12 It may however be said that the Kanikkar do not eat at the hands of the Channans even at the present day.13
A song about the past history of the Kanikkar is prevalent among the Kanikkar of Kottur. It recounts that they were the natives of Kalakkad and Kallidaikurichi in Tirunelveli District.14 There were 72 Kani hamlets under three chieftains namely Virappan Aryan, Sitangan and Adichan Aryan.15 In the ancient period, the Attingal Chief possessed sovereign rights over Kalakkad and Kallidaikurichi. According to the song, the Kanikkar failed to appear before the Chief for three years which induced the Raja to send his Minister Mathutti Pillai to Kalakkad to command the appearance of the three hill chieftains before him immediately. The three chieftains then went to Attingal and gave honey, ivory, tiger skin, bamboo seeds and other things as presents to the Chief. The King was so much pleased that he conferred on Virappan Aryan the title of Vira Martandan Aryan. He was also authorised to collect tax from the Kanikkar of the 72 hamlets.
On reaching Kalakkad, Vira Martandan collected and enjoyed the income from the 72 hamlets. He then decided to celebrate his installation as chief of the Kanikkar. The Adi Pandi Pandyan, Mid Pandi Pandyan, Thala Pandi Pandyan and others were invited to grace the occasion with their presence. But, Adi Pandi Pandiyan ridiculed at the invitation and send word that he would participate in the ceremony if Vira Martandan’s sister was given to him in marriage. This insulting reply provoked Vira Martandan very much. To wreak vengeance on him he decided to divert the waters of the Kothayar, the Paraliyar, the Manimuthar and Chembaunthar from flowing into Adi Pandi’s land by constructing a dam across them. But some water still trickled down to Adi Pandi.16
The song goes on to tell that the astrologer, Plathi, told Vira Martandan that if the dam was sprinkled with the blood of his sister, Karimpandi, water would cease to flow to Adi Pandi. This suggestion was immediately carried out. The blood of Karimpandi was poured on the dam and water ceased to trickle down eastwards. This caused famine to Adi Pandi. After ascertaining the cause, the Pandyan chief went to the Attingal cheif and sought his help. One Mathutti Pillai was immediately sent to Kalakkad to destroy the dam with the help of an elephant and allow water to flow eastward. Vira Martandan tried to persuade him from doing so, but failed. When Mathutti Pillai proceeded to destroy the dam with the aid of the elephant Vira Martandan shot an arrow and killed the elephant. Mathutti Pillai exclaimed “you have killed your sister and my elephant, I too shall end my life here” and committed suicide.17
This tragic death of Mathutti Pillai so much upset Adi Pandi Pandyan that he declared war against the Kanikkar. The latter were defeated and their chieftain committed suicide. Some of the Kanikkar fled to Travancore and they are said in the song, to be the earlier Kani settlers in Kanyakumari District. The memory of Mathutti Pillai is enshrined in the religious beliefs of the Kanikkar and offerings are made to him even today.18
Different Sects among the Kanikkar
The Kanikkar popularly known as Kanis are found only in Kanyakumari District in Tamil Nadu. There are a number of traditions about their origin and migration which have been handed down from generation to generation in popular songs and folklore.
The Kanikkar are shielded by their geographical isolation from external influences and have retained the most primitive forms of customs and beliefs. In easily accessible areas, the partial or entire breakdown of exogamous classes appears to furnish evidence of a social progress of a people who have freed themselves from the thraldom of burdensome superstitions. They possess the most types of exogamy i.e. division into further exogamous classes.19
The sub-divisions among the Kanikkar are known as illams or families of which five are said to be endogamous and five exogamous. The former are called Macchampi or brother-in-law illams and the latter Annantampi or brother illams.20 They are named after mountains (e.g. Palamala, Talamala), places (e.g. Venad), etc. The Kanikkar who live south of the Kodayar river cannot marry those living north of it, the river forming a marital boundary.21
Clan system is prevalent among the Kanikkar and they are divided into illams namely Muttillam and Menillam. The origin of the clans is traced to the custom in finding the body of a dead elephant. He who saw the haunches and hind limbs of the dead elephant became “Muttillam”22 and he who saw its trunk became “Menillam”. The Kanikkar of the present day claim to be the descendants of the ancestors of these two clans.
The clans multiplied into four in course of time. They are Muttillam, Menillam, Kayyillam and Palillam. Muttillakkar marry only from Meni Illakkar as they consider that they are superior to the other two clans.23 There is neither inter-dining nor inter-marriage between them. The members of the two inferior clans are not even invited to marriages and if they go, they are fed only after the members of the superior clans.
It is evident from a song that there were seven illams such as Muttillam, Menillam, Kathirakottillam, Thottathillam, Andathillam, Kurumbottillam and Chayakottillam. Members of Menillam marry from Muttillam, Andottillam and Chayakottillam, Kathirakottikkar marry from Thottathillam.
It is observed that there are two more distinct divisions or phratries, the Annantampi phratry and the Macchampi phratry. The Annantampi phratry includes Menillam, Perinchillam and Kayyillam and the Macchampi phratry Muttillam, Velanattillam and Kurumillam. Inter-marriage between members of the same phratry is strictly forbidden.
Another division of the clan system is found among the Kanikkar to the South of Kothayar. The Annantampi phratry includes Perinchillam, Kayyillam, Mangottillam, Thalamala illam and Venillam. Members of a clan in the Annantampi phratry intermarry with those in a clan of the Macchampi phratry.24
Interesting stories regarding the origin of their clans are current among the Kanikkar. According to the Kanikkar of Mothiramala, their ancestors felt an abhorrence for the promiscuous life that they had led in the past. In order to bring order out of their chaotic social condition, Illampalli Muthan and Thiruvampalli Muthan established a dual organisation of the Kanikkar, the Annantampi phratry and Macchampi phratry. Each phratry was further divided into five clans and the present day Kanikkar are said to be their descendants.25
The Kanikkar of Mankutty have invented a more indigenious story about the origin of the clan system. The story goes that a sambur did great havoc to their crops. The man who shot an arrow at the animal and killed it became the Kurumillam. The man who sat over the fence and observed the incident became Velillam. Another one who watched the fun from a distance became Velanattillam. The man who removed the head of the Sambur became Muttillam. The man who carried away its forelimbs became Kayyillam. Those who bundled up a small quantity of flesh in leaves belonged to Perimanillam. The man who removed the udder of the carcass belonged to Mangottillam and he who left a python in water became Perinchillam.26
There are two other main phratries namely Muttillam and Menillam. The Muttillam phratry includes Mannati illam, Vellayilam, Thumbara illam, Thalayatillam, Kottapara illam, Mukkonath and Kurumi illams. The Meni illam includes Meenanga illam, Pethottillam, Patikalillam, Paramala illam, Erumbiyat illam and Kythode illam.
There is a legend regarding the origin of these clans. According to it, a wild elephant lay dead in the forest and the different parts of the dead elephant were shared by different men. The men who could get the earth where the carcass lay, was called Mannatillam. He who carried the heart was called Vellayillam. One who carried away the genital organ belonged to Thumbara illam. He who removed the head came to be called Talayattillam. He who found a Kotta (basket) on a rock belonged to Kottappara illam. He who removed the haunches came to be known as Mulaikonath illam. He who took a small share was called Kurumillam. He who obtained the largest share became Meenanga illam. He who got only the ants that swarmed there became Erumbiyattillam.27
Migration of the Kanikkar
There are a number of oral traditions about Kanikkar’s migration to Kanyakumari District. The Kanikkar, the Muthuvans, the Mannans and Uralis entertain traditions of having come from the adjoining districts of Tirunelveli and Madurai.28
Nothing is known about the earliest inhabitants of Tirunelveli except that they were Non-Aryans. Bishop R. Caldwell writes “the hill tribes called in Malayalam, Malayarasar (hill kings) and in Tamil Kanikkar (hereditary proprietors of land) are not, I think, to be regarded like the Todas of the Nilgris, as surviving representatives of the earliest inhabitants of the plains; but like the hill tribes the pulneys, appear to be the descendants of some hinduised low-country people of a later period who were driven to the hills by oppression or who voluntarily migrated thither.”29
There are a number of Tamil speaking tribal groups living in the mountain terrain of the Western Ghats: Paliyar, Melmalaippaliyar (literally upper hill Paliyar), Mutuvar, Mannan, Urali, Kuravar, Pulaiyar, Kanikkar, Kannuvar or Mannatikal and Irular. These ethnic groups stand out from the Tamil majority population as the result of their geographical isolation.30
The Kanikkar, the Muthuvans, the Mannans and the Uralis entertain traditions of having come from the adjoining district of Tirunelveli or Madurai. No tribe has such a wealth of traditions of origin as the Kanikkar of South Travancore.31
They sing a ‘chattu’ song on their past history. It recounts that they formerly settled down in Kalakkad and Kallidaikurichi in Tirunelveli District.32 There is also a story that there were two hill kings, Veerappan and Sitangan whose descendants emigrated from a superior force and never returned to the low country.33
The Kanikkar of Travancore and the other tribes of the South who emigrated from the East had their survival in the bachelors’ dormitories like the Ghotols or mixed dormitories of North Bastar.34
The Hill ranges of Travancore, part of Kerala, afford shelter to over a dozen tribes knows as Muthuvans, Kanikkar, Uralis who migrated to this part35 of these the Kanikkar have changed so much that they are almost indistinguishable from the plains people.
References
1. J.H. Hutton, Caste in India : Its nature, functions and Origins, Oxford University Press, 1963, p.78.
2. V.I. Subramoniam, Dravidian Encyclopaedia, Vol. I, Trivandrum, 1986, p. 379.
3. Ibid., p. 380.
4. L.A.K. Iyer, The Travancore Tribes and Castes, Vol. I, Trivandrum, 1937, p. 3.
5. Mateer, Rev. Samuel, Native Life in Travancore, London, 1883, p. 64.
6. Ibid.
7. Ibid.
8. Ibid.
9. Edgar Thurston, Castes and Tribes of Southern India, Vol. III, New Delhi, p. 163.
10. A. Sreedhara Menon, Kerala District Gazetteer – Quilon, Trivandrum, 1964, p. 171.
11. V.I. Subramoniam, , Op.cit., p.163.
12. M.K. Devassy, Census Report 1961 Vol. III, Kerala, Part VI.H, Village Survey Monographs, Tribal Areas.
13. L.A.K. Iyer, Op.cit., p.70.
14. Ibid. p.4.
15. Ibid. Vol. III.
16. Ibid. p.5.
17. V.I. Subramoniam, Op.cit, p.72.
18. L.A.K. Iyer, Social History of Kerala – The Pre-Dravidians, Vol. I, Madras, 1968, p. 15.
19. A. Sreedhara Menon, Op.cit., pp. 171-172.
20. Edgar Thurston, Op.cit., Vol. III, pp. 168-169.
21. Ibid.
22. A. Sreedhara Menon, Op.cit., p. 171.
23. L.A.K. Iyer, Op.cit., p. 13.
24. Ibid.p. 13.
25. Ibid.
26. Ibid. pp. 13 – 14.
27. Ibid.p. 15.
28. Ibid., p. 13.
29. R. Caldwell, A History of Tinnevelly, 1982, p. 14.
30. Enclyclopaedia of Tamil Literature in 10 Volumes, Vol. I, 1990, p. 415.
31. L.A.K. Iyer, The Travancore Tribes and Castes, 1937, Vol. I, p. 21.
32. Ibid.
33. Quoted by A. Sreedhara Menon from Edgar Thurston’s Castes and Tribes of Southern India, Vol. III, p. 167.
34. A. Ayyappan, Tribal Culture and Tribal Welfare, Madras, 1988, p.8.
35. Ibid., p. 80.