ABSTRACT
Kanis, the people who are living in the mountains of Kanyakumari District, are considered as the aborigins of the district. The Kanis are living in groups. However, they have some social structure in their groups. In this article an attempt has been taken to know about the social hierarchy of the Kanis.
Geography determines the life of the people. Social life of the people varies from place to place according to the condition of nature. The fertile areas are the citadel of various culture and civilization. But unfortunately the Kanis settled in remote areas, developed a culture of their own by utilizing the minimum facilities available.
The Kanis living in the hilly region are simple and straight forward flock. They live in huts made up of bamboos and grass. They are situated away from the tracks of men and animals. The settlement of Kanis contains a minimum of 15 families. They have a unique organization of tribal society, marrigage restrictions, religious practices and rituals and other tribal customs. An important feature noticed in most of the tribal socities are the existence of small groups. However, the Kanikkar of Kanyakumari District are divided into major groups. First group is known as brother clan (Brother clan – Annan thampi Illam contains Muttu Illam, Perum Illam, Velanathu Illam, Kai Illam and Perum illam) and the second group is called as brother in law clans. (Brother in law illam – Machampi illam contains Vey illam, Thala Illam, Mangottu illam, Merngkottu illam and Kurubu illam) Each and every clans are divided to five sub-divisions. The sub-divisions are called illam or kudumbam or family. The sub clans of Kanikkar are named after the body parts of a deer which was killed by them. Certain clans are named after the geographical location.
The Kanikkar has a well organized social system which functions in a hierarchical manner. Each Kani settlement has a group leader. He is known Muttukani. His leadership is on the basis of hereditary. But at present, this system is not followed in all settlements. In few settlements the group leader is elected on the basis of hereditary. In some other settlements the Kanikkar select the Muttukani. If any Kanikkar is not interested to become Muttukani, the people in the settlement compel a particular Kani to become the leader.
However it happens very rarely.
Muttukani enjoys several powers. He looks after all the social affairs in the settlement. He acts as a judge in all matters connected with the settlements. He also acts as the Panchayat President. The Muttukani presides over all the meetings organized now and then in the village. Edger Thurston says that Muttukani alone decides the exact date to start cultivation in the settlement. He decides the date of sowing seeds in fields and to do harvest. Besides, Muttukani enjoys the power to receive the new-comers to the settlement. It is his duty to provide all facilities to them. He examines thoroughly whether the new- comers are originally Kani or not. Only after through examination they will be admitted to enter into the settltment. Several methods are adopted by him to find whether the person is originally belong to Kani family or not. During investigation Muttukani collectes all details related to his family. If satisfied with his answers, Muttukani admits him in the settlement. He then makes all arrangements for his stay.
Vilikani assists Muttukani. Vili is a Tamil word. It means ‘Call’ in English. His major work is to invite all the Kanis in the settlement to a particular place. The Vilikani explains to them the proposed meeting of Muttukani. It is his duty to inform matters connected with this settlement to the nearby settlements.
In every Kani settlement there is a ‘Pilathi’. He is an accepted medical practitioner of the Kani settlement. He predicts diseases. He also protects the settlement from the disturbances of wild animals. Pilathi is very pious and highly religious. He is wellversed in all religious matters. He prepares medicine and suggests ways and means to control wild animals. The Kanis believe that the Pilathi is very powerful. Gernally, Pilathi acts as local vaidyan and priest.
When Pilathi becomes old, he selects his successor. He selects a new Pilathi by the will of god. God appears in his dream and suggest the name of a Kani to become Pilathi. He selects the same person as his successor. Immediately after the selection of new Pilathi he is directed to do penance to know the medicinal effects of forest plants for fourty one days. After penance he returns to his settlement. Then the Kanikkars accept him as their Pilathi.
Muthuvan Kani is the head of the village settlement. He enjoys more powers. He supervises Muttukani, Vilikani and Pilathikani. He has the power to punish them if they commit any mistake. Thus he act as a judge. Muthuvan Kani is the most powerful man in the Kani settlement. He decides the date of cultivation and harvest. He also decides the seeds to be sown in the field. This is the accepted custom in every Kani settlements. The cultivation starts with Muthuvan Kani. Only after the cultivation of the land of Muthuvan, other Kanis start their cultivation. This practice is common in all Kani settlement in Kanyakumari District.
Muthuvan Kani has the power to take decision on a matter that comes for discussion. All the participants have full rights to place their views during discussions. After the discussion is over Muthuvan Kani, the chief of the settlement, announces his verdict. In this matter the Muthuvan Kani is assisted by the council of advisors. All village level crimes and offenses are settled by the village headman. Thus the entire administration of the settlements is vested on headman. His words are final. Thus the above four leaders are the powerful persons in the Kani settlement. They are responsible for the smooth running of the administration of the settlement.
– Dr. G. Pushparaj
Assistant Professor of History, Udaya College Arts and Science, Vellamodi.
References
1. M. Gopalakrishnan, Gazetteer of India, Tamil Nadu Kanyakumari district, Madras 1995.
2. S.B. Chakrabarty, Anthropological Survey of India, Culcutta, 1984. P.4.5.
3. N.J. Smith, The Sociology of Economic life, New Delhi, 1965.
4. Stephen, Kokarai, Nagercoil, 1997.
5. L.P. Vidyarthi and B.K. Rai, The Tribal Culture of India, New Delhi 1985.
6. S.B. Roy and K. Asok Ghosh, People of India, New Delhi, 1993.