Historically, they have also been referred to as Kurukulam, Varunakulam and Karaiyalar. Sharing similar origins and status are the SinhaleseKarava and the Pattanavar of Tamil Nadu.[11]
The word "Karaiyar" is derived from the Tamil language words karai ("coast" or "shore") and yar ("people").[12] The term Kareoi mentioned by 2nd century AD writer Ptolemy, is identified with the Tamil word "Karaiyar".[13] The Portuguese and Dutch sources mentions them under the term Careas, Careaz, or Carias, which are terms denoting "Karaiyar".[14]
Kurukulam, Varunakulam and Arasakulam were historically one of the significant clans of the Karaiyars.[15] Kurukulam, meaning "clan of the Kuru", may be a reference to their origin from Kurumandalam (meaning "realm of Kuru's") of Southern India.[16] They attribute their origin myth from the Kuru Kingdom, mentioned in Hindu epic Mahabharata.[17][18] Some scholars derived Kurukulam from Kuru, the Tamil name for Jupiter.[19] Varunakulam, meaning "clan of Varuna", is a reference to their maritime origin.[20]Varuna is the god of sea and rain, mentioned in Vedic Literature, but also in Sangam literature as the principal deity of the Neithal Sangam landscape (i.e. littoral landscape).[21] Arasakulam means "clan of kings".[15]
The Karaiyar, are among the old coastal communities who inhabited the NeithalSangam landscape.[22] The ancient Tamil literature mentions several coastal populations, but does not contain any direct references to the Karaiyars.
Migration of Karaiyars from South India to Sri Lanka started from around second century BCE.[7] The earliest reference to them could be the 1st century BCE Tamil Householders Terrace, Pali inscription in Anuradhapura referring to several Tamil chiefs including one named "Dameda navika Karava", translated as "Tamil Karayar sailor".[23][24] The Purananuru mentions "Karaiyavar", but not as a coastal population; in the later literature, the word came to be identified with coastal people.
Medieval era
Several inscriptions mention high-ranked military officials under the title Kurukulattaraiyan (meaning "King of Kurukulam"). An inscription in Tirumukkudal, Tamil Nadu mentions a notability named Kurukulattaraiyan who 'wore a golden anklet' as the commander of the army of Vijayabahu I (11th century AD) who ended the Chola rule in Sri Lanka.[15][25] Another Kurukulattaraiyan, ChoranUyyaninraduvan, the minister of Maravarman Sundara Pandyan (13th century AD) is mentioned as gifting land and making offerings for the Ninra Narayana Perumal temple in an epigraphy of the temple.[26] The same minister is also mentioned in an inscription issued by Jatavarman Kulasekaran I.[27]
According to an account given in the Mukkara Hatana manuscript, a battalion of 7740 Karaiyar soldiers came from Kurumandalam in Southern India, and defeated the Mukkuvars (another coastal community) and Sonakars (Tamil Muslims).[28] The Yalpana Vaipava Malai states that Parakramabahu VI of Kotte invited Karaiyar battalions to facilitate trade with other countries. The Karaiyars also formed alliances with coastal military castes from Tamil Nadu such as the Maravars.[29] The Maravars who had strong influence in Northern Sri Lanka, established themselves as trading and sea lords and assimilated into the Karaiyar caste.[30] A 13th century inscription of Maravarman Kulasekara Pandyan I in Tharangambadi, Tamil Nadu makes a reference to the Karaiyars along with the mercantile guild Patinenvisayattar making food offerings to the Masilamaninathar temple.[31]
The Vaiya Padal mentions the voyage of a Karaiyar chief known as Meekāman, who traveled with ships loaded with several castes and chiefs, including the Karaiyars who make reference as Varunakulaththar.[8][32] Another Karaiyar chief also known as Meekāman is credited for leading a troop of Chola soldiers and defeating the powerful Mukkuvar chiefs Vediarasan and Meera.[23][33] According to one version was this strife caused because of a Pandya ruler who sent Meekaman to obtain a Naga gemstone for Kannagi (the heroine of Silappatikaram).[25] A destroyed fort at Neduntheevu, the Delft Island fort is locally known as Meekaman kōttai, and is thought to have been the fort of Meekaman.[34] According to Mattakallappu Manmiyam, Kalinga Magha (founder of Aryacakravarti dynasty) gave the principality of Mannar to those of the Kurukulam lineage.[25]
The Portuguese ordered Cankili II, king of Jaffna Kingdom, to surrender the Thanjavur Nayak soldiers and Varunakulattan (who is described as "Kingof Careas"). However Cankili II did not surrender them as they had come on his request, and were later on defeated by the Portuguese.[35][40] Upon defeat were significant numbers of Karaiyars along with the Nairs and Karavas appointed as Lascarins under Portuguese rule, and were converted to Catholicism.[41] In the Jaffna region, the Karaiyars were a dominant caste and were considered as upper-class in the social hierarchy, where conversion to Christianity of sections of them allowed them to grow closer to the Portuguese in power.[42]
After the expulsion of the Portuguese, was the growing Dutch rule revolted in 1658 in the Jaffna region by the Christian Karaiyars and Madapallis.[43] A Dutch minister of the 17th century, Philippus Baldaeus, described the Karaiyars, Madapallis and Vellalars among the influential classes of the Christians.[14] Elite Karaiyars were appointed to the rank of Mudaliyars.[6] The Karaiyar dominance got weakened through the political rise of the Vellalars under Dutch rule.[44][45][46]
In the 20th century, the Karaiyar were the second largest group of voters among the Sri Lankan Tamils after the Vellalar.[48] The Karaiyars formed around 10% of the population, while the dominant Vellalars constituted about 50% of the population. The Karaiyars dominated the political scene of the Tamils in the late 20th century through the liberation struggle for an independent Tamil Eelam state for Tamils as a result of government sponsored riots and acts such as the 1958 anti-Tamil pogrom and the Standardisation act.[49] Educated Karaiyar youths from Jaffna Peninsula took to militancy as means of protest and formed separatist groups such as TELO, EROS, EPRLF and the world renowned LTTE, also widely known as the Tamil Tigers.[50]
The fact that the core leadership of the LTTE had Karaiyar origin, (e.g. the leader of the LTTE, Velupillai Prabhakaran was a Melongi Karaiyar), he enabled them to develop a strong Sea Tiger force due to their traditional knowledge on seafaring and the waterways of the Palk Strait.[51] They benefited greatly from their kinship and long trade relation with the seafaring and militant communities of the Coromandel Coast, enabling them to set up training camps in coastal regions of Tamil Nadu and exploit the sea for weapon smuggling.[52] Through their kinship to the Karaiyar landlord class in Batticaloa region, the LTTE also gained recruitment of Eastern Tamils.[2] Although having a significant Karaiyar representation, the LTTE promoted Tamil unity through anti-casteism and recruited without caste and regional distinctions, and thus ensured them to be the representative of the Tamil society as a whole compared to the other Tamil militant groups.[49][53]
The Karaiyars in Northern Sri Lanka are classified into two groups: the Meelongi and the Keelongi.[56][a] The Melongi Karaiyars are some areas known as Thevar Karaiyar and Kurukula Karaiyar, who were descendants of commanders, while Keelongi Karaiyars were descendants of the army's soldiers and workers.[57] The Karaiyars in Eastern Sri Lanka like other castes are divided into kudi's or matrilineal clans.[58] The Eastern Karaiyars almost exclusively also use the term Vaiyittu Var (Tamil for "womb-tie") as a synonymous term for kudi or clan.[4]
The chieftains and village headmen of the Karaiyars held the title Pattankattiyar, meaning "One who is crowned" in Tamil.[59][60] Other titles they used were Adappanar, Mudaliar, Pillai, Kurukulattan and Varunakulattan.[61][62][63] The Adappans along with the Pattankattiyar were headmen who were responsible of the harbors and pearl fishery of the northern and western parts of Sri Lanka.[64][65] At the hand of the powerful maritime trading clans of the Karaiyars, the emergence of urban centers known as pattanam were seen. Pattanavar (literally meaning "pattanam-residents"), is an almost extinct caste name also used by the Karaiyars. Mudaliar (meaning "capitalist") were conferred on the maritime elite trading clans of the Karaiyars as titles of nobility.[5][63]
The domestic servants of the Karaiyars, who are known as Kudimakkal include the castes of Ambattar, Vannar, Maraiyar and Nattuvar.[66] They gave importance in their ritual roles as officiators under the wedding and funeral.[67]
^Excerpt about the Karaiyar subcastes, from Merchants, markets and the state in early modern India: The karaiyar had a less sharp distinction between melongi (i.e. those who aim high) and kilongi (those who aim low).
^Wilson, A. Jeyaratnam (2000). Sri Lankan Tamil Nationalism: Its Origins and Development in the Nineteenth and Twentieth Centuries. UBC Press. p. 19. ISBN978-0-7748-0759-3.
^Heiberg, Marianne; O'Leary, Brendan; O'Leary, Lauder Professor of Political Science and Director of the Solomon Asch Center for the Study of Ethnopolitical Conflict Brendan; Tirman, John (2007). Terror, Insurgency, and the State: Ending Protracted Conflicts. University of Pennsylvania Press. p. 268. ISBN978-0-8122-3974-4.
^ abcIndrapala, Karthigesu (1965). Dravidian Settlements in Ceylon and the Beginnings of the Kingdom of Jaffna. University of London. pp. 109–110, 371, 373.
^Mahalingam, T. V. (1989). A Topographical List of Inscriptions in the Tamil Nadu and Kerala States: Kanyakumari, Madras and Madurai Districts. Indian Council of Historical Research. p. 156.
^Sastri, Kallidaikurichi Aiyah Nilakanta (1929). The Pāṇḍyan Kingdom from the Earliest Times to the Sixteenth Century. Luzac. pp. 154–155.
^Schalk, Peter (1997). "Historisation of the martial ideology of the Liberation Tigers of Tamil Ealam (LTTE)". South Asia: Journal of South Asian Studies. 20 (2). Uppsala University: 53. doi:10.1080/00856409708723295.
^Kenneth Andrew, David (1972). The Bound and the NonBound: Variations in Social and Cultural Structure in Rural Jaffna, Ceylon. The University of Chicago. p. 142.{{cite book}}: CS1 maint: location missing publisher (link)
^ abHellmann-Rajanayagam, Dagmar (1993). "The Jaffna Social System: Continuity and Change under Conditions of War". Internationales Asienforum. 24 (3–4): 269–278.
^Samaranāyaka, Gāmiṇi (2008). Political Violence in Sri Lanka, 1971-1987. Gyan Publishing House. p. 230. ISBN978-81-212-1003-4.
^Hashim, Ahmed (3 June 2013). When Counterinsurgency Wins: Sri Lanka's Defeat of the Tamil Tigers. University of Pennsylvania Press. p. 166. ISBN978-0-8122-4452-6.
^Markovits, Claude; Pouchepadass, Jacques; Subrahmanyam, Sanjay (2006). Society and Circulation: Mobile People and Itinerant Cultures in South Asia, 1750-1950. Anthem Press. p. 87. ISBN978-1-84331-231-4.
^Derges, Jane (20 May 2013). Ritual and Recovery in Post-Conflict Sri Lanka. Routledge. p. 76. ISBN978-1-136-21487-5.
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