Castes and Tribes of Southern India/Ullādan
Ullādan.— It is recorded, in the Travancore Census Report, 1901, that "the Ullātans and Nāyātis are found in the low country, as well as on the hills. At a remote period, certain Ullāta families from the plains settled themselves at Talpurakkōtta near Sabarimala, and even to-day pilgrims to Sabarimala consider this place as sacred. In the low country, the offerings to the same deities as the Ullātans worship are offered by the Vālans. Hence the Ullātans were called by them Kochchuvālans. The place near Sabarimala where they once dwelt is known as Kochuvālakkuti, or the cottage of the Kochchuvālan. Most of these Ullātans have left this place for fear of wild beasts, and are now straying in the woods with no fixed abode. It is said that they are the descendants from a Nambūtiri woman, who, on being proclaimed an outcast, said Ullatāna, meaning that (the offence for which she was ostracised) is true. [According to another derivation, the name is derived from ull, within, and otunnu, runs, and means one who runs away into the forest at the sight of a member of any of the higher castes.] They are good hunters, and experts in the collection of wax and other forest produce. A curious marriage custom, prevalent among them, is thus related by Dr. Day. 'A large round building is made of leaves, and inside this the bride is ensconced. All the eligible young men of the village then assemble, and form a ring round this hut. At a short distance sits the girl's father or the nearest male relative with tom-tom in his hands, and a few more musical instruments complete the scene. Presently the music begins. The young men, each armed with a bamboo, commence dancing round the hut, into which each of them thrusts his stick. This continues about an hour, when the owner of whichever bamboo she seizes becomes the fortunate husband of the concealed bride. A feast then follows.'*[1] They subsist chiefly on fruits, wild yams, and other forest products, and eke out a wretched existence. When armed with guns, they make excellent sportsmen."
It is noted by the Rev. S. Mateer †[2] that the Ullādans " subsist chiefly on wild yams, arrowroot, and other esculents, which they find in the jungle, and for the grubbing up of which they are generally armed with a long pointed staff. They also further enjoy the fruits of the chase, and are adepts in the use of the bow and arrow. The arrow they use has an iron spear-head, and an Ullādan has been known to cut a wriggling cobra in half at the first shot. They were claimed as the property of celebrated hill temples, or great proprietors, who exacted service of them, and sometimes sold their services to Nairs, Syrians, and others. A few Ullādans in the low country say they or their fathers were stolen in childhood, and brought down as slaves."
At Kottayam in Travancore, I came across a party of Ullādans carrying cross-bows. These were said to be used for catching fish in rivers, lagoons, and tanks. The arrow is between two and three feet in length, and has an iron hook at one end. Attached to it is a thin but strong string, one end of which is tied to the hook, while the other end passes through a small hole in the wooden part of the arrow, and is fastened to the cross-bar of the bow. This string is about thirty feet in length, and serves not only to drag the captured fish out of the water, and land it, but also to prevent the arrow from being lost. The origin of the cross-bow, which I have not found in the possession of any other tribe, puzzled me until the word Firingi was mentioned in connection with it. The use of this word would seem to indicate that the cross-bow is a survival from the days of the Portuguese on the west coast, Firingi (a Frank) or Parangi being used by Natives for European or Portuguese.
For the following note on the Ullādans of the Cochin State, I am indebted to Mr. L. K. Anantha Krishna Iyer.*[3] "Their huts are situated in the forest of the plains, by the side of paddy (rice) flats, or in cocoanut gardens remote from those of the members of the higher castes. Only Christian Moplahs are found in the neighbourhood. Their huts are erected on short bamboo posts, the roof and four sides of which are covered with plaited cocoanut leaves. A bamboo framework, of the same leaves, serves the purpose of a door. A few plaited cocoanut leaves, and a mat of their own weaving, form the only furniture,and serve as beds for them at night. Their vessels in domestic use consist of a few earthen pots for cooking and keeping water in, and a few shallow earthen dishes, from which they drink water, and take their food. Some large pieces of the bark of the areca palm, containing salt, chillies, etc., were also seen by me. What little they possess as food and clothing is placed in small baskets suspended from the framework of the roof by means of wooden hooks.
"The caste assembly consists of the elderly members of the caste. There is a headman, who is called Mūppan, and he has an assistant who is known as Ponamban. The headman has to preside at all marriage and funeral ceremonies, and to decide all disputes connected with the caste. The caste assembly meets chiefly to deal with cases of immorality. The guilty parties are summoned before the assembly. The headman, who presides, inquires into the matter, and, in the event of the accused parties confessing their guilt, they are taken before His Highness the Rāja, who is informed of the circumstances. The male culprit is sometimes beaten or fined. The woman is given some water or the milk of a green cocoanut, and this is supposed to set her free from all sin. When a fine is imposed, it is sometimes spent on the purchase of toddy, which is shared among the castemen present. The headman gets a few puthans (Cochin coins) for his trouble.
"In religion, the Ullādans are pure animists or demon worshippers. All cases of sickness, and other calamities, are attributed to the malignant influence of demons, whom it is necessary to propitiate. They worship Kappiri, Thikutti, and Chāthan, all of whom are represented by a few stones placed under a thatched roof called kottil. Offerings of rice flour, sheep, fowls, toddy, rice, cocoanuts and plantains, are given on Fridays in the month of Kanni (September-October). One of the castemen acts as Velichapād (oracle), and speaks as if by inspiration. He also casts out demons from the bodies of women who are believed to be influenced by them. When he resumes his former self, he takes half the offerings to himself, allowing the other half for distribution among the bystanders. They also worship the spirits of the departed members of their families, who, they think, sometimes appear to them in dreams, and ask them for whatever they want. They believe that, in the event of their neglecting to give what is asked, these spirits will cause serious calamity to their family.
"The Ullādans generally bury their dead in special places called chotala, but some of them bury the corpse a few yards away from their huts. The young are buried deep in the ground, while the old ones are buried not so deep. The dead body is placed on a new piece of cloth spread on a bamboo bier, which is carried by the relatives to the grave-yard. The castemen of the neighbourhood, including the relations and friends of the deceased, accompany the bier to the burial-ground, and return home after bathing. The members of the family fast for the night. They observe pollution for fifteen days, and, on the morning of the sixteenth day, the Thalippan (barber priest) comes and cleans the huts and its surrounding, and sprinkles cow-dung mixed with water on the members of the family as they return from bathing, in order that they may be freed from pollution. They entertain their castemen on that day. It is a custom among the Ullādans, Pulayas, and other low classes, that, when they are invited to a feast, they bring with them some rice, curry stuffs, toddy, or a few annas to meet the expenses of the feast. Very often the above articles are obtained as a gift from the charitably disposed members of the higher castes. At the end of the year, a similar feast is given to the castemen. Among the Ullādans, the nephew is the chief mourner, for he usually succeeds to the property of the dead, and proves his right of ownership by acting as the chief mourner.
"The Ullādans on the sea-coast make boats, and cut timber. Their brethren in the interior gather honey, and collect minor forest produce, and sell it to contractors. During the agricultural season, they engage in every kind of agricultural work, such as ploughing, sowing, transplanting, reaping, etc. They also graze the cattle of the farmers. They get a few annas worth of paddy (unhusked rice) for their labour. For most of the months in the year they are in a half-starving condition, and resort to eating wild roots, and animals, which they can get hold of (e.g., rats, tortoises, fish, or crocodiles). They know where rats are to be found. They thrust a long stick into their holes, moving it so violently as to kill them there, or forcing them to come out, when they catch and kill them. Very often in the rural parts, both men and women are found with long poles ready to be thrust into any holes there may be by the side of a fence, or where bamboos are growing luxuriantly. They also catch crocodiles. They place the carcase of a fowl, sheep, or other animal, on the bank of a canal, or by the side of a tank where crocodiles are to be found. Into it is thrust a pointed piece of iron, fastened to a long cord. When a crocodile comes out of the water to eat it, or tries to get away with it, the piece of iron is fixed firmly into its mouth, upon which the Ullādans, who are watching, approach and kill it with their clubs and knives. They catch fish by means of bait, and by poisoning the water. They are also very skilful in spearing fish swimming near the surface. They are more trackers of game than hunters, and very often accompany Moplahs, who go out hunting to provide themselves with meat of all kinds for feasts during their weddings. The Ullādans are engaged only as beaters. For this service, they are given meals during the wedding, in addition to three annas worth of paddy for each beater. They are armed with clubs, and seldom go with dogs, fearing that they may drive away the game. When any animal is killed in hunting, the right side of the back of the animal goes to the Government. It is given to the Forest Officer, who auctions it, and the money obtained is sent to the tāluk treasury. The left side of the back goes to the member of the party who shoots the animal. He also gets the face with the tongue. The headman among the Ullādans also gets a share. The remainder of the carcase is equally divided among the members who have formed the party. Should any dispute arise regarding the division of the game, the man who shoots the animal is entrusted with the settlement of the dispute, and his decision is final. In cases where the hunting party is organised by the Moplahs, the Ullādans get wages and meals for their trouble. In places where elephant pits are dug, hunting is forbidden.
"As regards their social status, the Ullādans, like the Nāyādis, form the Chandālas of the plains. Their approach to within a radius of sixty-four feet pollutes Brāhmans, and all higher castes, including the Sūdras (Nāyars). The Ullādans cannot walk along the public roads, or come to the bazaars. Nor can they approach the precincts of any town or locality where the members of higher castes reside. The Pulayas and Parayas profess to be polluted by them. It is curious to note that the Ullāda women consider it degrading to go to work like the Pulaya woman. They say that their husbands have to provide for them."