Monday, February 28, 2011

Fiddler On The Roof!

Have you watched the movie or the play "Fiddler On The Roof"? I bought a collector's edition for my niece. Yes, for that smart little lady! I didn't have the chance to send it to her, yet---so I decided to open it and watch just make sure it is as good as I thought it was.

It is a great story and movie, of close-knit family and community as an extended family where you helped each other though you may have your hierarchy and differences. This movie depicts exactly how mummy explained about the old caste system. In the movie it is referred to as tradition. Without tradition, you may loose balance and fall---just like the fiddler on the roof might.

Our ancestors lived simple, but very connected to God, nature and each other. Yes, traditionally the villages were almost self-sufficient. At the top strata you have the rich land owner farmers (Vellalar), the medicine man (Pariyari), the priests (Iyar), Accountants & keepers of law ( Muthaliyars), and the teacher (Vaathiyar) who received the most respect from all. The last three were usually educated Vellalar carrying out these important roles in the village.Then you have the next strata---working farmers, traditional chefs (Pandari) carpenters (Thatchan), goldsmiths (Thattar), blacksmiths (Kollar), the traders (Chetti's) and fishermen. While the barber and dhoby (laundryman) are considered lower caste everyone in the village needed them and no function good or bad happens without them. There were drummers (Paraiyar), Handymen (Nalavar), tree climbers/toddy collectors (pallar) and even those with unique expertise of balance walking the "Thula" for drawing water from the well.

As beautifully explained in the "Fiddler on the Roof"---with traditions, each one knew their place in the society and knew what GOD expected of them. It was an essential strategy in oldtimes for the survival and peace of the whole village. The caste system was the same. Each caste had an expertise and served the whole society;everyone depended on each other. Even the rich/noble landowner needed the service of the barber everyday to shave his face; no one had their own razor those days.

This was actually a good system, because fathers taught their trade secret to their sons. The families stayed close and did not have to worry about what the son would do when he grows up. The whole village knew where and who the experts were for carpentry or cooking for a wedding reception, etc. The sons would accompany their fathers to help on such special occasions and by the time the sons are grown up the village would already recognize their expertise and the father's good name. I believe it was an effective business model in which you build your clients from childhood. Since the good name was important everyone worked sincerely, cared and delivered good service to each other.

On festive days people would go to greet each other with some home made gift---simple but made with care. The landowners and rich traders usually gave new clothing, money, rice or fruits to those who render services to them. No one went starving either and if someone had some difficulty, people would know and would help as much as they could.

In essence, everyone was everyone else's business; no one can be an island. Of course it could be a nuisance at times, because you have to make every move carefully. One mistake and your name is ruined for life. Marriages were proposed strictly within the castes for several reasons: keeping family trade and expertise within families, different castes had lifestyles very different from others, dowry system and indigenous law (Thesavalamai). Caste system was carried on for generations, because it was an effective and efficient way of living a peaceful life.

The traditional caste system was never meant to separate people. Only with the western imperialistic influence, the caste system took a turn towards master and slave attitude. Education was the key that eventually opened those doors that closed due to superiority complex. But, unfortunately the modern education takes people away from the families and the communities and confine them into boxed cubicles---in skyscrapers and isolated apartments surrounded with noisy gadgets. And again, if you think about it, we still have an artificial hierarchy and chain of command even in modern work place that you are expected to follow. We have traded peace to bring chaos and ruthless rule of money (not mercy).

I think ancient people were wise and knew more than what we think they knew. We are probably going to find out "ignorance is bliss" and "simplicity is luxury!"

I am my mother's daughter!

Copyright©2011 VeerajaR

Wednesday, February 9, 2011

Twinkle Little Star: HAPPY BIRTHDAY!

A Haiku to the Apple of My Eyes: Neo Kannamma!

Twinkle little stars--
Whole galaxies revealed...
In my baby's eyes!

YOU ARE SO... PRECIOUS!

Many Happy Returns of The Day & MAY GOD BLESS YOU!!!

To my daughter, From my mother's daughter!
Copyright©2011 VeerajaR

Monday, February 7, 2011

Eliza: Grand Daughter of Muthalithamby Saravanamuttu

Copyright©2011 VeerajaR ELIZA 'Ponnu' was a grand daughter of Saivaite nobles Muthalithamby Saravanamuttu and Vairavipillai of UDUVIL. In fact, for generations this noble family's charity "Maadam" (building) on Manipay road, right past Uduvil school, had been providing water and shelter to the pilgrims on their way to Manipay Maruthaddy Pillaiyar kovil/temple. During the annual festival throughout the month of April, the relatives took turns serving free lime juice, lime pickle water, butter milk, yogurt, young coconut water and even milk rice or sweet "Aval." As a child, I had enjoyed this charity event and remember all the excitement of pilgrims whenever a cauldron full of drinks or rice was brought in. This charity Madam of our Saivaite ancestors' still exists. Ironically, still serving the people--but, as a post-office. Next to this charity-maadam, towards Uduvil school is the dowry house of my great grandma Ponnu. This being the first, mostly concrete (local limestone formula) cement-built house (1800s), my great grandma was called "kal veetu Ponnu"--- meaning girl of the stone house. She was married to my great grandfather Dr. Robert Breckenridge who was an Alumni of Jaffna College, Vadukottai. Mind you, those days and even to this day "caste system" or class is number one criteria in considering a marriage proposal. This house was later given as dowry to Eliza Ponnu's second daughter Grace Muthumani, upon her marriage to Muthaliyar Arasasingam of Alvai. The older daughter Lily, my grand mother, married Dr. Solomon Saravanamuttu Rajanayagam and was given as dowry, the dutch built ancestral house with royal crest on top. Both son-in-laws of Eliza Ponnu were educated and held very respectable jobs. Not only that they were also from noble caste, very handsome and good looking. Worthy of the dowry?

Don't take me wrong: My grand father was the most gentle, kind hearted and dedicated doctor, I have ever known! I am my mother's daughter, Copyright©2011 VeerajaR

Wednesday, February 2, 2011

Eliza: My Ancestor!

Upon Baptism, the Uduvil girls took up a Christian name and often their sponsor's name. Eliza, as the principal of the school was probably a favourite! My great grandmother Ponnamma married to Dr. Robert Breckenridge, was the first female in our family to convert and it's no wonder she took up the name Eliza. Older daughter of respected upper-class (so called Vellala, Chola descent) Saivaite landowner/philanthropist, she and her sister became Christians, while their brothers, Chelliah (oldest) and Thambiah (youngest) remained Saivaites. Chelliah/Chellachi couple and descendants were very fair skinned vegetarian Hindus and lived along the lane right across from Uduvil Girls school.

Upper class women were educated to marry upper class educated Christian gentlemen and raise a Christian elite family. Marriages were and are always fixed within the same caste/class---as a way of maintaining the gene pool, I was told. Even within a village the life styles and mannerism were so vastly different between the different castes, those days, it would have been naturally impossible to cross the line. Apparently, the Uduvil school and the American missionaries were sensitive to the local customs and did follow the caste rule in proposing marriages whenever they were involved. I will write in another post about mummy's thoughts on caste system: She's so ahead of her times and of course a great teacher. She always made us stop and think! *Most of these facts were directly passed on from my grandmother Lily Arulamma, her cousins Samuel Abraham and Thangamma, and my mother to me.Copyright©2011 VeerajaR

Reference: The white woman’s other burden: Western women and south Asia. Kumari Jayawardena 1995 – Biography & Autography (310 pgs)

Eliza Agnew From Wikipedia, the free encyclopedia. Eliza Agnew (February 2, 1807 – June 14, 1883) was an American Presbyterian missionary. She was born in New York City to James and Jane Agnew. http://en.wikipedia.org/wiki/Eliza_Agnew

On December 28, 1823, at a revival meeting at the Orange Street Presbyterian Church,

she converted to Christianity. She was educated in and lived in New York City

for nearly 32 years, devoting her service to the home, to the "Sabbath-school", and

in the distribution of Scripture and tracts. After her parents died, she secured appointment

to the Ceylon Mission of the American Board of Boston in 1839. She sailed from

Boston, Massachusetts to Jaffna,Ceylon (Sri Lanka as of 1972), aboard the Black Warrior.

She served as teacher for 42 years without furlough in the Female Boarding School

in Uduvil, just north of Jaffna, Ceylon. The Missionary Herald (September, 1863)

rewarded her pioneering efforts in Ceylon towards helping girls and women with the

following quote: "It is largely owing to the work she was permitted to do

that female education is more advanced here (Ceylon) than in

almost any other heathen land."

She was a woman of prayer, concerned with the spiritual welfare

of her students. Of one thousand people of three generations

under her influence, six hundred adopted to Christianity. She

visited and assisted graduates and ex-pupils with home

economics and spiritual affairs. Then she resigned as principle

of the school in 1879 and moved to Manepay, just west

of the school. She resided in the home of Misses

M. and M.W. Leitch, American Board missionaries in Manipai.

She died from a paralytic stroke in June 1883 and

was buried in Oodooville near the school over which she presided.

  • Johnson, Allen, ed. Dictionary of American Biography. New York:Charles Scribner's Sons, 1936.
  • Who Was Who in American Biography: Historical Volume, 1607–1896. Chicago: Marquis Who's Who, 1963.