Okkiliyan caste is surname of many people in southern India. Okkiliyan caste meaning is Okkiliyan is the Tamil synonym for Vakkaliga, the large caste of Canarese cultivators, and the name is derived from okkalu, meaning cultivation or agriculture. In the Madras Census Report, 1901, the Vakkaligas or Okkiliyans are described as Canarese cultivators, who originally belonged to Mysore, and are found mainly in Madura and Coimbatore. The caste is split up into several sub-divisions, the names of two of which, Nonaba and Gangadikara, are derived from [439]former divisions of the Mysore country. Each of these is again split up into totemistic exogamous sections or kulas, some of which are Chinnada (gold), Belli (silver), Khajjaya (cake), Yemme (buffalo), Alagi (pot), Jola (cholum- a millet). The Vakkaligas say they are descendants of the Ballal Rajah of Anegundi, and that they left their homes in pursuit of more suitable occupation, and settled themselves in Konganad (Coimbatore). The Okkiliyans, whom I have investigated, were settled in the Tamil country in the Coimbatore district, where they were engaged as cultivators, bakers, milk-vendors, bricklayers, merchants, cart-drivers, tailors, cigar manufacturers, and coolies. They returned the following eight endogamous sub-divisions
(1) Gangadikara, or those who lived on the banks of the Ganges.
(2) Gudi, temple.
(3) Kire (Amarantus), which is largely cultivated by them.
(4) Kunchu, a tassel or bunch.
(5) Kamati, foolish. Said to have abandoned their original occupation of cultivating the land, and adopted the profession of bricklayer.
(6) Gauri, Sivas consort.
(7) Bai.
(8) Sanu.
Like other Canarese castes, the Okkiliyans have exogamous septs (kuttam or kutta), such as Belli (silver), Kasturi (musk), Pattegara (headman), Aruva, Hattianna, etc. By religion they are both Saivites and Vaishnavites. Those of the Aruva sept are all Saivites, and the Hatti sept are Vaishnavites. Intermarriage between Saivites and Vaishnavites is permitted, even though the former be Lingayats. The Okkiliyans also worship village [440]deities, and sacrifice goats and fowls to Magaliamma and Koniamma.
The Kiraikkarans of Coimbatore, whose main occupation is cultivating kirai (Amarantus) and other vegetables, are said to be Kempati Okkiliyans, i.e. Okkiliyans who emigrated from Kempampatti in Mysore.
The hereditary headman of the caste, at Coimbatore, is called Pattakaran, who has under him a Chinna (little) Pattakaran. The headman presides over the caste council meetings, settles disputes, and inflicts fines and other forms of punishment. If a person is accused of using coarse language, he is slapped on the cheek by the Chinna Pattakaran. If, during a quarrel, one person beats the other with shoes, he has to purify himself and his house, and feed some of his fellow castemen. The man who has been slippered also has to undergo purificatory ceremony, but has not to stand a feast. In cases of adultery, the guilty persons have to carry a basket of sand on the head round the quarters of the community, accompanied by the Chinna Pattakaran, who beats them with a tamarind switch. In some places, I am informed, there is a headman for the village, called Uru Goundan, who is subject to the authority of the Nattu Goundan. Several nadus, each composed of a number of villages, are subject to a Pattakar, who is assisted by a Bandari. All these offices are hereditary.
When a Gangadikara girl reaches puberty, her maternal uncle, or his son, constructs a hut of stems of cocoanut leaves, reeds and branches of Pongamia glabra. Every day her relations bring her a cloth, fruits, and flowers. On alternate days she is bathed, and dressed in a cloth supplied by the washerwoman. The hut is broken up, and a new one constructed on the third, fifth, and seventh days. During the marriage ceremony, the [441]bridegroom carries a dagger (katar) with a lime stuck on its tip, and partly covered with a cloth, when he proceeds to the brides house with a bamboo, new clothes, the tali (marriage badge), jewels, wrist-thread (kankanam), fruits, cocoanuts, rice, and a new mat, camphor, etc. He must have the dagger with him till the wrist-threads are untied. The barber cuts the nails of the bridegroom. The Pattakaran, or a Brahman priest, takes round the tali to be blessed by those assembled, and gives it to the bridegroom, who ties it on the brides neck. The ends of the cloths of the contracting couple, with betel leaves and areca nuts in them, are tied together, and they link together the little finger of their right hands. They then look at the sky, to see the pole-star, Arundati, who was the wife of the ascetic Vasishta, and the emblem of chastity. The marriage booth has four posts, and the milk-post is made of the milk hedge (Euphorbia Tirucalli), to which are tied mango leaves and a wrist-thread. At some Okkiliyan marriages, the caste priest, called Kanigara (soothsayer), officiates at the tali-tying ceremony. Very great importance is attached to the linking of the fingers of the bridal couple by the Kanigara or maternal uncle. The dowry is not given at the time of marriage, but only after the birth of a child. For her first confinement, the woman is taken to her parents home, and, after delivery, is sent back to her husband with the dowry. This is not given before the birth of a child, as, in the event of failure of issue or death of his wife, the husband might claim the property, which might pass to a new family.
Vakkaliga bride.
Vakkaliga bride.
Among some Okkiliyans the custom is maintained by which the father of a young boy married to a grown-up girl cohabits with his daughter-in-law until her husband has reached maturity.[442]
A dead person, I was informed at Coimbatore, is buried in a sitting posture, or, if young and unmarried, in a recumbent position. As the funeral procession proceeds on its way to the burial-ground, the relations and friends throw coins, fruits, cakes, cooked rice, etc, on the road, to be picked up by poor people. If the funeral is in high life, they may even throw flowers made of gold or silver, but not images, as some of the higher classes do. At the south end of the grave, a hollow is scooped out for the head and back to rest in. A small quantity of salt is placed on the abdomen, and the grave is filled in. Leaves of the arka plant (Calotropis gigantea), or tangedu (Cassia auriculata), are placed in three corners, and a stone is set up over the head. The son, having gone round the grave with a pot of water and a fire-brand, breaks the pot on the stone before he retires. The widow of the deceased breaks her bangles, and throws them on the grave. The son and other mourners bathe, and return home, where they worship a lighted lamp. On the third day, dried twigs of several species of Ficus and jak tree (Artocarpus integrifolia), milk, a new cloth, plantains, tender cocoanuts, cheroots, raw rice, betel, etc, required for worship, are taken to the grave. The twigs are burnt, and reduced to ashes, with which, mixed with water, the figure of a human being is made. It is covered with a new cloth, and flowers are thrown on it. Puja is done to plantains, cocoanut, etc, placed on a plantain leaf, and milk is poured over the figure by relations and friends. The widow breaks her tali string, and throws it on the figure. The son, and the four bearers who carried the corpse to the grave, are shaved. Each of the bearers is made to stand up, holding a pestle. The barber touches their shoulders with holy grass [443]dipped in gingelly (Sesamum) oil. Raw rice, and other eatables, are sent to the houses of the bearers by the son of the deceased. At night the cloths, turban, and other personal effects of the dead man are worshipped. Pollution is removed on the eleventh day by a Brahman sprinkling holy water, and the caste people are fed. They perform sradh. By some Okkiliyans, the corpse is, like that of a Lingayat Badaga, etc, carried to the burial-ground in a structure called teru kattu, made of a bamboo framework surmounted by a canopy, whereon are placed five brass vessels (kalasam). The structure is decorated with cloths, flags, and plantain trees.
The Morasu Vakkaligas, who sacrifice their fingers, are dealt with separately (see Morasu).
Okkiliyan caste is one of the many castes subcastes of India.
India has thousands of castes and subcastes, they are in existence and practice since the Vedic times. They were created to solve the problem of division of labor. Okkiliyan caste name could indicate the type of work people belonging to the Okkiliyan caste do or did in earlier times. Many last names in India indicate the place the person originally belongs to. All castes sub castes are primarily divided into 4 categories:
1.Brahmins – The learned or priestly class
2.Khastriyas – The warrior class or those with governing functions
3.Vaishyas – The trader, agriculturalists or cattle rearers class
4.Shudra – The class that serves other three categories
Okkiliyan caste belongs to one of the above 4 categories. Indian caste system is the best system to solve the problem of division of labor. In earlier times there was no rigidity in caste system. Indian caste system is still the best solution for the problem of division of labor, the only change that is needed as per changed times is that rather than having a vertical hierarchical system with Brahmins on top and Shudras at bottom, it would be good to have a horizontal socialist system with Brahmins, Khastriyas, Vaishyas and Shudras all at same level.
The caste system of India is in ruins at present. It is also cause of bloody quarrels in certain parts of the rural India. People of backward castes have reservations in government jobs, this facility is widely misused in India. Many of the backward caste people have become rich and still use the facility for their benefit. Many in India believe reservation in jobs should be given on the basis of poverty rather than caste because there are many poors in upper castes as well.
Many criticize the Indian caste system because of bad material condition of lower castes but if they observe in an unbiased way they would find that there are many in upper castes with bad material conditions. The problem lies in power not in castes, power can corrupt anyone be it from upper caste or lower caste.
All cultures, all countries, all religions have caste system in one form or the other. Christians have different churches depending on the region or language or skin color of people. Muslims have a priestly class that tries to control everything. Arab Muslims before the oil boom were so much divided among tribes that if you drank water from a well of a different tribe you could be shot dead. Tribal divisions still exists among Muslims. You can also see the caste system in a different form in your corporate companies. I had seen different food and drinking facilities for people at different levels.
Okkiliyan caste is also known as Okkiliyan Gotra.
Caste situation is quiet different in urban India, people in urban areas especially youngsters don?t bother about castes. Inter caste, inter religious, inter lingual marriages are quiet common in urban India. Inter caste, inter religious and inter lingual marriages in rural areas attract severe criticism and many times people are expelled from community for not marrying as per religious and caste rules.