Tsakala caste is surname of many people in southern India. Tsakala caste meaning is The Tsakalas, Sakalas, or Chakalas, who derive their name from chaku (to wash), are the washermen of the Telugu country, and also act as torch [198]and palanquin bearers. In the Census Report, 1901, Tellakula (the white class) is given as a synonym. The Rev. J. Cain writes63 that the Tellakulavandlu are really washermen who, in consequence of having obtained employment as peons (orderlies) in Government offices, feel themselves to be superior to their old caste people. In their own towns or villages they acknowledge themselves to be washermen, but in other places they disclaim all such connection. It is noted in the Kurnool Manual (1886) that, in the Cumbum division, they serve as palanquin-bearers, and are always at the mercy of Government officials, and are compelled to carry baggage for little or no wage. Some are Inamdars (landholders), while others work for wages.
The ordinary Tsakalas are called Bana Tsakala, in contradistinction to the Guna or Velama Tsakala. Bana is the Telugu name for the large pot, which the washermen use for boiling the clothes.64 The Guna Tsakalas are dyers. In a note on the Velamas, Mr. H. A. Stuart writes65 that some say they form a sub-division of the Balijas, but this they themselves most vehemently deny, and the Balijas derisively call them Guni Sakalavandlu (hunchbacked washermen). The pride and jealousy of Hindu castes was amusingly illustrated by the Velamas of Kalahasti. The Deputy Tahsildar of that town was desired to ascertain the origin of the name Guni Sakalavandlu, but, as soon as he asked the question, a member of the caste lodged a complaint of defamation against him before the District Magistrate. The nickname appears to have been applied to them because in the northern districts some print chintz, and, carrying their goods in a bundle on their backs, walk stooping [199]like a laden washerman. This derivation is more than doubtful, for, in the Godavari district, the name is Guna Sakalavandlu, guna being the large pot in which they dye the chintzes.
Like other Telugu castes, the Tsakalas have exogamous septs or intiperu, among which chimala (ant) is of common occurrence. Members of the gummadi sept do not cultivate, or eat the fruit of Cucurbita maxima (gummadi), and those of the magili pula gotra avoid the fruit of Pandanus fascicularis. In like manner, sword beans (Canavalia ensiformis) may not be eaten by those who belong to the thamballa gotra.
Among the sub-divisions of the caste are Reddi Bhumi (Reddi earth), Murikinati, Pakanati (eastern country), Desa, and Golkonda. Of these, some are also sub-divisions of other Telugu classes, as follows
Desa or Desur BalijaKapu.
Murikinati or MurikinaduKamsala, Mangala, Mala and Razu.
PakanatiBalija, Golla, Kamsala, Kapu, and Mala.
Reddi BhumiMala, Mangala.
At the census, 1891, Odde was recorded as a sub-division of the Tsakalas, and it is noted in the Vizagapatam Manual (1869) that the Vadde or Odde Cakali wash clothes, and carry torches in that district. The name Odde Tsakala refers to Oriya-speaking washermen. Telugus call the Oriya country Odra or Odde desam and Oriyas Odra or Odde Vandlu.
Like the Tamil Vannans, the Tsakalas prepare for various castes torches for processional or other ceremonial occasions, and the face cloth, and paddy piled up at the head of a corpse, are their perquisite. The Reddi Bhumi and other sub-divisions wash the clothes of all classes, except Malas and Madigas, while the Desa and Golkonda [200]sub-divisions will wash for both Malas and Madigas, provided that the clothes are steeped in water, and not handed to them, but left therein, to be taken by the washerman. Every village has its families of washermen, who, in return for their services, receive an allowance of grain once a year, and may have land allotted to them. Whenever a goat or fowl has to be sacrificed to a deity, it is the privilege of the Tsakala to cut off the head, or wring the neck of the animal. When Kapu women go on a visit to a distant village, they are accompanied by a Tsakala. At a Kapu wedding, a small party of Kapus, taking with them some food and gingelly (Sesamum) oil, proceed in procession to the house of a Tsakala, in order to obtain from him a framework made of bamboo or sticks, over which cotton threads (dhornam) are wound, and the Ganga idol, which is kept in his custody. The food is presented to him, and some rice poured into his cloth. Receiving these things, he says that he cannot find the dhornam and idol without a torch-light, and demands gingelly oil. This is given to him, and the Kapus return with the Tsakala carrying the dhornam and idol to the marriage house. The Tsakala is asked to tie the dhornam to the pandal (marriage booth) or roof of the house, and he demands some paddy (unhusked rice) which is heaped up on the ground. Standing thereon, he ties the dhornam. At a Panta Kapu wedding, the Ganga idol, together with a goat and kavadi (bamboo pole), with baskets of rice, cakes, betel leaves and areca nuts, is carried in procession to a pond or temple. The washerman, dressed up as a woman, heads the procession, and keeps on dancing and singing till the destination is reached. At the conclusion of the ceremonial, he takes charge of the idol, and goes his way. Among the Panta Reddis of the Tamil country, [201]the idol is taken in procession by the washerman, who goes to every Reddi house, and receives a present of money. At a wedding among the idigas (Telugu toddy-drawers), the brother of the bride is fantastically dressed, with margosa (Melia Azadirachta) leaves in his turban, and carries a bow and arrow. This kodangi (buffoon) is conducted in procession to the temple by a few married women, and made to walk over cloths spread on the ground by the village washerman. The cloth worn by a Kapu girl at the time of her first menstrual ceremony is the perquisite of the washerwoman.
The tribal deity of the Tsakalas is Madivalayya, in whose honour a feast, called Mailar or Mailar Pandaga, is held in January immediately after the Pongal festival. Small models of pots, slabs of stone such as are used for beating the wet clothes on, and other articles used in their work, are made in rice and flour paste. After they have been worshipped, fruits, cooked vegetables, etc, are offered, and a sheep or goat is sacrificed. Some of its blood is mixed with the food, of which a little is sprinkled over the pots, stones, etc, used during washing operations. If this ceremonial was not observed, it is believed that the clothes, when boiling in the water pot, would catch fire, and be ruined. The festival, which is not observed by the Desa and Golkonda Tsakalas, lasts for five or seven days, and is a time of holiday.
At the first menstrual ceremony, the maternal uncle of the girl has to erect a hut made of seven different kinds of sticks, of which one must be from a Strychnos Nux-vomica tree. The details of the marriage ceremony are very similar to those of the Balijas and Kammas. The distribution of pan-supari, and the tying of the dhornam to the pandal must be carried out by an assistant [202]headman called Gatamdar. On the last day, a goat or sheep is sacrificed to the marriage pots. Liberal potations of toddy are given to those who attend the wedding.
The Tsakalas have a caste beggar called Mailari, or Patam, because he carries a brass plate (patam) with the figure of a deity engraved on it. He is said to be a Lingayat.
Tsakala 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. Tsakala caste name could indicate the type of work people belonging to the Tsakala 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
Tsakala 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.
Tsakala caste is also known as Tsakala 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.