Velama caste is surname of many people in southern India. Velama caste meaning is The Velamas, or, as they are sometimes called, Yelamas, are a caste of agriculturists, who dwell in the Telugu country and Ganjam. Concerning them Mr. H. A. Stuart writes as follows.38 Who the Velamas were it seems difficult to decide. Some say they form a sub-division of the Balijas, but this they themselves most vehemently deny, and the Balijas derisively call them Guna Sakala (or Tsakala) vandlu (hunch-backed washermen). The pride and jealousy of Hindu castes was [337]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 chintzes, and, carrying their goods in a bundle on their backs, walk stooping like a laden washerman. This derivation is more than doubtful, for, in the Godavari district, the name is Guna Sakalavandlu, guna being the big pot in which they dye the chintzes. Some Velamas say that they belong to the Kammas, but divided from them in consequence of a difference of opinion on the subject of gosha, most Velama females being now kept in seclusion. [In the Kurnool Manual it is noted that the Velama women are supposed to be gosha, but, owing to poverty, the rule is not strictly observed.] Both Kammas and Velamas, before they divided, are said to have adopted gosha from the Muhammadans, but, finding that they were thus handicapped in their competition with other cultivating castes, it was proposed that the original custom of their ancestors should be reverted to. Those who agreed signed a bond, which, being upon palm leaf, was called kamma, and from it they took this name. The dissentients retained gosha, and were therefore called outsiders or Velamas. This does not, however, explain what the original name of the caste was, and the truth of the story is doubtful. Since this dispute, the Velamas have themselves had a split on the subject of gosha, those who have thrown it off being called Adi or original Velamas, and the others Padma Velamas. The Velamas seem to have come south with the Vijayanagara kings, and to have been made Menkavalgars, from which [338]position some rose to be Poligars. Now they are chiefly the hangers-on of poligars or cultivators. To distinguish them from the Vellalas in the southern taluks, they call themselves Telugu Vellalas, but it seems very improbable that the Velamas and Vellalas ever had any connection with one another. They are styled Naidus. [The Velamas style themselves Telugu Vellalas, not because of any connection between the two castes, but because they are at the top of the Telugu castes as the Vellalas are of the Tamil castes. For the same reason, Vellalas are sometimes called Arava (Tamil) Velamalu.]
The most important sub-divisions returned by the Velamas at the census, 1891, were Kapu, Koppala, Padma, Ponneti, and Yanadi. It is, the Census Superintendent writes, curious to find the Yanadi sub-division so strongly represented, for there is at the present day a wide gulf between Velamas and Yanadis (a Telugu forest tribe). In the Vizagapatam Manual, a class of cultivators called Yanadulu is referred to; and, in the Madras Census Report, 1901, it is recorded that entries under the name Yanati were clubbed with Yanadi; but it has since been reported that, in Bissam-Acuttack taluk of the Vizagapatam Agency, there is a separate caste called Yanati or Yeneti Dora which is distinct from Yanadi. It would appear that, as in the south, the Velamas call themselves Telugu Vellalas, so in the north they call themselves Yanatis.
Concerning the Guna Velamas, the Rev. J. Cain writes39 that in years gone by, members of this class, who were desirous of getting married, had to arrange and pay the expenses of two of the Palli (fisherman) caste, but now it is regarded as sufficient to hang up a net in [339]the house during the time of the marriage ceremony. The custom had its origin in a legend that, generations ago, when all the members of the caste were in danger of being swept off the face of the earth by some of their enemies, the Pallis came to the rescue with their boats, and carried all the Guna Velamas to a place of safety. The Guna Velamas, Mr. Cain continues, were formerly regarded as quite an inferior caste, but, as many members of it have been educated in Anglo-Vernacular schools, they have found their way into almost every department and risen in the social scale. Their caste occupation is that of dyeing cloth, which they dip into large pots (gunas). The term Guna Tsakala is one of reproach, and they much prefer being called Velamalu to the great disgust of the Raca (Raja) Velamalu. To the Raca Velama section belong, among other wealthy land-owners, the Rajas of Bobbili, Venkatagiri, Pittapur, and Nuzvid. At the annual Samasthanam meeting, in 1906, the Maharaja of Bobbili announced that none of the Velamavaru were working in any of the offices at the time when I first came to Bobbili. There were then a small number acting as mere supervisors without clerical work. Only from the commencement of my administration these people have been gradually taken into the office, and induced to read at the High School.
For the following note on the Velamas who have settled in the Vizagapatam district, I am indebted to Mr. C. Hayavadana Rao. The following sub-divisions of the caste may be noted
(1) Pedda or Padma found chiefly in the Bobbili taluk. Those composing it are said to be the descendants of the military followers and dependents of Pedda Rajudu, the founder of the Bobbili family, who received a territorial grant in 1652 from Sher Muhammad Khan, the [340]Moghul Fauzdar of Chicacole. It is to this sub-division that Orme refers, when he says40 that they esteem themselves the highest blood of Native Indians, next to the Brahmans, equal to the Rajpoots, and support their pre-eminence by the haughtiest observances, insomuch that the breath of a different religion, and even of the meaner Indians, requires ablution; their women never transfer themselves to a second, but burn with the husband of their virginity. The remarriage of widows is forbidden, and women remain gosha (in seclusion), and wear gold or silver bangles on both wrists, unlike those of the Koppala section. The title of members of this sub-division is Dora.
(2) Kamma Velama found chiefly in the Kistna district, from which some families are said to have emigrated in company with the early Rajas of Vizianagram. They are met with almost solely in the town of Vizianagram. The remarriage of widows is permitted, but females are gosha. The title is Nayudu.
(3) Koppala, or Toththala, who do not shave their heads, but tie the hair in a knot (koppu) on the top of the head. They are divided into sections, e.g, Naga (cobra), Sankha (chank shell, Turbinella rapa), Tulasi (Ocimum sanctum), and Tabelu (tortoise). These have no significance so far as marriage is concerned. They are further divided into exogamous septs, or intiperulu, of which the following are examplesNalla (black), Doddi (court-yard, cattle-pen or sheep-fold), Reddi (synonym of Kapu). The custom of menarikam, by which a man marries his maternal uncles daughter, is observed. A Brahman officiates at marriages. Widows are permitted to remarry seven times, and, by an unusual [341]custom, an elder brother is allowed to marry the widow of his younger brother. Women wear on the right wrist a solid silver bangle called ghatti kadiyam, and on the left wrist two bangles called sandelu, between which are black glass bangles, which are broken when a woman becomes a widow. The titles of members of this sub-division are Anna, Ayya, and, when they become prosperous, Nayudu.
In a note on the Velamas of the Godavari district, Mr. F. R. Hemingway writes that they admit that they always arrange for a Mala couple to marry, before they have a marriage in their own houses, and that they provide the necessary funds for the Mala marriage. They explain the custom by a story to the effect that a Mala once allowed a Velama to sacrifice him in order to obtain a hidden treasure, and they say that this custom is observed out of gratitude for the discovery of the treasure which resulted. The Rev. J. Cain gives41 a similar custom among the Velamas of Bhadrachalam in the Godavari district, only in this case it is a Palli (fisherman) who has to be married.
There is, a correspondent informs me, a regular gradation in the social scale among the Velamas, Kammas, and Kapus, as follows
Velama Dora = Velama Esquire.
Kamma Varu = Mr. Kamma.
Kapu.
A complaint was once made on the ground that, in a pattah (title-deed), a man was called Kamma, and not Kamma Varu.
It is noted by Mr. H. G. Prendergast42 that the custom of sending a sword to represent an unavoidably [342]absent bridegroom at a wedding is not uncommon among the Telugu Razus and Velamas.
Velama 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. Velama caste name could indicate the type of work people belonging to the Velama 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
Velama 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.
Velama caste is also known as Velama 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.