Veluttedan caste is surname of many people in southern India. Veluttedan caste meaning is The Veluttedan is defined in the Madras Census Report, 1891, as the washerman of the Nayars and higher castes in Malabar. He calls himself a Nayar, and, in many cases, was returned as of that main caste, but these have been separated in abstraction. The caste is called Vannattan in North Malabar. The Veluttedans follow the marumakkatayam law of inheritance in the north, and makkatayam in the south. They have tali-kettu and sambandham separately. Their dress and habits are the same as those of Nayars. In the Madras Census Report, 1901, Bannata is given as a Canarese synonym for the caste name. In the Travancore and Cochin Census Reports, 1901, Veluttetan and Veluthedan are given respectively as an occupational title and sub-division of Nayars.[390]
For the following note on the Veluttedans of Travancore, I am indebted to Mr. N. Subramani Aiyar. The name is believed to signify a place where clothes are bleached. In the early Settlement Records the designation recorded is Ayavu, in all probability an old synonym for washing. The South Travancore Veluttedans are said to be divided into two endogamous septs, Paravur and Attingal, with four exogamous septs in each; but these distinctions may be said to have now lost their vigour and force. There is a current tradition that once upon a time a Brahman was washing cloths for a friend, and was on that account thrown out of caste by Parasurama. The occupation of the Veluttedans is washing cloths for all high-caste Hindus down to the Sudras, in which profession, for neatness and purity at any rate, if not for promptitude, they stand above the Vannans and Chayakkarans of the east coast, both of whom have now entered the field in competition with them, and, at least in the most civilised parts of the State, not entirely without success. In no case do the castemen receive cloths from classes lower in social rank than the Sudras, and this is pointed to with pride as one of the causes which keep them in their present elevated scale. It need hardly be said that, in their traditional occupation, the Veluttedans are largely and materially assisted by their females, the Veluttedathis. They do not live in a group together, but are conveniently scattered about, so as to avoid competition one with another. Their main profession is, in many cases, supplemented by agriculture. There are absolutely no educated men among them, and, as long as machine-laundries are not introduced into the country, they have no reason to abandon the profession of their forefathers in pursuit of alien ones. In the matter of food and [391]drink, as also in their dress and ornaments, they resemble the Nayars. Clothes, it may be mentioned, are never bought by Veluttedans, as they are always in possession, though temporarily, of other peoples apparel. Tattooing prevails only in South Travancore. They cannot enter Brahmanical shrines, but are permitted to stand outside the talakkal or stone-paved walk round the inner sanctuary, by which the image is taken in daily procession. Besides standing here and worshipping the higher Hindu deities, they also engage in the propitiation of the minor village deities. There are two headmen in each village, who punish social delinquents, and preside over caste ceremonials. On the twenty-eighth day after the birth of a child, the name-giving ceremony is performed, and a thread is tied round the infants neck. Those who can afford it celebrate the first food-giving. The tali-tying and sambandham ceremonies are performed separately, just like Nayars. The former is known as muhurtham or auspicious occasion. The marriage badge is called unta minnu or puliyilla minnu. The details of the marriage ceremony do not differ from those of the Nayars. The ayani unu, bhutakkalam, appam poli, and avaltitti are all important items, and, at least in South Travancore, seldom failed to be gone through. In poor families the mother, without any formal ceremonial, ties the tali of the girl before she is twelve years old, after an oblation of cooked food to the rising sun. This is called Bhagavan tali, or gods marriage ornament. Freedom of divorce and remarriage exist. The pulikuti (tamarind) is an indispensable ceremonial, to be gone through by a pregnant woman. Inheritance devolves in the female line (marumakkattayam). The clothes washed by Veluttedans are used by Nambutiri Brahmans, without previous washing as on the east coast, for all [392]religious purposes; and clothes polluted by a member of a low caste are purified by the Veluttedan sprinkling ashes and water over them.
Veluttedan 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. Veluttedan caste name could indicate the type of work people belonging to the Veluttedan 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
Veluttedan 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.
Veluttedan caste is also known as Veluttedan 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.