காலாடி பரையர்களின் ஒர் பிரிவு

காலாடி என்ற பட்டம் கொண்ட பறையர் இங்கு குலவாடி(தோட்டி):

காலாடி என்ற பட்டம் கொண்ட  பறையர் தமிழ்நாட்டில்  இங்கு காலாடியை குலவாடி (அ) தோட்டி வேலை செய்பவராக அறியப்படுகின்ரார். கர்நாடகாவில் பறையருக்கு குலவாடி என்ற வேலை இறப்புகிரியம் செய்பவர் என்பது இதன் அர்த்தம் குலவாடி ஆனால் கர்நாடகாவில் இவர்கள் கிரமத்தால் நியமிக்க படுகின்றனர்.

The Toti or Kulavadi (he who directs the ryots), always a Holaya, is a recognized and indispensable member of every village corporation. In his official position he the village policeman, the beadle of the village community, the headman’s henchman: but in the rights and privileges which yet cling to him we get glimpses of his former estate, and find proofs that the Hoilayar were first to establish villages. All the castes unhesitatingly admit that the Kulavadi is (de jure) the owner of the village. If there is a dispute as to the village boundaries, the Kulavadi is the only one competent to take the oath as to how the boundary ought to run and to this day a village boundary dispute is often decided by this one fact- if the Kulavadis agree, the other inhabitants of the village can say no more. Formerly when village was first established, a large stone, called Karukallu*, was set up within it. To such stones the Patel** once a year makes an offering, but the Kulavadi, after the ceremony is over, is entitled to carry off the rice, &c., offered, and in cases where there is no Patel, the Kulavadi performs the ceremony.

“In a note on the Kulwadis, Kulvadis or Chalavadis of the Hassan district in Mysore, Captain J.S.F. Mackenzie writes, all the thousand-and- one castes, whose members find a home in the village, unhesitatingly admit that the Kulwadi is de jure the rightful owner of the village. He who was is still, in a limited sense, ‘lord of the village manor.’ If there is a dispute as to the village boundaries, the Kulwadi is the only one competent to take the oath as to how the boundary ought to run. The old custom for setting such disputes was as follows. The Kulwadi, carrying on his head a ball made of the village earth, in the centre of which is placed some water, passes along the boundary. If he has kept the proper line, everything goes well; but should he, by accident, even go beyond his own proper boundary, then the ball of earth, of its own accord, goes to pieces, the Kulwadi dies within fifteen days, and his house becomes a ruin. Such is the popular belief. Again, the skins of all animals dying within the village boundaries are the property of the Kulwadi, and a good income he makes from this source. To this day village boundary dispute is often decided by this one fact. If The Kulawadis agree, the other inhabitants of the villagers can say no more. When-in our forefathers’ days, as the natives say-a village was first established, as stone called ‘karu kallu’ is set up. To this stone the Patel once a year makes an offering. The Kulwadi, after the ceremony is over, is entitled to carry off the rice, etc., offered. In cases where there is no Patel, the Kulwadi goes through the yearly ceremony. But what I think proves strongly that the Holia was the first to take possession of the soil is that the Kulwadi receives, and is entitled to receive, from the friends of any person who dies in the village, a certain fee or as my informant forcibly put it, ‘they buy from him the ground for the dead.’ This fee is still called in Canarese nela haga, from nela earth, and haga, a coin worth 1 anna 2 pies. In Munzerabad the Kulwadi does not receive this fee from those ryots who are related to the headman. Here the Kulwadi occupies a higher position. He has, in fact, been adopted into the Patel’s family, for, on a death occurring in such family, the Kulwadi goes into mourning by shaving his head. He always receives from the friends the clothes the deceased wore, and a brass basin. The Kulwadi, however, owns a superior in the matter of burial fees. He pays yearly a fowl, one hana (4annas 8 pies), and a handful of rice to the agent of the Sudgadu Sidha, or lord of the burning ground.”