Rowther

From Wikipedia, the free encyclopedia

Rowther/Ravuthar/Rawther
Rowther King Horse Riding tamil deity.jpg
Regions with significant populations
India (Tamil Nadu, Kerala, Karnataka, Pondicherry), Singapore, Malaysia, Middle East, UK, USA
Languages
Tamil(Mother Tongue) • Urdu • Malayalam
Religion
Islam
Related ethnic groups
Indo-Turkic people • Mukkulathors

Rawatar (anglicised as Rowther, Rawther, Ravuttar, Ravuthar, Ravuta, Ravutta, Rahtore, Ravoot) (Tamil: இராவுத்தர் Irauttar) is a Muslim community from the southern Indian state of Tamil Nadu and Kerala.[1] They are descendants of Turkic peoples who had come to South India during the Chola Period.[2][3][4] Rowthers are Cavalrymen of Chola, Pandya kingdoms and many military Cavalry Chieftains in Tamil Rulers Army.[5] Ravuttars are a traditionally a clan-based Martial population like the Maravars,[6] and constitute Large one part of the multi-ethnic Tamil Muslim community. Rowthers traditionally follow the Hanafi school of fiqh.[7] Ravuttars have been found as Tamil poligers, zamindars and chieftains throughout the 16th to 18th centuries.[8] In the modern era, they are often economically successful and act as entrepreneurs, business peoples and landlords. They remember their historic heroic valour during their marriage ceremonies, where the bridegroom is conducted into the procession on a horse, but this process is fast disappearing.[9]

Etymology[]

The name Ravuttar (or Ravutta, Ravuthar, Rahtore, Rathaur, Rowther, Rawther) is derived Sanskrit राजपुत्र (Rājaputra), in the sense of 'prince', 'nobleman', or 'horseman'. D.C. Sircar points out that Ravutta or Rahutta, as a title, means a 'subordinate ruler'.[10] Some scholars claim that the name comes from Rathore, a name common among the Muslim Rajputs of North India.[11] Historically, they are parts of clans traditionally holding positions as rulers and military folk. Ravuta means a high-ranking title King, lord, feudatory ruling chief.[12]

They are also commonly known as 'Turukkar or thulukar' meaning Turks owing to their turkic ancestry. Their cavalry in medieval times was also known as 'Thulukapadai'

Rahut or Rowt means "Warrior", Raya means "Captain"[13] Rāvuttarayan or Rāvuttakartan means High Military chief of Cavalry troops.

Demography[]

Rawther are found all over Tamil Nadu and Kerala. Their mother tongue is Tamil and they use the Tamil script. Many of them are conversant in Urdu and familiar with the Perso-Arabic script. They follow the tenets of Islam and read the Quran and other religious texts in Arabic.[14]

Culture[]

Rowthers are generally speak Tamil and follow Tamil culture practice.[15] They have own Ravuthar Cuisine and Rawther Briyani ( Famous Briyani in Tamilnadu and kerala palakkad).[16][17][18] They drink tea and coffee. They are prohibited from taking alcoholic drinks on religious grounds. The men wear kurta, Dhoti, Shirt, and Cap, women wear a sari. Older women wear a sari and dupatta. Women keep their heads covered with the end of the sari.[14]

Titles/Surname[]

Ravuttar/Rawther/Rowther are common surnames among the group,[19] but other titles often used are below:

Identity and origins[]

Ravuttars are Soldiers, officials and literati attached to Muslim Court in the Deccan.[25] In many of the inscription of king King Anangabhima III himself and his successors, In Ganga Monarch described as a Rāuta, Rāutta or Rāvutta is derived from Sanskrit Rajaputra (literally a "Prince" but really title of Nobility) and was often assumed by Subordinate Rulers.[26]

The Cholas, who dominated Tamil Nadu for over two centuries (approximately 950 AD to 1200 AD) waned, and Pandya kings had the upper hand for the next century (approximately 1200 AD to 1300 AD). King Maravarman Kulasekara Pandyan I (1268 - 1310) had two sons: Jatavarman Sundara Pandyan III, who was by the king's wife, and Jatavarman Veera Pandyan II, who was by a mistress. The king proclaimed that Veera Pandyan would succeed him. This enraged Sundara Pandyan, who assassinated his father and became king in 1310.[27] Some local chieftains in the kingdom swore allegiance to the younger brother Veera Pandyan and a civil war broke out.

Sundara Pandyan was defeated and he fled the country. He sought help from the far-off northern ruler Sultan Ala-ud-din Khilji, who was ruling much of northern India from Delhi. At that time, his army under General Malik Kafur was in the south at Dvarasamudra (far to the north of Tamil Nadu). Khilji agreed to help Sundara Pandyan and ordered Malik Kafur's army to march to Tamil Nadu. With Sundara Pandyan's assistance, this Muslim army from the north entered Tamil Nadu in 1311. Many historians believe that Malik Kafur, who was based in Dvarasamudra at that time, was not planning to march south all the way to Tamil Nadu, and that, but for Sundara Pandyan's request to Sultan Ala-ud-din Khilji, he would never have invaded Tamil Nadu. Thus the first invasion of Tamil Nadu from Delhi was a direct result of the internal quarrel in the Pandyan royal family. Once inside Tamil Nadu and his army well entrenched with not much opposition, Malik Kafur turned on also, whom he came to help. The latter fled Madurai to southern Pandya Nadu. Sultan Ala-ud-din Khilji and Malik Kafur never intended to conquer and hold Tamil Nadu as part of the Delhi Sultanate; he did not occupy Tamil Nadu but turned back north. (Sundara Pandyan's uncle Vikrama Pandyan did win a couple of battles against Malik Kafur but many historians do not believe it to be the reason for Malik Kafur leaving Tamil Nadu.)

Before invasion of Moghul, Chola King invited Turks of the Seljuk Empire the Fractions of Hanafi school (Known as Rowther in South India)[28] for Horse trade link in 8th-10th century. The biggest armada of Turks traders and missionaries settled in Tharangambadi, Nagapattinam, Karaikal, Muthupet, Koothanallur and Podakkudi.[29] Turkish Rowthers were unable to convert Hindus in Tanjore regions since Hindus were very stubborn in their belief, so the Turkish mission and traders settled in this area's with their armada and expanded to a moderate size of Islam community. These new settlements were now added to the Rowther community. Hanafi fractions have a mix of fair and pale complexions because they were more closely connected with the Turkish than others in the South, Rowther women wear Purdah same as Turks and Iranian compared to Marakkars ( sea traders) who just wear sarees. There are some Turkish Anatolian and Safavid Inscriptions found in a wide area from Tanjore to Thiruvarur and in many villages. These inscriptions are seized by Madras Museum and are available for public viewing. Some Turkish inscriptions were also stolen from the Big Mosque of Koothanallur in 1850. And Last Pandya kingdom great Pandya Kulasekara, the agent of the Horse trading Pandya Sultan Jamaludin (Horse Trader-Rowther), Governor of Shiraz, held the chief place in the region. He occupied, according to Muslim historians, a place even in the council of Pandyas.[30]

There are two factions of Rowthers in Tamil Nadu, Sultan Ala-ud-din Khilji's (Moghul) clan descendants Turkish Sultans and their Rathore (Rajputs) warriors covers majority of Tamil Nadu while Seljuk Turkic clans remains in Tharangambadi, Nagapattinam, Karaikal, Muthupet, Koothanallur and Podakkudi.[28] Both now Moghul and Turkish Hanafi expanded with Population and some circumstantial evidence in historical sources that the Rowthers are part related to Maravar converts.[31] Ravuttars worked in the administration of the Vijayanagar Nayaks.[32]

Social System:Kinship[]

The Rowthers are an endogamous group. "The concern is for matching spouses who share the same economic backgrounds and the same cultural and particularly religious tradition. Specific religious and social practices vary widely among the different Muslim Tamil sub-divisions and attitudes about what is not vary too. Nevertheless, in cities, inter-marriages do occur, although they rare" (Mines, 1973).[33]

Ata/Atha - A Rowther's Kinship Term[]

The Rowthers of Tamil Nadu and Kerala to this day address their fathers as Atha (அத்தா). 'Ata' or 'Atha' meaning father' in Turkish[34][35] and other Turkic languages.[36] 'Atatürk' in Turkish means 'Father of the Turkish Nation', the title given to Mustafa kemal, the first President of Turkey. However, in modern Turkish, it means 'ancestor/forefather'. The Persian loanword 'baba' is used predominantly by the Urdu/Hindi speaking Muslims and the word 'Ata' or 'Atha' is seldom used by this group of Muslims to address their fathers. What is more interesting is that the word in Turkic/Turkish is pronounced exactly the same way as pronounced by the Rowthers.[37]

Family[]

Extended families are more frequent among the Rawther than nuclear families. A joking relationship exists between a man and his wife's brothers and sisters. Both sons and daughters inherit property. A daughter gets half of what a son gets.[14]

Rites and Rituals[]

Birth: The valaikaapu ceremony is observed among the Rawther during the ninth month of pregnancy. The husband's relatives bring bangles, a sari, sweets, and flowers for the pregnant woman. A feast of a child, an elderly person utters the azan (call for prayer) in the child's ear. The naming ceremony is held on the third, seventh, or fortieth day. On the sixth day, Kalima is pronounced, and the child is made to taste honey. The Aqiqa (tonsuring ceremony) may be held on the fortieth day after birth or some time later. The child starts reading the Quran at the age of five or six and after the completion of the Quran, sweets are distributed to friends and relatives. The ustad (teacher) is given gifts as a mark of respect. This ceremony is called the Hadiya. The khatna (circumcision) is a compulsory rite. This ritual performed before a boy attains the age of twelve. A Rawther girl, on attaining menarche, is kept in seclusion. On the seventh day, she is ceremonially bathed to terminate pollution and is accepted back into the house. For seven days after menstruation, a woman has to avoid praying, fasting, and reading the Quran. This is followed during the lifetime of a woman.[38]

Marriage[]

Nevertheless, in cities, inter-marriages do occur, although they are rare" (Vines, 1973). Parallel and cross-cousins are potential spouses. Earlier, marriages were performed soon after a girl attained puberty, but now girls get married between 18 and 20 and boys between 22 and 25. Most marriages are negotiated by the elders. Monogamy is the norm. The marital symbols are the lacha and toe-rings for women.[38] They remember their historic Heroic Valour during their marriage ceremonies, where the bridegroom is conducted into the procession on a Horse, but this process is fast disappearing.[9]

Occupational Activities[]

Traditionally the Rowthers were Landlords (Historically mentioned as Rowthers are Brave Cavaliers and Early Muslim Horse-traders in tamil Literature[39]) but now they are engaged in various occupations, mostly their own businesses. They deal in gems, gold, textiles, and real estate and participate in the industry, construction work, and general merchandising. Some are professionals, such as doctors, engineers, and lawyers, and some are teachers.[38]

Administration and Justice[]

There is no traditional caste council or panchayat as such among the Rawthers. Learned and elderly persons act as advisers. The Rawther have an association which preaches against dowry, and collects funds for charity.[38]

Religion and Culture[]

The Rawther belong to the Sunni sect of Islam and the Hanafi school. They follow the five basic tenets of Islam, which are, reciting the Kalima, offering namaz (prayer) five times a day, observing rosa (fasting) during the month of Ramzan, giving zakah (charity) to the poor, and going on the Haj pilgrimage to Mecca and Madina. The two major festivals celebrated are Ramzan and Bakr-id.[38]

Inter Community Relation[]

The Rawther share a ritual and social linkage with other sects of Muslims. They mix freely with their neighbors and friends belonging to other communities, and exchange food and sweets during festivals. They share wells and water sources with other communities. They share mosques and burial grounds with others belonging to the Sunni sect.[38]

Closeness in Tamil inscriptions and literature[]

The role of the Rowthers is very much in the religious harmony and social cohesion of Tamil Nadu[40]

The well-known legend of the Siva Saint Manikkavasagar of the 9th century A.D. is connected with the purchase of horses for the Pandya king. In that the Lord Siva who appeared in disguise as a horse trader to protect Manickavasagar and he is called by the name ராவுத்தர் (Rowther), Lord Muruga is praised as 'Rowther' by saint Arunagirinathar.thus Religious Harmony of Rowthers and Saivites in Early Tamil country till now.[41][42]

Initially , most horses and warriors were drawn from Persia and Central Asia . For the Indian population the most prominent feature of these warriors was their distinctive religion or ethnic identity but their military and equine expertise , which was always for hire . Apart from being loosely labelled Muslims or Turks ( Turushka ) , these mounted men were known as Ashvapatis ( lords of horses ) or Irauttars (Turukkar) - இராவுத்தர் ( horsemen ).[43]

The Tamil Muslim Ravuttars working in the administration of the Vijayanagar nayak somewhere In the Khurram kunda.The inscription details the dedication of the land by the Rowther Muslim to near a Murugan temple in Cheyyur. The inscription not only reiterates the fact that Ravuttars (Rowthers) Muslim in the part of the Vijayanagar administration, but also that their relationship went beyond religion, As can be seen by the donation to the temple. Much before the Tamil Muslim Ravuttars made the Contribution to the Murugan temple,

Arunagirinathar Tamil poet say Murugan as Ravuttar (Muslim Community title)

Arunagirinathar, the 15th Century Tamil poet, calls Lord Murugan as 'soor kondra ravuttane! - சூர்க்கொன்ற ராவுத்தனே! - Oh Ravuttan, who vanquised the Soor/Demon!' and 'maamayilerum ravuttane! - மாமயிலேறும் ராவுத்தனே! - Oh Ravuttan, who rides on the great peacock' in his Kanthar Alangaram (கந்தர் அலங்காரம்) and in Kanthar Venba (கந்தர் வெண்பா).[44][45][46]

Mutthal Ravuttar[]

Muttal Ravuttar statue

Muttal Ravuttar is that it is specifically as a Muslim that he figures as a kshatriya who"Protect the field" of the kingdom who ultimately Hindu ideal the Draupathi cult espouses with these considerations in mind, we may now look more closely at the anomalous figure: First at the god himself and then myths, iconography, and rituals that define his relation to Draupathi and his role in her cult.

As we noted in chapter 3, The Muttal Ravuttar derives its Second element from a term meaning Muslim Rowther (Cavalier, Horseman, or trooper). The term comes from Urdu Raut, apparently via a Prakrit derivation from 'raja-putra' (Prince).[8]

Modernisation[]

The Rowthers give importance to education. Higher education and many have taken up great jobs and contributed much to the society. Fathima Beevi, India's first woman Supreme Court judge,a prominent Rowther family in Pathanamthitta (Kerala).They have access to all civic amenities.[38]

Notable persons[]

Main article: List of Rowthers

See also[]

References[]

  1. ^ More, J. B. Prashant (1997). The political evolution of Muslims in Tamilnadu and Madras, 1930-1947. Hyderabad, India: Orient Longman. pp. 21–22. ISBN 81-250-1011-4. OCLC 37770527.
  2. ^ What is Rowther? Explain Rowther, Define Rowther, Meaning of Rowther, archived from the original on 21 December 2021, retrieved 25 March 2021
  3. ^ Hussein, Asiff (2007). Sarandib: An Ethnological Study of the Muslims of Sri Lanka. Asiff Hussein. ISBN 978-955-97262-2-7.
  4. ^ Hussein, Asiff (2007). Sarandib: An Ethnological Study of the Muslims of Sri Lanka. Asiff Hussein. ISBN 978-955-97262-2-7.
  5. ^ Tschacher, Torsten (2001). Islam in Tamilnadu : varia. Halle (Saale): Institut für Indologie und Südasienwissenschaften der Martin-Luther-Universität Halle-Wittenberg. pp. 94, 95. ISBN 3-86010-627-9. OCLC 50208020.
  6. ^ Hiltebeitel, Alf (1988). The cult of Draupadī. Chicago: University of Chicago Press. p. 13. ISBN 0-226-34045-7. OCLC 16833684.
  7. ^ Singh, K. S., ed. (1998). People of India: India's communities. New Delhi, India: Oxford University Press. pp. 3001–3002. ISBN 0-19-563354-7. OCLC 40849565.
  8. ^ a b Hiltebeitel, Alf (1988–1991). The cult of Draupadī. Chicago: University of Chicago Press. pp. 13–14, 102. ISBN 0-226-34045-7. OCLC 16833684.
  9. ^ a b Rājāmukamatu, Je (2005). Maritime History of the Coromandel Muslims: A Socio-historical Study on the Tamil Muslims 1750-1900. Director of Museums, Government Museum.
  10. ^ Rao, C. V. Ramachandra (1976). Administration and Society in Medieval Āndhra (A.D. 1038-1538) Under the Later Eastern Gaṅgas and the Sūryavaṁśa Gajapatis. Mānasa Publications. p. 88.
  11. ^ Bayly, Susan (1989). Saints, goddesses, and kings : Muslims and Christians in South Indian Society, 1700-1900. Cambridge, England: Cambridge University Press. p. 98. ISBN 0-521-37201-1. OCLC 70781802.
  12. ^ Itihas. Director of State Archives, Government of Andhra Pradesh. 1975.
  13. ^ The Wars of the Rajas, Being the History of Anantapuram: Written in Telugu; in Or about the Years 1750 - 1810. Translated Into English by Charles Philip Brown. II. Printed at the Christian knowledge society's Press. 1853.
  14. ^ a b c Singh, Ashok Pratap; Kumari, Patiraj (2007). Psychological implications in industrial performance (1st ed.). New Delhi, India: Global Vision Pub. House. p. 707. ISBN 978-81-8220-200-9. OCLC 295034951.
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  17. ^ Jeshi, K. (4 May 2021). "The myriad tastes and cultural influences of iftar". The Hindu. ISSN 0971-751X. Retrieved 12 January 2022.
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  20. ^ Singh, K. S. (1996). Communities, segments, synonyms, surnames and titles. Delhi: Anthropological Survey of India. ISBN 0-19-563357-1. OCLC 35662663.
  21. ^ General, India Office of the Registrar (1964). Census of India, 1961: Pondicherry state. Manager of Publications. p. 12.
  22. ^ T. Madhava Menon (2000–2002). A handbook of Kerala (1st ed.). Thiruvananthapuram: International School of Dravidian Linguistics. p. 830. ISBN 81-85692-27-0. OCLC 47863627.
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  24. ^ The Heirs of Vijayanagara Court Politics in Early-Modern South India Author ; Lennart Bes
  25. ^ Richman, Paula (1 October 1997). Extraordinary Child: Poems from a South Indian Devotional Genre. University of Hawaii Press. ISBN 978-0-8248-1063-4.
  26. ^ Indian Studies. Ramakrishna Maitra. 1967.
  27. ^ Aiyangar, Sakkottai Krishnaswami (1921). South India and her Muhammadan Invaders. Oxford University Press. pp. 95–96.
  28. ^ a b Abraham, George (28 December 2020). Lanterns on the Lanes: Lit for Life…. Notion Press. ISBN 978-1-64899-659-7.
  29. ^ Fragner, Bert G.; Kauz, Ralph; Ptak, Roderich; Schottenhammer, Angela (2009). Pferde in Asian : Geschichte, Handel und Kultur [Horses in Asia : history, trade, and culture]. Wien. pp. 150–160. ISBN 978-3-7001-6638-2. OCLC 1111579097.
  30. ^ Arunachalam, S. (2011). The history of the pearl fishery of the Tamil coast. Pavai Publications. p. 96. ISBN 978-81-7735-656-4. OCLC 793080699.
  31. ^ Tschacher, Torsten (2001). Islam in Tamilnadu : varia. Halle (Saale): Institut für Indologie und Südasienwissenschaften der Martin-Luther-Universität Halle-Wittenberg. p. 99. ISBN 3-86010-627-9. OCLC 50208020.
  32. ^ Muthiah, S., ed. (2008). Madras, Chennai : a 400-year record of the first city of modern India (1st ed.). Chennai: Palaniappa Brothers. p. 140. ISBN 978-81-8379-468-8. OCLC 419265511.
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  34. ^ Kriza, János (1889). The Folk-tales of the Magyars. Folk-lore Society.
  35. ^ Publications of the Folk-lore Society. Folk-lore Society. 1889.
  36. ^ Yule, Sir Henry (1913). Cathay and the Way Thither: Being a Collection of Medieval Notices of China. Hakluyt Society.
  37. ^ Elia, Pasquale M. d' (1934). The Catholic Missions in China: A Short Sketch of the History of the Catholic Church in China from the Earliest Records to Our Own Days. Commercial Press, Limited.
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  39. ^ Special Volume on Conservation of Stone Objects. Commissioner of Museums, Government Museum. 2003.
  40. ^ Anwar, Kombai S. (7 June 2018). "A secular temple in Kongu heartland". The Hindu. ISSN 0971-751X. Retrieved 23 December 2020.
  41. ^ Rājāmukamatu, Je (2005). Maritime History of the Coromandel Muslims: A Socio-historical Study on the Tamil Muslims 1750-1900. Director of Museums, Government Museum.
  42. ^ Cōmale (1980). Maturai Māvaṭṭam (in Tamil). Kastūrpā Kānti Kan̲yā Kurukulam, Veḷiyīṭṭup Pakuti.
  43. ^ Gommans, Jos (22 December 2017). The Indian Frontier: Horse and Warband in the Making of Empires. Routledge. ISBN 978-1-351-36356-3.
  44. ^ "மயிலேறும் இராவுத்தன்". Hindu Tamil Thisai (in Tamil). Retrieved 19 April 2021.
  45. ^ கமால், எஸ் எம். "முஸ்லீம்களும் தமிழகமும்/ராவுத்தர் - விக்கிமூலம்". ta.wikisource.org (in Tamil). Retrieved 19 April 2021.
  46. ^ Muthiah, S. (2008). Madras, Chennai : a 400-year record of the first city of modern India (1st ed.). Chennai: Palaniappa Brothers. p. 140. ISBN 978-81-8379-468-8. OCLC 419265511.

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