[kavadi]

Murukak Katavul Worship in Malaiyakam of Ilankai

Synopsis of forthcoming paper by Amirtalinkam Cellaiya (Amirthalingam Selliah) of the University of Uppsala, Department of History of Religions, Sweden
Murukak katavul worship is continuously one of the most significant characteristics among the various communities of Ilankai in general. In particular, the worship of Murukak katavul is crucial to a historical understanding of the problems of Tamils in Malaiyakam, where they live in accordance with the colonical economic plantation system. The arrival and survival of Tamils in Malaiyakam - this geographic unit being the heart of the island - generates a new dynamic dimension in the religious, social, political, and economic affairs in the history of Ilankai.

In this paper an attempt will be made to highlight the act of worship of Murukak katavul, as it is continuously practiced and developed as Tamil heritage in Malaiyakam in th historical context, on on one hand, of the European colonial plantation economic system, and, on the other, in th context of traditional Sinhalese Theravada Buddhism, as well as Christianity, Islam, and, not least, the religion of Veddas, that is, the prevalence of a common myth of Murukan and Valli tradition among the earliest inhabitants of Ilankai.

This study, from the historical and comparative perspective of the study of religions, explores four ways in which the worship of Murukak katavul is articulated in Malaiyakam.

First of all, Murukak katavul worship is continuously practised and devloped among Tamils in the midst of diverse crises in the new social,cultural, and political conditions in the colonial plantation economic settings of Malaiyakam, this mountainous landscape of Ilankai.

Secondly, Malaiyakam Tamils, with thier heritage of Murukak katavul valipatu from Tamilakam, encountered also the myth of Murukan and Valli, common to the peoples of Ilankai and Tamil\akam The prevailing mythic theme of reciprocity in th love relationship (between Murukan and Valli) reflects a situation anteceding colonialism, probably even Buddhism. This common theme already in this distant period, constituted at Katirkamam, Murkans sacred place,where almost all the communities of Ilankai, and even from India, met. Thus the participating groups were, and still are today , made up of Hindus, Buddhists, Christians, Muslims, Veddas, and others--all taking part in the Tiruvila of Murukak katavul.

Thirdly, Malaiyakam represents the Tiruvila of Murukak katavul worship as the combination of non-agamic and iconic as well as the agamic and iconic forms of worship. Thus the icon of Vel, being the major common symbol of Murukak katavul worship in Malaiyakam, leads to transcend the barriers and to build bridges among people towards the creation of a harmonious, peaceful festive atmosphere, even during periods of conflict and war.

Finally, in accordanc with established evidence, Murukak katavul worship is referred to as one of the major factors in the ongoing tranformation of Buddhism and Caiva Hinduism.

Amirtalinkam Cellaiya (Amirthalingam Selliah) may be contacted at:

Flogstavagen 49-B-221
752 73 Uppsala, Sweden
Residence: Tel + Fax: 46 18 46 38 15

E-mail: Amirthalingam.Selliah@teol.uu.se

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