Rawthers And Culture In South India: Retrospection On Chunakkara Haneefa’s Islamum, Rawuthermarude Paitrukavum, 900 Aandum.


  • S. Satheesan., MA, PGDELT, M Phil Asst Professor- Dept. of English Infant Jesus Degree College Shamshabad, Hyderabad, India


Rawthers, Muslim Community, South India, valiant cavaliers, risk, corruption, macaronic, language, phonological elements.


India’s cultural diversity is undeniably viewed as the reflection of the influx of a plethora of working class since centuries. The cardinal commodity of this occurred by the dint of man’s superlative need of life and survival. To clarify this, we see the nomadic tribes who are otherwise known as banjaras, wandered from one place to other for their food and shelter. Thus the Banjaras got their own language, culture, ethnicity in North India and part of South India ( Lambadas), there are other cultural groups of high status known as Tulukkas ( whose origin is of Turkey, the followers of Prophet Mohammed). Upon tracing historical data pertaining to Rawthers of Muslim community in South India, it could be an apt choice to go back to certain anchorites and Turkish heligers’ era during 1225 CE in Tamilnadu’s Thiruchirappalli. The so called Rawthers are said to have been valiant cavaliers for they had been much sought-after by the kings and the local rulers of the time. As such, the lifestyle in terms of their food habits, clothing, rituals, ethnicity and blee, and, above all, the language had been running risk of corruption. The typical Koduntamil can be taken as an example for this feature. Here in which we experience a peculiarity in the manner of using language by the aforesaid group: a sort of macaronic style that bears and amalgamates the clavis of two different languages in another language which is aspired to use. Hence, it shall be analysed meticulously by way of leading our efforts to delve into the minor distinctions as language and culture are inter linked. The subtleties of these factors concerning to the language spoken by the Rawther communities in Pathanamthitta and Alappuzha districts of Kerala are the major properties addressed in this paper with utmost care and validation. Apart from this point, I would like to zero in on the syntactic, morphological and phonological elements of this language- ‘blend of Tamil and Malayalam’, in a nutshell. With a view to generate a plausible definition and generalization against the rationale of the discussed, the paper displays a plethora of words from the common vocabulary from Tamil and Malayalam to serve various functions coupled with honorific sets and lexical classifications for a specialized study of personal names and places. The hypothesis proposed by Sapir- Whorf in connection with context and culture that plays pivotal roles in a language is carefully accommodated for a better theorization and a sound coherence.


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How to Cite

Satheesan., S. (2018). Rawthers And Culture In South India: Retrospection On Chunakkara Haneefa’s Islamum, Rawuthermarude Paitrukavum, 900 Aandum. SMART MOVES JOURNAL IJELLH , 6(12), 32. Retrieved from https://ijellh.com/OJS/index.php/OJS/article/view/6445