The Kurukkals are under the spiritual control of certain men in their own caste called Vādhyars. They are believed to have been originally appointed by the Kuppakkara Pottis, of whom they still take counsel.
The Kurukkals observe both the tāli-kettu kalyānam and sambandham. The male members of the caste contract alliances either within the caste, or with Mārāns, or the Vātti class of Nāyars. Women receive cloths either from Brāhmans or men of their own caste. The maternal uncle’s or paternal aunt’s daughter is regarded as the most proper wife for a man. The tāli-kettu ceremony is celebrated when a girl is seven, nine or eleven years old. The date for its celebration is fixed by her father and maternal uncle in consultation with the astrologer. As many youths are then selected from among the families of the inangans or relations as there are girls to be married, the choice being decided by the agreement of the horoscopes of the couple. The erection of the first pillar of the marriage pandal (booth) is, as among other Hindu castes, an occasion for festivity. The ceremony generally lasts over few days, but may be curtailed. On the wedding day, the bridegroom wears a sword and palmyra leaf, and goes in procession to the house of the bride. After the tāli has been tied, the couple are looked on as being impure, and the pollution is removed by bathing, and the pouring of water, consecrated by the hymns of Vādhyars, over their heads. For the sambandham, which invariably takes place after a girl has reached puberty, the relations of the future husband visit her home, and, if they are satisfied as to the desirability of the match, inform her guardians of the date on which they will demand the horoscope. When it is received on the appointed day, the astrologer is consulted, and, if he is favourably inclined, a day is fixed for the sambandham ceremony. The girl is led forward by her maternal aunt, who sits among those who have assembled, and formally receives cloths. Cloths are also presented to the maternal uncle. Divorce is common, and effected with the consent of the Vādhyar. Inheritance is in the female line (marumakkathāyam). It is believed that, at the time of their migration to Travancore, the Kurukkals wore their tuft of hair (kudumi) behind, and followed the makkathāyam system of inheritance (in the male line). A change is said to have been effected in both these customs by the Kupakkara Potti in the years 1752 and 1777 of the Malabar era.
The Kurukkals observe most of the religious ceremonies of the Brāhmans. No recitation of hymns accompanies the rites of nāmakarana and annaprāsana. The chaula and upanāyana are performed between the ninth and twelfth years of age. On the previous day, the family priest celebrates the purificatory rite, and ties a consecrated thread round the right wrist of the boy. The tonsure takes place on the second day, and on the third day the boy is invested with the sacred thread, and the Gāyatri hymn recited. On the fourth day, the Brahmachārya rite is closed with a ceremony corresponding to the Samāvartana. When a girl reaches puberty, some near female relation invites the women of the village, who visit the house, bringing sweetmeats with them. The girl bathes, and reappears in public on the fifth day. Only the pulikudi or drinking tamarind juice, is celebrated, as among the Nāyars, during the first pregnancy. The sanchayana, or collection of bones after the cremation of a corpse, is observed on the third, fifth, or seventh day after death. Death pollution lasts for eleven days. Tekketus are built in memory of deceased ancestors. These are small masonry structures built over graves, in which a lighted lamp is placed, and at which worship is performed on anniversary and other important occasions (See Brāhman.)
Gutōb.—A sub-division of Gadaba.
Gutta Kōyi.—Recorded by the Rev. J. Cain as a name for hill Kōyis.
Guvvala (doves).—An exogamous sept of Bōya and Mutrācha.
[1] Linguistic Survey of India IV, 1906.
[2] Madras Census Report, 1891.
[3] Gazetteer of the Vizagapatam district.