The Saluppans say that they have twenty-four gōtras, which are divided into groups of sixteen and eight. Marriage is forbidden between members of the same group, but permitted between members of the sixteen and eight gōtras. Among the names of the gōtras, are the following:—

Vasava. Vamme. Mummudi. Pilli Vankaravan. Makkiduvan. Thallelan. Gendagiri. Madalavan. Piligara. Mukkanda. Vadiya. Thonda. Kōla.

The Janappans of the Telugu country also say that they have only twenty-four gōtras. Some of these are totemistic in character. Thus, members of the Kappala (frog) gōtra owe their name to a tradition that on one occasion, when some of the family were fishing, they caught a haul of big frogs instead of fish. Consequently, members of this gōtra do not injure frogs. Members of the Thonda or Thonda Mahā Rishi gōtra abstain from using the fruit or leaves of the thonda plant (Cephalandra indica). The fruits of this plant are among the commonest of native vegetables. In like manner, members of the Mukkanda sept may not use the fruit of Momordica Charantia. Those of the Vamme gōtra abstain from eating the fish called bombadai, because, when some of their ancestors went to fetch water in the marriage pot, they found a number of this fish in the water collected in the pot. So, too, in the Kōla gōtra, the eating of the fish called kōlasi is forbidden.

In their marriage customs, those who live in the Telugu country follow the Telugu Purānic form, while those who have settled in the Tamil country have adopted some of the marriage rites thereof. There are, however, some points of interest in their marriage ceremonies. On the day fixed for the betrothal, those assembled wait silently listening for the chirping of a lizard, which is an auspicious sign. It is said that the match is broken off, if the chirping is not heard. If the omen proves auspicious, a small bundle of nine to twelve kinds of pulses and grain is given by the bridegroom’s father to the father of the bride. This is preserved, and examined several days after the marriage. If the grain and pulses are in good condition, it is a sign that the newly married couple will have a prosperous career.

There are both Saivites and Vaishnavites among these people, and the former predominate in the southern districts. Most of the Vaishnavites are disciples of Bhatrāzus. The Bhatrāzu priest goes round periodically, collecting his fees. Those among the Saivites who are religiously inclined are disciples of Pandārams of mutts (religious institutions). Those who have settled in the Salem district seem to consider Damayanti and Kāmātchi as the caste deities.

The manufacture of gunny-bags is still carried on by some members of the caste, but they are mainly engaged in trade and agriculture. In the city of Madras, the sale of various kinds of fruits is largely in the hands of the Janappans.

Sāthu vāndlu, meaning a company of merchants or travellers, occurs as a synonym of Janappan.

In the Mysore Census Report, 1901, Janappa is returned as a sub-division of the Gōnigas, who are sack-weavers, and makers of gunny-bags.