“In religion, the Ullādans are pure animists or demon worshippers. All cases of sickness, and other calamities, are attributed to the malignant influence of demons, whom it is necessary to propitiate. They worship Kappiri, Thikutti, and Chāthan, all of whom are represented by a few stones placed under a thatched roof called kottil. Offerings of rice flour, sheep, fowls, toddy, rice, cocoanuts and plantains, are given on Fridays in the month of Kanni (September-October). One of the castemen acts as Velichapād (oracle), and speaks as if by inspiration. He also casts out demons from the bodies of women who are believed to be influenced by them. When he resumes his former self, he takes half the offerings to himself, allowing the other half for distribution among the bystanders. They also worship the spirits of the departed members of their families, who, they think, sometimes appear to them in dreams, and ask them for whatever they want. They believe that, in the event of their neglecting to give what is asked, these spirits will cause serious calamity to their family.
“The Ullādans generally bury their dead in special places called chotala, but some of them bury the corpse a few yards away from their huts. The young are buried deep in the ground, while the old ones are buried not so deep. The dead body is placed on a new piece of cloth spread on a bamboo bier, which is carried by the relatives to the grave-yard. The castemen of the neighbourhood, including the relations and friends of the deceased, accompany the bier to the burial-ground, and return home after bathing. The members of the family fast for the night. They observe pollution for fifteen days, and, on the morning of the sixteenth day, the Thalippan (barber priest) comes and cleans the huts and its surrounding, and sprinkles cow-dung mixed with water on the members of the family as they return from bathing, in order that they may be freed from pollution. They entertain their castemen on that day. It is a custom among the Ullādans, Pulayas, and other low classes, that, when they are invited to a feast, they bring with them some rice, curry stuffs, toddy, or a few annas to meet the expenses of the feast. Very often the above articles are obtained as a gift from the charitably disposed members of the higher castes. At the end of the year, a similar feast is given to the castemen. Among the Ullādans, the nephew is the chief mourner, for he usually succeeds to the property of the dead, and proves his right of ownership by acting as the chief mourner.
“The Ullādans on the sea-coast make boats, and cut timber. Their brethren in the interior gather honey, and collect minor forest produce, and sell it to contractors. During the agricultural season, they engage in every kind of agricultural work, such as ploughing, sowing, transplanting, reaping, etc. They also graze the cattle of the farmers. They get a few annas worth of paddy (unhusked rice) for their labour. For most of the months in the year they are in a half-starving condition, and resort to eating wild roots, and animals, which they can get hold of (e.g., rats, tortoises, fish, or crocodiles). They know where rats are to be found. They thrust a long stick into their holes, moving it so violently as to kill them there, or forcing them to come out, when they catch and kill them. Very often in the rural parts, both men and women are found with long poles ready to be thrust into any holes there may be by the side of a fence, or where bamboos are growing luxuriantly. They also catch crocodiles. They place the carcase of a fowl, sheep, or other animal, on the bank of a canal, or by the side of a tank where crocodiles are to be found. Into it is thrust a pointed piece of iron, fastened to a long cord. When a crocodile comes out of the water to eat it, or tries to get away with it, the piece of iron is fixed firmly into its mouth, upon which the Ullādans, who are watching, approach and kill it with their clubs and knives. They catch fish by means of bait, and by poisoning the water. They are also very skilful in spearing fish swimming near the surface. They are more trackers of game than hunters, and very often accompany Moplahs, who go out hunting to provide themselves with meat of all kinds for feasts during their weddings. The Ullādans are engaged only as beaters. For this service, they are given meals during the wedding, in addition to three annas worth of paddy for each beater. They are armed with clubs, and seldom go with dogs, fearing that they may drive away the game. When any animal is killed in hunting, the right side of the back of the animal goes to the Government. It is given to the Forest Officer, who auctions it, and the money obtained is sent to the tāluk treasury. The left side of the back goes to the member of the party who shoots the animal. He also gets the face with the tongue. The headman among the Ullādans also gets a share. The remainder of the carcase is equally divided among the members who have formed the party. Should any dispute arise regarding the division of the game, the man who shoots the animal is entrusted with the settlement of the dispute, and his decision is final. In cases where the hunting party is organised by the Moplahs, the Ullādans get wages and meals for their trouble. In places where elephant pits are dug, hunting is forbidden.
“As regards their social status, the Ullādans, like the Nāyādis, form the Chandālas of the plains. Their approach to within a radius of sixty-four feet pollutes Brāhmans, and all higher castes, including the Sūdras (Nāyars). The Ullādans cannot walk along the public roads, or come to the bazaars. Nor can they approach the precincts of any town or locality where the members of higher castes reside. The Pulayas and Parayas profess to be polluted by them. It is curious to note that the Ullāda women consider it degrading to go to work like the Pulaya woman. They say that their husbands have to provide for them.”
Ulli (onions or garlic).—A sub-division of the Tigala market-gardeners. The equivalent Ullipōyala occurs as an exogamous sept of Golla, and Ulligadda as a sept of Bōya and Korava.
Ulumban.—It is recorded in the Gazetteer of Malabar that “an endogamous sub-caste (of Nāyars) of foreign origin are the Ulumbans or cowherds. According to one tradition, they were originally immigrants from Dvāraka (Guzerat). Their original occupation still survives in the privileges of supplying ghee (clarified butter) for the abhishēgam or libation at the great annual festival at the jungle shrine of Kōttiyur, and of supplying butter-milk to the Tiruvangād temple at Tellicherry, which are exercised by families of this caste; and in the general privilege of offering milk in any temple without previous ablution.”
Uluvala (seeds of horse-gram: Dolichos biflorus).—An exogamous sept of Bōya and Jōgi.
Ungara.—Ungara and Ungarāla, meaning rings, have been recorded as exogamous septs of Balija and Kuruba.
Unittiri.—Unittiri, or Unyātiri, meaning, it is said, venerable boy, has been recorded as a sub-division of Sāmantam. Unnittān appears, in the Travancore Census Report, 1901, as a title of Nāyars, and is said to be derived from unni, small, tān, a title of dignity.
Unnekankana.—A sub-division of Kurubas, who tie a woollen thread (unne kankana) round the wrist at times of marriage.