There is no way that the community called Paraiyan could have evolved from Parai..!
The Name 'Paraiyar' Did Not Come from Playing the 'Parai' Drum! Thol. Thirumavalavan
Introduction: Unacknowledged Truths
Upon hearing the word 'Parai', the minds of many immediately conjure a specific musical instrument and, associated with it, a community that has been stigmatized and degraded. This perception has been deeply ingrained in the public consciousness for generations. But is this one-dimensional view the truth?
The recent speech delivered by leader Thol. Thirumavalavan at the audio release function of the film 'Maanbumigu Parai' (Honourable Parai) shatters these long-held beliefs. The arguments he puts forth expose not just the history of a word, but also the historical attack launched against a community. Let us deeply analyse five truths from that speech.
1. 'Paraiyar' Is Not a Name Derived from Playing the Parai Drum
The prevailing notion today is that the community came to be named 'Paraiyar' because they played the musical instrument called 'Parai'. However, Thirumavalavan argues that this is completely illogical.
In a community with 200 to 300 families in a village, only a handful are involved in the profession of playing the Parai drum. The vast majority of the community are 'great farming people' who plough, sow, and harvest. Given this, naming the entire farming community after the profession of a few individuals is illogical. This clearly indicates that there must be a different, more profound reason for the origin of that name.
2. The Origin of the Word 'Paraiyan': The Seventh Generation Ancestors
So, what is the real origin of the word 'Paraiyan'? Thirumavalavan provides a surprising answer from the generational names of the Tamils. Tamil tradition counts seven generations. The generation before us is Thāy (Mother), Thanthai (Father); before them are Pāttan (Grandfather), Pātti (Grandmother); before them Poottan, Pootti; before them Ōttan, Ōtti; before them Sēyōn, Sēyōl; and the eldest generation is Paran, Parai.
Thirumavalavan contends that 'Paran' and 'Parai' are the names that signify our seventh-generation ancestors, i.e., the 'Adi-kudi' (Original/Ancient Settlers). He suggests that the word 'Paraiyan' must have been derived from the name of this ancestor, 'Parai'.
Furthermore, he points out an important linguistic distinction. The 'rai' in the word 'Parai' (பரை), which refers to the ancestors, is the Idaiyina Ragram (a softer 'r' sound). But the 'rai' in the word 'Parai' (பறை), which refers to the musical instrument, is the Vallina Ragram (a harder 'r' sound). This subtle difference confirms that the word did not originate from the musical instrument but from the name of the ancestors. A question then arises: why was such a noble word, derived from an ancestor's name, deliberately transformed into something derogatory? The answer must be sought in the creation of the social hierarchy.
3. Why Was the Original Community Degraded?
Thirumavalavan states that social researchers identify the Paraiyar community as the 'Moola Samugam' (Root Community) of the Tamils. All other communities branched out from this mother community.
The new communities that branched out from the original society adopted a strategy to elevate themselves. They deliberately began to degrade the original community from which they came. To establish "we are superior to them," they institutionalized contempt towards the root community as a cultural practice. The very purpose of creating this social hierarchy was the basis for this degradation.
4. Cultural Attack on Language and Habitat
This degradation did not stop merely at the name; a cultural attack was launched on every object and word used by that community.
Language: The pure Tamil word 'Sōru' (cooked rice) was stigmatized as being crude, and the notion was established that saying 'Sātham' was civilized. 'Sōru' was branded as the language spoken in the 'Chēri'.
Habitat: The true meaning of the word 'Chēri' is 'a place where people live together'. Thirumavalavan mentions that the term 'Pārpana Chēri' (Brahmin locality) was once in use, indicating that the word was common to all communities. However, over time, it was transformed into a derogatory word referring only to the habitat of a specific community.
From this, it is clear that there was no inherent degradation in the words or objects themselves; rather, they were degraded only because a specific community used them.
5. The Political Revolution of a Film Title
In this context, naming a film 'Maanbumigu Parai' is not merely artistic freedom; it is a courageous political act.
'Maanbumigu' (Honourable) is a respectful prefix given to people in high offices like the Prime Minister or Chief Minister. Attaching the prefix 'Maanbumigu' to the word 'Parai', which was stigmatized by society as derogatory, is akin to saying 'Honourable Prime Minister'. This is a political revolution that seeks to restore the honour due to that word. As the poet Inqulab once put it, a single quote is enough to feel the depth of this pain:
"To understand the cruelty of Brahmanism, live as a Paraiyan."
Like the pain in Inqulab's lines, this title is a historical attempt to directly confront the insults and degradations the community faces every day and bestow upon the word the honour it deserves.
Conclusion: Art and Social Change
Thol. Thirumavalavan's speech is not just an etymological study; it is a political declaration for cultural reclamation. It exposes the dark pages of Tamil social history and the power politics embedded within it.
Can art and creations like this manage to change the deep-seated psychology constructed in society? This is a question that time and the potency of such creations must answer.