# Castes and Tribes of Southern India/Tsākala

​Tsākala.— The Tsākalas, Sākalas, or Chākalas, who derive their name from chāku (to wash), are the washermen of the Telugu country, and also act as torch ​and palanquin bearers. In the Census Report, 1901, Tellakula (the white class) is given as a synonym. The Rev. J. Cain writes* that the "Tellakulavandlu are really washermen who, in consequence of having obtained employment as peons (orderlies) in Government offices, feel themselves to be superior to their old caste people. In their own towns or villages they acknowledge themselves to be washermen, but in other places they disclaim all such connection." It is noted in the Kurnool Manual (1886) that, in the Cumbum division, "they serve as palanquin-bearers, and are always at the mercy of Government officials, and are compelled to carry baggage for little or no wage. Some are Inamdars (landholders), while others work for wages."
The ordinary Tsākalas are called Bāna Tsākala, in contradistinction to the Gūna or Velama Tsākāla. Bāna is the Telugu name for the large pot, which the washermen use for boiling the clothes, † The Gūna Tsākālas are dyers. In a note on the Velamas, Mr. H. A. Stuart writes ‡ that "some say they form a sub-division of the Balijas, but this they themselves most vehemently deny, and the Balijas derisively call them Gūni Sākalavāndlu (hunchbacked washermen). The pride and jealousy of Hindu castes was amusingly illustrated by the Velamas of Kālahasti. The Deputy Tahsildar of that town was desired to ascertain the origin of the name Gūni Sākalavāndlu, but, as soon as he asked the question, a member of the caste lodged a complaint of defamation against him before the District Magistrate. The nick-name appears to have been applied to them because in the northern districts some print chintz, and, carrying their goods in a bundle on their backs, walk stooping ​like a laden washerman. This derivation is more than doubtful, for, in the Godāvari district, the name is Gūna Sākalavāndlu, gūna being the large pot in which they dye the chintzes."
Like other Telugu castes, the Tsākalas have exogamous septs or intipēru, among which chīmala (ant) is of common occurrence. Members of the gummadi sept do not cultivate, or eat the fruit of Cucurbita maxima (gummadi), and those of the magili pula gōtra avoid the fruit of Pandanus fascicularis. In like manner, sword beans ( Canavalia ensiformis) may not be eaten by those who belong to the thamballa gōtra.
Among the sub-divisions of the caste are Reddi Bhūmi (Reddi earth), Murikināti, Pākanāti (eastern country), Dēsa, and Golkonda. Of these, some are also sub-divisions of other Telugu classes, as follows: —
    Dēsa or Dēsur Balija — Kāpu.
    Murikināti or Murikinādu — Kamsala, Mangala, Māla and Rāzu.
    Pākanāti — Balija, Golla, Kamsala, Kāpu, and Māla.
    Reddi Bhūmi — Māla, Mangala.
At the census, 1891, Odde was recorded as a sub-division of the Tsākalas, and it is noted in the Vizagapatam Manual (1869) that the Vadde or Odde Cakali wash clothes, and carry torches in that district. The name Odde Tsākala refers to Oriya-speaking washermen. Telugus call the Oriya country Ōdra or Odde dēsam and Oriyas Ōdra or Odde Vāndlu.
Like the Tamil Vannāns, the Tsākalas prepare for various castes torches for processional or other ceremonial occasions, and the face cloth, and paddy piled up at the head of a corpse, are their perquisite. The Reddi Bhūmi and other sub-divisions wash the clothes of all classes, except Mālas and Mādigas, while the Dēsa and Golkonda ​sub-divisions will wash for both Mālas and Mādigās, provided that the clothes are steeped in water, and not handed to them, but left therein, to be taken by the washerman. Every village has its families of washermen, who, in return for their services, receive an allowance of grain once a year, and may have land allotted to them. Whenever a goat or fowl has to be sacrificed to a deity, it is the privilege of the Tsākala to cut off the head, or wring the neck of the animal. When Kāpu women go on a visit to a distant village, they are accompanied by a Tsākala. At a Kāpu wedding, a small party of Kāpus, taking with them some food and gingelly (Sesamum) oil, proceed in procession to the house of a Tsākala, in order to obtain from him a famework made of bamboo or sticks, over which cotton threads (dhornam) are wound, and the Ganga idol, which is kept in his custody. The food is presented to him, and some rice poured into his cloth. Receiving these things, he says that he cannot find the dhornam and idol without a torch-light, and demands gingelly oil. This is given to him, and the Kāpus return with the Tsākala carrying the dhornam and idol to the marriage house. The Tsākala is asked to tie the dhornam to the pandal (marriage booth) or roof of the house, and he demands some paddy (unhusked rice) which is heaped up on the ground. Standing thereon, he ties the dhornam. At a Panta Kāpu wedding, the Ganga idol, together with a goat and kāvadi (bamboo pole), with baskets of rice, cakes, betel leaves and areca nuts, is carried in procession to a pond or temple. The washerman, dressed up as a woman, heads the procession, and keeps on dancing and singing till the destination is reached. At the conclusion of the ceremonial, he takes charge of the idol, and goes his way. Among the Panta Reddis of the Tamil country, ​the idol is taken in procession by the washerman, who goes to every Reddi house, and receives a present of money. At a wedding among the Īdigas (Telugu toddy-drawers), the brother of the bride is fantastically dressed, with margosa (Melia Azadirachta) leaves in his turban, and carries a bow and arrow. This kodangi (buffoon) is conducted in procession to the temple by a few married women, and made to walk over cloths spread on the ground by the village washerman. The cloth worn by a Kāpu girl at the time of her first menstrual ceremony is the perquisite of the washerwoman.
The tribal deity of the Tsākalas is Madivālayya, in whose honour a feast, called Mailar or Mailar Pandaga, is held in January immediately after the Pongal festival. Small models of pots, slabs of stone such as are used for beating the wet clothes on, and other articles used in their work, are made in rice and flour paste. After they have been worshipped, fruits, cooked vegetables, etc., are offered, and a sheep or goat is sacrificed. Some of its blood is mixed with the food, of which a little is sprinkled over the pots, stones, etc., used during washing operations. If this ceremonial was not observed, it is believed that the clothes, when boiling in the water pot, would catch fire, and be ruined. The festival, which is not observed by the Dēsa and Golkonda Tsākalas, lasts for five or seven days, and is a time of holiday.
At the first menstrual ceremony, the maternal uncle of the girl has to erect a hut made of seven different kinds of sticks, of which one must be from a Strychnos Nux-vomica tree. The details of the marriage ceremony are very similar to those of the Balijas and Kammas. The distribution of pān-supāri, and the tying of the dhornam to the pandal must be carried out by an assistant ​headman called Gatamdar. On the last day, a goat or sheep is sacrificed to the marriage pots. Liberal potations of toddy are given to those who attend the wedding.
The Tsākalas have a caste beggar called Mailāri, or Patam, because he carries a brass plate (patam) with the figure of a deity engraved on it. He is said to be a Lingāyat.
* ↑ • Ind. Ant., VIII, 1879.
* ↑ † Ibid,
* ↑ ‡ Manual of the North Arcot district.