The United States is a nation of many different ethnicities and cultures. The challenge of living in such a multicultural society lies in whether an ethnic identity is replaced by the American identity or if they coincide with each other. In this chapter, the author breaks down this theory in the context of America’s struggle toward racial and ethnic equality and integration. There are two main concepts that provide that basis of the American melting pot society.
A concept that is key to American society is individualism. Individualism is defined as the social priority of the individual whether it be the state, the established Church, social classes, or other social groups (Abercrombie, 1980, p.56). This concept emphasizes individual achievement and personal responsibility.
Another concept is universalism which is the view of human nature presupposing social categories such as ethnicity that is embodied in such cultural values as equal rights afforded to all individuals as requisite of a free and democratic society (Kim, 2005). These concepts tie into the theme of procedural equality. Kim defines procedural equality as the equal rights and equal opportunities afforded to all individuals in the form of human rights, the basic requisite of a free and democratic society (2005).
Ultimately those who believe in these concepts push for the ideal of a color-blind society in which everyone is treated as individuals, fellow American citizens, and human beings. This may lead to what Kim calls assimiliationism which is the conversion of alien or indigenous minority cultures into a mainstream cultural tradition and the accompanying fusion of diverse elements (2005).
The purpose of the author is to study the interethnic behavior of individual communicators in order to develop a systematic way of understanding how interethnic communication plays out at the grassroots level. The author studies five types of psychological factors while examining individual communicators:
1. Cognitive factors such as ethnic or interethnic perception, racial beliefs, knowledge or ignorance, stereotyping, and attribution errors (Detweiler, 1986).
2. Affective-motivational-attitudinal factors such as attitudes toward specific ethnic groups, tolerance, prejudice, ethnocentrism, and racism (Bonilla-Silva and Forman, 2000).
3. Various facets of ethnic identity, including the level of ethnic commitment, sense of security or insecurity, and positive or negative feelings toward the ethnic group.
4. Verbal and nonverbal behavior in interethnic encounters (Jacobs, 1992).
5. Interethnic friendship and romantic relationship (Mack, 1997).
In addition, other methods of studying interethnic communication provide different views into how different ethnicities are evaluated. These other viewpoints are offered by cultural anthropologists, sociological research, and psychological studies.
Cultural anthropologists conceive ethnicity as a kind of temporal continuity or common tradition linking its members to a common future (Kim, 2005). Sociological research is a social category defined by membership that differentiated from other groups by a set of objective characteristics, qualities, or conditions such as national origin, language, religion, race, and culture (Kim, 2005). Psychological studies approach ethnicity in terms of subjective orientation of individuals toward his or her ethnic origins (Alba, 1990, p.25). All three approaches incorporated in the present theory examine interethnic communication in its simplest form: simple person communicating.
These concepts are summarized in the following assumptions and theorems written by the author:
Assumption 1. Interethnic communication occurs whenever a communicator sees himself or herself and the other involved party in light of the respective ethnicity and ethnic identity.
Assumption 2. Interethnic communication is an open system in which its components are functionally interdependent.
Assumption 3. Interethnic communication by a single communicator consists of the behavior or action and the three layers of the context (the communicator, the situation, and the environment).
Theorem 1. The more inclusive or exclusive the communicator’s identity orientation, the more associative or dissociative his or her interethnic communication behavior.
Theorem 2. The more secure or insecure the communicator’s identity orientation, the more associative or dissociative his or her interethnic communication behavior.
Theorem 3. The greater the ethnic proximity between the communicator and the others involved in interethnic communication, the more associative or dissociative the communicator’s interethnic behavior.
Theorem 4. The greater the shared or separate goal structure between the communicator and the others involved in interethnic communication, the more associative or dissociative the communicator’s interethnic behavior.
Theorem 5. The more or less ethnically integrated the communicator’s personal network structure, the more associative or dissociative the communicators’ interethnic behavior.
Theorem 6. The greater the institutional equity or inequity across ethnic groups in the environment, the more associative or dissociative the communicator’s interethnic behavior.
Theorem 7. The greater the relative strength or weakness of the communicator’s ethnic in-group in the environment, the more associative or dissociative the communicator’s interethnic behavior.
Theorem 8. The greater the competition-intensifying environmental stress, the more dissociative the communicator’s interethnic behavior (Kim, 2005, pgs 328-329, 333-340).
Kim discusses three models which describes the behavior of the communicator while reacting to an intercultural environment. The intercultural identity model states through extensive, intensive, and prolonged experiences of adapting to a new culture, an individual’s original cultural identity gradually undergoes a transformation in the direction of individualization and universalization (Kim, 2005).
Positive identity orientation is an affirmative and optimistic outlook or general self-efficacy and serves as a source of motivation to perform a more practical adaptive role than pessimism with respect to ethnic difference (Kim, 2001). Individuals are more likely to reach out to individuals of differing ethnic backgrounds.
Social identity theory places particular emphasis on structural conflicts of interest between social groups as a powerful factor encouraging dissociate behaviors by increasing intergroup interaction (Tajfel and Turner, 1986). As an ethnic group grows from its initial economic adjustment stage to the later stages of community building, it shows increasing collective strength with which to manipulate its ethnic identity for political self-assertion for the benefit of group’s interest (Clarke and Obler, 1976). Intergroup conflicts are likely to increase when society undergoes certain challenging circumstances caused by economic hardship, shortage of resources, or involvement in international crisis (Volkan, 1992).
The concepts and models studied by Kim in using the theory of interethnic communication may help America conquer the challenge of achieving racial equality and total integration. The study of different ethnicities and how different communicators interact in interethnic involvement can provide a major breakthrough in interethnic relations and communications. This breakthrough may allow communicators of different ethnicities the ability to keep their ethnic and American identities without conflict and without betraying their personal obligation to their ethnic group.
A concept that is key to American society is individualism. Individualism is defined as the social priority of the individual whether it be the state, the established Church, social classes, or other social groups (Abercrombie, 1980, p.56). This concept emphasizes individual achievement and personal responsibility.
Another concept is universalism which is the view of human nature presupposing social categories such as ethnicity that is embodied in such cultural values as equal rights afforded to all individuals as requisite of a free and democratic society (Kim, 2005). These concepts tie into the theme of procedural equality. Kim defines procedural equality as the equal rights and equal opportunities afforded to all individuals in the form of human rights, the basic requisite of a free and democratic society (2005).
Ultimately those who believe in these concepts push for the ideal of a color-blind society in which everyone is treated as individuals, fellow American citizens, and human beings. This may lead to what Kim calls assimiliationism which is the conversion of alien or indigenous minority cultures into a mainstream cultural tradition and the accompanying fusion of diverse elements (2005).
The purpose of the author is to study the interethnic behavior of individual communicators in order to develop a systematic way of understanding how interethnic communication plays out at the grassroots level. The author studies five types of psychological factors while examining individual communicators:
1. Cognitive factors such as ethnic or interethnic perception, racial beliefs, knowledge or ignorance, stereotyping, and attribution errors (Detweiler, 1986).
2. Affective-motivational-attitudinal factors such as attitudes toward specific ethnic groups, tolerance, prejudice, ethnocentrism, and racism (Bonilla-Silva and Forman, 2000).
3. Various facets of ethnic identity, including the level of ethnic commitment, sense of security or insecurity, and positive or negative feelings toward the ethnic group.
4. Verbal and nonverbal behavior in interethnic encounters (Jacobs, 1992).
5. Interethnic friendship and romantic relationship (Mack, 1997).
In addition, other methods of studying interethnic communication provide different views into how different ethnicities are evaluated. These other viewpoints are offered by cultural anthropologists, sociological research, and psychological studies.
Cultural anthropologists conceive ethnicity as a kind of temporal continuity or common tradition linking its members to a common future (Kim, 2005). Sociological research is a social category defined by membership that differentiated from other groups by a set of objective characteristics, qualities, or conditions such as national origin, language, religion, race, and culture (Kim, 2005). Psychological studies approach ethnicity in terms of subjective orientation of individuals toward his or her ethnic origins (Alba, 1990, p.25). All three approaches incorporated in the present theory examine interethnic communication in its simplest form: simple person communicating.
These concepts are summarized in the following assumptions and theorems written by the author:
Assumption 1. Interethnic communication occurs whenever a communicator sees himself or herself and the other involved party in light of the respective ethnicity and ethnic identity.
Assumption 2. Interethnic communication is an open system in which its components are functionally interdependent.
Assumption 3. Interethnic communication by a single communicator consists of the behavior or action and the three layers of the context (the communicator, the situation, and the environment).
Theorem 1. The more inclusive or exclusive the communicator’s identity orientation, the more associative or dissociative his or her interethnic communication behavior.
Theorem 2. The more secure or insecure the communicator’s identity orientation, the more associative or dissociative his or her interethnic communication behavior.
Theorem 3. The greater the ethnic proximity between the communicator and the others involved in interethnic communication, the more associative or dissociative the communicator’s interethnic behavior.
Theorem 4. The greater the shared or separate goal structure between the communicator and the others involved in interethnic communication, the more associative or dissociative the communicator’s interethnic behavior.
Theorem 5. The more or less ethnically integrated the communicator’s personal network structure, the more associative or dissociative the communicators’ interethnic behavior.
Theorem 6. The greater the institutional equity or inequity across ethnic groups in the environment, the more associative or dissociative the communicator’s interethnic behavior.
Theorem 7. The greater the relative strength or weakness of the communicator’s ethnic in-group in the environment, the more associative or dissociative the communicator’s interethnic behavior.
Theorem 8. The greater the competition-intensifying environmental stress, the more dissociative the communicator’s interethnic behavior (Kim, 2005, pgs 328-329, 333-340).
Kim discusses three models which describes the behavior of the communicator while reacting to an intercultural environment. The intercultural identity model states through extensive, intensive, and prolonged experiences of adapting to a new culture, an individual’s original cultural identity gradually undergoes a transformation in the direction of individualization and universalization (Kim, 2005).
Positive identity orientation is an affirmative and optimistic outlook or general self-efficacy and serves as a source of motivation to perform a more practical adaptive role than pessimism with respect to ethnic difference (Kim, 2001). Individuals are more likely to reach out to individuals of differing ethnic backgrounds.
Social identity theory places particular emphasis on structural conflicts of interest between social groups as a powerful factor encouraging dissociate behaviors by increasing intergroup interaction (Tajfel and Turner, 1986). As an ethnic group grows from its initial economic adjustment stage to the later stages of community building, it shows increasing collective strength with which to manipulate its ethnic identity for political self-assertion for the benefit of group’s interest (Clarke and Obler, 1976). Intergroup conflicts are likely to increase when society undergoes certain challenging circumstances caused by economic hardship, shortage of resources, or involvement in international crisis (Volkan, 1992).
The concepts and models studied by Kim in using the theory of interethnic communication may help America conquer the challenge of achieving racial equality and total integration. The study of different ethnicities and how different communicators interact in interethnic involvement can provide a major breakthrough in interethnic relations and communications. This breakthrough may allow communicators of different ethnicities the ability to keep their ethnic and American identities without conflict and without betraying their personal obligation to their ethnic group.
சோழிய க�ல அந�தணர� These group of Brahmins are mainly Purohits, Warriors, Advisers to the King, Landlords, Astrologers , Temple Priests and Many are Carnatic musicians. These group is one of the oldest Pancha-Dravida Brahmins. The term "pancha-dravida brahmins" itself is of probably 19th century origin. We do not find it even in the sangam literature of yore. Dramila or dravida was used to refer to the ancient Tamil country and not to describe any particular race or caste . A mention of brahmins is available in sangam classics like purananuru, perumpaanarrupadai, and porunararruppadai. A brahmin priest called damodaranar is mentioned in one of the sangam classic as having participated in a yaagam of chola king vehparaer peruvirarkilli.The classification term choliyal may be due to their presence in chola territories.
The term is of very recent origin, probably of the 16th century and afterwards, due to unwelcome intrusion by dynasties of deccan. No such classification seems to have been prevalent in earlier days. To work alongside those brahmins who were already there, Sivacharyas as well as vaishnavite archakas also came from various parts of subcontinent like Punjab, U.P (Benares) and Kashmir under Chola and Pallava patronage and this migration was constant and continuous. Many people also further migrated to Malaya, Thailand, Vietnam, combodia and Srilanka along with chola/pallava armies. It is also learnt from the life chronicles of tirugnana sambandar and sundarar that those brahmins who were patronized by these ancient chola/pallava kings generally remained loyal to them.
Brahmins during those days being referred to as anthanar, chaturvedins, or somayajin, sarvakratuyajin and Nambis or as Brahmarayan and Amatyar for those in military and administrative services of kings. The term "iyer" itself is not found in any of the literature from chola and pallava periods .
During the last days of the Cholas and the great Pallava chiefs Kopperunjinga Deva I and II, there were numerous wars (in the 14th century, no worship ceremonies were conducted in Chidambaram and Srirangam for a period of 80 years) due to which many of the residents of Chola territories including a lot of Brahmins in high posts perished.
This is particularly true of people who served under the Cholas and Pallavas, who waged frequent wars. Those who did survive consisted mainly of those serving the Pandyan kings, that formed only the upper working class sections(like cooks, temple servants called devakanmis) of that day who may not have posed any threat to anybody. A considerable portion may have migrated to Kerala in the 14th century to become the Nambudiris. By the late sixteenth and seventeenth century A.D, they had become a very small and negligible ancient minority. These brahmins are very few in number and are also rapidly going down in terms of the same. Nowadays, even great temples like Raja Rajeswaram and gangaikonda choleswaram as well as ancient srirangam temple are not being officiated as priests by nambis. The classical Tamil language in which many ancient saints and scholars composed was different both scriptwise and structurewise from modern day Tamil. They are a denominated ancient minority.
Soliyars believe themselves to be the kin of .
The Smartha brahmins
This is one of the prominent groups of brahmins in Tamilnadu in the Chola kingdom especially around Kumbakonam and Trichy. They are further divided into Two. They are Nine villagers (ஓன�பத� கிராமத�தார� ) and Eighteen villagers (18 கிராமத�தார�).These peoples are Advaitic Smarthas.The rare kausheethiki recension of Rigveda is also found among them. Though among those who follow yajur veda the shukla yajurveda(deals with performing yaagams) is more pre-dominant, krishna yajurveda is also found in good numbers.
Nine villagers (ஓன�பத� கிராமத�தார� ):
Purva Urvat Sikha Choliyal (Munuchikudumi),[ம�ன�உச�சிக�ட�மி]:'
Similar to that of some nambudiri brahmins of kerala:
*Thillai chidambaram (ம�வாயிரவர�)Dikshitar
*TiruvAnaikoil (ஆயிரவர�)Pandithar
*Avudayarkoil (ம�ன�னூற�றிஓர�வர�)Nambimaar
*uraiyur(virupashipuram in trichy).
Urvat Sikha Choliyal ( Uchikudumi),[உச�சிக�ட�மி]
*Thirukkatiyoor
*Madalur
*Visalur
*Puthalur
*Sengannur
It is said that on the desire of Lord Muruga some of these choliyal went to Tiruchendur and Tirupparangundram in the Pandya kingdom. During ancient days, they had also settled in tiruttani(subrahmanya shrine) and tiruvenkadam(next to modern day tirupati, an ancient vaishnava shrine and divyadesam) and cuddapah, which were then a part of Tamil country.
The legend has it that Lord Parasurama, settled in the west coast of India some brahmins. A fair part of west coast of India was part of ancient Tamil country. Those People subsequently became (illam Mana) Nambhoodiri during medieval times. They distinguish from other groups of namboodiri who are held to have migrated from Karnataka and Andhra pradesh.They have excelled as vedic scholars and artistes.
Great saints like TiruGnanasambandar(Considered to be an incarnation of skandar, son of lord sivan)),manikkavasagar,somaasi maarar,sundarar and nambi andar nambi,sandeeswarar(A brahmin nayanar called vichara sharman), were purva sikha/urvat sikha brahmins who lived during the chola/pallava periods. Some accounts hint that the ancestors of saint manikkavasagar may have come from banaras or kashmir.The last of nayanmars lived during 9th century A.D. The hymns of nayanmars called tirumurais are considered to be on par with vedas.
Eighteen villagers (18 கிராமத�தார�):
Sama veda brahmins
, had been found in the Eighteen villages about 400 families of around Cauvery banks of Trichy And Thanjavur during the Chola reign. Later, around 1234 A.D they migrated to Kerala. They are found in the villages of palakkad(palghat), especially in the villages of Kodunthirapully Agraharam, Ahaliyapandiyapuram. A few are also found in Nagercoil and Suchindram. These people are especially Talavakara Sakha of the Sama Veda and they are mainly from Anbil, Kidamangalam, llayattangudi, Sesamulail, Sendalai, Tirunangur. Others who stayed in the banks of Cauvery adopted Srivaishnavam. These people are also Purva sikha brahmins. Saints like nambi aroorar(sundaramurthy nayanar) are known to have been good at this(talavakara) branch of samaveda.
They all follow the ancient vedic system. They follow only vedas of divine origin and not any acharyan. Adi sankara himself has recommended against following any acharyan. According to Chandrashekarendra Saraswati, Paramacharaya of Kanchi, in Deivathin Kural Part 5, Adishankaracharya's forefathers came from chola country and was an ancient urvatsikha/purva sikha brahmin.His disciple padmapada is of same origin, having hailed from kumbakonam .
Due to their expertise in samaveda, Many of them are Carnatic musicians like chembai.
The Srivaishnavas
These group that adopted to Srivaishnavam, which is also further divided into Two:
One is around the seven villages (�ழூ கிராமம�) of Trichy.These include Puthur, Kariyamanikam, Tiruvellarai,Thitukkotiyur, Papakurichi, Uttamasili and Maanakaal(Anbil). Both PURVA SIKHA and URVAT SIKHAare common.
Another is found in seven villages (�ழூ கிராமம�) of around ThirunelveliThese include Villages like Alvar Tirunagari, Tentirupperai (Tenkalai Vaisnavas) and Watrap; and at Karamanai and Tiruvettar near Trivandrum, .These people have PURVA SIKHA.
These Brahmanas are mostly Thenkalai and they follow Vishishtadvaita of Ramanuja. This group are Vaishnavites. All Brahmin Alvars, such as Madhurakavaialwar,Uyyakondanar,Thirukottiyur Nambi,Tondar adi podi Alvar were either urvat sikha/purva sikha brahmins who lived during chola/pallava rule. Periya Alwar also known as vishnu chittan of srivilliputhur who was the confidante of pallava emperor kampavarman belonged to ancient urvat sikha/purva sikha brahmins of that era.The woman alwar mystic andal is also held to be a brahmin. Last of alwars also lived during 9th century A.D. Ramanuja's guru Thirukkoshtiyur Nambi is also an ancient urvat sikha/purva sikha brahmin who lived during the final phases of chola rule.
Choliyal beliefs
All the Choliyal believe in the Arthashastra and the Manusmriti. The Grihya Sutras of Apastamba and Baudhayana are found among Yajur veda; similarly both sutras of Rig veda also found. However the Sama veda has rare Talavakara Sakha, due to which many Caranatic musicians like Chembai are from this group.
The common Gotra of choliyal include Bharadvaja, Atreya, Vasishta, Angirasa, Kashyapa,Koushika, Kaundinya, Rowshayadana, Agestaya and Srivathsa.
These groups have Urvatsikaor purva sika, which means they have traditional kudumi or hairstyling in the midpoint.
The Sozhias have much in common with the Nambudiris (as also the Chidambaram Dikshitars).It is possible that the word nambudiri is derived from the word nambi used to refer to Brahmin priests of both Saivite and Vaishnavite persuasions in ancient days in the Tamil country.
The Sozhias, Nambudiris & Chidambaram Dikshitars are all "POORVA SIKHA" ("MUN KUDUMI") Brahmins. Moreover, both the Nambudiris & Sozhias are followers of the JAIMINI or Thalavakara shakha of the Sama Veda whereas other Brahmins follow the Gautuma shakha of the Sama Veda.
These peoples also worship GramaDevatha kavaldeivam like Karuppanaaar swamy,Ayyanar(Lord dharma sasta) and also Goddess Pidari to ward off evil.
In Tamil there is an old saying: "சோழியன� க�ட�மி சூம�மா ஆடாத� ", meaning a chozhiyan does not do anything without purpose.
As with the other brahmins all over India, they are also successful academicians, industrialists and IT professionals. Recently some have also migrated to other parts of the world.
The term is of very recent origin, probably of the 16th century and afterwards, due to unwelcome intrusion by dynasties of deccan. No such classification seems to have been prevalent in earlier days. To work alongside those brahmins who were already there, Sivacharyas as well as vaishnavite archakas also came from various parts of subcontinent like Punjab, U.P (Benares) and Kashmir under Chola and Pallava patronage and this migration was constant and continuous. Many people also further migrated to Malaya, Thailand, Vietnam, combodia and Srilanka along with chola/pallava armies. It is also learnt from the life chronicles of tirugnana sambandar and sundarar that those brahmins who were patronized by these ancient chola/pallava kings generally remained loyal to them.
Brahmins during those days being referred to as anthanar, chaturvedins, or somayajin, sarvakratuyajin and Nambis or as Brahmarayan and Amatyar for those in military and administrative services of kings. The term "iyer" itself is not found in any of the literature from chola and pallava periods .
During the last days of the Cholas and the great Pallava chiefs Kopperunjinga Deva I and II, there were numerous wars (in the 14th century, no worship ceremonies were conducted in Chidambaram and Srirangam for a period of 80 years) due to which many of the residents of Chola territories including a lot of Brahmins in high posts perished.
This is particularly true of people who served under the Cholas and Pallavas, who waged frequent wars. Those who did survive consisted mainly of those serving the Pandyan kings, that formed only the upper working class sections(like cooks, temple servants called devakanmis) of that day who may not have posed any threat to anybody. A considerable portion may have migrated to Kerala in the 14th century to become the Nambudiris. By the late sixteenth and seventeenth century A.D, they had become a very small and negligible ancient minority. These brahmins are very few in number and are also rapidly going down in terms of the same. Nowadays, even great temples like Raja Rajeswaram and gangaikonda choleswaram as well as ancient srirangam temple are not being officiated as priests by nambis. The classical Tamil language in which many ancient saints and scholars composed was different both scriptwise and structurewise from modern day Tamil. They are a denominated ancient minority.
Soliyars believe themselves to be the kin of .
The Smartha brahmins
This is one of the prominent groups of brahmins in Tamilnadu in the Chola kingdom especially around Kumbakonam and Trichy. They are further divided into Two. They are Nine villagers (ஓன�பத� கிராமத�தார� ) and Eighteen villagers (18 கிராமத�தார�).These peoples are Advaitic Smarthas.The rare kausheethiki recension of Rigveda is also found among them. Though among those who follow yajur veda the shukla yajurveda(deals with performing yaagams) is more pre-dominant, krishna yajurveda is also found in good numbers.
Nine villagers (ஓன�பத� கிராமத�தார� ):
Purva Urvat Sikha Choliyal (Munuchikudumi),[ம�ன�உச�சிக�ட�மி]:'
Similar to that of some nambudiri brahmins of kerala:
*Thillai chidambaram (ம�வாயிரவர�)Dikshitar
*TiruvAnaikoil (ஆயிரவர�)Pandithar
*Avudayarkoil (ம�ன�னூற�றிஓர�வர�)Nambimaar
*uraiyur(virupashipuram in trichy).
Urvat Sikha Choliyal ( Uchikudumi),[உச�சிக�ட�மி]
*Thirukkatiyoor
*Madalur
*Visalur
*Puthalur
*Sengannur
It is said that on the desire of Lord Muruga some of these choliyal went to Tiruchendur and Tirupparangundram in the Pandya kingdom. During ancient days, they had also settled in tiruttani(subrahmanya shrine) and tiruvenkadam(next to modern day tirupati, an ancient vaishnava shrine and divyadesam) and cuddapah, which were then a part of Tamil country.
The legend has it that Lord Parasurama, settled in the west coast of India some brahmins. A fair part of west coast of India was part of ancient Tamil country. Those People subsequently became (illam Mana) Nambhoodiri during medieval times. They distinguish from other groups of namboodiri who are held to have migrated from Karnataka and Andhra pradesh.They have excelled as vedic scholars and artistes.
Great saints like TiruGnanasambandar(Considered to be an incarnation of skandar, son of lord sivan)),manikkavasagar,somaasi maarar,sundarar and nambi andar nambi,sandeeswarar(A brahmin nayanar called vichara sharman), were purva sikha/urvat sikha brahmins who lived during the chola/pallava periods. Some accounts hint that the ancestors of saint manikkavasagar may have come from banaras or kashmir.The last of nayanmars lived during 9th century A.D. The hymns of nayanmars called tirumurais are considered to be on par with vedas.
Eighteen villagers (18 கிராமத�தார�):
Sama veda brahmins
, had been found in the Eighteen villages about 400 families of around Cauvery banks of Trichy And Thanjavur during the Chola reign. Later, around 1234 A.D they migrated to Kerala. They are found in the villages of palakkad(palghat), especially in the villages of Kodunthirapully Agraharam, Ahaliyapandiyapuram. A few are also found in Nagercoil and Suchindram. These people are especially Talavakara Sakha of the Sama Veda and they are mainly from Anbil, Kidamangalam, llayattangudi, Sesamulail, Sendalai, Tirunangur. Others who stayed in the banks of Cauvery adopted Srivaishnavam. These people are also Purva sikha brahmins. Saints like nambi aroorar(sundaramurthy nayanar) are known to have been good at this(talavakara) branch of samaveda.
They all follow the ancient vedic system. They follow only vedas of divine origin and not any acharyan. Adi sankara himself has recommended against following any acharyan. According to Chandrashekarendra Saraswati, Paramacharaya of Kanchi, in Deivathin Kural Part 5, Adishankaracharya's forefathers came from chola country and was an ancient urvatsikha/purva sikha brahmin.His disciple padmapada is of same origin, having hailed from kumbakonam .
Due to their expertise in samaveda, Many of them are Carnatic musicians like chembai.
The Srivaishnavas
These group that adopted to Srivaishnavam, which is also further divided into Two:
One is around the seven villages (�ழூ கிராமம�) of Trichy.These include Puthur, Kariyamanikam, Tiruvellarai,Thitukkotiyur, Papakurichi, Uttamasili and Maanakaal(Anbil). Both PURVA SIKHA and URVAT SIKHAare common.
Another is found in seven villages (�ழூ கிராமம�) of around ThirunelveliThese include Villages like Alvar Tirunagari, Tentirupperai (Tenkalai Vaisnavas) and Watrap; and at Karamanai and Tiruvettar near Trivandrum, .These people have PURVA SIKHA.
These Brahmanas are mostly Thenkalai and they follow Vishishtadvaita of Ramanuja. This group are Vaishnavites. All Brahmin Alvars, such as Madhurakavaialwar,Uyyakondanar,Thirukottiyur Nambi,Tondar adi podi Alvar were either urvat sikha/purva sikha brahmins who lived during chola/pallava rule. Periya Alwar also known as vishnu chittan of srivilliputhur who was the confidante of pallava emperor kampavarman belonged to ancient urvat sikha/purva sikha brahmins of that era.The woman alwar mystic andal is also held to be a brahmin. Last of alwars also lived during 9th century A.D. Ramanuja's guru Thirukkoshtiyur Nambi is also an ancient urvat sikha/purva sikha brahmin who lived during the final phases of chola rule.
Choliyal beliefs
All the Choliyal believe in the Arthashastra and the Manusmriti. The Grihya Sutras of Apastamba and Baudhayana are found among Yajur veda; similarly both sutras of Rig veda also found. However the Sama veda has rare Talavakara Sakha, due to which many Caranatic musicians like Chembai are from this group.
The common Gotra of choliyal include Bharadvaja, Atreya, Vasishta, Angirasa, Kashyapa,Koushika, Kaundinya, Rowshayadana, Agestaya and Srivathsa.
These groups have Urvatsikaor purva sika, which means they have traditional kudumi or hairstyling in the midpoint.
The Sozhias have much in common with the Nambudiris (as also the Chidambaram Dikshitars).It is possible that the word nambudiri is derived from the word nambi used to refer to Brahmin priests of both Saivite and Vaishnavite persuasions in ancient days in the Tamil country.
The Sozhias, Nambudiris & Chidambaram Dikshitars are all "POORVA SIKHA" ("MUN KUDUMI") Brahmins. Moreover, both the Nambudiris & Sozhias are followers of the JAIMINI or Thalavakara shakha of the Sama Veda whereas other Brahmins follow the Gautuma shakha of the Sama Veda.
These peoples also worship GramaDevatha kavaldeivam like Karuppanaaar swamy,Ayyanar(Lord dharma sasta) and also Goddess Pidari to ward off evil.
In Tamil there is an old saying: "சோழியன� க�ட�மி சூம�மா ஆடாத� ", meaning a chozhiyan does not do anything without purpose.
As with the other brahmins all over India, they are also successful academicians, industrialists and IT professionals. Recently some have also migrated to other parts of the world.
FANZ-TV is a 24-7 a National Television Broadcast network with a motto of: "A Major League Network for Minor League Sports", that launched in January 2008.
It is the only network in the broadcast industry geared solely to the promotion of minor league sports and the broadcast thereof. The network has reached multiple outside distribution agreements with other sports networks on a limited basis. FANZ-TV also streams its programming on the Internet.
Among the leagues to which FANZ-TV has secured broadcast rights include Arena2 Football League (af2), the Independent Women's Football League (IWFL), and the Mid-Atlantic Hockey League (MAHL). The network is also in multiple negotiations to bring other sports leagues and programs to the network.
In addition, the network does broadcast other sports related shows including boxing, MMA, auto racing, extreme sports and outdoor shows.
External link
*Fanz TV Official Web site
It is the only network in the broadcast industry geared solely to the promotion of minor league sports and the broadcast thereof. The network has reached multiple outside distribution agreements with other sports networks on a limited basis. FANZ-TV also streams its programming on the Internet.
Among the leagues to which FANZ-TV has secured broadcast rights include Arena2 Football League (af2), the Independent Women's Football League (IWFL), and the Mid-Atlantic Hockey League (MAHL). The network is also in multiple negotiations to bring other sports leagues and programs to the network.
In addition, the network does broadcast other sports related shows including boxing, MMA, auto racing, extreme sports and outdoor shows.
External link
*Fanz TV Official Web site
A hosaphone is a brass instrument, constructed from plastic tubing and a kitchen funnel. The hosaphone was invented as a parodic response to the natural trumpet, a traditional concert instrument of similar design but constructed from metal. Because hosaphones are considerably cheaper (by a factor of about 100) than traditional brass instruments, they make excellent demonstration tools and learning instruments., Because they are very crudely constructed, they are also useful for demonstrating the relative importance of instrument design and embouchure: a skilled player can produce rich, euphonious tones from an otherwise absurd instrument.
Like the natural trumpet and bugle, the hosaphone is a simple (valveless) brass instrument, and is therefore in principle limited to a single harmonic sequence, though with proper skill and embouchure it can be made to produce a chromatic scale in the higher registers.
Unlike any other brass instrument, the hosaphone is flexible, allowing the bell to be swung around the player's head. This gives it the unique ability to bend notes via the Doppler effect. This effect was demonstrated to good effect in an early hit of the Bonzo Dog Doo Dah Band, I'm the Urban Spaceman, which was reprised during their reunion tour. Another inventor, Ellis Workman, commissioned David A. Roth, to compose a [http://hosaphone.com/codetta Codetta in C for Hosaphone(tm), Piano & Bass] that takes advantage of this ability.
Hosaphones can be constructed in any desired key depending on the length of tubing used; and a working hosaphone can be retuned to a sharper pitch simply by trimming the hose with a pocket knife or chain saw. Once shortened it cannot be returned to its original or a flatter pitch.
Media
Trivia
*The hosaphone, or "hosaphonium," is featured in the comic strip For Better or For Worse, 28 October 2006 - 31 October 2006, .
Like the natural trumpet and bugle, the hosaphone is a simple (valveless) brass instrument, and is therefore in principle limited to a single harmonic sequence, though with proper skill and embouchure it can be made to produce a chromatic scale in the higher registers.
Unlike any other brass instrument, the hosaphone is flexible, allowing the bell to be swung around the player's head. This gives it the unique ability to bend notes via the Doppler effect. This effect was demonstrated to good effect in an early hit of the Bonzo Dog Doo Dah Band, I'm the Urban Spaceman, which was reprised during their reunion tour. Another inventor, Ellis Workman, commissioned David A. Roth, to compose a [http://hosaphone.com/codetta Codetta in C for Hosaphone(tm), Piano & Bass] that takes advantage of this ability.
Hosaphones can be constructed in any desired key depending on the length of tubing used; and a working hosaphone can be retuned to a sharper pitch simply by trimming the hose with a pocket knife or chain saw. Once shortened it cannot be returned to its original or a flatter pitch.
Media
Trivia
*The hosaphone, or "hosaphonium," is featured in the comic strip For Better or For Worse, 28 October 2006 - 31 October 2006, .