According to C.P. Brown

"Kurumavandlu (Kurumagolla or Kuruvagolla) is a caste of shepherds who weave blankets".

Beerappa the patron God :-

Beerappa, who is the patron-god of the kurumas, was born out of Tolichemata (first sweat) of Lord Siva.
(3). Beerapa has different names like Kurukuntappaswamy, Antharangappa, Itikalapallaiah, Gollapallaiah; Kanaganipalle Peddaiah etc. Each sect of
kurumas worships a Beerappa. Kadagottu Kamarathi
(4) (Kadagottu means the last child of her parents) is the wife of Beerappa. According to SomE! scholars, Lakshmi is the wife of Beerappa. Beerappa temples are constructed in villages and townswhen:~ there is Kuruba / Kuruma population. In the Kurukuntappaswamy (Beerappa) temple at Ananatapur, the idols in the garbhagriha are made of wood, locally known as Bathina Chekka (Bilva tree).

The details of the idols are (from left to right) - horse, Ankamallamma (sister of Beerappa), Ramaiah (riding a horse), Peddaiah (riding a horse) Dalavayi (riding a horse), Seenaiah (riding a horse), Kondameedirayudu (riding an elephant). All the riders are holding swords.

In the Beerappa temples in Kurnool District, the God is represented in stone sculpture. He is having big moustaches and is looking ferociously. He is riding a horse and is holding a sword. A dog (Bhairava) is at the feet of the God.

Mallanna, the ProCienitor -

The kurumas trace their descent from their tribal god Mallanna (Malia Reddy) who was fabled to have originally been a Kapu by caste. It is believed that Mallanna was born out of Mali Chemata (the next sweat) of Lord Siva. Malia Reddy was the son of Neelamma and Adi Reddy, the ruler of Kolhapur. However, Prof. M.L.K. Murthy gives a different story and says that Elanagi Reddy was the forefather of the kurumas Elanagi Reddy was the son of Adi Reddy and Ademma. He says that Elanagi Reddy and Beerappa are one and the same.

According to E.Thurston and K.Rangachari, Undala Padmanna was the ancestor of the Kurbas. Padmanna was the son of Masi Reddy and Neelamma, who lived on the eastern ghats. Mallikarjuna, the founder of the kurumas was the son of Chokkam Devi and Adiredu who was the ruler of Chandikapura. Mallanna was made the God of shepherds by Lord Mahadeva. Once Mallanna, having ploughed his farm, collected the rubbish and disposed of it by burning it on an ant hill. Two sheep had already been sheltered by Parvathi in the ant-hill, and being oppressed by the intense heat of the fire, they came out and solicited Mallanna for protection. Mallanna reluctantly consented and desired them to follow him to his dwelling. On arrival at his house, he found that thy sheep had multiplied ihto thousands. Dismayed and confused at this strange development, he appealed for relief to the God Siva, who came down from Kailas, transformed him into a god, and assigned to him the duties of presiding over the destinies of the shepherd class.

Sanskritization of Beerappa and Mallanna :-

In the temple of Mallikarjuna of Inavolu near Warangal, men belonging to the kurumas and Gallas participate in the festival of Mallikarjuna on the occasion of Sankranti day. Their Gods Beerappa and Mallanna were equated with lord Mallikarjuna of Sriparvata. Thus the pastoral and tribal community and panchamas were also integrated or sanskritised through the process of fa'irs and festivals.

Patti Kankanam and Unni Kankanam :-

The kurumas are divided into several subsects like Patti Kankanam, Unni Kankanam etc.

The kurumas aver that Mallanna had two wives, one Padmakshi (lotus-eyed), a Kapu girl (daughter of Katal Reddy, the ruler of Devagiri) who was married in accordance with the usual Kapu usage of fastening cotton thread (Patti) bracelets on the wrists of the bridal pair. Mallanna gave lands and cattle to Padmakshi.

The other wife was Ratnangi (resplendent as gems), the daughter of a Brahman woman who, while pregnant, was devoured by a Rakshashi. The Rakshashi brought up the newly born girl untii she carne of age. One day Mallanna, while grazing his floor in the jungle, where the girl dwelt, observed [',er and was so struck with her beauty that he fell in love with her. He killed the demon and married the girl, but the wedding bracelets on this occasion were made of wool instead of cotton, which could not be procured in the jungle. Hence Mallanna's descendants by Ratnangi have been distinguished from those by Padmakshi by the name Unni (wool) kurumas and are said to hold a position superior to that of the latter. Mallanna gave sheep to Ratnangi.
(17). Mallanna also married Bhramaramba and Golla Kethamma.

The Ugad kurumas are socially inferior to the other two sub-sects and make their living by officiating as priests to the kurumas and by begging only from them. Basaveswara and

Linaavat kurumas :

Regarding the origin of Lingayat kurumas, a story is told that Mallanna once met Basava, the founder of the Lingayat sect, and was converted by him to his faith. The progeny of Mallanna, subsequent to this event, became Lingayats by creed.

Belief in Qhosts and evil spirits :-

The kurumas have a strong belief in ghosts and evil spirits, identify them with the help of Erukala women and appease them with various offerings.

Oath :-

An oath on the name of Beerappadevaru is deemed very sacred by them.

Food habits :-

The kurumas eat mutton, pork, fowl, venison and drink toddy and arrack. But the -Ungayat kurumas abstain from flesh and wine.

Dress and ornaments :-

Men of the Kuruba / Kuruma caste wear Dhothi, a shirt, turban, a Gongali and hold a Danda (stick) and wear ear ornaments. The females have their faces and arms tattooed in different patterns.

Marriage ceremony :-

A Kuruba / Kuruma is prohibited from marriage outside the sub caste. The negations for marriage aie opened by the boy's party. After the g;il has been selected, the parents of the bridegroom go to see her and present her with betel - leaves and areca nuts. Five or six days later, the girl's parents visit the boy's house. If both the parents are satisfied with the match, the boy's people go to the bride's house and present her with a new sari, choli, nine pipes of coconut kernel, fifteen seers of rice and Rs. 14/-, which constitute the bride price. The bridegroom is presented with dress by the bride's father. Their presiding deities Mallanna and Beerappa and also Yellamma or Sunkulamma are also worshipped before the marriage.

Polgamy:-

Polgamy is permitted and there is no rule limiting the number of wives a man may have.

Goud, Goudusani :-

In Kannada, the headman of the kurumas is called Gaud. while settling disputes, he is assisted by Kolukadu. Generally, the headman officiates as priest at marriage ceremonies but in parts of Hindupur taluk, his place is taken by Bidarappa, a Jangam. The priest attached to their temples is called Pujarappa. Before being accepted as a priest, he has to undergo an initiation ceremony involving heavy expenditure.

(33). A woman that marries seven times on account of either divorce or death of her husband is called Pedda Goudusani. She is honoure marriage.

However, in Telangana, there is a very curious story concerning the honorific title
'Goud'. Once upon a time, Beerappa, their patron god, had a desire for strong drink, but being short of money had to procure liquor from a goundala (a liquor vendor) by pledging his moustaches. In a few days, Beerappa offered to redeem the pledge, but the moustaches had already disappeared from the goundala's possession, being Surreptitiously made away with by a squirrel at the God's command. The.goundala was there upon compelled to part with his title 'Goud' to the kurumas.

Devadasi system :-

The custom of dedicating girls to temples survives among some of the girls thus dedicated at-e married to the image of Mallanna, or to a sword. The dedicated girl is taken before the image, or is seated by the side of a sword and wedded to either as if it were the bridegroom. The Basavis, as these girls are afterwards called, are allowed to remain in their parent's houses and can cohabit either with the members of their own caste or of higher castes. Girls for whom husbands cannot be procured are also dedicated to gods.

Widow Remarriage :-

A widow is allowed to marry again. But she is not expected to marry her late
husband's younger or elder brother. A widow, on remarrying, is required to return the
ornaments given to her by her first husband.

Divorce :-

Divorce is permitted, with the sanction of the caste panchayat, on the ground of
adultery on the part of the wife. The husband removes the upper garment from off her head and drives her out of the house. Divorced women are allowed to marry again.

Adultery on the part of a woman with a man of a lower caste is punished with expulsion from her own caste.

Inheritance: -

Females inherit in default of any male issue in the family. It is said that the eldest
son gets five sheep or Rs. 25/- in addition to his own share. Basavi girls claim the same share in their father's property as the sons.

Music :-

Beerappa Dolu :-

A unique contribution of the kurumas in the field of music is Beerappa Dolu.
There are three musical instruments like Dolu, Pillanagrovi (flute) and Talalu (Cymbals).

This music is rhythmically played during marriage, jatara (annual fair) and other
auspicious occasions. (40).

Dance :-

Goravaiahlu - Goraqapaduchulu :-

The eldest or youngest child of Kuruba / Kuruma caste is made a Goravaiah. The elaborate ceremony is performed by the Gurus at Gattumallaiahkonda near Alur in Kurnool district. The Ganacharis are in Katnekaluva in Anantapur district. Goravaiahs wear the headgear made of the skin of the bear, hold Damarukam in one hand and a flute in the other hand and wear a necklace of white Gavvalu. The deer's skin is used as a belt. They sing devotional songs in praise of Lord Siva. The female members of Kuruba / Kuruma caste worship Mailaralingaswamy (Mailaradevudu) of Orugallu (Warangal). These devotees worship the deity through a dance form, popularly known as Goragapaduchula Natyamu.

Oggukathalu :-

Lord Shiva's Damarukam is called Oggu (Jeggu-Jaggu). Stories about Beerappa
and Mal/anna are told by Beerannalavaru to the accompaniment of Damarukam.

Cumblies :-

Cumblies Qadi or Gongali) or country made wollen blankets are made from the
wool or fleeces of sheep. The significance of cumblies is mentioned in the· Komirelli Mallanna stories.

Komirelli Mallana's temple is in Janagama taluk of Waranga! District. A folk song
in Telugu reads as follows: -

"Cumballanu gattukonina, Kattukoni Parachukonina
Akhilamaina Varnalaku, Akshepana Vundabodu
Devathalaku Meppu Summy, Dehamu Arogyamundu
Nallagongadi gappukonina, Nakhila Bhoothaprethamulu
Athani Vaddaku Cherakundu, Akhila Subhamulu
Thanugudu Tellagongadi yentanunna, Devatha Prasannamounu
Kasiri gongadi gappukonna Kashtamulu Tolagunayya".

(44). Meaning:-

If translated into English, it gives the following meaning :- If the people wear cumblies or spread them, all communities will not have any objection, even Gods are pleased, good for health also. If people wear biack cumbies all evil spirits will not come near him (or thern) all round prosperity will be conferred. if people wear white cumblies, God will bless you. If people wear light and delicate cumblies, all troubles will vanish.

Mutton :-

The kurumas provide qualitative and hygienic mutton to the society by rearing
sheep.

Manure :-

The cultivators purchase, from the kurumas, sheep's manure, which is regarded
as of high quality fertilizer.

Skin :-

The skin is used in the manufacture of musical instruments like Tappeta, Dolu etc.

Disposal of the dead :-

A peculiar funeral custom among the kurumas is that the eldest son of the deceased places on his left shoulder a pot filled with water with three small holes made at the bottom through which the water trickles. Proceeding from the spot beneath which the head rests, he walks around the grave, drops the pot on the mound and goes home without casting a look back. (46). The dead are buried in a lying posture, with the head pointing to the south. The Lingayat kurumas bury their dead in a sitting posture, with the face to the north. After life is extinct, the corpse is washed, dressed in new clothes and borne, on the shoulders, to the grave. On the 3rd day after death, a goat is sacrificed on the burial ground. The flesh is cooked, offered at the grave and thrown to the birds. The unmarried dead are disposed of without any rites or ceremonies. If a wealthy man dies unmarried, a curious ceremony is performed, which entitles him to the full funeral rites. As soon as the man breathes his last, his body is washed with water and carried to the temple of Beerappa. Four vessels are arranged in a square and a thread is wound round them. The body is seated within this, with a bashingam tied to its forehead and a stick of amaya wood in its hand. To this stick is tied a handkerchief with five knots. A number of sheep and goats are killed before the God and the members of the caste present are feasted. After the performance of this ceremony, the dead man is buried as if he had been married in life. Mourning is observed ten days for the married and three days for the unmarried. No Sraddha is performed by the members of the caste. On the Pitra Amavasya or the last day of Bhadrapad (September - October), alms are given to Brahmins and Jangams. In the month of Shravana the deceased's first wife of a man is appeased by his second wife if alive. The dead wife is represented by an earthen pot, which is known as Pyarantal or
Korati Ellamma.

Conclusion :-

The sheep breeding and wool weaving have great prospects both as an industry and trade and thus occupy a key position in the country's economy. The contribution of the kurumas to the society is manifold. Unfortunately, even after 59 years of Independence, the kurumas still remain backvvard in the social, educational, economic and political fields. The kurumas of Rayalaseema are unnecessarily involved in the faction feuds of the region. The Government of Andhra Pradesh should make a sincere attempt to improve the lot of the kurumas, including the weaning away of the Rayalaseema kurumas from the dangerous faction fights. at the bottom through which the water trickles. Proceeding from the spot beneath which the head rests, he walks around the grave, drops the pot on the mound and goes home without casting a look back. (46). The dead are buried in a lying posture, with the head pointing to the south. The Lingayat kurumas bury their dead in a sitting posture, with the face to the north. After life is extinct, the corpse is washed, dressed in new c(othes and borne, on the shoulders, to the grave. On the 3rd day after death, a goat is sacrificed on the burial ground. The flesh is cooked, offered at the grave and thrown to the birds. The unmarried dead are disposed of without any rites or ceremonies. If a wealthy man dies unmarried, a curious ceremony is performed, which entitles him to the full funeral rites. As soon as the man breathes his last, his body is washed with water and carried to the temple of Beerappa. Four vessels are arranged in a square and a thread is wound round them. The body is seated within this, with a bashingam tied to its forehead and a stick of amaya wood in its hand. To this stick is tied a handkerchief with five knots. A number of sheep and goats are killed before the God and the members of the caste present are feasted. After the performance of this ceremony, the dead man is buried as if he had been married in life. Mourning is observed ten days for the married and three days for the unmarried. No Sraddha is performed by the members of the caste. On the Pitra Amavasya or the last day of Bhadrapad (September - October), alms are given to Brahmins and Jangams. In the month of Shravana the deceased's first wife of a man is appeased by his second wife if alive. The dead wife is represented by an earthen pot, which is known as Pyarantal or Korati Ellamma.