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79-516: The Ezhavas, also known as Thiyya or Tiyyar in the Malabar region , are a community with origins in the region of India presently known as Kerala , where in the 2010s they constituted about 23% of the population and were reported to be the largest Hindu community. The Malabar Ezhava group has claimed a higher rank in the Hindu caste system than the other Ezhava groups but was considered to be of
158-652: A Malayali Brahmin caste, native to what is now the state of Kerala , India, where they constituted part of the traditional feudal elite. Headed by the Azhvanchery Thamprakkal Samrāṭ , the Nambudiris were the highest ranking caste in Kerala. They owned a large portion of the land in the region of Malabar , and together with the Nair monarchs, the Nambudiris formed the landed aristocracy known as
237-790: A dispute involving communities who were not Ezhava. The Thiyya Mahasabha (a sub-group of the Ezhava in Malabar) has also opposed the SNDP's use of the Thiyya name at an event. In February 2013, the recently formed Thiyya Mahasabha objected to the SNDP treating Ezhavas and Thiyyas as one group, rather than recognising the Thiyyas in Malabar as being distinct. The SNDP was at that time attempting to increase its relatively weak influence in northern Kerala, where
316-430: A liquor manufactured from the sap. Arrack was another liquor produced from the palms, as was jaggery (an unrefined sugar). In reality, most Ezhavas were agricultural labourers and small-time cultivators, with a substantial number diverging into the production of coir products, such as coconut mats for flooring, from towards the end of the 19th century. The coastal town of Alleppey became the centre of such manufacture and
395-408: A living by manual labour and petty trade." A. Aiyappan , another social anthropologist and himself a member of the caste, noted the mythical belief that the Ezhava brought coconut palms to the region when they moved from Ceylon. Their traditional occupation, or avakasam , was tending to and tapping the sap of such palms. This activity is sometimes erroneously referred to as toddy tapping , toddy being
474-601: A patrilineal system but partible property. These arrangements were reformed by legislation, for Malabar in 1925 and for Travancore in 1933. The process of reform was more easily achieved for the Ezhavas than it was for the Nairs, another Hindu caste in Kerala who adopted matrilineal arrangements; the situation for the Nairs was complicated by a traditional matrilocal form of living called taravadu and by their usually much higher degree of property ownership. That said, certainly by
553-570: A red towel round the head, red silk around the waist and bells round the ankles form the costume. This is a combination of snake worship and Kalarippayattu . Poorakkali is a folk dance prevalent among the Ezhavas of Malabar, usually performed in Bhagavathy temples as a ritual offering during the month of Meenam (March–April). Poorakkali requires specially trained and highly experienced dancers, trained in Kalaripayattu. Standing round
632-512: A revolutionary and civil rights activist, and with a famous temple at Vaikom as the focal point. Although it failed in its stated aim of achieving access, the satyagraha (movement) did succeed in voicing a "radical rhetoric", according to Nossiter. During this movement, a few Akalis —an order of armed Sikhs —came to Vaikom in support of the demonstrators. After the eventual passing of the Temple Entry Proclamation, some of
711-551: A similar rank by colonial and subsequent administrations. Ezhava dynasties such as the Mannanar existed in Kerala. They are also known as Ilhava , Irava , Izhava and Erava in the south of the region; as Chovas , Chokons and Chogons in Central Travancore ; and as Thiyyar , Tiyyas and Theeyas in the Malabar region . Some are also known as Thandan , which has caused administrative difficulties due to
790-545: A traditional lamp, the performers dance in eighteen different stages and rhythms, each phase called a niram. Ezhavas adopted different patterns of behavior in family system across Kerala. Those living in southern Travancore tended to meld the different practices that existed in the other parts of Kerala. The family arrangements of northern Malabar were matrilineal with patrilocal property arrangements, whereas in northern Travancore they were matrilineal but usually matrilocal in their arrangements for property. Southern Malabar saw
869-576: A vasthram. Nambudiris wore their traditional hair tufts ( kuṭumi or śikhā ) on the front like the Dikshitars of Tamil Nadu. Nambudiri Brahmin families practised a more strict version of primogeniture than Brahmin communities elsewhere in India. Under this custom, only the eldest son could marry a Nambudiri woman and thus produce an heir to the family property. Younger sons were restricted to sambandam relationships with non-Brahmin women, whom
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#1732779974635948-685: Is a ritual art performed by Ezhava men and is prevalent in the Bhagavathy temples of south Kerala, mainly in Kollam , Alappuzha and Kottayam districts. The ritual is also called "Mayilpeeli Thookkam" because the costume includes a characteristic garment made of mayilppeeli ( peacock feathers). This garment is worn around the waist in a similar fashion as the "uduthukettu" of Kathakali . The various dance movements are similar to kalarippayattu techniques. The performers have their faces painted green and wear distinctive headgears. The all-night performance of
1027-419: Is certain that in theory hypergamy can cause a shortage of marriageable women in the lowest ranks of a caste and promote upwards social movement from the lower Nair subdivisions, the numbers involved would have been very small. It was not a common practice outside the higher subcaste groups and the Nambudiris had mostly stopped the practice by the 1920s. The form of Sanskrit theatre known as Koodiyattam , which
1106-691: The Basel German Evangelical Mission . Most of their converts were from the Ezhava community. The Congregationalist London Missionary Society and the Anglican Church Mission Society were also prominent in the movement for religious conversion, having established presences in the Travancore region in the early 19th century. The lowly status of the Ezhava meant that, as Thomas Nossiter has commented, they had "little to lose and much to gain by
1185-600: The Jenmimar , until the Kerala Land Reforms starting in 1957. The Nambudiris have traditionally lived in ancestral homes known as Illams and have been described by anthropologist Joan Mencher as, "A wealthy, aristocratic landed caste of the highest ritual and secular rank." Venerated as the carriers of the Sanskrit language and ancient Vedic culture, the Nambudiris held more power and authority than
1264-647: The Palakkad Gap , which is also the largest opening in the southern Western Ghats , and settled around the river Bharathappuzha . The region around Coimbatore near Karnataka - western Tamil Nadu border was ruled by the Cheras during Sangam period between 1st and the 4th centuries CE and it served as the eastern entrance to the Palakkad Gap , the principal trade route between the Malabar Coast and Tamil Nadu . The Azhvanchery Thamprakkal , who were
1343-592: The princely state of Travancore, asking for government recognition of the Ezhavas' right to work in public administration and to have access to formal education. Around this time, nearly 93 per cent of the caste members were illiterate. The upper caste Hindus of the state prevailed upon the Maharajah not to concede the request. The outcome not looking to be promising, the Ezhava leadership threatened that they would convert from Hinduism en masse, rather than stay as helots of Hindu society. C. P. Ramaswamy Iyer , realising
1422-583: The "lower polluting castes", such as the Pulayars and Paraiyars . The Nairs and, where applicable, the Mapillas ranked socially and ritually higher than the polluting castes. From their study based principally around one village and published in 2000, the Osellas noted that the movements of the late 19th- and 20th centuries brought about a considerable change for the Ezhavas, with access to jobs, education and
1501-534: The 1880s, the Ezhavas appear increasingly to have tried to adopt Nair practises in a bid to achieve a similar status. Robin Jeffrey notes that their women began to prefer the style of jewellery worn by Nairs to that which was their own tradition. Further, since Nairs cremated their dead, Ezhavas attempted to cremate at least the oldest member of their family, although cost usually meant that the remainder were buried. Other aspirational changes included building houses in
1580-473: The 8th-century AD. This argues that the Jains needed protection when they arrived in the area and recruited local sympathizers to provide it. These people were then distinguished from others in the local population by their occupation as protectors, with the others all being classed as out-caste. Pullapilly describes that this meant they "... were given kshatriya functions, but only shudra status. Thus originated
1659-572: The Akalis remained. They attracted some Ezhava youth to the concepts of the Sikhism, resulting in Ezhava conversions to that belief. Between the Travancore census of 1875 and 1891, the literacy of Ezhava men had been increased from 3.15 percent to 12.1 percent. The 1891 census showed that there were at least 25000 educated Ezhavas in Travancore Dr. Palpu had support from Parameswaran Pillai who
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#17327799746351738-625: The Brahmins who migrated through the Palakkad Gap . Anthropologists Heike Moser and Paul Younger note that the Nambudiri Brahmin presence predates the 9th century, as attested by grants of land given to them by ruling families. According to the historian Romila Thapar , local kings and chiefs encouraged them to move to the area by offering such tax-exempt land grants in return for them officiating in Vedic rites that would legitimise
1817-650: The Buddhists to propagate their beliefs. The Buddhist tradition of the Ezhavas, and the refusal to give it up, pushed them to an outcaste role within the greater Brahminic society. This tradition is still evident as Ezhavas show greater interest in the moral, non-ritualistic, and non-dogmatic aspects of the religion rather than the theological. The Ezhava used to work as agricultural labourers, small cultivators, toddy tappers and liquor businessmen; some were also involved in weaving and some practised Ayurveda . An upper section, by reason of wealth and/or influence, came into
1896-688: The Chief Priest at the Badrinath Temple , one of the holiest temples for Hindus. Furthermore, the spiritual leader of the Nambudiri Brahmins is given the title Azhvanchery Thamprakkal Samrāṭ , with the word "Samrāṭ" meaning "Emperor" in the Sanskrit language. Aside from holding rights over the sacred Guruvayur Temple , the presence and blessings of the Azhvanchery Thamprakkal was a ritual necessity during
1975-706: The Ezhava community under the leadership of a spiritual leader. He embraced this advice and associated with Sree Narayana Guru and formed the Sree Narayana Dharma Paripalana Yogam (S.N.D.P), registered in March 1903. By mid 1904, the emerging S.N.D.P Yogam, operating a few schools, temples, and a monthly magazine announced that it would hold an industrial exhibition with its second annual general meeting in Quilon in January 1905. The exhibition
2054-412: The Ezhavas may share a common heritage with the Nair caste. This theory is based on similarities between numerous of the customs adopted by the two groups, particularly with regard to marking various significant life stages such as childbirth and death, as well as their matrilineal practices and martial history. Oral history, folk songs and other old writings indicate that the Thiyyas were at some point in
2133-506: The Ezhavas were the progeny of four bachelors that the king of Ceylon (Sri Lanka) sent to what is now Kerala at the request of the Chera king Bhaskara Ravi Varma, in the 1st century CE. These men were sent, ostensibly, to set up coconut farming in the region. Another version of the story says that the king sent eight martial families at the request of a Chera king to quell a civil war that had erupted against him. It has been suggested that
2212-471: The Nair aspirational culture whereby they would seek to improve their status within the caste. Furthermore, that: ... among the higher-ranking Nayars (and Kshatriyas and Samantans) in contradistinction to the "commoner" Nayars, no two subdivisions admitted to equal status. Thus the relations set up by the tali-rite [ie: the thalikettu kalyanam ] and the sambandham union were always hypergamous. Although it
2291-557: The Nair tharavad style and making claims that they had had an equal standing as a military class until the nineteenth century. Polygamy was practised in within certain parts of Ezhava community, but has since died out. There are several proposed arguments for this, the Valiyagraman Ezhavas argue that they practised it for economic reasons, the argument that the older brother would marry first, and share his wife with his younger brother(s) until they could afford to marry. It
2370-472: The Nairs." The Ezhavas, not being among the group protecting the Jains, became out-castes. An alternate theory states that the system was introduced by the Nambudiri Brahmins. Although Brahmin influences had existed in the area since at least the 1st century CE, there was a large influx from around the 8th century when they acted as priests, counsellors and ministers to invading Aryan princes. At
2449-442: The Nambudiris considered to be concubines and whose offspring could not inherit. This tradition limited the extent of marriage within their own caste and led to the practice of hypergamy with the Nair community. Kathleen Gough notes that: These hypergamous unions were regarded by Brahmans as socially acceptable concubinage , for the union was not initiated with Vedic rites, the children were not legitimized as Brahmans, and neither
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2528-442: The Nambudiris could be found in all matters related to Kerala , including religion, politics, society, economics and culture. Operating from their illam houses, Nambudiris' ownership of agricultural land under the janmi system increased over many centuries and, according to Moser and Younger, they "established landholding temples and taught the people the rules of caste". The Nambudiris have been described to be responsible for
2607-533: The Sanskrit influence on Malayalam , a Dravidian language, due to the Nambudiri Brahmin's mixing of Sanskrit and the local Tamil language. Medieval Kerala has been characterised as an oligarchy which was dominated by the Nambudiris, who owned all the temples and their subsidiary villages. The Nambudiris had influence with the ruling class through the practice of sambandam , where younger Nambudiris used to have relationships with Kshatriya women or women from
2686-510: The Thiyya community and were excluded from it. Most of these women and children became Christians. The Thiyyas in northern Malabar generally had a better relationship with colonisers than the Hindus in other parts of the country. This was due in part to the fact that the British would employ Thiyyas but local princes would not. Some Ezhavas converted to Islam from around the 9th century, due to
2765-737: The Victorian concept presumed an industrialised economy. The organisation lost members to various other groups, including the Communist movement, and it was not until the 1950s that it reinvented itself as a pressure group and provider of educational opportunities along the lines of the Nair Service Society (NSS), Just as the NSS briefly formed the National Democratic Party in the 1970s in an attempt directly to enter
2844-547: The area, sociologist Randall Collins thinks it is unlikely that such a change could be imposed and says that "more probably it was the result of a process of marriage politics spread by emulation in the decentralised situation of status competition." Some other scholars believe that the matrilineal customs predate the period entirely and cite the queens of the Pandyan dynasty as evidence for this. The unwillingness of Nambudiris to adapt to changes in wider society persisted until
2923-496: The basis of the Malayalam language version of the epic. There are lots of theories as to how Nambudiri Brahmins came to settle in Kerala, the commonly accepted point of view is that they moved in from North India via Tulu Nadu or Karnataka . Another theory based on the retention of Mahabharata types as memorized by different Brahmin communities points to Tamil Nadu as the base from which they migrated to Kerala via
3002-518: The coronation of the Zamorin , the Nair king of Kozhikode . They have historically been distinguished by rare practices such as the adherence to Śrauta ritualism , the Pūrva-Mīmāṁsā school of Hindu philosophy and orthodox traditions, as well as many idiosyncratic customs that are unique among Brahmins , including primogeniture . Cyriac Pullapilly mentions that the dominating influence of
3081-530: The dance is usually presented solo or in pairs. Makachuttu art is popular among Ezhavas in Thiruvananthapuram and Chirayinkizhu taluks and in Kilimanoor , Pazhayakunnummal and Thattathumala regions. In this, a group of eight performers, two each, twine around each other like serpents and rise up, battling with sticks. The techniques are repeated several times. Sandalwood paste on the forehead,
3160-503: The early years of the 20th century but Susan Bayly believes that their decline in significance can be traced to the period 1729-1748 when Marthanda Varma established the Kingdom of Travancore and chose to use Iyer and Deshastha Brahmins from Tamil Nadu in his civil service. She believes that decision undermined the relationship between the Nambudiri Brahmins and royalty in the region, although others have said that Varma's influence
3239-468: The economic and social changes of the nineteenth and twentieth centuries". They sought the right to be treated as worthy of an English education and for jobs in government administration to be open to them. An early Ezhava campaigner and their "political father", according to Ritty Lukose, was Padmanabhan Palpu . In 1896, he organised a petition of 13,176 signatories that was submitted to the Maharajah of
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3318-450: The educational and employment discrimination found elsewhere, nor indeed were the disadvantages that they did experience strictly a consequence of caste alone. The Ezhavas were not immune to being manipulated by other people for political purposes. The Vaikom Satyagraha of 1924–1925 was a failed attempt to use the issue of avarna access to roads around temples in order to revive the fortunes of Congress , orchestrated by T. K. Madhavan ,
3397-412: The export trade, causing a reduction in price and in wages even though production increased, with the consequence that during the 1930s many Ezhava families found themselves to be in dire financial circumstances. Some Ezhavas were involved in weaving and ship making. Some Ezhava served in army of local chieftains and local rulers such as of Kadathanad and Kurumbranad of Kerala, who were privileged in
3476-493: The first caste association in the region. This was named after Narayana Guru , who had established an ashram from where he preached his message of "one caste, one religion, one god" and a Sanskritised version of the Victorian concept of self-help. His influence locally has been compared to that of Swami Vivekananda . One of the initial aims of the SNDP was to campaign for the removal of the restrictions on school entry but even after those legal barriers to education were removed, it
3555-494: The government of Kerala, arguing that the Ezhava in Malabar (locally known as Thiyyar) are a separate caste. They have campaigned for the right to record themselves as Thiyya rather than as Ezhava when applying for official posts and other jobs allocated under India's system of positive discrimination. They claim that the stance of the government is contrary to a principle established by the Supreme Court of India relating to
3634-476: The grantors' status as rulers. They also gained land and improved their influence over the socio-economic life of the region by helping rulers during the wars between the Chola and Chera dynasties when Vedic schools were turned into military academies. Adi Shankara , one of the most revered Vedic scholars of Hinduism, was a Nambudiri ascetic who initiated the protocol of permitting only Nambudiris to lead as
3713-493: The husbandman (householder) from Eelam". The Sangam literature Paṭṭiṉappālai , mentions Eelattu-unavu (food from Eelam). One of the prominent Sangam Tamil poets is known as Eelattu Poothanthevanar meaning Poothan-thevan (proper name) hailing from Eelam . ( Akanaṉūṟu : 88, 231, 307; Kuṟuntokai : 189, 360, 343; Naṟṟiṇai : 88, 366). The Tamil inscriptions from the Pallava & Chola period dating from 9th century CE link
3792-582: The imminent danger, prompted the Maharajah to issue the Temple Entry Proclamation , which abolished the ban on lower-caste people from entering Hindu temples in the state. Steven Wilkinson says that the Proclamation was passed because the government was "frightened" by the Ezhava threat of conversion to Christianity. Eventually, in 1903, a small group of Ezhavas, led by Palpu, established Sree Narayana Dharma Paripalana Yogam (SNDP) ,
3871-514: The influence of Arab traders. These people, and other Muslim converts in the region, are now known as Mappillas . A sizeable part of the Ezhava community, especially in central Travancore and in the High Ranges , embraced Christianity during the British rule , due to caste-based discrimination. In Kannur , Protestant missions started working in the first half of the 19th century, notably
3950-405: The kings and were "above and outside the political systems of the kingdoms." Nambudiri mythology associates their immigration to Kerala from the banks of Narmada , Krishna , Kaveri rivers with the legendary creation of Kerala by Parashurama , the sixth avatar of Vishnu . According to this legend, the region was created when Parashurama threw his axe into the sea Although it is known that
4029-622: The landholdings, inheritance customs and marriage arrangements of both the Nambudiris and Nairs. The traditional basis of life was challenged by these and other changes, affecting also the other major ethnic groups of the area, such as the Ezhavas and the Syrian Christians . Like others, the desire for social reform went strong among the Nambudiris which led to the formation of the Yogakshema movement in 1908 in order to agitate for
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#17327799746354108-470: The majority of Ezhava beneficiaries receive less than one acre each, although 2% of them took at least 40% of the available land. There was subsequently a radicalisation and much political infighting within the leadership as a consequence of the effects of the Great Depression on the coir industry but the general notion of self-help was not easy to achieve in a primarily agricultural environment;
4187-701: The marriage of all the junior males within the community itself. It also focused on popularising the English language study and abolishing the Purdah system among the Nambudiri females. The Nambudhiri Brahmins are a super-minority community in Kerala. According to the 1901 Census reports, they represent 0.47% of the total population of Nambudiris within Kerala. They are dominant and highly influential in British Malabar , where they account for more than 66% of
4266-545: The oldest Nambudiri settlements of Kerala are situated around the River Bharathappuzha . The Kingdom of Tanur , Kingdom of Valluvanad , Perumpadappu Swaroopam , and the kingdom of Palakkad , located around the river Bharathappuzha , were once strongholds of Nambudiris. The introduction of Grantha script which later got evolved into Malayalam script , and the evolution of Malayalam language through Sanskritisation of Middle Tamil are highly related to
4345-565: The oldest known rituals, was maintained by Nambudiri Brahmins until at least 1975. Although it may have largely died out elsewhere in India and thus be symptomatic of the community's resistance to change, David Knipe notes that it is still performed regularly in Andhra Pradesh and has been for centuries. Traditionally, they wore a simple cloth around the waist called a thorthu (or thortumundu ), in domestic settings. When they had to travel, they wore two sets of cloth in addition known as
4424-517: The past members of the armed forces serving various kings, including the Zamorins of Calicut and the rulers of the Kingdom of Cochin . Cyriac Pullapilly has said that only a common parentage can explain some of these issues. A theory has been proposed for the origins of the caste system in the Kerala region based on the actions of the Aryan Jains introducing such distinctions prior to
4503-643: The political arena, so too in 1972 the SNDP formed the Social Revolutionary Party. They were considered as avarna (outside brahmanical varna system) by the Nambudiri Brahmins who formed the Hindu clergy and ritual ruling elite in late medieval Kerala. Kathleen Gough says that the Ezhavas of Central Travancore were historically the highest-ranking of the "higher polluting castes", a group whose other constituents included Kanisans and various artisanal castes, and who were all superior in status to
4582-821: The politics of identity play a lesser role than those of class and the Communist Party of India (Marxist) has historically been a significant organisation. Malabar region Too Many Requests If you report this error to the Wikimedia System Administrators, please include the details below. Request from 172.68.168.226 via cp1108 cp1108, Varnish XID 210985355 Upstream caches: cp1108 int Error: 429, Too Many Requests at Thu, 28 Nov 2024 07:46:14 GMT Nambudiri The Nambudiri ( Malayalam pronunciation: [n̪ɐmbuːd̪iɾi] ), also transliterated as Nampoothiri , Nambūdiri , Namboodiri , Namboothiri and Nampūtiri , are
4661-505: The position to acquire titles such as Panicker from the local rulers. These people lived in Nalukettu, had their private temples and owned a large amount of land. The social anthropologists Filippo and Caroline Osella say that the Ezhavas "... consisted in the mid-nineteenth century of a small landowning and titled elite and a large mass of landless and small tenants who were largely illiterate, considered untouchable, and who eked out
4740-410: The practice of strict primogeniture and patrilineal inheritance. Despite their younger members having hypergamous relationships with Nairs , whose caste traditions were matrilineal , Nambudiri families remained aloof from general society. Although the historian E. K. Pillai has claimed that the Nambudiris from the 1100s enforced matrilineal polyandry on the previously patrilineal communities of
4819-559: The pre-colonial period to have their own private armies. A subgroup of the Ezhavas considered themselves to be warriors and became known as the Chekavars. The Vadakkan Pattukal ballads describe Chekavars as forming the militia of local chieftains and kings but the title was also given to experts of Kalari Payattu. Some Ezhavas had an extensive knowledge of the medicinal value of plants, passed to them by their ancestors. Known as Vaidyars , these people acted as physicians. Itty Achudan
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#17327799746354898-621: The presence of a distinct caste of Thandan in the same region. The earliest use of the word Eelam or Ezham is found in a Tamil-Brahmi inscription as well as in the Sangam literature . The Tirupparankunram inscription found near Madurai in Tamil Nadu and dated on palaeographical grounds to the 1st century BCE, refers to a person as a householder from Eelam ( Eela-kudumpikan ). The inscription reads "erukatur eelakutumpikan polalaiyan", which translates to "Polalaiyan, (resident of) Erukatur,
4977-428: The present-day region of Kerala was once governed by the Chera dynasty , little information exists regarding its early ethnography. Brahmin presence in the Tamil country is attested from the Sangam period onward. Based on the fact that Nambudiris are Pūrvaśikhā Brahmins wearing the traditional hair tuft on the front, T.P Mahadevan proposes that they are the descendants of these Sangam age Brahmins who moved west into
5056-410: The region of Malabar during the Kalabhra interregnum, with those remaining behind in what is today Tamil Nadu composing the Śōḻiya Brahmins. This sets them apart from the later Aparaśikhā Brahmin (wearing their hair tufts on the back) migrants to South India such as the Tamil Iyers . According to T.P Mahadevan, the Nambudiris brought with them a very early recension of the Mahabharata which became
5135-408: The right to vote all assisting in creating an identity based on more on class than caste, although the stigmatic label of avarna remained despite gaining the right of access to temples. The Ezhavas are classified as an Other Backward Class by the Government of India under its system of positive discrimination . Some in the Ezhava community in Malabar have objected to being treated as Ezhava by
5214-401: The time of their arrival the non-aboriginal local population had been converted to Buddhism by missionaries who had come from the north of India and from Ceylon. The Brahmins used their symbiotic relationship with the invading forces to assert their beliefs and position. Buddhist temples and monasteries were either destroyed or taken over for use in Hindu practices, thus undermining the ability of
5293-427: The titular head of all Nambudiri Brahmins of Kerala, originally had right over parts of present-day Palakkad Taluk. Later they moved westwards along the River Bharathappuzha and settled around the river. Finally the Azhvanchery Thamprakkal bought Athavanad- Tirunavaya region in present-day Tirur Taluk and gave Palakkad to Palakkad Raja s ( Tarur Swaroopam ) who were originally from Athavanad region. Many of
5372-462: The total population of Nambudiris in Kerala. Most of them reside in the Palakkad and Kozhikode districts of South Malabar and the Kannur district of North Malabar . A small Population is also found in Cochin and Travancore Kingdom . The following Vedic recensions are attested among them. The ancient Vedic ritual of Agnicayana (the altar of fire), which spans a 12-day period and which Frits Staal and Robert Gardner claim to be one of
5451-421: The upper sections of the Nair caste. The children of such unions were not considered Nambudiris, but a part of their matrilocal lineages. As a result of such unions, many kings and ruling chiefs in Kerala would be the offspring of Nambudiri fathers. These arrangements allowed the Nambudiris to gain political power in addition to religious and cultural dominance. The Nambudiri's grip on land was maintained through
5530-405: The woman nor her child was accorded the rights of kin. By the matrilineal castes, however, the same unions were regarded as marriage, for they fulfilled the conditions of ordinary Nayar marriage and served to legitimize the child as an acceptable member of his matrilineal lineage and caste." The disparity in caste ranking in a relationship between a Brahmin man and a Nair woman meant that the woman
5609-460: The word with toddy, toddy tapper's quarters ( Eelat-cheri ), tax on toddy tapping ( Eelap-poodchi ), a class of toddy tappers ( Eelath-chanran ). Eelavar is a caste of toddy tappers found in the southern parts of Kerala . Eela-kaasu and Eela-karung-kaasu are refers to coinages found in the Chola inscriptions of Parantaka I . There are myths of origin for the Ezhava. According to some Malayalam folk songs like Vadakkan Pattukal and legend,
5688-484: Was also common for one of the brothers to be away for long periods of time. Following the British settlement in what became Kerala, some Thiyya families in Thalassery were taken as concubines by British administrative officers who were in charge of Malabar District . Children resulted from these relationships and were referred to as "white Thiyyas". These liaisons were considered as "dishonourable" and "degrading" to
5767-761: Was editing the Madras Standard. He raised the issue of the rights of Ezhavas in a speech at the National Conference in Pune in 1885, which was also editorialized in the Madras Standard. Pillai and Dr. Palpu also raised their questions regarding Ezhavas in the House of Commons in England in 1897. Palpu met with Swamy Vivekanda in Mysore and discussed the conditions of Ezhavas. Vivekanda has advised him to unite
5846-444: Was mostly controlled by Ezhavas, although the lucrative export markets were accessible only through European traders, who monopolised the required equipment. A boom in trade for these manufactured goods after World War I led to a unique situation in twentieth-century Kerala whereby there was a shortage of labour, which attracted still more Ezhavas to the industry from outlying rural areas. The Great Depression impacted in particular on
5925-574: Was probably the best known Ezhava physician: he directly influenced the botanical classification in Hortus Malabaricus , published during the 17th century. Achudan's texts were written in the Kolezhuthu script that Ezhava castes used, for they were prevented from learning the more Sanskritised Aryazuthu script which was the preserve of the upper-castes. Some Ezhavas practiced ayurvedic medicine. Arjuna Nrtam ("the dance of Arjuna ")
6004-614: Was short-lived and that the main cause of change was the influence of British diplomats who worked with the Travancore Maharaja in the 19th century. After the passing of the Charter Acts of 1833 and 1853 in the British Parliament, the British encouraged the work of Christian missionaries, notably in provision of education, and began the introduction of a judicial system that would have a significant impact on
6083-536: Was skillful and successful and was a sign of the awakening Ezhava community. The success of the SNDP in improving the lot of Ezhavas has been questioned. Membership had reached 50,000 by 1928 and 60,000 by 1974, but Nossiter notes that, "From the Vaikom satyagraha onwards the SNDP had stirred the ordinary Ezhava without materially improving his position." The division in the 1920s of 60,000 acres (24,000 ha) of properties previously held by substantial landowners saw
6162-458: Was unable to live with her husband(s) in the Brahmin family and so remained in her own family. The children resulting from such marriages always became Nairs. K. M. Panikkar argues that it is this type of relationship that resulted in the matrilineal and matrilocal system. It has also been argued that the practice, along with judicious selection of the man who tied the thali , formed a part of
6241-469: Was uncommon in practice for Ezhavas to be admitted to government schools. Thus, the campaign shifted to providing schools operated by the community itself. The organisation, attracted support in Travancore but similar bodies in Cochin were less successful. In Malabar, which unlike Cochin and Travancore was under direct British control, the Ezhavas showed little interest in such bodies because they did not suffer
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