Chapter - VIII

cultural reciprocity a retrospect

CHAPTER - VIII

CULTURAL RECIPROCITY A RETROSPECT

Travancore has the peculiar type of culture which set itself a fact different from all other regional cultures and National culture in India. The peculiar cultural aspects of Travancore reaches the South Travancore, once a part of Travancore State and now a part of Tamilnadu Since November 1, 1956, Underwent so many transmissional changes and synthesis with the Tamil cultural aspects and vice versa. The Travancore culture to some extent come to be Tamilianised, and Tamil culture being Keralised. These mutual and reciprocal cultural transmission and efflorescence through the ages could be seen in multi dimensional way in the different aspects of life even today. Now the Nayar culture and Tamil culture transmitted mutually and reflected in synthesis in all aspects of life and every nook and corner of south Travancore among the people could be witnessed through the length Tamilnadu and also throughout Kerala. and breadth of

I.

Language
So many words from the spoken language of Nayars has

been taken and interlinked and interoven with the Tamil Language of the Tamils of South Travancore through mutual understanding since the

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advent of Nayars into South Travancore. The numerical number 'Onnu' in Malayalam is adopted by the Tamilian people and call the number one as 'Onru'.1 Another example the jack fruit popularly known as 'palapalam' in Tamil is spoken by the Tamilian people of south Travancore as 'chakkai palam' and this terminology was commonly used by the Nayar people of kerala for Jack fruit. Originally the lips of human body called by the Tamils as 'uthadu'. Because of the influence of Malayalam in the South Travancore the Nayar usage 'sundu' became a popular word in South Travancore.2 Likewise the Nayars used the word 'vellam' for water which is in pure Tamil 'Tanneer' is in parlance in South Travancore. As a result of Malayalee influence the word 'paise' for 'coin' came to be used as 'chakkaram' throughout South Travancore. As a consequence whenever the Tamils from South Travancore travel to the North Tamilnadu people call the people as malayalee because of some Malayalam words intermingled with Tamil words in their talk and hence an admixture of two languages.3 This type of bilingual normally exist in the state borders. From the above study with some examples clearly proved beyond any doubts that here is a fusion and transmission of words from Malayalam ____________________________________________________________
1. 2. 3. Pillai, K.K., The Early History of Nanchil Nadu, Madras, 1953, p.43. Interview with P. Ragavan Thambi, Marthandam, Kanyakumari district on 16.01.2008. Interview with Mano Thangaraj, Manguli, Kanyakumari District on 17.01.2008.

204 to Tamil and Tamil to Malayalam which in turn created a peaceful atmosphere in the midst of differences just like the Indian culture Unity in Diversity.

II.

Social Habits
The most popular Tiffin of Nayars is 'puttu' combined with

'green gram' and 'Appalam'. Another important item is Idiyappam with potato salna commonly prevalent among the Nayars in Travancore. The conspicuous meals of the Nayars is 'Fish curry' and 'tapioca'. The samba rice cooked in the Nayar houses and mixed with fish curry is very tasty one. A variety of side dishes, minimum seven to fifteen items in the lunch of the marriage functions is a normal one among the Nayars.4 The cashewnut as a rare food occasionally under consumption among the

Nayars in Kerala. The puttu and other ingredients consumed along with it followed from Nayar community and it became popular in South Travancore also. The South Travancore Tamilians are also accustomed to fish curry and tapioca, samba rice with fish curry, more side dishes in the lunch in the functions celebrated in South Travancore.5 The groundnut which is a tasty food of the Tamilians is transmitted and adopted in their food item, by the Nayars. ____________________________________________________________
4. 5. Padmanabhan. S., The Forgotten History of Lands End, Nagercoil, 1971, p.34. Ibid.

205 The groundnut is popularly called by 'kappalandy' because it has originally imported from Manila in Philippines through the ships.6 The Nayar boys and girls are handsome in appearance mainly because of colour complexion. Occasionally a Tamilian loves a Nayar girl and inter-marriages may take place, similarly a Nayar boy may love a Tamilian girl and marriage may take place. Under such circumstances, a mixture of Tamilian and Nayar race is born which in neutral way in personality and complex. Marumakkathayam was a traditional custom among the Nayars and because of their influence it was extended to South Travancore and adopted by the Vellalas and muslims.7 Later it was realized as an obnoxious one and hence this system was thwarted through a movement launched by the Vellalas and Muslims, and they found redressal in the acts passed by the Travancore State Legislative council.8 The Nayar gents are commonly using dhoties with towel on the shoulders as a customary habit. And the same was followed by the Tamilian gents of South Travancore. Similarly the ladies are commonly using kaily and the upper garment of blouse without a saree coverage of ____________________________________________________________
6. 7. 8. Interview with Dr. C. A.Perumal, Former Prof of Politics, University of Madras on 30.12.2007. Velupilli, T.K, Travancore State Manual, Vol.I, Trivandrum, 1940, p. 417. Arumina, G., Colonialism and the Transformation of Matriliny in Kerala, (C.1850-1940), Orient Longman, Malabar, 1976, p. 295.

206 the upper portion is common among the women folk of the Nayars, travelled to South Travancore and also became popular among the Tamilians of Kalkulam and Vilavancode taluks. The white colour saree with single border is in common use among the Nayar women and during the festivals in particular it became absolutely a model of dress by the Tamil women folk of South Travancore. The Nayars like simple and light - design of gold ornaments which are the items of magnitude and greater size. And the same was adopted by the Tamilians of South Travancore in the name of Nayar model. In the Tamilian areas of kanyakumari district the Jewellery are generally owned by keralites and the variety available in those shops is larger and magnificent.9 The amusement of Unjal in particular by the ladies of the Nayar family during the eve and after the onam festival is very famous among the Nayars. For the Unjal they used the wooden stick known as 'Ulakkai' (A stick used for hulling the husk from paddy) and the rope specially prepared for this purpose which is very strong. The same method and mode of celebrating the 'onam' festival on the eve and after during the Tamil month of Avani is adhered like Nayars.10 Another ____________________________________________________________
9. 10. Pillai, K.K, op.cit., p.75. Vellu Pillai, T.K., Travancore State Manual, Vol.I, pp.11-13. Trivandrum, 1940,

207 important amusement celebrated in connection with the birth of Lord Krishna is 'Uriyadi' (To break the pot which contains yellow water and hung at a higher base with the help of a stick). It is a replica of the historic event which took place in Ayarbadi where Lord Krishna who broke the ghee pot. This festival celebrated by the Nayars in olden times is at present popular among the Tamil Hindus in South Travancore. Athappookolam with the help of flowers is a prominent one during the Onam festival. Flowers of different colours is used in different designs on the ground in front of the entrance of the house inorder to receive the Emperor Mahabali on his arrival to the land where he ruled, in the Tamil month of Avani.11 The Nayars of Travancore are very much interested in the Athappookolam and this kolam is followed by the Tamil people of South Travancore in a majestic way. Even the educational institutions like Schools, Arts colleges12, Polytechniques, Engineering colleges and community colleges are conducting Athappookolam competitions during the Onam festival. They also granted two to three days of holidays for Onam and in the case of married couples the Thalai Onam is celebrated with splendor and grandeur. ____________________________________________________________
11. 12. Ibid. Daily Thanthi, News with Portrait, on 14th September 2005, Nagercoil Edition, p. 15. (Sivanthi Aditanar College near Nagercoil conducted Athappoo Kolam competitions in their College participated by various department students (most of them were Tamil girls) and distributed prizes by the Governing body of the Institution)

208 Betel chewing with green arecanut is a regular custom among the Nayars, in particular and Keralites in general. Nedumankadu in Kerala is famous for arecanut production. At present the betal chewing is very very popular among the Tamil population. Tamilnadu is famous for tobacco production which is exported to Travancore for their consumption. The decoration work during the marriage ceremony and other festive occasions of the Nayars, plays an important role. The wedding stage, the pandal, the entrance all these are decorated with flowered arches. The Toranam decoration is a peculiar social habit among the Nayars, and it is done through coconut leaves of fine design to welcome the guests.13 It is found in every marriage house, both rich and poor. The same custom was adopted from the Nayars and put into practice in every function, in particular marriage function held among the Tamils of South Travancore. Chorunnu function or first time rice eating function of a child in the family is very important in Nayar families.14 The same custom prevalent among the Nayars of South Travancore is followed by hindu population of the Tamils also in South Travancore. This function is normally undertaken with ritual in their respective family temples or common temples. ____________________________________________________________
11. 12. Velu Pillai, T.K., Travancore State Manual, Vol.I, Trivandrum, 1940, p. 415. Ibid., p. 412.

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III. Festivals and Religion

During the festive occasion to attend the feast mutually the Nayars and Tamilians are inviting each other.15 On such occasions in some cases they are presented with new dress also. Here it leads to inter-dining between the Nayars and Tamilians which in turn led to a peaceful and

plentiful life between them without any flickering or quarrels. There is a mutual understanding between the Nayars and the Tamilians inhabitated in and around South Travancore as a mark of the old connections between Travancore and South Travancore and the modern method of mutual compromise and comprehensive understanding. The festivals are mutually celebrated with warm and pleasure. The Tamil festival like Pongal and Deepavali are quiet common and celebrated on a grand scale by the Nayars of South Travancore. The Nayar festivals like Onam and Vishu are willingly celebrated by the Tamils in South Travancore to an amazing level. During the Chitrai Vishu in the Tamil month of Chitrai first of Tamil New Year the function of 'kaineetam' (offering money by the elders or the head of the family to the other members) is a common practice in every Nayar family. The same is now rampant and very effectively followed in all the families of the Tamils in South Travancore.16 ____________________________________________________________
15. 16. Interview with D. Madhavan Nair, Munchirai, Kanyakumari District, on 30.03.2008. Interview with S. Ayyappalam, Village President, Udaiyappan Kudiyiruppu, Kanyakumari District, on 16.03.2008.

210 The Naga worship is famous among the Nayars. The same was adhered and worshiped by the Tamilians of South Travancore. The Nagaraja temple located at the heart of Nagercoil Town is the best specimen of this kind.17 It also said that the name Nagercoil named after the famous temple Nagaraja. The 'pongalai worship' (cooking green rice in front of the temple) at Attukal Amman Temple in Thiruvananthapuram, and the same is mainly attended by the Tamils from South Travancore. This festival is exclusively for women, and no gents was not allowed within a circumference of 20 kilometers from the temple.18 South Travancore also famous for Amman worship as an impact of the Travancore relations. The Sabarimala Ayyappan Temple meant for men is famous for the Mahara vilakku pooja in the Tamil month of Thai first and also the Chithrai vishu for which large crowd from South Travancore and Tamilnadu visit Sabarimala after one mandalam (forty one days) of observing "Nonbu" (viratham).19 The Mandaikadu Bhagavathi Amman Temple is twenty five kilometers away from Nagercoil Town towards the west, it is in Arabian coast and is famous for the worship of women in tune with the Sabarimala festival and hence it is popularly called women's Sabarimala. During the Mandaikadu festival in the Tamil month of Masi ____________________________________________________________
17. 18. 19. Padmanabhan.S., The Nagaraja Temple, (Reprinted) Nagercoil, 1980, p.25. Interview with P. Chellappan Nayar, Land Lord of Kaliakkavilai, Kanyakumari District on. 04.05.2008. Arumuga Navalar.K., Inthumatha Enaippu Vilakkam (Tamil), Nagercoil, 1984, p. 72.

211 more pilgrimage of women from Kerala made their visit and they enjoy the blessings of Goddess Bhagavathi.20 Similarly the Kumari Bhagavathi Ammam temple located on the coast of Cape comerin is famous for Dharsan and car festival. Pilgrimage from Kerala, all states of India and foreigners who as tourists enjoy the vissicitudes and vicinity of the temple. The kavadiyattam is famous among the Tamils and at present the Nayars are performing this. The famous Murugan temple at Kumarakovil near Thuckalay, 12 K.M west of Nagercoil town is strongly and popularly visited and worshiped by the Nayar in larger numbers.

IV. Architecture
Wooden building structures are very popular and famous in Travancore. As a consequence the Tamilians of the erstwhile South Travancore adopted this way in their building constructions. The best specimen for this type of building in South Travancore is

Padmanabapuram palace near Thuckalai. Like wise the Tower (Gopuram) model building is transmitted from Tamilnadu to Travancore. For example the Padmanabaswami Temple in Thriuvananthapuram is a replica of Srirangam Temple near Thiruchirappalli.21 Similarly building constructions without cement plastering and only by using bricks and ____________________________________________________________
20. 21. Arunachalam. M, Festivals of Tamil Nadu, Tanjavore, 1980, p.102. Najan, Temple and Agamas, Pradeepa Publication, Madras, 1983, p.47.

212 a small amount of mortar in the middle is a conventional and traditional type of construction in Kerala, is now a days seen in South Travancore and also southern districts of Tamil Nadu as an impact of Travancore Tamil relations. The wooden staircases in the huge buildings and the roof ceiling with the help of wood is a remarkable practice of the Nayars, which began to migrate into South Travancore, and hence the same kind of constructions are going on. 22

V.

Sports and Fine Arts

Kalari is a martial art popular in Kerala and nowadays

popular among the Tamils of South Travancore. Nayar subcastes especially Kurup and Panikker were traditional teachers of the Kalari martial art.23 Even the Christian organizations in South Travancore started the Kalari art centres and foster this martial art as a popular one among the public.24 For Kalari there is an Asan who has got great reverence among the students. Chendai Melam (Drums) is famous at Nayar festivals in Kerala. In the present context in South Travancore temple festivals, car festivals, even political meetings one could witness the Chendai Melam as ____________________________________________________________
22. 23. 24. Meena, R., Suchindrum Temple Sthala Purana, Kanyakumari, 1989, p.12. Faw Cett, F., Nayars of Malabar, New Delhi, 1985, p.285. Ibid., p.288.

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a mark of respect to lead the political leaders to the stage. Hence from the Nayars the Chendai Melam is copied by the Tamils of South Travancore. Kathakali, Kurathikali are very famous dances in Travancore and the same has been adopted by the Tamils of South Travancore.25 The Kathakali symbol made in wood is placed in the houses of Tamils as a "Thiristi" in front of the entrance to avoid the evil that follow through the eye sight of many a people on the house. The Nayars are noted for many a carvings and handicrafts made out of wood to adorne the house with beauty and splendour. The Tamils of South Travancore adopted the same and having placed such things in their houses also, atleast in the showcases.

VI. Medicine and Mantras

Ayurveda is the traditional medicine of Kerala which is transmitted among the Tamils of South Travancore. The method of oil Message and herbal bath for the cure of some chronic diseases being followed in Kerala and transmitted to Tamil country, especially to South Travancore.26 Likewise the siddha medicine which is away from side ____________________________________________________________
25. 26. Vellu Pillai, T.K., Travancore State Manual, Vol.I, Trivandrum, 1940, p. 13. Padmanabhan, S., The Fsorgotten History of Lands End, Nagercoil, 1971, p.67.

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effect and competent in curing some chronic diseases is transmitted from Tamils to Nayars of Kerala. Some of the Kerala Namboodhiris are well versed in Magic spell and chanting mantras to evacuate the evil effect from the house or one's life27 which are originally originated in Kerala, and transmitted among the Tamils of South Travancore. The Nayar Asans are noted for marma adi was an advanced way to disable a person temporarily for a short period or permanently or even to kill an opponent by placing a finger on specific nerve points or accupuncture points.28 Some Tamil Asans of South Travancore who were disciples studied the same and spread among the Tamils.

VII. Place Names

Each and every house of the Nayar family was known by a separate name like Tharavadu, single veedu, vilai and kadu. They grow coconut plants and arcanut plants around the house field. The house names spread to South Travancore and came to be styled as Bungalow Veedu, vilai, kadu and Tharavadu, and they also grew coconut and ____________________________________________________________
27. 28. Faw Cett. F., op.cit, p.306. Ibid., p.287.

215 arecanut plants around their houses similar to the Nayars. The village names like Mandaikadu, Andu kodu, Pakodu, Mangadu, Kaliakkavilai, Muhilan vilai, Peria vilai, etc., are a replica of the names prevalent in Travancore.29

VIII.

Communist influence
There is no major industry in South Travancore. Some minor

industries are there like cashew factories. The cashewnut is otherwise called kollam kottai. It is because cashewnuts imported from foreign countries like South East Asia and African countries to India through Quilon harbour.30 In those days cashewnut was not produced in Tamil country. The Quilon also known as 'Kollam' and the nuts came through Kollam called as Kollam kottai. At present the cashew nut industry as minor industry and domesticated industry provided life and employment opportunities to many poor families for their survival. The Communist party of Kerala as a labour party crept into the Tamilian polity, and made their sway very strong and powerful in the constituencies like Killiyur and Vilavancode. Almost all the time in these ____________________________________________________________
29. 30. Interview with T.Kumaresan, Former President of Puthalam Town Panchayat, Agasteeswaram Taluk, Kanyakumari District on 27.04.2008. Interview with Dr. C. A.Perumal, Former Prof of Politics, University of Madras on 30.12.2007.

216 two constituencies the M.L.As elected were from the Communist party. This is due to the strong labour unionism prevail in Kerala which spread into the South Travancore.31 In the above two constituencies there are number of estates under estate owners with a large number of estate labourers, every time there is a problem of the labours working in the estates and that is reflected infront of the district Collectorate clearly visible with red flags in their hands.32 From a study of the above facts under the different headings reflected the mutual intermission, transmission and synthesis of the Nayar culture and the Tamil culture embedded in the form of bilinguism and proliferation of the cultures in multi dimensional directions resulted in a broad spectrum of knowledge, wisdom, growth of civilization and finally the attainment of perfection which every one can notice in the growth of civilization through the challenges offered by the surroundings and circumstances available therein and responses provided in the form of opposition or inviting voluntarily to co habit in the minds of their own people which flourished in an unending way like the history which is also unending.

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31. 32. Padmanabhan, S., The Forgotten History of Lands End, Nagercoil, 1971, p. 68. Ibid, p. 92.