Beruflich Dokumente
Kultur Dokumente
9. Source-Willian Logan -
Plalabar -
Vol.1 Madras 1989, P.106
of these under instruction 59,264 were males and 9550 were
females.Of the instructed 147167 were males and 20009 were
females .
TABLE - I1 10
TABLE - I11
Chirakkal
Kottayam
Kurumbranad
Calicut
Eranad
Valluvanad
Ponnani
Total 1,017
...............................................................
15. Census of India, 1931, Madras, Vol.XIV, Part 11, P.98 and
P.308.
castes to serve them in all capacities.l6 This legend can be
perceived only as a successful attempt in creating an
ideological grip by the Brahmins to remain at the top of the
specific caste structure and exert dominance. It was they who
dominated the social order which existed in Kerala trom roughly
11th century A.D. to 19th Century A.D. The traditional status
has been referred to as Jati,Janmi, Naduvazhitham by
E.M.S.Namboodiripad. It is relevant here to discuss how a
lowel caste adjusted and performed their socio-economic roles
by submitting to Brahmin dominance.
17. E.M.S.Nambudiripad -
Kerala Yesterday, Today and Tomorrow
Thiruvananthapuram 1969 - P.41.
According to tradition, there were 64 Brahmin gramamsr
out of these 32 are in Tulunadu and 32 in Kerala and
subsequently a number of upagramas emerged around the main
gramas.l8 They are believed to have settled in 32 villages and
these settlements acquired a clear shape by 7th century A.D.
I
life, they had to bear negative inst uctions like they should
not talk loudly, should not go out, should not talk with boys
etc. Thus from childhood itself, th y were made to realise the
distinction between boys and girl
;d. This distinction grew by
their age. /
s h e h a d t o k e e p a n a r r o w a n d m i r r o r i n h e r h a n d s . They t o g e t h e r
had to t a k e s e v e n s t e p s f o r w a r d where s h e i s s t o p p e d by her
husband by h o l d i n g h e r f e e t and t h e n other rituals follow.
M a r r i a g e c o n t i n u e d f o r f i v e d a y s . The n e x t s t a g e w a s t a k i n g t h e
bride t o t h e bridegroom's h o u s e and it w a s c a l l e d kudiveppu
H e r e a l s o some r i t u a l s f o l l o w by making t h e b r i d e s i t at the
centre in t h e c o u r t y a r d and o n l y antarjanams conduct this.
Formal c e r e m o n i e s w e r e c o n d u c t e d d u r i n g p r e g n a n c y a n d t h e b i r t h
of a c h i l d . Nambudiris o b s e r v e p o l l u t i o n f o r t e n d a y s on the
death o f a r e l a t i v e . 5 2 The d a i l y r o u t i n e , c u s t o m and ideology
of t h e Nambudiri l i f e was d e t e r m i n e d by t r a d i t i o n a n d r e l i g i o n .
51. S e e t h e i l l u s t r a t i o n
52 Bhaskaranunni-P - Pathonpatham Noottanddile Keralam,
T r i s s u r , 1988 - PP.65 -
67.
instance, a woman should not dress up or wear ornaments for
fear or infertility. Separate codes existed for eating or
sleeping. A wife should eat after husband eats, she should
sleep only after he sleeps and wake up before he gets up and
such women are the ideal women. Sita, Savithri and Sheelavati
were the perpetual images for women.
84. Partition was rare and ocured only when the property of the
tarawad become unmanageable,Only tavazhi divisions were
cermitted. No one had the right to alienate the property of
the tarawad.See T.K,Gopala Panikkar, Malabar and its Folk,
New Delhi, 1983, P-19.
authority runs through men but group placement runs through
women.86 The central and northern $art of Malabar is well known
for Kalari trained people. The suicide squads called chavers
were from the Nair community. 'l Some prominent tarawads had
their own Kavus. For example Koodali Tarawad had their Kavus. 88
This type of kavus was the traditional Teyyam shrine which was
later modified by the Brahminical influence and adopted rituals
in that pattern-The Teyyam cult embraced almost all castes,
classes and divisions of the Hindu Community on the region.
Thus tarawad functioned as a unit of land control, social
relations and the prominent tarawads maintained marital
relations among such tarawads only. For instance, the notable
tarawads of Malabar like Kalliat, Chandroth, Vengayil,
Echikanath, Chirakkara, Varikkan, Panmeleri, Koroth ,
Achikanath maintained relationship through marriages. Thus a
Nair tarawad fits into the definition of a descent group which
is a decision making group.89 Tarawad holds property jointly,
acts as a unit with respect to ceremonial as well as property
matters and assembles on certain ceremonial occasions.
r e s p o n s i b l e f o r it.
( 3 ) T.K.Gopala
Panikkar, Malabar and its Folk, Delhi, 1983
PP. 135-139
The tali-tier could tie the tali on a number of girls.The girls
dressed up and adorned with jewellery were brought to the
pandal. Now he ties the tali. Feast follows and
traditionally, the celebration was for 4 days. 'l0 The couple
had to undergo the formalities like observe pollution for 3
days and on the fourth day, a cloth is severed in a symbolic
way, denoting the separation of the boy and the girl. Two
significant aspects to be noted here is that the retention of
the tali was not a1 all important and though girls of 7-9-11
age usually are subjected to this custom,there were cases where
infants go through this ceremony.111
Nair girls when they mature had to sit for three days
without touching any onetdressed up and adorned with jewellery
and relatives and friends bring sweets and on the first day,
had to take bath in the pond, wear the cloth brought by vannathi
and was taken in a procession and a feast was held. This was
called Tirandu Kuli. Nairs took pride in celebrating such
events like Talikettykalyanam, Tirandukuli and Pulikudi in a
grand manner often ending in vanity. As noted earlier some
celebrations were only for women, Nambudiri antarjananms and
Nair women rejoiced by celebrating Tiruvathira, Ganapatipuja,
Pujas for Kama. In Kodungallur area, in the malayalam month of
Tulam, girls before puberty wear new dress, dress up, perform
pujas and feed sweets to the brothers.This was called pujas for
Ganapati. Thiruvathira symbolised the blessing of Siva, since
it was believed that Siv appeared before Parvathi after
127. The present writer could see this in some of the old
tarawads at Thalassery, Kanhangad etc.
128. Any society has social gradations. In India it is called
jati or caste. The census made caste, the primary concern
and specific labels alotted with the corresponding
occupation.
Brahmins according to every census formed numerically a
minority in Malabar but their social status enabled them to
acquire a comfortable role in the society. Their relationship
with Nairs makes an interesting study. Nambudiris who never
permitted pratiloma marriage for their women inspite of the
large number of them living as spinsters, maintained sambhandam
with lower caste. The Nambudiri father did not touch his own
children from the Nair wives since the children were Nairs. The
similar aspect of both the communities was that the property
remained impartible and without alienation. The right of
property for both was a concept. No one could actually enjoy
the assets since partition or individual share was not
sanctioned by custom.