Chapter - II

unique Customs and

traditions of Nayar

Community

CHAPTER - II

UNIQUE CUSTOMS AND TRADITIONS OF

NAYAR COMMUNITY

Marumakkathayam and Tharavadu

Nayars followed the Marumakkathayam (Matrilineal) system

of inheritance and lived in units called Tharavadus (matrilineal joint-

family)1

The tharavadu referred to relations of property (mudal

sambandham) shared by a group tracing descent from a common

ancestress The outer boundary of tharavadus seems to have been defined

by relations of pollution (pula sambandham) whereby a wider matrilineal

kin group was knit by symbolic ties prominently in sharing birth and death

pollution and a memory of common descent However there are indications

that when expediency demanded it was possible to even break off pollution

ties For instance in the case of a numerically large tharavadu comprising

a considerable section of the population of territory death and birth

pollution spelt a great inconvenience In such cases it could be decided to

terminate pollution ties even while the related groups continued to share a

cremation ground2

____________________________________________________________

1 Dr Hermann Gundert Keralolpathiyum Mattum1843-1904 Kottayam 1992

p185

2 Kunhappa H Smaranakal Matram (Autobiography) Kozhikode 1981 p 17

CHAPTER - II

UNIQUE CUSTOMS AND TRADITIONS OF

NAYAR COMMUNITY

Marumakkathayam and Tharavadu

Nayars followed the Marumakkathayam (Matrilineal) system

of inheritance and lived in units called Tharavadus (matrilineal joint-

family)1

The tharavadu referred to relations of property (mudal

sambandham) shared by a group tracing descent from a common

ancestress The outer boundary of tharavadus seems to have been defined

by relations of pollution (pula sambandham) whereby a wider matrilineal

kin group was knit by symbolic ties prominently in sharing birth and death

pollution and a memory of common descent However there are indications

that when expediency demanded it was possible to even break off pollution

ties For instance in the case of a numerically large tharavadu comprising

a considerable section of the population of territory death and birth

pollution spelt a great inconvenience In such cases it could be decided to

terminate pollution ties even while the related groups continued to share a

cremation ground2

____________________________________________________________

1 Dr Hermann Gundert Keralolpathiyum Mattum1843-1904 Kottayam 1992

p185

2 Kunhappa H Smaranakal Matram (Autobiography) Kozhikode 1981 p 17

44

Architecturally wealthy tharavadus encompassed a

Naalukettu or Ettukettu a Kulam (fresh-water pond) and a Sarpa Kavu (a

sacred grove with trees and thick foliage for worship of the Nagathaan

(Serpents) while in the case of some exceptionally wealthy families a

private temple as well The water body served the purpose of ritual baths

followed by Tantric worship in the Sarpakavu phased out into rituals and

ceremonies that repeated in cycles of days months and years often

accompanied by feasts that witnessed a grand assembly of kin

Interestingly eventhough tharavadus existed based on

descent from a common ancestress it was comparatively rare for a

remembered founder of a tharavadu to be a woman alone3 and it showed

a structural patriarchy of the Karnavar (seniormost male member) For

instance in management of the tharavadu Nayar women managed

domestic affairs in their natal tharavadus4 and the senior womans decision

making role was restricted to the inner domain of larger tharavadus in

central and north Kerala5 However it was also not that the Karnavar had

absolute powers in the tharavadu but unlike in patrilineal families there

was more than one mode of power and a plural authority structure In

________________________________________________________________________________

3 Arumina G Colonialism and the Transformation of Matriliny in Kerala

(c1850-1940) Orient Longman Malabar p 290

4 An Article on Marma Adi and Marma Shastralifepositivecom

5 Moore Melinda A Symbol and Meaning in Nayar Marriage Ritual

American Ethnologist 15 (1998) pp 254-273

45

practice the senior woman was not necessarily determined by seniority

and might be the oldest competent woman and yet seniority was a crucial

factor in determining power relations between the Karnavar and the senior

woman If the Karnavar was the son or younger brother of the senior

woman she might indeed be the de facto head of the group keeping

accounts in her own hands and counseling him but were he the older

brother of the senior woman then she was subordinate to him In some

wealthy tharavadus lands were set aside for women as stanum (a special

status) property or otherwise over which they enjoyed varied claims does

not in any way suggest `separate rights or access to their own separate

revenues and properties6

In the matrilineal Tharavadus customary

practice rather than any religious precepts embodied in written sources

was the source of personalfamily law In the words of William Logan

an administrator-historian with extensive experience of Malabar If it were

necessary to sum up in one word the law of the country that word would

undoubtedly be the word custom In Malayalam it would be Maryada

Margam Acharam all signifying established rule and custom7

The marumakkathayam system and tharavadu system are not

viable any more and has declined in tune with the social and cultural

____________________________________________________________

6 Kunhappa H opcit p 17

7 Moore Melinda A opcit pp 121-139

46

changes which have taken their toll on many old institutions Social

reforms spread with modern education In other words Nayars switched

over to the patriarchal model of kinship and inheritance The partition of

tharavadus into individual shares (Alohari Bhaagam) followed the

enactment of Land Reforms Ordinance that stipulated upper limits on land

holdings Many tharavadus already bursting at the seams with internal

dissensions and strife collapsed under the pressure The matrifocal system

was disintegrated Fathers took charge of their sons and daughters and

husband and wife started living together with their offspring The

Marumakkathayam Law which sanctioned dismantling of the tharavadus

and the partition of property came into vogue in the year 1933

32900 families were partitioned in Travancore alone by 1938 The

tharavadu system of living became a thing of the past by the 1940s

Naalukettu and Ettukettu structures began to collapse or were sold off8

The Vadakkan or northern style of Kalarippayattu is

associated with the Nayars In earlier times Kalarippayattu was an

essential component of education for Nayars Nayar men and even women

learned the art of Kalaripayattu at an early age and used their skills in war

and combat From Kalaripayattu comes Marma Adi

____________________________________________________________

8 Buchanan F A Journey from Madras through the Countries of Mysore

Canara and Malabar Vol II Madras 1988 p 513

47

Marmam shastra was an advanced way to temporarily or

permanently disable or kill an opponent through a tap with a finger on a

specific nerve Marma Adi capitalised on the knowledge of acupuncture

points In recent times however Marmam shastra and Marma Adi have

been used only for therapeutic purposes9 The Nayar subcastes known as

Kurup and Panicker were traditionally teachers of the Kalari Martial

Arts Kalari may have given rise to Kung Fu10

according to ancient

documents It was outlawed by British in 1793 leading to great loss of

self esteem among Nayars

Marriage

In the past Nayars had three major marriagerite of passage

ceremonies

Kettukalyanam (Mock marriage ceremony)

The thaali tying rite took place before the onset of puberty

During this ceremony the girl was married to a man preferably a

Namboothiri Brahman The ritual husband had no further duties to the girl

____________________________________________________________

9 Bina Agarwal A Field of Ones Own Gender and Land Rights in South Asia Cambridge University Press 1994 p 113

10 An Article on Marma Adi and Marma Sastra Life Positivecom

48

after the completion of this ritual although she had to observe a period of

death impurity upon the death of her ritual husband The thaali ceremony

was a female centered ritual which emphasized fertility and household

prosperity11

This ceremony had to be performed on pain of

excommunication

Thirandukalyanam (Announcement and Celebration of puberty)

The Thirandukalyanam ceremony was the puberty ceremony

during which femininity is celebrated as women occupy the parts of the

household typically inhabited by men12

SambandhamPodamuri (casual marriage alliance)

The Sambandham ritual is less auspicious than the thaali and

puberty rites and literally means alliance or relationship It was the

customary institution that framed casual marriage alliances between men

and women following marumakkathayam This ritual marks the union of

the bride and groom and was not necessarily a permanent arrangement

However it was this innate weakness of sambandham that helped

maintaining the integrity of the matrilineal tharavadu

____________________________________________________________

11 Arumina G opcit p 292

12 William Logan Malabar Manual Vol I Madras 1906 p 111

49

Sambandham denoted hypergamy between Nayar women and

Namboothiri men as well as reciprocal marriage among Nayars13

However

such an alliance was not recognized as constituting marriage by

Namboothiri Brahmins as well as by colonial courts but was seen as

comparable to concubinage14

Two reasons cited for this were that

dissolution of sambandham was fairly easy and that it did not give rise to

property relations Though viewed by Namboothiri Brahmins and

European commentators as immoral allied with polyandry or even

prostitution sambandham was nothing of that sort for the Nayar women

Sambandham essentially gave a Nayar woman the liberty to initiate

consent to or terminate a sexual relationship with any man and thereby

formed one of the foundations of matrilineality

In case of sambandham with Namboothiri men the system

benefited both the Namboothiri Brahmins as well as matrilineal castes

like the Nayars for two reasons First Namboothiri brahmins had

institutionalized primogeniture permitting only the eldest son to marry

within the caste Younger sons (also called aphans) in Namboothiri

families were expected to establish sambandham with Nayar and

Ambalavasi (temple service castes) women Secondly Nayar families

____________________________________________________________

13 Website on Kalari preceding Kung Fu

14 An Article on Marma Adi and Marma Shastralifepositivecom

50

encouraged the sambandham arrangement with Namboothiri men

thereby increasing their tharavadu and caste status15

Such alliances

between Nayar women and Namboothiri men came to an end after the

efforts of VT Bhattathirippad in 1933

Religious Customs

Kerala is a pluralistic society where no one ethnic community

or religious group dominates the scene They are all minorities and all

minorities have their place All are Keralites first then they are Brahmins

Nayars Ezhavas Muslims Christians and Jews The extinct religious

communities of Jainism and Buddhism also have made their contributions

to Keralas culture

Early Religion

The Cheras the ancestors of present-day Keralites were at

one time Indian Mundas and later Indian Dravidians but not Hindus16

They worshipped many gods and goddesses among whom the most

important one was Lord Shiva the Supreme God who was specifically

adored as the Sun God They did not have idols and icons they

worshipped lingam-shaped stones as abodes of the divine presence they

____________________________________________________________

15 Velupillai TK Travancore State Manual Vol I Trivandrum 1940 p 858

16 Ibid p 412

51

believed that some of these self-grown stone pillars as opposed to man-

made structures were physical transformations of invisible gods Besides

praying in front of these stones located usually under the sacred Pepal tree

they used to anoint with water alcohol oil and colored powder

Occasionally they would sacrifice a chicken and pour the blood on the

stone This form of worship is still practiced in many villages in Kerala17

The Hindu temples also have taken over this form of worship and

perfected it with elaborate rituals and Sanskrit hymns and prayers

The early people also worshipped the Mother-Goddess and

various manifestations of her besides a number of minor gods and

ancestors18

The reason for all this worship-ritual is their belief that the

universe is inhabited by super-natural beings and powers All the rituals

and prayers are designed for coping with this religious world which is

not always consistent but arbitrary the gods control the destiny of man

and the universe Therefore it is necessary to propitiate these deities

and spirits so that they may be benevolent to the living or that they may

not at least bring harm to the people

The remarkable thing about the early religion is that it was

never a static institution It constantly evolved by the addition of new gods

and new rituals and by the dropping of some old gods and old rituals The

____________________________________________________________

17 Faw Cett F Nayars of Malabar New Delhi 1985 p 255

18 Ibid p 258

52

early Indians gradually absorbed many Vedic gods or identified their own

gods with the Vedic gods for instance the Shiva of the primitive religion

was identified with the Vedic Rudra and was absorbed into Brahminical

Hinduism Murugan became identical with SubramonyaKartikeya and

Madura Meenakshi with Parvati and so on As a result of this contact with

the Brahmins and their religion a new pan-Indian religion called

Hinduism evolved in India It was neither purely AryanVedic nor

purely MundaDravidian it was a healthy synthesis of the early religion

and Vedic Hinduism the brilliant Brahmin theologians created new

mythologies and rituals to fit the needs of this new religion they did not

destroy the old pagan primitive religion but rather baptized it enriched it

and found a place for it in the new religious universe of Hindu India

The best way to study the primitive religion is to study the

religions of the tribals who still retain the basic beliefs and basic rituals of

the early religion in spite of their exposure to Hinduism The few remarks

on early religion made above are the result of the researchers fieldwork

among the various tribes in India and particularly of Kerala

The Meaning and origins of Onam and other National Festivals

Like every other culture the Kerala culture also celebrates

some important festivals19

Since Kerala is composed of several ethnic and

____________________________________________________________

19 Thundy Zacarias ―The Meaning and Origins of Onam and Other National

FestivalshttpwwwshelterbeltcomKJkhonamhtml

53

religious groups the country has a wide variety of festivals20

Some of

these are not just special for Keralites but common feasts like Christmas

and Easter which are celebrated by Christians of all denominations all

over Kerala India and the world Like-wise Muslims celebrate their

festivals of Id and Bakrid all over India The Hindus also celebrate certain

festivals like Divali Dasara and Holi in most parts of India while certain

regions have their own special feasts like Pongal in Tamil Nadu and Durga

Puja in West Bengal Keralites celebrate Onam festival as their national

festival irrespective of caste and creed21

There are a few other minor

festivals that are dear to certain sections of Keralites like Thiruvathira

Vishu22

Teyyam and Sabarimalai Pilgrimage which will be briefly

described below23

It is impossible to describe all the other important

local festivals their name are legion every temple and church have their

own annual festivals

Onam

Thiru Onam is celebrated in the second half of August (the

Chingam month of Kollam Era) when the August monsoon rains come to

____________________________________________________________

20 Anon ―Onam Malayalicom httpwwwmalayalicomonamhtm

21 Anon ―Onam Shubhkaama

httpwwwshubhkaamnacomfeatureonamonamhtm

22 Anon ―Onam ndash the National Festival of Kerala

httpwwwnaturemagicscomfestivalspagesonamhtm 23 Ittyipe Minu ―Fantasy Kingdom of Maveli The Hindu Online Metro Plus Kochi

Aug 22 2002 [7] Jose Salil ―An e-mail from Maveli Maa Mallupuram Chennai

51

believed that some of these self-grown stone pillars as opposed to man-

made structures were physical transformations of invisible gods Besides

praying in front of these stones located usually under the sacred Pepal tree

they used to anoint with water alcohol oil and colored powder

Occasionally they would sacrifice a chicken and pour the blood on the

stone This form of worship is still practiced in many villages in Kerala17

The Hindu temples also have taken over this form of worship and

perfected it with elaborate rituals and Sanskrit hymns and prayers

The early people also worshipped the Mother-Goddess and

various manifestations of her besides a number of minor gods and

ancestors18

The reason for all this worship-ritual is their belief that the

universe is inhabited by super-natural beings and powers All the rituals

and prayers are designed for coping with this religious world which is

not always consistent but arbitrary the gods control the destiny of man

and the universe Therefore it is necessary to propitiate these deities

and spirits so that they may be benevolent to the living or that they may

not at least bring harm to the people

The remarkable thing about the early religion is that it was

never a static institution It constantly evolved by the addition of new gods

and new rituals and by the dropping of some old gods and old rituals The

____________________________________________________________

17 Faw Cett F Nayars of Malabar New Delhi 1985 p 255

18 Ibid p 258

52

early Indians gradually absorbed many Vedic gods or identified their own

gods with the Vedic gods for instance the Shiva of the primitive religion

was identified with the Vedic Rudra and was absorbed into Brahminical

Hinduism Murugan became identical with SubramonyaKartikeya and

Madura Meenakshi with Parvati and so on As a result of this contact with

the Brahmins and their religion a new pan-Indian religion called

Hinduism evolved in India It was neither purely AryanVedic nor

purely MundaDravidian it was a healthy synthesis of the early religion

and Vedic Hinduism the brilliant Brahmin theologians created new

mythologies and rituals to fit the needs of this new religion they did not

destroy the old pagan primitive religion but rather baptized it enriched it

and found a place for it in the new religious universe of Hindu India

The best way to study the primitive religion is to study the

religions of the tribals who still retain the basic beliefs and basic rituals of

the early religion in spite of their exposure to Hinduism The few remarks

on early religion made above are the result of the researchers fieldwork

among the various tribes in India and particularly of Kerala

The Meaning and origins of Onam and other National Festivals

Like every other culture the Kerala culture also celebrates

some important festivals19

Since Kerala is composed of several ethnic and

____________________________________________________________

19 Thundy Zacarias ―The Meaning and Origins of Onam and Other National

FestivalshttpwwwshelterbeltcomKJkhonamhtml

53

religious groups the country has a wide variety of festivals20

Some of

these are not just special for Keralites but common feasts like Christmas

and Easter which are celebrated by Christians of all denominations all

over Kerala India and the world Like-wise Muslims celebrate their

festivals of Id and Bakrid all over India The Hindus also celebrate certain

festivals like Divali Dasara and Holi in most parts of India while certain

regions have their own special feasts like Pongal in Tamil Nadu and Durga

Puja in West Bengal Keralites celebrate Onam festival as their national

festival irrespective of caste and creed21

There are a few other minor

festivals that are dear to certain sections of Keralites like Thiruvathira

Vishu22

Teyyam and Sabarimalai Pilgrimage which will be briefly

described below23

It is impossible to describe all the other important

local festivals their name are legion every temple and church have their

own annual festivals

Onam

Thiru Onam is celebrated in the second half of August (the

Chingam month of Kollam Era) when the August monsoon rains come to

____________________________________________________________

20 Anon ―Onam Malayalicom httpwwwmalayalicomonamhtm

21 Anon ―Onam Shubhkaama

httpwwwshubhkaamnacomfeatureonamonamhtm

22 Anon ―Onam ndash the National Festival of Kerala

httpwwwnaturemagicscomfestivalspagesonamhtm 23 Ittyipe Minu ―Fantasy Kingdom of Maveli The Hindu Online Metro Plus Kochi

Aug 22 2002 [7] Jose Salil ―An e-mail from Maveli Maa Mallupuram Chennai

52

early Indians gradually absorbed many Vedic gods or identified their own

gods with the Vedic gods for instance the Shiva of the primitive religion

was identified with the Vedic Rudra and was absorbed into Brahminical

Hinduism Murugan became identical with SubramonyaKartikeya and

Madura Meenakshi with Parvati and so on As a result of this contact with

the Brahmins and their religion a new pan-Indian religion called

Hinduism evolved in India It was neither purely AryanVedic nor

purely MundaDravidian it was a healthy synthesis of the early religion

and Vedic Hinduism the brilliant Brahmin theologians created new

mythologies and rituals to fit the needs of this new religion they did not

destroy the old pagan primitive religion but rather baptized it enriched it

and found a place for it in the new religious universe of Hindu India

The best way to study the primitive religion is to study the

religions of the tribals who still retain the basic beliefs and basic rituals of

the early religion in spite of their exposure to Hinduism The few remarks

on early religion made above are the result of the researchers fieldwork

among the various tribes in India and particularly of Kerala

The Meaning and origins of Onam and other National Festivals

Like every other culture the Kerala culture also celebrates

some important festivals19

Since Kerala is composed of several ethnic and

____________________________________________________________

19 Thundy Zacarias ―The Meaning and Origins of Onam and Other National

FestivalshttpwwwshelterbeltcomKJkhonamhtml

53

religious groups the country has a wide variety of festivals20

Some of

these are not just special for Keralites but common feasts like Christmas

and Easter which are celebrated by Christians of all denominations all

over Kerala India and the world Like-wise Muslims celebrate their

festivals of Id and Bakrid all over India The Hindus also celebrate certain

festivals like Divali Dasara and Holi in most parts of India while certain

regions have their own special feasts like Pongal in Tamil Nadu and Durga

Puja in West Bengal Keralites celebrate Onam festival as their national

festival irrespective of caste and creed21

There are a few other minor

festivals that are dear to certain sections of Keralites like Thiruvathira

Vishu22

Teyyam and Sabarimalai Pilgrimage which will be briefly

described below23

It is impossible to describe all the other important

local festivals their name are legion every temple and church have their

own annual festivals

Onam

Thiru Onam is celebrated in the second half of August (the

Chingam month of Kollam Era) when the August monsoon rains come to

____________________________________________________________

20 Anon ―Onam Malayalicom httpwwwmalayalicomonamhtm

21 Anon ―Onam Shubhkaama

httpwwwshubhkaamnacomfeatureonamonamhtm

22 Anon ―Onam ndash the National Festival of Kerala

httpwwwnaturemagicscomfestivalspagesonamhtm 23 Ittyipe Minu ―Fantasy Kingdom of Maveli The Hindu Online Metro Plus Kochi

Aug 22 2002 [7] Jose Salil ―An e-mail from Maveli Maa Mallupuram Chennai

53

religious groups the country has a wide variety of festivals20

Some of

these are not just special for Keralites but common feasts like Christmas

and Easter which are celebrated by Christians of all denominations all

over Kerala India and the world Like-wise Muslims celebrate their

festivals of Id and Bakrid all over India The Hindus also celebrate certain

festivals like Divali Dasara and Holi in most parts of India while certain

regions have their own special feasts like Pongal in Tamil Nadu and Durga

Puja in West Bengal Keralites celebrate Onam festival as their national

festival irrespective of caste and creed21

There are a few other minor

festivals that are dear to certain sections of Keralites like Thiruvathira

Vishu22

Teyyam and Sabarimalai Pilgrimage which will be briefly

described below23

It is impossible to describe all the other important

local festivals their name are legion every temple and church have their

own annual festivals

Onam

Thiru Onam is celebrated in the second half of August (the

Chingam month of Kollam Era) when the August monsoon rains come to

____________________________________________________________

20 Anon ―Onam Malayalicom httpwwwmalayalicomonamhtm

21 Anon ―Onam Shubhkaama

httpwwwshubhkaamnacomfeatureonamonamhtm

22 Anon ―Onam ndash the National Festival of Kerala

httpwwwnaturemagicscomfestivalspagesonamhtm 23 Ittyipe Minu ―Fantasy Kingdom of Maveli The Hindu Online Metro Plus Kochi

Aug 22 2002 [7] Jose Salil ―An e-mail from Maveli Maa Mallupuram Chennai

54

an end and the summer heat gives way to the pleasant warmth of the

Kerala autumn24

Anthropologists see in Onam a great fertility rite the

ceremony of thanks giving for a plentiful harvest For Keralites Onam is

the celebration of the return of Mahabali their once and future king This

king once ruled over the Keralites during the Golden Age before caste

existed when all men were equal when no one was poor when there

was neither theft nor dread of thieves (Maveli natu vanitum

kalamManusharellam onnu pole) The complete folk-song is given below

in its English version

When Maveli our King rules the land

All the peoples form one casteless race

And people live joyful and merry

They are free from all harm

There is neither theft nor deceit

And no one is false in speech either

Measures and weights are right

No one cheats or wrongs the neighbour

when Maveli our King rules the land

All the peoples form one casteless race25

______________________________________________________________________

24 httpwww-instructnmueduenglishzthundygt 25 httpwwwndeduzthundygt

55

Dance

Kathakali

Onam Athappoo Kolam

56

The celebration of the return of Mahabali takes four days for

the Hindus26

The house and yard are cleaned a temporary mud stall is put

up and washed with cow-dung solution for the royal visitor flowers are

strewn over it for the king to sit upon pyramid-shaped images of the king

called Trikkakarappan27

made of wood or clay are placed upon it as the

onlookers applaud and cheer in sheer welcome Every Morning Pujas

(worship service) are performed during the four days of Onam parents give

children presents especially dresses on the occasion Onam has become a

holiday like Thanksgiving which is characterized by family reunion and

feasting Three foods used to be essential for the festival are split bananas

pappadam (wafer) and payasam (rice pudding)28

After the sumptuous

midday dinner all the family members dressed in fine clothes and amuse

themselves adults and boys play hand-ball chess dice andor cards

Wrestling and display of swordsmanship are not common any more

women and girls sing and dance In the backwaters of Kerala young men

race the long snake-boats (chundan vallom) - a reminder of snake-

worship29

______________________________________________________________________

26 Anon ―Onam Shubhkaama

httpwwwshubhkaamnacomfeatureonamonamhtm

27 Anon ―Onam ndash the National Festival of Kerala

httpwwwnaturemagicscomfestivalspagesonamhtm

28 Ibid

29 Gilbert Slater Some South Indian Villages London Oxford University Press

1918 p 253

57

Onam celebrates the legendary King Bali Only two versions

are told these days According to the orthodox Brahminical version

Mahabali was a wicked demon (asura) king who was yet good enough to

become a yogi by virtue of his austerities (tapas) He controlled earth and

heaven the gods of course felt threatened by Bali So they sent Vishnu to

get rid of this menace Vishnu assumed the form of a holy beggar the

comical dwarf Vamana and asked for the gift of as much land as he could

cover in three paces Vamana grew into cosmic size and in three strides

encompassed the whole earth and heaven and Bali was forced to retire to

the only space left patalam the other world30

In the Kerala version Bali is Mahabali the benevolent ruler

who aroused the jealousy and envy of the gods He gave up his kingdom

not just because he was the victim of a trick but because he was too

generous to refuse a request and too honorable not to fulfill a promise He

asked Vamana to place the third stride on his head Vamana-Vishnu kicked

him down into the nether world Mahabali however was granted the wish

before he retired that on a day each year he would be allowed to return to

his dear people the Keralites to see them and to be with them as father

and friend31

______________________________________________________________________

30 Folk-lore Published 1960 Indian Publications p47

31 Gilbert Slater opcit p 258

58

Obviously these two versions of the Mahabali-legend

represent the conquest of the non-Aryan Keralites by the Aryans on the

battlefield and in the field of religion The Aryans and their gods

triumphed over the Keralite gods instead of completely banishing their

gods to the realm of non-being the Brahmins demonized one god

Mahabali and accepted Shiva the God of Bali32

Keralites on the other

hand would not consider their god Bali a demon but rather a vanquished

god and popular ally

There is a third version of Bali retained by the Mundas of

Central India the cousins of the Keralites This version is untouched by

the theology of the Aryan Brahmins The Cheras of the Chotanagpur

region the ancestors of Keralites had a great king called Bali who

governed the Dinajpur area he was an Asur He did not worship Vishnu

the Aryan God He continued to worship the native Munda God Lord

Shiva Bali introduced the severe mode of worship while suspended from

a lever by iron hooks which are passed through the skin of the back He

spent a thousand years in this penance and obtained the favour from Lord

Shiva that no god (Aryan) should ever have the power to kill him

While the king was reigning in great glory Anirudha the

grandson of Krishna the King of Brindaban and Mathura came in disguise

to his court and seduced his daughter Usha The young man was arrested

____________________________________________________________

32 Faw Cett F opcit p 292

59

and thrown in prison In order to liberate his grandson Krishna came with

a great army and defeated Bali the young man was released and was

allowed to marry Usha King Balis city was destroyed by Krishnas

barbarian army later in an unprovoked battle According to the Munda and

Santal traditions it was an Aryan Kharwar Chief by the name of Madhu

Das attacked them at night and drove them to the fortresses of Vanchi

(Vindhya) Hills (the future name of Kerala) for their refusal to bestow the

hand of one of their girls on the son of Madhu Das These legends show

that Mahabali the Chera king of the Munda race and worshipper of Shiva

was defeated by Krishna the Vishnu-worshipper33

The Mahabali-story of the Keralites in the Munda-Chera

tradition indicates the triumph of the Vaishnavite brand of Aryans over the

Shiva-worshipping Munda-Cheras King Bali is immortal and therefore a

god though he is defeated he is still alive It is this once-and-future king

Bali whom Keralites commemorate in the Onam festival34

mdash Bali is also

called Ban (is Onam named after Ban) Further BaliBalia is a common

personal name among the Mundas The name appears later as Mahabali

and Maveli in the South where the Cheras settled down In the Tamil

Sangam-work Puram (234) Maveli appears as the Vellala chief of

Milalaikurram who was very wealthy and generous The gates of the

____________________________________________________________

33 Faw Cett F opcit p 298

34 Ibid p 293

60

mansion were never closed and he never sat to meals except with a large

company He died of wounds received in battle fighting against the

Pandyan King Nedumchelyan (Puram 233)35

Mahabali is remembered thus in another folk story in Tamil

Nadu in this story the enemies of Bali are Tamils There are places

bearing Balis name in Tamil Nadu like Mahabalipuram and in Kerala like

Mavelikkara The purpose of this discussion on the legends of Onam is to

indicate a well-known folklore truth that there is a historical nucleus to

most myths and legends and that they undergo many changes in the

passage of time during the migration of ethnic groups The researchers

contention is that Mahabali was a great ancient Munda-Chera King a

Shiva-worshipper who was defeated by the Vishnu-worshipping Aryans36

Mahabali is still remembered fondly by the Keralites the

descendants of the Munda-Cheras as the British remember the legendary

King Arthur who fought against the invading Anglo-Saxons in the fifth

century in Britain Arthur is called rex quondam atque futurus (the once

and future king) Mahabali is exactly that for the Keralites For them he

is also a Santa Claus or Father Christmas someday like King Arthur and

Jesus Christ Mahabali will return in glory and the defeated Chera culture

will rise in glory like the phoenix from its ashes

____________________________________________________________

35 httpwwwKeralagovinnotificationsnogs3-1698-2005pdf

36 Ibid

56

The celebration of the return of Mahabali takes four days for

the Hindus26

The house and yard are cleaned a temporary mud stall is put

up and washed with cow-dung solution for the royal visitor flowers are

strewn over it for the king to sit upon pyramid-shaped images of the king

called Trikkakarappan27

made of wood or clay are placed upon it as the

onlookers applaud and cheer in sheer welcome Every Morning Pujas

(worship service) are performed during the four days of Onam parents give

children presents especially dresses on the occasion Onam has become a

holiday like Thanksgiving which is characterized by family reunion and

feasting Three foods used to be essential for the festival are split bananas

pappadam (wafer) and payasam (rice pudding)28

After the sumptuous

midday dinner all the family members dressed in fine clothes and amuse

themselves adults and boys play hand-ball chess dice andor cards

Wrestling and display of swordsmanship are not common any more

women and girls sing and dance In the backwaters of Kerala young men

race the long snake-boats (chundan vallom) - a reminder of snake-

worship29

______________________________________________________________________

26 Anon ―Onam Shubhkaama

httpwwwshubhkaamnacomfeatureonamonamhtm

27 Anon ―Onam ndash the National Festival of Kerala

httpwwwnaturemagicscomfestivalspagesonamhtm

28 Ibid

29 Gilbert Slater Some South Indian Villages London Oxford University Press

1918 p 253

57

Onam celebrates the legendary King Bali Only two versions

are told these days According to the orthodox Brahminical version

Mahabali was a wicked demon (asura) king who was yet good enough to

become a yogi by virtue of his austerities (tapas) He controlled earth and

heaven the gods of course felt threatened by Bali So they sent Vishnu to

get rid of this menace Vishnu assumed the form of a holy beggar the

comical dwarf Vamana and asked for the gift of as much land as he could

cover in three paces Vamana grew into cosmic size and in three strides

encompassed the whole earth and heaven and Bali was forced to retire to

the only space left patalam the other world30

In the Kerala version Bali is Mahabali the benevolent ruler

who aroused the jealousy and envy of the gods He gave up his kingdom

not just because he was the victim of a trick but because he was too

generous to refuse a request and too honorable not to fulfill a promise He

asked Vamana to place the third stride on his head Vamana-Vishnu kicked

him down into the nether world Mahabali however was granted the wish

before he retired that on a day each year he would be allowed to return to

his dear people the Keralites to see them and to be with them as father

and friend31

______________________________________________________________________

30 Folk-lore Published 1960 Indian Publications p47

31 Gilbert Slater opcit p 258

58

Obviously these two versions of the Mahabali-legend

represent the conquest of the non-Aryan Keralites by the Aryans on the

battlefield and in the field of religion The Aryans and their gods

triumphed over the Keralite gods instead of completely banishing their

gods to the realm of non-being the Brahmins demonized one god

Mahabali and accepted Shiva the God of Bali32

Keralites on the other

hand would not consider their god Bali a demon but rather a vanquished

god and popular ally

There is a third version of Bali retained by the Mundas of

Central India the cousins of the Keralites This version is untouched by

the theology of the Aryan Brahmins The Cheras of the Chotanagpur

region the ancestors of Keralites had a great king called Bali who

governed the Dinajpur area he was an Asur He did not worship Vishnu

the Aryan God He continued to worship the native Munda God Lord

Shiva Bali introduced the severe mode of worship while suspended from

a lever by iron hooks which are passed through the skin of the back He

spent a thousand years in this penance and obtained the favour from Lord

Shiva that no god (Aryan) should ever have the power to kill him

While the king was reigning in great glory Anirudha the

grandson of Krishna the King of Brindaban and Mathura came in disguise

to his court and seduced his daughter Usha The young man was arrested

____________________________________________________________

32 Faw Cett F opcit p 292

59

and thrown in prison In order to liberate his grandson Krishna came with

a great army and defeated Bali the young man was released and was

allowed to marry Usha King Balis city was destroyed by Krishnas

barbarian army later in an unprovoked battle According to the Munda and

Santal traditions it was an Aryan Kharwar Chief by the name of Madhu

Das attacked them at night and drove them to the fortresses of Vanchi

(Vindhya) Hills (the future name of Kerala) for their refusal to bestow the

hand of one of their girls on the son of Madhu Das These legends show

that Mahabali the Chera king of the Munda race and worshipper of Shiva

was defeated by Krishna the Vishnu-worshipper33

The Mahabali-story of the Keralites in the Munda-Chera

tradition indicates the triumph of the Vaishnavite brand of Aryans over the

Shiva-worshipping Munda-Cheras King Bali is immortal and therefore a

god though he is defeated he is still alive It is this once-and-future king

Bali whom Keralites commemorate in the Onam festival34

mdash Bali is also

called Ban (is Onam named after Ban) Further BaliBalia is a common

personal name among the Mundas The name appears later as Mahabali

and Maveli in the South where the Cheras settled down In the Tamil

Sangam-work Puram (234) Maveli appears as the Vellala chief of

Milalaikurram who was very wealthy and generous The gates of the

____________________________________________________________

33 Faw Cett F opcit p 298

34 Ibid p 293

60

mansion were never closed and he never sat to meals except with a large

company He died of wounds received in battle fighting against the

Pandyan King Nedumchelyan (Puram 233)35

Mahabali is remembered thus in another folk story in Tamil

Nadu in this story the enemies of Bali are Tamils There are places

bearing Balis name in Tamil Nadu like Mahabalipuram and in Kerala like

Mavelikkara The purpose of this discussion on the legends of Onam is to

indicate a well-known folklore truth that there is a historical nucleus to

most myths and legends and that they undergo many changes in the

passage of time during the migration of ethnic groups The researchers

contention is that Mahabali was a great ancient Munda-Chera King a

Shiva-worshipper who was defeated by the Vishnu-worshipping Aryans36

Mahabali is still remembered fondly by the Keralites the

descendants of the Munda-Cheras as the British remember the legendary

King Arthur who fought against the invading Anglo-Saxons in the fifth

century in Britain Arthur is called rex quondam atque futurus (the once

and future king) Mahabali is exactly that for the Keralites For them he

is also a Santa Claus or Father Christmas someday like King Arthur and

Jesus Christ Mahabali will return in glory and the defeated Chera culture

will rise in glory like the phoenix from its ashes

____________________________________________________________

35 httpwwwKeralagovinnotificationsnogs3-1698-2005pdf

36 Ibid

57

Onam celebrates the legendary King Bali Only two versions

are told these days According to the orthodox Brahminical version

Mahabali was a wicked demon (asura) king who was yet good enough to

become a yogi by virtue of his austerities (tapas) He controlled earth and

heaven the gods of course felt threatened by Bali So they sent Vishnu to

get rid of this menace Vishnu assumed the form of a holy beggar the

comical dwarf Vamana and asked for the gift of as much land as he could

cover in three paces Vamana grew into cosmic size and in three strides

encompassed the whole earth and heaven and Bali was forced to retire to

the only space left patalam the other world30

In the Kerala version Bali is Mahabali the benevolent ruler

who aroused the jealousy and envy of the gods He gave up his kingdom

not just because he was the victim of a trick but because he was too

generous to refuse a request and too honorable not to fulfill a promise He

asked Vamana to place the third stride on his head Vamana-Vishnu kicked

him down into the nether world Mahabali however was granted the wish

before he retired that on a day each year he would be allowed to return to

his dear people the Keralites to see them and to be with them as father

and friend31

______________________________________________________________________

30 Folk-lore Published 1960 Indian Publications p47

31 Gilbert Slater opcit p 258

58

Obviously these two versions of the Mahabali-legend

represent the conquest of the non-Aryan Keralites by the Aryans on the

battlefield and in the field of religion The Aryans and their gods

triumphed over the Keralite gods instead of completely banishing their

gods to the realm of non-being the Brahmins demonized one god

Mahabali and accepted Shiva the God of Bali32

Keralites on the other

hand would not consider their god Bali a demon but rather a vanquished

god and popular ally

There is a third version of Bali retained by the Mundas of

Central India the cousins of the Keralites This version is untouched by

the theology of the Aryan Brahmins The Cheras of the Chotanagpur

region the ancestors of Keralites had a great king called Bali who

governed the Dinajpur area he was an Asur He did not worship Vishnu

the Aryan God He continued to worship the native Munda God Lord

Shiva Bali introduced the severe mode of worship while suspended from

a lever by iron hooks which are passed through the skin of the back He

spent a thousand years in this penance and obtained the favour from Lord

Shiva that no god (Aryan) should ever have the power to kill him

While the king was reigning in great glory Anirudha the

grandson of Krishna the King of Brindaban and Mathura came in disguise

to his court and seduced his daughter Usha The young man was arrested

____________________________________________________________

32 Faw Cett F opcit p 292

59

and thrown in prison In order to liberate his grandson Krishna came with

a great army and defeated Bali the young man was released and was

allowed to marry Usha King Balis city was destroyed by Krishnas

barbarian army later in an unprovoked battle According to the Munda and

Santal traditions it was an Aryan Kharwar Chief by the name of Madhu

Das attacked them at night and drove them to the fortresses of Vanchi

(Vindhya) Hills (the future name of Kerala) for their refusal to bestow the

hand of one of their girls on the son of Madhu Das These legends show

that Mahabali the Chera king of the Munda race and worshipper of Shiva

was defeated by Krishna the Vishnu-worshipper33

The Mahabali-story of the Keralites in the Munda-Chera

tradition indicates the triumph of the Vaishnavite brand of Aryans over the

Shiva-worshipping Munda-Cheras King Bali is immortal and therefore a

god though he is defeated he is still alive It is this once-and-future king

Bali whom Keralites commemorate in the Onam festival34

mdash Bali is also

called Ban (is Onam named after Ban) Further BaliBalia is a common

personal name among the Mundas The name appears later as Mahabali

and Maveli in the South where the Cheras settled down In the Tamil

Sangam-work Puram (234) Maveli appears as the Vellala chief of

Milalaikurram who was very wealthy and generous The gates of the

____________________________________________________________

33 Faw Cett F opcit p 298

34 Ibid p 293

60

mansion were never closed and he never sat to meals except with a large

company He died of wounds received in battle fighting against the

Pandyan King Nedumchelyan (Puram 233)35

Mahabali is remembered thus in another folk story in Tamil

Nadu in this story the enemies of Bali are Tamils There are places

bearing Balis name in Tamil Nadu like Mahabalipuram and in Kerala like

Mavelikkara The purpose of this discussion on the legends of Onam is to

indicate a well-known folklore truth that there is a historical nucleus to

most myths and legends and that they undergo many changes in the

passage of time during the migration of ethnic groups The researchers

contention is that Mahabali was a great ancient Munda-Chera King a

Shiva-worshipper who was defeated by the Vishnu-worshipping Aryans36

Mahabali is still remembered fondly by the Keralites the

descendants of the Munda-Cheras as the British remember the legendary

King Arthur who fought against the invading Anglo-Saxons in the fifth

century in Britain Arthur is called rex quondam atque futurus (the once

and future king) Mahabali is exactly that for the Keralites For them he

is also a Santa Claus or Father Christmas someday like King Arthur and

Jesus Christ Mahabali will return in glory and the defeated Chera culture

will rise in glory like the phoenix from its ashes

____________________________________________________________

35 httpwwwKeralagovinnotificationsnogs3-1698-2005pdf

36 Ibid

58

Obviously these two versions of the Mahabali-legend

represent the conquest of the non-Aryan Keralites by the Aryans on the

battlefield and in the field of religion The Aryans and their gods

triumphed over the Keralite gods instead of completely banishing their

gods to the realm of non-being the Brahmins demonized one god

Mahabali and accepted Shiva the God of Bali32

Keralites on the other

hand would not consider their god Bali a demon but rather a vanquished

god and popular ally

There is a third version of Bali retained by the Mundas of

Central India the cousins of the Keralites This version is untouched by

the theology of the Aryan Brahmins The Cheras of the Chotanagpur

region the ancestors of Keralites had a great king called Bali who

governed the Dinajpur area he was an Asur He did not worship Vishnu

the Aryan God He continued to worship the native Munda God Lord

Shiva Bali introduced the severe mode of worship while suspended from

a lever by iron hooks which are passed through the skin of the back He

spent a thousand years in this penance and obtained the favour from Lord

Shiva that no god (Aryan) should ever have the power to kill him

While the king was reigning in great glory Anirudha the

grandson of Krishna the King of Brindaban and Mathura came in disguise

to his court and seduced his daughter Usha The young man was arrested

____________________________________________________________

32 Faw Cett F opcit p 292

59

and thrown in prison In order to liberate his grandson Krishna came with

a great army and defeated Bali the young man was released and was

allowed to marry Usha King Balis city was destroyed by Krishnas

barbarian army later in an unprovoked battle According to the Munda and

Santal traditions it was an Aryan Kharwar Chief by the name of Madhu

Das attacked them at night and drove them to the fortresses of Vanchi

(Vindhya) Hills (the future name of Kerala) for their refusal to bestow the

hand of one of their girls on the son of Madhu Das These legends show

that Mahabali the Chera king of the Munda race and worshipper of Shiva

was defeated by Krishna the Vishnu-worshipper33

The Mahabali-story of the Keralites in the Munda-Chera

tradition indicates the triumph of the Vaishnavite brand of Aryans over the

Shiva-worshipping Munda-Cheras King Bali is immortal and therefore a

god though he is defeated he is still alive It is this once-and-future king

Bali whom Keralites commemorate in the Onam festival34

mdash Bali is also

called Ban (is Onam named after Ban) Further BaliBalia is a common

personal name among the Mundas The name appears later as Mahabali

and Maveli in the South where the Cheras settled down In the Tamil

Sangam-work Puram (234) Maveli appears as the Vellala chief of

Milalaikurram who was very wealthy and generous The gates of the

____________________________________________________________

33 Faw Cett F opcit p 298

34 Ibid p 293

60

mansion were never closed and he never sat to meals except with a large

company He died of wounds received in battle fighting against the

Pandyan King Nedumchelyan (Puram 233)35

Mahabali is remembered thus in another folk story in Tamil

Nadu in this story the enemies of Bali are Tamils There are places

bearing Balis name in Tamil Nadu like Mahabalipuram and in Kerala like

Mavelikkara The purpose of this discussion on the legends of Onam is to

indicate a well-known folklore truth that there is a historical nucleus to

most myths and legends and that they undergo many changes in the

passage of time during the migration of ethnic groups The researchers

contention is that Mahabali was a great ancient Munda-Chera King a

Shiva-worshipper who was defeated by the Vishnu-worshipping Aryans36

Mahabali is still remembered fondly by the Keralites the

descendants of the Munda-Cheras as the British remember the legendary

King Arthur who fought against the invading Anglo-Saxons in the fifth

century in Britain Arthur is called rex quondam atque futurus (the once

and future king) Mahabali is exactly that for the Keralites For them he

is also a Santa Claus or Father Christmas someday like King Arthur and

Jesus Christ Mahabali will return in glory and the defeated Chera culture

will rise in glory like the phoenix from its ashes

____________________________________________________________

35 httpwwwKeralagovinnotificationsnogs3-1698-2005pdf

36 Ibid

59

and thrown in prison In order to liberate his grandson Krishna came with

a great army and defeated Bali the young man was released and was

allowed to marry Usha King Balis city was destroyed by Krishnas

barbarian army later in an unprovoked battle According to the Munda and

Santal traditions it was an Aryan Kharwar Chief by the name of Madhu

Das attacked them at night and drove them to the fortresses of Vanchi

(Vindhya) Hills (the future name of Kerala) for their refusal to bestow the

hand of one of their girls on the son of Madhu Das These legends show

that Mahabali the Chera king of the Munda race and worshipper of Shiva

was defeated by Krishna the Vishnu-worshipper33

The Mahabali-story of the Keralites in the Munda-Chera

tradition indicates the triumph of the Vaishnavite brand of Aryans over the

Shiva-worshipping Munda-Cheras King Bali is immortal and therefore a

god though he is defeated he is still alive It is this once-and-future king

Bali whom Keralites commemorate in the Onam festival34

mdash Bali is also

called Ban (is Onam named after Ban) Further BaliBalia is a common

personal name among the Mundas The name appears later as Mahabali

and Maveli in the South where the Cheras settled down In the Tamil

Sangam-work Puram (234) Maveli appears as the Vellala chief of

Milalaikurram who was very wealthy and generous The gates of the

____________________________________________________________

33 Faw Cett F opcit p 298

34 Ibid p 293

60

mansion were never closed and he never sat to meals except with a large

company He died of wounds received in battle fighting against the

Pandyan King Nedumchelyan (Puram 233)35

Mahabali is remembered thus in another folk story in Tamil

Nadu in this story the enemies of Bali are Tamils There are places

bearing Balis name in Tamil Nadu like Mahabalipuram and in Kerala like

Mavelikkara The purpose of this discussion on the legends of Onam is to

indicate a well-known folklore truth that there is a historical nucleus to

most myths and legends and that they undergo many changes in the

passage of time during the migration of ethnic groups The researchers

contention is that Mahabali was a great ancient Munda-Chera King a

Shiva-worshipper who was defeated by the Vishnu-worshipping Aryans36

Mahabali is still remembered fondly by the Keralites the

descendants of the Munda-Cheras as the British remember the legendary

King Arthur who fought against the invading Anglo-Saxons in the fifth

century in Britain Arthur is called rex quondam atque futurus (the once

and future king) Mahabali is exactly that for the Keralites For them he

is also a Santa Claus or Father Christmas someday like King Arthur and

Jesus Christ Mahabali will return in glory and the defeated Chera culture

will rise in glory like the phoenix from its ashes

____________________________________________________________

35 httpwwwKeralagovinnotificationsnogs3-1698-2005pdf

36 Ibid

60

mansion were never closed and he never sat to meals except with a large

company He died of wounds received in battle fighting against the

Pandyan King Nedumchelyan (Puram 233)35

Mahabali is remembered thus in another folk story in Tamil

Nadu in this story the enemies of Bali are Tamils There are places

bearing Balis name in Tamil Nadu like Mahabalipuram and in Kerala like

Mavelikkara The purpose of this discussion on the legends of Onam is to

indicate a well-known folklore truth that there is a historical nucleus to

most myths and legends and that they undergo many changes in the

passage of time during the migration of ethnic groups The researchers

contention is that Mahabali was a great ancient Munda-Chera King a

Shiva-worshipper who was defeated by the Vishnu-worshipping Aryans36

Mahabali is still remembered fondly by the Keralites the

descendants of the Munda-Cheras as the British remember the legendary

King Arthur who fought against the invading Anglo-Saxons in the fifth

century in Britain Arthur is called rex quondam atque futurus (the once

and future king) Mahabali is exactly that for the Keralites For them he

is also a Santa Claus or Father Christmas someday like King Arthur and

Jesus Christ Mahabali will return in glory and the defeated Chera culture

will rise in glory like the phoenix from its ashes

____________________________________________________________

35 httpwwwKeralagovinnotificationsnogs3-1698-2005pdf

36 Ibid

61

Dance Performance of Nayar Women

Oonjal

62

Thiruvathira

This is another national festival It falls on the Thiruvathira

day in Dhanu (December-January) The details comes under

Thiruvathirakkali in oncoming pages

Vishu

Vishu falls on the first of Medam (March-April) which is the

astronomical New Years Day37

Ones good fortune during the year would

depend on his seeing some good thing on Vishu morning The heart of the

festival is the preparation of the kani (the lucky sight or gift) The older

custom of preparing the kani is described below The women of the family

take a large dish made of bell-metal (uruli) arrange in it a grantha (palm-

leaf manuscript) a gold ornament a new cloth some flowers from the

konna tree (cassia fistula) some coins in a silver cup a split coconut a

cucumber some mangoes and a jack-fruit On either side of the dish are

two burning lamps with a chair facing it

After these are set in the living room of the house family

members are taken one by one with their eyes blindfolded or closed

When they are in the living room the blindfolds are removed so that they

____________________________________________________________

37 Faw Cett F opcit p 297

63

Flower Blossom during Onam

Lord Muruga with Valli and Theivanai

64

may view the vishu kani The kani is then taken from the home to the

homes of the poor for their benefit38

The father (Karanavan) of the

family gives gifts of money to children servants and tenants39

During

the rule of the Rajas state officials used to pay respects to the reigning

king to wish him a Happy New Year to offer gifts and receive presents

from him The day is marked by a grand feast at home for all the members

of the family and the dependents

Dress and Ornaments

Males wear a Kaupinam and a single strip of cloth four or

five cubits in length known as the Mundu round the waist and another one

thrown over the shoulder or worn like a shawl(veshti)40

The lower cloth is

not tucked between the legs as in northern India but is left to hang loose to

the ground The upper cloth is known as the Neriatu which may be tied as

a turban on the head while walking outside41

The dress of the women is not generally distinguishable

from the men On festive occasions the Pudava is worn which is a gilt

bordered mundu also known as a Pattukara

____________________________________________________________

38 Faw Cett F opcit p 298

39 The Temple Entry Proclamation Memorial Souvenir Trivandrum 1942 p 21

40 Faw Cett F opcit p 303

41 A travel feature on the ancient Kerala art of Kalaripayattu rediffcom

62

Thiruvathira

This is another national festival It falls on the Thiruvathira

day in Dhanu (December-January) The details comes under

Thiruvathirakkali in oncoming pages

Vishu

Vishu falls on the first of Medam (March-April) which is the

astronomical New Years Day37

Ones good fortune during the year would

depend on his seeing some good thing on Vishu morning The heart of the

festival is the preparation of the kani (the lucky sight or gift) The older

custom of preparing the kani is described below The women of the family

take a large dish made of bell-metal (uruli) arrange in it a grantha (palm-

leaf manuscript) a gold ornament a new cloth some flowers from the

konna tree (cassia fistula) some coins in a silver cup a split coconut a

cucumber some mangoes and a jack-fruit On either side of the dish are

two burning lamps with a chair facing it

After these are set in the living room of the house family

members are taken one by one with their eyes blindfolded or closed

When they are in the living room the blindfolds are removed so that they

____________________________________________________________

37 Faw Cett F opcit p 297

63

Flower Blossom during Onam

Lord Muruga with Valli and Theivanai

64

may view the vishu kani The kani is then taken from the home to the

homes of the poor for their benefit38

The father (Karanavan) of the

family gives gifts of money to children servants and tenants39

During

the rule of the Rajas state officials used to pay respects to the reigning

king to wish him a Happy New Year to offer gifts and receive presents

from him The day is marked by a grand feast at home for all the members

of the family and the dependents

Dress and Ornaments

Males wear a Kaupinam and a single strip of cloth four or

five cubits in length known as the Mundu round the waist and another one

thrown over the shoulder or worn like a shawl(veshti)40

The lower cloth is

not tucked between the legs as in northern India but is left to hang loose to

the ground The upper cloth is known as the Neriatu which may be tied as

a turban on the head while walking outside41

The dress of the women is not generally distinguishable

from the men On festive occasions the Pudava is worn which is a gilt

bordered mundu also known as a Pattukara

____________________________________________________________

38 Faw Cett F opcit p 298

39 The Temple Entry Proclamation Memorial Souvenir Trivandrum 1942 p 21

40 Faw Cett F opcit p 303

41 A travel feature on the ancient Kerala art of Kalaripayattu rediffcom

63

Flower Blossom during Onam

Lord Muruga with Valli and Theivanai

64

may view the vishu kani The kani is then taken from the home to the

homes of the poor for their benefit38

The father (Karanavan) of the

family gives gifts of money to children servants and tenants39

During

the rule of the Rajas state officials used to pay respects to the reigning

king to wish him a Happy New Year to offer gifts and receive presents

from him The day is marked by a grand feast at home for all the members

of the family and the dependents

Dress and Ornaments

Males wear a Kaupinam and a single strip of cloth four or

five cubits in length known as the Mundu round the waist and another one

thrown over the shoulder or worn like a shawl(veshti)40

The lower cloth is

not tucked between the legs as in northern India but is left to hang loose to

the ground The upper cloth is known as the Neriatu which may be tied as

a turban on the head while walking outside41

The dress of the women is not generally distinguishable

from the men On festive occasions the Pudava is worn which is a gilt

bordered mundu also known as a Pattukara

____________________________________________________________

38 Faw Cett F opcit p 298

39 The Temple Entry Proclamation Memorial Souvenir Trivandrum 1942 p 21

40 Faw Cett F opcit p 303

41 A travel feature on the ancient Kerala art of Kalaripayattu rediffcom

64

may view the vishu kani The kani is then taken from the home to the

homes of the poor for their benefit38

The father (Karanavan) of the

family gives gifts of money to children servants and tenants39

During

the rule of the Rajas state officials used to pay respects to the reigning

king to wish him a Happy New Year to offer gifts and receive presents

from him The day is marked by a grand feast at home for all the members

of the family and the dependents

Dress and Ornaments

Males wear a Kaupinam and a single strip of cloth four or

five cubits in length known as the Mundu round the waist and another one

thrown over the shoulder or worn like a shawl(veshti)40

The lower cloth is

not tucked between the legs as in northern India but is left to hang loose to

the ground The upper cloth is known as the Neriatu which may be tied as

a turban on the head while walking outside41

The dress of the women is not generally distinguishable

from the men On festive occasions the Pudava is worn which is a gilt

bordered mundu also known as a Pattukara

____________________________________________________________

38 Faw Cett F opcit p 298

39 The Temple Entry Proclamation Memorial Souvenir Trivandrum 1942 p 21

40 Faw Cett F opcit p 303

41 A travel feature on the ancient Kerala art of Kalaripayattu rediffcom

65

This dressing style of women is no longer practised and

introduction of the Rauka blouse in the early 20th century made it

extremely popular among the Nayar women The mundu is still widely

used by almost everybody in Kerala though modern clothing naturally

has found tremendous use as well42

Men usually besides anklets and rings had their ears bored

and wore earrings studded with precious gems Women had for the neck

ornaments such as the Kantasaram Nalupanti Addiyal Ponnu-Nool

Nagapadam (the most important ornament of a Nayar lady) Arimbu Mani

Jnali Kuzhal Minnum Maniyum Arasillatali Pachakkatali Kasu Malai

Kuzhalmala Rasi Tali Padakkatali etc For the nose pendants called

Mukuttis were worn set with ruby or diamond generally43

For the arms

bangles such as Kattikappu Maniyalakappu Swarna-Sangala Muduku etc

were worn For the waist ornaments known as Kacchapuram were worn

Young girls even wore ornaments on their feet known as Thanda or

Padaswaram44

The Nayar ladies extended their ear lobes and the only two

types of ornaments which were worn in the ears was a type of cylindrical

ornament known as Takka or a two lipped biconvex disc considered more

____________________________________________________________

42 Kalaripayattu the traditional martial art enskalariorgin

43 Nagam Aiya V Travancore State Manual VolI Trivandrum 1906

pp 232 238

44 The Nayar heritage of Kerala People and culture Keralaonlinetourismcom

66

fashionable known as the Toda Jewels were not worn on the head

Tattooing was not favored among the Nayars and was considered

derogatory45

Food and drink

Boiled rice and rice gruel known as Kanjee (pronounced kun-

jee) form the staple food of the Nayars The coconut jack plantain mango

and other vegetable products are widely used in cooking among the Nayars

and coconut oil is also used widely for frying Ghee was used in well

to do families and on festive occasions46

Kanjee was taken thrice a day at

mealtimes and formed the major part of the diet of the Nayars Animal

food was not objectionable and fish was the most commonly consumed

commodity fowl being less in demand Beef was barred for the Nayars

Alcoholic drinks as a rule were prohibited47

Other customs

Nayar have customs and rituals which are an amalgamation

of indigenous rituals and the rituals of Nambothiri Brahmins Generally

there are local variations for such customs However the basic framework

of many of the rituals is more or less the same

____________________________________________________________

45 Kerala - Gateway to Paradise Keralacc

46 Ancient martial art fights for survival in India findarticlescom

47 Kalari usadojocom

67

Seemantham

Seemantham (also known as Pulikudi or Garbhamthozhikkal)

denotes the preparation for childbirth and is performed between the fifth

and seventh months of pregnancy48

On an auspicious day after being

massaged with homemade ayurvedic oil the woman has a customary

bath with the help of the elderly women in the family After this the

family deity is worshiped invoking all the paradevatas and a concoction

of herbal medicines prepared in the traditional way is given to the

woman The woman is dressed in new clothes and jewelry used for

such occasions Among some Nayars of Malabar two local ritualistic

additions called ariyidal and Garbha Prashnam are performed In the

ariyidal the seated pregnant lady is given rice and appams in her lap In

the Garbha Prashnam an astrologer prescribes ritualistic remedies (if

needed) for the protection of the mother and child as well as for smooth

child birth in the event of any astrological obstacles Afterwards the

pregnant lady visits four temples including her own ancestral temple

and prays to the deities for a healthy child and for a smooth delivery

After this she begins to observe Pula or birth pollution which

extends up to 15 days after childbirth49

The family then holds a feast

____________________________________________________________

48 Velupillai TK Travancore State Manual 1940 p 412

49 Velupillai TK opcit p 415

68

for all the relatives Medicines and routines are prescribed for the

woman which are to be followed till childbirth

Irupethi Ettu

This ceremony is performed on the 28th

day after birth of the

child as this is the first time the nakshatram (star) of the child repeats

according to the Malayalam calendar50

During the ceremony charadu

(thread) one in black cotton and the other in gold are interwined and tied

around the waist of the child The childs eyes are lined with mayye or

kannumashi (Kohl) A black spot is placed on one cheek or asymmetrically

on the forehead to ward of evil eyes A mixture of ghee (melted and

clarified butter) and honey is given to the infant as a base for its various

foods in the future This is similar to the Jaathakarmam ceremony of the

Namboothiris In many instances honey is rubbed with gold on a stone

which is then mixed with Vayampu a herbal medicine This mixture is

then applied on the tongue of the newborn In certain areas the childs

horoscope is usually made out between the birth and the Irupethi Ettu so

that a name based on an ideal first letter prescribed by his horoscope

can be used to name the child This name-giving ceremony is similar to

the Naamakaranam ceremony of the Namboothiris In some instances

____________________________________________________________

50 Ibid pp 416-418

69

piercing of the lower lobes of the ears for both boys and girls

(Karnavedham) is also done on the same day Otherwise it is done

separately on an auspicious day Unlike the Namboothiris who perform

Jaathakarmam and Namakaranam as separate rituals Nayars mostly tend

to perform them together on the Irupathi Ettu

Choroonu

Choroonu is the ritual of feeding rice to the child for the first

time51

Rice is the primary food of Nayars which is why the first intake

of purified rice is celebrated on an auspicious day After manthrams are

chanted to request Agni to purify the food a mixture of melted ghee and

honey followed by boiled rice is served to the child This ceremony is

performed during the 6th

month or after the 7th

month of birth

Thulamasakkuli

During the Malayalam month of Thulam (October -

November) all the women and girls in the family baths in the river or

family pond before sunrise They will then perform rituals of worship at

home or visit a temple for Nirmalyam (viewing the deity for the first time

for the day)

____________________________________________________________

51 Velupillai TK opcit p 413

70

Thiruvathirakkali

Thiruvathira is observed on the full-moon day of Dhanu

Masam on the day of the Thiruvathira star (Alpha Orionis)52

It is

believed this is the day the Goddess Parvathi finally met Siva after her

long penance It is believed that observing Thiruvathira vratham or

Thiruvathira nonbu (fasting during thiruvathira) would ensure that a

womans husband would have a long life The Nayar women including

little girls would get up early in the morning during the whole of Dhanu

masam and go to the Kulam or river to take a bath They will go in a sort

of procession singing various songs They sing and play while taking

bath This is called Thudichukkuli After bathing they go to the temple

dressed in their finest clothes Thiruvathira is a day of fasting53

No one

eats rice preparations but they are allowed to eat things made of wheat and

all types of fruit The practice of presenting bunches of bananas to the

elders was common During this season huge swings (oonjal) are erected

in the backyards of most of the houses These swings are hung from the

branches of tall trees such as mango trees or jack-fruit trees The swings

are made of ropes hung from the branch with a wooden plank for the seat

They can also be made from a well grown bamboo tree shoot which is

____________________________________________________________

52 Faw Cett F opcit p 299

53 Ibid p 300

71

vertically split into two The sumptuous family dinner is held at noon

fried bananas and sweets are passed around to complete the

celebrations54

After lunch the Thiruvathirakkali danced would be

performed The accompanying songs (Thiruvathirapaattu) are written

in Malayalam and are set in a specific meter The dance is also called

Kaikotti Kali (dancing while clapping hands) and is also performed

during the festival of Onam

Poorakkali

Pooram means festival in Malyalam In regions south of

Korapuzha this is mainly a temple celebration However in regions north

of Korapuzha especially north Malabar Pooram is predominantly a Nayar

household festival during the month of Meenam (March-April) The

festival lasts for 9 days starting from Karthika day to Pooram day

Among unmarried Nayar women of north Malabar Pooram was celebrated

to praise and please Kamadeva the God of Love On each of the day an

idol of Kamadeva made out of clay is worshipped at different locations

starting from the steps of the pond (first day) to the inner house (ninth

day) The song sung by the group leader is repeated by the others and the

______________________________________________________________________

54 wwwthiruvananthapuramnet Powered By Worldviewer Dot Com (India) Pvt

Ltd wwwKeralacom

72

song begins Thekkan dikkil povalle kamaa Eendola panayil iruthume

kamaa (Do not leave us and go the south and various reasons are

provided as to why he will be treated better in the north These are sung in

the form of puns) Dances are performed around a sacred lamp with

elegant steps resembling Thiruvathirakkali55

While dancing the players

clap their hands uniformly to the tune of the song and to the thaalam

(rhythm or beat) of the group leader Poorakkali has 18 different forms

Stories from the epic Ramayana often constitute the subject

matter of the ritual songs The ritual dance form warrants intense training

and good physical stamina The forward and backward movements and the

abrupt variations in the speed and directions enthralls the spectators

Invariably Poorakkali is followed by a duel of wits staged to test the

intellectual capacity of the rival group leaders56

This is known as

Marathukali During the debate intriguing questions are put by one leader

to the other side

In central and south Kerala several poorams or festivities

during this season are observed in all important temples of the different

deshams The most famous of all these is the Thrissur Pooram Before

the advent of the Thrissur Pooram the largest temple festival during

summer in central Kerala is the one-day festival held at Aarattupuzha

____________________________________________________________

55 Faw Cett F opcit p 301

56 Ibid p 302

73

Temples in and around Thrissur were regular participants of this religious

exercise until they were once denied entry by the responsible chief of the

Peruvanam area of Cherpu known for its Namboothiri supremacy As an

act of reprisal and also in a bid to assuage their wounded feelings Prince

Rama Varma (1751-1805) also known as Sakthan Thampuran (ruler of

the erstwhile Cochin state ) invited all these temples to bring their deities

to Thrissur where they could pay obeisance to Lord Vadakunnathan the

deity of the Vadakunnathan temple Further he directed the main temples

of Thrissur Thruvambadi and Pamamekkavu to extend all help and

support to these temples It is this historical background that determined

the course of the Thrissur Pooram program me and it is specifically

because of the rulers antipathy to the Brahmin aristocracy that he opened

Thrissurpooram to the common man