Theories of Nair's Orgin:
Ancient South Indian history,
historians, and foreign travellers referred to the Nair's as a dignified
martial nobility. The earliest reference to Nair's comes from the Greek
ambassador Megasthenes. In his accounts of ancient India, he refers to the
"Nayars of Malabar" & the "Kingdom of Chera". However,
the earlier origin of the Nair caste is uncertain & several alternate &
sometimes conflicting theories exist.
Nair is the name of a Hindu Kshatriya caste in the southern Indian state of Kerala. Nairs are an integral part of Kerala's culture & have a long history. The Nair caste was a martial nobility, similar to the Samurai of Japan & figure prominently in Kerala history, origins & history. Ancient South Indian history as well as eminent historians, and foreign travelers refer to the Nairs as a martial nobility, similar to the Samurais of Japan.
The origin of the Nair caste is uncertain. Some anthropologists are of the view that the Nairs are not indigenous to Kerala, as many customs & traditions distinguished them from other Keralites. Some examples are their own form of inheritance (Marumakkathaayam), warfare (Kalaripayattu), gods & goddesses (Nagas or serpents & Bhadhrakali), numerous sub-castes & surnames. There is also a belief that the Nairs are Nagas.
Velu Pillai, in the 'Travancore State Manual', explains how the Namboodiris (indigenous Brahmins of Kerala) were met by the martial Dravidian Nagas who had migrated like them, from the North. The Keralolpathi, which is a compilation of myths, mentions that Varuna had gifted land in Kerala to Nagas & the Nairs descended from these Naga ladies & the Namboodiri Brahmin men. The affinity of the Nair community to Serpents & Serpent worship is indisputable & might have given rise to their reputed Naga origin. Naga worship might have also given rise to the mythical version of Nairs being Kshatriyas belonging to the Serpent dynasty (Nagavansham) who removed their sacred thread & migrated south to escape the wrath of a vengeful Parasurama. The belief amoungst Nair community is that they originated from Aryans & they call themselves as Malayala Kshathriya, but Brahmins call them "Samanta Kshathriya" because they lack the sacred thread.
According to Chatampi Swamigal who interpreted old Tamil texts, the Nair's were Naka (Naga or Snake) Lords who ruled as feudal lords in the Chera kingdom. A Nair Lady, by Ravi Varma One finds mention of the Nair's during the reign of the King Rama Varma Kulashekhara (1020-1102) of the second Chera dynasty, when the Chera Kingdom was attacked by the Cholas. The Nair's fought by forming suicide squads (Chavers) against the invading force. It is not clear whether the Cheras themselves were Nair's, or if the Cheras employed the Nair's as a warrior class. All the Kings of Kerala boasted of how many Nair's were there in their army.The Nair's gradually lost their supremacy over the land after the collapse of the second Chera kingdom. The Namboothiris became more powerful.
Some also believe NAir's came from Sindh province by sailing through the Arabian Sea, that however it is crystal clear that Nair's invaded to Kerala relatively very recently (5th centruy AD to 10th Century AD). Most of their physical features, superiority in warfare & administration, rituals & religious ceremonies strongly support the conclusion that Nair community in Kerala have an Aryan origin.
However Nair's continued to be the feudal lords (less commonly royalty, as in Palakkad & Kozhikode) & land owners right up to the British times. They dominated the civil, administrative & military elite of the Pre-British era of Kerala.
The 17th century the Brahmin-inspired Keralolpathi & Grama Padhati
describes the Nair’s of Kerala & the Bunts of Southern Tulu Nadu as
descendants of the Sudras who accompanied the Brahmins to Kerala & Tulu
nadu respectively from Ahichatra/Ahikshetra in southern Panchala. In addition,
Manual of Madras Administration Vol II (printed in 1885) notes that the
Nadavas/Nair’s of Malabar and the Bunts of Southern Tulu Nadu are same.
Irrespective of the different theories
that seek to explain the origin of Nair’s, it is clear that till the early 20th
century, Nair’s exerted their influence in medieval Kerala society as feudal
lords and owned large estates. The decline of
Nair dominance came about in multiple stages. During colonial times, the
British perceived that Nair’s were an inherent threat to their hegemony in the
region & therefore outlawed their right to bear weapons and by banning the
Nair martial art of Kalaripayattu. Weapons were integral to the Nair psyche
& power & combined with repressive legislation led to a loss of social
standing for Nair’s. Later during post-colonial years, the Land reforms of
1950's led to massive loss of land-ownership by Nair feudal Lords & some
Nair gentry were relegated to poverty overnight. Thus, the decline of Nair
dominance came to a full circle by mid the 20th century.
The word Nayar is either derived from the Sanskrit word Nayaka (leader) or Naga (snakes, which the Nairs worshipped). Nair is also seen in other parts of the world - although no direct linkages with Nairs in Kerala have been established.
Etymology:
The word Nair lends
itself to two etymological interpretations. The first interpretation is that
the word Nair could have been derived from the Sanskrit
word Nayaka which means leader. The Sanskrit word Nayaka which
appears in various forms in southern India (Nayakan/Naicker/ Nayak in
Karnataka & Maharashtra & Nayudu in Andhra Pradesh)
could have been corrupted as Nair's in Malayalam. The second
interpretation is that the word Nair is a corrupted form of
the word Nagar serpent men because Nair's practiced
snake worship. in Tamil Nadu.
The word Nair also
occurs in other parts of the world although no direct linkages with the Nair's
in Kerala have been established.
Physical Features in Nair's:
The following are the defining aryan features that are clearly visible in this picture:
The forehead is vertical.
There is no nasal
depression. The nose bridge is full, such that there is continuity between the
forehead & nose bridge.
The eyes and cheekbones are
set significantly deeper than the forehead & nose bridge.
The front of the jaw (both
mandible & maxilla) is much narrower than the cheekbones. This results in a
fleshy area between the cheekbones & the front of the jaw, which has a slight
concavity to it.
The cheekbones are 'squared
off', being flat on their front side & sharply angling backward on their
outer edge.
There is a subtle diagonal
line in the flesh, starting at the inner tip of the eye & moving in an
outward-downward direction over the cheek.
The nose is straight &
relatively narrow.
There is relatively little
distance between the bottom of the nose & the top of the upper lip. (in
stark contrast to Australoid, many Africans & Indigenous Irish)
The eyes do not bug out at
all. (unlike those of many Africans & Turks)
When the eyes are open,
there are no significant lines that distinguish the eyelids.
The lips are of medium
thickness. (in stark contrast to the exceptionally thin lips of some indigenous
Western Europeans)
There is no unibrow hair.
The eyebrows are relatively
straight and horizontal.
Hairy body, relatively dark eye & dark hair unlike Indigenous Europeans. (Blue, Grey & Green eyes & blond hair is the speciality of Indigenous Europeans)
Typical Nair Last Names:
Achan
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Adiyodi
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Asan
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Elayidom
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Eradi
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Ilayadam
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Kaimal
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Karnavar
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Kartha
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Kunnath
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Kitavu
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Kurup
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Mannadiar
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Menon
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Nambiar
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Nayanar
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Nayar
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Nedungadi
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Padanayar
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Panicker
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Pandala
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Pillai
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Saamoothiri
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Thampi
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Thankkal
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Unnithan
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Valiathan
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Valliath
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Vazhunnor
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Vellodi
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Nair surnames were traditionally
carried through matri-lineality, although most modern Nair's follows
patri-lineal nomenclature. The surname Nair is commonly used by
all sub-castes belonging to Nair caste. However, there are surnames which are
reminders of the honours conferred upon individuals by the powers that be from
time to time in acknowledgement of exceptional acts of valour, erudition and
scholarship, or excellence in chosen field of endeavor. The families of these
individuals inherited the titles. It is also possible that in the majority of
cases, such honours were bestowed by the Royalty in return for services
rendered and in recognition of a display of loyalty. In general, the system of
conferring honours points to the ruling Monarch's dependence on the Nair's who
provided them with military and administrative support. While most of these are
ranks and positions in a feudal set up (similar to the Mughals' Mansabdari
system), such royal patronage was crucial to the development and promotion of
strikingly singular forms of dance and drama such as Kathakali of which, the
Nair's were exponents.
Nair Sub-Castes:
V Nagam Aiya, Dewan Peishcar,
Travancore, in his Travancore State Manual states that although all the
Malayala Sudras were classed under the general head of Nair, in reality
there were only five "genuine" Nair castes. These included:
Kiryathil Nair’s
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They are the highest class of Nair’s found
usually in Malabar & Cochin & rarely in Travancore. In the caste hierarchy, they were
considered superior to Illathu Nair’s, but inferior to Samanthan Nair’s. The
caste boundary between Kiryathil Nair & Samanthan Nair is very vague
& therefore some families among the Kiryathils in the course
of time may be recognised as Samanthan & vice versa.
Kiryathil Nair’s
were feudal lords, known as Naduvazhi’s & controlled a limited number of
militiamen known as Charnavar’s under their command. These soldiers usually
belonged to the Purattu Charna Nair sub-caste.
The 17th century Keralolpathi states them to
be descendants of warrior Naga tribes who came to Kerala from the
north along the western coast. It may be noted that the
earlier Keralamahatmayam, a Hindu Purana, does not make mention of any
sub-castes among the Nair’s but only states them to be the military
caste of Kerala.
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Illathu Nair’s
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They were brought in
by Parasurama, as per the Keralolpathi (it's a 17th century book written by
Namputhiris to protect the caste interest of them), to serve the
Brahmins as tenants, servants, warriors, cultivators etc. Purificatory
rites by the Marars Elayatus distinguished the Illathu Nair’s & priestly
service from them.
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Swaroopathil Nair’s or Cherna Nair’s
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They were one of the
sub castes belonging to Nair community in Kerala.
They were warriors
or Samanta Kshatriya Royal Households known as Swaroopams. This
subcaste is found only in Travancore. In Malabar, two related
sub-castes, Akathu Charna Nairs & Purathu Charna Nair’s
are treated as equivalent to Swaroopathil Nair’s in caste hierarchy.
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Padamangalam Nair’s
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They were the Nair’s appointed by Parasurama to
serve in temples. They migrated from Tamil Nadu of the
Pandayan kingdom as it was then known.
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Tamil Padam Nair’s
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This class of Nair’s, as the name indicates, were
migrants from Tamil Nadu who were embraced into the Nair community.
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Nair Appearances:
The following information has been
condensed from the Travancore State Manual by V. Nagam Aiya. The General
appearance of the Nair's will be clear from the following quote, as noted by
the author in 1901.
“The Appearance of the well-nourished Nair is
perhaps among the finest in all India The men & women among the Nair's are
models of neatness and simplicity particularly in their dress, food and living.
The men keep a small tuft of hair hanging in front, tied into a knot which is thrown
behind or on the side, quite similar to the Tamil Brahmins while women have
long black hair growing luxuriantly which they keep neat & orderly by
constant bathing, rubbing of oil and use of comb. They tie it in a large bun
suspended on the left side or in front. This is a very pretty observance and
one that is worth imitation in more civilized countries.”
Nair’s Attire (Men & Women):
· Nair Males: Males wear a kaupinam & a single strip of cloth, four for five meters in lenght, known as the Mundu round the waist. Another one is thrown over the shoulder or worn like a shawl (Vesti). 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 turban on the head while walking outside. Men usually, besides weare amulets & rings & have their ears bored & wore earrings studded with precious gems.
· Nair Women: 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. This dressing style of women is no longer
practiced & introduction of the Rauka blouse in the early 20th century
made it extremely popular among the Nair women. The mundu is still widely used
by almost everybody in Kerala, though modern clothing, naturally has found
tremendous use as well.
Women had for the neck ornaments such as the
Kantasaram, Nalupanti, Addiyal, Ponnu-Nool Nagapadam (Most important
ornament of a Nair 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 generally. For
the arms, bangles such as Kattikappu, Maniyalakappu, Swarna-Sangala
Muduku etc. were worn. For the waist, ornaments known as Kacchapuram
Thanda or Padaswaram. The Nair ladies extended their ear lobes & 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 fashionable, known as the Toda. Jewels were not worn on
the head. Tattooing was not favored among the Nair's & was considered
derogatory. Young girls even wore ornaments on their feet, known as
padaswaram.
Nair's Food & Drinking Habits:
Boiled rice & rice gruel known
as Kanjee (pronounced kun-jee) form the staple food of the Nair's.
The coconut, jack, plantain, mango and other vegetable products are widely used
in cooking among the Nair's as also coconut oil which is used widely for
frying. Ghee was used in well to do families & on festive
occasions. Kanjee was had thrice a day at mealtimes & formed the
major part of the diet of the Nair's. Animal food was not objectionable &
fish was the most commonly consumed commodity, fowl being less in demand. Beef
was barred for the Nair's. Alcoholic drinks as a rule were prohibited.
Marumakkathayam (Matrilineal Sytem)
& Tharavadu (Dwelling Place):
Nair’s followed the
Marumakkathayam (Matri-lineal) system of inheritance & lived in units called
Tharavadus (Matri-lineal joint-family). 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 & 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 & 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 ground.
Architecturally
wealthy tharavadus encompassed a Naalukettu or Ettukettu,
a Kulam 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 & years often accompanied by feasts that witnessed a
grand assembly of kin.
Interestingly, even though tharavadus
existed based on descent from a common ancestress, it was comparatively rare
for a remembered founder of a tharavadu to be a woman alone & it showed a
"structural" patriarchy of the Karnavar (Senior most male member).
For instance in management of the tharavadu, Nair women managed domestic
affairs in their natal tharavadus & the senior woman’s decision making role
was restricted to the inner domain of larger tharavadus in central & north
Kerala. However it was also not that the Karnavartharavadu, but unlike in
patrilineal families there was more than one node of power and a plural
authority structure. In practice, the senior woman, was not necessarily
determined by seniority & might well be the oldest competent woman &
yet seniority was a crucial factor in determining power relations between the
Karnavar & 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 & counselling 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 properties. In
the matrilineal Tharavadus customary practice, rather than any religious
precepts embodied in written sources, was the source of personal/family law.
The marumakkathayam system &
tharavadu system are not viable anymore & has declined in tune with the
social & cultural changes which have taken their toll on many old
institutions. Social reforms spread with modern education. In other words, Nair’s
switched over to the patriarchal model of kinship & 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 & strife, collapsed under the pressure. The matrifocal system
disintegrated. Fathers took charge of their sons & daughters & husband
& wife started living together with their offspring. The "Marumakkathayam
Law" which sanctioned dismantling of the tharavadus & the partition of
property, came into vogue in the year 1933. 32,900 families were partitioned in
Travancore alone by 1938. The tharavadu system of living became a thing of the
past by the 1940s. Naalukettu & Ettukettu structures began to collapse, or
were sold off.
Kalarippayattu:
The Vadakkan, or northern, style of
Kalarippayattu is associated with the Nair’s. In earlier times, Kalarippayattu
was an essential component of education for Nair’s. Nair men and even women
learned the art of Kalaripayattu at an early age & used their skills in war
& combat. From Kalaripayattu, comes Marma Adi. 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 & Marma Adi have been
used only for therapeutic purposes. The Nair sub-castes known
as Kurup & Panicker were traditionally teachers of the
Kalari Martial Arts. Kalari may have given rise to Kung Fu according to
ancient documents. It was outlawed by British in 1793, leading to great loss of
self-esteem among Nair’s.
Nair’s Marriage System:
In the past Nair’s had three major
marriage/rite of passage ceremonies.
Kettu Kalyanam (Mock marriage
ceremony)
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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 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 & household prosperity. This ceremony had to be performed on
pain of excommunication
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Thirandukalyanam (Announcement &
Celebration of puberty)
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The Thirandukalyanam ceremony was the
puberty ceremony, during which femininity is celebrated as women occupy the
parts of the household typically inhabited by men.
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Sambandham/Podamuri (Casual marriage
alliance)
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The Sambandham ritual is less
auspicious than the thaali & puberty rites. It literally means
"alliance" or "relationship". It was the customary
institution that framed casual marriage alliances between men & women
following marumakkathayam. This ritual marks the union of the bride &
groom & was not necessarily a permanent arrangement. However, it was this
innate weakness of sambandham that helped maintaining the integrity of the
matrilineal tharavadu. Sambandham denoted hypergamy between Nair women &
Namboothiri men as well as reciprocal marriage among Nair’s. 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 concubinage. Two
reasons cited for this were that dissolution of sambandham was fairly easy
& that it did not give rise to property relations. Though viewed by
Namboothiri Brahmins & European commentators as immoral, allied with
polyandry, or even prostitution, sambandham was nothing of that sort for the
Nair women. Sambandham essentially gave a Nair woman the liberty to initiate,
consent to, or terminate a sexual relationship with any man & thereby
formed one of the foundations of matri-lineality.
In case of sambandham with
Namboothiri men, the system benefited both the Namboothiri Brahmins as well
as matrilineal castes like the Nairs 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 Nair’s & Ambalavasi
(Temple service castes) women. Secondly, Nair families encouraged the
sambandham arrangement with Namboothiri men, thereby increasing their
tharavadu & caste status. Such alliances between Nair women &
Namboothiri men came to an end after the efforts of V.T Bhattathirippad in
1933.
In case of sambandham with Nair men,
The Malabar Marriage Act, 1896 (Act IV of 1896) succeeded to alter by
statute, the personal law of the Hindu matrilineal castes of Malabar &
South Canara districts of the erstwhile Madras Presidency. It was a
permissive legislation that made it possible for people following
marumakkathayam & aliyasantana law (matrilineal law) to register their
marriages, if they so wished. The Act enabled people to be legally married,
something that was not possible under matrilineal law as interpreted in the
colonial civil courts. Similar legislations in the southern parts followed
much later as is evidenced by Travancore Nair Act of 1912, 1925 & the
Cochin Nair Act of 1920.
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Vivaham (Older Form):
Presently the Nair’s do not practice
either of the three forms of marriages described above but perform Vivaham
(Marriage) recognized by the Hindu Marriage Act of 1955. It is ceremonially the
shortest in comparison to its counterparts from other Indian castes and
regions. The marriage ceremony among Nair’s has changed considerably over the
past two hundred years.
· Originally, the process starts with the
examination of the horoscopes of the bride & bridegroom to see if
their respective stars agree astrologically. This is still done today in some
conservative Nair families. If the stars do not match, families may go so far
as to cancel the marriage & seek another prospective bride or groom. If the
astrological predictions are favourable, further examination is undertaken to
appoint an auspicious date & time for the ceremony.
· During the celebration, there would be
a presentation of danom (wealth or alms) to Brahmins &
a sadhya (feast). The bride brid& egroom would meet in the
central room of the house, rice would be sprinkled on their heads. This was the
essence of a basic Nair marriage about two hundred years ago. In addition to
these general ceremonies, there are local variations. In North Malabar
(Northern Kerala), there is a Podamuri or Vastradanam ceremony.
· In this ceremony, the initial
examination of horoscopes takes place at the house of the bride in the presence
of the bride's & bridegroom's families. The astrologer writes his
calculations & opinion on a piece of palmyra leaf and hands it over to the
bridegroom's relations. If the horoscopes match, a day is fixed for the
ceremony. This date is also written down & handed to the bride's Karnavar
& to the bridegroom's relations. The astrologer & the bridegroom's
party are then invited to a feast in the bride's house. The astrologer also
receives gifts in the form of money or cloth.
· Three to four days prior to the wedding
date, the bridegroom visits his Karnavars & caste elders to receive
permission to leave for the wedding. The bridegroom presents them with betel
leaves & areca nuts & obtains formal sanction for the wedding. The
bridegroom then proceeds, accompanied by a number of his friends to the house
of his bride. He is received at the gate of the house by the bride's relations
& is led with his friends, to seats provided in
the thekina (southern hall) of the house. The bridegroom distributes
gifts to all the Brahmins present. After this, the whole party is invited to
take part in another sadhya.
·
The astrologer then announces the
auspicious hour that has been fixed & leaves after receiving his dues. The
bridegroom is then taken by one of his friends to the padinitta
(Principal/Western room of the house, where religious ceremonies are
conducted). New clothes, betel leaves & areca nuts brought by the
bridegroom's party are placed in this room. The room is decorated and turned
into a bedroom for the occasion. In this room are placed a number of lamps as
well as the ashtamangaliyam (eight articles symbolizing mangaliyam or
marriage). These are rice, paddy, the tender leaves of the coconut tree, an
arrow, a looking glass, a well-washed cloth, a burning fire & a small
rounded wooden box called a cheppu. The bridegroom with his groomsman
enters the room through the eastern door, while the bride, dressed in beautiful
clothes and jewelry, enters the room through the western door accompanied by
her aunt or another elderly lady of the family. The bride stands facing east
with the ashtamangalyam & lamps in front of her. The groomsman
hands over to the bridegroom a few pieces of the new cloth and the bridegroom
puts them into the hands of the bride. After this, the lady who accompanied the
bride sprinkles rice over the lit lamps & over the heads & shoulders of the
bride & bridegroom. The bridegroom then leaves the room to go to
the thekina to present his elders & friends with cakes, betel
leaves and areca nuts. After the guests have left, bride & bridegroom
retire to the bedroom. Next morning, the vettilakettu or salkaram ceremony
is conducted & the bridegroom's female relations take the bride to the
husband's house, where a feast is held in honour of the occasion. After
marriage, the bride remains in her tharavaadu & her husband will often
visit her, while remaining a member of his own tharavaadu. The children, of
course, will belong to their mother's tharavaadu in accordance with the
marumakkathaayam system.
Vivaham (Newer Form):
These days, a number of the individual
ceremonies have been abandoned or condensed. However, one can still see
elements of the older ceremonies in the new ones. Families may observe all or
part of the following ceremonies.
· The first ceremony is the Vivaha
Nischayam or simply Nischayam. In this ceremony, an astrologer is
consulted to set an auspicious date for the wedding. Horoscopes may or may not
be compared depending on the wish of the individual or their families. After
both families consent to the marriage, the couple visits the bride's home. This
meeting may be a simple affair, or a large celebration. During the celebration,
there may be a mothiram mattal (ring exchange) ceremony. This
ceremony may also be conducted later, during the
actual vivaham ceremony. If it is done at bride's house, it is
usually done around a lit nila vilakku (brass oil lamp).
· On the evening before the wedding the
families of both the bride & the groom, gather in their respective homes to
bless them. On the day of the wedding, the bride & the groom will
separately visit a temple near their homes. The temple can belong to any God
except Lord Ayyappan or Lord Hanuman as they are bachelors.
The bride's parents carry the mangalyasutram or taali, a
necklace that is a symbol of eternal union, to be blessed by the priests. Upon
returning home, the bride & groom touch the feet of the elders of the
family & receive blessings. This is called Namaskaaram.
· The actual wedding may take place in
a kalyana mandapam (Hall rented for the occasion), temple, or hotel.
The bride's family receives the groom's family at the entrance of the venue to
the tune of nadaswarams (long wind-instruments) & the beats of
the thayli (large drums beaten with curved sticks). The groom stands
on a wooden plank while the bride's younger brother washes his feet. The bride's
aunts perform aarti for the groom with a thaali (platter),
on which are arranged wicks made of twisted cotton. The groom is then escorted
to the mandapamchangala vatta (platform constructed to perform the
wedding rites), by two rows of young girls, one girl carries sacred oil lamp, while
another carries the ashtamangaliyam. The girls following the first two, carry
the taala phuli (platters of rice, turmeric, and flowers on which oil
lamps made of coconut shells are placed). With his parents on either side, the
groom follows the girls around the mandapam and seats himself on the
right side of the canopy, which is decorated by flowers, fabric, palm fronds,
and banana stalks. The bride is then escorted by her aunt to
the mandapam to the sound of the nadaswarams & thaylis.
All those who are present on the mandapam stand when the bride
arrives. She stands facing to the east, with the groom facing her. At the
auspicious moment set by the astrologer for the muhurtham (the most
auspicious time), the groom ties the thali around the bride's neck to
the beating of drums. He is assisted by the bride's uncle because on no account
should the thaali be allowed to fall. In some Nair communities, the
traditional thaali is a gold pendant strung on a yellow thread. The
bride has to wear this for three days after the wedding ceremony. After the
three days have passed, the thread is replaced by a golden chain.
· After the tying of the thaali, the
groom gifts the bride a sari & a blouse on a platter. This signifies that
he will now assume the responsibility of providing for her. The groom's mother
also gifts the bride with some jewellery at this time. The couple then exchange
garlands accepting each other as life partners. The bride's father then places
the bride's hand in the groom's, thus handing over his daughter to the groom in
holy matrimony. The couple is then escorted to a room by their older relatives,
who bless them. After the marriage ceremony, the bride gets a send-off from her
house. The couple leaves for the groom's house escorted by a few people from
the bride's family. The groom's mother & older female relatives
perform aarti with an oil lamp (which rests on a platter heaped with
rice mixed with turmeric) & receive them at the entrance. Both bride &
groom enter the house, right foot forward. The bride is then required to kick
over a large pot containing rice, symbolizing prosperity.
After the wedding ceremony a wedding reception may be performed at the grooms place if the families so wish.
Other Nair Marriage Customs:
Nair’s have customs & rituals which
are an amalgamation of indigenous rituals & 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.
Other Nair Ceremonies & Events:
Seemantham (Garbhamthozhikka-Preparation
for Childbirth):
Seemantham (also known
as Pulikudi or Garbhamthozhikkal) denotes the preparation for
childbirth & is performed between the fifth & seventh months of
pregnancy. 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 & a concoction of herbal medicines prepared in the
traditional way, is given to the woman. The woman is dressed in new clothes
& jewellery used for such occasions. Among some Nairs of Malabarm two local
ritualistic additions called ariyidal & Garbha Prashnam are
performed. In the ariyidal the seated pregnant lady is given rice
& appams in her lap. In the Garbha Prashnam, an astrologer
prescribes ritualistic remedies (if needed) for the protection of the mother
& 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 & prays to the deities for a healthy child & for a
smooth delivery. After this she begins to observe Pula or birth
pollution, which extends up to 15 days after childbirth. The family then holds
a feast for all the relatives. Medicines & routines are prescribed for the
woman, which are to be followed till childbirth.
Irupethi Ettu (28th Day baby Ceremony):
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 calendar. During the ceremony, charadu (thread),
one in black cotton & the other in gold are intertwined & tied around
the waist of the child. The child's eyes are lined
with mayye or kannumashi (Kohl). A black spot is placed on
one cheek or asymmetrically on the forehead, to ward off evil eyes. A mixture
of ghee (melted & clarified butter) & 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, an
herbal medicine. This mixture is then applied on the tongue of the new-born. In
certain areas, the child's horoscope is usually made out between the birth
& 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, piercing of the lower lobes of the ears for both baby boy & baby
girl (Karnavedham) is also done on the same day. Otherwise, it is done
separately on an auspicious day. Unlike the Namboothiris who perform
Jaathakarmam & Namakaranam as separate rituals, Nair’s mostly tend to
perform them together on the Irupathi Ettu.
Choroonu (1st Rice Feeding Ceremony):
Choroonu is the ritual of feeding
rice to the child for the first time. Rice is the primary food of Nair’s, 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 child birth.
Thulamasakkuli Ceremony:
During the Malayalam month of Thulam
(October to November) all the women & girls in the family bathe 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).
Thiruvathirakkali Ceremony:
Thiruvathira is observed on the
full-moon day of Dhanu Masam, on the day of the Thiruvathira (Alpha
Orionis). It is believed this is the day, the
Goddess Parvathi finally met Lord Siva, after her long penance.
It is believed that observing Thiruvathira Vratham would ensure that
a woman's husband would have a long life. The Nair women, including little
girls, would get up early in the morning during the whole of Dhanu
Masam & go to the kulam (Pond) 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 clothers. Thiruvathira is a day of
fasting. No one eats rice preparations, but they are allowed to eat things made
of wheat & 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
branches of tall trees such as mango 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 vertically split into
two. After lunch, the Thiruvathirakkali in Thiruvathirapaattu
are played/witten in Malayalam & 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 (Festival in Malayalam):
Pooram means "festival" in
Malayalam. In regions south of Korapuzha, this is mainly a temple
celebration. However, in regions north of Korapuzha, especially north Malabar,
Pooram is predominantly a Nair household festival during the month of Meenam
(March-April). The festival lasts for 9 days, starting
from Karthika day to Pooram day. Among unmarried Nair women
of north Malabar, Pooram was celebrated to praise & 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 (1st Day)
to the inner house (9th Day). The song sung by the group leader
is repeated by the others and the song begins Thekkan dikkil povalle
kamaa. Eendola panayil iruthume kamaa. (Do not leave us & go the south
& 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 thiruvathirakkali. While
dancing, the players clap their hands uniformly to the tune of the song &
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 & good physical stamina. The forward &
backward movements & the abrupt variations in the speed and directions
enthrals the spectators. Invariably, Poorakkali is followed by a duel
of wits staged to test the intellectual capacity of the rival group leaders.
This is known as Marathukali. During the debate, intriguing questions are
put by one leader to the other side.
In Central & 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 was the one-day festival held
at Aarattupuzha. Temples in & 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 & 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 & Pamamekkavu to extend
all help & support to these temples. It is this historical background that
determined the course of the Thrissur Pooram program & it is specifically
because of the ruler's antipathy to the Brahmin aristocracy, that he
opened Thrissurpooram to the common man.
Socio Political movement among Nair’s:
1. Chattampi Swamikal:
A number of socio-religious reform movements, which were also the earliest
democratic mass movements in Kerala, took shape from late 1800 s.The Nairs also
felt the need for reform in response to such changes. Throughout the medieval
period and until well into the 19th century, the Nairs had a pre-eminent role
in Kerala. By the middle of the 19th century, however, this dominance started
waning. Institutions like the sambandham and the matrilineal joint
family system which had ensured the strength of the Nair community earlier, now
became productive of many evils in changing socio-political background of Kerala.
The impact of the market economy, the disappearance of traditional military
training, the absorption of new values through the new system of education, the
self-consciousness being generated among the lower castes and their cry for
equality and privileges - all these factors brought about a decline of Nair
dominance. The sense of decline gave an impetus to the spirit of reform that
expressed itself in the work of religious men like Chattambi Swamikal, in
literature, on the press and platform and later in legislative enactments in
respect of marriage, inheritance, property rights, etc. Ultimately, the
movements crystallized in the foundation of the Nair Service Society, in
1914.
2. Nair Service Society
(NSS): NSS is an organization created for the upliftment & welfare
of the Nair community. It is headquartered at Perunna in the town of
Chaganaserry in Kottayam (Kerala State). It was established under the
leadership of Mannathu Padmanabhan. The NSS is a three-tier organisation with
Karayogams at the base level, Taluk Unions at the intermediate level and the
Headquarters at the apex level. The Society owns & manages a large
number of educational institutions and hospitals. These include the NSS College
of Engineering at Palakkad, NSS Hindu College at Changanassery, NSS College at
Pandalam, Mahatma Gandhi College at Thiruvananthapuram, Pazhassi Raja NSS
College at Mattanur, Kannur & the Women's College at Niramankara,
Thiruvananthapuram.
3. NSS Leads by Expatriate
Nair’s: Taking the lead given by Mannathu Padmanabhan, expatriate
Nair’s both in other states of India as well as in countries other than India
have formed Nair Service Societies in their states & countries of domicile.
Examples are Karnataka Nair Service Society with 21 karayogams in Bangalore,
Calcutta Nair Service Society in Kolkata. These Societies of Non-Kerala origin
retain the cultural uniqueness of the Nair’s at the same time adapting many
practices to the times and country of their adoption. Efforts are on to bring
together all Nair groups the world over under an umbrella " International
Federation of Nair Societies".
