Ezhava: Difference between revisions
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The '''Ezhavas''' form a major progressive community, |
The '''Ezhavas''' form a major progressive community, which is also one of the largest in [[Kerala]], a south [[India]]n state. They have made a mark in the economic and political panorama of the state and have contributed enormously to the literature and culture of the state. They are also found amongst the [[Malayalee]] diaspora around the world. They are a social group sharing a common history from the pre-social reform era, when caste was an integral part of the political, economic, legal, and social order across the [[Kerala]] State. |
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Folklore and written records show that Ezhavas were a martial class.<ref name = "ezh1">Bardwell L. Smith, Religion and Social Conflict in South Asia. (BRILL publications, 1976,ISBN 9004045104), Page 27</ref><ref name="ezh1a">{{cite web|url=http://books.google.com/books?id=07Y3AAAAIAAJ&pg=PA27&lpg=PA27&dq=izhava+kerala&source=web&ots=zFl70XFRFi&sig=FhdgryHrCKak2z2bK3yvQl8IjJk#PPA27,M1|title= Religion and Social Conflict in South Asia. Page 27|work=Bardwell L. Smith|publisher=(BRILL publications ,1976|accessdate=Aug 17, 2007}}</ref><ref name = "ezh2">Bardwell L. Smith, Vadakkan and Thekkan Pattukal. (Sri Rama Vilasom Press, 1967), Page 128 - 148</ref><ref name = "ezh3">Nagam Aiya, Travancore State Manual by Nagam Aiya</ref> The folk songs, ''Vadakkan Pattukal'', composed about 400 hundred years ago, are full of descriptions of the military exploits of Ezhava heroes. Ezhavas served in the armed forces of all important kings of the region, such as [[Zamorin]]s of [[Calicut]], and the Kings of [[Travancore]] and [[Cochin]]. Many from community became ''Kottaram Vaidyan''(Palace Physician) of important kings in the region.<ref name = "ezh1">Bardwell L. Smith, Religion and Social Conflict in South Asia. (BRILL publications, 1976,ISBN 9004045104), Page 27</ref><ref name="ezh1a">{{cite web|url=http://books.google.com/books?id=07Y3AAAAIAAJ&pg=PA27&lpg=PA27&dq=izhava+kerala&source=web&ots=zFl70XFRFi&sig=FhdgryHrCKak2z2bK3yvQl8IjJk#PPA27,M1|title= Religion and Social Conflict in South Asia. Page 27|work=Bardwell L. Smith|publisher=(BRILL publications ,1976|accessdate=Aug 17, 2007}}</ref><ref name = "ezh2">Bardwell L. Smith, Vadakkan and Thekkan Pattukal. (Sri Rama Vilasom Press, 1967), Page 128 - 148</ref><ref name = "ezh3">Nagam Aiya, Travancore State Manual by Nagam Aiya |
Folklore and written records show that Ezhavas were a martial class.<ref name = "ezh1">Bardwell L. Smith, Religion and Social Conflict in South Asia. (BRILL publications, 1976,ISBN 9004045104), Page 27</ref><ref name="ezh1a">{{cite web|url=http://books.google.com/books?id=07Y3AAAAIAAJ&pg=PA27&lpg=PA27&dq=izhava+kerala&source=web&ots=zFl70XFRFi&sig=FhdgryHrCKak2z2bK3yvQl8IjJk#PPA27,M1|title= Religion and Social Conflict in South Asia. Page 27|work=Bardwell L. Smith|publisher=(BRILL publications ,1976|accessdate=Aug 17, 2007}}</ref><ref name = "ezh2">Bardwell L. Smith, Vadakkan and Thekkan Pattukal. (Sri Rama Vilasom Press, 1967), Page 128 - 148</ref><ref name = "ezh3">Nagam Aiya, Travancore State Manual by Nagam Aiya</ref> The folk songs, ''Vadakkan Pattukal'', composed about 400 hundred years ago, are full of descriptions of the military exploits of Ezhava heroes. Ezhavas served in the armed forces of all important kings of the region, such as [[Zamorin]]s of [[Calicut]], and the Kings of [[Travancore]] and [[Cochin]]. Many from community became ''Kottaram Vaidyan''(Palace Physician) of important kings in the region.<ref name = "ezh1">Bardwell L. Smith, Religion and Social Conflict in South Asia. (BRILL publications, 1976,ISBN 9004045104), Page 27</ref><ref name="ezh1a">{{cite web|url=http://books.google.com/books?id=07Y3AAAAIAAJ&pg=PA27&lpg=PA27&dq=izhava+kerala&source=web&ots=zFl70XFRFi&sig=FhdgryHrCKak2z2bK3yvQl8IjJk#PPA27,M1|title= Religion and Social Conflict in South Asia. Page 27|work=Bardwell L. Smith|publisher=(BRILL publications ,1976|accessdate=Aug 17, 2007}}</ref><ref name = "ezh2">Bardwell L. Smith, Vadakkan and Thekkan Pattukal. (Sri Rama Vilasom Press, 1967), Page 128 - 148</ref><ref name = "ezh3">Nagam Aiya, Travancore State Manual by Nagam Aiya</ref> They enjoyed better status before the arrival of the [[Namboothiris|brahmins]] from north. Historically, they never found a place in the four-tier caste system of [[hindu]]ism. They were engaged in many professions, and many were warriors, ayurvedic physicians, astrologers, arrack brewers, traders, roddy Tappers, spiritualists, traditional toxicologists, devil worshipers and dancers, sorcerers, farmers, and weavers. The Ezhavas are also known as ''Thiyya''s or ''Billava''s in some of part of [[Kerala]] especially [[Malabar]] areas. |
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[[Image:Narayana Guru.jpg|thumbnail|120px| |
[[Image:Narayana Guru.jpg|thumbnail|120px|Sri Narayana Guru: Spiritual Leader, Prophet, and Social Reformer]] <!-- Image with unknown copyright status removed: [[Image:Arattupuzha vel panicker.JPG|thumbnail|120px|Arattupuzha Velayudha Panicker : An Ezhava warrior from the 19th century]] --> |
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[[Image:Chekavan.jpg|thumb|250px|Meanings and origin of word Chekavan]] |
[[Image:Chekavan.jpg|thumb|250px|Meanings and origin of word Chekavan]] |
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==Past Occupations== |
==Past Occupations== |
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In the bygone era, many Ezhavas were notable as Ayurvedic physicians, warriors and traders. In fact one of the early translations of [[Ashtānga Hridayam]] (a celebrated [[Sanskrit]] treatise on [[Ayurveda]]) to [[Malayalam]] was by an Ezhava physician,'' Kayikkara Govindan Vaidyar''. After the arrival of [[Namboothiri]] [[Brahmin]]s and with the establishment of Vedic system, Ezhavas were discriminated and subjugated to take up lowly placed jobs like toddy tapping, selling and making of arrack, palm wine etc. Vast majority were farmers and was placed outside the Varna system classifying them as [[Avarna]] by this new ruling class. However many were wealthy and some others were masters in various fields such [[Ayurveda]](medicine), martial arts ([[Kalaripayattu]], [[Varma Kalari]] etc), [[Astrology]], [[Siddha]], ''Manthravaadam'', [[Spirituality]], Merchant Trading, Visha chikitsa etc. Also, there were many distillers and weavers from this community.<ref name = "ezh1">Bardwell L. Smith, Religion and Social Conflict in South Asia. (BRILL publications, 1976,ISBN 9004045104), Page 27</ref> <ref name=""ezh1a">{{cite web|url=http://books.google.com/books?id=07Y3AAAAIAAJ&pg=PA27&lpg=PA27&dq=izhava+kerala&source=web&ots=zFl70XFRFi&sig=FhdgryHrCKak2z2bK3yvQl8IjJk#PPA27,M1|title= Religion and Social Conflict in South Asia. Page 27|work=Bardwell L. Smith|publisher=(BRILL publications ,1976|accessdate=Aug 17, 2007}}</ref> <ref name = "ezh2">Bardwell L. Smith, Vadakkan and Thekkan Pattukal. (Sri Rama Vilasom Press, 1967), Page 128 - 148</ref> <ref name = "ezh3">Nagam Aiya, Travancore State Manual by Nagam Aiya |
In the bygone era, many Ezhavas were notable as Ayurvedic physicians, warriors and traders. In fact one of the early translations of [[Ashtānga Hridayam]] (a celebrated [[Sanskrit]] treatise on [[Ayurveda]]) to [[Malayalam]] was by an Ezhava physician,'' Kayikkara Govindan Vaidyar''. After the arrival of [[Namboothiri]] [[Brahmin]]s and with the establishment of Vedic system, Ezhavas were discriminated and subjugated to take up lowly placed jobs like toddy tapping, selling and making of arrack, palm wine etc. Vast majority were farmers and was placed outside the Varna system classifying them as [[Avarna]] by this new ruling class. However many were wealthy and some others were masters in various fields such [[Ayurveda]](medicine), martial arts ([[Kalaripayattu]], [[Varma Kalari]] etc), [[Astrology]], [[Siddha]], ''Manthravaadam'', [[Spirituality]], Merchant Trading, Visha chikitsa etc. Also, there were many distillers and weavers from this community.<ref name = "ezh1">Bardwell L. Smith, Religion and Social Conflict in South Asia. (BRILL publications, 1976,ISBN 9004045104), Page 27</ref> <ref name=""ezh1a">{{cite web|url=http://books.google.com/books?id=07Y3AAAAIAAJ&pg=PA27&lpg=PA27&dq=izhava+kerala&source=web&ots=zFl70XFRFi&sig=FhdgryHrCKak2z2bK3yvQl8IjJk#PPA27,M1|title= Religion and Social Conflict in South Asia. Page 27|work=Bardwell L. Smith|publisher=(BRILL publications ,1976|accessdate=Aug 17, 2007}}</ref> <ref name = "ezh2">Bardwell L. Smith, Vadakkan and Thekkan Pattukal. (Sri Rama Vilasom Press, 1967), Page 128 - 148</ref> <ref name = "ezh3">Nagam Aiya, Travancore State Manual by Nagam Aiya</ref> |
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===Ayurvedic Vaidyars=== |
===Ayurvedic Vaidyars=== |
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There were in fact several acclaimed Ezhava Ayurvedic scholars. The first [[Malayalam]] book published by the Dutch in 1675 titled '''Hortus Indicus Malabaricus''' speaks in its preface about a Vaidyar (doctor) Mr. Karappuram Kadakkarappally Kollattu Veettil Itty Achuthan(of present-day [[Alappuzha]] district), a reputed vaidyar of the community as the main force behind the book and it is he who had edited the book to reach its present form. Famous ezhava Vaidyar Sri [[C.R.Kesavan Vaidyar]] founded of [[Chandrika (soap)]]. He was awarded ''Vaidyaratnam'' title by K.C. Manavikraman ''[[Zamorin]]'' of [[Kozhikode]] in 1953. Famous Thirumanakkal Vvaidyasala in [[idukki]] and Kannur Ayurvedic Multi Speciality Hospital in [[Wayanad]] are owned by Ezhava vaidyars. Famous Ayurvedic scholar from [[Kochi]] New Udaya Pharmacy and Ayurvedic Laboratories (Nupal) were established in 1960 by Sri N. K. Padmanabhan Vaidyar, who hails from a well-known traditional Ayurvedic family. Their product [[kamilari]] is now famous among patients having liver diseases. Vallabhassery Ayurvedic Pharmaceutical Firm established in the Ayurvedic field since 1833 by Vallabhasseril family of [[Thiruvalla]]. |
There were in fact several acclaimed Ezhava Ayurvedic scholars. The first [[Malayalam]] book published by the Dutch in 1675 titled '''Hortus Indicus Malabaricus''' speaks in its preface about a Vaidyar (doctor) Mr. Karappuram Kadakkarappally Kollattu Veettil Itty Achuthan(of present-day [[Alappuzha]] district), a reputed vaidyar of the community as the main force behind the book and it is he who had edited the book to reach its present form. Famous ezhava Vaidyar Sri [[C.R.Kesavan Vaidyar]] founded of [[Chandrika (soap)]]. He was awarded ''Vaidyaratnam'' title by K.C. Manavikraman ''[[Zamorin]]'' of [[Kozhikode]] in 1953. Famous Thirumanakkal Vvaidyasala in [[idukki]] and Kannur Ayurvedic Multi Speciality Hospital in [[Wayanad]] are owned by Ezhava vaidyars. Famous Ayurvedic scholar from [[Kochi]] New Udaya Pharmacy and Ayurvedic Laboratories (Nupal) were established in 1960 by Sri N. K. Padmanabhan Vaidyar, who hails from a well-known traditional Ayurvedic family. Their product [[kamilari]] is now famous among patients having liver diseases. Vallabhassery Ayurvedic Pharmaceutical Firm established in the Ayurvedic field since 1833 by Vallabhasseril family of [[Thiruvalla]]. |
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One of the early translations of Ashtanga Hridaya (a celebrated [[Sanskrit]] treatise on [[Ayurveda]]) to [[Malayalam]] was by an Ezhava physician, Kayikkara Govindan [[Vaidyar]]. Kuzhuppully and Pokkanchery families in [[Thrissur]] and [[Calicut]] respectively are traditional families of Ayurvedacharyans. Cholayil family is one of the most famous and respected ezhava Ayurvedic families in Kerala. Their beauty products like ''Cuticura'' and [[Medimix (soap)]] are very popular across [[India]]. Ezhava physicians were the chief Ayurvedic physicians of the Travancore Royal family. Venmanakkal family (related to the Chavercode family) was the first family to learn Ayurveda from the Pali language in addition to the Ayurvedic knowledge from Sanskrit. Uracheril Gurukkal instructed [[Herman Gundert]] in the field of [[Sanskrit]] and [[Ayurveda]], and Uppot kannan, who wrote interpretation of Yogamrutham (Ayurvedic text in Sanskrit by Ashtavaidyans), were also acclaimed Ezhava Ayurvedic scholars. Kelikkodan Ayyappan Vaidyar (Kottakkal) is one of the pioneer in the traditional Ayurvedic physician who is an eminent personality in Marma Chikithsa. <ref>Travancore State Manual</ref><ref name = "ezh1">Bardwell L. Smith, Religion and Social Conflict in South Asia. (BRILL publications, 1976,ISBN 9004045104), Page 27</ref> <ref name=""ezh1a">{{cite web|url=http://books.google.com/books?id=07Y3AAAAIAAJ&pg=PA27&lpg=PA27&dq=izhava+kerala&source=web&ots=zFl70XFRFi&sig=FhdgryHrCKak2z2bK3yvQl8IjJk#PPA27,M1|title= Religion and Social Conflict in South Asia. Page 27|work=Bardwell L. Smith|publisher=(BRILL publications ,1976|accessdate=Aug 17, 2007}}</ref> <ref name = "ezh2">Bardwell L. Smith, Vadakkan and Thekkan Pattukal. (Sri Rama Vilasom Press, 1967), Page 128 - 148</ref> |
One of the early translations of Ashtanga Hridaya (a celebrated [[Sanskrit]] treatise on [[Ayurveda]]) to [[Malayalam]] was by an Ezhava physician, Kayikkara Govindan [[Vaidyar]]. Kuzhuppully and Pokkanchery families in [[Thrissur]] and [[Calicut]] respectively are traditional families of Ayurvedacharyans. Cholayil family is one of the most famous and respected ezhava Ayurvedic families in Kerala. Their beauty products like ''Cuticura'' and [[Medimix (soap)]] are very popular across [[India]]. Ezhava physicians were the chief Ayurvedic physicians of the Travancore Royal family. Venmanakkal family (related to the Chavercode family) was the first family to learn Ayurveda from the Pali language in addition to the Ayurvedic knowledge from Sanskrit. Uracheril Gurukkal instructed [[Herman Gundert]] in the field of [[Sanskrit]] and [[Ayurveda]], and Uppot kannan, who wrote interpretation of Yogamrutham (Ayurvedic text in Sanskrit by Ashtavaidyans), were also acclaimed Ezhava Ayurvedic scholars. Kelikkodan Ayyappan Vaidyar (Kottakkal) is one of the pioneer in the traditional Ayurvedic physician who is an eminent personality in Marma Chikithsa. <ref>Travancore State Manual</ref><ref name = "ezh1">Bardwell L. Smith, Religion and Social Conflict in South Asia. (BRILL publications, 1976,ISBN 9004045104), Page 27</ref> <ref name=""ezh1a">{{cite web|url=http://books.google.com/books?id=07Y3AAAAIAAJ&pg=PA27&lpg=PA27&dq=izhava+kerala&source=web&ots=zFl70XFRFi&sig=FhdgryHrCKak2z2bK3yvQl8IjJk#PPA27,M1|title= Religion and Social Conflict in South Asia. Page 27|work=Bardwell L. Smith|publisher=(BRILL publications ,1976|accessdate=Aug 17, 2007}}</ref> <ref name = "ezh2">Bardwell L. Smith, Vadakkan and Thekkan Pattukal. (Sri Rama Vilasom Press, 1967), Page 128 - 148</ref><ref name = "ezh3">Nagam Aiya, Travancore State Manual by Nagam Aiya</ref> |
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===Traditional toxicology=== |
===Traditional toxicology=== |
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'Theraickal Tharavadu'', an ezhava family from eroor, [[Ernakulam]], were the Visha Vaidyars of [[Cochin]] royal family. <ref name = "ezh32"> Keralakaumudi, Sree Narayana Directory, (kaumudi Publications, 2007)</ref> The Saint [[Sree Narayana Guru]]'s maternal uncle was a famous Visha Vaidyar of the Chiryinkilil area. Some of the families who were famous in this treatment were Chavarkode vaidyars of [[Trivandrum]], Aneppil family of Kollam, Kavil and Muloor families of Central Travancore etc. |
'Theraickal Tharavadu'', an ezhava family from eroor, [[Ernakulam]], were the Visha Vaidyars of [[Cochin]] royal family. <ref name = "ezh32"> Keralakaumudi, Sree Narayana Directory, (kaumudi Publications, 2007)</ref> The Saint [[Sree Narayana Guru]]'s maternal uncle was a famous Visha Vaidyar of the Chiryinkilil area. Some of the families who were famous in this treatment were Chavarkode vaidyars of [[Trivandrum]], Aneppil family of Kollam, Kavil and Muloor families of Central Travancore etc. |
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===Martial traditions=== |
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{{main|Chekavar}}{{main|Channar}}{{main|Panicker}} |
{{main|Chekavar}}{{main|Channar}}{{main|Panicker}}{{main|Varma Kalari}} |
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Ezhavas strived to maintain a |
Ezhavas strived to maintain a martial tradition. The [[Cheerappanchira]] Tharavad ([[Muhamma]], [[Alapuzha]]) that supplied palace guards to the Royal House of Pandalam and the Valiya Mundakkal tharavadu of eastern [[Kollam]] that had men enlisted with the Army of Venad kingdom find mention in the annals of history preserved in certain old records. Cheerappanchira [[Kalari]] was the place where Lord [[Ayyappan]] gained special martial arts knowledge. In fact many of the foot soldiers in royal armies were of Ezhava origin. ''Puthooram veedu'', family of Legendary [[Aromal Chekavar]] and [[Unniarcha]], had rich martial traditions. [[Panicker]]s from ''Varanappally [[Tharavadu]]'' in Central [[Travancore]] were military commanders of [[Kayamkulam]] Kingdom for many centuries. Channars of Alummoottil Tharavad, an Ezhava family of renown from the central [[Travancore]], were also Warriors and [[Kalari]] trainers. The army of the Maharaja of [[Kayamkulam]] and [[Travancore]] took recruits to infantry and light cavalry from this [[Tharavadu]] during the 17th and 18th century. Similarly, the Lakshana Panicker family of [[Kollam]] district(bordering [[Alappuzha]]) were reputed practitioners of kalaripayattu and were enrolled as trainers for the army of Maadathumkoor kingdom (present [[Mavelikkara]]). Famous [[kalari]] [[Panicker]]s/[[Chekavar]]s of Melathil Tharavad at Thoduvetty of [[Kanyakumari]] district, in the southern part of erswhile [[Travancore]] Kingdom, has safeguarded the Great [[Maharaja]] [[Marthanda Varma]], by giving protection to His Highness, while in exile. [[Arattapuzha Velayudha Panicker]] in Haripad was an Ezhava warrior lived in the 19th century who fought against the caste oppression by the so called upper castes. [[Kalari]] [[Panicker]]s from an Ezhava tharavaad based at Kulathoor were trainers of famous [[Ettuveetil Pillamar]]s. Their descendants have looked after the [[Chamundi]] [[Devi]] ([[Kalari]] devatha) temple at Thozhuvancode, [[Thiruvananthapuram]].<ref name = "ezh1">Bardwell L. Smith, Religion and Social Conflict in South Asia (BRILL publications, 1976,ISBN 9004045104), Page 27</ref> <ref name=""ezh1a">{{cite web|url=http://books.google.com/books?id=07Y3AAAAIAAJ&pg=PA27&lpg=PA27&dq=izhava+kerala&source=web&ots=zFl70XFRFi&sig=FhdgryHrCKak2z2bK3yvQl8IjJk#PPA27,M1|title= Religion and Social Conflict in South Asia Page 27|work=Bardwell L Smith|publisher=(BRILL publications ,1976|accessdate=Aug 17, 2007}}</ref> <ref name = "ezh2"> Vadakkan and Thekkan Pattukal. (Sri Rama Vilasom Press, 1967), Page 128 - 148</ref> <ref name = "ezh3">Nagam Aiya, Travancore State Manual by Nagam Aiya</ref> Other Ezhava Kalari warriors include [[Unniarcha]], and [[Kuroolli Chekon]]. |
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====Arattupuzha Velayudha Panicker==== |
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{{main|Arattupuzha Velayudha Panicker}} |
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''Arattupuzha Velayudha Panicker'', was an [[Ezhava]] warrior who lived in the 19th century in [[Kerala]]. He also fought against the caste oppression by the upper castes. His original name was ''Kalisseril Velayutha [[Chekavar]]''.<ref name = "ezh15">NR Krishanan IAS, Izhavar Annum Innum</ref><ref name = "ezh16">Dr Filippo Osella and Caroline Osella, Social Mobility In Kerala: Modernity and Identity in Conflict (Pluto Press, 2000,ISBN 074531693X), Page 156 to 158</ref><ref name="ezh17">{{cite web|url=http://books.google.com/books?id=rMRw0gTZSJwC&pg=PA171&ots=x8eFzJYmTH&dq=gurudevan&ei=JWDBRtPyPJrOogLZn4zkBQ&sig=7D_V6xVLxaBupANRJa3lP-42_TQ#PPA156,M1|title=Social Mobility In Kerala: Modernity and Identity in Conflict P 156 to 158|work=Dr Filippo Osella, Caroline Osella|publisher=Pluto Press|accessdate=2007-08-08}}</ref>. |
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====Warriors Of Northern Ballads==== |
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{{main|Aromal Chekavar}}{{main|Unniarcha}} |
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''Aromal Chevakar'', ''Unniarcha'' etc are legendary warrior figure of ''Vadakkan Pattukal'' (Northern Ballads). The songs and chronicles have to this day kept the legend alive. He was born in the famous Puthooram Veedu of [[Malabar]]. <ref name = "ezh18">Bardwell L. Smith, Vadakkan and Thekkan Pattukal. (Sri Rama Vilasom Press, 1967), Page 128 - 148</ref> |
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====Kuroolli Chekon==== |
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{{main|Kuroolli Chekon}} |
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''Kuroolli Chekon'', known as '''Kadathanadan Simham''', was an [[Ezhava]] warrior lived in the 19th century in South [[Malabar]] who has also fought against the caste oppression by the [[Savarna]]s <ref name = "ezh30">NR Krishanan IAS, Izhavar Annum Innum</ref> <ref name = "ezh38"> Vishnumangalm Kumar, Kuroolli Chekon: Charithram Thamaskaricha Kadathanadan Simham (Keralasabdam, 2007-9-2), Page 30-33</ref> |
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====Niranam thura==== |
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{{main|Thiruvalla}} |
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It is interesting to note that the name [[Thiruvalla]] comes from colloquial form of ''Thiruvallabhavaram'' named after the deity ''Thiru Vallabhan'' of the Thiru Vallabhasseril temple. This temple is the family temple of ''Vallabhasseril'' ''Tharavad'', a famous kalari family of Central [[travancore]]. Vallabhasseril was a very powerful tharavad under Panthalam Raja, which provided him with all the necessary security forces of those times. Once upon a time, this tharavad controlled the ‘Niranam thura’ (a small harbor at [[Niranam]]) as the main navigators with their own ''[[Kalari]]'' and ''Vallabha Kshethram''. The famous Aryabhada Swamikal had described this family as ''Soorya vamsajar'' of [[Travancore]] in his books. It was Sri Vallabhassery Govindan Vaidyar, from this family, who presented the idea of organizing a pilgrimage to [[Sivagiri]] to the [[Narayana Guru]]. <ref name = "ezh21">NR Krishanan IAS, Izhavar Annum Innum</ref> |
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====Varma Kalari==== |
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{{main|Varma Kalari}} |
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This was a martial art, which was part of the southern style of [[Kalarippayattu]], practised by the [[Ezhava]] [[Kalari]] warriors to defeat/kill the enemy without any external injuries and were called ''Marmamanis''. Its supposed to be the master of all arts, royal to its name, trained by special ''Asaans''(super masters). This Asaan of special rank was a super master over 108 [[Kalari]]es, who were the real kingmakers during ancient wars among naduvazhis (Local Chieftains). |
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===Trading, Toddy Tapping, Brewing Arrack=== |
===Trading, Toddy Tapping, Brewing Arrack=== |
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Trading, especially coconut business was one of the traditional occupations of the community. Some became rich after having export business with British and other Europeans. As per the [[Census]] in 1931 of [[Travancore]], number rich business people among the community was better compared to Malayali Sudras, even after being denied government jobs. However, since community was large and support from King and his ruling department was nil, this has not helped the community as a whole. A good number of members were also in toddy tapping as the toddy was used as component in Ayudvedic medicine as well as it was being used as a hard drink. This was limited one or two families in each village. However, [[Savarna]] and their squealers have labeled the entire community as toddy tapers. Large number families also were into arrack brewing as well. [[Sree Narayana Guru]] reded against both of these professions and hence many have left these professions. But still some of the families continued this and became quite rich. <ref name = "ezh33"> Thomas Johnson Nossiter and Frederick Albert Cook, Communism in Kerala: A Study in Political Adaptation (C. Hurst & Co Publishers, 1982, ISBN 0905838408), Page 21</ref><ref name = "ezh34"> Keralakaumudi, Sree Narayana Directory, (kaumudi Publications, 2007), page 21</ref><ref name="ezh35">{{cite web|url=http://books.google.com/books?id=pDlh-RIqrfoC&pg=PA30&dq=ezhava+ritual&sig=GhJRu_o6Ypu6ErEjV14-L6EkYp8#PPA21,M1|title=Communism in Kerala: A Study in Political Adaptation, P 22|work=Thomas Johnson Nossiter and Frederick Albert Cook|publisher=C. Hurst & Co Publishers|accessdate=2007-09-04}}</ref> |
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==Social Stratification== |
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===Malikappurathamma=== |
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{{main|Maalikapurathamma}} |
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Swami [[Ayyappan]] lived at Pandalam palace only for a short period of 18 years. During this time he mastered all martial arts from various Kalaries. The Kalari where he spends more years was at [[Cheerappanchira]] , an ezhava family, near Sherthalai. It is believed that one young girl of [[Cheerappanchira]] family fell in love with the Lord and requested to accept her as wife. But Ayyappan turned down her request and to be a “Brahmachari”. She was offered a seat at Sabarimala known as [[Maalikapurathamma]]. Ayyappan promised her if thereis no “Kanni” Ayyappans to come to Sabarimala then he would marry her. It is a custom that every Kanni Ayyappan should deposit “Saram” (arrow of soft wood) at Saramkuthy as a mark of their arrival.<ref name = "ezh13">NR Krishanan IAS, Izhavar Annum Innum</ref> |
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===Sree Muthappan=== |
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{{main|Muthappan}} |
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''Sree Muthappan'' is the most popular local [[god]] in the [[Kannur district]] of north [[Kerala]], who is believed to be an incarnation of [[Lord]] [[Shiva]]. The [[Muthappan]] history is associated with thiyya community. The sole authority of administration of Parassani Matappura is entrusted with the Matayans(members of Parassani Matappurakal family, an ezhava family who is assiciated with the legent of [[muthappan]]) of Parassani Kadavu from [[kannur]]. |
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===Ambanattu Panikkar Varavu=== |
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{{main|Ambalappuzha}} |
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This is a ceremonial procession of members of the Ambanattu Panikkar family memebrs, bringing pots of honey as ritual offering to the deity at Sree Krishna Swamy Temple, Ambalappuzha. Its also called ''Ambanattu Panikkar Pallivetta''. The land where the temple was built was belonging to a rich Ezhava landlord and [[kalari]] asaan Ambanattu Panikker. While the rajah of Ambalapuzha dynasty and Vilwamangalathu Swamiyar were going through the waterways, it so happened that they could hear a luscious sound of flute coming from a nearby huge and luxuriant peepul tree. To his astonishment Swamiyar saw Sree Krishna sitting on a branch of the peepul tree playing his flute and suddenly diappeared. To his astonishment Swamiyar saw Sree Krishna sitting on a branch of the peepul tree playing his flute.<ref name = "ezh19">NR Krishanan IAS, Izhavar Annum Innum</ref> |
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Coconut trading was one of the traditional occupations of the community. A large number of members were also involved in the [[toddy]] tapping business as toddy was a widely consumed alcoholic drink, in addition to be used in Ayurvedic medicine. A few sections of the community were also involved in brewing [[arrack]]. [[Sree Narayana Guru]] preached against both of these processions and as a result, many members discontinued their practices although a few still continued.<ref name = "ezh33"> Thomas Johnson Nossiter and Frederick Albert Cook, Communism in Kerala: A Study in Political Adaptation (C. Hurst & Co Publishers, 1982, ISBN 0905838408), Page 21</ref><ref name = "ezh34"> Keralakaumudi, Sree Narayana Directory, (kaumudi Publications, 2007), page 21</ref><ref name="ezh35">{{cite web|url=http://books.google.com/books?id=pDlh-RIqrfoC&pg=PA30&dq=ezhava+ritual&sig=GhJRu_o6Ypu6ErEjV14-L6EkYp8#PPA21,M1|title=Communism in Kerala: A Study in Political Adaptation, P 22|work=Thomas Johnson Nossiter and Frederick Albert Cook|publisher=C. Hurst & Co Publishers|accessdate=2007-09-04}}</ref> |
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===Padmanabhaswamy Temple=== |
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{{main|Padmanabhaswamy temple}} |
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[[Padmanabhaswamy temple]] is one of the seven [[Parasurama]] kshetras in [[kerala]] built during ''brahmanization'' of [[kerala]]. One of the legend related to this temple says, an Ezhava couple had seen the lord [[vishnu]] in the form of a child and the child had taken morsels of rice from the hands of the couple. After hearing this, the king of [[Travancore]] built a temple for Anantha Padmanabha here. In memory of this legend, ''naivedyam'' (offering rite from the temples in [[kerala]]) prepared of rice is offered to the deity here in a coconut shell. Link [http://www.archiveworld.org/disp.asp?id=701-Sri-Padmanabhaswamy-temple] |
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<ref name = "ezh20">NR Krishanan IAS, Izhavar Annum Innum</ref> |
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==Culture== |
==Culture== |
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It was a rutual performed in temples especially [[Devi]], [[Bhagavathy]], [[Durga]] temples. Though this was found among many communities, it was very common with ezhavas. Animals were sacrificed as part of the ritual. Kuruthy was also performed before padayani and Mudiyet in South Central [[Kerala]]. And in North Kerala, it was performed with [[Theyyam]] and Pana. [[Sree Narayana Guru]] took the initiative to stop this ritual and now-a-days it's not so common in [[Kerala]].<ref name = "ezh36"> Keralakaumudi, Sree Narayana Directory, (kaumudi Publications, 2007)</ref> |
It was a rutual performed in temples especially [[Devi]], [[Bhagavathy]], [[Durga]] temples. Though this was found among many communities, it was very common with ezhavas. Animals were sacrificed as part of the ritual. Kuruthy was also performed before padayani and Mudiyet in South Central [[Kerala]]. And in North Kerala, it was performed with [[Theyyam]] and Pana. [[Sree Narayana Guru]] took the initiative to stop this ritual and now-a-days it's not so common in [[Kerala]].<ref name = "ezh36"> Keralakaumudi, Sree Narayana Directory, (kaumudi Publications, 2007)</ref> |
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===Thali Kettu Kalyanam (Mock marriage ceremony)=== |
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===Marriage=== |
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====Thali Kettu Kalyanam (Mock marriage ceremony)==== |
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{{main|Kettu Kalyanam}} |
{{main|Kettu Kalyanam}} |
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This type of marriage was prevalent among some Ezhava Pramanis (rich among the community). The ''thaali'' ( a gold necklace tied around the bride's neck) tying rite took place before the onset of puberty. During this ceremony the girl was forced to marry a man (from same community unlike other castes which followed this cutsom) whose horoscope matched with that of the girl. Though that man becomes her ''mock'' husband, he could simply leave the girl after the completion of the ritual. [[Sree Narayana Guru]] opposed this strongly and took the initiative to simplify marriage customs and celebrations. <ref name = "ezh36"> Keralakaumudi, Sree Narayana Directory, (kaumudi Publications, 2007)</ref> |
This type of marriage was prevalent among some Ezhava Pramanis (rich among the community). The ''thaali'' ( a gold necklace tied around the bride's neck) tying rite took place before the onset of puberty. During this ceremony the girl was forced to marry a man (from same community unlike other castes which followed this cutsom) whose horoscope matched with that of the girl. Though that man becomes her ''mock'' husband, he could simply leave the girl after the completion of the ritual. [[Sree Narayana Guru]] opposed this strongly and took the initiative to simplify marriage customs and celebrations. <ref name = "ezh36"> Keralakaumudi, Sree Narayana Directory, (kaumudi Publications, 2007)</ref> |
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<ref name = "ezh37"> David Smith, Hinduism and Modernity (Blackwell Publishing, 2003), ISBN 0631208623</ref> |
<ref name = "ezh37"> David Smith, Hinduism and Modernity (Blackwell Publishing, 2003), ISBN 0631208623</ref> |
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==Spiritual and social movements== |
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{{Expand-section|date=September 2007}} |
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{{Original research|date=October 2007}} |
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The arrival of [[Namboothiris]] heralding an era of Hinduism, might have initiated the ostracization the Ezhavas.{{fact|date=October 2007}} There is a much disputed claim that the legend of Onam marks the conversion of Buddhist Kerala to [[Hinduism]].{{fact|date=October 2007}} Accordingly, Ezhavas are the descendants of those Buddhists. The violence towards the Viharas, or the abodes of Budhdist monks, was soon to follow. The economic condition of the Ezhavas was abysmal at the turn of the last century. Social taboos had reduced them to a state of abject penury. |
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Till the 18th century, females of non-Brahmin class, were allowed to wear only a single loin cloth is girdled round the waist leaving the upper part exposed. In this respect males and females, rajas and nobles, rich and poor are equal. None of the [[Hindu]] ladies except [[Brahmin]]s thought that the breast was to cover; and to them to cover the breast was an act of immodesty. There are instances of cruelties inflicted upon the ladies for violating these laws. An Ezhava lady who happened to travel abroad and returned well dressed was summoned by the Queen of [[Attingal]] and her breast was cut off for covering them.{{fact|date=October 2007}} In Travancore a riot occurred when group of local Brahmins assaulted a lady of Ezhava caste for wearing cloth below her knees.{{fact|date=October 2007}} In 1859 another riot took place in [[Travancore]] and continued for several days, when the ladies of the [[Channar]] caste started to cover the breast. The revolt was called ''Chela kalapam (cloth revolt)''. <ref name = "ezh24"> Lloyd I. Rudolph, Susanne Hoeber Rudolph, The Modernity of Tradition: Political Development in India (University of Chicago Press, 1967, ISBN 0226731375)</ref><ref name = "ezh25"> Ilamkulam Kunhan Pilllai, Studies in Kerala History</ref><ref name = "ezh26"> C. Kesavan - Oru Jeevitha Samaram</ref> |
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== Struggle For Egalitarianism == |
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The arrival of [[Namboothiris]] heralding an era of Hinduism, might have initiated the ostracization the Ezhavas. There is a much disputed claim that the legend of Onam marks the conversion of Buddhist Kerala to [[Hinduism]]. Accordingly, Ezhavas are the descendants of those Buddhists. The violence towards the Viharas, or the abodes of Budhist monks, was soon to follow. The economic condition of the Ezhavas was abysmal at the turn of the last century. Social taboos had reduced them to a state of abject penury. |
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[[Sree Narayana Guru]], a prophet, and social reformer of the early 20th century, paved the way for improvement in the spiritual freedom and other social conditions of the Ezhava and related communities in Kerala and other parts of the country. Also the Ezhava community's largely undisputed acceptance of [[Sree Narayana Guru]] as their spiritual, social and intellectual mentor and guiding spirit adds a major and unifying facet to community integrity and identity today. <ref name = "ezh5">NR Krishanan IAS, Izhavar Annum Innum</ref><ref name="ezh7">{{cite web|url=http://books.google.com/books?id=xNAI9F8IBOgC&pg=PA35&ots=ICjcuHwMf0&dq=narayana+guru+books&sig=0Mprz7a4NasyhqnlsrrHxAciIJk|title=Religion and Social Conflict in South Asia|work=Bardwell L. Smith|publisher=BRILL|accessdate=2007-08-08}}</ref> The community has prospered thanks to the pioneering efforts of by the community leaders. They are classified under OBC (Other backward castes), and enjoy the privileges of reservations of jobs in Government service, and in admission to Educational Institutions for financially backward students.<ref name = "ezh31"> Cyriac K. Pullapilly, The Izhavas of Kerala and their Historic Struggle for Acceptance in the Hindu Society</ref> |
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===chela kalaapam (cloth revolt)=== |
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Till 18th century, females of non-Brahmin class, were allowed to wear only a single loin cloth is girdled round the waist leaving the upper part exposed. In this respect males and females, rajas and nobles, rich and poor are equal. None of the [[Hindu]] ladies except [[Brahmin]]s thought that the breast was to cover; and to them to cover the breast was an act of immodesty. There are instances of cruelties inflicted upon the ladies for violating these laws. An Ezhava lady who happened to travel abroad and returned well dressed was summoned by the Queen of [[Attingal]] and her breast was cut off for covering them. In Travancore a riot occurred when a group of radical group associated local brahmins assaulted a lady of Ezhava caste for wearing cloth below her knees. In 1859 another riot took place in [[Travancore]] and continued for several days, when the ladies of [[channar]] caste started to cover the breast. The revolt was called ''chela kalapam (cloth revolt)''. <ref name = "ezh24"> Lloyd I. Rudolph, Susanne Hoeber Rudolph, The Modernity of Tradition: Political Development in India (University of Chicago Press, 1967, ISBN 0226731375)</ref><ref name = "ezh25"> Ilamkulam Kunhan Pilllai, Studies in Kerala History</ref><ref name = "ezh26"> C. Kesavan - Oru Jeevitha Samaram</ref> |
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When in 1896 a ''Ezhava Memorial'' signed by more than 13,000 representative ezhavas of [[Travancore]] was submitted to the government praying for the recognition of the right of the Ezhavas to enter the government service, the upper caste Hindus of the state prevailed upon the Maharajah not to concede the request. And when their fight for equity was not taking the Ezhavas anywhere, their leadership threatened that they would convert en masse, rather than stay as helots of [[Hindu]] society. The alert [[Diwan]], Sir C.P. Ramaswamy Iyer, realised the imminent danger and prompted the [[Maharajah]] to issue [[Temple Entry Proclamation|the proclamation]]. <ref name = "ezh28"> Dr. Palpu, Treatment of Tiyas in Travancore </ref> |
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===Religious Conversions=== |
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====Conversion to Christianity==== |
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A sizeable part of the Ezhava community, especially in central [[Travancore]] and in the High Ranges, embraced [[Christianity]] during [[United Kingdom|British]] rule, fed up with the injunctions of caste system enforced by the Monarchical state. In [[Kannur]], The [[Protestant]] Missions have been at work since the first half of the 19th century when the Basel German Evangelical Mission was founded by Dr. H.Gundert. Most of their converts were from the Thiyya community. The ''Ezhava Memorial'' was a charter of human rights drafted by the Ezhava community, the endorsement of which by the Travancore State was a condition that they set forth, were they not to convert to Christianity en masse. It was a quirk of history that [[Sree Narayana Guru]] was to arrive on the scene, but for which the mass exodus of Ezhavas to rival faiths would have reduced the [[Hindu]]s to a minority in [[Kerala]]. He decried conversion made for any kind of materialistic or temporary benefits, convenience, or as an escape from discrimination and religious persecution. These principles form the criteria for his support of conversions and re-conversions. For example, a family of the Kannoor community converted to Christianity for certain benefits, but not out of any change of belief. After some time this family desired to convert back, but their previous community opposed this re-conversion. Narayana Guru intervened and asked all the family and community leaders concerned to take back the family into the community. His arguments were convincing, and an amicable return was effected. In Neyyatinkara town, there were some families who converted to Christianity due to the discrimination and religious persecution existing at that time against the lower strata of Hindus. But after witnessing the progress made due to the work of Narayana Guru and his disciples, these families wanted to convert back to [[Hindu]]ism. Again, the opposition of their community was overcome, and Narayana Guru happily converted them back. <ref name = "ezh27"> Surendra Kumar Srivastava and Akhileshwar Lal Srivastava, Social Movements for Development (Chugh Publications, 1988, ISBN 8185076340), Page 167</ref> |
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The [[Vaikom Satyagraha]] (1924 - 25) was a [[satyagraha]] (movement) in [[Travancore]] against [[untouchability]] in [[Hindu]] society. The movement was centered at the [[Shiva]] temple at [[Vaikom]], near [[Kottayam]]. The Satyagraha aimed at securing freedom of movement for all sections of society through the public roads leading to the Sri Mahadevar Temple at Vaikom. The ezhava community and SNDP Yogam were in the forefront of this successful movement. |
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=====Pichanaattu Kuruppanmar===== |
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{{main|Kuruppanmar}} |
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In the village of Vazhappalli, near [[Changanassery]], there were a limited number of families of a community known as Pichanaattu [[Kuruppanmar]]. They were small in number, and in a very difficult situation during [[Narayana Guru]]'s time. In some respects they were considered low in the social stratum. But at the same time they were allowed entry into the temples and adjacent roads. However, the Hindu communities at the higher end of the social stratum did not accept them. This, coupled with the limited number of members in their own community, made it difficult for them to function socially, and they faced increasing isolation. Finally, the leader of this group, Mr. Krishnan [[Vaidyar]], converted to Christianity--a conversion of convenience. [[Muloor S.Padmanabha Panicker]], a disciple of [[Narayana Guru]], informed him of the situation. Panickar requested that the Pichanaattu Kuruppanmar be better integrated into the community so that such conversion could be avoided in the future. [[Narayana Guru]] accepted this proposal, and then personally accepted the Pichanaattu Kuruppanmar into the community at a large public meeting which included leaders of other religious groups. <ref name = "ezh27"> Surendra Kumar Srivastava and Akhileshwar Lal Srivastava, Social Movements for Development (Chugh Publications, 1988, ISBN 8185076340), Page 167</ref> |
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==Religious Conversions== |
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=====Karappuram Mission===== |
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In 1921 an extensive effort to reach a thousand Ezhava Families living in the coastal areas of [[Alappuzha]] and hilly area of [[Pathanamthitta]] was set on foot by an independent committee, in relation with the [[CSI]] church. With Miss Isabel Baker's (CMS Missionary) generous contribution, a school, hospital and a coir factory were established under the title ''Karappuram Mission'' in the Shertellai area, and as a result, thousands Ezhava Families were converted in areas of [[Alappuzha]] and [[Pathanamthitta]].<ref name = "ezh27"> Surendra Kumar Srivastava and Akhileshwar Lal Srivastava, Social Movements for Development (Chugh Publications, 1988, ISBN 8185076340), Page 167</ref> |
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During different periods of history, sections of the Ezhava community converted to other religions. |
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====Conversion to Sikhism in central Kerala==== |
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{{seealso|Sikhism}} |
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During [[Vaikom Satyagraha]] in 1922, at the instance of [[Mahatma Gandhi]], a few [[Akali]]s came to [[Vaikom]] in support of sathyagrahis. After successful completion of [[Satyagraha]] and the [[Temple Entry Proclamation]], some of the Akalis stayed back. Some ezhava youth were attracted by the discliplined life and joined Sikhism. During the same period, [[Ambedkar]] exhorted people that if you don't get self-respect and dignity in your own religion, you should get out of it. This also prompted many ezhavas to join [[Sikhism]]. However, after the significant growth Ezhava movement, many families later re-converted to Hinduism and hence numbers of Sikh became dwindled. |
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===Conversion to Christianity=== |
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===Travancore Temple Entry Proclamation=== |
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A sizeable part of the Ezhava community, especially in central [[Travancore]] and in the High Ranges, embraced [[Christianity]] during the [[British Raj|British rule]], due to caste-based discrimination. In [[Kannur]], [[Protestant]] missions started working in the first half of the 19th century, when the Basel German Evangelical Mission was founded by Dr. H.Gundert. Most of their converts were from the Thiyya community. The ''Ezhava Memorial'' was a plea that contained 13,000 signatures and requested an extension of civic rights, Government jobs, etc. to the lower castes. The Memorial was also an ultimatum given to the government, which said that the Ezhavas would convert en masse if it was not implemented{{fact|date=October 2007}}. [[Sree Narayana Guru]] decried the conversion since he said that they were made for materialistic or temporary benefits, convenience, or as an escape from discrimination and religious persecution. These principles formed the criteria for his support of conversions and re-conversions. For example, a family of the Kannoor community converted to Christianity for certain benefits, but not out of any change of belief. After some time this family desired to convert back, but their previous community opposed this re-conversion. Narayana Guru intervened and asked all the family and community leaders concerned to take back the family into the community. His arguments were convincing, and an amicable return was effected. In Neyyatinkara, there were some families who converted to Christianity due to the discrimination and religious persecution existing at that time against the lower strata of Hindus. But after witnessing the progress made due to the work of Narayana Guru and his disciples, these families wanted to convert back to [[Hinduism]]. Again, the opposition of their community was overcome, and Narayana Guru happily converted them back. <ref name = "ezh27"> Surendra Kumar Srivastava and Akhileshwar Lal Srivastava, Social Movements for Development (Chugh Publications, 1988, ISBN 8185076340), Page 167</ref> |
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{{main|Temple Entry Proclamation}} |
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When in 1896 a ''Ezhava Memorial'' signed by more than 13,000 representative ezhavas of [[Travancore]] was submitted to the government praying for the recognition of the right of the Ezhavas to enter the government service, the upper caste Hindus of the state prevailed upon the Maharajah not to concede the request. And when their fight for equity was not taking the Ezhavas anywhere, their leadership threatened that they would convert en masse, rather than stay as helots of [[Hindu]] society. The alert [[Diwan]], Sir C.P. Ramaswamy Iyer, realised the imminent danger and prompted the [[Maharajah]] to issue thed proclamation. <ref name = "ezh28"> Dr. Palpu, Treatment of Tiyas in Travancore </ref> |
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In the village of Vazhappalli, near [[Changanassery]], there were a limited number of families of a community known as Pichanaattu [[Kuruppanmar]] were facing discrimination from the upper castes do to their perceived low position in the social stratum. Although they were allowed entry into the temples and adjacent roads, the Hindu communities at the higher end of the social stratum did not accept them.{{unclear}} This, coupled with the limited number of members in their own community, made it difficult for them to function socially, and they faced increasing isolation.{{unclear}} Finally, the leader of this group, Mr. Krishnan [[Vaidyar]], converted to Christianity. [[Muloor S.Padmanabha Panicker]], a disciple of [[Narayana Guru]], informed the saint of the situation. Panicker requested that the ''Pichanaattu Kuruppanmar'' should be better integrated into the community so that such conversions could be avoided in the future. [[Narayana Guru]] accepted this proposal, and personally accepted the ''Pichanaattu Kuruppanmar'' into the community at a large public meeting which included leaders of other religious groups. <ref name = "ezh27"> Surendra Kumar Srivastava and Akhileshwar Lal Srivastava, Social Movements for Development (Chugh Publications, 1988, ISBN 8185076340), Page 167</ref> |
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===Vaikom Satyagraha=== |
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{{main|Vaikom Satyagraha}} |
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In 1921 an extensive effort to reach a thousand Ezhava Families living in the coastal areas of [[Alappuzha]] and hilly area of [[Pathanamthitta]] was initiated by an independent committee, in relation with the [[CSI]] church. With Miss Isabel Baker's (CMS Missionary) generous contribution, a school, hospital and a [[coir]] factory were established under the title ''Karappuram Mission'' in the Shertellai area and as a result, thousands of Ezhava Families were converted in areas of [[Alappuzha]] and [[Pathanamthitta]] to Christianity.<ref name = "ezh27"> Surendra Kumar Srivastava and Akhileshwar Lal Srivastava, Social Movements for Development (Chugh Publications, 1988, ISBN 8185076340), Page 167</ref> |
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Vaikom Satyagraha (1924 - 25) was a [[satyagraha]] (movement) in [[Travancore]] against [[untouchability]] in [[Hindu]] society. The movement was centered at the [[Shiva]] temple at [[Vaikom]], near [[Kottayam]]. The Satyagraha aimed at securing freedom of movement for all sections of society through the public roads leading to the Sri Mahadevar Temple at Vaikom. The ezhava community and SNDP Yogam were in the forefront of this successful movement. |
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===Conversion to Sikhism in central Kerala=== |
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{{seealso|Sikhism}} |
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{{unsourced-section}} |
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During [[Vaikom Satyagraha]] in 1922, at the instance of [[Mahatma Gandhi]], a few [[Akali]]s came to [[Vaikom]] in support of the demonstrators. After successful the completion of the [[Satyagraha]] and after the [[Temple Entry Proclamation]], some of the Akalis remained. Some Ezhava youth were attracted to the concepts of the Sikhism and as a result, joined the religion. Many Ezhavas were also prompted to join [[Sikhism]] after [[Ambedkar]]'s remarks which said that if you didn't receive respect in your own religion, you should get out of it. However, after the significant growth of the Ezhava movement, many families later re-converted to Hinduism and hence the number of Sikh Ezhavas dwindled. |
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==Surnames== |
==Surnames== |
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Ezhavas do not normally use any distinct surnames. However, occupational surnames like [[Panicker]], [[Asaan]], [[Channar]], [[Vaidyar]], ''Mudalali'', [[thampan]], [[chekavar]], [[chekavan]], ''chekon'', valiyachan, achan, chanatty, panikkathy, chekothy, thanpatty, [[Amma]], karanavar, kutty, [[Thandan]](Mostly in [[malabar]]), [[Thandar]] and to some extend [[Thampi]], were fairly common till the early 20th century {{ref|Alumoottil}}. [[Panicker]], [[Thampan]] is still being used by Ezhavas in south Kerala. Some of these surnames like [[Asaan]], [[Vaidyar]], ''Mudalali'', [[thampan]], valiyachan, achan, Amma were also used by some of the [[Hindu]] and [[Cristian]] communities of [[Kerala]]. |
Ezhavas do not normally use any distinct surnames. However, occupational surnames like [[Panicker]], [[Asaan]], [[Channar]], [[Vaidyar]], ''Mudalali'', [[thampan]], [[chekavar]], [[chekavan]], ''chekon'', valiyachan, achan, chanatty, panikkathy, chekothy, thanpatty, [[Amma]], karanavar, kutty, [[Thandan]](Mostly in [[malabar]]), [[Thandar]] and to some extend [[Thampi]], were fairly common till the early 20th century {{ref|Alumoottil}}. [[Panicker]],[[Thandar]], [[Thampan]] is still being used by Ezhavas in south Kerala. Some of these surnames like [[Asaan]], [[Vaidyar]], ''Mudalali'', [[thampan]], valiyachan, achan, Amma were also used by some of the [[Hindu]] and [[Cristian]] communities of [[Kerala]]. |
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==Similar Communities== |
==Similar Communities== |
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===Billavas=== |
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[[Billava]] is a name of the caste found mainly in costal [[Karnataka]] and [[Kasargode]] District of [[Kerala]]. They were engaged in Martial Arts (Garadi), Toddy tapping, Ayurvedic and liquor business. This community is |
[[Billava]] is a name of the caste found mainly in costal [[Karnataka]] and [[Kasargode]] District of [[Kerala]]. They were engaged in Martial Arts (Garadi), Toddy tapping, Ayurvedic and liquor business. This community is starting to follow [[Sree Narayana Guru]]'s teachings. |
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==Poojari== |
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[[Poojari]] is a sub-sect of [[Billava]] community of [[Dakshina Kannada]] district in [[Karnataka]], a south Indian state. They had very important role in [[Bhuta Kola|Nema]] or [[Bhuta Kola]] which is a kind of spirit-worship. This sub-sect of |
[[Poojari]] is a sub-sect of [[Billava]] community of [[Dakshina Kannada]] district in [[Karnataka]], a south Indian state. They had very important role in [[Bhuta Kola|Nema]] or [[Bhuta Kola]] which is a kind of spirit-worship. This sub-sect of Billava community performs the ''Pooja'' activity during spirit-worship. |
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==Spiritual And Social Movement== |
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[[Image:SNDP Edu Fund.jpg|300px|right|thumb|SNDP Educational Fund receipt from the 1940s. This fund that led to the setting up of a network of educational institutions was organised by R. Shankar as General Secretary of the SNDP Yogam]] |
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[[Sree Narayana Guru]] a [[Prophet]]<ref name="Prophet1">{{cite web|url=http://books.google.com/books?id=vs4KAAAAIAAJ&q=narayana+guru+books&dq=narayana+guru+books&pgis=1|title=Journal of Asian and African Studies Page 35|work=Bardwell L. Smith|publisher=BRILL|accessdate=2007-08-08}}</ref> <ref name="Prophet2">{{cite web|url=http://books.google.com/books?id=xNAI9F8IBOgC&pg=PA35&ots=ICjcuHwMf0&dq=narayana+guru+books&sig=0Mprz7a4NasyhqnlsrrHxAciIJk|title=Religion and Social Conflict in South Asia|work=Bardwell L. Smith|publisher=BRILL|accessdate=2007-08-08}}</ref> sage and social reformer early 20th century, paved the way for improvement in the spiritual freedom and other social conditions of the Ezhava and related communities in kerala and other parts of the country. Also the Ezhava community's largely undisputed acceptance of [[Sree Narayana Guru]] as their spiritual, social and intellectual mentor and guiding spirit adds a major and unifying facet to community integrity and identity today. <ref name = "ezh5">NR Krishanan IAS, Izhavar Annum Innum</ref> <ref name="ezh6">{{cite web|url=http://books.google.com/books?id=vs4KAAAAIAAJ&q=narayana+guru+books&dq=narayana+guru+books&pgis=1|title=Journal of Asian and African Studies Page 35|work=Bardwell L. Smith|publisher=BRILL|accessdate=2007-08-08}}</ref> <ref name="ezh7">{{cite web|url=http://books.google.com/books?id=xNAI9F8IBOgC&pg=PA35&ots=ICjcuHwMf0&dq=narayana+guru+books&sig=0Mprz7a4NasyhqnlsrrHxAciIJk|title=Religion and Social Conflict in South Asia|work=Bardwell L. Smith|publisher=BRILL|accessdate=2007-08-08}}</ref> The community has prospered thanks to the pioneering efforts of by the community leaders. They are classified under OBC (Other backward castes), and enjoy the privileges of reservations of jobs in Government service, and in admission to Educational Institutions for financially backward students.<ref name = "ezh31"> Cyriac K. Pullapilly, The Izhavas of Kerala and their Historic Struggle for Acceptance in the Hindu Society</ref> |
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==Selected List of Famous Ezhavas== |
==Selected List of Famous Ezhavas== |
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[[Image:Jnana Vigraham.jpg|thumb|230px|Jnana Vigraham of [[Narayana Guru]] |
[[Image:Jnana Vigraham.jpg|thumb|230px|Jnana Vigraham of [[Narayana Guru]]]] |
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===Spiritual leaders=== |
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Community has produced many spiritual leaders including saint, sage and prophet [[Sree Narayana Guru]]. He was also was one of [[India]]'s greatest social reformers . He kindled the spirit of rebellion among the suppressed people of [[Kerala]] and challenged the centuries old practices of untouchability and social ostracism, which kept them outside the mainstream of society and religion. He was the main inspiration behind the formation of [[SNDP]] Yogam, a social and spiritual movement in [[Kerala]] that has strived since then for enlistment of the Ezhava community.<ref name="ezh11">{{cite web|url=http://books.google.com/books?id=vs4KAAAAIAAJ&q=narayana+guru+books&dq=narayana+guru+books&pgis=1|title=Journal of Asian and African Studies Page 35|work=Bardwell L. Smith|publisher=BRILL|accessdate=2007-08-08}}</ref> <ref name="ezh12">{{cite web|url=http://books.google.com/books?id=xNAI9F8IBOgC&pg=PA35&ots=ICjcuHwMf0&dq=narayana+guru+books&sig=0Mprz7a4NasyhqnlsrrHxAciIJk|title=Religion and Social Conflict in South Asia|work=Bardwell L. Smith|publisher=BRILL|accessdate=2007-08-08}}</ref> |
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''Sree Malayalaswami'' who established Vyasashram [[Andhra Pradesh]] was born in ezhava family in [[Kerala]] was regarded as a social reformer and spiritual Guru in [[Andhra Pradesh]] |
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Some of the other Spiritual Gurus include: |
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===Spiritual Leaders=== |
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*[[Nataraja Guru]] |
*[[Nataraja Guru]] |
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*Sree Malayalaswami of [[Andhra Pradesh]], a disciple of Narayana Guru |
*Sree Malayalaswami of [[Andhra Pradesh]], a disciple of Narayana Guru |
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*[[Paravoor Sreedharan Thanthrikal]] |
*[[Paravoor Sreedharan Thanthrikal]] |
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[[Image:Muloor.jpg|150px|right|thumb|Mooloor S. Padmanābha Panicker]] |
[[Image:Muloor.jpg|150px|right|thumb|Mooloor S. Padmanābha Panicker]] |
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===Social reformers=== |
===Social reformers=== |
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* [[Sree Narayana Guru]] |
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* Sree Malayalaswami of [[Andhra Pradesh]] , a disciple of [[Narayana Guru]] |
* Sree Malayalaswami of [[Andhra Pradesh]] , a disciple of [[Narayana Guru]] |
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* [[Arattupuzha Velayudha Panicker]] |
* [[Arattupuzha Velayudha Panicker]] |
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[[Image:R ssnkar.jpg|right|thumb|CM of kerala and Gen. Secretary of the [[SNDP]] Yogam]] |
[[Image:R ssnkar.jpg|right|thumb|CM of kerala and Gen. Secretary of the [[SNDP]] Yogam]] |
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===Writers and Poets=== |
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The community has produced some of the best writers and poets in [[Malayalam]], who are known internationally. [[Sree Narayana Guru]] was a great poet and a literary figure not only among [[Malayalam]] literature but also in [[Tamil language|Tamil]] and [[Sanskrit]]. [[Kumaran Asan]] is one of the behemoths among [[Malayalee]] poets, was also known as one of the triumvirates (Kavithrayangal) of modern [[Malayalam]] literature. [[Muloor S.Padmanabha Panicker]] (known as ''Sarasa Kavi'' meaning humour poet) was one of the great poets of [[Malayalam]]. |
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====Mahakavi Kumaran Asan==== |
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''Kumaran Asan'' was a [[Malayalam]] poet, philosopher and social reformer of kerala. More than that he is one of honored disciple of Sree [[Narayana Guru]]. Kumaran Asan was known as one of the famous ''triumvirate poets of [[Kerala]]'' in the first half of the 20th century. He was born in an Ezhava family in April [[1873]].<ref name = "ezh14">Karimpumannil Mathai George, Kumaran Asan. (Sahitya Akademi, 1972)</ref> |
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{{main|Kumaran Asan}} |
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Some famous other ezhava writers and poets include; |
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*[[ |
*[[Kumaran Asan]] |
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*[[C.V.Kunhiraman]] Founder of [[Kerala Kaumudi]]. |
*[[C.V.Kunhiraman]] Founder of [[Kerala Kaumudi]]. |
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*[[Muloor S.Padmanabha Panicker]] |
*[[Muloor S.Padmanabha Panicker]] |
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*[[K.R.Vijaya]] Film actress |
*[[K.R.Vijaya]] Film actress |
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*[[Pavithran|Eva Pavithran]] Film actress |
*[[Pavithran|Eva Pavithran]] Film actress |
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*[[Salim kumar]] |
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*[[KPAC Lalitha]] |
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*[[Mala Aravindan]] |
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*[[Manoj K Jayan]] Actor |
*[[Manoj K Jayan]] Actor |
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*[[Harisree Ashokan]] Noted comedian |
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*[[Devan]] Noted actor and politician |
*[[Devan]] Noted actor and politician |
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*[[Vijayasree]] Film actress of 1970s |
*[[Vijayasree]] Film actress of 1970s |
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*[[Jishnu (actor)|Raghavan]] Malayalam actor |
*[[Jishnu (actor)|Raghavan]] Malayalam actor |
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*[[Jishnu (actor)]] Film Actor |
*[[Jishnu (actor)]] Film Actor |
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*[[Indrans]] |
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====Music==== |
====Music==== |
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*[[M.K.Arjunan]] Famous music director |
*[[M.K.Arjunan]] Famous music director |
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*[[Jaya-Vijaya|Jayan and Vijayan]], musicians |
*[[Jaya-Vijaya|Jayan and Vijayan]], musicians |
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*[[Raveendran]] Famous music director |
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*[[Gayathri]] Play back singer |
*[[Gayathri]] Play back singer |
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*[[Vidhu Prathap]] [http://www.vidhuprathap.blogspot.com] Play back singer |
*[[Vidhu Prathap]] [http://www.vidhuprathap.blogspot.com] Play back singer |
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*[[Vineeth Srinivasan]] Top Play back Singer |
*[[Vineeth Srinivasan]] Top Play back Singer |
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[[Image:vineeth srinivasan.png|150px|right|thumb|Vineeth Srinivasan:Famous Malayalam Playback singer]] |
[[Image:vineeth srinivasan.png|150px|right|thumb|Vineeth Srinivasan:Famous Malayalam Playback singer]] |
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*[[Devarajan]] Famous Music Director |
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===Political leaders=== |
===Political leaders=== |
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*[[C. K. Chandrappan]]. Son of Late CPI leader C.K. Kumara Panicker (Vayalar Stalin) |
*[[C. K. Chandrappan]]. Son of Late CPI leader C.K. Kumara Panicker (Vayalar Stalin) |
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*[[N. N. Krishnadas]] |
*[[N. N. Krishnadas]] |
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*[[ |
*[[Sathi Devi]] |
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*Sathi Devi |
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==References== |
==References== |
Revision as of 14:54, 19 October 2007
![]() | This article may require copy editing for grammar, style, cohesion, tone, or spelling. (September 2007) |
The Ezhavas form a major progressive community, which is also one of the largest in Kerala, a south Indian state. They have made a mark in the economic and political panorama of the state and have contributed enormously to the literature and culture of the state. They are also found amongst the Malayalee diaspora around the world. They are a social group sharing a common history from the pre-social reform era, when caste was an integral part of the political, economic, legal, and social order across the Kerala State.
Folklore and written records show that Ezhavas were a martial class.[1][2][3][4] The folk songs, Vadakkan Pattukal, composed about 400 hundred years ago, are full of descriptions of the military exploits of Ezhava heroes. Ezhavas served in the armed forces of all important kings of the region, such as Zamorins of Calicut, and the Kings of Travancore and Cochin. Many from community became Kottaram Vaidyan(Palace Physician) of important kings in the region.[1][2][3][4] They enjoyed better status before the arrival of the brahmins from north. Historically, they never found a place in the four-tier caste system of hinduism. They were engaged in many professions, and many were warriors, ayurvedic physicians, astrologers, arrack brewers, traders, roddy Tappers, spiritualists, traditional toxicologists, devil worshipers and dancers, sorcerers, farmers, and weavers. The Ezhavas are also known as Thiyyas or Billavas in some of part of Kerala especially Malabar areas.
![](http://upload.wikimedia.org/wikipedia/commons/thumb/0/03/Narayana_Guru.jpg/120px-Narayana_Guru.jpg)
![](http://upload.wikimedia.org/wikipedia/en/thumb/4/44/Chekavan.jpg/250px-Chekavan.jpg)
![](http://upload.wikimedia.org/wikipedia/commons/thumb/9/9c/Sivagiri.jpg/150px-Sivagiri.jpg)
![](http://upload.wikimedia.org/wikipedia/commons/thumb/b/bd/Temple_front_view.jpg/200px-Temple_front_view.jpg)
Theories of origin
Etymologically, the word Ezhava/Thiyya can be traced to Ezham (or Eelam), or Dweep (a Pali word for Sri Lanka). Most theories of origin for the Ezhavas suggest a Sri Lankan and Buddhist connection. There is a hypothesis that Ezhavas are descendants of Buddhists (from Sri Lanka, or emissaries from the Magadhan empire) who refused to convert to Hinduism. This hypothesis has been supported by genetic studies which show that the allelic distribution of Ezhavas in a bi-dimensional plot (correspondence analysis based on HLA-A, -B, and -C frequencies) shows a rather strong East Eurasian element due to its proximity to the Mongol population in the same plot.[5].
According to Ezhava folk songs, the Ezhavas were the progeny of four bachelors, that the king of Sri Lanka sent to Kerala at the request of the Chera King Bhaskara Ravi Varma, in the 1st Century AD. These men were sent, ostensibly, to set up Coconut farming in Kerala. Another version of the story says that the Sri Lankan King sent eight martial families to Kerala at the request of a Chera King to quell a civil war that erupted in Kerala against him. [6][7][8]
Buddhist Roots
Buddhism in Kerala has direct connections to Sri Lanka from as far back as the 3rd century B.C.E., when the Buddhist monk Rakshithadheeran came to Kerala with his followers, to spread the faith. In addition to this, the Asoka edicts mention Kerala, which would imply that Asoka's efforts to spread Buddhism would have impacted Kerala as well. The two gods of the Ezhavas, Cittan and Arattan are respectively, Buddhist-Sidhan and Arhatan, according to historian C. V. Kunjuraman. Further, the Pandarams who perform priestly duties in Ezhava temples are considered to be successors of Buddhist monks. T. K. Veluppillai, the author of The Travancore State Manual, believes that during Buddhist ascendancy in Kerala, before the arrival of the Tulu Brahmins, the Ezhavas enjoyed great prosperity and power (II, 845). However he also says that it is very unlikely that the Ezhavas came from Sri Lanka and spread all over Kerala. He says that they were the mainstream of Munda-Dravidian immigrants who left Tamil Nadu in the fifth, sixth, and seventh centuries to avoid persecution at the hands of their political enemies.[9]
The noted poet Mahakavi Kumaranasan, whose poems or Khandakavya such as Nalini, Leela, Karuna and Chandala Bhikshuki extol Buddhist ideals. He laments at times in his verses the past glory of the Sinhalese, or the natives of Srilanka, whom he considered to be the forefathers of present day Ezhavas. [10]
What would further support the Buddhist connection of Ezhavas would be the fact that a large number of Buddha images have been discovered in the coastal districts of Alleppey and Quilon. The most important Buddha-image is the famous Karumadi Kuttan near Ambalappuzha. These areas also have the highest concentration of Ezhavas in Kerala.
Migrants from Iran
In the Vadakkan Pattukal (Northern Ballads), it is said that the Ezhavas arrived in Kerala by sea from Elam. Elam is interpreted to be Sri Lanka. However, there is another school of thought that refers to the Elamite civilization in ancient Iran. The Elamite language is hypothesized to be a Dravidian language.
Past Occupations
In the bygone era, many Ezhavas were notable as Ayurvedic physicians, warriors and traders. In fact one of the early translations of Ashtānga Hridayam (a celebrated Sanskrit treatise on Ayurveda) to Malayalam was by an Ezhava physician, Kayikkara Govindan Vaidyar. After the arrival of Namboothiri Brahmins and with the establishment of Vedic system, Ezhavas were discriminated and subjugated to take up lowly placed jobs like toddy tapping, selling and making of arrack, palm wine etc. Vast majority were farmers and was placed outside the Varna system classifying them as Avarna by this new ruling class. However many were wealthy and some others were masters in various fields such Ayurveda(medicine), martial arts (Kalaripayattu, Varma Kalari etc), Astrology, Siddha, Manthravaadam, Spirituality, Merchant Trading, Visha chikitsa etc. Also, there were many distillers and weavers from this community.[1] [11] [3] [4]
Ayurvedic Vaidyars
There were in fact several acclaimed Ezhava Ayurvedic scholars. The first Malayalam book published by the Dutch in 1675 titled Hortus Indicus Malabaricus speaks in its preface about a Vaidyar (doctor) Mr. Karappuram Kadakkarappally Kollattu Veettil Itty Achuthan(of present-day Alappuzha district), a reputed vaidyar of the community as the main force behind the book and it is he who had edited the book to reach its present form. Famous ezhava Vaidyar Sri C.R.Kesavan Vaidyar founded of Chandrika (soap). He was awarded Vaidyaratnam title by K.C. Manavikraman Zamorin of Kozhikode in 1953. Famous Thirumanakkal Vvaidyasala in idukki and Kannur Ayurvedic Multi Speciality Hospital in Wayanad are owned by Ezhava vaidyars. Famous Ayurvedic scholar from Kochi New Udaya Pharmacy and Ayurvedic Laboratories (Nupal) were established in 1960 by Sri N. K. Padmanabhan Vaidyar, who hails from a well-known traditional Ayurvedic family. Their product kamilari is now famous among patients having liver diseases. Vallabhassery Ayurvedic Pharmaceutical Firm established in the Ayurvedic field since 1833 by Vallabhasseril family of Thiruvalla. One of the early translations of Ashtanga Hridaya (a celebrated Sanskrit treatise on Ayurveda) to Malayalam was by an Ezhava physician, Kayikkara Govindan Vaidyar. Kuzhuppully and Pokkanchery families in Thrissur and Calicut respectively are traditional families of Ayurvedacharyans. Cholayil family is one of the most famous and respected ezhava Ayurvedic families in Kerala. Their beauty products like Cuticura and Medimix (soap) are very popular across India. Ezhava physicians were the chief Ayurvedic physicians of the Travancore Royal family. Venmanakkal family (related to the Chavercode family) was the first family to learn Ayurveda from the Pali language in addition to the Ayurvedic knowledge from Sanskrit. Uracheril Gurukkal instructed Herman Gundert in the field of Sanskrit and Ayurveda, and Uppot kannan, who wrote interpretation of Yogamrutham (Ayurvedic text in Sanskrit by Ashtavaidyans), were also acclaimed Ezhava Ayurvedic scholars. Kelikkodan Ayyappan Vaidyar (Kottakkal) is one of the pioneer in the traditional Ayurvedic physician who is an eminent personality in Marma Chikithsa. [12][1] [13] [3][4]
Traditional toxicology
Many ezhava families were practitioners of Visha chikitsa (Toxicology) for decades though it has been discontinued by many of these families now. This chikitsa include treatment and cure of poison incurred from snake-bite, scorpion bite etc. '
'Theraickal Tharavadu, an ezhava family from eroor, Ernakulam, were the Visha Vaidyars of Cochin royal family. [14] The Saint Sree Narayana Guru's maternal uncle was a famous Visha Vaidyar of the Chiryinkilil area. Some of the families who were famous in this treatment were Chavarkode vaidyars of Trivandrum, Aneppil family of Kollam, Kavil and Muloor families of Central Travancore etc.
Martial traditions
Ezhavas strived to maintain a martial tradition. The Cheerappanchira Tharavad (Muhamma, Alapuzha) that supplied palace guards to the Royal House of Pandalam and the Valiya Mundakkal tharavadu of eastern Kollam that had men enlisted with the Army of Venad kingdom find mention in the annals of history preserved in certain old records. Cheerappanchira Kalari was the place where Lord Ayyappan gained special martial arts knowledge. In fact many of the foot soldiers in royal armies were of Ezhava origin. Puthooram veedu, family of Legendary Aromal Chekavar and Unniarcha, had rich martial traditions. Panickers from Varanappally Tharavadu in Central Travancore were military commanders of Kayamkulam Kingdom for many centuries. Channars of Alummoottil Tharavad, an Ezhava family of renown from the central Travancore, were also Warriors and Kalari trainers. The army of the Maharaja of Kayamkulam and Travancore took recruits to infantry and light cavalry from this Tharavadu during the 17th and 18th century. Similarly, the Lakshana Panicker family of Kollam district(bordering Alappuzha) were reputed practitioners of kalaripayattu and were enrolled as trainers for the army of Maadathumkoor kingdom (present Mavelikkara). Famous kalari Panickers/Chekavars of Melathil Tharavad at Thoduvetty of Kanyakumari district, in the southern part of erswhile Travancore Kingdom, has safeguarded the Great Maharaja Marthanda Varma, by giving protection to His Highness, while in exile. Arattapuzha Velayudha Panicker in Haripad was an Ezhava warrior lived in the 19th century who fought against the caste oppression by the so called upper castes. Kalari Panickers from an Ezhava tharavaad based at Kulathoor were trainers of famous Ettuveetil Pillamars. Their descendants have looked after the Chamundi Devi (Kalari devatha) temple at Thozhuvancode, Thiruvananthapuram.[1] [15] [3] [4] Other Ezhava Kalari warriors include Unniarcha, and Kuroolli Chekon.
Trading, Toddy Tapping, Brewing Arrack
Coconut trading was one of the traditional occupations of the community. A large number of members were also involved in the toddy tapping business as toddy was a widely consumed alcoholic drink, in addition to be used in Ayurvedic medicine. A few sections of the community were also involved in brewing arrack. Sree Narayana Guru preached against both of these processions and as a result, many members discontinued their practices although a few still continued.[16][17][18]
Culture
Theyyam or Kaliyattam or Theyyatom
![](http://upload.wikimedia.org/wikipedia/commons/thumb/b/b4/Thiruvappana_and_Muthappan.jpg/150px-Thiruvappana_and_Muthappan.jpg)
Popular in north Kerala, Theyyam incorporates dance, mime and music and preserves the rudiments of ancient tribal cultures; attaching great importance to the worship of heroes and the spirits of ancestors. The headgear and other ornamental decorations are spectacular in sheer size and appearance. This particular dance form is also known as Kaaliyattam. Theyyam is also performed by Vaniya, Kammala, Saliya and Maniyani communities apart from thiyyas. The main deities of ezhavas are Vayanattu Kulavan, Kathivannur Veeran, Poomaruthan, Muthappan etc. [19] [20]
Arjuna Nritham or Mayilpeeli Thookkam
Arjuna nritham (the dance of Arjuna) is a ritual art performed by men of Ezhava Community and is prevalent in the Bhagavathy temples of south Kerala, mainly in Kollam, Alappuzha and Kottayam districts. Arjuna, the most valiant of the five heroic brothers - the Pandavas - of the epic Mahabharatha, was also a renowned singer and dancer and is said to have propitiated goddess Bhadrakali by a devotional presentation. Arjuna nritham is also called Mayilpeeli Thookkam as the costume includes a characteristic garment made of mayilppeeli (Peacock feathers). This garment is worn around the waist in a similar fashion as the uduthukettu of Kathakali. The various dance movements are closely similar to Kalarippayattu techniques. The performers have their faces painted green and wear distinctive headgears. The all night performance of the dance form is usually presented solo or in pairs.
The songs which are strictly rhythm based are called Mayil Pattukal or Kavithangal and deal with various themes of the Puranas (ancient Hindu scriptures). Each Kavitham is composed to suit a specific rhythm. Before each song the dancers explain the intricacies of the particular rhythm about to be employed and how this rhythm is translated into dance movements. Percussion instruments like the chenda, maddalam, talachenda and ilathalam (cymbal) form the musical accompaniment. [19]
Poorakkali
A folk dance prevalent among the ezhavas of Malabar, usually performed in Bhagavathy temples as a ritual offering during the month of Meenam (March - April). Poorakkali requires specially trained and highly experienced dancers quite thorough with all the techniques and feats of Kalaripayattu, a system of physical exercise formerly in vogue in Kerala. Standing round the traditional lamp, the performers, dance in eighteen different stages and rhythm, each phase being called a Niram. [19]
Parichamuttu Kali
This martial folk-dance prevalent among the ezhavas of in Alappuzha, Kollam, Pathanamthitta, Kottayam, Ernakulam, Palghat and Malappuram districts. Its also performed by Christians and some other Hindu communities. It had its origin during the day when Kalaripayattu, the famous physical exercise of swordplay and defence, was in vogue in Kerala. The performers dance with swords and shields in their hands, following the movements of sword fight, leaping forward, stepping back and moving round, all the time striking with the swords and defending with shields. [19]
Makachuttu
This ezhava art is Popular among ezhzvas in Thiruvananthapuram and Chirayinkizhu taluks and in Kilimanoor, Pazhayakunnummal and Thattathumala regions. In this, there will be a group of eight performers, two each, twin around each other like serpents and rising up, battle it out with sticks. The techniques are repeated several times. Sandalwood paste on the forehead, a red towel round the head, red silk around the waist and bells round the ankles. These form the costume. This is a combination of Snake worship and Kalarippayattu.[19] [20]
Aivar Kali
Literally, Aivarkali means the play of the five sets. This was a ritualistic art form performed in almost all important temples of Kerala. Today it is found in central Kerala. This is also known as Pandavarkali, which means the play of the Pandavas, (the five heroes of Mahabharatha), and is performed by the following communities: Ezhava, Asari, Moosari, Karuvan, Thattan and Kallasari. This ritualistic dance is performed beneath a decorated pandal with a nilavilakku at its centre. The performers numbering five or more with their leader called Kaliachan enter the performance area after ritualistic bath, with sandal paste over their foreheads. They will be dressed in white dhoti and will have a towel wrapped around their heads.[19]
Customs
Family System And Tharavadu
Ezhavas followed, Tharavadu, which was a system of joint family practised by some Malayalee communities. Each Tharavadu has a unique name. The family lived together in this type Tharavadu comprised of a mother, her brothers and younger sisters, and her children. The oldest male member was known as the Karanavar or Mooppar and was the head of the household and managed the family estate. As joint families grew and established independent settlements, the branches modified the names in a such way that the main Tharavadu names are identifiable, yet Sakha (or Thavazhi, i.e. Thay Vazhi which means Through Mother) had a distinct name. For ezhavas in Travancore and Malabar Tharavad name were identified through their Mother's house (Thavazhi) but some other families in Cochin area (except in Kanayannur Taluk) were identified through by their father's Tharavadu. This system of inheritance were matrilinear and were know as Marumakkathayam. However, now-a-days, most of the families follow Makkathayam(patrilinear) system of family inheritance.
Snake Worship
The snake worship(Nagaradhana) was prevalent among many ezhava families all over Kerala, but was most common among Malayalee and Tulu Billavas of North Malabar and Tulu Nadu. Sarpa Kavu (meaning Abode of the Snake God), small traditional forest (mostly man made) of green pockets, would have idols of snake gods and worshipped. For ezhavas, billavas and other similar communities, these sarpakavus can be any corner of the Tharavadu except eastern side while for some other communities like Nairs it would be on the southwest corner of the Tharavadu. [14]
Kuruthi
It was a rutual performed in temples especially Devi, Bhagavathy, Durga temples. Though this was found among many communities, it was very common with ezhavas. Animals were sacrificed as part of the ritual. Kuruthy was also performed before padayani and Mudiyet in South Central Kerala. And in North Kerala, it was performed with Theyyam and Pana. Sree Narayana Guru took the initiative to stop this ritual and now-a-days it's not so common in Kerala.[21]
Thali Kettu Kalyanam (Mock marriage ceremony)
This type of marriage was prevalent among some Ezhava Pramanis (rich among the community). The thaali ( a gold necklace tied around the bride's neck) tying rite took place before the onset of puberty. During this ceremony the girl was forced to marry a man (from same community unlike other castes which followed this cutsom) whose horoscope matched with that of the girl. Though that man becomes her mock husband, he could simply leave the girl after the completion of the ritual. Sree Narayana Guru opposed this strongly and took the initiative to simplify marriage customs and celebrations. [21] [22]
Spiritual and social movements
![]() | This article possibly contains original research. (October 2007) |
The arrival of Namboothiris heralding an era of Hinduism, might have initiated the ostracization the Ezhavas.[citation needed] There is a much disputed claim that the legend of Onam marks the conversion of Buddhist Kerala to Hinduism.[citation needed] Accordingly, Ezhavas are the descendants of those Buddhists. The violence towards the Viharas, or the abodes of Budhdist monks, was soon to follow. The economic condition of the Ezhavas was abysmal at the turn of the last century. Social taboos had reduced them to a state of abject penury.
Till the 18th century, females of non-Brahmin class, were allowed to wear only a single loin cloth is girdled round the waist leaving the upper part exposed. In this respect males and females, rajas and nobles, rich and poor are equal. None of the Hindu ladies except Brahmins thought that the breast was to cover; and to them to cover the breast was an act of immodesty. There are instances of cruelties inflicted upon the ladies for violating these laws. An Ezhava lady who happened to travel abroad and returned well dressed was summoned by the Queen of Attingal and her breast was cut off for covering them.[citation needed] In Travancore a riot occurred when group of local Brahmins assaulted a lady of Ezhava caste for wearing cloth below her knees.[citation needed] In 1859 another riot took place in Travancore and continued for several days, when the ladies of the Channar caste started to cover the breast. The revolt was called Chela kalapam (cloth revolt). [23][24][25]
Sree Narayana Guru, a prophet, and social reformer of the early 20th century, paved the way for improvement in the spiritual freedom and other social conditions of the Ezhava and related communities in Kerala and other parts of the country. Also the Ezhava community's largely undisputed acceptance of Sree Narayana Guru as their spiritual, social and intellectual mentor and guiding spirit adds a major and unifying facet to community integrity and identity today. [26][27] The community has prospered thanks to the pioneering efforts of by the community leaders. They are classified under OBC (Other backward castes), and enjoy the privileges of reservations of jobs in Government service, and in admission to Educational Institutions for financially backward students.[28]
When in 1896 a Ezhava Memorial signed by more than 13,000 representative ezhavas of Travancore was submitted to the government praying for the recognition of the right of the Ezhavas to enter the government service, the upper caste Hindus of the state prevailed upon the Maharajah not to concede the request. And when their fight for equity was not taking the Ezhavas anywhere, their leadership threatened that they would convert en masse, rather than stay as helots of Hindu society. The alert Diwan, Sir C.P. Ramaswamy Iyer, realised the imminent danger and prompted the Maharajah to issue the proclamation. [29]
The Vaikom Satyagraha (1924 - 25) was a satyagraha (movement) in Travancore against untouchability in Hindu society. The movement was centered at the Shiva temple at Vaikom, near Kottayam. The Satyagraha aimed at securing freedom of movement for all sections of society through the public roads leading to the Sri Mahadevar Temple at Vaikom. The ezhava community and SNDP Yogam were in the forefront of this successful movement.
Religious Conversions
During different periods of history, sections of the Ezhava community converted to other religions.
Conversion to Christianity
A sizeable part of the Ezhava community, especially in central Travancore and in the High Ranges, embraced Christianity during the British rule, due to caste-based discrimination. In Kannur, Protestant missions started working in the first half of the 19th century, when the Basel German Evangelical Mission was founded by Dr. H.Gundert. Most of their converts were from the Thiyya community. The Ezhava Memorial was a plea that contained 13,000 signatures and requested an extension of civic rights, Government jobs, etc. to the lower castes. The Memorial was also an ultimatum given to the government, which said that the Ezhavas would convert en masse if it was not implemented[citation needed]. Sree Narayana Guru decried the conversion since he said that they were made for materialistic or temporary benefits, convenience, or as an escape from discrimination and religious persecution. These principles formed the criteria for his support of conversions and re-conversions. For example, a family of the Kannoor community converted to Christianity for certain benefits, but not out of any change of belief. After some time this family desired to convert back, but their previous community opposed this re-conversion. Narayana Guru intervened and asked all the family and community leaders concerned to take back the family into the community. His arguments were convincing, and an amicable return was effected. In Neyyatinkara, there were some families who converted to Christianity due to the discrimination and religious persecution existing at that time against the lower strata of Hindus. But after witnessing the progress made due to the work of Narayana Guru and his disciples, these families wanted to convert back to Hinduism. Again, the opposition of their community was overcome, and Narayana Guru happily converted them back. [30]
In the village of Vazhappalli, near Changanassery, there were a limited number of families of a community known as Pichanaattu Kuruppanmar were facing discrimination from the upper castes do to their perceived low position in the social stratum. Although they were allowed entry into the temples and adjacent roads, the Hindu communities at the higher end of the social stratum did not accept them.
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This, coupled with the limited number of members in their own community, made it difficult for them to function socially, and they faced increasing isolation.
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Finally, the leader of this group, Mr. Krishnan Vaidyar, converted to Christianity. Muloor S.Padmanabha Panicker, a disciple of Narayana Guru, informed the saint of the situation. Panicker requested that the Pichanaattu Kuruppanmar should be better integrated into the community so that such conversions could be avoided in the future. Narayana Guru accepted this proposal, and personally accepted the Pichanaattu Kuruppanmar into the community at a large public meeting which included leaders of other religious groups. [30]
In 1921 an extensive effort to reach a thousand Ezhava Families living in the coastal areas of Alappuzha and hilly area of Pathanamthitta was initiated by an independent committee, in relation with the CSI church. With Miss Isabel Baker's (CMS Missionary) generous contribution, a school, hospital and a coir factory were established under the title Karappuram Mission in the Shertellai area and as a result, thousands of Ezhava Families were converted in areas of Alappuzha and Pathanamthitta to Christianity.[30]
Conversion to Sikhism in central Kerala
During Vaikom Satyagraha in 1922, at the instance of Mahatma Gandhi, a few Akalis came to Vaikom in support of the demonstrators. After successful the completion of the Satyagraha and after the Temple Entry Proclamation, some of the Akalis remained. Some Ezhava youth were attracted to the concepts of the Sikhism and as a result, joined the religion. Many Ezhavas were also prompted to join Sikhism after Ambedkar's remarks which said that if you didn't receive respect in your own religion, you should get out of it. However, after the significant growth of the Ezhava movement, many families later re-converted to Hinduism and hence the number of Sikh Ezhavas dwindled.
Surnames
Ezhavas do not normally use any distinct surnames. However, occupational surnames like Panicker, Asaan, Channar, Vaidyar, Mudalali, thampan, chekavar, chekavan, chekon, valiyachan, achan, chanatty, panikkathy, chekothy, thanpatty, Amma, karanavar, kutty, Thandan(Mostly in malabar), Thandar and to some extend Thampi, were fairly common till the early 20th century [1]. Panicker,Thandar, Thampan is still being used by Ezhavas in south Kerala. Some of these surnames like Asaan, Vaidyar, Mudalali, thampan, valiyachan, achan, Amma were also used by some of the Hindu and Cristian communities of Kerala.
Similar Communities
Billavas
Billava is a name of the caste found mainly in costal Karnataka and Kasargode District of Kerala. They were engaged in Martial Arts (Garadi), Toddy tapping, Ayurvedic and liquor business. This community is starting to follow Sree Narayana Guru's teachings.
Poojari
Poojari is a sub-sect of Billava community of Dakshina Kannada district in Karnataka, a south Indian state. They had very important role in Nema or Bhuta Kola which is a kind of spirit-worship. This sub-sect of Billava community performs the Pooja activity during spirit-worship.
Selected List of Famous Ezhavas
![](http://upload.wikimedia.org/wikipedia/commons/thumb/6/63/Jnana_Vigraham.jpg/230px-Jnana_Vigraham.jpg)
Spiritual Leaders
- Nataraja Guru
- Sree Malayalaswami of Andhra Pradesh, a disciple of Narayana Guru
- Guru Nitya Chaitanya Yati (His name in the Purvashrama was Jayachandran Panicker)
- Guru Muni Narayana Prasad
- Swami Bodhananda
- Vagbhatananda Gurudevar
- Bhikshu Dharmaskandha
- Karunakara Guru (Founder of Santhigiri Ashram)
- Brahmashri Swami Saswathikananda
- Paravoor Sreedharan Thanthrikal
Social reformers
- Sree Malayalaswami of Andhra Pradesh , a disciple of Narayana Guru
- Arattupuzha Velayudha Panicker
- Mahakavi Kumaran Asan Poet and Social reformer
- Sahodaran Ayyappan
- Dr.P.Palpu Leader of Sree Narayan Movement and community
- Muloor S.Padmanabha Panicker Great poet and a prominent social reformer
- C. V. Kunhiraman Founder of Kerala Kaumudi
- T. K. Madhavan
- Mithavaadi Krishnan
- I. K.Kumaran Freedom Fighter - Mahe
![](http://upload.wikimedia.org/wikipedia/commons/thumb/d/dd/Moorkoth_Kumaran.jpg/150px-Moorkoth_Kumaran.jpg)
Writers and Poets
- Kumaran Asan
- C.V.Kunhiraman Founder of Kerala Kaumudi.
- Muloor S.Padmanabha Panicker
- Perunnelli Krishnan Vaidyar
- Velutheri Kesavan Vaidyar
- Mahakavi Pallathu Raman
- Moorkoth Kumaran Disciple of Narayana Guru from Malabar.
- Moorkoth Kunhappa was associate editor of Malayala Manorama,
- Moorkoth Ramunni IAS (Retd). Follower of Narayana Guru.
- S. K. Pottekkatt Jnanpith Award winner for Oru Desathinte Katha
- M. P. Appan
- Sukumar Azhikode
- Dr A.Aiyappan Eminent anthropologist, former Vice Chancellor of Kerala University
- Prof M. K.Sanoo
- M. Mukundan
- O.V.Vijayan
- P. K. Balakrishnan Writer
- Kovilan Noted writer and Kendra sahithya akadami award winner
- A.P. Udhayabhanu
- K.P.Appan Noted critic
- Dr.V.Samabasivan The Kathaprasangam Supremo
SNDP Yogam leaders
- Dr. P Palpu
- T. K. Madhavan
- R. Sankar Former SNDP Yogam General Secretary
- Mahakavi Kumaran Asan Former SNDP Yogam General Secretary
- C.R.Kesavan Vaidyar Former SNDP Yogam President
- Vellapally Natesan SNDP Yogam General Secretary
Artistes
Direction, Screenplay, Script Writing, Production
- Ramu Kariat Film director, directed president's gold medal-winning film Chemmeen
- Manoj Night Shyamalan Famous Hollywood writer director of movies like The Sixth Sense, Unbreakable, Signs and The Village
- S L Puram Sadanandan Great drama director
- I.V. Sasi Film director
- Sathyan Anthikkad Film director
- JoshyTop-Ranking Action Film director
- Shaji N. Karun Famous cinematographer director of many award-winning films
- Srinivasan Actor, writer and director
- Pavithran Film director
- Rajeev Anchal Film maker and famous sculpturer
- K.K.Rajeev Serial Director
- K. S. Sethumadhavan Film Director
- O. MadhavanGreat drama director
Acting
- Sreenivasan actor, director
- Thilakan Famous Film actor
- Mukesh Film actor
- Shammi Thilakan Film actor
- Samvrutha Sunil Film actres
- Chippi Film and TV actress
- Ramya Model, Film and TV actress and Sister of Chippi
- V.K. Sriraman Film actor
- Ratheesh Film actor
- K.R.Vijaya Film actress
- Eva Pavithran Film actress
- Salim kumar
- Manoj K Jayan Actor
- Devan Noted actor and politician
- Vijayasree Film actress of 1970s
- Late RaniChandra
- Raghavan Malayalam actor
- Jishnu (actor) Film Actor
- Indrans
Music
- Kaviyoor Revamma
- M.K.Arjunan Famous music director
- Jayan and Vijayan, musicians
- Gayathri Play back singer
- Vidhu Prathap [2] Play back singer
- Vineeth Srinivasan Top Play back Singer
Political leaders
- V.S. Achuthanandan Chief Minister of Kerala
- R. Sankar Former Chief Minister of Kerala
- C. Kesavan Former Chief minister of Travancore-Cochin
- A.P. Udhayabhanu Freedom fighter, Congress leader and ex-MLA and former President of Thiru-kochi Pradesh Congress Committee.
- Vayalar Ravi Indian National Congress leader and Union Cabinet Minister
- T.K. Ramakrishnan Former Home Minister and Opposition Leader of Kerala
- Pinarai Vijayan Politbureau Member of CPM
- E. Balanandan Politbureau Member of CPM
- T. K. Madhavan INC leader
- K. Pankajakshan RSP leader and Former Minister of Kerala
- K.R. Gowri Amma Founder leader of JSS and Former Minister
- Susheela Gopalan Former Industry Minister of Kerala
- C.V. Padmarajan Former Electricity Minister of Kerala
- Veliyam Bharghavan President, CPI
- Susheela Gopalan Former Industry Minister of Kerala
Other famous people
- Vainu Bappu, Famous astrophysicist.
- Late Dr.R.Prasanan
- Ajay Jadeja Cricket Player. His mother is an Ezhava from Alappuzha.
- Suresh Babu Former Olympian
- Air Marshal S. Radhakrishnan
Business figures
- S.D.Shibulal One of the Founders of Infosys
- P.V.Chandran Chairman of Kerala Transport Company and PVS Hospitals and Managing Editor of Mathrubhumi
- Dr.Sidhan Founder of Cholayil Pharma, famous for Medimix, Cuticura
- C.R.Kesavan Vaidyar Founder of Chandrika (soap) Soaps.
- Ajith Balakrishnan Chairman & Founder of www.rediff.com
Journalists
- C.V.Kunhiraman Founder Editor, Kerala Kaumudi
- Rajeev Srinivasan Columnist Rediff
- A.P. Udhayabhanu Chief Editor Mathrubhumi
- K Raveendran Noted Dubai-based business journalist and columnist
- Moorkoth Kumaran associate editor Mathrubhumi.
- Moorkoth Kunhappa was associate editor of Malayala Manorama,
Ministers in New Assembly
- P.K.Gurudasan
- K.P.Rajendran
- Mullakkara Rathnakaran
- C.Divakaran
- Benoy Viswam
- E.Valsaraj - Health Minister, Puducherry
MPs in the Indian Parliament
- Vayalar Ravi Rajyasabha MP And Central Minister
- A. Vijayaraghavan Rajyasabha MP
- P.R. Rajan Rajyasabha MP
- Varkala Radhakrishnan from Chirayinkeezhu
- C. K. Chandrappan. Son of Late CPI leader C.K. Kumara Panicker (Vayalar Stalin)
- N. N. Krishnadas
- Sathi Devi
References
- ^ a b c d e Bardwell L. Smith, Religion and Social Conflict in South Asia. (BRILL publications, 1976,ISBN 9004045104), Page 27 Cite error: The named reference "ezh1" was defined multiple times with different content (see the help page).
- ^ a b "Religion and Social Conflict in South Asia. Page 27". Bardwell L. Smith. (BRILL publications ,1976. Retrieved Aug 17, 2007.
- ^ a b c d e Bardwell L. Smith, Vadakkan and Thekkan Pattukal. (Sri Rama Vilasom Press, 1967), Page 128 - 148 Cite error: The named reference "ezh2" was defined multiple times with different content (see the help page).
- ^ a b c d e Nagam Aiya, Travancore State Manual by Nagam Aiya
- ^ A crypto-Dravidian origin for the nontribal communities of South India based on human leukocyte antigen class I diversity, by R. Thomas, S. B. Nair & M. Banerjee, Human Molecular Genetics Laboratory, Rajiv Gandhi Centre for Biotechnology, 16 June 2006, Tissue Antigens ISSN 0001-2815
- ^ K R Narayanan, Ezhavar Oru Padanam Vevekodayam publications, 1967) page27
- ^ EMS Namppothirppadu, Keralam Malayalikalude Mathrubhumi Desbhimany publications, VOl1, 1947 ) page27
- ^ NR Krishanan IAS, Izhavar Annum Innum
- ^ Origin of Ezhavas and Thiyyas, kerala.cc
- ^ Oru Simha Prasavam by Kumaranasan
- ^ "Religion and Social Conflict in South Asia. Page 27". Bardwell L. Smith. (BRILL publications ,1976. Retrieved Aug 17, 2007.
- ^ Travancore State Manual
- ^ "Religion and Social Conflict in South Asia. Page 27". Bardwell L. Smith. (BRILL publications ,1976. Retrieved Aug 17, 2007.
- ^ a b Keralakaumudi, Sree Narayana Directory, (kaumudi Publications, 2007)
- ^ "Religion and Social Conflict in South Asia Page 27". Bardwell L Smith. (BRILL publications ,1976. Retrieved Aug 17, 2007.
- ^ Thomas Johnson Nossiter and Frederick Albert Cook, Communism in Kerala: A Study in Political Adaptation (C. Hurst & Co Publishers, 1982, ISBN 0905838408), Page 21
- ^ Keralakaumudi, Sree Narayana Directory, (kaumudi Publications, 2007), page 21
- ^ "Communism in Kerala: A Study in Political Adaptation, P 22". Thomas Johnson Nossiter and Frederick Albert Cook. C. Hurst & Co Publishers. Retrieved 2007-09-04.
- ^ a b c d e f Ronald M. Bernier, Temple Arts of Kerala: A South Indian Tradition (Asia Book Corporation of America, 1982 ,ISBN 0940500795) Cite error: The named reference "ezh22" was defined multiple times with different content (see the help page).
- ^ a b Krishna Chaitanya, Temple Arts of Kerala: A South Indian Tradition (Abhinav Publications, 1987 ,ISBN 8170172098)
- ^ a b Keralakaumudi, Sree Narayana Directory, (kaumudi Publications, 2007)
- ^ David Smith, Hinduism and Modernity (Blackwell Publishing, 2003), ISBN 0631208623
- ^ Lloyd I. Rudolph, Susanne Hoeber Rudolph, The Modernity of Tradition: Political Development in India (University of Chicago Press, 1967, ISBN 0226731375)
- ^ Ilamkulam Kunhan Pilllai, Studies in Kerala History
- ^ C. Kesavan - Oru Jeevitha Samaram
- ^ NR Krishanan IAS, Izhavar Annum Innum
- ^ "Religion and Social Conflict in South Asia". Bardwell L. Smith. BRILL. Retrieved 2007-08-08.
- ^ Cyriac K. Pullapilly, The Izhavas of Kerala and their Historic Struggle for Acceptance in the Hindu Society
- ^ Dr. Palpu, Treatment of Tiyas in Travancore
- ^ a b c Surendra Kumar Srivastava and Akhileshwar Lal Srivastava, Social Movements for Development (Chugh Publications, 1988, ISBN 8185076340), Page 167
Other References
Books
- Malabar Manual by William Logan
- The Social History of India by S. N. Sadasivan
- Keralacharitra Patdanangal by Velayudhan Panikkaserry
- Buddhism in Kerala by PC Alexander
Websites
- Malikappurathamma
- Ambanattu Panikkar Varavu
- Ambanattu Panikkar Varavu
- Ambanattu Panikkar Varavu
- Ampalappuzha
- Valabhasseril and Panthalam Kingdom
- Thiruvalla Name
- Soorya vamsajar of Travancore
- Kesevan Vaidyar
- cholayil Family
- vallabhassery Family
- Alummoottil Website
- kaumudi global
- History and culture of Kerala
- Traditional Arts
- Aivar Kali
- Pichanaattu Kuruppanmar
- Moplah Rebellion
- Guru about Samudayam
- Cheerappanchira Tharavad temple website
- Cheerappanchira Tharavad webiste
- Origin of Ezhavas
- Successes and failures of the Kerala Model
- Varma Kalari
- Arjuna Nrutham
External links
See also
- Channar An warrior section of ezhava
- Chekavar An warrior section of ezhava
- Billava A Tulu and A Malayalam community
- Goud or Ediga A Telugu community
- Ediga or Idiga A kannada community. Also called Deevaru in karanataka.
- Iluvar A Tamil community from Tamil Nadu
- Nalavar A Tamil community from Srilanka and not found in Tamil Nadu
- Durave Srilankan Ezhava community speaks simhala
- Nadar caste Nadar caste of Tamil Nadu.
- Namadari caste of Central India.
- Bhandari caste A Marathi community