Nambiar (Nair Subcaste)

For other Nambiar sects see Nambiar

Nambiar
Classification:	Martial, Aristocracy,Samanthan,Naduvazhi
Large population:	North Kerala (Kasaragod District/Kannur District)
Language:	Malayalam
Religion:	Hinduism

Nambiar (Nambiyar) is a title among certain clans of Nairs in North Malabar (region north of Korapuzha) in Kerala. Men of this clan affix Nambiar to their name and were mainly chiefs of local fiefdoms, Samanthans, Naduvazhi, warriors, aristocracy or landed gentry.

Position in society

Kiriathil

The Nambiars (along with a few other select Nair subcastes of north Malabar like Kurup, Viyyur, Manavallan, Vengdian, Nellioden, Adungadi, Kitavu, Adiyodi, Amayengolam) are composed of or correspond to Kiriyathil Nairs of south Malabar/central/south Kerala (Ref 1).

Nambiars like other Nairs in North Malabar, until the early twentiteth century held a prejudice that they were superior to their counterparts in South Malabar. In earlier days, Nambiar women, like most women of Nair clans of North Malabar would not unite herself to Nair men of South Malabar, nor to Nair men from central and south Kerala. Therefore such superior-clan Nair woman of North Malabar (Nambiar women being no exception), could not pass the hills to the eastward ; and the Korapuzha to the south. It was a taboo and breach of which involved forfeiture of caste (Ref 1,2,3). In fact, several samantha/kiriath Nairs in the south and central kerala owe their origin in Malabar. However in the early twentieth century, wives of government employees (stationed outside North Malabar) began to accompany their husbands and such customs and prejudices died out in due course.

The Nambiars were among the largest landlords in Malabar between the 16th and 20th centuries. As a learned and landed caste, Nambiars were extremely influential in the socio-political scene of north Malabar during this period. However much of their power was significantly reduced during the British Colonial Rule and Muslim invasions by Hyder Ali in 1766 and Tipu Sultan)from 1783 to 1792 . Further after the Land Reforms Ordinance was enacted by Kerala State Government around the 1920s, they completely lost their socio-political influence, however they still retain their sense of nobility.

Ooralar

Many prominent families among Nambiars were Ooraalar and constituted the village assemblies and temple committees of Malabar , which were rural agrarian corporation in character, and enjoyed partial autonomy and took part in local administration as urban guilds/corporations. The term Oor means village and Ooraalan (Ooraalar, if joint partnership) means master (masters) or proprietor in these villages.

Nambiars men were addressed with a honoraric suffix of achan or eshmanan along with their family names , in the past by castes lower to them in hierarchy . The women were referred to as name + amma or family name + amma. The men and women of Randu illom Vargam Nambiars were referred to as Kaikkor ( possibly equivalent to the south Kerala title Kaimal ) and Moothamblakka respectively.

Customs and Practices

Nambiars take part in extensive Serpent / (Naga), Vettakkorumakan and Daivathar worship along with the worship of Shiva, Durga and Vishnu as their clan-deities (Kula Daivam). This indicates likely Naga origin of Nambiars.

Nambiars followed the Marumakkathayam (Matrilineal) system of inheritance with uxorilocal and virilical marriages and lived in units called Tharavadus ( matrilineal joint-family ).General Nair customs and practices like pulikudi, irupethiettu, choroonu, Kaathukuthu, vidyrambham, talikettu, thirandukalyanam and sambandham (was refereed to as pudamuri among Nambiars) were practiced (Ref 1). However after pudamuri in south Malabar the girl or woman never lived in her husband's house; she lived on in her own Tharavadu house and was there visited by her husband (uxorilocal). In contrast, in north Malabar, she lived in the house with her husband (virilocal) however when her husband dies, she must leave his house and return to her own at once, before his body is carried out (Ref 1, 4). Though nayar women were permitted to practice polyandry, according to the Kerala Mahatmyam the women in north Malabar (should) live with but one man at a time (Ref 1).The tali-kettu for Nambiar women were generally performed by Nambudiri men (Ref. 4) and post death ceremonies required priests from a class of Brahmnins called Elayatu. However in the Kadathanadu lineage, which once owed fealty to Kolathiri as an ordinary chiefly lineage, the tali for Samanthan Nambiar or Nambiar women were tied by Kolathiri princes (Ref. 4).

Pula (ritualistic defilement / pollution)

Pula or ritualistic defilement / pollution was observed for 12 Days after every death and birth in the Tharavadu. An additional 3 days of partial pollution called Valaima was also observed.(Ref.1)

Maattu (change of raiment) for purification

Nambiar women observed pollution for three days during menstruation. While in her period, she did not eat or drink with any other member of the Tharavadu, and at the end on the fourth day, she must be purified by maattu (change of raiment). It involved, after a bath, accepting washed clothes from the washerwoman normally ordained for the tiya caste (vannathi) (Ref 1, 4).Pollution, which may come through a death in the family, through child birth, or menstruation must be removed by mattu. There was no avoiding it. Until it was done, and it must be done on the fourth day, the woman was out of caste. It must be done in the right way at the right moment under pain of the most unpleasant social consequences. In Malabar sometimes kudippaka or family vengeances were taken out by preventing the mattu of one another.(Ref.1)

Fawcett notes,

“How that the influential rural local magnate wreaks vengeance on a Taravad by preventing the right person giving " mattu " to the women is well known in Malabar. He could not with all the sections of the Penal Code at his disposal inflict deeper injury.”

Pottan theyyam

Pottan theyyam worship is popular among Nambiars and other nairs of Malabar. The myth behind Pottan theyyam is related to Sree Shankaracharya . While he was going to ascend "Sarwanjha Peedam" (throne of knowldge) Shiva intervened, disguised as a pulayan, with the intention to further test his knowledge. Siva came as 'Pulapottan', accompanied by 'Pulachamundi'(Parvathy in disguise) and, 'Pulamaruthan' (his minister Nadikesan). Shankaracharya asked them to go away as he did not want to be polluted by coming near to members of the lower caste. Then 'Pottan', who was Siva in disguise, engaged Shankaracharya in a series of arguments in which the former exposes the hollowness of caste system which divides the humanity into irrational fragments. "These arguments are dineated in "thottam" " that are verses pregnant with meanings."It is blood that flows through our veins (though I am a Pulaya); It is rice harvested from my dirty fields that is served as food for you"-the arguments of Siva in disguise goes. These statements made shankaracharya realize his prejudices and is enacted in this theyyam. During this performance by using different masks one after another the same performer acts the role of these different deities. There is also another myth that elders in Pulingome, near Payyannur in Kannur about the origin of 'Pottan Theyyam'. According to that story one wise man belonging to Pulaya community entered into argument with Shankaracharya about untouchability and the pollution caused by lower caste. After the departure of Shankaryacharya from the scene his disciples killed him and put in pyre. Later this Pulaya got transformed into 'Pottan Theyyam' and was worshipped in repentance for the sin performed by killing him. The nearly five-hour long performance of Theyyam begins with 'Thottam Pattu". It is followed by the appearance of the performer as "Pulamaruthan", " Pulapottan" and "Pulachamundi" theyyams in that order . The most breath-taking part of the performance is "Pulapottan" lying over the burning embers ("meleri", heap of red hot embers ), which is what remains when the logs of tamarind (Tamarindus indica) and jackfruit (Artocarpus heterophyllus) trees burn.

Maakkam

Maakkam is an important theyyam worshipped by the Nambiars. Maakkam represents the only case of a “sainted” women belonging to the nairs of Malabar (Ref 5) .The Maakkam theyyam is performed at the Kadangotte tharavadu in Kunhimangalam every year. The legend is that Maakkam was falsely maligned for having an affair with an vaniyan and her brothers under the influence of their wives (who were jealous of Maakkam's beauty and position in the Tharavadu) murdered Maakkam and her children. The Maakkam theyyam is in repentance of this. (Ref 5)

Pooram (Spring festival)

Pooram is an important festival for women of Nambiar households.In North Malabar, (the erstwhile Kolathunadu), Poorolsavam (Pooram) is a spring festival, observed by women and girls for fertility. The girls and virgins observe pooram for getting appropriate husbands while married women perform this ritual for the longevity of their husbands. This is exactly the parallel of Thiruvathira, which is prevalent in the districts from Kozhikode to Thiruvananthapuram. Like the Thiruvathira festival, pooram is also celebrated by women to appease Lord Shiva for the rebirth of Kamadeva (Cupid). However the rituals, songs and dances are entirely different from those of Thiruvathira.The myth of pooram is that, after the demise of Kama, 18 virgins of Devaloka prepared the idol of Kama, decorated it with flowers and danced around the idols with varied songs and foot works.The important aspects of the pooram celebration are :Poovidal (setting of flowers), watering rituals, Pooramtheli (making auspicious sounds by women), preparation of Kam vigrahas (making the idols), decorating Kama with flowers and similar objects, Poovada chudal (cooking the ada – sweet cake made of rice powder, grated coconut and jaggery, covered with green leaves),cooling of Poorakkanji (raw rice prepared with grated coconut), send off ritual of Kama, are performed exclusively by women.

Families and Names

A few families among the Nambiars claim to be part of padinayirattil (one of 10,000- a relic of the old military system). Men from those families belonging to padinayirattil pierced their ears but did not wear Kadukkan by tradition. A few other families claim Nambudiri ancestry (from velloor and Mullappalli illom) and formed an endogamous group referred to as Randu illam Vargam.The Bulk of Nambiars are found in Kannur district, in places like Kaliassery, Cherukunnu, Azhicode, Mundayad, Mattanur, Kutiyatoor etc, as well as other interior parts of the district.

Notables

A partial list is of notable Nambiars is given below:

• Chinnan Nambiar aka Valiachinnan Nambiar (Most courageous and loyal general during Kerala Varma Pazhassi Raja's fight against the British)
• Ayaz Khan aka Kammaran Nambiar (from Chirackal Kingdom was forcibly converted to Islam by Hyder Ali Khan, and was appointed Governor of Bidnur)
• K.T Kunhiraman Nambiar (volunteer of Indian National Congress and participant in Salt Satyagraha in Malabar, and later president of Kerala Pradesh Congress Committee, and member of the undivided Communist Party of India.)
• Satish Nambiar, former Lt. General in the Indian Army with a Vir Chakra and Force Commander of UNPROFOR
• A. K. Gopalan or AKG (Ayillyath Kuttiari Gopalan Nambiar)an important veteran communist leader
• E.K. Nayanar (Former Chief Minister of Kerala)
• Kodiyeri Balakrishnan (Home Minister in present Achutanandan Ministry)
• K.P.R Gopalan (Veteran Communister leader)
• K.P.R.Rairappan ( Another veteran Communister leader)
• M.N.Nambiar - Famous yesteryear actor in South India
• Justice R.Basanth (Justice in Kerala High Court)
• M. Sasidharan Nambiar (Justice at the Honorable High court of Kerala)
• Vijay K. Nambiar (Ambassador to China & Pakistan)
• K.P.P.Nambiar ( Founder of Keltron- Kerala Electronics complex Limited)
• T.P.G.Nambiar ( Chairman and founder of BPL group -British Physical Laboratories Ltd.)
• K.K Vijayan Nambiar (Eminent astrologer.)

See List of Nairs

References

1. Fawcett. F Nairs of Malabar. Asian Educational Services, NewDelhi. 1990.

2. Miller, Eric J. 1954. Caste and Territory in Malabar. American Anthropologists 56(3):410-420.

3. Miller, Eric J. 1955. Village Structure in North Kerala. In M.N. Srinivas ed. India’s Village. Bombay: Media Promoters & Publishers.

4. Gough, Kathleen 1955a. Female Initiation Rites on the Malabar Coast. The Journal of the Royal Anthropological Institute of Great Britain and Ireland 85(1/2): 45-80.

5. Makkam: The Story of the "Canonization" of a Nayar Woman A. Aiyappan Folklore, Vol. 45, No. 2 (Jun., 1934), pp. 164-169