Nair

Template:Wikify-date Nair or Nayar (Malayalam: നായ൪) is the name of an Hindu caste in the South Indian state of Kerala. Nairs are an integral part of Kerala's culture and have a long and illustrious history. The Nair caste was a martial nobility that occupied an important place in the History of Kerala.

Origins and history

Ancient South Indian history refers to the Nairs as a martial nobility, eminent historians, and foreign travelers. According to Chatampi Swamigal who interpreted old Tamil texts, the Nairs were Naka (Naga or Snake) Lords who ruled as feudal lords in the Chera kingdom.

The origin of the Nair caste is uncertain. Some anthropologists are of the view that the Nairs are not indigenous to Kerala, as many customs and traditions distinguished them from other Keralites. Some examples are their own form of inheritance (Marumakkathaayam), warfare (Kalaripayattu), gods and goddesses (Nagas or serpents, and Bhadhrakali), and numerous sub-castes and surnames. There is also a belief that the Nairs are Nagas. Velu Pillai, in the 'Travancore State Manual', explains how the Namboodiris were met by the martial Dravidian Nagas who had migrated like them, from the North. The affinity of the Nair community to Serpents and Serpent worship is indisputable and might have given rise to their reputed Naga origin. Naga worship might have also given rise to the mythical version of Nairs being Kshatriyas belonging to the Serpent dynasty (Nagavansham) who removed their sacred thread and migrated south to escape the wrath of a vengeful Parasurama.

One finds mention of the Nairs during the reign of the King Rama Varma Kulashekhara (1020-1102) of the second Chera dynasty, when the Chera Kingdom was attacked by the Cholas. The Nairs fought by forming suicide squads (Chavers) against the invading force. It is not clear whether the Cheras themselves were Nairs, or if the Cheras employed the Nairs as a warrior class. All the Kings of Kerala boasted of how many Nairs were there in their army. Thus Travancore, Kochi, Samuthiri (Zamorine),a Nair king and Kolathiri each had 350,000 Nayars in their armies. Kurumbranadu had 30,000 Nayars. Valluvanadu had an army of 10,000 Nayars. The Madras Regiment of the Indian Army was raised from the "Nair Brigade" of the Kingdom of Travancore. The term "Nair" itself in Malayalam is a synonym of warrior. They always carried a sword with them.

Nairs were pagans from nature worshippping perspective and were very rigid about their customs and traditions. Anybody who broke those customs used to be decalred outcasts or lowered in rank. This flow outwards was a major source of conversions to Christianity and Isalm in the olden days. History however is clear that Nairs respected all religions and beliefs and that is central to the growth of other religiosn in Kerala in comparison to the rest of South India.

The Nairs gradually lost their supremacy over the land after the collapse of the second Chera kingdom. By this time, the Namboothiris replaced the Nairs as the seniormost class in the social hierarchy of Kerala. However Nairs continued to be the feudal lords and land owners right upto the British times. They dominated the civil, administrative and military elite of the Pre-British era of Kerala.

The Nair community which is around 6 million people all over the world. They can be seen in all walks of life in all modern professions. Nair men and women are known for their good looks and sharp features. The Nair lifestyle emphasised good looks and a healthy lifestyle.

Etymology

Historically speaking, Nairs as a group took pride in courage, excellence, and honour on the battlefield. The word Nayar is either derived from the Sanskrit word Nayaka (leader) or Naga (snakes, which the Nairs worshipped). Nair is also seen in other parts of the world - although no direct linkages with Nairs in Kerala have been established.

Typical last names

Nair surnames are carried through matrilineally. The surname Nair/Nayar is commonly used by all sub-castes belonging to Nair caste. However, there are specific surnames for nairs belonging to each class (Varnas) of the society.

• Eradi
• Kaimal
• Kurup
• Mannadiar
• Menon
• Nayanar
• Panicker
• Pillai
• Thampan
• Vazhunnor
• Nambiar
• Unnithan
• Valiathan

• Karnavar
• Thampi
• Menokki

• Achan
• Asan
• Kartha
• Kitavu
• Pallee

Subcastes

Based on Profession

• Kiriyathil Nairs: Lords and Samanthans who had their own lands
• Illathu Nair: The Landlords who obtained lands on a hereditary lease from Namboodiri Brahmins.
• Swaroopathil Nair: Also known as Chartha Nairs, they were dependants of Royal Houses. They served there as soldiers, servants, attendants etc. Most Nairs belong to this category. They were the actual Militia.
• Menokki: Nairs who supervise
• Pattola Nair: Accountants in Palaces and Namboodiri Houses
• Maran: Temple Musicians
• Padamangalam Nairs: Servants in Temples. They are not Ambalavasis.
• Pallichan Nairs: Armed Palanquin bearers

Based on Social Status

• Kiriyathil Nairs
• Pannikodan Nairs (Those below Kiriyams alias Ambalavasis)
• Illathu Nairs
• Swaroopathil Nairs
• Urali Nairs (Migrants from Tulu Nadu)
• Muthan Nairs (Nairs of Palakkad who became Traders)
• Mannadi Nairs (Mannadiars)

Based on Positions and Titles

• Thampi : Children of the Rajahs in Travancore kingdom. They are Samanthans
• Valiathan and Unnithan : Children of other Royal Princes. They are Samanthans
• Nambiars : High power Nairs in Malabar
• Pillai : High nobles and holders of Thirumukom
• Kartha, Kaimal and Menon : Nobles
• Kurups and Panickers : Teachers of Martial Arts
• Marar (in Cochin) : Title of Nobility
• Kurupans, Kurukkal, Adikal : Priests in Kalaris

Nair customs and traditions

Tharavadu

The word Tharavad is derived from 'Thara' and 'Vattu'. Vattu was the word used for a common House. Since the Nairs have descended from 600 noble Chera houses which were called Tharas, their houses were called Thara-Vattus. This was later modified into Tharavadu.

Tharavadu is a system of joint family practised by Nairs in Kerala, India. Each Tharavdu has a unique name. As joint families grew and established independent settlements, the Sakhas (branches) modified the names in a such way that the main Tharavadu names are identifiable, yet Sakha (or "Thaavazhi", i.e. Thaay Vazhi which means "Through Mother") had a distinct name. Each Tharavadu - was the protector and ruler of the Desam (place) that they were in and a reporting relationship emerged over a period to a "Naadu Vaazhi (Ruler of the land). Naadu is a group of Desams. Since the tharavadu had a brand name of its own, it had vested upon the members a sense of responsibility to conduct themselves in manner befitting the traditions.

The Tharavadu was administerd by Karnavar, the senior most male member of the family. He will be the eldest maternal uncle of the family as well. The members of the Tharavadu consisted of mother, daughters, sons, sisters and brothers. The fathers and husbands had only very minimal role to play in the affairs of the Tharavadu. It was a true matrilineal affair. The Karanavar took all major decisions. He was usually autocratic. However, the consent of the eldest female member of the family was taken before implementing the decisions. This eldest female member would be his maternal grandmother, own mother, mother's sister, his own sister or a sister through his maternal lineage. Since the lineage was through the female members, the birth of a daughter was always welcomed.

Each tharavadu also has a Paradevatha (clan deity) revered by those in the particular tharavadu. Temples were built to honour these deities. A Kalarideivam/devatha or deity presiding over the practice of Kalaripayattu (martial art form in Kerala) was also honoured.

Architecture: NaaluKettu

Tharavadu house - has a unique Kerala style architecture with an inner courtyard or many inner courtyards - enclosed within the several large buildings built in the traditional Nair style, including wells. House with one courtyard is a Naalukettu, one with two is an Ettukettu, and one with a four courtyards is Pathinarukettu. There were specific location for prayer place, kitchen, storage for grains, living place for women, men - both married and unmaried etc. in the Tharavadu building complex. NaaluKettu means it has four sectional buildings: Thekkini (Southern Section), Kizhakkini (Eastern Section), Vadakkini (Northern Section), and Padinjattini (Western Section)around a single inner courtyard. Thekkini is the abode of the Karnavar. Vadakkini is for Kitchen and for Women. Padinjattini consists of bed rooms for the married women. There is a separate Uralppura (Building for Mortar) for rice meshing. This same room is used for separation of women with menstrual period.

Many Tharavadu houses were grand and unique in style and architecture, and many tharavadus owned temples, schools, other buildings and vast expanses of land. One peculiarity of nair tharavadu was that they were built always quite deep into the landed property owned by the tharavadu and almost in the middle of the main property. Never at the edges or periphery. Reasons were mainly security and military strategy. However as the family grew bigger and more homes were built, in recent times, things have changed. Today many modern constructions follow the similar architecture in Kerala.Unlike the traditional consruction where wood was used as the main building material, these new constructions use modern building materials.

Mural paintings

Many large Tharavdu houses also had kerala traditional style murals - fesco paintings. Kerala mural painting originated from one of the customs associated with Sarppakkavu - 'Kalamezhuthum Pattum'. Even today some of the old tharavadu houses contain those mural paintings.

Khulam (fresh-water pond)

A fresh-water pond (Khulam) was an essential requirement for the Tharavadu for bathing purposes. Daily bath was a must for Nairs. Also there were many rituals which needed ceremonial bathing in the ponds.

Sarpa Kaavu (Sacred Grove for Serpents)

Every Tharavadu had a Sarpa Kaavu (Sacred Grove for Serpents) for the worship of Serpent deities. Annual rituals and feasts were ceremonially conducted at the Sarpa Kaavus.

Deterioraton of Tharavadu system

The Socio-cultural changes which accompanied industrialization, modernization and political awakening had its toll on many old institutions. The matrilineal Nairs had to change with times. Maternal uncles started caring for their own chidren instead of their nephews and nieces. Social reforms spread with modern education. Partition of Tharavadus for individual share (Alohari Bhaagam) happened due to legal enactments. Tharavadus crumbled. The matrilineal system disintegrated. Fathers took charge of their sons and daughters and the husband and wife started living together with their offsprings. In Travancore, within five years of the Marumakkathayam Law of 1933, which sanctioned the dismantling of the tharavadu and the partition of property, 32,900 families were partitioned (1). By 1940s Tharavadu system of living became a thing of the past. Big Naalukettus and Ettukettu structures began to collapse or were sold off. Now only the names of the Tharavadus are remembered by the Nairs.^[1]

Marumakkathayam

Nairs followed Marumakkathayam (Matrilineal) system of inheritance. It is exceptional in the sense that it was one of the few traditional systems that gave women liberty, and right to property. Under this system, women enjoyed respect, prestige and power. An exception is the community of Mannadiars of Palakkad, because they follow the patrilineal system. Some historians believe that the Marumakkathayam system started after the Chera-Chola wars during the second Chera empire, as the Nairs lost most of their men during the war.

In the Marumakkathayam system, the family lived together in a tharavadu which comprised of a mother, her brothers and younger sisters, and her children. The oldest brother was known as the "Karanavar" and was the head of the household and managed the family estate. Lineage was traced through the mother, and the children "belonged" to the mother's family. All family property was jointly owned. In the event of a partition, the shares of the children were clubbed with that of the mother. The Karnavar's property which he earned for his Tharavad was inherited by his sister's sons and daughters and not by his own sons or daughters.

The Marumakkathayam system is not very common in Kerala these days for many reasons. Kerala society has become much more cosmopolitan and modern. Nair men seek jobs away from their hometown and take their wives and children along with them. In this scenario, a joint-family system is not viable. However, there are still a few tharavadus that pay homage to this system. In some Nair families, the children carry the last name of their mother instead of the father, and are considered part of the mother's family, and not the father's. Nairs connect to and trace their lineage to a tharavadu - not to a member of the family. Tharavadu names are quite an important element of social reckoning - though decreasing in importance these days.The Kerala rulers also followed the Marumakkathayam system.

“Kalam” by M.T. Vasudevan Nair, “Ayalkkar” by P. Kesava Dev and “Kayar” by Thakazhi Sivasankara Pillai portray the many facets of the Marumakkathayam system and how it had to dismantle itself because of the intricacies of modern times.

Kalarippayattu

Main article: Kalarippayattu

The Vadakkan, or northern, style of Kalarippayattu is associated with the Nairs. In earlier times, Kalarippayattu was an essential component of education for Nairs. Nair men and even women learned the art of Kalaripayattu at an early age and used their skills in wars and combats.

Marriage customs

Marriage among the Nairs used to mean either the formal ceremony of tying a Thaali round the neck of a girl, accompanied by festive celebrations, known as the Thaalikettu or Kettukalyaanam, or the ceremony of actual alliance as husband and wife known as the Sambandham or Pudavakoda. Through the work Social reformers, Kettukalyaanam ceased to exist. Now only the usual Marriage ceremony for Husband-Wife alliance is performed as Vivaaham which is a short and simple ceremony. Kettu Kalyanam was an unnecessary expenditure on the family and so Chatampi Swamikal strived against it.

Kettu Kalyaanam

The bridegroom who ties the Thaali can only be selected from certain well recognised families in the village called Machchampikkars. Those were the members of the earliest Nair families appointed for this purpose by Royal writs. This ritual is not employed these days. A day was fixed for arranging the preliminaries of the wedding. When all the relatives and men of the village were invited as also the astrologer Jyothishi or Jyotsyan, who forthwith fixed the most auspicious day for the celebration of the ceremony and noting it down in what was called a chaarthu or cadjan-writ, handed it over to the uncle or Kaaranavar of the family who then offered him presents. The chaarthu stated that a boy should be selected as bridegroom whose natal star agreed with the girl’s and also decided what star would be agreeable and fixes a muhurtham for the ceremony as well as for fixing the main pillar of the marriage pandal.

A few days before the commencement of the building of the pandal, invitations were sent round to all the relatives, friends and villagers.The main pillar of the pandal is generally made out of the jack or Mukampala tree which is cut for the purpose that same day and raised at the south west corner of the pandal,which itself has to be built on the eastern side of the house. A Kathir Mandapam, a raised floor with a grounded roof beautifully decorated with pictures, mirrors and glass globes,was erected inside the pandal, and it was here that the actual wedding took place.The first item in the celebration was what is called the Ayani oonu, a sumptous banquet given by the bride’s people to the selected bridegroom or manavaalan as he was called. On the morning of the first day of the marriage the girl was taken to the bathing tank in regular procession headed by one of the machampi women (sisters-in-law) well dressed and decked with costly ornaments and holding a plate containing the girl’s wearing apparel to be used after bath, a mirror and other toilet articles in her left hand and a metal hand-lamp called Changalavatta in her right. After bath the girl was taken back to the house and seated in a separate room, and then the assembled guests were served with a rich feast. Then came the rite called kaappukettu or tying prathisarabandham (a piece of string ) round the wrist of the girl. This is done by a Marar, the Brahmani or sometimes the brother of the girl, accompanied by a song called Subhadra Veli (the account of the famous marriage of Subhadra by Arjuna) by the Brahmanis, a class of Ambalavaasis, who were accommodated inside the house and placing a garland around his neck formally invited him to start for the marriage pandal.

A procession was then formed at an auspicious hour from the bridegroom’s house, the bridegroom mounted on an elephant or walking on foot and holding in his hand a sword covered with a palmyra leaf or sword case. He was received at the gate of the pandal by a few female members with the Ashtamangalyam in their hands and was then conducted to a seat of honour in the centre of the pandal where his feet are washed by the brother or maternal uncle of the girl. The girl was then brought by her brother, covered up like a ghosha woman holding in her hand an arrow and a looking glass and seated either next to him on the left side both facing the east. At the auspicious hour fixed by the astrologer who was in ready attendance, the bridegroom received Thaali (wedding jewel) and placed it round the neck of the bride, whereupon the groom’s sister tied it round the neck of the girl. Then the bridegroom’s own men, a machchampi, took the girl into the Manavara, a decorated apartment in the inner part of the house, where both the bridegroom and the bride were required to remain under a sort of pollution for three days. Then followed a sumptous meal in which the women were served first.

Earlier marriage was celebrated for four days with various sports and amusements for the delectation of the visitors. On the fourth day a ritual called mannu-neer-korikondu varika (bringing of water from a neighbouring tank or well) was conducted with songs, music, and much pomp. On this night the females closely related to the girl make presents of sweetmeats. That same night the Maaran removes the kaappu or string tied on the first day from the hands of the bridegroom and bride and performed certain purificatory rites, after which the couple go to the neighbouring tank to bathe. This part of the ceremony is also attended with some pomp. The water brought during the evening will now be utilised to purify the bride and bridegroom. Then the bridegroom was dismissed with presents of rings,ear-rings, money, fine clothes, etc. by the father and uncle of the bride. This concludes the marriage ceremony.

With changing times, this type of custom was found to be nonsensical. It was performed only to squander away the riches of the family. Kettu Kalyaanam never leads to consummation of the marriage. The actual marriage takes place later with another person. So social reformers strived against it. However it was continued by great families till about hundred years back.

Sambandham: an older form of marriage

Sambandham (Relationship) was a loose form of marriage prevalent among the Nairs.Sambandham could be had by a Nair lady only after her Kettukalyaanam ie only if she had a Thali around her neck. This kind of relationship was customary among the other matrilineal groups like Kshatriyas, and Ambalavasis and even among the Moplah Muslims of Malabar as well. For Nair women, Sambandham can be conducted with the Nairs, Nampoothiri Brahmins, other Brahmins, Kshatriyas and Ambalavasis. The husband has mostly the right for cohabitation only. He may provide for the expenses of clothing, and oil for daily bath. He also will have to provide the delivery expenses. The food and care of the women and children would be the responsibility of the Karnavar of he family. The alliance starts with the ceremonial giving of Mundu or cloth to the lady by the prospective bridegroom. Divorce was simple. The husband may not visit the wife for a long time nullifying the Sambandham. In turn, the lady may spurn the husband by not allowing him to enter the bedroom. The visits were usually during the nighttime.

Sambandham suited the matrilineal system. It suited the system of Namputhiri Brahmins in which only the eldest male was allowed to marry among the same caste. So the younger Nampoothiris took to Sambandham with the Nair women. Sometimes such alliances brought riches to the Nair families. Anyway it was a decadent practice. Social reform movements both among Nairs and Namputhiris brought an end to Sambandhams establishing the sanctity of husband-wife and father-children relationships.

Namputhiri Sambandham was first attacked straight in the pioneering novel, "Indulekha" (1889) of O. Chandu Menon.

Vivaham: current system

Marumakkathayam has disintegrated. Sambandham came to a close. Over a century by now, Marriage (Vivaham) is performed as among the other communities. Marriage is consecrated with the giving of cloth (Pudava) and tying of Golden Thaali. The right hand of the bride is given into the right hand of the bridegroom by the father of the bride. There is exchange of flower garlands. The marriage is performed in the presence of the ceremonial lamp (Nilavilakku - the one with a sharp conical stem top). There is the accompaniment of Nadaswaram and Vaaykkurava (sound made by women with their tongues). The marriage is followed by a sumptuous feast with at least four varieties of Prathaman (Sweet dishes). After the marriage the bride goes to the bridegroom's house. This is a major change as far as the Marumakkathayam tradition is concerned. However, all the fanfare and pomp, the hallmark of Nairs are still evident in the Vivaham celebrations.

Other customs

Seemantham: Seemantham or Pulikudi is performed when a woman is pregnant for six months. On an auspicious day, after applying home-made ayurvedic oil with massage, a customary bath is done with the help of the elderly women in the family and then the family deity is worshipped, by invoking all the paradevatas. After that a concoction of herbal medicines prepared in the traditional way is given to the girl. The girl will be dressed up in new clothes and ornaments (used for such occasions). The family then has a feast for all the relatives. The medicines and routines of the girl are prescribed to be followed till child-birth.

Jananam: Once a baby is born, the new born is given a bath. Honey and gold(gold rubbed on a stone with honey) with Vayampu (a herbal medicine) will be applied on the tongue of the new born as the first food.

Thulamasakkuli: Throughout the Malayalam month of Thulam (October-November), all the women and girls in the family will have bath (traditionally in the river or family ponds) much before sun rise. They will then perform poojas at home or visit a temple for Nirmalyam (early morning darshan.)

Thiruvathirakkali: A form of dance performed by women mainly on the night of Thiruvathira (Ardra) day in the month of Dhanu (December-January) either in the courtyard of the nalukettu or in the courtyard in front of the house. Thiruvathira songs are set in a specfic meter and composed in Malayalam. It is also called Kaikotti Kali and performed during the Onam celebrations.

Quotes on the Nairs

Below are the quotes of the foriegn travellers to Kerala regarding the Nairs and their status: Quotes on the Nairs by Foreign Travelers:

1510.—“The first class of Pagans in Calicut is called Brahmins. The second are Nair, who are the same as the gentlefolk amongst us; and these are obliged to bear sword and shield or bows and lances.”— Varthema

1516.—“These kings do not marry…only each has a mistress, a lady of great lineage and family, which is called nayre.”—Barbosa

1563.—“…The Nairs who are the Knights.”—Garcia

1644.—“We have much Christian people throughout his territory, not only the Christians of St. Thomas, who are the best soldiers that he (the King of Cochin) has, but also many other vassals who are converts to our Holy Catholic Faith, through the preaching of the Gospel, but none of these are Nayres, who are his fighting men, and his nobles or gentlemen.”—Bocarro

1755.—“The king has disciplined a body of 10,000 Naires; the people of this denomination are by birth the Military tribe of the Malabar Coast.”—Orme

1661. - “Olive colored they (Nair Women) grow their ears long and consider it fashionable, they wear gold and silver ornaments in the big ear holes... They grow hair and tie it in a peculiar fashion on the head. Chewing betel leaf is common and their teeth are thus often black in color. From a very early age they get military training, though fierce they are also well behaved, which is the custom here…….These Nairs rarely laugh…They are born in Noble families and are adept warriors. They come out with sword in one hand and shield in the other. They are a proud and arrogant people.” – Logan

1661. - “Nair men can have only one wife at a time. In this (marriage) Nair women are privileged. They can have upto three husbands at a time” – John Nieuhoff

1661.- “"... it is strange how ready the soldier of this country is at his weapon...they are all gentlemen and are termed Nayars ... they send their children to (Kalaris) when seven years old and their body becomes so nimble and bends as if they had no bones” – Logan

“The Nairs have their bodies for most part exposed, wearing only a covering around their middles. In this custom men and woman, kings, their queens and the nobles without exception agree. Neither do they keep their women concealed like the Brahmins keep their women veiled, but instead the Nairs adorn their women with fine clothes and jewels and bring them out into great assemblies for the men to behold and admire” – Unknown source

1603. - “The men of war which the King of Calicut and all other kings have is Nair…..each being a gentleman……their women be of great beauty and rare to catch sight of…..possessing fine neat features….befitting the noble class” – John Kanding

“…It must however be admitted that all the practices among the Nairs regarding women are sufficiently revolting and with their customs and their costume alike opposed to every idea of modesty….”- John and Charles Walker.

"...On the west coast there are a few curious distinctions that indicate, apparently, difference in racial origin. The first of these instances is that of the Nair, the military caste of Malabar. Their traditions point to the north as their native land; they are light in colour, in very great contrast to the rest of the castes of the tract, have retained the custom of polyandry, with a good deal of serpent worship. It appears that they advanced upon their present tract by way of the coast higher up, but how they got there does not appear. As with the Arya, they found a dark race in possession and enslaved them on their estates, where they labour to the present day. In the same tract, too, there is a class of Bráhmans, the Nambudiri, of remarkable fairness of complexion, and noted for their rigid ceremonial puritanism. Then, again, in the track of the Nair's alleged progress, we find a peculiar caste of Brahmans, partly occupied in the cultivation of spices and betel nut, but settled mostly above the Gháts, and not therefore so well sheltered from foreign influences as the Nair, who sought the coast. These Havig or Haiga Bráhmans show their connection with the Túlu country in their speech, and, like the Nairs, attribute to their caste a serpent origin in Rohilkhand, a statement borne out by their title. Between these we have a class of female temple servants of an equally light complexion amidst a universally dark population.."( Jervoise Athelstane Baines , ( 1893 ), General report on the Census of India, 1891 , London , Her Majesty's Stationery Office , p. 184) ↑

"Before quitting the country (Kerala) Hyder Ali Khan by a solemn edict declared the Nairs deprived of all (social and political) privileges and (ordered) not to carry arms. This ordinance was found to make the submission of the proud Nairs absolutely impossible because they would have thought death preferable to such humiliations and degradation. Therefore, Hyder Ali Khan by another ordinance, consented to restore all social and political privileges including carrying of arms, to the Nairs who embraced the Mohammadan religion. Many nobles had to embrace Islam; but a significantly large section (Nairs, Chieftains and Brahmins) chose rather to take refuge in the kingdom of Travancore in the South than to submit to the last ordinance"- Prince Ghulam Muhammad or Mysore

Nairs today

Presently, Nairs can be found in a variety of careers and lifestyles. They are particularly prominent in political affairs, military, literature, arts and management. They are still aware of their cultural traditions and history and form an integral and active part of Kerala society. The Nair Service Society (NSS) champions the interests of the Nair community in Kerala. The NSS has chapters all around the world and helps Nairs stay in touch with their traditions and culture, and with each other.

List of Nair Tharavadus

Main article: List of Nair Tharavadus

Karuthedath (Nair) Manisseri, Ottappalam

Nair Tharavadus have unique names. Kerala was originally divided into 600 adminstrative blocks or Thara. Tharavadus emerged from these Thara. Thara in Malayalam - means, raised land. Many of the Tharavads have become extinct and many existing have ancient lineage and are attached to villages and Deshams.

Famous Nairs

Main article: List of Famous Nairs

The List of Famous Nairs gives the names of several Nairs, born in India and abroad, who have become renowned figures in their lifetimes.

Notes and references

1. ^ G. Arunima. There Comes Papa: Colonialism and the Transformation of Matriliny in Kerala, Malabar c.1850-1940 , Orient Longman.

1. ^ Digital Colonial Documents (India) http://www.chaf.lib.latrobe.edu.au/dcd/page.php?title=&record=1031

See also

• Tharavadu
• Naalukettu
• Samanthans
• Jenmi
• Jati system of Kerala
• Bunts: The matrilineal community of Southern Coastal Karnataka, with the usual surnames of Shetty and Rai.
• Newar: A matrilineal group of Nepal.
• Vellalar: Land owning community of Tamil nadu and Sri Lanka with titles similar to Nairs such as Pillai. But they are patrilineal.

External links

• Info on Boloji
• Youth Nair Group
• Nairs Website
• Exclusive Nair Website
• Kerala Tharavads(in affiliation with Youth Nair Group)
• Digital Colonial Documents (India)