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Ezhava

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The Ezhavas form a major progressive community, and 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 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][5] 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, thought they were considered the lowest of the Namboothiri Brahmin designated Sudra communites. 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.

Sri Narayana Guru : Spiritual Teacher, One of the greatest Social reformers in India
Meanings and origin of word Chekavan
File:VaranappallyFamily.jpg
A traditional Ezhava House with Sarpa Kavu
Sivagiri : The Spiritual Mutt of the Community
The Gokarnanatheshwara Temple, Mangalore, Built By Swami Narayana Guru

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.[6].

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. [7][8][9]

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.[10]

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. [11]

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] [12] [3] [4] [13]

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. [14][1] [15] [3] [4] [16]

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. [17] 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.

Warriors and Kalari Traditions

Main article: Chekavar
Main article: Channar
Main article: Panicker

Ezhavas strived to maintain a their 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] [18] [3] [4] [19]


Arattupuzha Velayudha Panicker

Main article: Arattupuzha Velayudha Panicker

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.[20][21][22].


Warriors Of Northern Ballads

Main article: Aromal Chekavar
Main article: Unniarcha

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. [23]


Kuroolli Chekon

Main article: Kuroolli Chekon

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 Savarnas [24] [25]


Niranam thura

Main article: Thiruvalla

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. [26]


Varma Kalari

Main article: Varma Kalari

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 Kalaries, who were the real kingmakers during ancient wars among naduvazhis (Local Chieftains).


Trading, Toddy Tapping, Brewing Arrack

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 (Nairs), whom were historically a much more powerful community, and Nanchinattu Sudras(Vellalas), 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. [27][28][29]

Social Stratification

Malikappurathamma

Main article: Maalikapurathamma

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.[30]


Sree Muthappan

Main article: Muthappan

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.

Ambanattu Panikkar Varavu

Main article: Ambalappuzha

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.[31]


Padmanabhaswamy Temple

Main article: Padmanabhaswamy temple

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 [1] [32]


Culture

Theyyam or Kaliyattam or Theyyatom

Muthappan Theyyam as Lord Vishnu & Lord Shiva

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. [33] [34]

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.

File:Mayilppeeli thookkam.jpg
Arjuna Nrutham performers in Guru Jayanthi procession at Allappuzha

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. [33]

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. [33]

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. [33]

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.[33] [34]

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.[33]

Customs

Family System And Tharavadu

Main article: Tharavadu
Main article: Marumakkathayam

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

Main article: Sarpa Kavu
Main article: 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. [17]

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.[35]

Marriage

Thali Kettu Kalyanam (Mock marriage ceremony)

Main article: Kettu Kalyanam

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. [35] [36]

Struggle For Egalitarianism

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.

chela kalaapam (cloth revolt)

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 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. 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). [37][38][39]

Religious Conversions

Conversion to Christianity

A sizeable part of the Ezhava community, especially in central Travancore and in the High Ranges, embraced Christianity during 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 Hindus 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 Hinduism. Again, the opposition of their community was overcome, and Narayana Guru happily converted them back. [40]

Pichanaattu Kuruppanmar
Main article: Kuruppanmar

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. [40]

Karappuram Mission

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.[40]

Conversion to Sikhism in central Kerala

See also: Sikhism

During Vaikom Satyagraha in 1922, at the instance of Mahatma Gandhi, a few Akalis 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.


Travancore Temple Entry Proclamation

Main article: Temple Entry Proclamation

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. [41]

Vaikom Satyagraha

Main article: Vaikom Satyagraha

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.

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 [2]. 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.

Similar Communities

Billava

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 coming under the spell the 19th century Great Saint and Prophet His Holiness 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 Billawa community was perforforming the Pooja activity during spirit-worship.

Nadar

The Nadar caste is a Tamil speaking caste found in Tamil Nadu and south Trivandrum in Kerala, engaged in Toddy tapping, Ayurvedic and liquor business and martial arts. In south Kerala, a section of the ezhavas were known as channars earlier. Nadars were also called channars in some parts of south Tamil Nadu. Also, Ezhava or similar identity caste are not much found in Tamil Nadu but is strong in all other three south Indian states. The toddy tapping community of Andhra Pradesh says they are descendants of nadars of Tamil Nadu but called themselves as Ediga or Dheyaramakkalu, name resembling to ezhava or thiyya of Kerala. In South Travancore, Ezhava women wore Pampatam (ear ornaments) just like their cousins Nadar women of Nadar caste. (Though In north and central Travancore and other parts of kerala, the earrings of Ezhava women were the Attukam Sankhu Chakkaram and 'Attiminnu was the ear/neck ornament). When SNDP yogam was formed, its first General Secretary, Kumaran Asan, read out the constitution and byelaws of the SNDP Yogam to the Sree Narayana Guru. As per the original by-law the word samudaayam (means community) that was given in the constitution was limited to those communities known as Ezhava, Thiya, Billava and Nadar. The Guru objected to the definition of the word samudaayam (means community) that was given in the constitution.[24] The true nature of ethnic-relationship between these two communities can be established only through further research.

Spiritual And Social Movement

File:SNDP Edu Fund.jpg
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

Sree Narayana Guru a Prophet, 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. [42] [43] [44] 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.[45]

Selected List of Famous Ezhavas

Jnana Vigraham of Narayana Guru

Spiritual leaders

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.[46] [47]

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

Some of the other Spiritual Gurus include:

File:Muloor.jpg
Mooloor S. Padmanābha Panicker

Social reformers

File:Kumaran asan.jpg
Kumaran Asan
File:Guru-palpu.jpg
Dr Palpu An ezhava Community leader from Travancore
Moorkoth Kumaran: A community Leader from Malabar
File:R ssnkar.jpg
CM of kerala and Gen. Secretary of the SNDP Yogam

Literary figures

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 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.

Mahakavi Kumaran Asan

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.[48]

Main article: Kumaran Asan

Some famous other ezhava writers and poets include;

SNDP Yogam leaders

Artistes

Direction, Screenplay, Script Writing, Production

File:Sathyananthikkad.jpg
Famous Malayalam Film Director
File:Athirdsomeone1.jpg
Samvrutha Sunil(Left) in a movie scene

Acting

Music

File:Vineeth srinivasan.png
Vineeth Srinivasan:Famous Malayalam Playback singer

Political leaders

File:Achuthanandan.jpg
V S Achuthanandan: CPM leader and Present CM of Kerala

Other famous people

Business figures

Journalists


Ministers in New Assembly

MPs in the Indian Parliament

References

  1. ^ 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).
  2. ^ a b "Religion and Social Conflict in South Asia. Page 27". Bardwell L. Smith. (BRILL publications ,1976. Retrieved Aug 17, 2007.
  3. ^ 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).
  4. ^ a b c d e Nagam Aiya, Travancore State Manual by Nagam Aiya
  5. ^ "Alummuttil". Radhakrishnan. (Alummuttil. Retrieved Aug 17, 2007.
  6. ^ 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
  7. ^ K R Narayanan, Ezhavar Oru Padanam Vevekodayam publications, 1967) page27
  8. ^ EMS Namppothirppadu, Keralam Malayalikalude Mathrubhumi Desbhimany publications, VOl1, 1947 ) page27
  9. ^ NR Krishanan IAS, Izhavar Annum Innum
  10. ^ Origin of Ezhavas and Thiyyas, kerala.cc
  11. ^ Oru Simha Prasavam by Kumaranasan
  12. ^ "Religion and Social Conflict in South Asia. Page 27". Bardwell L. Smith. (BRILL publications ,1976. Retrieved Aug 17, 2007.
  13. ^ "Alummuttil". Radhakrishnan. (Alummuttil. Retrieved Aug 17, 2007.
  14. ^ Travancore State Manual
  15. ^ "Religion and Social Conflict in South Asia. Page 27". Bardwell L. Smith. (BRILL publications ,1976. Retrieved Aug 17, 2007.
  16. ^ "Alummuttil". Radhakrishnan. (Alummuttil. Retrieved Aug 17, 2007.
  17. ^ a b Keralakaumudi, Sree Narayana Directory, (kaumudi Publications, 2007)
  18. ^ "Religion and Social Conflict in South Asia Page 27". Bardwell L Smith. (BRILL publications ,1976. Retrieved Aug 17, 2007.
  19. ^ "Alummuttil". Radhakrishnan. (Alummuttil. Retrieved Aug 17, 2007.
  20. ^ NR Krishanan IAS, Izhavar Annum Innum
  21. ^ Dr Filippo Osella and Caroline Osella, Social Mobility In Kerala: Modernity and Identity in Conflict (Pluto Press, 2000,ISBN 074531693X), Page 156 to 158
  22. ^ "Social Mobility In Kerala: Modernity and Identity in Conflict P 156 to 158". Dr Filippo Osella, Caroline Osella. Pluto Press. Retrieved 2007-08-08.
  23. ^ Bardwell L. Smith, Vadakkan and Thekkan Pattukal. (Sri Rama Vilasom Press, 1967), Page 128 - 148
  24. ^ a b NR Krishanan IAS, Izhavar Annum Innum
  25. ^ Vishnumangalm Kumar, Kuroolli Chekon: Charithram Thamaskaricha Kadathanadan Simham (Keralasabdam, 2007-9-2), Page 30-33
  26. ^ NR Krishanan IAS, Izhavar Annum Innum
  27. ^ Thomas Johnson Nossiter and Frederick Albert Cook, Communism in Kerala: A Study in Political Adaptation (C. Hurst & Co Publishers, 1982, ISBN 0905838408), Page 21
  28. ^ Keralakaumudi, Sree Narayana Directory, (kaumudi Publications, 2007), page 21
  29. ^ "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.
  30. ^ NR Krishanan IAS, Izhavar Annum Innum
  31. ^ NR Krishanan IAS, Izhavar Annum Innum
  32. ^ NR Krishanan IAS, Izhavar Annum Innum
  33. ^ 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).
  34. ^ a b Krishna Chaitanya, Temple Arts of Kerala: A South Indian Tradition (Abhinav Publications, 1987 ,ISBN 8170172098)
  35. ^ a b Keralakaumudi, Sree Narayana Directory, (kaumudi Publications, 2007)
  36. ^ David Smith, Hinduism and Modernity (Blackwell Publishing, 2003), ISBN 0631208623
  37. ^ Lloyd I. Rudolph, Susanne Hoeber Rudolph, The Modernity of Tradition: Political Development in India (University of Chicago Press, 1967, ISBN 0226731375)
  38. ^ Ilamkulam Kunhan Pilllai, Studies in Kerala History
  39. ^ C. Kesavan - Oru Jeevitha Samaram
  40. ^ a b c Surendra Kumar Srivastava and Akhileshwar Lal Srivastava, Social Movements for Development (Chugh Publications, 1988, ISBN 8185076340), Page 167
  41. ^ Dr. Palpu, Treatment of Tiyas in Travancore
  42. ^ NR Krishanan IAS, Izhavar Annum Innum
  43. ^ "Journal of Asian and African Studies Page 35". Bardwell L. Smith. BRILL. Retrieved 2007-08-08.
  44. ^ "Religion and Social Conflict in South Asia". Bardwell L. Smith. BRILL. Retrieved 2007-08-08.
  45. ^ Cyriac K. Pullapilly, The Izhavas of Kerala and their Historic Struggle for Acceptance in the Hindu Society
  46. ^ "Journal of Asian and African Studies Page 35". Bardwell L. Smith. BRILL. Retrieved 2007-08-08.
  47. ^ "Religion and Social Conflict in South Asia". Bardwell L. Smith. BRILL. Retrieved 2007-08-08.
  48. ^ Karimpumannil Mathai George, Kumaran Asan. (Sahitya Akademi, 1972)

Other References

Books

  1. Malabar Manual by William Logan
  2. The Social History of India by S. N. Sadasivan
  3. Keralacharitra Patdanangal by Velayudhan Panikkaserry
  4. Buddhism in Kerala by PC Alexander

Websites

  1. Malikappurathamma
  2. Ambanattu Panikkar Varavu
  3. Ambanattu Panikkar Varavu
  4. Ambanattu Panikkar Varavu
  5. Ampalappuzha
  6. Valabhasseril and Panthalam Kingdom
  7. Thiruvalla Name
  8. Soorya vamsajar of Travancore
  9. Kesevan Vaidyar
  10. cholayil Family
  11. vallabhassery Family
  12. Alummoottil Website
  13. kaumudi global
  14. History and culture of Kerala
  15. Traditional Arts
  16. Aivar Kali
  17. Pichanaattu Kuruppanmar
  18. Moplah Rebellion
  19. Guru about Samudayam
  20. Cheerappanchira Tharavad temple website
  21. Cheerappanchira Tharavad webiste
  22. Origin of Ezhavas
  23. Successes and failures of the Kerala Model
  24. Varma Kalari
  25. Arjuna Nrutham
  1. SNDP
  2. Ezhava Net
  3. Ezhava Website
  4. SNA
  5. List Famous Ezhava Tharavadus

See also

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