The Nambudiri Brahmin villages (Perinchelloor or Taliparamba) were mentioned in Tamil sangam literature as great centers of centuries old Brahmin vedic learning. No other Brahmin communities of Kerala have village by the name perinchelloor. Also Christian tradition of 1st century AD speaks about Nambudiries. The Brahmins treated almost all of those who acceded to their priestly status as Shudra, permitting only a small number to be recognised as Kshatriya, these being some of the local rulers who co-operated with them. The Nambudiri Brahmins by far the largest land-owning group in the region and they remained so until very recent times. The origins of Malayalam as a language is also attributed to the Nambudiri Brahamin's mixing of Sanskrit and the local Tamil language. Their dominating influence was to be found in all matters: religion, politics, society, economics and culture .
Marriage with Nairs
These hypergamous unions were regarded by Brahmans as socially acceptable concubinage, for the union was not initiated with Vedic rites, the children were not legitimized as Brahmans, and neither the woman nor her child was accorded the rights of kin. By the matrilineal castes, however, the same unions were regarded as marriage, for they fulfilled the conditions of ordinary Nayar marriage and served to legitimize the child as an acceptable member of his matrilineal lineage and caste."
The disparity in caste ranking in a relationship between a Brahmin man and a Nair woman meant that the woman was unable to live with her husband(s) in the Brahmin family and so remained in her own family. The children resulting from such marriages always became Nairs. K. M. Panikkar argues that it is this type of relationship that resulted in the matrilineal and matrilocal system. It has also been argued that the practice, along with judicious selection of the man who tied the thali, formed a part of the Nair aspirational culture whereby they would seek to improve their status within the caste. Furthermore, that
... among the higher-ranking Nayars (and Kshatriyas and Samantans) in contradistinction to the "commoner" Nayars, no two subdivisions admitted to equal status. Thus the relations set up by the tall-rite [ie: the thalikettu kalyanam] and the sambandham union were always hypergamous.
Although it is certain that in theory hypergamy can cause a shortage of marriageable women in the lowest ranks of a caste and promote upwards social movement from the lower Nair subdivisions, the numbers involved would have been very small. It was not a common practice outside the higher subcaste groups.
- Mathew, George (1989). Communal Road To A Secular Kerala. Concept Publishing Company. pp. 23–25. ISBN 978-81-7022-282-8.
- Pullapilly, Cyriac K. (1976). "The Izhavas of Kerala and their Historic Struggle for Acceptance in the Hindu Society". In Smith, Bardwell L. Religion and Social Conflict in South Asia. International studies in sociology and social anthropology 22. Netherlands: E. J. Brill. pp. 26–30. ISBN 978-90-04-04510-1. Retrieved 9 June 2011.
- Gough, E. Kathleen (1961). "Nayars: Central Kerala". In Schneider, David Murray; Gough, E. Kathleen. Matrilineal Kinship. University of California Press. p. 320. ISBN 978-0-520-02529-5. Retrieved 2011-06-09.
- Panikkar, Kavalam Madhava (July–December 1918). "Some Aspects of Nayar Life". Journal of the Royal Anthropological Institute 48: 265. Retrieved 2011-06-09.
- Fuller, Christopher John (Winter 1975). "The Internal Structure of the Nayar Caste". Journal of Anthropological Research 31 (4): 295–298. JSTOR 3629883. (subscription required (. ))
- Fuller, Christopher John (Winter 1975). "The Internal Structure of the Nayar Caste". Journal of Anthropological Research 31 (4): 292–293, 302. JSTOR 3629883. (subscription required (. ))
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