Nair ceremonies and customs

There are numerous ceremonies and customs adopted by the Nair caste, who are prominent in the South Indian state of Kerala.

Earlier customs and traditions

Marumakkathayam and Tharavadu
Main articles: Tharavadu and Marumakkathayam

Kalarippayattu
Main article: Kalarippayattu

The Kalarippayattu training was undergone by every youth of Nair community.However it was not the sole prerogative of the Nairs, for there were many Muslims, Christians, Ezhavas and even Brahmins who practiced and mastered the techniques of Kalarippayattu.[1]

Kathakali

Kathakali is a dance-drama which portrays scenes from Sanskrit epics or stories.[2] It is a classical dance form of Kerala, demanding long years of training. Believed to have evolved from Ramanattam, another classical art form composed by Kottarakkara Thampuran, Kathakali incorporates the techniques of some of the major ritual art forms of Kerala.The dance drama was historically performed exclusively by Nairs[3] and had always traditionally been associated with them.[4] Nair rulers and chiefs had patronized the art and Kathakali had foundations in Nair military training and religious customs.[5]

Velakali

Velakali (വേലകളി) is a ritualistic martial art form performed by Nair men in some temples of southern Kerala.[6] It originated in Ambalappuzha where Mathoor Panicker, chief of the Chempakasserri army, to boost the martial spirit of the people. Dancers wear colourful and attractive costumes similar to that of the Nair soldiers of the olden days. The dancers carry a painted shield in the left hand and a stick (Churikakkol) in their right hand and the performance resembles the actions in a battle. Percussion instruments like Thakil, Shudhamaddalam, Ilathalam, Kombu, and Kuzhal are used.[7]

In the past Nairs had three major marriage/rite of passage ceremonies.

Kettu Kalyanam (mock marriage ceremony)
Main article: Kettu Kalyanam

Sambandham/Podamuri/Pudava Koda/Mundukoda (casual marriage alliance)
Main article: Sambandham

The Sambandham ritual is less auspicious than the thaali and puberty rites, and literally means "alliance" or "relationship". It was a casual marriage alliances between men and women following marumakkathayam. This ritual marks the union of the bride and groom and was not necessarily a permanent arrangement.[8][9] However it was this innate weakness of sambandham that helped maintaining the integrity of the matrilineal tharavadu.

Sambandham denoted hypergamy between Nair women and Namboothiri men.The veli system was beneficial to the matriarchal upper castes as also to the patriarchal Namboodiri and other Brahmin castes of Kerala. Among the Namboodiris only the eldest son was permitted to marry with a view to maintain the integrity of ancestral property. The remaining males contracted Sambandhams with Kshatriya Princesses, Nair ladies. Since the offspring of these alliances were, as per Marumakkathayam, members of their mothers castes and families, the Namboodiri father would not be obliged to provide for them. For the matriarchal castes in turn Sambandhams with Brahmins were a matter of prestige and social status. Thus Sambandham was in both ways a gain to the castes involved. Namboodiri-Kshatriya and Namboodiri-Nair Sambandhams may also be considered morganatic marriages for while the husband was of higher social status and the mother of relatively lower status, the children were still considered legitimate although they did not inherit the titles or wealth of their fathers. However Gough recognises that there is little evidence that polyandry was practiced. [10]

In case of sambandham with Namboothiri men, the system benefited both the Namboothiri Brahmins as well as matrilineal castes like the Nairs for two reasons. First, Namboothiri Brahmins had institutionalized primogeniture, permitting only the eldest son to marry within the caste. Younger sons (also called aphans) in Namboothiri families were expected to establish sambandham with Nair and Ambalavasi (temple service castes) women. This allowed Nambudiri Brahmins to have more influence through close blood-relations with the ruling elite and martial castes. Secondly, Nair families encouraged the sambandham arrangement with Namboothiri men, who were not involved in warfare and provided stable alliances, and also increasing their tharavadu and caste status.[11]

Current ceremonies and customs

Thirandukalyanam (announcement and celebration of puberty)

The Thirandukalyanam ceremony was the puberty ceremony, during which femininity is celebrated as women occupy the parts of the household typically inhabited by men.[12]

Notes and references
  1. Ltd, Infokerala Communications Pvt (31 August 2018). Kerala Tradition & Fascinating Destinations 2018. Info Kerala Communications Pvt Ltd. ISBN 978-81-934567-4-3.
  2. Goody, J. (1975). Literacy in Traditional Societies. Cambridge University Press. ISBN 978-0-521-29005-0. Retrieved 7 January 2019
  3. Zarrilli, P. (1984). The Kathakali Complex: Actor, Performance & Structure. Abhinav Publications. ISBN 978-81-7017-187-4. Retrieved 7 January 2019
  4. Ashley, Wayne (1979). "The Teyyam Kettu of Northern Kerala". The Drama Review: TDR. JSTOR. 23 (2): 99–112. doi:10.2307/1145219. ISSN 0012-5962. JSTOR 1145219
  5. Wade, Bonnie C.; Jones, Betty True; Zile, Judy Van; Higgins, Jon B.; Qureshi, Regula Burckhardt; Owens, Naomi; Flora, Reis (1987). "Performing Arts in India: Essays on Music, Dance, and Drama". Asian Music. JSTOR. 18 (2): 1. doi:10.2307/833942. ISSN 0044-9202. JSTOR 833942
  6. Gupta, Shobhna (2002). Dances Of India. New Delhi: Har Anand Publications. p. 62. ISBN 9788124108666.
  7. Nagarajan, Saraswathy (27 December 2012). "In step with the times". The Hindu. Retrieved 22 December 2019.
  8. Karl, R. (2003) Women in Practice: A Comparative Analysis of Gender and Sexuality in India. 2003 Marleigh Grayer Ryan Student Prize Archived 25 February 2004 at the Wayback Machine; Moore, M. (1998) Symbol and Meaning in Nayar Marriage Ritual, American Ethnologist 15:254-73
  9. Report of the Malabar Marriage Commission (henceforth RMMC) I (Madras: Lawrence Asylum Press, 1891), p. 98. Appendix A, Home Judicial Proceedings (May 1896), no. 245±55, Part B. National Archives of India (henceforth NAI)
  10. KAthleen Gough. Haralambos-Families Household: Published by bob jiggings ;
  11. Dirks, Nicholas. Homo Hierarchies: Origins of an Idea. Castes of Mind. Princeton: Princeton University Press 2001.
  12. Travancore State Manual by Nagam Aiya
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gollark: There are no guitars or people screaming. This is *not real music*.
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gollark: ~np
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