EZHAVA - MODIFIED PART 1

Ezhava

'Ezhava' is the largest and one of the major progressive communities in Kerala, a south Indian state. They have made a mark in economic and political panorama of the state and contributed enormously to the literature and culture of the state. They are also found amongst the Malayalee diaspora around the world. They are today 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 Kerala State. Folkfore tradition and written records show that ezhavas were martial class.Bardwell L. Smith, Religion and Social Conflict in South Asia.(BRILL publications, 1976,ISBN 9004045104), Page 27 [1] Bardwell L. Smith, Vadakkan and Thekkan Pattukal.(Sri Rama Vilasom Press, 1967),Page 128 - 148 Nagam Aiya, Travancore State Manual by Nagam Aiya The folk songs, ''Vadakkan Pattukal'', composed about 400 hundred years back are full of description 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, the Kings of Travancore and Cochin Rajas. Many from community had become ''Kottaram Vaidyan''(Palace Physician) of all important kings of the region.Bardwell L. Smith, Religion and Social Conflict in South Asia. (BRILL publications, 1976,ISBN 9004045104), Page 27 [1] Bardwell L. Smith, Vadakkan and Thekkan Pattukal.(Sri Rama Vilasom Press, 1967),Page 128 - 148 Nagam Aiya, Travancore State Manual by Nagam Aiya [3] They enjoyed better status before the arrival of Brahmins from North. Historically, they never found a place in the four-tier caste system of Hindu. They were engaged in many professions and many were Warriors, Ayurvedic physicians, Astrologist, Arrack brewers, Traders(including coconut business), Toddy Tappers, Spiritualists, Traditional Toxicologists, Devil worshippers and Dancers, sorcerists, farmers, weavers etc. The ezhavas are also known as ''Thiyya''s or ''Billava''s in some of part of Kerala especially Malabar areas.

Contents
Theories of origin
Past Occupations
Ayurvedic Vaidyars
Traditional Toxicology
Warriors and Kalari Traditions
Arattupuzha Velayudha Panicker
Warriors Of Northern Ballads
Kuroolli Chekon
Niranam thura
Varma Kalari
Trading, Toddy Tapping, Brewing Arrack
Social Stratification
Malikappurathamma
Sree Muthappan
Ambanattu Panikkar Varavu
Padmanabhaswamy Temple
Culture
Theyyam or Kaliyattam or Theyyatom
Mayilattam or Arjuna Nritham or Mayilpeeli Thookkam
Poorakkali
Parichamuttu Kali
Thiyyattu or Theeyattu
Aivar Kali
Customs
Family System And Tharavadu
Snake Worship
Kuruthi
Marriage
Thali Kettu Kalyanam (Mock marriage ceremony)
Struggle For Egalitarianism
chela kalaapam(cloth revolt)
Religious Conversions
Conversion to Christianity
Pichanaattu Kuruppanmar
Karappuram Mission
Moplah Rebellion
Conversion to Sikhism in central kerala
Travancore Temple Entry Proclamation
Surnames
Similar Communities
Billava
Poojary
Nadar
Spiritual And Social Movement
List of Famous Ezhavas
Spiritual leaders
Social reformers
Literary figures
Mahakavi Kumaran Asan
Community leaders
Famous physicians and surgeons
Famous lawyers
Artistes
Direction, Screenplay, Script Writing, Production
Acting
Music
Political leaders
Other famous people
Business figures
Journalists
Civil servants
Military Service
Judicial services
Ministers in New Assembly
MLAs in current Legislative Assembly
MPs in the Indian Parliament
References
Other References
Books
Websites
External links
See also
Theories of origin

There are many hypotheses based largely on the etymological origins of the word ''Ezhavan'' as well as spiritual practices and folklore associated with Ezhavas. Some lexicographers have traced the etymology of the word Ezhava/Thiyya to ''Ezham'' (or Eelam)/''Dweep'' being a word originating from the ancient Pali language (the main language of Theravada Buddhism) for the island of Sri Lanka. As per the folk songs, Ezhavas were the progeny of the four bachelors that 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 is 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. Some other lexicographers have deciphered this word to Ilam one of the provinces of Iran. Some others state that ezhavas were descendants of Shivite religion who were called ''ishivars''. However, as in the case of most other communities in Kerala, an extensive haploid genotyping study alone can unravel the true ethnicity and migratory origins of the Ezhavas. K R Narayanan, Ezhavar Oru Padanam Vevekodayam publications, 1967) page27 EMS Namppothirppadu, Keralam Malayalikalude Mathrubhumi Desbhimany publications, VOl1, 1947 ) page27 NR Krishanan IAS, Izhavar Annum Innum
Main articles: Origin of ezhava caste


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.Bardwell L. Smith, Religion and Social Conflict in South Asia. (BRILL publications, 1976,ISBN 9004045104), Page 27 [4] Bardwell L. Smith, Vadakkan and Thekkan Pattukal.(Sri Rama Vilasom Press, 1967),Page 128 - 148 Nagam Aiya, Travancore State Manual by Nagam Aiya [3]

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. Founder of famous chandrika soap Shri C.R. Kesavan Vaidyar belonged to this caste. 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. [6]Bardwell L. Smith, Religion and Social Conflict in South Asia. (BRILL publications, 1976,ISBN 9004045104), Page 27 [4] Bardwell L. Smith, Vadakkan and Thekkan Pattukal.(Sri Rama Vilasom Press, 1967),Page 128 - 148 Nagam Aiya, Travancore State Manual by Nagam Aiya [3]

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. Keralakaumudi, Sree Narayana Directory, (kaumudi Publications, 2007)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

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 a 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 wre trainers of famous Ettuveetil Pillamars. Their descendants have looked after the Chamundi Devi (Kalari devatha) temple at Thozhuvancode, Thiruvananthapuram.Bardwell L. Smith, Religion and Social Conflict in South Asia (BRILL publications, 1976,ISBN 9004045104), Page 27 [9] Vadakkan and Thekkan Pattukal.(Sri Rama Vilasom Press, 1967),Page 128 - 148 Nagam Aiya, Travancore State Manual by Nagam Aiya [3]
Main articles: Chekavar
Main articles: Channar
Main articles: Panicker


Arattupuzha Velayudha Panicker

''Arattupuzha Velayudha Panicker'', was an Ezhava warrior lived in the 19th century in Kerala who has also fought against the caste oppression by the upper castes.His original name was ''Kalisseril Velayutha Chekavar''.NR Krishanan IAS, Izhavar Annum InnumDr Filippo Osella and Caroline Osella, Social Mobility In Kerala: Modernity and Identity in Conflict (Pluto Press, 2000,ISBN 074531693X), Page 156 to 158[11].
Main articles: Arattupuzha Velayudha Panicker


Warriors Of Northern Ballads

''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. Bardwell L. Smith, Vadakkan and Thekkan Pattukal.(Sri Rama Vilasom Press, 1967),Page 128 - 148
Main articles: Aromal Chekavar
Main articles: Unniarcha


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 NR Krishanan IAS, Izhavar Annum Innum Vishnumangalm Kumar,Kuroolli Chekon: Charithram Thamaskaricha Kadathanadan Simham(Keralasabdam, 2007-9-2),Page 30-33
Main articles: Kuroolli Chekon


Niranam thura

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. NR Krishanan IAS, Izhavar Annum Innum
Main articles: Thiruvalla


Varma Kalari

This was a great warfare, part of 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 Cheiftians).
Main articles: Varma Kalari


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 Sudra(Nairs) 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. However they were 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. Thomas Johnson Nossiter and Frederick Albert Cook, Communism in Kerala: A Study in Political Adaptation (C. Hurst & Co Publishers, 1982, ISBN 0905838408), Page 21 Keralakaumudi, Sree Narayana Directory, (kaumudi Publications, 2007), page 21[12]

Social Stratification


Malikappurathamma

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.NR Krishanan IAS, Izhavar Annum Innum
Main articles: Maalikapurathamma


Sree 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.
Main articles: Muthappan


Ambanattu Panikkar Varavu

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.NR Krishanan IAS, Izhavar Annum Innum
Main articles: Ambalappuzha


Padmanabhaswamy Temple

Padmanabhaswamy temple is one of the seven Parasurama kshetras in kerala built during ''brahmaization'' 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 has 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]
NR Krishanan IAS, Izhavar Annum Innum
Main articles: Padmanabhaswamy temple


Culture


Theyyam or Kaliyattam or Theyyatom

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. Ronald M. Bernier, Temple Arts of Kerala: A South Indian Tradition (Asia Book Corporation of America, 1982 ,ISBN 0940500795) Krishna Chaitanya, Temple Arts of Kerala: A South Indian Tradition (Abhinav Publications, 1987 ,ISBN 8170172098)

Mayilattam or Arjuna Nritham or Mayilpeeli Thookkam

Arjuna nritham, Art & Culture of Kerala 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 ''Mayilppeeliyattam'' 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 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.
The songs which are strictly rhythm based are called 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.
The various dance movements are closely similar to Kalarippayattu techniques. Percussion instruments like the chenda, maddalam, talachenda and ilathalam (cymbal) form the musical accompaniment. Ronald M. Bernier, Temple Arts of Kerala: A South Indian Tradition (Asia Book Corporation of America, 1982 ,ISBN 0940500795)

Poorakkali

A folk dance prevalent among the ezhavas of Malabar, usually perfromed 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. Ronald M. Bernier, Temple Arts of Kerala: A South Indian Tradition (Asia Book Corporation of America, 1982 ,ISBN 0940500795)

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. Ronald M. Bernier, Temple Arts of Kerala: A South Indian Tradition (Asia Book Corporation of America, 1982 ,ISBN 0940500795)

Thiyyattu or Theeyattu

Theeyattu is a solo dance-drama performed in front of the Kalam (ritual drawing with coloured powders) in some of the Bhagavathy temples of Thiruvalla, Kottayam, Thripunithura and neighbouring areas. The most popular story narrated through a Theeyattu performance is that of the duel between goddess Kaali and the demon Daarikan
Ronald M. Bernier, Temple Arts of Kerala: A South Indian Tradition (Asia Book Corporation of America, 1982 ,ISBN 0940500795) Krishna Chaitanya, Temple Arts of Kerala: A South Indian Tradition (Abhinav Publications, 1987 ,ISBN 8170172098)

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. Ronald M. Bernier, Temple Arts of Kerala: A South Indian Tradition (Asia Book Corporation of America, 1982 ,ISBN 0940500795)

Customs


Family System And Tharavadu

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.
Main articles: Tharavadu

Main articles: Marumakkathayam


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. Keralakaumudi, Sree Narayana Directory, (kaumudi Publications, 2007)

Kuruthi

It was a rutual performed in temples expecially 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 perormed before padayani and Mudiyet in South Central Kerala. And in North Kerala, it was perormed with Theyyam and Pana. Sree Narayana Guru took the initiative to stop this ritual and now-a-days its not so common in Kerala. Keralakaumudi, Sree Narayana Directory, (kaumudi Publications, 2007)

Marriage


Thali Kettu Kalyanam (Mock marriage ceremony)

This type of marrige 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. Keralakaumudi, Sree Narayana Directory, (kaumudi Publications, 2007)
David Smith, Hinduism and Modernity(Blackwell Publishing, 2003), ISBN 0631208623
Main articles: Kettu Kalyanam


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 upper caste men 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)''. It became very important that later scholars regarded it as a part of the struggle for independence. Lloyd I. Rudolph, Susanne Hoeber Rudolph, The Modernity of Tradition: Political Development in India (University of Chicago Press, 1967, ISBN 0226731375) Ilamkulam Kunhan Pilllai, Studies in Kerala History C. Kesavan - Oru Jeevitha Samaram

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. Surendra Kumar Srivastava and Akhileshwar Lal Srivastava, Social Movements for Development (Chugh Publications, 1988, ISBN 8185076340), Page 167

Pichanaattu 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. Surendra Kumar Srivastava and Akhileshwar Lal Srivastava, Social Movements for Development (Chugh Publications, 1988, ISBN 8185076340), Page 167
Main articles: Kuruppanmar


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. Surendra Kumar Srivastava and Akhileshwar Lal Srivastava, Social Movements for Development (Chugh Publications, 1988, ISBN 8185076340), Page 167

Moplah Rebellion

The well-known Moplah, of Malappuram, revolts are said to have begun with the murder of a Nair landlord after he ripped off the blouse of an Ezhava woman convert, who had dared to appear before him clothed above the waist, stood within 30 yards of him and called him by his name. The revolts were mostly a series of attempts to take over land by groups of armed Muslim tenants or suicidal attacks on landlords known for their atrocities, culminating in the 1921-22 Moplah rebellion. Thus even the militant (and sometimes reactionary) Islam of the Moplah Muslims had its roots in their struggles against the stranglehold of the Hindu upper-caste landlords and the British. A large section of ezhavas converted into Islam during Moplah Rebellion either due to the discrimination from upper-caste or due to threat from Moplahs.
Main articles: Moplah


Conversion to Sikhism in central kerala

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

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 prayer. The memorialists sought only privileges that were already enjoyed by the Christians and the Muslims. P. Chidambaram Pillai in Right of Temple Entry says, ''The Thiyya Hindu of Hindu Travancore has not as much right of free citizenship as the lowest Hindu in the Mohammadan state of Hyderabad or the lowest Hindu of Christian British India. To be a Hindu in the Hindu state of Travancore is not a privilege for the non-caste Hindus; it is not a mere handicap; it is a curse; it is an insult.'' In dejection many of the Ezhavas embraced Christianity as borne out by the fact that the Christian population of Travancore which stood at six lakhs in 1901 increased to 17 lakhs in 1931. 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 the proclamation. Otherwise, the history of Kerala would have been quite different. Dr.Palpu, Treatment of Tiyas in Travancore
Main articles: Temple Entry Proclamation


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 . 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.
Main articles: Billava


Poojary

''Poojari'' is a 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.
Main articles: Poojary


Nadar

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 suth Kerala Ezhavas were addressed 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.)
Main articles: Nadar caste

When Sree Narayana Dharma Paripalana (SNDP) yogam is 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.NR Krishanan IAS, Izhavar Annum Innum The true nature of ethnic-relationship between these two communities can be established only through further research.

Spiritual And Social Movement

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. NR Krishanan IAS, Izhavar Annum Innum [13] [14] 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. Cyriac K. Pullapilly, The Izhavas of Kerala and their Historic Struggle for Acceptance in the Hindu Society

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