The Nairs of Kerala: traversing through a cultural odyssey
Kerala, a southern Indian state popular for coconuts and communism has traversed through nuanced stages of change; from having a rigid caste hierarchy in place- discrimination in clothing, occupation, to passionately pursuing a progressive welfare destiny. 130 years after the state was called a ‘lunatic asylum’ by Swami Vivekananda, the popular narrative has been outrightly altered.
In the midst of historical haste, lies the Nair caste, boasting an esteemed legacy and wielding significant influence across various epochs. Embracing the Matrilineal joint family structure known as Marumakkathayam, they resided collectively in ‘Tharavads’. Integral to Kerala’s cultural fabric, the Nairs embraced enigmatic social customs and practices. Revered as a warrior caste akin to Japan’s Samurais, the Nair caste comprises diverse sub-castes like Panicker, Kurup, Menon, Pillai, Kaimal, Thampi, Nambiar, among others.
Marumakkathayam- an empowering family structure
More than half of Kerala’s population until the 19th century is said to have followed the matrilineal system of inheritance for over 200 years. It was predominantly practiced by the Hindu Nairs and Ambalavasis. However, how the system came into existence in a largely patriarchal landscape of India is a question that has been blasting away for years now. A common theory is that the Nair men trained to be in the armed forces of local kingdoms. Whilst, the women stayed behind, brought up the children and looked after the property, and were thus the ones who inherited the land. Traditionally, the decisions within the family were taken by the ‘Karnavar’ who is the maternal uncle. The female figures were highly revered and were actively consulted during decision makings. The men who marry into a Nair family had minimal role and usually stayed at their natal homes. A girl child was thus of supreme importance in Nair communities because the family flourishes through her. “In 1976, the Kerala Legislature abolished matriliny. This is the only place in the world, where a kinship practice was abolished by law.
In Namboodiri Brahmin families, only the eldest men were permitted to marry, while the younger men formed extra marital relationship with Nair women. This union was called Sambandham; says Manu S Pillai, Historian and author of Ivory thrones. This Sambandam is argued to be a highly paradoxical practice, because the concept of purity and pollution did not come in the way of sexual relationship between Brahmin men and Nair women. The children born out of this union did not have the right to inherit the paternal ancestral assets, unlike the norm anywhere. The responsibility of raising the child was solely on the mother. The father occasionally visited the wife’s residence. “The matriarchal system that prevailed in the state once was changed to patriarchy by the British who identified men as the leaders of the family”, as indicated by historian Manu S. Pillai. “The royal women of Travancore did whatever the men were afraid to do”.
Moreover, Nairs have only minimally observed the patrilocal system of residence. Saraswathy Devi is the eldest daughter of a Nair household. “It was very common for newly-weds to not stay at the husband’s residence, rather stay in a place from where both partners could earn well and live vibrantly. I have stayed at my husband’s house very minimally”. Says Saraswathy Devi aged 78.
Fraternal polyandry
Under this, the wife of one brother was treated as wife of all brothers and even of maternal cousins. This allowed them to consolidate resources and landholdings. Although fraternal polyandry was not universally practiced by all Nairs.
Most of the customs and practices among Nairs are still female centred. Among these is the practice of “pula” (concept of one being considered impure after death of a relative) only when someone from your mother’s family passes away. So even with the death of your closest paternal associate you are not considered an immediate relative.
The Nair Conundrum- through feminist lens
The Nairs smashed gender stereotypes left and right at a time when challenging it was unthinkable elsewhere. But this is only partly true. What had traditionally occured is partial empowerment. The Nair women who had amassed power channelised it into repressing the women who came below in the social strata. Kerala had a bizarre system of taxation in place whereby women of the backward castes had to pay a tax if they wished to cover their breasts. Women were mandated to remain bare-chested as a sign of respect towards castes perceived as “superior” to them. Officials of the royal court went from house to house, collecting the abhorrent “Mulakkaram,” which literally translates to Breast Tax, from lower caste women who had reached puberty. Vexingly, the levy was based on the size of their breasts. According to a popular legend, a spirited young Ezhava woman who went by the name Nangeli from Cherthala in Alappuzha, fed up with the humiliation, decided she could bear no more insult. When the village collector, known as the Pravarthiyar, arrived to claim her share, she followed the customary ritual by lighting a lamp and laying out a plantain leaf. However, instead of offering money, she shocked the officials by severing her own breasts and placing them on the leaf. Nangeli bled to death, yet her act of defiance has since become a symbol of resistance against this practice. Upon returning home to find his wife already being cremated, her husband, absent during the incident, is said to have immolated himself – driven either by heartbreak or fear of repercussions from the authorities. Regrettably, (although not appalling), Nangeli’s valour has been erased from the face of popular history.
In 1813, Dewan Colonel John Munro of the Travancore court extended a concession permitting Nadar women who converted to Christianity to utilize an “upper cloth” for chest covering. Nonetheless, this initiative invited strong resistance from the royal court, leading to these women being constrained to donning a lengthy blouse resembling the clothing worn by Muslims and Syrian Christians during that period. The Nadar women were not satisfied demanding that they be treated on par with the Nair women; a good chunk of these Nadar Hindus converted to Christianity, about 10% of Christians in Kerala today are Nadar Christians and are concentrated in the Southern belt of the state. Interestingly, the Nadars who constitute 30% of the total population belong to the same caste i.e the ‘Nadar’ but two different religions, and it’s not rare for a Nadar Christian to marry a Nadar Hindu or vice versa.
The Sethu Bayi sisters – the OG feminist icons
Sethu Lakshmi Bayi and Sethu Parvati Bayi, cousins by relation, were formally welcomed into the Travancore family via adoption in 1900. The adoption decision arose from the absence of young female heirs needed to carry on the lineage. They defied toxic societal norms, and did all that was possible to bring men and women to a level playing field. Sethu Parvati Bayi- the junior Rani; went on jungle safaris wearing khaki shorts, brought Margaret Sanger to Travancore to preach about the vitality of birth control at a time when being vocal about any aspect of sex life was considered a rigid taboo. Whereas, Sethu Lakshmi Bayi was the pioneer of female education in Kerala. During the mid- 1920s Travancore, Lakshmi Bayi created an unsettling stir, when she declared that any girl attending college in the state would receive a special invitation to join the queen for tea at her palace. Moreover, the second rated women’s college in Travancore was elevated to the status of first grade, subjects which were previously not taught (Science and Mathematics) were included in the curriculum, further the college was also affiliated with the University of Madras. She also upraised the position women received in the political sphere. Soon after she assumed the throne as the Maharani of Travancore, DR. Mary; Travancore’s first woman graduate was installed as head of the medical department of the kingdom. She was also nominated by the Rani as the member of the legislative council, conferring her the label of ‘lady legislator’. The Sri Mulam Popular Assembly, which represented the citizenry’s demands and aspirations, amended its rules to allow women membership and voting rights within the government, which extended their participation.
The Padmanabha Swami temple (considered as one of the richest Hindu temples in the world today) over which the royal house of Travancore exerts great influence even today, since its inception in the 16th century has restricted the access of non-Hindus. Just last month, a Muslim woman was thrown out of the temple premises when she was identified as a Muslim, this was followed by elaborate purifying rituals. Clearly, the efforts to facilitate progress in the state has been haphazardly undertaken. It reveals the ambiguous and indistinct nature of their advancement. Kerala, although popularly perceived as ‘progressive’ still has a long way to go. Caste dominance has declined over the years, thanks to Communism. Further, the state is known for its impressive human development achievements. Advancement coexists with persistent challenges. Only by comprehending these intricacies in a detailed manner can they pave a comprehensive and lasting route towards achieving inclusive societal progress.
