Religious Reform Movements (1850-1950)

NOVIY MIR Research Journal ISSN No: 0130-7673 MALABAR AND MODERNITY: A STUDY ON SOCIO- RELIGIOUS REFORM MOVEMENTS (1850-1950) Dr. Vinodan Navath Associate Professor of History Government Brennen College,Dharmadam, Thalassery,Kerala Human societies are subjected to change which is possible through internal contradictions or by the influence of external elements. The institutional changes and structural changes have reflected or manifested in the existing social and economic order. Social change can gradually be seen as responses to a set of challenges to the evolution of the society. These responses may be created by individuals, institutions or social movements. A social movement expresses the collective efforts of people to demand equality and social justice and reflect the struggles of people in defense of their culture and symbolic identities and heritage. Collective actions are the essential and continuing data of the society.1 Social movements are characterized by the presence of an ideology shared by the agents or participants in the society. It promoted the call for an all round attack on the root of wretchedness, poverty, illiteracy, illness and ignorance. These are some assumptions from the broad thematic frame work of social reform movements which are applicable in the case of Kerala too. The present paper is an attempt to analyse, the role played by the social and religious reform movements to reorient and reestablish the existing social order of Malabar by incorporating the rationality of western modernity, in the 19th and 20th centuries. The selection of the space is in concern with its unique historical experience. Malabar had undergone both indigenous and colonial state system. The period is from 1850 to 1950 as it marked a crucial change in the existing social and economic structure. Economic and Cultural mission of colonialism had to confront with stratified social structure of Kerala and their plan was executed at two levels. Indigenous hierarchical order was preserved to extract maximum revenue from the field. At the cultural level colonial state formulated a new discourse around schools, hospitals, club houses, reading rooms, coffee houses, hostels, seminaries and negotiated with marginalized sections by extending new form of education, communication system, dress style, food pattern, leisure time and life habits. In Marshal Berman’s discourse, cultural capitalism and the expression of modernity have the potential to cut across the boundaries of geography, ethnicity, class and nationality. Following Weber’s logic, it was the new class situation which was determined by kinds of skills and abilities obtained by education credentials that create life chances outside of the life chances of direct property ownership2. He focuses on the changes happened in private life through the Volume 6, Issue 8, 2021 Page No: 239 NOVIY MIR Research Journal ISSN No: 0130-7673 intrusion of exchange value. It is the process which structures not only the relationship of administration to the client, but also the relationship of economy to consumer. Leisure, family life, sexual relationships and one’s sense of self and development as a human being become targets of commoditization. For instance, the opening of a bakery at Thalassery, colonial towns in 1880 by Mambally Bapu, a petty shopkeeper have significance far beyond its function as a sweet stall and that reflect the alteration in the caste norms related to food pattern and habits. Kalari which was treated as a pre-colonial system of training of warriors was placed in the wide canvas of Circus which emerged as part of body consciousness and entertainment in colonial background. Kalari masters like Keeleri Kunhikannan and Kannan Bombayo of Thalassery got halo like Thacholi Othenan and Aromal of Vadakkan Pattukal. Some of the novels which were published in 1870’s have provided an ample hint of material and social transformation occurred in the colonial towns of Thalassery and Kannur. The novel Parangodi Parinayam has narrated the change in the life style and food habits among the newly emerged middle class in the Malabar region. Tea, biscuits, cakes etc. became a part of middle class family3. Practice of taking Kanhi or cold rice soup in the early morning was rapidly giving way to drinking coffee and tea. With the widespread use of tea and coffee, new tea shops run by the locals and Hotels emerged in towns and villages. The coolies engaged in railway and road construction had their food in the newly founded shops. Their devotional need was satisfied by the Muthappan shrines which consecrated alongside the railway lines. Literary works published in the last quarter of the 19thc portray the coming of colonial modernity with reference to slow development of cities and towns in the Malabar region. It describes the new landscape of Kannur with special reference to the fort, army, barracks, armoury, camp bazaar and Payyambalam beach. It also makes references to different trading groups in north Malabar like Parsis, Gujarathis and Baniyas. The main location of the novel Sukumari published in 1897 is Barnassery, a cosmopolitan town with the presence of Portuguese, Anglo Indians, and the natives. The novel also speaks of the changing habits of Malyalees in the colonial set up. Sukumari the heroine of the novel, in her conversation with Satyadas, her suitor makes a reference about unhealthy practices of the newly emergent middle class. Some of them are trying to imitate the dress code and language of the British. Other takes English names similar to their ancestral name. Cleanliness is another aspect that projected as the part of modernity. Sukumari’s concept of a ‘house’ changed entirely when she made a visit to the house of Karuna, an English educated lady. Sukumari was surprised by the neatness of the home and then tries to put it in her life as well.4 Though Indulekha, another novel published in 1889 is set in the rural background, there is an acceptance of the virtues of English education, the technological superiority of the factory and the steam engine and the kindness of colonial masters. Suri Namboothiripad one of the important characters in the novel shows no hesitation to receive a Sayip and Madamma (that malayalees use to speak about people of European origin) in his illam (house). Volume 6, Issue 8, 2021 Page No: 240 NOVIY MIR Research Journal ISSN No: 0130-7673 The social reforms brought about by the western machines and work places did not get much attention in the scholarly discussions and writings. Malabar was connected to the railway net work when a railway line between Beypore to Thirur was opened in 1861. Compartments in the train opened a new public space where class distinctions maintained and caste distinctions faded out gradually. When the engine moved on the line the social restrictions and norms set out by the geographical boundaries get washed out. Samuel Aron the proprietor of Aron Mills estimated that between 100 and 150 factories were founded in Malabar5. By 1890’s there were eight key manufacturing companies including Pierce Leslie, Volkart Brothers, Mammali Works, Burnett and Sons, Andrew and Sons and G Henke that had set up factories and joint stock companies all over Malabar. These dealt especially in products like spices, coffee, cashew and cotton. In the altered scenario, as pointed out by Max Weber the old class struggles based on power and wealth shifted to a struggle between groups competing for prestige and social standing and new negotiations on social relationship took shape. While occupation in the traditional caste system was rated in terms of ritual purity and pollution, they are today related to some extend in terms of income they produce6. Around the schools, law courts, factories and other workplaces a new time concept began to emerge. A Basel Mission Reports speak of the new time that was set in the education institutions. In the morning at day break the boys were woken up, they dressed themselves, washed and bathed themselves. At 6 O’clock schools bells was rung. At 9 O’clock they received their breakfast. After the service at 10 O’ clock they exercised in the open or performed gymnastics under the shade of the tree continuing up to 12 O’clock followed by two hours school lessons. At 1 O’ Clock students had lunch. After meal students played together until 3 O’ clock when there was a bell that called them to school. At the 7 O’ clock they ate the same food as in the afternoon. After evening service at 9 O’clock the children went to the bed.7 Thus a new normal took shape in Malabar during the period of the British rule. Rationality of western modernism was first felt in native home. A new patriarchy came into existence which was different from the traditional order but explicitly claiming to be different from the ‘western family.’8 As Partha Chattergee say, the idea of neatness, order, punctuality and domestic devotions which form striking features in well regulated middle class home. It prompted a barrage of questions to be raised on women’s education led to the creation of the category of ‘career women ‘who sought employment in specific professions such as teaching, medicine, and various ‘white collar’ jobs.9 It is visible in the formation of various women organizations like Vanitha Samajams, Strivedis, Mahila Sanghams etc in various parts of Malabar. Print capitalism had its powerful presence in Malabar homes through which house wives came to know about the social and political currents prevailed at that time. Murkoth Kunhappa in his preface to Sahsra Poornima of Revathi Amma makes a referenced to the functioning of a Stree Samajam at Thalassery. It home delivered books to women and conducted social activities in the area.10Special columns were set apart for addressing women issues Volume 6, Issue 8, 2021 Page No: 241 NOVIY MIR Research Journal ISSN No: 0130-7673 appeared in newspapers and journals.

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