Thiyyas Versus the Ezhavas

Thiyyas versus the Ezhavas

Online writings of

VED from VICTORIA INSTITUTIONS

Published by VICTORIA INSTITUTIONS Aaradhana, DEVERKOVIL 673508, Indian Peninsula [email protected] www.victoria.org.in Date of publishing of this digital book: 11-05-2014

1 I have written many articles with regard to the geographical area historically known in the outside world as the Indian peninsula. The writings can be divided into Those about the new nations called Pakistan, India & Bangladesh. All of them are busy impos- ing their nationality on all those who live within their boundaries. In India, a much fabricated story of a nation with thousands of years of history is being fed to the newer generations. Something similar might be going on in Pakistan and Bangladesh. Those about Kerala. As to Kerala, something similar is happening. It is also a fabricated history building of a nation called Kerala starting from times immemorial. The film media has already created imaginary historical incidences, which have currently found their way into the text- books. Similar things are going on in the communal side also, with almost all communities trying to claim ancient links to ‘superior’ castes. This is being done not only by the Hindus sections, but also by the converted Muslims (South Malabar) as well as the converted Chris- tians (Travancore kingdom). No one wants a link to any ‘inferior’ castes of yore. There is much claim of a link to the ancient civilisation, called the Vedic culture, that is presumed to have existed beyond the northwestern bounderies of the new nation of India, some more than 7000 years back. Then there is the issue of the certain castes leaderships trying to usurp the leadership of other unconnected castes and populations by claiming that they are their own sub-castes. The inner motives in these actions are off-course political power based on huge populations of caste subordinates. I, the writer here, have no specific affiliation to any side, other than to write observations that are plausible. Much of these writings are based on personal observations, experiences, intuitions etc. and not at all based on any ‘scholarly’ dissertations of any academicians.

VED from VICTORIA INSTITUTIONS May 2014 DEVERKOVIL

2 CONTENTS Postings on Wikipedia Ezhava Page Thiyyas verses Ezhavas Second Post A general answer Fourth post *An insertion: The Shudra issue Some more titbits An effort at correction Fifteenth Post Read carefully before letting your blood boil Seventeenth Post Intellectualism in seclusion 23rd Post: date of posting: 26th June 2007 It has been a long time since I came here. Thiyyas I thought I will write a bit more about the theme. Rejoinder to Anoop Rejoinder to Anoop 2 Setting the government records straight: Thiyya demand to detach them from Ezhavas Rejoinder to Ajay

3 Postings on Wikipedia Ezhava Page I had done some postings on the Wikipedia Ezhava Talk Page, I did it without much delibera- tion, first. This first post generated a lot of retorts and reactions. This compelled me to give more answers. There were a lot acrimonious reactions to this. Many of my posts were simply deleted, or vandalised with someone posting obnoxious sentences into it. Moreover, since there was a lot of manipulation going on in my writings, with some of the alterations verging on dangerous provocative themes, I felt that there is need to maintain the integrity of my writings. So I am keeping a parallel copy of my posts in the Wikepedia Ezhava Talk Page here. So that anyone who desires to understand the continuity and logical progression of the themes, can come here and get the full gist. No other persons posts in the Wikipedia Ezhava Talk Page will be copied or posted here. In all posts, proper links to the Wikepedia Talk Page shall be given, for the interested reader to understand the context of the writings. It may be mentioned in passing that I do not have any caste feelings. I do not vouch for the on- going caste based reservations being doled out to the various groups, each competing on claims of antique inferiority. The need of the hour is to appreciate quality, and not mediocrity. Caste has no meaning. Nor does religion. The quality improvement that the English East India Company bestowed to a minute section of the native population has not be replicated by any endeavour of the Indian leader. See this link for an example. As to the claims of 'caste' defining human quality, it is nonsense. The lower castes, Ezhava, Paraya, Pulaya etc., who converted into Christianity in the erstwhile Travancore kingdom, under the patronage of the London Missionary Society later relocated themselves to the Malabar forest region, where they took over the forest lands, in the lawlessness allowed after the departure of the British rule. These persons do not currently exhibit any signs of low caste demeanour. In fact, many of them currently do have superior caste attributes. In the Valluvanaad region, currently called Malappuram district, the southern Thiyyas converted to Muslims, and created a version Mappillas, with possible differences from the Mappillas of north Malabar (Arab blood mix). None of them carry lower caste identification, either anthropologically or by demeanour, other than what the feudal local vernacular en- forces.

Readers interested in knowing more in this regard may download this book: Language of Malabar See this online page also.

4 Thiyyas verses Ezhavas I was born in the Thiyya community in North Malabar of Kerala. As one of my parents was from a relatively senior bureaucrat, and English was a very easy language in our family, the feeling of being Other Backward Caste was never there. Yet, when in the 70s I moved to Travancore areas, I was confronted by a caste known as Ezhavas. In certain ways, this caste was having certain commonality with that of Thiyyas, Mainly in that both had a connection to a hereditary vocation connected to Coconut trees. In later years, I was told that both castes were same, and the difference in nomenclature was only a colloquial aberration. Yet, it was not a fact. There are a lot of very salient points of difference between these two castes. At the same time there is a lot of variation among the Thiyyas themselves, as one move from North Malabar to South Malabar. I do not know what the anthropological version is; but the fact is the two castes look different. The Ezhavas on an average have a tilt to a darker complexion, while the Thiyyas do have a tilt to a fairer complexion. It is true that there are also Thiyyas who are dark and Ezhavas who are fair. Next is the aspect of social conventions. The social conventions are absolutely different. The Ezhavas are basically having patriarchal family systems. The Thiyyas of North Malabar were having Matriarchal family systems. As one moves south, the thiyyas slowly turn patriarchal. It may be mentioned that now matriarchal system has been made redundant by law. Then comes the religious customs of the Thiyyas; they were intimately connected to such concepts as Kavus, theyyam, thira, vallattam and such. Muthappan was a very special kula daivam of this caste. What the Ezhavas have in corresponding level, is not known to me. In the 70s when I first confronted the Ezhavas, the most striking feature among them was a sort of inferiority complex; I believe this may have disappeared over the years. I found that this inferiority complex was basically connected to the fact that they were considered to be low caste by the Brahmins, Varmas, and Nair of Travancore area, and also the fact that this nation (Travancore) was a Kingdom where this was a statutory feature. At the same time, the thiyyas had a variety of experiences in this regard. In Malabar also, in most places Thiyyas did have a lower profile. Yet, because of the direct British rule and the setting up of English education and colleges under the aegis of the British rule gave a real boost to the Thiyyas of such places as Tellicherry and Cannanore. So that, in these places instead of growing up as a lower classes, they learnt English and entered the higher echelons of administration during the British period. This led to the creation of a small section of thiyyas families who exuded a superior stance, which protected them from the assaults of caste problems. Yet, the fact was that in many other places of Malabar this social elevation of the thiyyas did not reach, and they did exist at varying social levels. Most of them were sort of serfs of the landlords with few claims to social status. Their language was also embedded with self depre- catory words. The information that Ezhavas and Thiyyas are from the same caste came very recently. In many ways this was imposed on the Thiyyas by the government versions. It had its good points, including the fact that it gave a wider spread in matrimonial alliances. The other major reason that this came about was due to the fact that thiyyas demanded Other Backward Caste Status in public appointments and education, when it was seen that Ezhavas were enjoining this. When Malabar was part of the Madras Presidency, Thiyyas did not enjoin this feature. When in 1956, Malabar was amalgamated with Travancore-Cochin to form Kerala, this fact came to the notice of the Thiyyas, and a mass demand was made to remove this discrepancy. I think from this date onwards, the feeling that Ezhavas and Thiyyas are same, came about. Another feature of the Thiyyas that I have noticed is their connection with the marital arts known as Kalarippayattu. I do not know if Ehavas were associated with any similar things. Yet, it must be mentioned that even though Thiyyas were associated with Kalarippayattu, it would be simply meaningless to say that those Thiyyas who were exponents in this martial arts were social seniors, as depicted in popular cinema. They most probably would have been the henchmen of small time landlords, and would have been at their beck and call. Wikipedia

5 Second Post I find the whole discussion very, very interesting. I am not a formal expert in the themes discussed. Yet, I am urged to bring in my own observations.It is true that there is a qualitative difference between the Ezhavas of the South, and the Thiyyas of the north. Yet, among the theyyas themselves there are tremendous variation in culture and mental stature as one moves around Malabar. Before going into that I would like to focus on the stimulating theme that the fair colour of a percentage of thiyyas are connected to the hybridisation done by the European races, mainly British. I must say that it is total rubbish; even thought the average thiyya wouldnt mind the allegation. In my own family tree at Tellicherry there a number of persons who are fair in complexion; but this complexion have nothing to do with the white colour of the European races. It is a totally Asian whiteness; starkly different from the other. I think I can vouch for a few generations backwards, with absolutely no link to a White race.Another amazing thing that I have noted is the fact that in my parental family, I have found that persons who are good in English, and bear an English bearing, have a more soft, fairer looks, while the non-English knowing persons are generally more darker and more cruder in attitudes. Then another strange observation of mine was that some 30 to 40 years ago in the Tellicherry, Cannanore areas, I did come across Thiyya men having a very sophisticated stature, the kind of persons I have not seen in other castes including Nairs, Brahmins or Ezhavas. The persons were basically not of high social level, yet bearing a pose of elevated mental stature. This mental stature and pose of interaction was not connected to any level of arrogance, but a feeling of being on par with the best in the society; and not having anyone suppressing them. I believe that this feeling had much to do with the liberation that British rule did bring in. One observation that I made was that the word for you in Malayalam, that is Ningal was the ordinary word for polite interaction among them.When I came to the Travancore areas in the 70s, I found that a new word Sar, which was in consonance with the South Kerala social philosophy of Kariyam kaanaan kazhuthakkaalum pidikkanam. Later this self demeaning word came and corrupted the whole North Malabar Malayalam communication.Then there is another aspect of caste feeling that has been imputed to by Panikkar. It is that the older generations of North Malabar do not want to be identified with the Ezhavas, while the Ezhavas do not have any qualms about it. The extension of this fact is that even though the older generation of Tellicherry and such areas do have a feeling of superiority complex, as one moves to interiors, the quality of the Thiyyas go down very much; many of them still carry on the mental encumbrances of their yesteryears of servitude. The language quality goes down; looks also change from that of mental elevation to that of a tint of grotesqueness. In these interior areas, the higher level Thiyyas do not like to identify themselves with the common Thiyya groups. I have even come across a certain group of Thiyyas who say that they are not really Thiyya, but are Vysyas, and their names have suffixes of Vaidyar. Yet, for matrimonial purposes they use to seek alliances with Thiyyas of Tellicherry and Cannanore. The words Thiyyathi and Theeyyan were used as the usage for the lower working class, even by the Thiyya higher classes. Yet, talking of progress, the modern thiyya generations of Tellichery and Cannanore do not really display much qualitative difference from their Thiyya brethrens from the interiors. They do not bother much about being identified as Ezhavas or nor. The new focus is on becoming Doctors and Engineers and such other professionals, and seek places in the higher echelons of the feudal language hierarchy; or become government employees. The mental elevation of the Thiyyas has come down in spite of these achievements. One of the reasons is the disappearance of the British as the ideal, and their replacement by meaner moods. As to the claim that the South has surged ahead of the north, there are many minor aspects to this claim. One is that with the formation India, and even before that there was a lot of colleges being set up in the South, with all communities competing in this; NSS. SNDP, the various Christian groups, and bringing out a new breed of education based on a certificate called degree.

6 The bachelors of the various arts that came from these institutions were entirely different from those who had emerged from similar institutions of British ruled times in Malabar. The latter were persons who were really good in the essential moods of English, having a very liberated social view. Many were well read in English classical literature; many of them were even from the Thiyya community. Yet, they were very few in number and stood much apart from the common Thiyya.When these persons joined the national bureaucracy as members of the erstwhile Madras bureaucracy, they were generally honest to a fault in public affairs, and totally incorruptible. The new breed of graduate who then came out from the South was totally devoid of these qualities; yet, the formal certificates were equal to the older version from Malabar. They outnumbered them and in no time, swarmed all public institutions, including the bureaucracy, the education, the police and every other thing. They brought in the feudal attitude of Travancore to all these institutions; now even Malabar follows these traits.Now Malabar suf- fers from both the tragic affects of the feudal Malayalam language at both ends, the bottom as well as the top. Earlier, the top was spared from its evil affects.It must be admitted that the average person of south is more knowledgeable than his counterpart from north. Yet, there are other facts also, like the Gulf connection of Malabar.The other reason for South emerging as higher in public consciousness is the fact that Trivandrum was made the Capital, in spite of the fact that Ernakulam should really have been the Capital. It would have not deprived the north of so much bureaucracy-led development. As to the comments on the Muslims, the so-called Mappillas of Malabar, my observation is that many are actually the offspring of Arab and such other maritime traders, born to local women. Actually, the Zamorin, I think, did give a number of villages to these sea traders, as their sole possession. The affect of Arabian language is very evident in their Mappilla dialect, not only in the input of words, but also in the very obvious meagreness of feudal content in their social interaction, till some 15 years back. It may be noted that standard Arabic is a language with very little feudalism in it. Now the modern Mappillas have severely lost this aspect of their social communication, and do exhibit a lot of feudal content in their social communication. It is a complicated picture. Talking about language and feudalism, I am a person who has done a lot of research on this aspect of languages; and also on other codes in the software called language.

7 A general answer The whole theme has turned very, very interesting indeed. What is evident here is that the Thiyyas (mainly of north Malabar) do not want to be identified with the Ezhavas, why the Ezhavas are bent on claiming that both are same. I think the fact the Thiyas of north Malabar did have a different growth structure for some time, was due to the some 100-150 years of British rule over there. It did affect only a minor percentage of the families there, not all Thiyyas. Again, it was not hybridization done by the British on the DNA, but the general difference English atmosphere that bore down on them, which was not strangling (shallow historians may write huge books on the slavery imposed by the British, but reality was different). This change and much more can be discerned on persons of all castes, not only Thiyyas, but also Pulaya, Brahmin, and Nair etc. if they are allowed to be born and bred in English nations. I do not have any particular affinity for the Thiyyas as well as for the Ezhavas, other than as other human beings. Yet, I can relate some experiences. During my college days in Travancore, when my caste was mentioned, I found Ezhavas arguing vehemently that I was a Ezhava, while, though I had no great caste consciousness, I found it a bit disconcerting when persons of unconnected and unknown social groups claiming that I belonged to their group. What dis- turbed more was their attitude of self-righteousness, as well as seeming right to such claims. Yet, can I say that I find that Thiyyas themselves are all of supreme levels? I do not think so. One of the reasons that the Thiyyas of such places as Tellicherry and Cannanore did prosper much was due to such institutions as Brennen College and the English convents then. Brennen College opened its doors to all, without reference to their castes, so that the Thiyyas of Tellicherry literally got a unique opportunity that had possibly not come their way in a thousand years or more. Yet, this opportunity was not a blessing for such castes as the Nairs, as they found that they were going to be forced to sit with the lower castes. They could only join the Zamarin’s college, faraway at Calicut, which was not financially feasible for most. So English education, as well as bureaucratic jobs came the Thiyya way. It had a tremendous effect on the social scenario, for there were Thiyya Magistrates, where the feudal landlords were from the higher castes. Yet, it was not a low intellectual breed of bureaucrats, but persons well trained in liberal English systems. I can relate another incident. One of my relatives was in Bombay; working as an officer in a British company, extremely fair, very good in English, and the children good in English, and knowing only a bit of Malayalam. This person told me one incident. They were living in an Apartment. Their caste was not an issue there as most of the others were non Malayalees. In the early 60’s some Ezhavas came to stay in the Apartment. Naturally as Malayalees, they tried close association. Then this person told me, ‘They claimed that Ezhavas and Thiyyas are same. Immediately we converted in to Menons”. I do not know what this incident is to be seen as; may be as the minor tragedies that are destined to haunt the minor moods of an inferior social system. The present day descendants of this person, who ‘simply converted to Menon”, do not display the same level of superior looks, other than what money and English speaking ability can lend. I have found Ezhavas also who are coming from families who have domiciled in English nations also having similar personality development. Yet, there is no need for the Ezhavas to be so bent on claiming that Thiyyas are Ezhavas, when the Thiyyas themselves do not think so. In fact, before the Kerala State formation, I doubt if many Thiyya had even heard the word Ezhava, for the whole focus then was on Madras as the Capital. Ezhavas can develop, imbibing good cultural standards as well as English. Similarly the Thiyyas (most of them) can also make use of the same, for betterment. There was another very interesting incident in my life. During my college days in Travancore, during a talk on each other’s caste I said, in a very easy manner in English, with no inferiority complex, ‘I am Thiyya’. I did not know the effect I was making on others, who did not know what a Thiyya was. Later one acquaintance told me that I was having a superiority complex due to my high caste. I asked him to explain. He said: That day you said very assertively, ‘I am a Thiyya’. Another minor issue I found is that of saying that the protagonists of Vadakkan pattukal are

8 Ezhavas. The characters of Vadakkan pattuakal are from Malabar and as such are either Nairs or Thiyyas (I am not sure which); not Ezhavas. Again, Dr. Palpu is mentioned as (Ezhava or Thiyya). Dr. Palpu was Ezhava; the problems he faced in his life are connected to the issues of a native Indian kingdom, where British rule was not in force. Another issue that I would like to rake up is sure to rattle more emotions. It is about Sree Narayana Guru. He sure must have been a very vibrant intellectual. Yet, his relevance to Malabar social problems’ alleviation is not clear. There is a Temple at Temple Gate, Tellicherry, where the Thiyyas go for social celebrations. Yet, the most important force that stood by them was the British rule and the English language. As for Narayana Guru himself, I doubt what would have been his plight if the British supremacy over Travancore Kings and the British installed Supreme Court had not been in place. If one wants to see how persons who incurred Royal Wrath was treated over there in the Travancore-Cochin regions, one can go to the Hill Palace Museum, at Tripunithura, and see the metal human frame there. Also, one may find mention of many other social leaders who worked for the uplift-ment of the Ezhavas; yet, the same kinds of persons who worked for the social uplift-ment of Thiyyas are conspicuous by their absence in Malabar. This again points to the existence of a major political force in existence in Malabar, which opened the doors for the Thiyyas. Then I need to answer to the claim that the growing inputs of feudalism in the Malayalam language, growing corruption in bureaucracy, and other atrophies are signs of growth, and that my noticing them are because of generation gap. I find it a shallow manner to understand the reality. If Sati comes back into popularity, will anyone say it is just what is happening in other places in the world in some different manner; or that if anyone notices it’s evilness, that it is due to generation gap? The other thing that needs mention is the mention of Official Positions in this debate, wherein titles of doubtful value intellectually are being used to give force to shallow arguments. It is a misuse of government titles of dubious value.

9 Fourth post I can understand the misunderstanding I seem to be igniting. I am not proposing any Thiyya superiority in this place. I think that it is very visible in my writings that I do not feel that the Thiyya are a superior caste, as a whole. What is evident to me is that any group of persons who get a chance to feel the liberation of English systems, do exhibit a liberated looks. Yet, as to labeling me a Ezhava, or Nair or Pulaya does not feel comfortable, for it has no basis. I have no idea to get a collection of signatures from Thiyyas and submit to Govt. that Thiyyas are different not only from Ezhavas, but also from Nairs, Pulayas, and Brahmins. For, it is pertinently evident that all are human beings and as such equals, before the eyes of god. As to govt. records, it is wrong. As to the Conversion to Menon; I was referring to the presence of negative codes in the social mood over here. As to there being a Thiyya Memorial, the social circumstance that brought the Ezhava Memo- rial is not there in Kerala now, nor was there then in Malabar. It would be very foolish to call me a Nair, for I would object to it, not because a Nair is not a human being, but because as per caste identifications, a Nair is not a Thiyya; also not because he or she is a superior or inferior. It is just a fact of colloquial understandings that a Nair is not a Thiyya. Again, I did mention the reaction to my assertive words: I am a Thiyya. What I wanted to convey is that if a Pulaya can say with the same assertiveness: I am a Pulaya then the inferiority feelings may simply disappear. At present the law forbids the calling a Pulaya a Pulaya; yet one can call a Brahmin a Brahmin and there is no problem. If Pulayas had the same chance that a minor percentage of Thiyyas had, to receive British/English exposure, it is very much possible that they too would have improved much. Even though I do not know much about it, I think the Pulayas did not get this chance for English education from them. Talking about other castes, when one goes to interior Malabar, even so-called higher castes like the Brahmins, Nairs etc. do not exhibit a modern type of mental elevation. The social elevations most have are just a form of crude, cunning feudal strangling of lower groups, and an affable attitude to socially higher groups. Yet, this is not really a Caste character, but really a reality of the Indian social scene. Thus, Ezhavas do not need to have any inferiority complex; and no need to identify with anyone else. As for me being a Thiyya, it is just a matter on which I had no choice or control; this fact is a matter of supreme indifference to me, till someone starts identifying me with other groups. Yet, when my full stance is known, I do know that most Thiyyas would object to my posture. It is that all this caste classifications are necessary due to the reservations now in force for numerous castes, in public appointment and education. I basically hope that all such nefari- ous priorities are done away with. For, this has allowed the entry of unfit person not only in bureaucracy, but also in education. I am sure that most readers here would stand against me in this attitude.

10 *An insertion The Nairs claim themselves to be Kshtriyas, while I have seen Ezhavas describe them as Shudras. Well, the truth may be somewhere in between. When I was in Travancore, in the year 1970, there was a case, then isolated but need not be so now, of a Nair girl married to a Ezhava boy. Both were, I think, doctors. The Ezhavas used to refer to her as the Shudrathi, and the Nairs used to refer to him as the Chovvan. Both are basically derisive words. Now whys there such negative inputs? Well, it can be connected to the feudal language of the place. For, in this language, people generally try to connect a person who is not an acknowledged superior into a lower rank, or position in language. The words are there, and it is used. For, equality is not allowed by the language. Everyone is insecure, if not in a secure position in language. The only way to fend off this insecurity is to be offensive; More or less, offence is the best form of defence. Again, the inferiority imposed on the Ezhvas during the Kings rule would encase them in a powerful negativity, which will be seen as both infectious as well as crippling to anyone who reaches a level of equality with them. The Nairs would strive to be reach the levels of their deemed social superiors, while they would see the aspiring Ezhavas as a real threat to their own aspirations. All this I am saying from a background of language code inputs. However, it is my own experience that anyone who can exist beyond the clutches of negative codes of the vernacular can reach out an area that exists beyond all this negative mental mood. For, example, a Nair youngster and a Ezhava youngster, both born and bred in an English nation, with zero Kerala native inputs will show no difference in intellect and physical attributes other than some feeble display of hereditary genes. Even the physical size and bodily postures will be different. Even now after so many years, after India was formed, from a cluster of around 650 kingdoms, the caste feeling have not gone away; it has only changed colour and new castes have emerged, like those connected to profession. Like Doctors, Government employees, Engineers, Drivers, Tailors etc. Maybe these castes are not hereditary, but then in a man lifetime, they do exist powerfully. My one proposition is that a dose of good, non-feudal English (which is currently not taught in Indian schools) can do wonders as a panacea to the many negative infections that this nation has. The truth is that many writing of Travancore Kingdom does mention Nairs as Shudras. See Travancore State Manual

11 Some more titbits Ezhavas and Thiyyas do have similar vocations to a certain extent, yet it doubtful that they are both a same caste. For example,Muthappan is a sort of Kuladaivam of the Thiyyas; yet, when I was in Travancore during my early days, I doubt if any Ezhava of that locality had even heard of Him at that time. It is possible that one may find similar social groups in all nations where there are coconut trees. The problem as I saw it has this one component. When we were staying in Travancore during the 70s, many Ezhavas used to come to our house, and talk about the terrible impositions they had to bear from the upper castes including the Nairs, and the nobility. There wasreal hurt in their words. Yet, the problem that time was the situation they described was of no connection to us. This was basically because of being the English educated Thiyya from North Malabar, and that too from a bureaucrats family. There were many other Thiyyas of similar disposition then in Travancore, who had come there due to the Kerala State formation, wherein they had opted for Kerala Service instead of Madras State Service. It was these Thiyyas who acutely felt the difference from the local Ezhava from Travancore. Yet, similar experiences were there for the majority Thiyyas in Malabar, but in a most sub- dued manner due to the fact that political power had been in British hands. I remember on Nambiar woman from interior Cannanore telling me that when they were young, Thiyyas were not allowed inside their premises, and even Muthappan Vellattom was perceived as a low caste invocation. Then talking about complexion, actually it is not dark features that are remarkable. For Ameri- can Blacks are dark and African Blacks are also dark; yet one discerns a real difference in the American Black of slave descent. Then I need to tell about another feature connected to language. It is this; many years ago when I lived in interior Malabar, I found a very shocking communication code there; actually it is a common feature all over India, but with regional and time-connected metamorphosis. All higher castes persons including young children were addressing lower level Thiyya men and women of even very senior age with a Nee, and Ooan(him) or Ooal (she). There were many other connected words, which really had the strength of social codes. I cant go into them here, as it is a long theme. Now in many areas of Malabar, Muslims (Mappillas) have taken over the vacuum created by the displacement of Nairs from senior financial positions. Now, in many places Thiyya labour class is dependant on them of survival. In certain places like Nadapuram, the Muslim children use these words to senior aged labour class Thiyyas. Actually, it is not really the fault of the Muslims, but of the language structure. Yet, it does lend a hand to provoking communal ten- sion. Then I need to say of another observation. Near my present dwelling there are many government aided schools. Earlier times, the high caste children did have an elevated looks and personality, as they could address the senior aged lower castes with Nee etc. They themselves were protected from the barbs of such stinging words. The lower caste children were the focus of more stinging words that really did affect their general personality, and made them crude. Neither their caste nor their parents were affective in protecting them in this. Now, with the universal-isation of education, all children are at the butt end of the same level of stinging words. All do have the same look; the Brahmin, and Nair children all have the same Thiyya looks, unless they are superbly rich and safe from the social stings. The superior aura is lost. Why I am writing all this is because I do trace many social events and designs to the codes in languages. Interested persons may visit this link to see another writing of mine in a UK debate forum When I visited Wikepedia after so many days, I found that two of my posts have disappeared. I do not know if someone would do the same again with this article. I find that more accept- ability can be derived here, if I simply go on repeating on the glorious traditions of the castes under discussion, instead of giving out some meaningful information.

12 An effort at correction I would like to bring out the wrong perspective in the post Ezhavas and Tiyyas (by K K Kusaumam) in Malabar and some parts of Kochi they are known as Thiyyar", It is not correct; Ezhavas are not known as Thiyyar in Malabar. I do not know about Itty Achyuthan. Yet, as he was a person who helped in the compilation of Hortius Malabaricus, it is possible that he is from Malabar. So he must be a Thiyya. Tiyas of Malabar, like the Ezhavas of Cochin and Travancore, are with martial heritage." I do not think that all Thiyyas were with marital heritage, like one may identify the Sikhs (even though it is not possible all Sikhs had martial feelings). Kalari was a practise in some Thiyya household, but for the majority Thiyya, it had no relevance. Even among the Thiyyas who did practise Kalari, it was not to give a position of social elevation, other than the physical exer- cise. Most of the things mentioned in the article are basically the historical experiences of the Ezhavas. There is no need to superimpose them on the Thiyya population. This I am saying not because I feel the Thiyyas as a superior race and the Ezhavas as an inferior. It is just because I find that there are severe mistakes being given the halo of scholarship. When I was in Travancore, the school classes did teach about the terrible British rule; yet, it is a historical fact that the British did not rule Travancore and Cochin. The problems that the Ezhavas suffered is basically connected to the realities of living under Indian Kings, as opposed to the liberation that was given under the British rule; what I am saying is absolutely contrary to what is taught by History teachers and professors in immense schools and colleges in India. Being a subjugated class always inspires feelings of inferiority complex. Not only the Ehavas, but also the Thiyyas did have this feeling. Yet, a small time of political liberation did give a small group of Thiyyas the mental liberation. A Thiyya-Ezhava marriage is essentially an inter-caste marriage It does not mean that one is superior and the other is inferior. There are Thiyyas who have married schedule caste professionals who are internationally mobile. I have not noticed any inferiority complex in them. There are Thiyyas who have married Brahmins. In both cases, I did not discern any inferiority complex. Again talking about leaders, Dr. Palpu, Sree Narayana Guru, SNDP, Kumaran Asan, R Sankar, and such movements as Ezhava Memorial, Civil Right League in the 1920s and the Abstention Movement of the 1930s, and institutions like Kaumudi daily, Vivekodayam and Mitavadi and such could be connected to the Ezhavas. I do not think that the Thiyyas as a group did have much to do with them; so they cannot claim any legacy to them.. (I am not sure of all of them). Again in the main article on Ezhava, I find a mention of an incident that is said to have ignited the Mappila Lahala. It is mentioned that one Ezhava women of Ponnani, who had converted to Islam did go to meet a higher caste man attired with an upper garment. She then addressed the upper caste man with his name. In anger, he pulled out her upper garment. Now the basic mistake I find in this story, (if it is true), is that since this incident purportedly took place in Ponnani, in Valluvanad, it is very much possible that the mentioned women is a Thiyya and not an Ezhava. Yet, when propriety of what she did is discussed, it was a misdemeanor. Even now in Malayalam, social or positional subordinates or even age wise subordinates are not allowed to address a superior by name, other with a suffix of a title. What this means is that the same problems that haunted the people of this land is still stalk- ing us. Actually, now the caste based on Nair, Ezhava, Thiyya, Brahmin etc. is breaking down. For caste is essentially connected to profession as encoded in a feudal language. No Thiyya doctor will marry a Thiyya tailor or a driver unless overcome with infatuation. Similar is the case with Ezhavas and the Nairs; and also with the Brahmins. Doctors, Engineers, Manage- ment professionals and other career persons now belong to a higher class. The physically labouring or working classes including carpenters belong to a lower class. In spite of all social revolutions, we have not arrived at the social designs of English nations. It is not possible with a feudal language designing us.

13 In Madras, I have seen Brahmin girls marrying lower caste persons of professional standing, and enjoying the benefits. The present day Brahmin is the government employee; and next the teacher, who comes with the title of Sar and Teacher & Madam (female) in Travancore and Sar and Mash in Malabar. These titles are replacing caste titles. Within a few decades, the whole social designs connected to the ancient caste system will be wiped out. And replaced with newer castes, with the same superiority and inferiority issues. The antique Brahmins are technically finished as far as social positions are concerned. Now, to conclude: there is no need for clinging on to wrong perceptions. What is required is real cultural enhancement, which can outlive the affects of years of servitude. Colour and the vocation of ancestors do not matter. I personally will recommend a dose of British English in its uncorrupted form, as fantastic software for personality development. And now a word to the Vandal who is lingering somewhere like a slimly creature in the grass: Do not simply destroy this post without trying to understand the information it contains. User:Keraleeyan: Your crisp and sharp words, unlike my long worded prose, is true. Yet, I am not sure if you will agree with all I said.

14 Fifteenth Post I would request the aggrieved persons to read my posts carefully, understanding the varied information given. There is no mentions or intention of belittling any caste; neither Ezhava, Thiyya nor Nair. Yet, all castes go on seeing only superior things, and get agitated when information that dont suit their taste comes in. As to personal level of talk and suggestions of ill-happening for me, I think it doesnt suit the quality of debate in this site. It may only spoil the reputation of the persons involved, further. Moreover, these are things that can happen to anyone. As to my political affiliation, I have none. I basically believe that our politicians and bureaucrats are taking us all on a wild goose chase. My agenda is different from anything that has been suggested. What I may propose is that there is a lot of negativity in the communication around here. I remember one incident in a local village around many years ago. One locally acknowledged Nambhoothiri of superior family was crossing the river. There were many Thiyyas who were having bath there. The Nambhoothiris companion said to them: Please move away from the path of the Nambhoothiri. All moved away in reverence. Yet, one impertinent one among them said: Nee poodo ninthe aithavum kondu (You get lost with your un-touch-ability). I am sure many persons here would rejoice in seeing this dialogue. Yet, there are other grave factors involved. The talk is in feudal Malayalam. It may be similar to saying: Nee poda to ones teacher or boss or some other social superior now. Do not misunderstand me. I feel that all Malyalees can imbibe a lot of quality improvement. Not by being doctors, and Engineers, but even by being just drivers, coconut climbers, and other common man; what is required is a communication code that allows dignity in them also. Not just in Engineers and doctors. When there are doctors and Engineers in a community now, all that happens to the community is that it forces others to bow and respect them; others go down. Quality comes in being able to see dignity in others. I fear Malayalam and most other Indian languages cannot do this. It can see dignity only in higher people, whether they be higher castes or higher career. As to dividing the community, I think it is much better the various castes leave their caste identifications behind, and aim for pure quality improvement. I do think that this reservation to public posts is making the whole nation sick. Remember that only few get its benefits; the majority suffer from the quality degradation. Before embarking on any offensive talk, please read my posts completely and then only go on the defensive. Most of them have been lost from this page. Yet, there are in the link I have given in a post above.

15 Read carefully before letting your blood boil I did not expect the present level of agitation that has been generated over here. So, I think I will go over the issues carefully and delineate the points in a most detailed manner. My attempt here: As a person, who knows most of the districts of Kerala with varying levels of depth, and also having been exposed to the differing Malayalam dialects of the different districts, and also being reasonably good in English, with a more than average command over expressions, I think I will attempt at it. When I first had my encounter with the southern districts, starting with Alleppy in 1970, as a young boy, there were a lot of impressions I had. The Malayalam dialects One of the first was the difference in Malayalam. In Malabar, there were two different Malalyalams then. One was the educated version, spoken by few educated persons, and the rest talking a dialect which may be absolutely incomprehensible to most southerners. For example, njalu oone oriyane keechu, will not be understandable to most southerners. The sentence I have given is from the standard uneducated Malayalam dialect of inner Calicut district. The southern versions were more connected to the official Malayalam. Overwhelming Caste feelings Second impression was the overwhelming presence of caste feeling among everyone. Caste was a very vibrant issue in the southern districts. The impression I received was of a very ungainly competition between the Ezhavas and the Nairs. I did not notice this level of mental competition between the Ezhavas and the higher castes like the Brahmins, and the Varmas, maybe because they existed in wider apart compartments. Both the NSS and the SNDP were seen to be very militant in their attitude to each other; and also using disparaging terms about each other. This type of mental competition was not there then in Malabar; for one thing, the Thiyyas had not experienced any political suppression during the British rule. Yet, the Zamorins did not give much opportunity to the Thiyyas, but the British had effectively disabled the Zamorin. Yet, socially the lower level working class Thiyyas were in lower mental compartments. Even now both the NSS and the SNDP are not very visible in the Malabar areas, other than among persons who think there is political mileage to be gained in being identified with them. Educational quality As to education, Malabar was comparatively poor educated if formal education was to be taken into account. Yet, what existed in the case of formal education was a minor group of educated persons. Now, at that time education was easily identified with a grand capacity in English. Thus there was a small group of persons, who were graduates, and were very much different from the larger crowd of persons. These types of persons are rare to find now. For, now education means having something called degree and PG degree, but with meagre capacity in English, and more or less no greater attainments in finer aspects. Visibly different English One very visible difference that I noticed was with English. Even though the educated persons were very less in Malabar, their English was reasonably good. When I came to Travancore, I encountered for the first time a strange variety of English. Work was vark, wash was vaash, Is was ees, and almost all English words sounded absolutely different. Difference in addressing Teachers couldnt be addressed with a nigal in Travancore; only with a Sar for both you and also for He and also as a suffix of positional title. The corresponding word in Malabar was Mash, with nigal allowed. He and She were ooaru. Honest bureaucracy Next aspect was at that time; Malabar was reasonably honest, for there was a more or less honest bureaucracy.

16 The terrible expletives When talking about education, one remarkable thing worth mentioning is about expletives. In common Malabar, the highest bad word was Nayinte mone (Son of a bitch). Yet, when I reached Travancore, I found an immensity of bad words, used at random, just to show off ones social assertiveness. Most of them are not mentionable in their original form here in Malayalam. Bribery as a lifestyle The senior bureaucrats of Malabar till 1956 were in the Madras government service. Most of them were severely incorruptible; yet not because of some inner goodness, but that was the general standards. The first impressions that I had when I came to Travancore, from the general talk I listened to was that bribery was a common way of dealing with bureaucratic problems; and any one who did not practise it when he or she had the opportunity was an absolute fool and a simpleton. The street-smart southerners When comparing people, my impression was that the southerners were more street-smart, and more practical in their approach. They were seeing a lot of opportunities, with the PSC being in Trivandrum, and the general Malabar persons not knowing much about it, the whole crowd of educated and semi-educated persons in Travancore clamouring to get into it. Gener- ally, in Malabar a government profession at that time was not a life aim for most persons. One of the reasons for this was that everyone could address the highest bureaucrat itself with a ningal, while in Travancore even the smallest bureaucrat was a Sar. Beyond that in Malabar, bureaucracy was not so vast in number. The tumbling of the bureaucracy Yet, I do remember elders remarking in Tellicherry area of the slow degradation of the bureaucracy after the British left, with now the Indian bureaucrat having no one to fear for. The wide chasm Next impression that I had was that on a general level there was no knowledge of Malabar among the common person of south; and in the same manner, the Malabar man was also having not much knowledge about the southern districts. The southerners were called theStatetukar by the northerners. The media The Malayalam papers had different editions, and my feelings are that the content and fo- cuses were entirely different. So that what was discussed in the Calicut edition may vary much from the Kottayam edition. Nowadays, what is written by someone in Mathrubhoomi and Malayala Manorama influences the whole of Kerala in one stroke, and more or less everyone parrots the same ideas from Trivandrum to Kasargode. When talking about media there is this issue. When the first Trivandrum edition of Mathrubhoomi came out, I was in Trivandrum. There was a general talk in the air of it being a Nair paper with Kerala Kaumudi being a Ezhava paper. With the militant stand of these communities, one could even identify the caste of a person by just seeing what paper he was subscribing to. I do not know what the present scenario is over there now. Now the most funny thing was this. In Malabar no one carries such a feeling about Mathrubhoomi. More- over, one of the main partners of Mathrubhoomi is reputed to be the KTC, which is again reputed to be a Thiyya family. Kumaran Asan Now going back to the questions asked of me: I did not single out Mahakavi Asan for sectarian thoughts. I just copy pasted his name from the other article {Ezhavas and Tiyyas (by K K Kusaumam)} where he was clubbed along with the list of Ezhava leadership. The Malabar personalities Someone has mentioned : Moorkoth kumaran, Moorkoth ramunni, Moorkoth Kunhappa, Swamy Bodhananda, Champadan Vijayan(Thalassery) I do not know all the names. For, it is my impression around here that generally people do not talk much on SNDP-NSS lines.Champadan is a know Thiyya family name of Tellicherry. As to

17 the Moorkoth family, I do know that they were Thiyya family from Tellicherry which gained much social and professional elevation during the British times; with one of them actually being an Indian flying officer in the Royal Air Force. He did even fight in the Second World War. As a Thiyya family, yet being in the superior government services of the governing British must have been a sweet experience, when compared to the common Thiyya of Malabar, who were at best not a higher caste. Yet, in one of his writings I did see mention of British racial- ism, but nothing about the subjugation by the higher castes in Malabar on his family. Similarity of customs I do not have any personal aims in this debate other than to express my impressions on seeing scholarly article containing themes which are doubtful. For, one can find a lot of similar customs all around the world. Yet, just by seeing them in other places, one should not bring them under the address of ones own historical experiences. For example, one may find similarities between Chinese and Western Herbalism and Ayruveda; that does not mean its practitioners are from the same group. One may discern some similarity between Indian Tantric philosophy and Western Witchcraft, again the same issue. Widening the caste boundary If Kerala border were to extend beyond Kasargode, and enter much beyond Mangalore, there would be the need to again pass on all southern experiences to the communities living there. It is at all not required. Creation of newer castes As to caste, it is not dieing. New ones are being created. For the connection between ancient castes and vocation is dieing. New links are coming out. The new castes will be again based on professions. Yet, in the new scenario, for sometime, everyone will get a chance to change their caste as per the profession of their offspring. This will stop when the bureaucrats become able to reserve all government post for their own children. In a minor manner this is already happening. I have seen many government employees family cornering government jobs for generations. Even in the Medical colleges, many years ago, I did notice almost all of them being the children of government employees, with a few from Gulf based children. The closing of gap Beyond all this, at present there is not much difference between Malabar and the South in many aspect discussed. Bureaucraticcorruption is rampant in Malabar also. Malayalam communication has become more feudal, than in the south. Common English standard are very pitiable, the English that comes especially from government schools are terrible; Women exist more terrible panes than in the south; either very low, or on very high level, never in a level of normalcy. Most people aim for government jobs, even that of a peon. The other option is a job in the Middle east, where again the aim is to garner money and come home to overlord over others. Generally Malabar Malayalam at lower levels is more stingingly feudal. Its effects can be seen in the general narrowness of roads, and unscientific designs of many things. And also in the demeanour of the persons at its butt end. Another thing that is bound to come up is the general degradation coming to Autorickshaw drivers of Calicut. Calicut autorickshaw drivers have a rare reputation of honesty. Yet, with the bureaucracy and the police becoming more and more corrupt, and more feudal in communication, it is only a matter of time, before they also become like Trivandrum autorickshaw drivers. Simmering caste feelings in the south What I find from the reaction that has come from many others here is that there is still simmering caste antipathy burning in the southern districts. In a haste to garner strength, any information that seems to be not in line is not liked. In recent years, with the issue of communal reservation gathering enduring strength, caste issues are likely to come to Malabar also. I hope it does not. The other visible thing is the general attitude of disparagement to many vocations. The feeling that only a doctor or engineer or being a government employment is a good job. It is not the fault of the people, but of the language which degrades many good professions.

18 Seventeenth Post I do not think that I have anywhere said anything bad about Sree Narayana Guru. It may be pointed out, if I have. As to being a follower of Sree Narayana Guru, I think even a Brahmin can be his follower. For, what he said sitting inside a superior-caste king ruling kingdom and having the daring to say that he was worshipping an Ezhava Shiva when the higher castes questioned the propriety of his sanctifying a Siva Idol, truly requires not only courage, but also extreme intelligence and wisdom. I do not think that any particular caste should claim Sree Narayana Guru solely for themselves. As to the write up that contains a variety of themes, they do give a background to many simmering problems haunting the places; all of them do have severe connection to the caste issue also. Also, please understand that this is a debate page, and not everyone who comes to write here will write the same things. Then there is no debate. Only a lot of self congratulatory sentences. Also, I have been accused of being anti-Nair, anti-Ezhava, and now anti-Thiyya. It all has no meaning. Everyone is reacting as per their own affiliations. There are perspectives, some you like, some you dont. But it is not right to tell others to write only what one believes in. If it is not liked, then write the other version; use that right. Only do not say that others said what they did not. And that they should not write such and such views. I had no intention of causing commotion on this page. I came to the Ezhava page in a most coincidental manner, when I came searching for some caste lists. I found the writing in an internationally reputed website to be not fully informed. Now, why should I feel that the grouping of Thiyyas under Ezhava as wrong? For one thing, I had noticed the slow amalgamation of Thiyyas with Ezhavas in government records happening slowing over the years. Earlier it happened with the Medical and Engineering college reservation/so-called Merit sears. Then it started happening in the major government records. The problem here was at that time, the common Thiyyas had not much heard of the Ezhava (I am not talking of the learned and well travelled persons). And the common Ezhava had not heard much of the Thiyya. Then User:Keraleeyan speaks of the base community and common looks. Well, it is true. Yet, the wider truth is that all Malayalee do have a more or less common looks, as of now. As I did remark in one of my other posts, if you go to a interior government school and look at the features of the children, nowadays it is not very much possible to find out who is a Thiyya, who is a Nair, and who is a Brahmin. (Varmas are rare). I have to insert here an observation that any man who lives for a long time in Tamilnadu imbibing the essentials of the Tamil language, after some time acquires a Tamil look. Likewise, corresponding features changes can be seen when persons live in Hindi areas, Bengali areas and even English areas. Malayalee children, Thiyyas, Ezhava, or Brahmin, if born and bred in England in pure English social atmosphere, will acquire features very much similar to perfect English men and Women, with only the colour standing out. I have seen more assertive features in children from rich houses, gulf-returned children, and on children of government employees. The earlier caste version is getting erased. I am not sure it is all in a positive manner. So all Malayalles are increasing becoming equalised in the same base community so long as they live in Kerala. This statement has a very grave implication; which needs more inspection. Another thing is consider a case of a Thiyya marrying a Nair or Pulaya or Brahmin. What happens is that, that person is entering a web of relationships in which he or she has no other connections. For example, if you think of Thiyyas in Cannanore, one may see that all Thiyyas can claim some family relationship with any other Thiyya. Yet, if one Thiyya marries into the other castes mentioned, it is an entirely new web, with no one to seek as some relative in the new links. Now, this is or was the case with a Thiyya marrying an Ezhava. Or an Ezhava marrying a Thiyya. Over the years, I am sure many relationships have developed I am sure. Moreover, there would be mixing in the boundary areas of north and south Kerala.

19 These are some of the reasons why I proposed both the castes are different. Other than that, all the recent historical problems of the Ezhavas with the statutory laws of Travancore have nothing to do with Thiyyas. So, such mentioning is not correct. For, it gives false links to people who are not so connected. Moreover, I did see mention of persons involved, to be linked with the word ‘Kerala’, when actually their period of life were much earlier to the birth of Kerala. The problem of these writing is that they are from a southern perspective; which I found very awkward, not because of some parochial spirit, but because the perspective needs correction. For, this perspective will become formal history, when actually it is only partial history of the state known as Kerala. Now, what is the problem in saying the observation that both are different castes having similar, not necessarily same, social positioning historically? There is no need to fight; there is no insult intended. About Itty Achyuthan, I have no qualms about accepting the information given by user:Panikkar. Yet, I find the sentence posted by someone: This can just a dream 08:25, 14 June 2007 (UTC) as very funny. I am not standing here holding a Thiyya flag or come here to trumpet Thiyya supremacy. I am purely interested in correcting information, as per my observations. Once I did see a similar contest among some persons, some of them claiming that some of the major characters in the Vadakkan Patttukal are Nairs, and others fighting to show that they are Thiyyas. As for me, I would be happy to hear the correct information, their being Nair is not going to hurt me, nor their being Thiyya going to make me beam with glory. I personally have noting to do with them, and it seems pretty silly to feel that any caste connection with them is going to give an impression that I am also having inherent proficiency in Kalari. As for the observation about Sree Naryana Guru, on retrospect I regret that an impression that I see him in bad light has been felt. In fact, my admiration for him is more than any feeling that I have for most of the National leaders, including those connected to the so-called freedom struggle. For in the case of the freedom struggle leaders, the higher persons were acknowledged by the British, and most of them had lived in England. Such leadership is cosy. In the case of Sree Naryana Guru: here was a well-informed person, who lived among the lower castes, and the butt of disparaging comment from the higher ups. To bear the brunt of deri- sion, that too in a feudal language, and yet maintain his equanimity and lead the people to liberation, necessarily requires a divine halo. Yet, there is some thing more to be said about this. I may point to that in another post, as the words here are becoming too long. There are other things also that need mentioning; actually much more. Those also I may find time to post another time. All these comments may be taken lightly; there is no need to get agitated. I write with no ill- will. There seems to be a lack of noticing the fact that I was doing a comparison of two places as they existed some 30 to 40 years back. What I did write was simply an introduction to a longer theme. Yet, I am happy there is tone of healthy debate here, even though there has been comments about my website and books with no readership. There are personal attributes, as to whether I give my books to another publisher or not. Since there has been replies, I hope to come back with a mood of healthy talk; not with any vibrant feel of fighting for any caste or philosophies. I want time for that, as I am otherwise engaged now. I do understand that when I did a comparison of the places mentioned, it did have a feel of not suiting this page. Yet, there is a link, for it does give a start to a particular theme for debate which is consistent with the people of Kerala, who also include the mentioned communitites. You are under a misunderstanding that I am representing any community. I wrote my impressions as I saw it happen. As for communities, I think it is time to think beyond narrow communities, and go for a more cosmopolitan approach.

20 Intellectualism in seclusion I find that all my posts have been removed. Also, all the debates that sprang up from them. If this is the type of intellectual debate that is going to be conducted here, it certainly is a sad day for information. Unilateral declarations on the basis of some technical titles, made without any basis do not make valid data. Also, I find that when my posts have been removed, there is no more vandalism Gentlemen: I just saw the various replies. I would like to reply. Time is the problem. Generally when I write from my own mind, I can write around 10,000 words in a day, when typing on the computer. Just because I write fast doesnt mean that I am idle. I write when I have time. As to civility, I do not think that amount of insults that has been directed at me is comparable to anything I have said. In my emails also, I did receive an immensity of emails with low standard comments; may be they are still arriving. The spam filter is doing its job. As to the insults, I can bear it as I know what the standards in the streets are. Moreover, in my college days, I did find that this was the way the students were involuntarily being trained. What I understand here is that instead of arguing a point with civility, generally the tendency has been to make personal attacks and comments. I think if a few persons around here can maintain the standards, I think this discussion page can be made to exist at a very intelligent level. It in itself can exhibit a lot of character. I find that most of my posts have been removed. People put words into my articles and others argue about that. In the early stages, there was someone constantly putting some paragraphs on Toddy tappers into my writings; in so much, even the Administrator thought that I am the person doing the mischief. Before going ahead, I think I need to think of a way to keep my posts intact. As to caste factors, I must say that I am a person who has no caste feelings. In fact, when I first came to Travancore, when the caste count was done in the class, I did not know my caste. Actually, caste was not an issue with me. I was simply writing what my observations were. Even if I were not an Hindu also, I would have mentioned what I was under the impression of. Similarly, when I mentioned the Nair-Sudra connection, again I did get an immensity of attacks. It may simply be understood that people believe in and argue for some sort of ancient superiority, when what actually is required is only a quality improvement of the present generation. As to antiquity, please understand that a person to be born 20 generations hence is actually connected to around 2,000,000 persons currently alive. I will give answers to the various points; yet, I would also like to continue the essential theme of my various earlier post; which at the most is stalled by so many commotions here. I will come back as soon as I get some time, in the next few days

21 23rd Post: date of posting: 26th June 2007 There have been a lot of comments of varying moods on my posts here. Most of my posts are not here on this page anymore, with most of them having been vandalised/removed by someone. This page is actually meant to bring in improvements and corrections to the Ezhava Page. I do not think it is possible with the current mood of taking offence to information that seems unpalatable. There have been a lot of retorts to my comments. It is not possible to reply to them without going a bit beyond the parameters of the castes in discussion. Yet, since the castes are connected to the people here, many of their aspects also will need to be brought into the debate. It is only natural. Thus words cannot be confined to watertight compartments. English & Malayalam First to take user:Keraleeyans words in regard English and Malayalam. When talking about personality development on an individual level, I think English cannot come near Malayalam. For, once a person reaches some social position or financial acumen, feudal level Malayalam words can give him crippling powers over others. This type of personality development En- glish cannot lend to any of its speakers. The personality development that I was referring to was of a whole society developing. Subduing an human aura I remember an incident that happened around 1984. One of my relatives, a senior retired bureaucrat had a tiff with a working-class man (of equal age) on some financial aspect of some contract. Naturally this person took it to the police station. There (I understand) both were present. The retired bureaucrat in a seat and addressed with reverential words, while the working class man addressed as Nee and referred to as Avan. To say that these words do not have any affect is to be blind. Later the police informed that we have told him (avanodu) that we will punch his bone into water (idichhu vellamakkum). Being well ingrained in the security that English lends, I only hope that persons placed in similar position could tell the police with assertiveness that they cant understand Malayalam, only English is comprehensible. What created the aura and how it was lost Now, this incident may be taken to an earlier referring of mine to the converted to Menon issue. People who are kept at the lower edges of a stinging feudal language do exhibit a hue of subjugation, and possibly physical/spiritual ugliness. It is definitely not a genetic design, even though science has not yet discussed on this aspect of physical designing. If Again, I did mention about the superior looks of a minor percentage of Thiyyas that came to be perched on them during the times of British rule. I do not think that the Thiyyas population has been able to retain it in the newer social circumstances. The issue in that converted to Menon issue, which I feel is the only rude thing that I did mention on this site, should not be taken as an offence, but the persons concerned should have the profundity to understand the powerful codes that created the issue. The person who did make this comment was only displaying the affects of the liberal social atmosphere he experienced from English and English superiors. The imbalances Again, it must be stated that the problem with unbalanced languages is that they can create severe imbalances in social relationships as the society tries to go in for liberated social designs. Creation of aversion Now talking about the suppression and aversion that the higher castes felt to the lower castes is not a bygone issue. In fact, it is a fact of everyday life even in present day India. Now castes do not mean much, profession and financial capacity means much. Recently one persons of superior social position told me that when he was standing in a market, a unfamiliar man from the labour class came and addressed him with affable familiarity, in a most friendly manner, with a Nee. It was only a display of camaraderie; yet, it was repulsive and the other man made haste to move away.

22 A different historical perspective Again user:Keraleeyan has said about British rule and Jallianwala bagh. Not only Jallinawalabagh but also the immensity of police and military atrocities going on in our nation can be explained only from a very different perspective of history, till now not attempted by any so- called experts. A slight attempt can be seen at on this link. As to the evilness of the British colonial empire, well what we saw over here was only a amalgamation of soft English systems as they existed in the midst of a feudal language social system. Even then, British administrators were far better in their approach to local problems, when compared to local persons who came to don administrative authority. Not because the former were better persons, but because they were living in a more liberal language system; one that couldnt despoil another man or womans innate individuality by the simple choice of words. The present day Malabar user:panikkar has admonished with me (in a refined manner) for my comments comparing the south and north. I appreciate the tone. Thank you. Now let me say that what I wanted to say was that the Malabar which was once identified with the offspring of the British does not exist. In many ways, especially in the interiors, it is creepy. The spiritual parameter of development Yet, talking about development, it is true that the south does exhibit the affect of huge financial investments. I remember when I used to travel regularly by my own vehicle from north to south every month, around the beginning of the 90s, I was deeply impressed by the stretch of road from Quilon to Trivandrum. Straight like an arrow, with mirror like finish. Going beyond the physically visible development there is another side that is not noticed or noticeable to the layman. When one thinks of development, it is sort of visualising a car and a concrete house for everyone and all of the population either a doctor, an engineer or a government employee. This type of development is not possible. The other indispensable development is in the quality of the people. And not of a people who are differentiated into a varying levels of groups, each bitterly envious of the other. Not of a group of persons trained in showing obsequious servitude to the highly placed and terrifying repression to the lower placed. This I feel can come from a good training in English. Whether it be Brahmin, Ezhava, Malayan, Nair, Pulaya, Thiyya, Varma, and much else. Escaping the rhetoric It is easy to demonstrate a passion for Malayalam. Yet, to the lower placed persons, I would say, do not believe in such rhetoric and gimmickry. Learn good English and escape the slavery that is encoded in the language of the higher ups. Let English not be the language of the rich; let it be the language of the common man. The factor of honesty Then about the factor of honesty. I had qualified by sentence with: for there was a more or less honest bureaucracy. I fear that it was not noticed. Bureaucratic honesty does have a great role in permeating this quality down the ladder. I remember an incident in 1984, when I was travelling from Statue to Kesavadasapuram in an auto rickshaw. The driver overcharged. When it was pointed out, he said to the effect: Everywhere we have to give bribe; to the RTO office, to the Motor Vehicle Inspector, to the policemen on traffic duty, no paper, permit or certificate is given on time. We do not complain or have any place to complain. When we simply overcharge you a few rupees extra, you are raising a hullo bulla. He did not mention that he was also bearing the brunt of lower levels words in Malayalam usually addressed to commer- cial drivers. Innate goodness Then I need to answer to another comment about innate goodness and English. It is true that there are good and bad persons everywhere; yet, crude languages can spoil others who come to bear their brunt. Speaking English does not make a man good. Yet, it saves him from the heinous codes aimed at him using feudal languages by others.

23 Candid observation and shallow research Then about research. I do not do research if this word is supposed to mean reading a lot of book by so-called experts. What I have written here is simply what I have observed over the years. Yet, I must admit that I have also read much on a variety of themes. Women and social class I had mentioned thus: Women exist more terrible panes than in the south; either very low, or on very high level, never in a level of normalcy. Around 1980, when I brought some young friends of mine from Travancore, to Tellicherry, they were deeply impressed by the assertiveness of the womenfolk (thiyya) in the house there. Yet, there was a lot of Thiyya women there itself who lived in the lower levels of assertiveness also. Even though, I had first thought that the higher assertiveness of the former group of women were connected to the now-redundant matriarchal system, I later did find certain other clear reasons for both the higher as well lower assertiveness of the differing groups of women. Designing beauty Then back to the issue of language; it may be felt that I am a person who has no knowledge of Malayalam. It is not true. I have seen the beauty that can be carved using Malayalam words; I have seen it in the immense film songs of Vayalar Rama Varma. When it came coupled with the haunting music of another genius called G Devarajan, the effect was simply divine. Yet, there are much more to be said of Malayalam. Exceeding the bounds It may be felt that this post of mine has exceeded the parameters of the context of the subject of this page. I had to say so much because the other posts demanded a explanation. Yet, I do doubt whether the Talk Page has the ambit to contain a wider debate on the various aspects of the subject matter. It basically can only debate on improving the Ezhava Page. A copy to forestall vandalising Because there has been constant vandalising of my posts here, I keeping a copy of all my posts here in this link. It may be understood that no replies or comments can be done there.

24 It has been a long time since I came here. Other preoccupations. I have the feeling that castes and connected things are not entities separated from other features connecting to a person in this society. Yet, to discuss about them would take the discussion to a wider ambit of subjects. This may not be liked here. In my posts, I did allude to many things which from an immediate perspective did not belong to the subject matter here. Even though a debate on Kalari wouldnt be objected to. There are other things more closers to the society here than Kalari.

So I have kept an article on this link which can have connection to my earlier posts here, but may at the moment may seem not connected to the subject matter. Actually it is very much connected.

END of POST on Wikipedia Ezhava Pages.

25 The following are posts of mine on my own Writings Pages

Thiyyas I have recently found that my writings on the Ezhava Talk pages on Wikipedia (posted here on this Veds Writings Pages) is getting a lot of unexplainable hits. There are a lot of things in my mind that I would have liked to write and make a record of, but then time is a limiting factor. Using the small intermission from my work that I have just got now as I await a Malayalam proof-reader, I will do some writings on Thiyyas. A very casual search on the Internet brought me to many WebPages on this theme. Generally they all seem to have a very Thiyya eulogizing mood. I am not an expert on this theme, but then there are quite deep impressions that I had absorbed over the years, in a most coincidental manner. I was born in Tellicherry in a Thiyya family. Yet, I did not live much in that area. My life did move me to quite a lot of places. So, there was a chance to get very different kinds of perspectives on many things. It may be mentioned here that this type of experience is not uncommon and there are a lot of people who undergo such varied life experiences. My immediate impressions about the Thiyyas of Tellicherry were that they were quite fair in complexion and more or less did not have any semblance of an inferior caste. Yet, it must be admitted here itself that it was an erroneous impression. Tellicherry is a very small area. Even though some 30 to 40 years back, it must have been a far off place from so many locations in Malabar, currently it is just a wayside place on the route to so many places. As I grew up in a family wherein English was quite good and one of my parents was a senior government officer, the general mood was of an upper class social system. However, as I occa- sioned to meet and interact with the Thiyyas of the nearby locations that are just kilometres away from Tellicherry, I was amazed at the difference in demeanour, intellectual content and also social hierarchy in them. Generally speaking Thiyyas are a lower caste community and in many places just the labourer caste that propped up the higher castes above them. At first I couldnt understand why the thiyyas of Tellicherry had such a different demeanour. For, many of them had a look and feel as if they were not from the local Indian society. It took me time to understand that one of the major reasons for the development of the Thiyyas of Tellicherry was the English rule in force in the erstwhile Madras state, and also due to the English schools of fantastic quality that prevailed over there in those times. For, I had the occasion to meet many persons from this area, not just Thiyyas, who were quite at home in English classics. The English rule did lend many frill benefits. For example, generally the Thiyyas women were not allowed to wear blouses or any other upper garments as a more or less statutory law in place. However, the English rule removed this statutory requirement. Even though the social requirement did endure in many places. The Thiyyas were to work as servants to the higher classes who were landlords. Even though both the Nairs as well as the Thiyyas were below the higher classes, the Nairs stoutly kept their levels above the Thiyyas. One of the means of social suppression was the use of the feudal Malabar language. The Thiyyas were just Inhi, oal, oan, aittingal etc. And Chekkan, Pennu etc. In a way this hierarchy of pejorative words and usages were directed to the Nairs also to a limited extent. However, the Nairs, in their desperation to keep above the Thiyyas were, I think, more conscious about the despoiling affect of words. However, the Thiyyas were not that much concerned, and more or less inflicted the sharpness of the despoiling words on to their Thiyya subordinates. The despoiling done on the subordinate Thiyyas by their senior Thiyyas had a more disastrous affect in that the despoiling was done by socially lowly persons. {The effect is akin to being addressed as Nee by an IAS officer verses to that being addressed thus by the IAS officer's servant}. The English rule had the tremendous affect of removing the native upper castes from domina- tion over the Thiyyas in Tellicherry and to a limited extent all over Malabar. There was no statutory suppression of Thiyyas during the English rule, but then in almost all areas of Malabar

26 where English education had not entered, the same social lowliness continued to be imposed by the feudal local vernacular. However, in many places, especially in the Valluvanaad area, Mathathaya Thiyyas did make use of the lack of statutory control over them to jump over to Islam. This was to suddenly give the socially low level South Malabar Thiyya labourer class a sudden social elevation. Naturally this can create terrible problems in the local vernacular. For, persons who were addressed asIjj and Oan, in a pejorative manner would suddenly get the freedom to use such words back, with callous impertinence. This was to create a lot of social violence all of them generally called the Mappila Lahala. It may be mentioned that in most of these communal riots, the handiwork of the newly converted-to-Islam persons cannot be ignored. Moreover, on the Hindu side, the lowly kept persons would feel a double despoiling when they see persons who were their equals in lowliness suddenly being free of social fetters. Their anger would be on the persons who had been their equals, but suddenly in a higher echelon. Basically the Mappila Lahala was a terrible communal conflict that continued between the Hindus and Muslims for a few decades. Both Hindus as well as Muslims went on the rampage, and pillaged houses on either sides, and possibly molested the women also. If one were to go to Ponnani and such places and enquire of the elders of the stories they had heard about the incidences, they would narrate about how their senior relatives had run and hid under some underground spaces as Muslim raiders came swarming in, with bloodcurdling howls and cries. See this on Wikipedia At the same time, the Hindus also wouldn't have been far behind. For the lower castes including the Thiyyas would have stood by their upper castes, in a ferocious loyalty that usually comes when one can make suppressed persons to use terms of respect to the suppressors. They would have equally raided the Muslim houses and other premises, and done similar misdemeanours Even though in their desperation to reclaim all historical incidences as part of a greater India, the Indian low-standard historians do say that Mappila lahala was an anti-English uprising, such talks are all only figments of self-seeking imagination. To bring in control over the communal riots, the English brought in the Malabar Special Po- lice. I think a permanent battalion was formed in the Malappuram area {I have seen it in Malappuram, but do not know about its antiquity}. This police force, almost all of them native policemen, did suppress the communal riots, but then in typical Indian police manner, they also would have been equally crude to the common person. Now coming back to the quality improvement seen in Tellicherry-Marumakkathaya Thiyyas, I have to say this: Later in life I noted that this quality improvement was not a general theme in all Thiyya households. Many still struggled with their native lower level social positioning. Moreover, the Thiyyas who had improved from the liberation received by the English rule were not quite liberal to the other Thiyyas who came under them. For, they also came to havethiyyans and thiyyathis under them as servant and labourers. As to the higher castes, I think it was the Nairs who suffered most due to the liberation given to the lower castes by the English. For, the liberal English education made possible to the Thiyyas was just the equalising of the servant class persons' children to the Nair children. In fact, if Nair children had to learn English, they would have to sit with their servant class persons' children. So to a limited extent, it would spoil their children's demeanour. It is an issue of an IAS officer being posted as a clerk and a peon also being posted as a clerk. The peon would really feel and enjoy the elevation to the post of clerk, while the IAS officer, though also a clerk, would feel the fetters falling on him from all sides. Before going ahead with this theme, I need to mention another thing that I had noticed about the liberated Thiyyas of Tellicherry. These persons did have a different physical posture: less bent at the neck region, no attitude of holding the wall and door frames or leaning on the wall or keeping their legs on the wall, involuntary shaking of the legs when seated etc. all of which were the common physical postures of the labour class Thiyyas; and of almost all Keralites who have not had an English experience. I should have taken on the idea that these different kinds of Thiyyas were from some different social class. However, later in life I have come across other lower caste persons who had been born or bred in English nations. They also seemed to show similar personality differences.

27 Now, when the higher castes children are to mingle with the lower caste children, there would be rapid quality depreciation in terms of refinement. However, if they held on, the total En- glish environment would benefit them in the long run. I am not sure as to how many higher caste families were willing to take this risk. Here I would like to interject and mention that in the areas to the side of Koothuparamb, I have heard that there were people who were Ezhava settlers from south Kerala. They had a demeanour quite different from the local Thiyyas. During the English rule times, there were no special reservations for the Thiyyas for the public services. However, many of them from the Tellicherry region were quite good in English and well educated. So getting a government officer job was not a great problem. However, the majority Thiyyas had no inkling of what was English or about education. (Later something called Communal Rotation was there after independence and before the formation of Kerala, but I do not what it really meant). I have been told that when one (Congress?) minister from the Madras Presidency came to Tellicherry in the 1030s (name I think was: Mr. Sriprakasam), there were some demands to classify the Thiyyas as a backward caste. However, on seeing the extremely well-dressed and English speaking crowd, he simply asked, it seems, as to what kind of a lower caste this was. Now talking about the Thiyyas ancestry, it has been mentioned that the North Malabar Thiyyas were a matriarchal caste. This is generally mentioned in a tone to stress that there is some kind of social superiority in the Thiyyas, as the higher castes also followed the matriarchal system. Moreover, this is one feature that is generally mentioned to show that the Thiyyas are different from the Ezhavas of South Kerala. The fact that Thiyyas do not have any caste link with Ezhavas is correct. Yet South Malabar Thiyyas might have been different. For, they followed the Makkathaya family system. However matriarchal system was and is a stupid social system. To a limited extent it may be said that the females are liberated. Yet, this is only a very stupid understanding. It is true that the husbands had limited control over their wives. To that level the wives would be more truculent to their husbands. Yet, what controlled them was the grand uncle (Karanavar) of their family (female's family). In fact, he could even see to it that she goes around with who- ever he likes. But then in most labourer class families, the immediate landowner (janmi) would also have a vast right over the Thiyya male and female under him. For, both would be Inji, Oan or Oal etc. The power of these words is terrible in that both the husband as well as the wife can be made to be just two different appendages under him. He can address the wife inde- pendently and without any concurrence from the husband, and more or less have her when and where he wanted. But then, it wouldnt be an issue of the landlord having a private affair with one of his servant class. For, he would have an immense number of other females. More- over, there would many masters in the hierarchy over the lower class labourer. Before the advent of the English rule, the feeling of any superior law and order code or machinery to enforce the conjugal rights of the husband wasnt available for the lower caste man. I have heard other stories also from village Thiyyas families many years ago. Thiyyas labourer class females would be sexually used by some of the male members of the landlord's family. If she shows any signs of pregnancy, she would be married off some other Thiyya labourer, who would be quite happy with the arrangement. So, to the extent these stories are true, the exact genetic lineage of the Thiyyas need not be from any particular class or sect. Also, it must be admitted that there would in most cases not be an issue of the female being forced to give conjugal pleasures to an outsider. For even her husband would be an outsider, and a part of her family only to the extent her uncles allow it. Moreover, getting sensually entertained by an outside entity who was a social superior was not really disliked. For the feudal language codes would ennoble the superior social entity and at the same time despoil her own husband. So, being allowed to feel the aura of a superior personage was more welcome. {To make this clear: her husband would be an Oan or chekkan to her uncle, while a social superior would be an Oar. It is a very powerful difference}. Now, there is another affect of this stupid matriarchal system, that is still continuing. Even though the matriarchal system was abolished by law in the late 60s, the codes still run deep in the joint family mood of most Thiyya families. I did experience this when I married from an interior place in Calicut district. My wife's uncles seemed to feel that everything that happened in my house, meaning my wife, children and I, were for their issue to consider, discuss,

28 decide upon, and to interfere. Being from the formally educated, but informally-speaking quite uneducated class, they staked their claims at many times. They did even go to the extent of saying that 'we gave her' (njala thannathu). The understanding that I married a woman who liked to marry me is not acceptable in this matriarchal system. They would even come to my house, and enter the bedroom even at midnight and demand my wife to go off with them {Inhingu erangu}. Why? Because someone gave them the input that I was not respectful enough to them. This happened in the last years of the 20th century. Well then, one can then imagine the power the uncles had in the earlier centuries over the household. If the husband is not obsequious enough, his wife is more or less lost. Before moving ahead, I would like to input something about Kalaripayattu. Currently Thiyyas claim it to be from their ancestry. The Nairs of Malabar also have similar claims. Moreover the Mappilas, the Malabar Muslims also have similar claims. The Ezahavas of South Kerala also claim it as from their ancestry, claiming that they are Thiyyas in Malabar! Now, even if the Thiyyas did have certain families that did practise kalaripayattu, the question of whether this gave them any social elevation is quite doubtful. For in the interior areas of Malabar, they would all just be the henchmen of the local small time landlords, and at that their beck and call. When I moved to the Travancore area with my parent in the early 1970s, I did hear a new theme. At that time, Malabar was a far off location for the Travancore people. The new theme was that Thiyyas were a group of people who had inbred with the English rulers and were more or less a kind of Anglo-Indians. This was actually news to me. On enquiry and much discussion, I received a particular understanding: When Malabar was amalgamated with Travancore-Cochin regions in 1956 to form Kerala, Malabar officers were given the option to opt for either Kerala Service or Madras service. Many Thiyyas opted for the Kerala service. Now, in Travancore, there was no such thing as a direct recruitment to the officer cadre. Al- most all persons joined as clerks and slowly moved up. At the same time, many higher officer posts had been given to family members of the Kings family or some other similar higher caste family. So in most of the Kerala government departments, the higher officer class were new kind of officers who were direct recruit from the Madras service. These persons were all quite good in English and more or less bore an English demeanour. They addressed each other by name or with a Mr. or Mrs. prefixed. However, the lower grade clerks who waited for the retirement of the Malabar officer class, were of a lowly type, who addressed their superiors with a Saar, instead of Sir. For words such as He, She, His, Her etc. the word used was Saar. They were quite corrupt, and more or less quite demeaning to their attitude to the common man. In fact, I heard the usage The Public is an Ass (pothujam kazhuthayaanu) many times from them. The incorruptible, English speaking, quite decent, rarely pejorative-using officer class who now came to dominate the southern districts included the Thiyyas also. Now, a new issue came. A new caste of which the then Thiyyas of Malabar had seldom heard of before started saying that the Thiyyas are ezhavas. This claim was heartily disliked by the Thiyya officers. For, I had even heard in my own family the disdain for this type of claims. It was not that the Ezhavas were inferior to the average Thiyyas of Malabar, but that the English speaking refined Thiyyas officers got a creep on being associated with the Ezhavas who had been kept out of all social bounds till the end of the king's rule in 1947. As for the Thiyyas, the English rule has more or less given them all social liberties. Later when the Thiyyas also received the caste based reservation, the quality of the Thiyya official class went upside down. For, now a new breed of Thiyyas official appeared on the scene, who did not know what was English, English classics, egalitarian attitudes and communication. Their very looks were different. Quite easily most of them went for corruption as a fish would take to the waters. It was when I was in Travancore that I came across the vibrant claims that Thiyyas are Ezhavas. It was more or less connected to the SNDP and associated political organisations which wanted to reap the benefits of having a huge population base under them. However, even though the Thiyyas also are a lower level caste, it is not a sub-caste of the Ezhavas. This is a very cunning change that has been brought into the government records now. In many government appli- cation forms, the word Thiyya is missing in the caste column. Even though I do not have any particular affinity for the Thiyyas as such, associating me or making me a part of some other entity with which I have no connection is not liked by me. It is like being a pawn in some other cunning guys political games and ambitions. 29 I would like to conclude with one more item. Maybe I will write more when I get time. Even though some Thiyya families did improve during the English rule time, that personality elevation couldnt be maintained by them over the years. In many households it has totally vanished. Beyond that, some Thiyyas did take part in the so-called freedom struggle. It was not connected to any lack of freedom that they did experience, but due to the general lack of ameni- ties to utilise their new found freedom effectively. Many persons, including a few from my parent's family went for stone throwing, vandalism and such things. It was only a feel of ad- venture that they enjoyed. Moreover, it was not like the native king's rule time. For, if anyone had done such things during the native king's rule, they would literally have been roasted alive. Here, under the English rule, they would at the most be taken to a jail. But then there were many other hooligans who were in the field, and having a free time. There was one Thiyya man who did get to join the Royal Air Force as a pilot. It was an astronomical elevation for a low caste Thiyya man, yet in his writings and talks he would go on ranting about the racism of the English. For someone from the other side had called him a Brownie. No mention would this man make about how the higher castes would have treated him if he had worked under them. He would have been quite coyly addressed as Inhi, Oan and he would have been just a chekkan. His wife would have been the local landlord's Oal. Defi- nitely a thousand times worse than a brownie. Moreover, what would be the manner in which he would treat his social inferiors in India? {Servants in India have to sit on the floor, sleep on the floor and have to bear the brunt of the pejorative words.} Ingratitude is what people like him revel in.

30 I thought I will write a bit more about the theme. After my marriage into a typical low quality Thiyya family from the interiors of Calicut district, I became intensely conscious of the clasping nature of the feudal words and their power to hold on to individuals in tight containers. More so, because I was a researcher on language codes. So, I would very well envisage the complete and extending powers of each and every word and usage, in the low quality communication system in the locality. I shoved off its holding strings by simply maintaining a detached relationship with the various centres of power inside the low quality joint family system. However, when my daughter was born, the issue became one that I needed to deal with effectively. I decided to teach my daughter only English, and that to with the quality of communication that is there in England, and which is quite rare in India. That is of using the words Mr., Mrs. etc towards seniors. The concept of respect and pejoratives under which Indian language communication moves was totally beyond this training. Moreover she couldnt understand that people could be differentiated as per their profession, family, financial status etc. by words. The cumulative effect inside the family was quite visible and more or less predictable. The claims over the youngster that many persons inside the joint family system as well in the local society had, was being simply cut off. For, they had the claim to use such pejoratives as Nee (inhi), Aval (oal), Edi, Pennu etc. and the connected strings of regimentation that these words bring in. At first it was thought that it was just a passing fancy of mine which would quite fast get cured. However when I persisted with the project, there was a lot of acrimonious attack on my family life, to the extent that my wife was also called off from me, and made to act as per the dictates of the so-called family members, with whom I had no dealings with. Even though I did not go to their houses and disturb them, they would sit in a sort of committee, with certain persons from my family side also, and make decisions on what to do with me. Since the local teaching class also more or less belonged to this type of low quality persons, with meagre English knowledge and spoke a terrible form of language which they called a dialect of Malayalam, it was quite foreseeable that I would be aiming to bring up my children by home education, till I was financially able to put them in good quality schools. This also gave rise to many issues, even that of police cases against me, saying that I was denying education to my daughters. The issue here was that my daughter was quite good in swimming (at age four, she could swim in the sea), went for roller skating, played football, was good in English (at age seven she had started reading Enid Blyton, and by age 12 had started reading English classics), was quite good in computers (went to learn C++ at age eight), was good in computer typing at age four, was good in Maths (at class four age, she had reached class six maths by home study), had seen an immensity of English movies on TV (count was more than 400 by age four), could run more than one and a half kilometre by age five (could defeat senior boys in long distance running), had travelled in most of the districts of Kerala with me by age four (both two-wheeler as well as four wheeler), had lived or travelled to many parts of India by age four, and such things. An average local teacher was someone who could be defined as a person who was more or less a zero in most of the things mentioned above. Persons who claimed to be my family members simply barged in and claimed to be mybandhu (relative) and put up demands. Through the effective use of such feudal words as Nee (inhi), Aval (oal)etc. they could regiment my wife, but on me there was nothing they could do directly other than by sly con- spiracy. I was ultimately forced to concede to the putting of my daughter into a local English medium school which had been started by a menial worker in an Indian airport. He made money by later doing a business in gulf. The strange fact that the Indian government is leaving the local Indians unprotected and made to go down by allowing the foreign employed to make money by the sly technique of currency exchange rates. One single denominator currency in India remains one rupee, while a Dirham simply expands to 17 rupees.

31 See this video:

The schooling has erased much of her refinement, still the English mood remains in her. The video may also be an illustration of what pure English can do to a lower caste individual, when used without the local lower quality being allowed to enter inside. She still does not know any Malayalam. She had to learn Hindi in the school, but her knowledge is quite rudimentary. Yet, by some sly miracle, she got an A+ in Hindi also, as well as in all other subjects in the tenth class. Well, it is quite a terrible ranking. For, she is very good in Maths, for she was much above her fifth class maths, when she was put into the fifth class. Maths still remains a favourite subject of hers. The question remains of how she got A+ in both Maths as well as in Hindi. In Maths she is much above many others, while in Hindi, she is more or less nothing. Isnt there something wrong in the schools way of giving marks?

32 Continued Wikipedia India pages, suffer from the innate problems of democracy run by low class people. That of quantity dominating over quality. This feature is very much evident in the case of the Indian pages connected to Wikipedia. It is my desire to do a study on the mediocrity taking over the leadership of Wikipedia India pages. It is not possible for me to speak about this on Wikipedia, as I have been effectively blocked from writing on Wikipedia. For, it is not possible to me to explain to mediocre person, and cannot concede to their expectations that I would don an apologetic pose to satiate their ego problems, for which they should try to get effective treatment elsewhere. I really dislike being a bearer of Thiyya standards (flags). For, I do not really want to be identified within the narrow confines of a south Indian caste. However, what has consistently irked me is the fact that I understand that I am being forcefully identified with a caste with which I do not have the minutest of connection. When I had been in the Travancore area from 1970 onwards, the caste spirit of the south Kerala (former native kingdoms of Travancore and Cochin, who lost their independence after being joined with the newly formed India, under the intimidation of military occupation) people. The Nairs and the Ezhavas looked upon each other with a lot of mutual hatred. Both were quite militant in this regard. And to a great level this was due to the suppression and forceful subordination that the Ezhavas suffered during the King's rule period. As the new norm was democracy and mob rule, it was the new understanding that quantity was superior to quality. The Ezhava leaders were ready to pounce on anyone with some semblance of connection and subordinate them. This is the logic that made them crave to say that the Thiyyas are a sub caste of the Ezhavas. The question naturally that could come up, would be, Why not: Ezhavas are a sub caste of the Thiyyas? However all such emotions are just nonsensical belligerences. Any intelligent person can understand that it is nothing to do with the ordinary people, but something connected with leadership. The leadership wants to subordinate a huge section of the population under its command. There is no other reason to strive to subordinate the Thiyyas under the Ezhavas. Before the formation of Kerala, the majority people of Malabar had not even heard about the Ezhavas. Even in my family, which was quite educated and more or less spoke the official version of Malayalam, had not much information about this Ezhava caste. To suddenly inform a group of people that they are not themselves, but someone else, is really the stuff that I have seen dealt with in the book: Catch 22. Quite maddening. The current generation of Kerala does not have much understanding about the history of the place currently called Kerala. During the British rule time, Malabar was a remote district of the Madras presidency, with not much people-connection with the Travancore-Cochin kingdoms. Maybe this could be the reason that the earlier time railway line from Malabar was heading on to Madras, via Palghat Pass. I think the link to the south Kerala railways came later. (When the south Kerala railway line was laid, it was very cunningly routed through Kottayam, simply by-passing Alleppey, which should have been the logical route. There was a terminus at Mattancherry, in Ernakulam). Malabar was a quiet place with a major section under forests. Wynad was totally forest. How- ever, I think Calicut district was huge and comprised of current day Wynad, Cannanore, Malappuram and possibly included parts of Kazhargode and Palghat districts. The language of erstwhile Malabar has been called a dialect of Malayalam. However, the fact is that the difference between Malabar Malayalam (if it be Malayalam) and that of Travancore Malayalam would a thousand times the difference that is said to be there between British and American English {Taken in this sense, the so-called American English is only an slightly un-educated version of British English and not much different}. For, there was a huge section of Malabar Malayalam words which would be totally incomprehensible to the southerners. See this post of mine on Wikipedia, which has been deleted by the certain vested interests who do want to express the claim that official version Malayalam encompassed the whole of modern Kerala, and has claims to classical status. When Malabar was joined with TC areas to form Kerala, the newer leaders from Malabar were not the kind who was the cream of educated Malabar persons, but persons who were more or less politicians, with very personal aims. The northerners were not so caste-conscious and did

33 not have much mood of belligerence in this regard. In many ways, they had an easy going attitude even in financial attitudes. (For example, Dowry demands were not part of the marriage prospecting among the Thiyyas). Maybe the liberal feel of the British administrative supremacy could be the reason for this. However the south Kerala castes, mainly the Nairs and the Ezhavas were quite active in their mutual animosity. This was the reason for the various claims and counterclaims about caste rights that sprang up from that side. It is literally the case of a suppressed group suddenly give freedom from suppression. And also of another group seeing a group who they view as subordinates suddenly springing up from the depths to be their equals. It may be remembered that the local language is feudal, and there would be sharp inversion of direction of the feudal word codes of 'respect' versus 'pejoratives', when this happens.Both went on a spree of setting up sectarian educational institution of very low quality, and spread this low quality into the educational system. However, in these quasi-modern times, the Ezhava leadership sees a huge gold mine in having the Thiyyas as their subordinates, which can be effected by a simple adding of defining words: Thiyyas are a subgroup of our caste! This is where the dislike comes up. It creates an antipathy for the Ezhavas, where actually there is no need for such feelings. If the Ezhava leaders really want to expand the own nu- merical strength of their subordinates, their natural prey should be the Ezhavas who converted to Christianity. See this Wikipedia page about the huge number of Ezhavas who became Christians. The Ezhava leaders can define them as Ezhava Christians and demand them to join to their own command strings. However, there again I am sure such claims would be taken as totally offensive. (This Wikipedia has been deleted many times). No one likes such forceful defining. If Thiyyas want to be Ezhavas they will surely do in on their own. It is not correct that for Ezhava leaders to forcefully bring them into their fold. The real reason, why during the British period there were not much sectarian pro-Thiyya writings in Malabar, was that during the British rule, there was no need for such emotional out- bursts. It may be remembered that in the independent kingdom of Travancore, the lower caste women had no right to wear an upper garment. However, in Malabar, even though the social set up forced the lower caste women go around with no upper garment, it was not a rule that could be enforced statutorily as in the case of Travancore. May be this would explain why the educated Thiyyas had no need to write spiritedly about Thiyya achievements. During the British rule time, many Thiyyas were in good government jobs. However, right to public service was denied to the Ezhavas more or less till 1947. PS: Even though I may seem to have taken a pro-Thiyya stand, the truth is that I do not have any such feelings. The only factor that triggers a mood of belligerence is when some unknown entities claim that I belong to within their fold. It is my understanding that this is the same emotion that is triggering a Thiyya spiritedness. Why should anyone want to trigger sectarian emotions? As for me, I have not much emotional attachments to the Thiyyas. But it is a totally different proposition when someone defines me as belonging to another caste. I become forced to bring out testimonials that I am from a different caste and not from their fold

34 Rejoinder to Anoop First of all thank you for writing this on this webpage itself. Usually, I get replies on my email. It is good that you have come in with a non-offensive stance. So, I am at liberty to speak in a easy manner. As to your first question, about what makes me write these things, the answer is: 1. I am reasonably good in typing. The speed is an average of 60 words per minute. When I do write from my own mind, I do write at a speed of 30 to 40 words per minute; continuously, non- stop. So, generally writing long article directly from my mind doesn't take much time. 2. When I see ideas that seem to contradict my personal observations, I get the feeling to put a correction in words. 3. As a self-employed person, with no human boss over me for most of my previous living years, I do get time to write frequently. Now taking up the points that you have raised, I can say that there are elements in it with which I can concur. First of all all about the issue of DNA. Well, the point you raised is perti- nent. And it is my own observation that DNA codes are not the only codes that decide human looks, but other codes, including those in human languages. I have experimented with and also observed that human looks change according the language they speak. Moreover, in feudal languages, the very position of the person in the vertical step like social structure can affect his looks and mental calibre. Read this, this and this on this same webpage. I think that I had mentioned earlier that many thiyya, ezhava and even lower classes have improved tremondously when they were brought up in an English ambience. This is true even in the case of the Blacks of Africa, who came as slaves to the US, and got unbelievable levels of liberations there within a matter of 75 years of the formation of US. See the their looks, fresh from the lower levels of the African feudal social systems (This photo is of a group of slaves saved from Arab slave traders by the British West African Squadron. Usually the word British is not used in modern histories, but some other nation name is given as the saviours. That is the current day political correctness.

Now, speaking about looks, to a limited extent the ezhavas had the issue of social suppression that existed to the very end of the native kingdoms of Travancore and Cochin. What you mentioned about the southerners (all of them) being slightly of a darker shade is true. But then, thiyyas also, those who worked in the open grounds were reasonably dark. However, personally I do not find Black colour by itself having some crudeness. The fair complexion is also not quite attractive, unless it is refined by other cultural refinement. Asians do get darkened by sun tanning, while the White races might simply get a reddish or brownish hue.

35 However, there is this issue that has to be stressed. The vehement attitude of the Ezhavas in general to define Thiyyas as Ezhavas. In itself, this issue shouldn't distress majority of the Thiyyas. For, the newly emerging classes do not have much issue about this. The irkness was first felt by the earlier educated classes of Thiyyas, who had moved for professional reasons to the newly connected TC areas. For, they then came from a class which did not feel any of the fetters that the ezhavas had suffered during the king's rule time. Almost all the historical incidences that were mentioned with regard to ezhava antiquity, just before India's formation, had no relevence for the Thiyyas. The struggle by Sree Narayana Guru, the experiences of Dr. Palpu, the no-entry to government services to the ezhavas, the various Memorials etc. had not much connection to the Thiyya family histories. However, it may be mentioned that once we move to the southern areas of Malabar, the two different communities would neccessarily have to impact into each other. In that sense, it may be mentioned that the Thiyyas traditions were seen to be diluting in the south. Such things that the Thiyyas claim as Matriar- chal famly system, language, facial demeanour, skin colour etc. do change to the south. But then, in the north Malabar areas, even some of the scheduled castes do have lighter complexion. Your father and mother belong to the area, where the two communities are close to each other, but then may be it took the formation of India, to bring the two communities to close proximity, after the native state border was erased. It is quite possible that in this area, the Thiyyas traditions that are in north Malabar are not very much there. For example, I am not sure if the tradition of Muthappan worship was popular over there. Even in the case of the Thiyyas coverting to Islam in the valluvanad area (between Calicut and Ponnani), which may have provoked the Mappilla Lahala, it is by Thiyyas far removed from the north Malabar Thiyyas. I am not sure if there is a strong history of Thiyyas converting to Islam in the north Malabar areas. However, in South Kerala, there has been significant events of Ezhavas converting to Christianity and possibly to Islam. In the case of Malabar, the Mappilas here, (Malabar Muslims) are not the product of conversion, but rather that of Arabian de- scents in various villages allowed for them. However, what is the real traditional and linguistic difference between these Malabar Muslims and those who converted to Islam from Thiyya caste is not known to me. Now speaking about what irked the earlier Thiyyas who went to Travancore areas were not just the claims of the Ezhavas. There is a certain streak of marked crudeness in Travancore words, usages, verbal codes and even sound of speech. Even the explitives, swear words and profanities that are used there are of very crude levels (currently these words are seen in popular English, possibly brought in by other native langauge speakers into English). The highest profanity traditionally used in Malabar was a SOB and possibly a reference that one is a son of a very low caste person. I do not want to mention the very words, but then I feel for the sake of information and records, they should be mentioned. This crudeness of the southerners of the newly formed Kerala is seen in police behaviour, police attrocities, student violence, street violence. However, it needs to be mentioned that in Cannanore areas and nearby places, the same level of violence is connected to a sort of clannish form, with very visible leadership in charge. It is not spontaneous as can be in South Kerala. These are general impressions of mine, and need not be taken as absolute truths. Another feature that I did notice when I first came to South Kerala, was that the feudalism of the language was quite different from that of North Malabar. The year was around 1975, and I was a youngster. In Malabar, the usage of the word Inhi (Nee) was quite common and a southerner could get quite distressed by this word, and usage of Oan (Avan), Oal (Aval) with no sense that they were repulsive, when used to persons who were outside to the group. In this sense, southern version of language was more welcome to me, for even at a young age, I as an outside to the social group had the occassion to be addressed as Thaan or Ningal. This was not imaginable in Malabar. Even this word Thaan was not frequent. However at the higher levels, the feudalism was inversed. In Malabar, the government officials including the officers could be addressed as NIngal, and referred to as Ayaal or Avar. In South Kerala, this was not allowed, and the word Sar was compulsory, and used even for referring. At the higher levels, including my own family, this was seen as a very subservient mental attitude. However, the proficiency in English allowed the earlier Thiyyas as well as other officers from the North to override this problem. But they did feel a repulsion for the local communities. Yet, with the total disappearance of this group of officers and also other persons from the north, the common usages of TC areas entered into North Malabar.

36 At present, it is not easy to detect much difference in the mental standards and aversions and likes and dislikes between the Southern and Northern youngersters. Everyone has been standardised by the print and visual media and by substandard common education. Now talking about human quality, there is these things that I observed. The higher classes were not liking to give entry to the Ezhavas to public service. Well, when I was in the South in the 70's, I did notice that the bureaucracy was corrupt and quite crude. I am not sure if the entry of ezhavas had a direct link to this, or was a common feature of traditional Travancore bureaucracy. However at that time, Malabar bureaucracy was only slightly corrupt, and that too in the lower levels. What I would like to mention here is that the leadership of the various communities like the ezhavas, nairs, the varmas and the brahmins did not use their calibre to take into account what would emerge when a mixing of castes and communities take place, and a new liberty is given to historically suppressed groups. This is one issue that even such nations as the US has not done, for example, when they propounded the idea of Blacks being given unlimited access to traditional English speaking White arenas. In the case of Malabar Thiyyas, the earlier official class from them were the English educated, possible with some idolation of the English officer class imprinted in their minds. It is quite understandable that the English race in India were quite reclusive and maintained a cordon around them, to isolate themselves from the local negative communications. To this extend, the Thiyya English educated groups had this advantage. But the newly emerged ezhavas did have this experience. However, when speaking about a quality difference between the Thiyyas and Ezhavas, I could say the Thiyyas are a slightly softer people. But it would not be correct. The southern people have a very obvious roughness about them, comparitively. Yet, among the northern people also there are powerful slyness and treacheries that are encoded within their communication codes. But then, slowly everything is changing into the southern version, through standardised Malayalam. When speaking about intelluctual levels and information, I must admit that the averge southerner is more well-informed than the average northerner. However, the Malabar Mapillas (Malabar Muslims) could be an exception, for many of their families were quite dy- namic businessmen at various social levels. Now, let me come back to the original question of whether Thiyyas are a sub caste of the Ezhavas. Well, I think this very question is connected to the formation of Kerala, connecting Malabar with Travancore and Cochin. If the geography was differently designed, with Malabar connecting to Mysore or Madras states, or even becoming a seperate state, this question wouldn't have appeared. It is just like the formation of India, connecting all places the British East India Company ruled. If they had ruled an area extending to the Russian side, Indian culture, pedigree, antiquity, traditional claims, and much more would have been different. Even the Vedic traditions would have come under claims from such nations on the northwest, with southern states not even getting a slender connection. You referred to my mention about the Ezhavas living in the Koothuparamb areas. Well, this was not an information that I got from the family sources. I read this in a research article that came in the Indian Express many years ago, by an anthropoligist, who claimed that the political violence in the Cannanore areas can be explained as clannish fight over the years between the traditional thiyyas living there, and the Ezhavas settlers in the Koothuparamb area. I think it is safe to leave the question of caste connection alone. If attempts to force it is done by the Ezhava leadership, it might be seen as a sign of aggression by the Thiyyas. However, the Thiyyas do not have any visible centres of leadership as in the case of the Ezhavas, for they had not much need to unite to achieve political and social liberty. As for me personally, I feel quite discomfited with the issues that the Ezhavas faced during their subjugation to the Travancore Kings was superimposed on my ancestral traditions and experiences. For, I do not think that those histories have any pertinence to me. I think this is also one of the issues that the upper class Thiyyas also have. Before concluding, I should say that spoken language can change the demeanour of a people. Generally all Malayalees who speak the standard version Malayalam have a more or less similar looks. However, a change in spoken language does remove this Malayalee looks. So, a time may come when everyone may look as if of the same caste. In fact, after standardisation of schooling, children in government schools have lost their caste based looks and most of them have a lower caste facial expression, even if they are from the Brahmin caste. See this

37 Rejoinder to Anoop 2 I was not able to connect to your question correctly, I myself do have this feeling. The issue at hand is that there are two different castes, as you yourself have mentioned it, as seen in the description of your parent's caste. Earlier, there was something known as the Thiyya Merit, in education reservation. That is my impression, and if it is so, I do not know if this term is still there. What causes the antipathy is the fact that one could see the slow erasing of the word 'Thiyya' from many government record. It gives a creepy feeling that some persons somewhere are deliberately doing this. It is my feeling that there is no need for the Ezhava side to do this. For, it amounts to a sly tactic. If in the future, the Thiyyas feel that they are Ezhavas, they can themselves claim this. This means that it is not correct to make such contentions that Ezhavas are known as Thiyyas in Malabar. A sort of impertinent encroaching is the feeling that this sets in. As to people quality, as you would have noticed, if you come to know anyone at a close level, basically most people are likable and almost of the same mentality. However, they all have a public personality which is connected to the group interaction codes. It is here that the Ezhavas and Thiyyas differ. I cannot say that I do find the majority Thiyyas very attractive. Nor can I say the same about the Ezhavas. So, there is no meaning in me being a part of either crowd. However, I do feel irritated to see an organised group of people manipulating social records to suit their political ambitions. It is here again a distress comes. If Thiyyas are clubbed under the Ezhavas, a natural association to Ezhava and SNDP leaders come into effect. In feudal languages, such public feelings do have powerful affect. It is similar to identifying a person as one's father, mother, uncle, aunt etc. There is are powerful codes of regimentation and command routes that auto- matically comes into the mind. It is like being forcefully made to join a regiment. It is disliked. One likes to associate with leadership of one's own choosing. It may be mentioned that even though it is possible that the SNDP leaders (I do not know anything about them) are liked and adored by the Ezhava people, as to the Thiyyas, their names do not hold much meaning. To be suddenly reminded that such unaccepted persons are one's leaders could be really disturbing. As to Hindi and Urdu, your contentions are not correct, I must insist. They are both feudal to the core. However, the exact feelings that their codes makes on you would be understood only if you happen to be associated with the varying levels of the social structure. Again, typical Malayalam speaking people have not really understood the real connection codes between Malayalam words and seemingly similar Hindi words. Malayalee usage of Hindi does create deep hurt to certain levels of Hindi speakers, especially the higher class. The hurt is real. May be I will write to you later. Regards,

VED

PS: I did want to write about my impressions about other castes also. But I do not get enough time to write many things. However, I can imagine the furore that my writings would cause. For, I want to write without connecting to what people like to hear, but what would remain as dependable records.

38 Setting the government records straight: Thiyya demand to detach them from Ezhavas Since I have been approached a few times in connection with the Thiyya assertion that they are not a sub-caste of the Ezhavas of the Travancore kingdom, I am just dotting this down here. I do not have any interest in joining any such activism, even though the points raised are correct. The basic reason is that I am not the kind of person fit to join any movement. More- over, my ideas and thought processes are quite removed from this arena. Beyond that many of my other ideas might be in sharp opposition to the ideas of so many other persons. Also, my main thought processes are entirely connected to various other things like Feudal codes in Languages and Code of reality etc. However to persons who are interested in getting some historical background to the claims for detachment, I would suggest two book, which are available for free online. [Books written by erstwhile English administrators are usually very impartial] One is: CASTES AND TRIBES OF SOUTHERN INDIA CASTES AND TRIBES OF SOUTHERN INDIA by EDGAR THURSTON, c.i.e.. The other is Omens and Superstitions of Southern India By Edgar Thurston, C.I.E.

In these books, one need to search for such words as Izhava and Ilava and also Tiya If the words mentioned are searched for, a clear demarkation between Tiyas (Thiyyas) and Ezhavas are visible. However, it may be mentioned that there is this sentence also: Izhava. 'The Izhavans or Ilavans, and Tiyans, are the Malayalam toddy-drawing castes of Malabar, Cochin and Travancore. The etymology of the name Izhavan is dealt with in the article on Tiyans It is seen that there is a slight mistake in the arrangement of words. For the Tiyans are in Malabar, and the Izhavas are in Travancore. Even though both the castes did have persons who were coconut pluckers, that is only due to the fact that both Malabar as well as Travancore had coconut trees. Naturally a particular section of that society would be coconut pluckers. It does not mean that everywhere in the world where there are coconut pluckers, these people are either Thiyyas or Ezhavas. They are independent entities. However, since history starts from immemorial times, there shall be all kinds of relationship between all kinds of people. Moreover, it would not be correct to say that all members of these castes were Coconut pluckers. In between, I must mention that I had noticed a very significant difference in the manner of coconut climbing between the Ezhavas and the Thiyya coconut climbers. The Thiyyas used to two seperate coils of rope, one on the hand and the other on the leg, to climb the coconut tree. I do not remember seeing this custom among the Ezhavas. They generally climbed either with a rope coil on the feet with the hands being used as one at a time. or there would steps cut into the coconut tree, to ease the effort of climbing. The issue here is that one should not force one-self on others if they are not willing for such attachment. If the Ezhava leadership really wants to increase their mass base, they should call upon the Ezhavas who had mass converted to Christianity in the years just preceeding 1900. I am told that in that year itself, around 5 lakh Ezhavas converted to Christianity. They later migrated to the Malabar forests areas as settlers. It is seen that that Christian converts were not Ezhavas alone, but also Pulayas. See this link. As I was doing research for another major writing project of mine, I came across these lines in The Travancore State Manual brought out in 1906. I think they may be of interest to persons who are pursuing information on the afore-mentioned theme:

39 QUOTE from The Travancore State Manual Shanar converts and Hindus: Disturbances in South Travancore Reference has already been made to the establishment of the London Mission Society in South Travancore and the great toleration afforded to the Christian Missions by the Travancore Government, that led to the rapid spread of Chris- tianity in Nanjanad. The result was that the Shanar converts (it may be observed here that the Mission work of conversion was mostly if not exclusively confined to the Shanars, Pariahs and other low-caste people), who were looked down upon by the high-caste Hindus, relying on the support of the missionaries, caused great annoyance to them. The casti^ belli in this case arose from the Shanar Christian females assuming the costume of high-caste women. By long-standing custom, the inferior classes of the population were forbidden to wear an upper cloth of the kind used by the higher classes. During the administration of Col. Munro, a Circular order was issued permitting the women referred to, to cover their bodies with jackets {kuppayam) like the women of Syrian Christians, Moplas, and such others, but the Native Christian females would not have anything less than the apparel of the highest castes. So they took the liberty of appearing in public not only with the kuppayam already sanctioned, but with an additional cloth or scarf over the shoulders as worn by the women of the higher castes. These pretensions of the Shanar convert women were resented by the high-caste Nayars and other Sudras who took the law into their own hands and used violence to those who infringed long-standing custom and caste distinctions. Both the rival factions took their stand upon the Queen's gracious Proclamation of November 1858. As the Calcutta Reviewer on the career of Sir Madava Row in Travancore wrote : *' Certain castes were restricted to certain modes of wearing their clothes; and deviations from the prescribed modes were jealously watched and opposed by other castes. The women of the Sbanars or toddy-drawers who abound in South Travancore and from among whom the Protestant Missionaries have for the last sixty years reaped the richest harvest, had been prevented 1*0131 covering the upper part of their person. Acting upon the advice of Col. Morriaoili then Resi- dent, the Rani Regent had so far modified this restriction as to permit the wearing by Christian Shanar women of the Kuppayam (a sort of shirt). The mutual jealousies between the Shanars and the Sudras were dormant for some time, but the Queen's Proclamation of November 1858 on the assumption of the direct Government of India renovated these feelings. The Shanara imag- ined that it permitted them to infringe existing rules ; while the Sudras equally considered it as sanctioning their taking the law into their own hands to repress what they took as an aggression into their caste domains. Serious affrays en- sued, and these were aggravated by the gratuitous interference of petty Sirkar officials whose general standard of capacity and moral worth we have already alluded to. Public peace was imperiled." "*' Serious breaches of the peace occurred in the Taluqs of Vilavankod, Kalkulam, Eraniel, Agastisvaram and Tovala, and the Sirkar was forced to interfere and leg- islate on the matter. The Proclamation of 1829 clearly permitted the female Shanar converts to cover their bosoms with a jacket as decency required but strictly prohibited their adopting high-caste costume. But the Shanars still persisted in setting at defiance the high-caste Hindus and made themselves odious to them. In this they were encouraged by the missionaries who represented that complaints against the Shanar converts to the Resident were partial, unprincipled and corrupt, and people outside Travancore were made to believe that the low castes here were being persecuted by the higher castes and by Government. In December 1858 A. D., the two communities had assumed hostile positions against each other and troubles of a serious nature broke out. The Sudras openly at- tacked the Shanar women who dared to appear in public in high-caste costume and the Shanars duly retaliated. END of QUOTE

40 Rejoinder to Ajay Most of the things you mentioned are true. I personally do not have any affiliation for either of these groups. However, what irks is the fact that some persons with political ambitions can simply come into the picture of 'cultural leaders' of persons who do not know them. As to the caste issue information (of all castes), most of the things currently mentioned as authoritative are nonsense. I cant deal with that now, here. I think a time may come when even the mention of Nairs being different from Ezhava may be seen as disruptive. As more people go in for inter-caste marriages. However, it wouldn't be nice for the Ezhava leadership to claim that Nairs are part of their caste, or for the Nair leadership to claim that Ezhavas are part of their caste. I do not have any Thiyya spirit. In fact, I wouldn't want even to claim that I am Thiyya, if not for assigning the correct ancestry. It is not a claim that can give me any distinction. However, many years ago in 1980s, when I first heard of a caste known as Ezhavas, in Trivancore, I found it irksome that some of them very adamantly claimed that I was part of their caste. This was disturbing. I did not notice any item of commonness, between Thiyyas and Ezhavas, other than the fact, that both are lower castes. I think that would be the same distress with most Thiyyas, especially of North Malabar, who are culturally different even from the Thiyyas of South Malabar. As for me, I think I have the blood of both Thiyyas in me. Moreover, there was no spirit in the Thiyyas to claim that the Ezhavas are Thiyyas. In fact, I think that caste spirit was very negligent in Thiyyas. In fact, there was not much caste based antipathy towards the nairs also from the Thiyya side, as was visible between Ezhavas and Nairs in Travancore areas in the 80s. I do not have any Thiyya spirit. But I cant condone someone using cunning political maneu- vers to claim that I belong to his group. I don't. The repulsion in me for any caste feelings is ignited much when someone starts claiming that I belong to their group. It is them who create the caste issues. If the Thiyyas are not mentioned as Ezhavas, most of the disagreeable words mentioned from both sides will disappear, and in years to come when both sides intermarry, there will be no need for erasing such distressing words. As to being decadent when speaking about castes, well, I speak for being historically correct. Not only about Thiyyas, but about many other things. However the disruptive talks began when one side started claims which were unilateral. This kind of cunning do create repulsion. it might be equivalent to Germans claiming that French are historically under them. However, in years to come when lots of French marry Germans, the distinctions may wear off. Yet, it wouldn't be nice on one to claim the other as historically part of them. Apart from all this, there are certain points raised by you that may discussed. You do seem to be concerned about a Ezhava-Thiyya unity. It seem odd that you do not see any caste based spirit in this. Why not a unity with the Brahmin, the Nairs, the Pulayas, the Parayas, and the others? I have in my extended family relations, persons who have married Brahmins, Nairs, and Sched- uled castes. I do not think that there is any problem inside their households just because of their being from different castes. However, such issues can crop up if outsiders start making unnecessary claims of their caste status. And acrimonious statements start coming up from various sides. Their marriage continue not because of any caste connections. Second, about the fact that your father was having the photo of Sree Narayana Guru in his house. It must be due to his admiration for this great spiritual personage. I hope it was not connected to some caste based spirit. If that was the case, it would belittle that great man. I do not have much information about his socio-political activity. However, he is generally ac- cepted as person with a lot of spiritual knowledge, and I am told that his works in Malayalam are quite scholarly. However, it may be mentioned that many of the liberties that the Ezhavas, the Shanars and even the lowest castes of Travancore, received, including the right of their women folk to wear a cloth to cover their upper body parts, and the right to wear upper castes dresses were actually bestowed upon them by the English government of Madras Presidency. The forced the monarch of Travancore to give various rights to the lower castes. In this regard, the name of Col. Munro may be mentioned. It seems to be politically incorrect nowadays to acknowl- edge the contribution of the English rulers, with regard to social reformation, and the right to 41 spearhead political movements for social liberty without incurring royal wrath. The third issue is with regard to the connection you mentioned to Vedic culture, of around 7000 years back, somewhere outside the current geographical areas of India. There are millions of other bloodline links to think about before one can reach to such far off times.

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An enveloping nightmare in South Africa The portents and the horror!

There is a terrible evil code sprouting and growing in power by the minute in South Africa. This code is not connected to the skin colour of the people there. Nor is it connected to issues of racial repulsion. This negativity, which shall soon consume this nation, might be connected to certain evilness in the native black languages. The nation is heading towards a very perilous stage in which the majority of the blacks will find themselves in worse conditions than what their parents had experienced during the times of apartheid. For, they are soon going to be positioned securely under native black social leadership.

Unless some remedy is found to moderate the evilness of these powerful negative codes, there shall be no peace or safety in this rapidly deteriorating nation. Yet, the higher class blacks would be displaying a capacity and living standards that might be mentioned as majestic.

This book aims to discuss certain non-tangible features in South African social communication systems, which are more or less common in many other Afro-Asian nations, and also in certain other nations also. Yet, each nation is unique. In the case of South Africa, the possibilities are extreme.

Shallow persons of false demeanour and nothing really worthy to show as personal quality are being mentioned as grand liberators. They do not have any answers to the emerging problems. For, they themselves are part of the problems; and not solutions to the errors.

The writings are in direct connection to my earlier books: 1. March of the Evil Empires; English versus the Feudal Languages (drafted in 1989) and 2. Shrouded Satanism in Feudal Languages; Tribulations and intractability of improving others!! (written in 2013)

This is a book definitely worth reading.

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SHROUDED SATANISM in FEUDAL LANGUAGES Tribulations and intractability of improving others

This is a huge book that goes through various things. Such as

• the horrendous codes encrypted in feudal languages; • the realities of natural slavery of which the native-English speakers have no idea about; • about quality improvement that has nothing to do with affluence; • the unspoken benign realities of English colonialism; • real understandings of ‘slavery’, in which it is seen that the black slavery in the US was not slavery, but really mental enhancement training; Free people of Indian peninsula under • of the approaching future in which many animals would enter ‘Indians’(1860s) into the human social systems after arriving at human ability to speak and function, and the associated social change; • the unspeakable realities of the horrors of the Indian ‘culture’; • the dangers of teaching Indian languages in Australia; and much more! All connecting ultimately to the grand gullibility in improving individuals and social systems, which are innately low class.

Beyond all this, this book goes into the grand-scale fabrication of history to suit the political needs of the new feudal class governing classes in post-colonial nations. And about the rabid need to create Mahatamas out of nondescript persons.

This book is actually a continuation of: March of the Evil Empires; English versus the feudal languages; which was written in 1989. This book was written in 2013. However, this book is written in a more readable style with an immensity of stories and pictures. Freed blacks slaves in the US (English environment) (1860s) The theme is basically about the evil effect of the feudal languages of Asian, and other nations. A lot of incidences, both historical as well as personal are used to emphasis the contentions and as proof. The discussion, which moves in a story- like manner, is essentially about the question of what is the evilness in feudal languages. It is a book of epic proportions.

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MARCH of the EVIL EMPIRES! ENGLISH versus the FEUDAL LANGUAGES!! First drafted in 1989 December This is a book containing a revolutionary idea about understanding society, human behaviour, history, anthropological features and many other aspects of human beings. The basic understanding that is being put forward is that languages, which are the software for human communication, are powerful media, which not only can help in communication, but also does contain extremely powerful designs and programs, which literally design all societies. Languages are actually powerful machines that can create a definite and pre-definable pattern, along which all human beings arrange themselves, to form different societies.

Different type of languages form different types of societies; for example, a group of persons who think and talk in Tamil, would form a society, which would have remarkable Tamil features, and identifiable behaviour patterns. A group of persons who do the same thing in Spanish would display definite Spanish looks, demeanour, behaviour and social pattern and arrangement. An English speaking society would be having its own definite looks and, also a very easily identifiable interpersonal interaction configuration

This is a book that sheds light on the inner secrets of the Asian/African worlds. The shrouded information about what is wrong with Asian, African and possibly many other similar geographical areas, where language, words and usages have diabolic codes and contents in them. This reality is not discernable to a native English speaker, unless he or she happens to come down in terms of stature among them, when living among them. However, this book is not about this, but to the higher theme of there being codes in languages that do design human features, emotions, efficiency, social systems and much else. Beyond this, this book goes in the issue of what would happen to English and similar social systems, as they get impacted by such malignant communication systems, as they enter within bearing the wily protective shield of multiculturalism. This book was written much before the English and allied nations started showing signs of despoilment in terms of financial stamina, intellectual bearing, collective wisdom and technological superiority. There are lessons that need to be learnt. This book possibly might help do that.

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CODES of REALITY! WHAT is LANGUAGE? In this book, what have been dealt with are the inner codes of language and their links and relationship with the codes of reality. The contention is that reality is a creation of some superior software, and that language codes do have connection with it. The book is an expansion of this idea. Many things like mantra, tantra, witchcraft, telepathy, clairvoy- ance, schizophrenia, mental conditions, audio and visual hallucinations, and many such things may need to be re-evaluated again from this premise. The author in this book has discussed such things as Brain Software, the machinery of homeopathy, astrology and such things also. If what is contended here does have substance, there is every chance that the whole outlook modern science has with regard to reality and human existence may be altered. This book is a sort of continuation of book March of the evil empires; English versus the feudal languages! The theme discussed here is an expansion of the ideas cursorily mentioned in the concluding part of that book. In that book, the aim was to discuss the general qualities of feudal languages as against that of English. This book goes beyond the parameters of reality!

If what is contended here does have substance, there is every chance that the whole outlook modern science has with regard to reality and human existence may be altered.

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Software codes of Reality, Life and Languages! How I worked out the idea starting from zero

I started writing this topic on an experimental basis in UkResident.com around 2005. There were a lot of unconnected strings of thoughts in my mind, which did connect to an idea that there is some kind of inner code links that exist behind our physical reality. Moreover, I had been making solitary researches and observations on the codes in languages, right since my childhood. This also seemed to connect heavily with the physical world. If fact, in my book: March of the Evil Empires; English versus the Feudal Languages, I did hint at this connection in the last chapter.

Later my thought processes went on to connect even to an idea that human body and life processes were all connected to some codes. In later years, I was to observe the efficacy of homeopathy, which I discerned as the medical side of this understanding. For, I had more or less predicted in my mind that if the human body was controlled and designed by a software code, then there should be a medical system that can rectify human body errors through a software approach.

I am making my earlier writings into a book. This is that book. However, this book is not the final word on the subject. For, a few years back I was to write my first serious book on the subject of the codes of Reality: Codes of Reality! What is Language?

If you were to go through this book, you will see the route through which my thought process developed. However, it does not reach anywhere definite.

My thought process developed by seeing the differing ways in which the codes in the different kinds of languages reacted with the reality codes. For this my understandings on feudal language codes versus the codes in English was required.

Currently my information on this theme is much more developed. I have done experiments and have had observations that do confirm that human mind and body can connect to other minds. That there is something of the extraordinary and powerful in sexual exhilarations. That not only sexual energy, but even such things as addictions and such, are connected to powerful value changes in certain life software codes. That just by means of achieving corrections or changes to these values, human energy levels can be increased. It is quite possible to use mind to stimulate sexual desire in others. Or at least make them feel that an attempt at seduction by means of mental code work is being done.

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COMPULSORY FORMAL EDUCATION! A travesty!

This is a book that examines the various facets of modern education, along with the understanding of what was the original idea of disseminating education. The contention here is that the whole idea of modern education which consists of 15 to 20 years of classroom study is actually a useless endeavour. Better use can be made of precious human life and time.

In modern times, educators seem to have lost the original idea of what was the aim of education. Basic education is aimed at improving personal qualities. Technical education is for getting a technical skill or knowledge. However, it is not technically qualified persons who should manage the social system. For, if carpenters, doctors and engineers are given the right to run the nation, people quality would go down.

In many nations like India, the teaching class are of the lowest in calibre, knowledge and experiences. Yet, they are the very persons who stand in a vantage position to garner all the ‘respect’ encoded in feudal languages. In English nations, they stand as the treacherous entities that enjoins upon others in their nation to give up all that they have created through hard labour and taxing perseverance. All in the name of some foolish philosophical ideas, which are really of worthless quality.

There are more on this score. Read the book. It is quite interesting and full of colourful insights. Never dull! Nor boring!!

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HORRENDOUS INDIA! A PARADE of facade in VERBAL CODES!!

This is a book that argues that the people of India can be made quality people by educating them good quality English. What actually denigrates the common man’s standard is the oppressive feudalism in Indian languages.

The theme moves through information on what all endeavours were made by the English East India Company officials to bring in quality enhancements in the local lower class natives of British-India, who had been bearing the overbearing dominance of the higher classes of the Indian peninsular area for centuries. The English officials faced the ire of the local higher classes, who viewed the whole enterprise as quite unsettling for their own comfort, and also the miserable un-understanding of realities by their own stay-at-home population back home.

In the end, the whole episode turned soured when a bloody fool came to power in England after ww2. The whole string of populations and soldiery, who had stood by the English rulers, was dumped into the ditch, and the nation and the quite powerful administrative infrastructure was handed over to rank third rate, yet rich, native politicians, who had the money to roam around England under the guise of education. Around 3 million (30 lakh) soldiers of the British- Indian army were made to undergo the trauma of being under the command of feudal Hindi speaking Indian army ‘officers’.

These soldiers who had shown great loyalty to a very refined officer class were now at the Thoo and USS levels (dirt-levels) of the Indian ‘officer’ class. Many left the army and simply wasted away. The money that had been handed over by the British government for paying their dues were mostly siphoned-off by a government run by a person who is reputed to have died of a sexually transmitted disease, which can affect human brain. The affected brain may have led him to declare a war on a neighbouring nation.

This book contains three separate writings:

Part I Refining India! Brutalising England

Part II What is repulsive about Indians?

Part III Asian languages and friendship; and other things

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IDIOCY of the Indian Protection of Women from Domestic Violence Act!

This book examines the Indian Protection of Women from Domestic Violence Act in the context of the violent codes in the Indian languages. The drafters of this daft Act are just mediocre persons with bare understandings of the emotional strings that tug at the Indian family life. There are powerful compulsion and codes in the Indian feudal languages that design human relationships, both internally as well as externally. Individuals are positioned in tight containers, from where they try to wriggle to get a small space of individuality. It affects others.

Moreover, when speaking about abuse, there are many powerful abuses which are encoded in the communication system, which can trigger physical violence, in a more or less automated manner. There are non-tangible, yet powerful command centres that try to dominate and dictate husband-wife relationships, from outside.

The Indian nation has also failed to disseminate quality in the citizenry. In fact, the very aim of the governing class of India has been to see that quality enhancement is denied to the people. Quality is not technical skill, but something more innate.

Beyond all this, the very simplistic attitude of the idiots who drafted this act to find a solution to the grave problems that haunt the Indian social communication scene, and along with it, the Indian family system, by handing over the errors for correction to the Indian police, is an action of the vilest kind. One which should definitely invite divine retribution.

This book is quite detailed as well as precise. Interested persons may find a goldmine of information inside.

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My ONLINE WRITINGS Part I (2004-07) Effect of England [My ONLINE WRITINGS Part II]

The themes discussed some ten years back include effects of unfiltered immigration to English nations, effects of feudal languages on English social systems, the dangers inherent in opening up the frontiers of geographical borders, technical skills, technological secrets, inner arenas of social communication etc. to social groups whose embedded mental designs are not clearly understood, the dangers of unbridled democracy, the relevance of British monarchy as geographical borders tumble down, the rampage of Princess Diana, whether Britain should join Europe and Euro and many such themes. And also about BNP, outgunned and outnumbered, yet……The essential difference from many similar writings is that the author is from the other side of the fence, so to say; and hence lends perspectives that are not easily known to a native English speaker.

It is basically a lot of discussions with other persons onboard, interspersed with lengthy writings.

51 Books by VED from VICTORIA INSTITUTIONS They can be downloaded for free from the following links. Connect to the InterNET and click on any one of these three links. TEN Archive.org Gutenburg VED’s Writings Page Other books {English Classics, Astrology, Mathematics, Science, Multiplication Tables &c.}

INDIAN MARRIED LIFE The undercurrents First drafted around the year 2000

This book was actually written for an Indian publisher in Delhi for monetary reasons. However, it was not submitted. For it remained incomplete. However, this book does have many good ideas which can be useful to persons who are aiming to get married. It may help them understand the various issues that they would have to face. Yet, it must be admitted that this book does not contain the usual free and unfettered writing style of VED from VICTORIA INSTITUTIONS. For, the book was initially written according to the limitations mentioned by the publisher who wanted the book.

This is basically a book for non-English native language readers. However, there might be some sparkling bit of idea which might be of universal appeal. The chapter headings are thus:

Introduction

What all things to think of before agreeing to a marriage?

What all things to do to make it sustain?

What are the pressures in married life?

What the husband requires

The experience of the wife

What is a good family life?

The aspect of sex

How to bring up children?

Acknowledging the reality of class, and its implications on family relationships

52 Books by VED from VICTORIA INSTITUTIONS They can be downloaded for free from the following links. Connect to the InterNET and click on any one of these three links. ELEVEN Archive.org Gutenburg VED’s Writings Page Other books {English Classics, Astrology, Mathematics, Science, Multiplication Tables &c.}

Writ Petition against Compulsory Malayalam Study (October 10, 2011) Ved from Victoria Institutions (Penname, mainly online) had filed a Writ petition in the Honourable High Court of Kerala requesting a Writ of Mandamus ordering the Kerala State Government to stop going ahead with the Compulsory and forced teaching of Malayalam in all schools of Kerala.

He had further requested the Honourable High Court to order the government to form a panel of learned persons to go into the feudal features of Malayalam language, and to study its effects on the people, individuals, public officials, police behaviour, and society as a whole. Beyond that, it was also prayed that the Honourable High Court issue an order to the government to arrange for good quality English education for the children from the financially weaker classes.

This file contains the arguments, which can be seen to be quite illuminative. \n¿_‘ aebmfw ]T\Øn\v FXncmbn ssltImSXnbn¬ ss^¬ sNbvX lcPn

Ved from Victoria Institutions (Penname, mainly online) _lp-am-\- s∏´ tIcf ssltIm-SXn-bn¬, tIc-f-Ønse kv°qfp-I-fn¬ ae-bmf `mj \n¿_-‘-am-°p∂ k¿°m¿ HmU¿ \S-∏m-°-cp-sX∂v tIcf k¿°m-cn-\v B⁄ \¬IWsa∂v Bh-iy-s∏-´p-sIm≠v, Hcp dn´v s]‰o-j≥ (Writ of Mandamus) \¬In-bXns‚ hnhcßfmWv Cu ssên¬. ae-bmf `mj-bnse ^yqU¬, P∑n-Ip-Sn-bm≥ kmaq-ln-Im-¥-co£ tImUp- I-sf-°p-dn®v ]Tn-°p-hm-\pw, Ah P\-ß-tf-bpw, k¿°m-cp-tZym-K-ÿ-tc- bpw, t]meokv s]cpam‰tØ-bpw, kaq-lsØapgp-h-\pw, Fßns\ _m[n- °p∂p F∂v ]Tn-°p-hm≥ {]m]vX-cmb bYm¿∞-hn-h-c-ap-≈-h-cpsS Hcp kwL-sØ-\n-tbm-Kn-°m\pw k¿°m-cn-t\mSv \n¿t±iw \¬Ip-hm\pw s]‰o- j-\n¬ A`y¿∞n-®p. am{X-hp-a-√, Cu \mńse kmº-ØnIambn ]n∂n¬ \n¬°p∂ hoSp-I-fn¬ \n∂pw hcp∂ Ipń-Iƒ°v \√ \ne-hm-c-ap≈ CMvKvfnjv ]Tn-°p-hm-\p≈ Ah-kcw D≠m-°n-s°mSp°p-hm≥ k¿°m- cn-t\mSv B⁄m-]n-°p-hm-\pw, s]‰o-j-\n¬ khn-\ambn A`y¿∞n®ncp∂p. km[mcW kw`mjWßfn¬ hmcmØXpw, tIcfØnse ]{X am[yaßƒ N¿®sNøm≥ XømdmImØXpamb ]eImcyßfpw CXn¬ ImWm≥ Ignbpw.

53 Books by VED from VICTORIA INSTITUTIONS They can be downloaded for free from the following links. Connect to the InterNET and click on any one of these three links. TWELVE Archive.org Gutenburg VED’s Writings Page Other books {English Classics, Astrology, Mathematics, Science, Multiplication Tables &c.}

FENCE EATING the CROPS! A treatise on the bureaucratic loot & swindle of India

[ENGLISH-HINDI VERSION] [ENGLISH-MALYALAM VERSION] This is a writing that goes deep into the various manners in which the officialdom of the new nation of India, are fooling and swindling the people of that country. The theme deals not only with corruption, but also with the various minor ways in which they are slowly enslaving the ordinary people of the nation to levels of pre English rule times. This writing deals with satanic use of feudal language and words, social security, pension, commuta- tion of pension, perks, rights to exquisite privileges, social security, dying in harness, and much else. Even though many financially strong companies were approached (in 2006) for help in publishing this writing for free distribution to the people, almost all of them took the Open the file by clicking on stand that this was a very dangerous piece of writing, which would lead to bureaucratic the paper clip disapproval and anger. All of them backed out. ഈ െപയ്പ്പ൪ കല്ിക്ക് െചയ്ത് ഈ ബുക്ക് hnf Xn∂p∂ then! തുറക്കൂ k¿°mcptZymKÿ¿ C¥ysb hngpßp∂ coXnIsf]‰n Hcp {]_‘w

C¥ybnse k¿°m¿ Poh\°m¿ Fßns\sbms°bmWv Cu \mSnt\bpw, \m´pImtcbpw I´papSn∏n°p∂sX∂pw, \m´pImsc CMv•njv `cWØn\v apºq≠mbncp∂ ASnaØØnte°v Xncn®p sIm≠pt]mIp∂sX∂Xns\°pdn®pw D≈ Hcp Kl\amb ]T\ dnt∏m´mWv CXv.

CXn¬ k¿°m¿ Poh\°mcpsS am\w ap´n\n¬°p∂ iºftØbpw, s]≥jt\bpw, IΩyqt´j≥ Hm^v s]≥j≥ F∂ X´n∏nt\°pdn®pw, P\ßfdnbmØ a‰t\Iw Imcyßsf°pdn®pw, C¥y≥ ^yqU¬ `mjIfnse hnjmwiw ASßnbncn°p∂ tImUpIfp]tbmKn®v km[mcW°msc Nfnbpw, ASnabpam°p∂Xns\°pdn®pw {]Xn]mZn®ncn°p∂p.

Cu teJ\w 2006¬ P\ßfnte°v FØn°m≥ ]e Iº\nIfpsS kvt]m¨k¿jn∏n\mbn At]£ns®¶nepw, Ahsc√mw Xs∂, CXv AXoh A]ISIcamb Hcp teJ\amsW∂pw, k¿°m¿ Poh\°mcpsS kwLSnXamb i{XpX CXv hmßnsh°pw F∂pw ]d™v ]n∑mdpImbmWv sNbvXXv.

Open the file by clicking on the paper clip चोर के हाथ में ितजोरी की चाबी / बाडा खुद फसल खाये सरकारी कमचािरयार् ं कैसे भारत को बबार्द कर रहे हैं पर एक िनबंध

यह, सरकारी कमचािरयोंर् के इस देश और इसकी जनता को बबार्द करने के तरीके और देश को अंमेज़ी शासन से पूवर् के गुलामी की अवःथा की ओर वापस ले जाने की उनकी कोिशशों से संबंिधत एक गहन अध्ययन िरपोटर् है।

इसमें सरकारी कमचािरयोंर् के उच्च वेतन मान, पेन्शन, पेन्शन कम्यूटेशन के नाम धोखा , आिद के बारे में िलखा गया है। इसके अलावा इसमें ऐसी अनेक बाते हैं िजससे सामान्य जनता अनिभज्ञ है। साथ में यह भी बताया गया है िक कैसे भारतीय फ्यूडल भाषाओं में ूचिलत िवष भरे कोड भाषा के ज़िरए आम जनता पर कीचड़ उछाला जाता है और उन्हें गुलाम बनाया जाता है।

वषर् 2006 में इस लेख को जनता तक पहुँचाने हेतु अनेक कं पिनयों से इसे ःपान्सर करना का अनुरोध िकया गया लेिकन उन सब ने यूं करने से मना िकया। उनका कहना था िक यह एक िवःफोटनात्मक लेख है। वे इसे ःपान्सर करके सरकारी कमचािरयोंर् के संघिटत बल की शऽुता आमंिऽत नहीं करना चाहते हैं। 54 Books by VED from VICTORIA INSTITUTIONS They can be downloaded for free from the following links. Connect to the InterNET and click on any one of these three links. THIRTEEN Archive.org Gutenburg VED’s Writings Page Other books {English Classics, Astrology, Mathematics, Science, Multiplication Tables &c.}

Old Malayalam Film Songs' Annotation (December 4, 2013) Annotations on Old Malayalam Film Songs (in English) with ample Malayalam inputs also. You would require Adobe Reader X or XI to open the file. Keywords: Vayalar, P Bhaskaran, Sreekumaran Tampi, Prem Nazir, KP Ummer, Viyayasree, Sheela, Jayabharathi

55 Books by VED from VICTORIA INSTITUTIONS They can be downloaded for free from the following links. Connect to the InterNET and click on any one of these three links. FOURTEEN Archive.org Gutenburg VED’s Writings Page Other books {English Classics, Astrology, Mathematics, Science, Multiplication Tables &c.}

ENTERING the WORLD of ANIMALS

Excerpt from Shrouded Satanism in Feudal Languages

This is Chapter no: 14 of SHROUDED SATANISM in FEUDAL LANGUAGES. This theme discusses the fast approaching possibility of certain animals being given human abilities such as the capacity to speak and even to use gadgetries like computers, cars etc. in the near or far future. Through genetic engineering. It is an event that is similar to the peoples of Asia and Africa and other nations acquiring the capacity to speak English. For, a lot of social and intellectual incapacities and limitations get deleted through the acquiring of English. The discussion is about how this entry of animals, and the diffusion of animal behavior into human social systems, would affect human beings, and their social life.

56 Books by VED from VICTORIA INSTITUTIONS They can be downloaded for free from the following links. Connect to the InterNET and click on any one of these three links. FIFTEEN Archive.org Gutenburg VED’s Writings Page Other books {English Classics, Astrology, Mathematics, Science, Multiplication Tables &c.}

Teaching Hindi in Australia A technique to despoil innate refinement

This is actually Chapter no: 76 of Shrouded Satanism in Feudal Languages.

Due to some grave thinking error, the education policymakers in Australia are going ahead with a nutty programme to impose Asian feudal languages on the children of Australia. They do not know the gravity of their crime. For, Asian languages are feudal, with pejorative versus ennobling codes for splintering society and individuals. The policymakers seem to be deluded into believing what they see on Bollywood films as true social communication in Hindi areas of India. The kaleidoscopic colours and sparkle that are seen in Hindi films do not have an existence outside the films.

Feudal languages bring in repulsion to human beings on the basis of various criteria. And this evil codes is to be fed to the native-English speaking children. It is utter foolishness of an astronomical level. For, people from feudal language social system are desperate to run off to English nations. However, once they reach there, they try to despoil their nation of domicile by inserting pejorative versus ennobling codes into the refined English social systems. Only absolute fools will allow such outrageous actions.

57 Books by VED from VICTORIA INSTITUTIONS They can be downloaded for free from the following links. Connect to the InterNET and click on any one of these three links. SIXTEEN Archive.org Gutenburg VED’s Writings Page Other books {English Classics, Astrology, Mathematics, Science, Multiplication Tables &c.}

Words from Malabar Language COMPULSORY MALAYALAM?

There was once a language in the Malabar district of Madras Presidency. It was called Malayalam. However, it was actually a language quite separate from the language officially known as Malayalam, as used in Travancore. The words were different. The people and customs were different. This language has more or less vanished under the powerful onslaught of the official version Malayalam in the last few decades. Now, this issue of a language of a people being overrun by an occupying language comes to the fore, when the proponents of Malayalam (Travancore language) have initiated statutory proceedings to impose the compulsory study of their language on everyone in Kerala, claiming that the Mother tongue has to be imposed. If this so, then the people of Malabar would have to be taught their traditional language, and not the occupying language. ae_m¿ `mjbnse hm°pIƒ aebmfw \n¿_‘n®v ]Tn∏n°tem?

CMv•njv `cWImeØp≈, sa{Umkv {]knU≥knbnse hnZqc Pn√bmb ae_mdn¬ ]≠v Hcp `mjbp≠mbncp∂p. AXns\ aembmfsa∂mWv s]mXpsh ]dbs∏´ncp∂Xv. F∂m¬ XncphnXmwIq¿ cmPyØn¬ hf¿∂v h∂ aebmfsa∂ `mjbn¬ \n∂pw CXv XnI®pw hyXykvXamb H∂mbncp∂p. AXns‚ t]cpw aebmfw F∂pXs∂bmbncp∂p. Ch XΩn¬ hm°pIƒ hyXykvXßfmbncp∂p. P\ßfpw AhcpsS kwkvImcßfpw hyXykvXßfmbncp∂p. Ign™ GXm\pw ]Xn‰m≠pIfn¬ Cu `mj sas√, sas√ am™pt]mbnsIm≠ncn°pIbmWv. ImcWw HutZymKnI `mjbmbn ASnt®¬∏n® XncphnXmwIq¿ aebmfw Xs∂. CXv Hcp N¿®s°Spt°≠p∂ {]iv\ambXv, Cu ASpØImeØmbn XncphnXmwIq¿ aebmfsØ tIcfØnse F√m hnZym¿∞nIfpw ]Tn®ncnt°Ww F∂v iTn°p∂ ]e \nbaßfpw sIm≠phcm\p≈ DZyaw ImWp∂Xv sIm≠mWv. CXn\mbn {]h¿Øn°p∂ XXv]cI£nIƒ ]dbp∂Xv, Cu `mj amXr`mjbmsW∂pw, (AΩbpsS `mjbmsW∂p) AXn\m¬ AXv \n¿_‘n®v ]Tn∏nt°Wsa∂pamWv. Cßns\ AΩbpsS `mj ]Tn∏nt°Ww F∂v iTn®m¬, ae_mdnse P\ßfpsS ]nXral∑mcpsS `mjbmWv \ymbambpw ae_mdn¬ \n¿_‘n®v ]Tn∏nt°≠Xv. A[n\nthi `mjb√.

58 Books by VED from VICTORIA INSTITUTIONS They can be downloaded for free from the following links. Connect to the InterNET and click on any one of these three links. SEVENTEEN Archive.org Gutenburg VED’s Writings Page Other books {English Classics, Astrology, Mathematics, Science, Multiplication Tables &c.}

TRAVANCORE STATE MANUAL by V. Nagam Aiya

This is a very wonderful book to read to understand the history of the geographical region which was known historically as the ‘Indian peninsula’. More than the history, what comes out is the true information of what was it that made the English rule a most attractive period of administration, to the common man here. And why he supported the English rule. The history of the place written by modern academic historians is mostly of a most fabricated kind.

Beyond all this, there are a lot of information that no one really likes to bring to the fore currently. It is basically connected to the grand claims of superior ancestry by each and every one of the communities here. Every one of the communities in India, including the Christians, does have powerful ancestral links to the lower and very lower castes. Which they do not want anyone to mention. For, the bloodlines of everyone here do multiply exponentially to millions of bloodlines as one goes backwards, in a geographical region ravaged by outsiders continuously since times immemorial, till the advent of the placid period of English rule.

This particular digital version of the book contains a reasonably lengthy foreword that illuminates the various parts of the books.

59 Books by VED from VICTORIA INSTITUTIONS They can be downloaded for free from the following links. Connect to the InterNET and click on any one of these three links. EIGHTEEN Archive.org Gutenburg VED’s Writings Page Other books {English Classics, Astrology, Mathematics, Science, Multiplication Tables &c.}

INDIAN CULTURE What is it exactly?

This is Chapter 48 of Shrouded Satanism in Feudal Languages. The real gist of the so-called Indian culture is listed here. It is connected to the concept of compulsory ‘respect’ to those who hold the cane. Those who are positioned below are to be beaten down using pejorative words. A minor disinclination to extend ‘respect’ can lead to powerful blocks, denial of service, antipathy, physical battering and such.

At the same time, a rough attitude can convey an impression that one is holding the baton. The rampant use of rudeness to convey power to trigger bestowing of respect is the core theme of Indian culture. The tragedy is that those who hold the beating stick are seldom those with refinement. And there is an ever-present mood to usurp the upper position in everyone, through some rude techniques. For, it is this position that can design social communication to one’s own liking. Treachery is ubiquitous in the air.

60 Books by VED from VICTORIA INSTITUTIONS They can be downloaded for free from the following links. Connect to the InterNET and click on any one of these three links. NINTEEN Archive.org Gutenburg VED’s Writings Page Other books {English Classics, Astrology, Mathematics, Science, Multiplication Tables &c.}

Dangers of making Malayalam the language of administration in Kerala

This is a series of writings arguing that making Malayalam the language of public administration in Kerala is very dangerous for the common man there. For, the language is very feudal and rude to the common man and to the lower positioned. Officialdom will acquire an unapproachable attitude. Non-tangible social slavery will increase in the social system. Police behaviour will go from bad to worse. Jurisprudence will not be able deal with the problems of social inequality, which the differing stature levels of citizenry that this language would bring in. aebmfsØ tIcfØns‚ `cW`mjbm°nbmep≈ hn]Øv

aebmfsØ tIcfØns‚ `cW `mjbm°nbm¬, AXv Cu {]tZiØn¬ hkn°p∂ km[mcW°m¿°v B]ØmWv F∂v hmZn°p∂ Hcp teJ\]cºcbmWv CXv. ImcWw, Cu `mj AXoh ^yqU¬ kz`mhap≈Xpw, km[mcW°mtcmSpw, ÿm\Øn¬ Xmgv∂htcmSpw hfsc ]cp°≥ s]cpam‰tImUpIfpw D≈ Hcp `mjbmWv. DtZymKÿh¿§w, km[mcW°m¿°v ASp°m≥t]mepw ]‰mØ \nehmcØnte°v \oßpw. kaqlØnep≈, sXm´pImWn°m≥ ]‰mØXpw, F∂m¬ hmkvXhØn¬ D≈Xpamb ASnaXzØns‚ hocyw IqSpw. \nbak{ºZmbØn\v, ]uc∑mcn¬ Cu `mj krjvSn°p∂ hyXykvX \neIfnep≈ ]ucXzw, \oXn\S∏m°p∂Xn¬ Hcp hnLv\ambn \ne\n¬°pw.