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International Journal of Research p-ISSN: 2348-6848 e-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 04 Issue 08 July 2017

The Liberation of Women of South from the Systems of Pulapedi, Parapedi and Manapedi Raichel C. Raj Ph.D (Research Scholar), Department of History, PG and Research Centre, Nesamony Memorial Christian College, - 629165. Email.Id: [email protected] ABSTRACT The article is intended to highlight it and secretly by night, to do they “THE LIBERATION OF WOMEN OF harm. So they go by night amongst the SOUTH TRAVANCORE FROM THE houses of the to touch women. And SYSTEMS OF PULAPEDI, PARAPEDI if they touch any woman, even though no AND MANNAPEDI”. There were certain one sees it and though there shall be no customs prevalent in South Travancore witnesses, she the woman herself among the unprivileged classes. The term publishes it immediately, crying out and Pulapedi means the fear of Pulayars, leaves her house without choosing to enter Parayars and Mannan. On a few days of it again,-so as not to damage her lineage”.1 the year, the avarnas (pulayas and parayas) were granted the right to frighten The term Pulapedi was known as and to pollute high caste women. The 1696 capture by Pulayas.2 The custom was that proclamation is an important document in during certain months of the year, if a the social history of South Travancore. person belonging to a low caste like Pulaya touch or threw a stone or a stick at INTRODUCTION a woman of the higher caste found alone In South Travancore, women's of after dusk, she would lose her caste and privileged classes entertained a certain would have to accompany him, never to injustice towards the unprivileged classes, return. Even if shouted from the top of a known variously as Pulapedi, Parapedi Palmyra tree, she has to follow him. She and Mannapedi. The custom was first will follow the persons who saw her to referred by Duarte Barbosa, he says hide herself in the house of some low “during certain months of the year, low caste people to save herself from her caste people try to touch some of the Nair relatives. Barbosa says “what she most women as best they may be able to manage thinks of doing is to run to the house of

Available online: https://edupediapublications.org/journals/index.php/IJR/ P a g e | 653 International Journal of Research p-ISSN: 2348-6848 e-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 04 Issue 08 July 2017 some low people to hide herself, that her rights of the Pulaya and the Paraya to seize relations may not kill her as a remedy for higher caste women.11 Desikavinayakam what has happened, or sell her to some says that this period began after the strangers as they are accustomed to do”.4 month of Kumbham harvest and continued In South Travancore Parayas practiced a up to about 10th of Medam.12 In this season, custom of kidnapping the women of the higher caste women took many higher castes like and Nairs and precautions against this injury.13 The never treated in a brutal manner.5 went out of their houses after dusk without Shannar (Nadar Boy).14 Also the fear of Women who remained at home or pollution by the Mannan, the horrors of those who ventured out accompanied by a excommunication were all removed. male child at least three years old were never troubled by the Pulayas.6 If a It was abolished in Travancore by pregnant woman, who was captured by a an edict in 1696, issued by the Venad King Pulaya was kept in isolation by them till Unni Varma, known as the time of her delivery and she was Kerala Varma. The edict of 1696 inflicted retained by them or set at liberty, severe punishments on those who violated according to her giving birth to a female or the edict. Accordingly any Pulaya who male child. She could go back to her home was caught in the act of practicing the if the child is boy and her relatives gladly custom would be killed. Their family receive her.8 These custom clearly show members, including the children in the the humane principles maintained by the wombs of women, were to be cut into lower castes during that dark period. pieces. They ordered that the women so polluted could cleanse themselves by

bathing in a tank.15 Threatened Pulapedi is also known as punishment put a stop to this custom Parapedi in other parts with reference to within a short time. Kerala Varma thus the Parayars who exercise it. The custom abolished out a long established custom 16 turns themselves into robbers. Mannapedi prevailed in the region. was also vogue during the month Pulapedi CONCLUSION and Parappedi.10 They were considered as polluting caste, who enjoyed the same Hence the period was a nightmare

Available online: https://edupediapublications.org/journals/index.php/IJR/ P a g e | 654 International Journal of Research p-ISSN: 2348-6848 e-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 04 Issue 08 July 2017

to the high caste ladies, There are [4] Church Missionary Record 1850, references to this custom in the description quoted in Edgar Thurston, Castes and of Barbosa and in the inscription of Unni Tribes of Southern , Madras, 1909. Kerala Varm dated Thai masam 25, 871 Vol.VI, p. 139; Samuel Mateer., Native K.E at and this curious custom Life in Travancore, London, 1883, p.27. had added to the number of the enslaved. [5] T.A.S., Vol.VII, p.28. It was the Proclamation of the Venad [6] Ibid. Unni Kerala Varma dated February 7, [7] ., Elamkulam 1696 that was erected at the Kunjan Pillai (1904-1973) and Kerala Tiruvithancode highway that abolished this Historiography, p.412. abominable custom. Thus the existence of [8] T.A.S. Vol.VII, p.26. this custom was a source of threat to the [9] Padmanaba Menon, K.P., A History of prestige of the privileged classes. It is an Kerala, Vol.11, p.274. important document in the history of South [10] T.A.S. Vol.VII, p.26. Travancore and a cruel but long [11] Ibid., p.27. established social custom to frighten and [12] Duarte Burbosa., A Description of the to pollute high caste women who were West of East Africa and Malabar, Tr. moving around alone was wiped out. Herry, E.J. Stanley, London, M. DCCC. LXVI, p. 143. REFERENCE [13] Samuel Mateer., Native Life in [1] Travancore Archaeological Series, Vol. Trivandrum, 1883, p.2990. VII, Part-1, p.26. [14] T.A.S. Vol.VII, pp.28-29. [2] Duarte Barbosa., A Description of the [15] Ibid. Cast of East Africa and Malabar, CTR: [16] Ibid. Henry, E.J, Stanley, London, M. DCCC. [17] Nagam Aiya, V., The Travancore LXVL, p.143. State Manual, Trivandrum, Vol.1, 1900, [3] Ibid. pp. 312-13.

Available online: https://edupediapublications.org/journals/index.php/IJR/ P a g e | 655