B1480153xappendix3part3.Pdf

Total Page:16

File Type:pdf, Size:1020Kb

B1480153xappendix3part3.Pdf LETTER FE^OJyE M. R. RY. T. RAMA ROW AVARGAL, DEWAN OF TRAVANCORE. (This letter is to be taken as expressing the"unofficial opinion of a private individual.) PEERMBDE, 30th April 1891. To, II. M. WINTERBOTHAM ESQUIRE, Collector of Malabar, on Special Duty. SIR, I have the pleasure to acknowledge your printed letter dated the 11th Instant regarding the Honorable Sankaran Nayar's Bill to provide a form of marriage for Marumakkathayam Hindus. 2. I have read the Bill, and some of tbe discussions in the papers on the subject. In reference to para 3 of your letter, I may observe that, considering that tho marriage customs among the Marumakkatbayees in Malabar and Travancore are very mucti alike, and that, especially in recent years, there are intermarriages between the people of both countries, the Bill, if passed into laAv in Malabar, cannot but have some beneficial influence on the Marumakkathayam people in Travancore. The strictly joint- family system which permits and virtually knows no partition of the Tarawad property, does not seem to prevail with the same rigour in this country as in Malabar. Here branches of the same Tarawad, somewhat remo\red from each other, Aroluntarily effect divisions; and the wife, Avho in Malabar seldom leaves her Tarawad, is here in several instances allowed to liAre and mess with the husband. The change contem­ plated in the Bill appears therefore to be likely to be felt to be far more striking and sudden in Malabar than in this country. Adverting to para 4, I have reason to believe that the educated portion of the Malayalees are not satisfied with the existing custom in respect of marriage, and would hail any measure which will have the effect of making the marital tie more real and binding than is unfortunately the case now. I understand that some six years ago, a few of the educated Malayalees of this place formed themselves into a Committee with a view to take the sense of their country-men as to the expediency of moving for a change in the law, or rather the custom, regulating their marriage. Beyond drafting a Bill and circulating the same among some of the prominent mem­ bers of their community, the Committee seems to have done nothing; but the fact seems to indicate the nature of the feelings of the educated classes in this matter. There is no doubt that the exceedingly lax system of marriage, which obtains among the Marumakkatayees is, in reference especially to the advancement which in common with their Makkathayee brethren, they have been making in recent years, a solecism; and some change which would considerably mitigate, if not completely 2 remedy the evil, without sapping the foundation of the Marumakkathayam system, appears to bo called for even on grounds of morality. This, I am glad to say, appears to be the opinion also of some of the prominent members of the Nayar community here. They seem to vieAV some parts of the Honourable Sankaran Nayar's Bill as too far in advance of the popular sentiment. They want simply to make the marital tie legal and permanent, and give the children a right to a moiety of the self-acquired property of the father, and to the wife a right to maintenance out of such property of her deceased husband. In all other matters they would simply follow the ordinary Hindu Law. Referring to para 5, I would name the following gentlemen as being com­ petent and probably also willing to give evidence before the Commission. Mr. T. Kunhi Raman Nayar, Puisne Judge High Court. „ A. Govinda Pilii B. A. B. L., Ag. Dewan Peishcar, Trevandrum. „ P. Thanu Pillay. M. A,, Huzur Dy Peishcar. „ N. Madha\Tan Thumby, Nagercoil Amma Vedu. „ M. Kunju Krishna Panikar B. A. B. L., 1st Class Magistrate, Cottayam. In regard to the last para, I regret I am not just now able to refer you to any work which treats of the marriage customs among the Marumakkathayees. I have the honour to be, Sir, Your most obedient servant, (Signed) T.RAMA ROW." ESSAY ON Marumakkathayam Marriage Question BY JEUB.T. A. GOVINDA PILL AY AVARGAL, MA., Dewan Peishcar, TREVANDRUM. (NOTE—This gentleman is a Travancore Nayar by birth.) • Marumakkathayam Marriage Law. 1. In discussing this subject it will be convenient to treat it under the follow­ ing heads. (1) Description of the existing custom of marriage, among Marumakkathayees. (2) Its legal consequences. , (3) What are the defects of the existing law, and whether there is a general feeling of dissatisfaction in regard to it. (4) On what lines a change would be desirable and on what grounds, and (5) Whether the changes proposed in Mr. Sankaran Nair's bill would be de­ sirable. I shall first consider the 1st question. Then the 2nd and 3rd together, and so also the 4th and 5th, and close with a summary of the changes that I would propose. 2. Meaning by " marriage" cohabitation between man and woman for life until formally dissolved, apart from any right of heirship attached to such union, in various degrees under various systems of law, such unions are formed with Malayalee women, not only by Malayalee Sudras, but also by men of all the higher castes. A proposal is first made by the husband, or his relations, to the intended wife or her re­ lations. The latter's horoscope is delivered to the former to see if the stars agree and if they do, for fixing an auspicious day (or Muhurtham) for the union. A muhurthacharthu is prepared in consultation with an astrologer, and delivered to the girl's relations. The date being thus fixed, the bridegroom with his friends and villagers meet at'the appointed heur at the bride's house, where the latters' villagers would be assembled. At the auspicious hour Dakshina (presents in money) would be giATen to Brahmins, and the bride, being led out by some female relation, is formally presented by the seated bridegroom, after due salutation with a few pieces of cloth. The feasting follows this ; and from the date of this ceremony, the parties become man and wife. 3. Some say that this ceremony is accompanied by Ashtamangalyam i. e., the procession of ornamented girls with lights and rice-pans. This is common in Tra­ vancore only for the Thali-tying, or Kettukalyanam ceremony, which has practic­ ally nothing to do with tbe marriage followed by cohabitation above described. Again some say that the presentation of cloth is made always in a particular room in the house. It may be so in particular places, but there is no general rule on the subject. It may be the southern room, or Thekkemuri in Malabar, but in Travancore it is generally the arappuray, or interior nalookettoo (quadrangle) of the house, or the Eastern Erayam or verandah. 4. The above is the marriage ceremony, or Sambandham, as it is called, I will next consider its consequences. From the above description it is evident that there is no religious element in the union. Some have likened it to marriage amon g Nambudiris; but the latter have Homam, which Malayalis or indeed any other Sudras, do not, and cannot, perform. There are, it is true, some traces of religion- rites in tke kettukalyanam ceremony, suck as, Bhuthakkalam (the serving out, of rice and curries to Bhuthams*), the pouring of water into a palmyra leaf, held by the bride *Xote—Bliutliam=a demon generally malignant: sometimes a guardian spirit. 2 and bridegroom, and Ashtamangalyam. But the kettukalyanam is practically noth­ ing more than a ceremony of introduction of a girl to womanhood, and has nothing to do Avith the conjugal union, unlike the marriage between man and woman under Hindu Law; therefore the Sambandham between a Malayali man and woman has no religious element in it. 5. Let us next consider the subsequent relation between the parties, follow­ ing upon a Sambandham as abbve described. In South Malabar and North Travan- core, the wife is rarely taken to the husband's Tarawad. In South and middle Tra­ vancore, the rule is the other way, the husband always taking the wife to his own Tarawad for cohabitation. Where the wdfe is left in her own Tarawad, she of course passes her time in the company of her Tarawad relations and her friends, the husband visiting her in the night, and at other times as he can find it convenient. In these cases it is evident that the wife and children do not move in the company of the husband, and the latter derives no help in the management of his household affairs from his better-half. 6. Either party can dissolve the union at any moment. It is said that such dissolutions are very rare. Respectable families do consider it a disgrace to dissolve such unions without sufficient cause. But there is no doubt that under the custom­ ary laAv, both the wife and husband have absolute power to divorce each other with­ out even assigning any cause. It is true a social stigma does attach to people who treat so lightly the marriage union. But such stigma attaches also to habitual liars and drunkards. Many people do avail themselves of the liberty, in the same man­ ner as many are habitual liars and drunkards. There is no more a legal sanction against the former than against the latter. 7. As a logical consequence of this liberty of dissolution, adultery is no criminal offence. The High Court of Madras held that in the case of parties governed by the Aliyasantanam law, adultery with the wife was no criminal offence, as the union could be dissolved at any time.
Recommended publications
  • M. R Ry. K. R. Krishna Menon, Avargal, Retired Sub-Judge, Walluvanad Taluk
    MARUMAKKATHAYAM MARRIAGE COMMISSION. ANSWERS TO INTERROGATORIES BY M. R RY. K. R. KRISHNA MENON, AVARGAL, RETIRED SUB-JUDGE, WALLUVANAD TALUK. 1. Amongst Nayars and other high caste people, a man of the higher divi­ sion can have Sambandham with a woman of a lower division. 2, 3, 4 and 5. According to the original institutes of Malabar, Nayars are divided into 18 sects, between whom, except in the last 2, intermarriage was per­ missible ; and this custom is still found to exist, to a certain extent, both in Travan­ core and Cochin, This rule has however been varied by custom in British Mala­ bar, in Avhich a woman of a higher sect is not now permitted to form Sambandham with a man of a lower one. This however will not justify her total excommuni­ cation from her caste in a religious point of view, but will subject her to some social disabilities, which can be removed by her abandoning the sambandham, and paying a certain fine to the Enangans, or caste-people. The disabilities are the non-invitation of her to feasts and other social gatherings. But she cannot be prevented from entering the pagoda, from bathing in the tank, or touch­ ing the well &c. A Sambandham originally bad, cannot be validated by a Prayaschitham. In fact, Prayaschitham implies the expiation of sin, which can be incurred only by the violation of a religious rule. Here the rule violated is purely a social one, and not a religious one, and consequently Prayaschitham is altogether out of the place. The restriction is purely the creature of class pride, and this has been carried to such an extent as to pre­ vent the Sambandham of a woman with a man of her own class, among certain aristocratic families.
    [Show full text]
  • Women and Political Change in Kerala Since Independence
    WOMEN AND POLITICAL CHANGE IN KERALA SINCE INDEPENDENCE THESIS SUBMITTED TO THE COCHIN UNIVERSITY or SCIENCE AND TECHNOLOGY FOR THE AWARD or THE DEGREE or DOCTOR OF PHILOSOPHY UNDER THE FACULTY or SOCIAL SCIENCES BY KOCHUTHRESSIA, M. M. UNDER THE SUPERVISION OF DR. J. T. PAYYAPPILLY PROFESSOR SCHOOL OF MANAGEMENT STUDIES COCHIN UNIVERSITY OF SCIENCE AND TECHNOLOGY COCHIN - 682 022, KERALA October 1 994 CERTIFICATE Certified that the thesis "Women and Political Change in Kerala since Independence" is the record of bona fide research carried out by Kochuthressia, M.M. under my supervision. The thesis is worth submitting for the degree of Doctor of Philosophy under the Faculty of Social Sciences. 2’/1, 1 :3£7:L§¢»Q i9¢Z{:;,L<‘ Professorfir.J.T.§ay§a%pilly///// ” School of Management Studies Cochin University of Science and Technology Cochin 682 022 Cochin 682 022 12-10-1994 DECLARATION I declare that this thesis is the record of bona fide research work carried out knrxme under the supervision of Dr.J.T.Payyappilly, School (HS Management. Studies, Cochin University of Science and Technology, Cochin 682 022. I further declare that this thesis has not previously formed the basis for the award of any degree, diploma, associateship, fellowship or other similar title of recognition. ¥E;neL£C-fl:H12§LJJ;/f1;H. Kochuthfe§§ia7—§iM. Cochin 682 022 12-10-1994 ACKNOWLEDGEMENTS Once the topic "Women and Political Change in Kerala since Independence" was selected for the study, I received a lot of encouragement from many men and women who'are genuinely concerned about the results (M5 gender discrimination.
    [Show full text]
  • The Chirakkal Dynasty: Readings Through History
    THE CHIRAKKAL DYNASTY: READINGS THROUGH HISTORY Kolathunadu is regarded as one of the old political dynasties in India and was ruled by the Kolathiris. The Mushaka vamsam and the kings were regarded as the ancestors of the Kolathiris. It was mentioned in the Mooshika Vamsa (1980) that the boundary of Mooshaka kingdom was from the North of Mangalapuram – Puthupattanam to the Southern boundary of Korappuzha in Kerala. In the long Sanskrit historical poem Mooshaka Vamsam, the dynastic name of the chieftains of north Malabar (Puzhinad) used is Mooshaka (Aiyappan, 1982). In the beginning of the fifth Century A.D., the kingdom of Ezhimala had risen to political prominence in north Kerala under Nannan… With the death of Nannan ended the most glorious period in the history of the Ezhimala Kingdom… a separate line of rulers known as the Mooshaka kings held sway over this area 36 (Kolathunad) with their capital near Mount Eli. It is not clear whether this line of rulers who are celebrated in the Mooshaka vamsa were subordinate to the Chera rulers of Mahodayapuram or whether they ruled as an independent line of kings on their own right (in Menon, 1972). The narration of the Mooshaka Kingdom up to the 12th Century A.D. is mentioned in the Mooshaka vamsa. This is a kavya (poem) composed by Atula, who was the court poet of the King Srikantha of Mooshaka vamsa. By the 14th Century the old Mooshaka kingdom had come to be known as Kolathunad and a new line of rulers known as the Kolathiris (the ‘Colastri’ of European writers) had come into prominence in north Kerala.
    [Show full text]
  • Masculinity and the Structuring of the Public Domain in Kerala: a History of the Contemporary
    MASCULINITY AND THE STRUCTURING OF THE PUBLIC DOMAIN IN KERALA: A HISTORY OF THE CONTEMPORARY Ph. D. Thesis submitted to MANIPAL ACADEMY OF HIGHER EDUCATION (MAHE – Deemed University) RATHEESH RADHAKRISHNAN CENTRE FOR THE STUDY OF CULTURE AND SOCIETY (Affiliated to MAHE- Deemed University) BANGALORE- 560011 JULY 2006 To my parents KM Rajalakshmy and M Radhakrishnan For the spirit of reason and freedom I was introduced to… This work is dedicated…. The object was to learn to what extent the effort to think one’s own history can free thought from what it silently thinks, so enable it to think differently. Michel Foucault. 1985/1990. The Use of Pleasure: The History of Sexuality Vol. II, trans. Robert Hurley. New York: Vintage: 9. … in order to problematise our inherited categories and perspectives on gender meanings, might not men’s experiences of gender – in relation to themselves, their bodies, to socially constructed representations, and to others (men and women) – be a potentially subversive way to begin? […]. Of course the risks are very high, namely, of being misunderstood both by the common sense of the dominant order and by a politically correct feminism. But, then, welcome to the margins! Mary E. John. 2002. “Responses”. From the Margins (February 2002): 247. The peacock has his plumes The cock his comb The lion his mane And the man his moustache. Tell me O Evolution! Is masculinity Only clothes and ornaments That in time becomes the body? PN Gopikrishnan. 2003. “Parayu Parinaamame!” (Tell me O Evolution!). Reprinted in Madiyanmarude Manifesto (Manifesto of the Lazy, 2006). Thrissur: Current Books: 78.
    [Show full text]
  • KNSS Cover December 2017
    knSS news bulletin December 2017 Contents Editorial ...................................................01 ditorial From the Chairman’s Desk .....................02 a¶w Pb-´n, ]pXp-h-Õ-cw,E \½psS 8þmw hmfyw From the Gen. Secretary .........................03 KNSS Karayogam News .........................06 2018 P\p-hcn 2 \v kap-Zm-bm-Nm-cy³ {io a¶¯v ]ß-\m-`sâ 141þmw Mahila Vibhag News ................................19 P·-Zn-\-am-WtÃm! Youth Wing News ....................................29 hnhn[ \mbÀ hn`m-K-§sf Iq«n-bn-W-¡n, kulmÀ±-am-Wv, aÕ-c-aà Sahithya Vedi ...........................................30 kap-Zm-tbm-¶-a-\-¯nsâ D¯a amÀ¤-sa¶v AwK-§sf t_m[-hm- MMECT News ...........................................35 ·m-cm-¡n, IÀ½-[o-c-cm¡n am-än-sb-Sp¯ At±-l-¯nsâ alm-{]-Xn- Benevolent Fund News ..........................37 `-sbbpw ISp¯ \nÝbZmÀVy-s¯bpw GsXmcp kap-Zmb kvt\ Kayikavedi ................................................38 lnbpw, a¶w Pb´n thf-bn {]tXy-In-¨pw, HmÀt¡-ï-Xm-Wv. At±- Vivahakendra ...........................................39 l-¯nsâ Im¸m-Sp-IÄ XpSÀ¶v \ap-s¡Ãmw tkh-\-\n-c-X-cm-hmw. XpS-¡-¯nse 'challenges'Dw C¶s¯ 'challenges'Dw Ime-¯n-\-\p- List of Advertisers Dr. V.S. Ramakrishnan Nair ......................6 k-cn¨v hyXy-kvX-am-sW-¦n-epw, kap-Zm-tbm-¶-a-\-¯n\v \ap-¡-hsb 'Solutions' Sree Ayyappa Catering Service ...............9 t\cn-tSïXv, Isï-t¯-ïXv Ime-¯nsâ Bh-iy-am- C.D. Premlal .............................................10 Wv. shÃp-hn-fn-Isf Hä-s¡-«mbn \n¶v \ap¡v t\cn-Smw, hnP-bn¡mw! Vasudevan Naboothiri ............................11 GhÀ¡pw a¶w-P-b´n Biw-k-IÄ. Ic-tbm-K-§-fnepw t_mÀUnepw V.P.
    [Show full text]
  • Mappila Matrilineal System in Malabar
    ISSN-2394-6326 Journal de Brahmavart MAPPILA MATRILINEAL SYSTEM IN MALABAR Ajmal Mueen, MA Assistant Professor and Head Department of History MAMO College, Mukkam Kozhikode, Kerala, India [email protected] Key Words: Matriliny, Mappila Women, Malabar Muslims constitute the second largest community in Kerala. Malabar, a district during the British rule, is a geographical area of the present five northern district of Kerala. The Muslim community living in Malabar called as Mappilas. ‘Originally formed through inter-marriage between maritime Arab traders and local women, the Mappilas are today a heterogeneous community characterized by ethnic, regional and social diversities.’1 Over the last century, the Muslim women have undergone innumerable changes at different levels in their sphere of life in spite of various obstacles and obstructions. The changes were visible in both personal and public life and became more prominent after independence. The Muslim community in general and women in particular experienced revolutionary changes by the end of twentieth century. Matrilineal system or Marumakathayam is a distinctive customary law of inheritance and family system practiced by various communities in Malabar.2 In this unique system, descent was traced through the female line and the property of the family was inherited by the nephews of the head of the family, not by his children. As it is a wide area of anthropological, sociological and historical research, it is petite attempt to locate the position of Muslim women in the matrilineal system.3 The Mappila matrilineal system has some peculiar features.4 Friar Jordanus who lived in Quilon during the 14th century AD, was the first foreign traveler to refer to the system in Kerala.
    [Show full text]
  • Customary Laws of Lakshadweep Islands
    (516236 CUSTOMARY LAWS OF -,1-F"\ . ..."t. ,4­\ LAKSHADWEEP ISLANDS Iii Thesis Submitted By V. Vijayakumar FOR THE AWARD OF THE DEGREE OF DOCTOR OF PHILOSOPHY IN THE FACULTY OF LAW Under the Supervision of Professor P. Leelakrishnan SCHOOL OF LEGAL STUDIES COCHIN UNIVERSITY OF SCIENCE AND TECHNOLOGY COCHIN — 682 022 1999 DECLARATION I do hereby declare that the thesis entitled “CUSTOMARY LAWS OF LAKSHADWEEP ISLANDS” is the record of original work carried out by me under the guidance and supervision of Professor P. Leelakrishnan. U.G.C. Emeritus Fellow, School of Legal Studies, Cochin University of Science and Technology. This has not been submitted either in part, or in whole, for any degree, diploma, associateship, fellowship or other similar titles or recognition at any University. m C» / Cochin17”‘ August — 682 022 1999 V. Vi’ ./ umar CERTIFICATE OF THE RESEARCH GUIDE This is to certify that this thesis entitled “CUSTOMARY LAWS OF LAKSHADWEEP ISLANDS” submitted by Shri. V. Vijayakumar for the Degree of Doctor of Philosophy under the Faculty of Law is the record of bonafide research carried out under my guidance and supervision in the School of Legal Studies, Cochin University of Science and Technology. This thesis,or any part thereof, has not been submitted elsewhere for any degree. G9;,,,s_:JhAm.,A_ Cochin — 682 022 Professor P. Leelakrishnan 17"‘ August 1999. Preface The customary laws of Union Territory of Lakshadweep islands are a challenge for judicial institution as well as administrative machinery. With the peculiarities of socio-legal institutions, Lakshadweep system stands apart from the mainstream of legal systems in India.
    [Show full text]
  • Sumi Project
    1 CONTENTS Introduction............................................................................................ 3-11 Chapter 1 Melting Jati Frontiers ................................................................ 12-25 Chapter 2 Enlightenment in Travancore ................................................... 26-45 Chapter 3 Emergence of Vernacular Press; A Motive Force to Social Changes .......................................... 46-61 Chapter 4 Role of Missionaries and the Growth of Western Education...................................................................... 62-71 Chapter 5 A Comparative Study of the Social Condions of the Kerala in the 19th Century with the Present Scenerio...................... 72-83 Conclusion ............................................................................................ 84-87 Bibliography .......................................................................................88-104 Glossary ............................................................................................105-106 2 3 THE SOCIAL CONDITIONS OF KERALA IN THE EARLY 20TH CENTURY WITH SPECIAL REFERENCE TO TRAVANCORE PRINCELY STATE Introduction In the 19th century Kerala was not always what it is today. Kerala society was not based on the priciples of social freedom and equality. Kerala witnessed a cultural and ideological struggle against the hegemony of Brahmins. This struggle was due to structural changes in the society and the consequent emergence of a new class, the educated middle class .Although the upper caste
    [Show full text]
  • A Study on Time by Mtvasudevan Nair
    European Journal of Molecular & Clinical Medicine ISSN 2515-8260 Volume 07, Issue 07, 2020 Socio-Cultural Transformation: A Study On Time By M.T.Vasudevan Nair Dr. Digvijay Pandya1, Ms. Devisri B2 1Associate Professor, Department of English, Lovely Professional University, Punjab, India. 2Doctoral Research Scholar, Department of English, Punjab, India. ABSTRACT: Kerala, the land is blessed with nature and its tradition. It has a copiously diverse vegetation beautiful landscape and climate. The land is also rich in its literature. M.T.Vasudevan Nair is one of the renowned figures in Malayalam literature who excels and portrays the traditional and cultural picture of Kerala society. Kaalam, published in 1969 is a lyrical novel in Malayalam literature by M.T.Vasudevan Nair and Gita Krishnan Kutty translates it into English as Time. This paper tries to analyse the sociological and cultural transformation of Kerala in the novel Time during the period of MT. It also focuses on the system of Marumakkathayam,joint family system and its transformation. Keywords: Sociological and Cultural transformation, Marumakkathayam, Joint family system, Tarawads. India is a multi-lingual country steeped in its rich culture and tradition. There are many such treasure troves of creativity in the regional languages that would have been lost to the rest of the world, but for its tradition, which is the only means to reach a wider group of reading public. Tradition helps to understand the thought process of the people of a particular region against the backdrop of socio-cultural roots. Malayalam is one of the multifaceted languages in India. Malayalam, the mother tongue of nearly thirty million Malayalis, ninety percent of whom living in Kerala state in the south – west corner of India, belongs to the Dravidian family of languages.
    [Show full text]
  • ABSTRACT Title of Document: PLACE and CASTE IDENTIFICATION
    ABSTRACT Title of Document: PLACE AND CASTE IDENTIFICATION: DISTANCIATION AND SPATIAL IMAGINARIES ON A CASTE-BASED SOCIAL NETWORK. Jillet Sarah Sam, Doctor of Philosophy, 2014 Directed By: Professor George Ritzer, Sociology This thesis studies the potency of place in mobilizing social categories, and its implications for both social categories and places. I use the theory of distanciation to study associations between caste identity and place. I conducted an ethnographic study of a caste-based digital group, the Cyber Thiyyars of Malabar, to understand the connections and disconnections between the Thiyya caste and Malabar from the perspectives of different sets of actors involved in the identification of caste, namely the nation-state and members of this caste-based network. The nation-state knows the Thiyya caste in a manner that is disconnected from Malabar, while the Cyber Thiyyars of Malabar seek to re-emphasize the identification of this caste through the region. Participant observation and in-depth interviews indicate that through references to Malabar, the group seeks to establish a Thiyya caste identity that is distinct from the Ezhavas, a caste group within which the nation-state subsumes them. I demonstrate that references to Malabar serve to counter the stigma that the Cyber Thiyyars of Malabar experience when the spatially abstract categorization of the Thiyyas interacts with notions of caste inferiority/superiority. Further, it serves as a mobilizational tool through which they hope to negotiate with the nation-state for greater access to affirmative action. I also demonstrate that caste identification continues to be relevant to the production of place. Place-based identification of the Thiyyas influences the manner in which the group envisions the physical boundaries of Malabar and how other social groups can belong to this region.
    [Show full text]
  • Cosmopolitanism at Work on the Malabar Coast of South India – a Study with Muslim Students in Kozhikode
    Cosmopolitanism at work on the Malabar Coast of South India – a study with Muslim students in Kozhikode Barbara Riedel 1 Introduction It is February 2004, a few weeks after I had started my fieldwork with Muslim students on the Malabar Christian College (MCC) in Kozhikode (also known as Calicut).1 When I introduced myself and my project to the students, I suggested that they show me around their homes, localities of their childhood, localities that were important to them now and in their memories. Rafeeq2 then invited me to visit him and his family in a small coastal town some 20 km north of Kozhikode. Rafeeq was at that time a student of Functional English in his third year just before completing his degree.3 During the bus ride - two of his college friends (male and female, Christian and Hindu) are accompanying us today - Rafeeq tells me that his family lives in a house newly built a few years ago. He grew up in a small hut, and remembers that very well. Apart from two sisters he is the only son of a now wealthy and well-respected Muslim business man. His father has been working extremely hard all over India and in Abu Dhabi. In the meantime, he owns and runs several shops, a gas station, a fitness studio in town and one or two supermarkets in Abu Dhabi. Last year, Rafeeq’s father and mother were in Mecca for their Hajj. Both of them have quite a poor education. Rafeeq and his sisters are the first in their family to complete high school and Rafeeq himself is the first to complete a bachelor’s degree in his family.
    [Show full text]
  • MALABAR MARRIAGE COMMISSION 189I
    (APPENDIX) Report OF THE MALABAR MARRIAGE COMMISSION 189i VLV REPORT OF THE JttafnGnr marriage Commission WITH ENCLOSURES AND APPENDICES. ENCLOSURE A.—Memorandum by the"President. B.—Memorandum by M.R.Ry. Rama Varma* Tamburan Avargal. 11 C.—Memorandum by M.R.Ry. O. Chandu Menon Avargal, n D.—Memorandum by M.R.Ry. Mundappa Bangera Avargal, B.A., B.L. APPENDIX I.—Extracts relating to Marumakkathayam Sexual usages. Collected from Official Reports and published Works. js II.—List of 474 persons to whom Interrogatories were sent. n |||.—Sixty-four selected answers, with list. jy —Depositions of 121 witnesses examined viva voce, with list. y —Statement showing Marumakkathayam Castes. VI.—Extract from the Diary of the Commission. flD a fc> r a 0: PAINTED AT THE LAWREtfCE ASYLUM PRESS, MOUNT ROAD Bn-tYr Gn. W . TAYLORTAYLOR.. 1 8 9 1 . / CONTENTS OF REPORT. PARAGRAPHS Appointment of Commission ... ... .. ... , ... ... ... 1, 2 Defmitipn of its task by Government of India ... ... ... ... ... 3 Procedure followed by the Commission; Circulation of Interrogatories ; Examination of leading men... ... ... ... ... ... ... ... ... 4 Evidence not given on oath, nor subject to cross-examination ; Inexpediency of examining witnesses not belonging to the Marumakkathayam classes ; Evidence to be viewed with caution ... ... ... ... ... ... ... ... 5 Sixty-four selected answers printed; Evidence of 121 witnesses printed ..'. ... 6 The Marumakkathayam Castes. r Figures of recent Census not available ; Census of 1881; Uncertainty as to many of the caste names ... ... ... ... ... ... •• ••• ••• 7 Uncertainty as to number of Marumakkathayam Tiyans ... ... ... ... 8 Proportion of Marumakkathayam to Makkathayam population 30 per cent. ... ... 9 The Marumakkathayam Hindus ... ... ... .. ... ... ... 10 Prohibition of sexual intercourse between Nayars and Tiyans ..
    [Show full text]