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Re-Visiting the Impact of Dravidian and Folk Culture on Kerala Muslims

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Re-Visiting the Impact of Dravidian and Folk Culture on Kerala Muslims International Journal of Research e-ISSN: 2348-6848 p-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 05 Issue 19 August 2018 Re-Visiting the Impact of Dravidian And Folk Culture On Kerala Muslims Dr. Salini P.S. Post Doctoral Fellow, Dept. of Islamic Studies, University of Kerala Arabia, it had attracted many converts to its Abstract fold, thanks to its preching of egalitarianism Dravidian and folk customs and practices have made an indelible impact on Kerala Muslims. Islam spread in Kerala and universal brotherhood. This is particularly though conversion, especially, especially true as far as Kerala is from Hindus who where steeped in concerned. In Kerala, Islam proved to be a Dravidian and folk customs and practices. deliverance from the social oppression, The influence of the pre-conversion social inequality and caste system which mindset remains in the minds of the characterised the society. Though Islam converted as psychological remnants. As brought about radical changes in the for the Kerala Muslims, they have society, the newly- converted Muslims continued to follow the Dravidian and folk could not free themselves from certain customs and practices which they had been influences which had been in vogue for following prior to their conversion. The centuries in the Kerala Society. This article influence of these are found in their is an earnest attempt to analyse the impact festivals, art forms, saint- hero worship and of those influences on Kerala Muslims. treatment for diseases. Unity in diversity is the attraction Key words: Uruz, Nerchas, Velas, Pooram, of Indian culture. This is particularly true in Dargah, Id- Ul- Fitr, Bakrid,Kolk kali, the case of Kerala as well. Kerala culture, a Parichamuttukali, Kalarippayattu, Rateeb part of the vibrant Dravidian culture, is Introduction considered by scholars as both ancient and contemporary with immense historical This article seeks to bring out the depth and significance. The main current of impact of Dravidian and folk customs and Kerala culture is the living and continuous practices on the Kerala flow for six thousand years or more with Muslims. Islam spread in Kerala as smaller cultural currents that have entered soon as it originated in Arabia. Among the the mainstream from time to time at immigrants the Muslims occupy a different historical junctures. predominant status in the society of Kerala. Though the religion of Islam was born in 621 Available online: https://edupediapublications.org/journals/index.php/IJR/ P a g e | 621 International Journal of Research e-ISSN: 2348-6848 p-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 05 Issue 19 August 2018 Religions like Islam and Christianity merchants' contributions in the economic flourished through conversion. Religion is sector, and the caste system prevailed an aspect of culture, and the environment among the Hindus. Besides, Islam's includes both the natural world and human preaching of universal brotherhood, and society. The influence of the pre-conversion social equality had attracted people towards mindset remains in the minds of the the new faith (Ampotti A.K. p. 25.) converted followers as psychological In Kerala, Islam presented itself as remnants which are natural to human a deliverance from social oppression. Social nature. This is because of the personal inequality and caste prejudices brought the temperament of the individual and also low caste people into the fold of Islam. because of the atavistic persuasions of the They considered the conversion to Islam as human psyche that is primarily conditioned an emancipation from slavery. The low to a life space through symbols and myths. caste Hindus were able to enjoy many But this process is fraught with tension. benefits by conversion to Islam (P.K. Islamic theology strives hard to establish a Muhammed Kunji, p. 63) At the same time, pan-Islamic code of conduct in all aspects the newly - converts followed several of Islamic faith with puritanical fervour. Dravidian and folk customs and practices But the endeavours of the partisans fail to which they had been following for several attain the desired results because the centuries. followers who are mostly converts find it hard to serve their archetypal links to the Festivals: Nerchas and Uruz local cultures from which they originated The festivals of Kerala Muslims and prevail. This helps to the prevalence of reflect the influence of Dravidian and folk Dravidian customs and practices among culture the people of Kerala had been Muslim of Kerala. following over the centuries. Though the Though the religion of Islam was Muslims meticulously followed the tenets born in Arabia, it had attracted many of Islam, they had not hesitated in accepting converts to its fold, thanks to the the cultural moorings of Kerala. It gave rise manotheistic message it expounded. Kerala to the Muslims incorporating certain had trade relations with West Asian ports unIslamic practices in their lives, and it long before the establishment of the Roman resulted in symbiosis and assimilation of Empire. Among the countries with which cultures (K.K. N. Kurup, p. 19). The Kerala had trade relations, Arabia occupied Nercha festivals have close resemblance a paramount place. Naturally Islam spread with folk festivals like Velas and Poorams. in Kerala as soon as it originated in Arabia. Velas and Poorams are seasonal festivals The main reasons which favoured and held in the Kavus. They are connected with paved the way for the growth of Islam in folk and agriculture. Most of these are held Kerala were : Kerala's geography, Muslim between March and May. Nercha is also a seasonal, harvest festival. It shares common 622 Available online: https://edupediapublications.org/journals/index.php/IJR/ P a g e | 622 International Journal of Research e-ISSN: 2348-6848 p-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 05 Issue 19 August 2018 ceremonial pattern with most Velas and retainers of Para Nambi. It was alleged that Poorams. In Nerchas, procession, beating the retainers of Para Nambi decided to drums and fireworks seem to be chastise the troublesome Mappila tenants compulsory. Procession of elephants, and tried to set fire the Jama'at Mosque, panchavadya, musical feats and religious which was resisted by the Mappilas. In the discourses form part of Nercha festivals - fight that ensued, forty four Mappilas and they are proof of the similarity. They are one goldsmith were killed, but the attempt conducted within the ritual frame work to set fire to the mosque was foiled. The derived from the worship of folk deities in event was commemorated by the nercha( A. Kerala. Nerchas are usually seen at P. Ibrahim Kunju, p. 193). Pattambi, Malappuram, Kontotti, Kondotti Nercha is held in honour Mananthala, Changanasseri, Puthur Palli in of a sufi saint Muhammad Sha. This nercha Kottayam, Kakkayam Palli, Antikhattu is held in the month of March every year. Palli, Nooranadu Kavumpad Palli in During this time the paddy fields are Alappuzha, Kalamala Palli, Erumeli in cleared after the harvest and it is the time of Pathanamthitta, Mayyathumkara Palli in carnival. Hundreds of visitors, especially Kollam, Edakunnam Palli, Erattupetta Palli, women, pour into the bazaars and buy Kanjiramattam and Beema Palli in trinkets and sweetmeat. The first item in the Thiruvananthapuram. festivities is the Kolkkali, singing songs in Among the nerchas, the most praise of God, Sheikh Muhammad Shah important one is the Mamburam Nercha. It and Sheikh Muhiyuddin. Then the naqara is is held at the residence of the Mamburam sounded, at the sound of which the cannons Tangals (Sayyed Alavi Thangal). The place are fired. Next day, the main ceremony of was in the northern side of Kadalundi river the nercha begins with the Varavu. The first (Ottamaliyekkal Muthukoya Thangal, Varavu is greeted at a distance from the p.12). Tangals were sufis. Both Muslims Dargah by a representative of the Tangal, and non-muslims were attracted by their ‘Who is seated on a small horse spiritual and personal qualities. In course of symbolically shaded with a parasol held by time, the residence (madam) became a a servant’. The varavu first proceeds to the centre of devotion, and large number of Dargah, and then to the Tangal’s home. people (devotees) offered nerchas to the During the concluding ceremonies on the Tangal. following day, the Sufi Silsilah of the Tangal is recited and a special sweet known Malappuram Nercha is another important as Shirni is distributed to the disciples (A.P. nercha. It is held at the Jaram (tomb), Ibrahim Kunju, pp.193-194). adjacent to the jama'at mosque in Valiyanngadi in Malappuram. It is held in The earthly remains of Sayyidah commemoration of the fight between the Nizamah Beevi and her son, Sayyid Mahin Mappilas of Malappuram and the Nair Abubakar remain in Beemapalli Dargah. It 623 Available online: https://edupediapublications.org/journals/index.php/IJR/ P a g e | 623 International Journal of Research e-ISSN: 2348-6848 p-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 05 Issue 19 August 2018 is believed that Beevi and her son are the the spread of epidemic or mortal diseases in companions of Malik-ibn-Dinar, they their family and their locality. It is like the settled in Thiruvallam. Sayyid Mahin Abu- Velichappadu Thullal (oracle performance) bakar was killed in a scuffle and was buried in the temple. The oracle here strikes his at Punthura. Beevi also, on her death, was forehead with a sword to the buried near her son’s grave (A. P. accompaniment of drum-beats (P.K. Ahammed Musaliyar, pp.20-21). People Muhammed Kunji, p.258). believe that prayer at their graves bring Art forms blessings to the devotees. In course of time, Dargha was erected around their graves and Muslims of Kerala adopt several a ten day annual festival was held ending visual art form in folk.
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