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Home , Hinduism in Kerala, Irinjalakuda, John Menachery, Kodungallur, Muziris, Puthenchira

VISTAS Vol. 6, No. 1, 2017, pp. 22-28 ISSN: 2319-5770, e-ISSN 2394-1138

RELIGIOUS HARMONY IN - A HISTORICAL STUDY Bindhu V.M. Guest Faculty, Department of History St. Joseph’s College (Autonomous), ABSTRACT Religion has an important role in the cultural synthesis of a society. The multi-colored carpet of society has been woven through centuries with Hindu, Jain, Buddhist, Jewish, Christian and Islamic elements co-existing without losing their identity or even their contrast in character. There were similarities in structure and sculptural patterns between Hindu temples, Christian churches and Muslims mosques. Puthenchira is a village in which, one important feature of evolution and coexistence of various religions in its soil. Of all the districts in Kerala, has perhaps the maximum number of religious festivals of reputation. In this village, Christianity has deep rooted from the very beginning of its inception in the soil of . Apart from Christianity, the rise of Brahmanism paved the way for a temple oriented society. The Muslims and other foreigners who migrated to this place in different periods also contributed their share in the evolution of its unique culture. Each religion brought not only their belief systems but also a specific way of life. The hamlet of Puthenchira is also noted for its pilgrim centers both Hindu and Christian. The Roman Catholic churches of Puthenchira, now belongs to the Diocese of Irinjalakuda, is one of the famous and culturally enriched centers in .

Key words- Puthenchira, , Christianity, Islam

INTRODUCTION In India, the basic unit of the local structure is the village. The major part of its population is classified as rural. There are different patterns of villages exist in our country so that it is not practical to give a single definition to an Indian village. The nature of the village varies widely from place to place according to its geography, its specialized economy, polity, tradition, religion, fauna, flora, the settlement patterns and history of the area in which the village is located. Puthenchira is a village in Kerala which has its own social and political identity and unique cultural heritage (1). Considering the political division of Kerala, Puthenchira village belongs to Puthenchira Gramapanchayat and forms part of Kodugallur, Loka Sabha constituency. Puthenchira is a sizeable village situated at the southern tip of Thrissur District in Kerala State.

In the past the place was enriched with agricultural fields, bamboo groves, small hills, plantations like , pepper wines, lakes, ponds, canals etc. which enhanced its panoramic beauty. Some of the historical sources reveal this fact. Dutch record No.13 prepared by A.Galletti, Rev.A.J.Wandanberg and Rev.P.Groot has described it as the beautiful land (2). In the Travelogue of Paremackal Thomakathanar which was written at the end of 18th century, the term used for Puthenchira is Pookkat or Pookkaotta (3) According to the census of 2001, the village of Puthenchira has an area of 22.29 Sq. km and a population of 27369. There are 12968 male members and 14401 females in the village (4) Historically until sixteenth century Puthenchira had been part of the state of . In 1754, the Thiruvithamkur army conquered some of the territories of Kochi (5).

The land of Kerala is blessed with many religions. The evolution of religion and various religious practices occurred through several stages. Puthenchira had a glorious past VISTAS Vol. 6, No. 1 ● 23 with the confluence of all indigenous and foreign religions such as Hinduism of several types, Buddhism, Jainism, Judaism, Christianity, Islam etc. The village has assimilated the positive aspects of all religions which stepped into its soil. Historical studies elucidate that the Dravidian religion was deep rooted in this village. The term kavu is associated with many places in Puthenchira. The very name of this village is related with chira, a Dravidian word means bund or embankment. It is believed that Kottanelloor, the neighbouring place of Puthenchira, was named after Kottavai, the Dravidian Goddess of war, worshipped in the Sangham age (6) There were several temples in Thrissure District which were either Jains or Budhist strong holds. It is assumed that the Jains stepped on to Puthenchira from and Irinjalakuda. It is believed that the important Jain shrines in Puthenchira such as Maniyamkavu and Aanappara which were established in the same period also underwent a process of transformation and turned as Hindu temples. Even though, different types of religions were existing in Puthenchira, here this article is mentioning only about three important religions like Hinduism, Christianity and Islams.

Hinduism in Puthenchira From eleventh to the eighteenth centuries dominance was established by the Brahmanic Hinduism in Kerala (7). The caste distinctions, divisions and discriminations were re- imposed against Jainism. It was also followed by the Bhakti movement in Kerala. The saints and servants of Bhakti cult generated a wave of religious enthusiasm among the masses. It also led to the proliferation of structural temples, distinction of deities like Brahma, and . Thus temples also were constructed and dedicated. In the medieval period the , introduced a feudal set up based on the monopolistic military services of the . As priests and trustees of temples, the Brahmins became owners of devaswams, and assumed in the status of jenmis with the royal support and protection.

The rulers of both Kochi and Thiruvithamkur extended their whole hearted support to the Brahmins in Puthenchira and elsewhere. History tells that when Marthanda Varma was the young prince, he used to visit some of the Naboothiri families especially Vilwamangalam Kalari and Thanniyil Mathiyathu mana in Puthenchira to escape from the wrath of Ettuveettil pillamar and Thampimar. Even though it was a time of severe famine in the locality, the Thampurati of the Mana took interest to feed him. Later, when he became the ruler of Thiruvithamkur he helped them to renovate both Kalari and the Mana as a token of gratitude for their generosity towards him (8).

The Namboothiris were rich landlords or jenmis who stood at the apex of the social hierarchy (9). Society was stratified according to jati hierarchy in Kerala. The presence of Brahmins or Namboothiries was the significant feature of Puthenchira. Compared to the neighboring villages, their numerical strength is high. The Tamil Brahmins called pattars were a distinguished group who often visited this place but they did not settle there. The Naboothiri houses were called Illam or Mana. Vilwamangalam, Pallathery, Mekkali, Mathiyathu, Vazhappilly, Thanniyil, Alakkatt, etc. are important Manas in the locality. The constructions of Manas are different from other houses in its interior and exterior structure. All of them still remain there except Vilwamangalam. Nalukettu or Ettukettu which was a typical house of or a well to do family and also of Christians. 24 ● ISSN: 2319-5770 e-ISSN 2394-1138

The Nairs were another high caste people among the second only to the Brahmins. Among the Hindus, the Nairs and were the most numerous. Out of respect, the male members of Namboothiris and Nairs were called Thampran and the female, Thambratti. Numerically the Ezhavas occupy a prominent place in the population. They are known as Chovans or Chogans mainly engaged in toddy tapping and Muslims were petty cultivators or traders and fishermen. Tulasithara is seen in all the Hindu houses. All these show that they knew Thachusasthra or Vasthuvidhya (10). The Kudis were the settlements of poorer sections of the society that represented their simple lifestyle. The houses were built with mud bricks and plastered with Chunnamb i.e., lime and roofs were tiled or thatched with plaited coconut leaves. The high caste people could not tolerate those who violate the rule of untouchability. They severely punished the low castes either they were sacked from their houses or burnt their dwelling places. The social evils like untouchability prevailed in the society even after independence and came to an end with the Temple Entry Proclamation.

The atiyalar groups including Pulaya, Paraya, Velan Kanakkan etc. became the workers under the big landlords. Majority Pulayas were agricultural labourers under their head called Mooppan. Their dwelling places were called pulachala. The Parayas mainly engaged in making bamboo products like riddle, winnowing pan, sieve, baskets etc. Some of these low caste people were slaves of high caste people. They were marginalized with extreme religious and social disabilities. They were denied of education and it was their lot to be in the cultivable lands of big landlords throughout their life. In the past, the workers belonged to the low caste were paid in the form of kind called valli rather than cash (11) Others were artisan groups including Asari, Kollan, Musari etc. Kudumbis are the immigrant community in Puthenchira.

Christianity in Puthenchira The history of may be divided into different stages. The first stage is the St.Thomas period i.e., first to fourth century AD. There was an ancient Jewish settlement and trade in Kodungallur. As early as 52 AD, St.Thomas is believed to have landed in , an ancient sea port of India. According to tradition, the hamlet of Puthenchira lies nearby Kodungallur, received the faith at its initial stage i.e., in the first century AD. Kodungallur had access to Puthenchira through water transport. According to the writings of the natives, after erecting a church in Kodungallur, St.Thomas travelled to the neibhbouring places also. Wherever the apostle went to preach the Good News, the Christian communities were established. There was a religious persecution in Kodungallur in the second century AD and many Christians fled to Puthenchira, the region nearby (12). Others left for Ambazhakkadu, Kuravilangadu and . Those who reached Puthenchira erected a small church over there which lasted for two or three centuries.

The second stage of Christianity is the East Syrian period i.e., fourth to sixteenth century AD. The famous merchant Kanai Thomas who belonged to the East Syrian church made navigation to Kodungallur with a large number of people including a bishop, several priests and deacons. They put up trade centers and settled down. Thus they colonized the neighbouring areas of Kodungallur. He obtained from the Cheraman Perumal the famous charter of rights and privilages i.e., copper plate charter or grant (Kana plate) of 345 AD through which Thomas was honoured with the title Cocurangon VISTAS Vol. 6, No. 1 ● 25

Cananeo which probably means the Chera Emperor‟s merchant (13). He was given seventy two privileges and the places in the vicinity of Kodungallur. Thus he became the unquestionable leader and official merchant of Mahadevarpattanam i.e.,Kodungallur.

During this stage, the Syrian merchant‟s contact with the Thomas Christians in Puthenchira helped the latter to strengthen their hold. The Canaanites supported the Christians of Puthenchira to build another church which lasted for the following four or five centuries because this church was also destroyed in a communal riot. According to the available sources from Puthenchira church, the present St.Mary‟s Forane church was founded in 400 AD (14)

The ultimate result of the contact and cooperation between the existing St. Thomas Christians and the East Syrian Church was that the Syrian liturgy was naturally adopted by the former since fourth century. The Syriac inscription on the Icon of Blessed Virgin Mary on the sanctuary wall of Puthenchira church shows the Syriac tradition. The inscription is written in beautiful Estrangela script. The use of Estrangela, the classical script of Syriac language, shows the ancient characteristic of the inscription (15) The blending of Chaldean and native elements are the features of this stage.

The Mohammedans reached Kodungallur in the eighth century AD. Conflict between the Christians and Muslims occurred in Kodungallur. History tells that during the time of a conflict between the Jews and Mohammedans, the Christians supported the Jews that the Mohammedans turned against them. Thus the centre of Kerala Christians, called the Mahadevarpattanam, was destroyed by the Mohammedans (16). Some of the Christians held back, others left the place and went to . They met the Alangad king and established their church in Angamaly. The East Syrian Metropolitan with all India jurisdictions had resided in several places such as Kodungallur, Angamaly etc. the headquarters of the Metropolitan of the St.Thomas Christian was permanently established at Angamaly.

The third stage of Christianity in Kerala was characterized by the advent of Portuguese i.e., sixteenth to eighteenth century AD. According to the Decree of Pope Leo X the Portuguese set out to several countries for expedition and conquest with the Padroado right. They took over the ecclesiastical leadership of the church of the Thomas Christians in the so called Synod held at Diamper in 1599. Many catanars and 660 lay representatives took part in the ninth session held at Diamper from 20-26 June 1599 (17). Subsequently the right of Padroado of the Portuguese was unlawfully extended over to St.Thomas Christians in India.

In this stage, the St.Thomas Christians in Puthenchira were influenced by Western missionaries from Portugal as well as the religious orders like Franciscans, Jesuits and Carmelites. The arrival of these, Latin missionaries was a turning point in the church history of Puthenchira. The Portuguese reached Puthenchira by water in 1502 AD. Along with the politics and trade, they attempted to meddle with the ecclesiastical and religious affairs of the St.Thomas Christians there (18).

The fourth stage of the development of the church is called the Syro-Malabar period i.e., from 1896 onwards. The Thrissur Vicariate was formed on 20 may 1887 according to the Bull of Pope Leo XIII and Puthenchira church was brought under its control. In 1909 26 ● ISSN: 2319-5770 e-ISSN 2394-1138 when Rev. Fr. was the Vicar of the church, the foundation of the present church laid. In 1915, its blessing ceremony was attended by three bishops, Rt. Rev. John Menachery from Trichur, Rt. Rev. Thomas Kurialassery from and Rt. Rev. Alexander Cholaparambil from Kottayam. Puthenchira St. Mary‟s church is no more regarded as a Bhadrasana church since the Archdiocese of Cranganore ceased to exist. But it is raised to the status of Forane church in 1973 with nine churches under its control. The present church is famous for its traditional artistic works especially inside the sanctuary and the impressive faces at the main entrance with a granite obelisk double cross.

The locality and the church of Puthenchira have a dominant position in the church . The information available of its past proves that Puthenchira village was one of the earliest Christian settlements in Kerala even though it is not recorded in the main stream of history. We have only the historical information about the early Portuguese period and later. However we do not posses important information regarding the Pre-Portuguese period.

Until sixteenth century, the bishops who ruled the Syrian church were appointed by the Mesopotamian church. The Archbishops was known as „Akhilendia Kavadam‟. He was assisted by a St.Thomas Christian priest with the title Jathikku Karthavyan (19). The bishops took care of the spiritual matters and the Archdeacon managed the temporal administration of the church through general and local assemblies called palliyogams. The St.Thomas Christians expressed their faith, according to the faith they received from St.Thomas, the apostle. This way of life and conduct was called Thomayude Margavum Vazhipadum. The St. Thomas Christians played a major role in the public life of the people who were mainly engaged in trade and agriculture.

Islam in Puthenchira The rise and progress of Islam has been regarded as one of the most important events of history. The commercial contact between Kerala and Arabia led to the advent of Islam into Kerala. They reached before the ninth century AD (20). A writer named Sreedhara Menon makes mention of the Muslims in Thrissur District as follows, “the Muslims formed the third major community and most of them are Sunnis. Several of Muslims are petty cultivators or traders but the majority is boatmen, fishermen and labourers of every description” (21).

In Puthenchira the elders of Muslim society transmitted their customs, traditions and laws to the younger generations through oral traditions. Written documents are lacking to prove the progress of Islam in Puthenchira village through the ages. It is believed that from Kodungallur, Islam was first spread to Mala, the neigbouring place of Puthenchira. Gradually it entered in this village through their Prophets. Majority Muslims are the natives who were converted to Islam and others are migrated to this place. There are two Mahals in Puthenchira, East Juma Masjid and West Juma Masjid.

West Juma Masjid is considered as the ancient one in the village. It was built in 1105 Era i.e., 1930 AD. The church was burnt three times due to natural reasons and the present one was constructed in 1940 under the leadership of Fakhir Muhammed Haji. There is a big pond on its eastern side for the purpose of purification. According to VISTAS Vol. 6, No. 1 ● 27 their tradition, as a token of gratitude, it was dug by a non Muslim family, whose daughter got speedy recovery from mental ailments.

East Juma Masjid situated in the old Kochi-Thiruvithamkur border and it was built around 108 years ago. It has got two out station Mosques. Madrasas and libraries are found attached to the Mosque to impart religious knowledge and one is named after the prophet Malik Ibn Dinar. Bakrid, Ramadan, and Muharram are the important festivals they celebrate. On Fridays prayer service is conducted in the mosques regularly. On the ocation of the main festivals there used to be lessons of religious instructions or conventions.

CONCLUSION Normally, every person believes in one God. If people are thinking in a positive way, God can choose any one and do whatever he wishes. In the modern era communalism is a powerful agent which weakens the solidarity of society in certain regions. But there was not reported any type of communal discord or violence in this region, Puthenchira. The evolution of religions and their progress in this village, pointing to the fact that even though there were visible differences in the status; life style likes dress, food consumption etc. of different religious sects, and the communal harmony was at its zenith in Puthenchira village since old days. Today this community is further widened by modern educational system and the liberal ideologies.

REFERENCES

1. Francy, Bl. Mariam Thresia A Biography, Holy Family Publications, , Trichur, 2000, p.22. 2. V.V.K.Valath, Keralathile Sthalanamacharitrangal-Thrissur Jilla, (Mal), Kerala Sahithya Academy,Thrissur, 1992, p.157 3. Mathew Ulakamathara, Varthamanapushtakam Padavum Padangalum, (Mal), DC Books, Kottayam, 1987, p.15 4. Five Year Plan 2012-2017 (Mal), Puthenchira Gramapanjayat, Puthenchira, 2012, p.3 5. Ibid., p.289 6. V.V.K.Valath, Keralathile … Op.cit., p.159 7. G. Krishnan , Downtrodden Movement in Kerala, published by the author, Thiruvanthapuram, 2007, p.17 8. Radhakrishnan Pottackal, Sree Vilwamangalam Swamiyar, (Mal), Krishnanjaly publications, Puthenchira, 2002, p.64 9. A. Sreedharamenon, Kerala District Gazetteers-Thrissur Distrct, p.275 10. Ibid., p.36 11. C.R. Rajagopalan, Athirolam, (Mal), published by Mala Gramapunjayat, Mala, 2003, pp.45-47 12. Smaranika, Puthenchira Charitrathilude,(Mal),published by Puthenchira Priest‟s Association, 1975, p.34 13. The State Editor, Kerala Society Papers, Vol. I & II, Kerala Gazatteers, 14. Smaranika, Puthenchira Charitrathilude… Op.cit., p.35 15. Inscription on the Sanctuary wall of Puthenchira Church 16. Bernard Thomas, Marthoma Kristhyanikal (Mal), Pellissery Publications, Kottayam, 1916, p.254 17. A. Sreedharamenon, Kerala District… Op.cit., p.238 28 ● ISSN: 2319-5770 e-ISSN 2394-1138

18. Irinjalakuda Roopatha Charitrathilude, (Mal), History commission, Eparchy of Irinjalakuda, 2009, p.381 19. Smaranika Puthenchira Charitrathilude… Op.cit., p.15 20. V. Nagam Aiya, The State Manuel, Vol. II, Asian Educational Services, , 1989, p.110 21. A. Sreedhara Menon, Kerala District… Op.cit.,p.215