Mannadiyar

Mannadiyar (or Mannadiar) is a Malayalam speaking Hindu forward caste from Palakkad region of Kerala state. Majority of Mannadiars are land owners, agriculture being their traditional occupation, ranging from farmers to big feudal landlords (Janmis). The house (Tharavad) of Mannadiars are called "Mannattu" like illams for Namboothiris. Related castes of Mannadiar are Guptan, Pathukudi (also known as "Dashagotram" or "Pathu Madom") and Tharakan. Mannadiar belongs to Kshatriyas Group, which occupies second position in the Indian Caste system. Also the Caste is identified as a Sub Caste of Nair, as Kiriyathil Kiryathil Nair [1] )

Etymology

Manadiar is an honorofic title possessed by ancient landlords. The word is rooted from Mun or Mannu (earth) and Nediyavars or udayors (lords, Jenmi or earners) clubbed to form Mannadiars.[2]

Edgar Thurston, in his book Caste and Tribes of Southern India, 1909 recorded Mannadiyar as 'A trading sub-division of Nayar (Nair) Caste in Palakkad'.[3]

Mannadiyar was a title used to be awarded to the eldest member of each family by the ruling head. The title holders were entitled to certain previleges. When the practice of awarding the title became a story of the past, even the younger members began to use the surname Mannadiar, by time.[4]

Some of the Nair families in Palakkad also found to use the title Mannadiars and they are called "Mannadi Nairs", connoting some sort of connection with the Tamil aristocracy of the neighbouring (presently Pollachi) taluk.[5]

Social Status

Male members are identified by their family (Tharavad) name and female members migrate to their husbands' family after marriage and keep the husband's family name except a few families practice matrilenial hierarchy like Nairs. The practice of using title "Guptan and Tharakan" is normally seen after middle age. Married female members were earlier addressed as "Akathaal" (in short as "Akathaal" - means the person especially lady lives inside the house) and with the time, the suffix transformed to "Ammal" and later to Amma and Mannadiar. Also as a sign of respect, male members are addressed as "Mannattappan" and female members as "Mannattamma" (from Dravidian Mannadi : Immigrant land owners in Palakkad and Dravidian appan meaning father). In some Mannadiyar families who are matrilenial, especially, Panikkath Tharavad the female members are called "Maruvulamma". This section were so intermixed with Nairs as not to be distinguished from them except when a Tiyyan addresses them and respectfully gives them the appellation Mannadiyar, instead of Nayar[6]

Unlike Nairs, most Mannadiar families observe "Makkathayam" (Patriarchy / Patrilineal system of inheritance), where the property and title are inherited by the male lineage.[4]

Legend

The origin of Mannadiyar community could be tracked down to 13th–14th century in the bank of Kaveri river of the then Cholamandalam. During those times, puzzles used to happen between kingdoms to prove the supremacy of one Kingdom over the others. Once Cholamandalam King received such a puzzle from the neighboring state to bead a bowl of pearls in a thread where hole in the peals were in curved and zigzagged fashion and in no order and the work needs to be finished in 41 days time. Many had tried and failed to do it.

The daughter of Kings Minister, Sankara Nayanar, by seeing the nervousness of her father agrees to tackle the problem. She applied ghee on the thread and tied to the ants and made it move through the holes of the pearl and thus beaded the necklace and presented it before the King. Impressed upon the intellect of the girl, she was presented with enormous gifts by the king and was interested in making her as the queen of the Kingdom. As the King being inferior in caste, the Minister denied the proposal. Thus the angry King issued an ultimatum for either accepting the marriage offer or all Kshatriyas to leave the Kingdom. Due to this, the entire population of Cholamandalam Kingdom (around 7200 families) segregated themselves in small groups and left the state. Some of the groups travelled towards west to Cheranaadu.

As they had a bitter experience in a Kingdom, where justice were denied to them, they decided to settle themselves in a place (Desom) where the ruling king has got vision and justice. To test that, they presented a pot filled with Golden Powder but was covered by sugar on the top to the Kings they visited. They used sit in front of the King, gift the pot and demanded land in lieu of sugar. Most of the kings were unhappy by their behaviors and were not ready to give them land. Finally they reached Valluvanad Area of Kerala and approached Zamorin (Zamoothiri) of Kozhikhode (Calicut). They conducted the same experiment with the King. Though the king got annoyed of their sitting, he asked his Minister “Mangattachan” to check the pot. After finding the golden powder in the pot Zamorin appraised of their cleverness but to check their integrity, asked them to come again next day. To test them, Zamorin made the sitting place muddy but they again sat there after spreading a cloth, though it was muddy. After this, the king understood it was not that they did not want to respect the king but it was their habit. Impressed up on their intelligence and straight forwardness, Zamoothiri gave permission to build 'Nagarams' (at places they liked) and sent Pathinaayirathil Nair (the chieftain who can arrange that much warriors on demand by Zamorin) along with them and asked them to meet the king after the selection of land and construction of their Kuladevatha temples.

They spread themselves in group and settle themselves in Valluvanad region. They built four 'Nagarams' called Puthanangadi, Thiruvazhiyode, Vayillyamkunnu and Mangode (current names Chethallur, Thiruvazhiyode, Sreekrishnapuram, Katampazhippuram and Mangode respectively) for cultivation and trade. Among these groups Mannadiars and Muthavans settled in Northern part of Palakkad namely Kollengode, Nemmara, Pallassana, Panangattiri, Chittur, Koduvayur etc. and Tharakans and Guptans settled in Southern part. These people had intermixed so deeply with the Nair community as not to be distinguished from them separately except when a Tiyyan (Cheruman) addresses them respectfully as “Mannadiars”, instead of “Nayars”. After construction of temples, they met Zamoothiri along with their Acharya (Kulaguru). Impressed by the Acharya's devotion, Zamoothiri gave more land and arranged Adiyantharakkar for them (the temple constructed for those Adiyantharakkar - "Kammalasserykkaavu" is still there near Thiruvazhiyode) but as per the local tradition, Zamoothiri restricted the wearing of "Poonool" (The Sacred Thread) to Upanayana & marriage time only and later the tradition has been discontinued. Many were given land on lease by the local kings for agriculture, employed the locals under them and thus many became big Janmis (Landlords).

Religion

Mannadiyar belong to Kshatriya group and majority of them are Vaishnavites (Vaishyas)[7] and Saivites, where as Lord Murugan (or Karthikeya), Durga (Parashakti) and Ayyappa are also worshiped.

The serpent is also worshipped by Mannadiar families (mostly in Valluvanad areas) as a guardian of the clan. The worship of snakes, a Dravidian custom,[8] is so prevalent in the area that one anthropologist notes: "In no part of the world is snake worship more general than in Kerala."[9] Serpent groves (Pambin Kavu) were found in the southwestern corner of Many of the Mannadiar Tharavad compound and Sarpa Pooja will be performed once a year by the family members.

Occupation and lifestyle

Agriculture and business were their traditional ways of earning livelihood in olden days.[3] Families without even a small paddy field was very rare in those times. The cross section of the community was a blend, ranging from poor farmers to big Feudal land lords (or "Janmis"). Earlier, they have taken huge acres of lands on a lease basis from the Kings or Naduvazhis and used it for cultivation purpose. Most of them owns Farm houses, called "Kalam" (കളം) which means the place for after — harvesting activities of paddy. After the land reforms, the attraction of agriculture went in a downward trend and some have shifted to plantation field and later focused on education, business and service sectors. Teaching was the most popular profession in earlier days among the community and many prominent teachers with their proud disciples had positively contributed towards the improvement of their community as well as the society in general. Today's generations are more focused on professional education and many have excelled in the fields of Engineering, Medical Science, Banking, Robotics, Space Technology, Computer Software, Military Services etc. But there is almost a vacuum in the area of political and civil administration.

Food habits of Mannadiars are a mix of vegetarian and non-vegetarian. Though many women still prefer to be vegetarian but men are mostly non-vegetarians (mainly fish, mutton and chicken).

Other than the normal Hindu festivals like Onam, Vishu, Thiruvathira, Karthika Vilakku, Deepavali and Dussehra are also celebrated by the new generation. Another special festival related to Onam, "Potta Thiruvonam" (on the day of Thiruvonam star coming in the Malayalam month of 'Thulam') used to be celebrated in olden days mainly for showing the sister's affection to their brothers — similar to the concept of Rakhi of North India and also "Shoora Samhara Mahotsavam" (to commemorate the killing of four asuras by Lord Murugan and his marriage with Valli and Devyani thereafter). One major occasion of family get together of these groups are during the annual temple 'Pooram'(പൂരം) festival of their respective "Paradevatha" (Family Goddess) temples.

Traditions and customs

Marriage customs

Mannadiars’ marriage process is almost similar to typical South Indian Brahmin’s marriage events and procedures. The process starts with Nishchayatartham (Ashtamangalyam), the engagement ceremony hosted at Bride’s home. The Kaniyan (the traditional astrologer) or the head of family members writes the “Lagna Patrika” specifying the date, time and venue of marriage and this serves as a sort of commitment for both the families.[4] Thamboola Prasna - astrological prediction based on Beetle leaves and Deepam (oil lamp) - will be conducted as a ritual and results of the "Prasna" will be interpreted to all relatives assembled there.(This is to take remedial measures and precautions for hurdles foreseen in the future married life, if any). The language used on this occasion is a mixture of Tamil and Malayalam and there is also a reference in it about Cholamandala Perumal (Chola King).[4] Other customs connected to this function are Jatakam Koottikettal tying the horoscopes of bride & groom together symbolically for the fixation of marriage and Pon veykkal (presenting Gold ornament to bride) by Groom's relatives (normally sister of groom) followed by feast. The Groom's family also sends to the bride cosmetics, dresses, a mirror and a basket filled with sweetmeats and fruits on this occasion.

Marriage is normally called Paanigrahanam and it is a simple function nowadays (earlier marriage was eventful for four days and groom used to travel to bride's house on an elephant, today the function is reduced to a day). The marriage ceremony commences with the groom arriving at Brides residence (or Kalyana Mandapa). The groom's aid will hold umbrella till they reach bride's house irrespective of the weather (Kudapidikkal) and Nadhaswaram, treated as sacred music will be accompanied. The groom will be received by a group of girls with tray of flowers, fruits, sweets and oil lamps (Thalappoli). In readiness for the arrival of the groom and his family, the bride's family keeps 'Chandan' (sandalwood paste), 'Kumkum' (vermilion), rose water, sugar candy, garlands and a platter for the 'Aarthi' (traditional welcoming ritual). Bride's younger brother will clean the groom's feet while receiving him to the mandapam (Kaalu kazhukal) and in return he will be rewarded with 'Kacha' (Dress) and Money. Kacha Samarppanam (giving clothes) will also be performed by groom to the relatives (normally eldest members) of both bride and groom and takes blessings from them. Once the procession reaches the marriage venue 'Aarthi' is performed and a coconut is broken to ward off evil.

The marriage ceremony proceeds with priests chanting mantras and Thalikettu at the Muhurtham specified in lagna patrika — tying the Thali chain in the bride's neck and exchange of garland (Maala Mattal) each other thrice. In the shastras, the exchange of garlands symbolizes their unification, as one soul in two bodies. It is inward acceptance by each of the very fragrance in the other. This is followed by Paanigrahanam (accepting the bride by taking holy vows), Kanya Dhanam (by keeping the hand of the bride into grooms’ hand by bride’s Uncle or father) and Agni Pradakshinam (after holding the hands mutually by a knot of their small fingers, groom and bride together move around the "Vivaha-homa agni", the sacred fire). After the rituals and Sadhya (Feast) and before Griha Pravesham, there will be Sakunam Kanikkal (showing Good Omen — normally the sight of a lady holding a pot with full of water in it or a five wicked lamp) to both bride and groom and Mangala Aarthi is taken. Aaarthi is taken many times during the ceremony. Reception (Introducing couples for friends, relatives and neighbors ) will also be conducted on the eve of Marriage.

"Kaikottikkali'", an important art form used to be performed in bride's house (previous night of the marriage) and groom's residence (on the day of marriage after receiving bride & groom ) in olden days. Elite class used to conduct Kathakali too. Palum Pazhavum ( feeding sweet milk and cut banana after marriage) and Kavukeral ( visiting their respective Paradevatha temples after 7 days of marriage) are other customs related to marriage. Normally on the day of marriage thali will be beeded in a yellow thread (ManjaCharadu), the same will be changed to a golden chain on the next day (or within 3 days), which is also been celebrated inviting close friends and relatives.[4]

Though there are slight differences in traditions and customs of Manndiars from its other related ethnic groups, marriages are taking place between them nowadays and also with the Nair communities. The caste passed through a gradual change, in about 120 to 150 years, from Patriliny to Matrliny system, but not completely. Mannadaiar Women had husbands from Namboothiri Brahmins and Men married Kiriyam (Kiryathil Nair) Women.[10]

Birth customs

"Puli Unu Kalyanam" or Seemantham Kalyanam – a small function will be conducted at the seventh month of Pregnancy (only in the case of first pregnancy) for bringing the pregnant woman to her house. This is very similar to the Seemantham function of Brahmins.

On the birth of a child the main rituals are:

Other major functions are Sashtiaapdapoorthi or Shashtipoorthi (celebrating the 60th birthday), Sathabhishekam (celebrating the 84th birthday equivalent to seeing of 1000 full moon)

Death customs

When a Mannadiar is dying, he or she will be given the droplets of holy water (water from Kashi or Rameswaram ) and mantras are chanted in the ear. This is performed for attaining Moksha (Nirvana) and to get entrance in Vaikuntam (the place where Lord Vishu lives / heaven). When it is confirmed the person is dead, the body is covered with white cloth and a line is drawn around with sacred ash and an oil lamp is lighted. In some cases the body is ceremoniously bathed. The forehead is marked with sacred ash and sandal paste. Relatives will read selected pages from Ramayana and other sacred Hindu books. The body is taken to the cremation ground and placed with head towards the south. The bearers of the body wash their legs and wear the ritual ring ( Pavitram made of a particular grass). Holy water is sprinkled and ghee and other dravyams will be poured at the funeral pyre by chanting mantras. The chief man (the eldest son of the demised) lights the pyre at its north end.

Mannadiars observe ten days of Defilement ( Pula – after death pollution time). After cremation, the eldest son will follow Diksha for these days (or for a Mandalam,41 days or a year). On 9th day is Athazha Oottu and on 10th day, Sanchayanam - collection of bones of the demised person, followed by Baliitharppanam by Seshakriyakkar. Nimanjanam (immersion) of the collected bones will be done at Thirunelli, Thirunavaya or in a nearby holy river on 10th day or after a year.

See also

References

  1. ↑ Dr. Hermann Gundert, Keralolpathiyum Mattum, (Band 4, Hermann Gundert Series, Eight works published during 1843-1904) (Kottayam: Current Books, 1992), p 185
  2. ↑ "Census of India, 1961, Volume 7" P. 20
  3. 1 2 'Caste and Tribes of Southern India by Edgar Thurston, Page 455, Volume 4,'https://archive.org/details/castestribesofso04thuriala '
  4. 1 2 3 4 5 "Census of India, 1961, Volume 7" P. 21
  5. ↑ "A handbook of Kerala, Volume 2" P. 601
  6. ↑ "Malabar, Volume 2" Page cciv
  7. ↑ "Kerala District Gazetteers: Palghat" P. 162
  8. ↑ K. Balachandran Nayar (1974). In quest of Kerala. Accent Publications. p. 85. Retrieved 2011-06-03. The Dravidian people of Kerala were serpent worshippers.
  9. ↑ L. A. Krishna Iyer (1968). Social history of Kerala. Book Centre Publications. p. 104. Retrieved 2011-06-03.
  10. ↑ "Social Change in Modern India", Page 18
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