Nair

Nair or Nayar (Malayalam: നായ൪) is the name of a martial nobility in the South Indian state of Kerala. Nairs are an integral part of Kerala's culture and have a long and illustrious history. Nairs are a warrior class (a martial nobility). In this regard, they are similar to the Samurai of Japan - often associated and compared following a code similar to the Bushido.

Origins and History

Ancient South Indian history refers to the Nairs as a martial nobility, eminent historians, and foreign travelers. This is an accepted theory as Velu Pillai, in the Travancore State Manual, explains how the Namboodiris were met by the martial Dravidian Nagas who had migrated like them from the north. There is also a version that Nairs are Kshatriyas belonging to the Serpent dynasty called Nagavansham migrated from the north and removed their sacred thread to escape from the wrath of Parasurama.

The origin of the Nair caste is uncertain. Some anthropologists are of the view that the Nairs are not indigenous to Kerala, as many customs and traditions distinguished them from other Keralites. Some examples are their own form of inheritance (Marumakkathaayam), warfare (Kalaripayattu), gods and goddesses (Nagas or serpents, and Bhadhrakali), and numerous sub-castes and surnames.

One finds mention of the Nairs during the reign of the King Rama Varma Kulashekhara (1020-1102) of the second Chera dynasty, when the Chera Kingdom was attacked by the Cholas. The Nairs fought by forming suicide squads (Chavers) against the invading force. It is not clear whether the Cheras themselves were Nairs, or if the Cheras employed the Nairs as a warrior class. All the Kings of Kerala boasted of how many Nairs were there in their army. Thus Travancore, Kochi, Samuthiri (Zamorine),a Nair king and Kolathiri each had 350,000 Nayars in their armies. Kurumbranadu had 30,000 Nayars.Valluvanadu had an army of 10,000 Nayars. The Madras Regiment of the Indian Army was raised from the "Nair Brigade" of the Kingdom of Travancore. The term "Nair" itself in Malayalam is a synonym of warrior. They always carried a sword with them.

Nair men and women are handsome and beautiful with very sharp features in most cases. The nairs followed a lifestyle which promoted good health and good looks. This is evident from the proportion of handsome men and beautiful women amongst the Nairs.

The Nair community which is around 6 million people all over the world. They can be seen all walks of life in all modern professions are quite successful compared to their population.

Classification controversy

Whether Nairs should or should not be placed among the Kshatriyas is a matter of considerable controversy, mainly because Kerala's caste system differed greatly from elsewhere in India. The Namboodiri Brahmins were immigrants to Kerala and patrilineal. The other Savarna groups were matrilineal.

Kerala's large Nair population managed state affairs and protected the country. All foreign travelers, including the Portuguese arriving in 1498, noted that the Nairs were a proud military class. As warriors, they would have been regarded as Kshatriyas in the rest of India. Despite this elite status, the Nairs were called 'Savarna Sudras' by Kerela's Namboodiri Brahmins. Namboodiris are the most orthodox Brahmins of India and regard all non-Namboodiri castes as untouchable, including even other Brahmins. Thus in Kerala all castes below the Namboodiriswere untouchable. Unseeability and unapproachability were also practised in the Kerala society. Only a Nair could approach a Namboodiri, while the remaining castes had to maintain specific distances from the Namboodiris and Nairs.

On the other hand, classification of Nairs as Sudras is perhaps not all that surprising. Elsewhere, Brahmins refused to accept other Kshatriya clans such as Marathas and Reddys and called them Sudras on the basis that there were only Brahmins and Sudras in the Kali Yuga.

Etymology

Historically speaking, Nairs as a group took pride in courage, excellence, and honour on the battlefield. The word Nayar is either derived from the Sanskrit word Nayaka (leader) or Naga (snakes, which the Nairs worshipped). Nair is also seen in other parts of the world - although no direct linkages with Nairs in Kerala have been established.

Typical last names

Nair surnames are carried through matrilineally.Common last names include:
* Achan
* Asan
* Eradi
* Kaimal
* Karnavar
* Kartha
* Kitavu
* Kurup
* Mannadiar
* Menokki
* Menon
* Nair / Nayar
* Nambiar
* Nayanar
* Panicker
* Pallee
* Pillai
* Thampan
* Thampi
* Unnithan
* Valiathan
* Vazhunnor

Subcastes

The Nair caste is divided into various subcastes. They include Kiriyathil Nairs, Illathu Nairs, Swarupathil Nairs, Itacheri (Etacheri) Nairs, etc. One of the objectives of the Nair Service Society (N.S.S.) was to do away with subcaste dispensations. The subcaste hierarchy is a matter of controversy. There is no unanimity among Nagam Aiya (Travacore State Manual), Dr. Hermann Gundert and K.P. Padmanabha Menon and other earlier explorers of Kerala History on this matter.

Kiriyathil Nairs: The profession of Kiriyathil (Kiriyam) Nairs was direction of state and military affairs. They were found in the North Kerala and were feudal landlords with lot of clout in the society

Illakkaar (Illathu Nairs) The Nairs attached to Namboodiri houses for certain domestic and religious services were called Illathu Nairs. They include the Landlords or Jenmis at the top.

Swaroopathil Nairs The Nairs attached to Kshatriya houses for certain domestic and religious services were called Swarupattil Nairs. They included the soldiers and most of the Nairs belong to this group.

Itacheri Nairs reared cows and sold milk and other dairy products.

Pallichan Nairs were palanquin bearers and local guards

There were many more Nair subcastes in earlier times. Now with the social work measures of Nair Service Society, the subcaste divisions are more or less forgotten.

There are certain occupational Nairs like Chakkala Nairs (Oill Mongers), Vilakkithala Nairs (Barbers), and Vilakkithiri Nairs also called Veluthedathu Nairs (Washermen community) as well. These groups never got the full Nair status. Given the prominence of Nairs, there was always a tendency in Kerala and Malabar in particular to get identified and included in the Nair community. The generosity and inclusive nature of Nair community helped in this social mobility.

Nair customs and traditions

Tharavadu

The word Tharavad is derived from 'Thara' and 'Vattu'. Vattu was the word used for a common House. Since the Nairs have descended from 600 noble Chera houses which were called Tharas, their houses were called Thara-Vattus. This was later modified into Tharavadu.

Tharavadu is a system of joint family practised by Nairs in Kerala, India. Each Tharavdu has a unique name. As joint families grew and established independent settlements, the Sakhas (branches) modified the names in a such way that the main Tharavadu names are identifiable, yet Sakha (or "Thaavazhi", i.e. Thaay Vazhi which means "Through Mother") had a distinct name. Each Tharavadu - was the protector and ruler of the Desam (place) that they were in and a reporting relationship emerged over a period to a "Naadu Vaazhi (Ruler of the land). Naadu is a group of Desams. Since the tharavadu had a brand name of its own, it had vested upon the members a sense of responsibility to conduct themselves in manner befitting the traditions.

The Tharavadu was administerd by Karnavar, the senior most male member of the family. He will be the eldest maternal uncle of the family as well. The members of the Tharavadu consisted of mother, daughters, sons, sisters and brothers. The fathers and husbands had only very minimal role to play in the affairs of the Tharavadu. It was a true matrilineal affair. The Karanavar took all major decisions. He was usually autocratic. However, the consent of the eldest female member of the family was taken before implementing the decisions. This eldest female member would be his maternal grandmother, own mother, mother's sister, his own sister or a sister through his maternal lineage. Since the lineage was through the female members, the birth of a daughter was always welcomed.

Each tharavadu also has a Paradevatha (clan deity) revered by those in the particular tharavadu. Temples were built to honour these deities. A Kalarideivam/devatha or deity presiding over the practice of Kalaripayattu (martial art form in Kerala) was also honoured.

Architecture: NaaluKettu

Tharavadu house - has a unique Kerala style architecture with an inner courtyard or many inner courtyards - enclosed within the several large buildings built in the traditional Nair style, including wells. House with one courtyard is a Naalukettu, one with two is an Ettukettu, and one with a four courtyards is Pathinarukettu. There were specific location for prayer place, kitchen, storage for grains, living place for women, men - both married and unmaried etc. in the Tharavadu building complex. NaaluKettu means it has four sectional buildings: Thekkini (Southern Section), Kizhakkini (Eastern Section), Vadakkini (Northern Section), and Padinjattini (Western Section)around a single inner courtyard. Thekkini is the abode of the Karnavar. Vadakkini is for Kitchen and for Women. Padinjattini consists of bed rooms for the married women. There is a separate Uralppura (Building for Mortar) for rice meshing. This same room is used for separation of women with menstrual period.

Many Tharavadu houses were grand and unique in style and architecture, and many tharavadus owned temples, schools, other buildings and vast expanses of land. One peculiarity of nair tharavadu was that they were built always quite deep into the landed property owned by the tharavadu and almost in the middle of the main property. Never at the edges or periphery. Reasons were mainly security and military strategy. However as the family grew bigger and more homes were built, in recent times, things have changed.

Kulam (Fresh Water Pond)

A fresh water pond (Kulam) was an essential requirement for the Tharavadu for bathing purposes. Daily bath was a must for Nairs. Also there were many rituals which needed ceremonial bathing in the ponds.

Sarpa Kaavu (Sacred Grove for Serpents)

Every Tharavadu had a Sarpa Kaavu (Sacred Grove for Serpents) for the worship of Serpent deities. Annual rituals and feasts were ceremonially conducted at the Sarpa Kaavus.

Deterioraton of Tharavadu System

The Socio-cultural changes which accompanied industrialization, modernization and political awakening had its toll on many old institutions. The matrilineal Nairs had to change with times. Maternal uncles started caring for their own chidren instead of their nephews and nieces. Social reforms spread with modern education. Partition of Tharavadus for individual share (Alohari Bhaagam) happened due to legal enactments. Tharavadus crumbled. The matrilineal System disintegrated. Fathers took charge of their sons and daughters and the husband and wife started living together with their offsprings. In Travancore, within five years of the Marumakkathayam Law of 1933, which sanctioned the dismantling of the tharavadu and the partition of property, 32,900 families were partitioned (1). By 1940's Tharavadu system of living became a thing of the past. Big Naalukettus and Ettukettu structures began to collapse or were sold off. Now only the names of the Tharavadus are remembered by the Nairs.

Marumakkathayam

Nairs followed Marumakkathayam (Matrilineal) system of inheritance. It is exceptional in the sense that it was one of the few traditional systems that gave women liberty, and right to property. Under this system, women enjoyed respect, prestige and power. An exception is the community of Mannadiars of Palakkad, because they follow the patrilineal system. Some historians believe that the Marumakkathayam system started after the Chera-Chola wars during the second Chera empire, as the Nairs lost most of their men during the war.

In the Marumakkathayam system, the family lived together in a tharavadu which comprised of a mother, her brothers and younger sisters, and her children. The oldest brother was known as the "Karanavar" and was the head of the household and managed the family estate. Lineage was traced through the mother, and the children "belonged" to the mother's family. All family property was jointly owned. In the event of a partition, the shares of the children were clubbed with that of the mother. The Karnavar's property which he earned for his Tharavad was inherited by his sister's sons and daughters and not by his own sons or daughters.

The Marumakkathayam system is not very common in Kerala these days for many reasons. Kerala society has become much more cosmopolitan and modern. Nair men seek jobs away from their hometown and take their wives and children along with them. In this scenario, a joint-family system is not viable. However, there are still a few tharavadus that pay homage to this system. In some Nair families, the children carry the last name of their mother instead of the father, and are considered part of the mother's family, and not the father's. Nairs connect to and trace their lineage to a tharavadu - not to a member of the family. Tharavadu names are quite an important element of social reckoning - though decreasing in importance these days.The Kerala rulers also followed the Marumakkathayam system.

"Kalam" by M.T. Vasudevan Nair, "Ayalkkar" by P. Kesava Dev and "Kayar" by Thakazhi Sivasankara Pillai portray the many facets of the Marumakkathayam system and how it had to dismantle itself because of the intricacies of modern times.

Kalarippayattu

The Vadakkan, or northern, style of Kalarippayattu is associated with the Nairs. In earlier times, Kalarippayattu was an essential component of education for Nairs. Nair men and even women learned the art of Kalaripayattu at an early age and used their skills in wars and combats.

Marriage customs

Marriage among the Nairs used to mean either the formal ceremony of tying a Thaali round the neck of a girl, accompanied by festive celebrations, known as the Thaalikettu or Kettukalyaanam, or the ceremony of actual alliance as husband and wife known as the Sambandham or Pudavakoda. Through the work Social reformers, Kettukalyaanam ceased to exist. Now only the usual Marriage ceremony for Husband-Wife alliance is performed as Vivaaham which is a short and simple ceremony. Kettu Kalyanam was an unnecessary expenditure on the family and so Chatampi Swamikal strived against it.

Kettu Kalyaanam

The bridegroom who ties the Thaali can only be selected from certain well recognised families in the village called Machchampikkars. Those were the members of the earliest Nair families appointed for this purpose by Royal writs. This ritual is not employed these days. A day was fixed for arranging the preliminaries of the wedding. When all the relatives and men of the village were invited as also the astrologer Jyothishi or Jyotsyan, who forthwith fixed the most auspicious day for the celebration of the ceremony and noting it down in what was called a chaarthu or cadjan-writ, handed it over to the uncle or Kaaranavar of the family who then offered him presents. The chaarthu stated that a boy should be selected as bridegroom whose natal star agreed with the girl's and also decided what star would be agreeable and fixes a muhurtham for the ceremony as well as for fixing the main pillar of the marriage pandal.

A few days before the commencement of the building of the pandal, invitations were sent round to all the relatives, friends and villagers.The main pillar of the pandal is generally made out of the jack or Mukampala tree which is cut for the purpose that same day and raised at the south west corner of the pandal,which itself has to be built on the eastern side of the house. A Kathir Mandapam, a raised floor with a grounded roof beautifully decorated with pictures, mirrors and glass globes,was erected inside the pandal, and it was here that the actual wedding took place.The first item in the celebration was what is called the Ayani oonu, a sumptous banquet given by the bride's people to the selected bridegroom or manavaalan as he was called. On the morning of the first day of the marriage the girl was taken to the bathing tank in regular procession headed by one of the machampi women (sisters-in-law) well dressed and decked with costly ornaments and holding a plate containing the girl's wearing apparel to be used after bath, a mirror and other toilet articles in her left hand and a metal hand-lamp called Changalavatta in her right. After bath the girl was taken back to the house and seated in a separate room, and then the assembled guests were served with a rich feast. Then came the rite called kaappukettu or tying prathisarabandham (a piece of string ) round the wrist of the girl. This is done by a Marar, the Brahmani or sometimes the brother of the girl, accompanied by a song called Subhadra Veli (the account of the famous marriage of Subhadra by Arjuna) by the Brahmanis, a class of Ambalavaasis, who were accommodated inside the house and placing a garland around his neck formally invited him to start for the marriage pandal.

A procession was then formed at an auspicious hour from the bridegroom's house, the bridegroom mounted on an elephant or walking on foot and holding in his hand a sword covered with a palmyra leaf or sword case. He was received at the gate of the pandal by a few female members with the Ashtamangalyam in their hands and was then conducted to a seat of honour in the centre of the pandal where his feet are washed by the brother or maternal uncle of the girl. The girl was then brought by her brother, covered up like a ghosha woman holding in her hand an arrow and a looking glass and seated either next to him on the left side both facing the east. At the auspicious hour fixed by the astrologer who was in ready attendance, the bridegroom received Thaali (wedding jewel) and placed it round the neck of the bride, whereupon the groom's sister tied it round the neck of the girl. Then the bridegroom's own men, a machchampi, took the girl into the Manavara, a decorated apartment in the inner part of the house, where both the bridegroom and the bride were required to remain under a sort of pollution for three days. Then followed a sumptous meal in which the women were served first.

Earlier marriage was celebrated for four days with various sports and amusements for the delectation of the visitors. On the fourth day a ritual called mannu-neer-korikondu varika (bringing of water from a neighbouring tank or well) was conducted with songs, music, and much pomp. On this night the females closely related to the girl make presents of sweetmeats. That same night the Maaran removes the kaappu or string tied on the first day from the hands of the bridegroom and bride and performed certain purificatory rites, after which the couple go to the neighbouring tank to bathe. This part of the ceremony is also attended with some pomp. The water brought during the evening will now be utilised to purify the bride and bridegroom. Then the bridegroom was dismissed with presents of rings,ear-rings, money, fine clothes, etc. by the father and uncle of the bride. This concludes the marriage ceremony.

With changing times, this type of custom was found to be nonsensical. It was performed only to squander away the riches of the family. Kettu Kalyaanam never leads to consummation of the marriage. The actual marriage takes place later with another person. So social reformers strived against it. However it was continued by great families till about hundred years back.

Sambandham:An Older Form of Marriage

Sambandham (Relationship) was a loose form of marriage prevalent among the Nairs.Sambandham could be had by a Nair lady only after her Kettukalyaanam ie only if she had a Thali around her neck. This kind of relationship was customary among the other matrilineal groups like Kshatriyas, and Ambalavasis and even among the Moplah Muslims of Malabar as well. For Nair women, Sambandham can be conducted with the Nairs, Nampoothiri Brahmins, other Brahmins, Kshatriyas and Ambalavasis. The husband has mostly the right for cohabitation only. He may provide for the expenses of clothing, and oil for daily bath. He also will have to provide the delivery expenses. The food and care of the women and children would be the responsibility of the Karnavar of he family. The alliance starts with the ceremonial giving of Mundu or cloth to the lady by the prospective bridegroom. Divorce was simple. The husband may not visit the wife for a long time nullifying the Sambandham. In turn, the lady may spurn the husband by not allowing him to enter the bedroom. The visits were usually during the nighttime.

Sambandham suited the matrilineal system. It suited the system of Namputhiri Brahmins in which only the eldest male was allowed to marry among the same caste. So the younger Nampoothiris took to Sambandham with the Nair women. Sometimes such alliances brought riches to the Nair families. Anyway it was a decadent practice. Social reform movements both among Nairs and Namputhiris brought an end to Sambandhams establishing the sanctity of husband-wife and father-children relationships.

Namputhiri Sambandham was first attacked straight in the pioneering novel, "Indulekha" (1889) of O. Chandu Menon.

Vivaham: Current System

Marumakkathayam has disintegrated. Sambandham came to a close. Over a century by now, Marriage (Vivaham) is performed as among the other communities. Marriage is consecrated with the giving of cloth (Pudava) and tying of Golden Thaali. The right hand of the bride is given into the right hand of the bridegroom by the father of the bride. There is exchange of flower garlands. The marriage is performed in the presence of the ceremonial lamp (Nilavilakku - the one with a sharp conical stem top). There is the accompaniment of Nadaswaram and Vaaykkurava (sound made by women with their tongues). The marriage is followed by a sumptuous feast with at least four varieties of Prathaman (Sweet dishes). After the marriage the bride goes to the bridegroom's house. This is a major change as far as the Marumakkathayam tradition is concerned. However, all the fanfare and pomp, the hallmark of Nairs are still evident in the Vivaham celebrations.

Other Customs

Seemantham: Seemantham or Pulikudi is performed when a girl is pregnant for six months. On an auspicious day, after applying home-made ayurvedic oil with massage, a customary bath is done with the help of the elderly women in the family and then the family deity is worshipped, by invoking all the paradevatas. After that a concoction of herbal medicines prepared in the traditional way is given to the girl. The girl will be dressed up in new clothes and ornaments (used for such occasions). The family then has a feast for all the relatives. The medicines and routines of the girl are prescribed to be followed till child-birth.

Jananam: Once a baby is born, the new born is given a bath. Honey and gold(gold rubbed on a stone with honey) with Vayampu (a herbal medicine) will be applied on the tongue of the new born as the first food.

Thulamasakkuli: Throughout the Malayalam month of Thulam (October-November), all the women and girls in the family will have bath (traditionally in the river or family ponds) much before sun rise. They will then perform poojas at home or visit a temple for Nirmalyam (early morning darshan.)

Thiruvathirakkali: A form of dance performed by women mainly on the night of Thiruvathira (Ardra) day in the month of Dhanu (December-January) either in the courtyard of the nalukettu or in the courtyard in front of the house. Thiruvathira songs are set in a specfic meter and composed in Malayalam. It is also called Kaikotti Kali and performed during the Onam celebrations.

Nairs Today

Presently, Nairs can be found in a variety of careers and lifestyles. They are particularly prominent in political affairs, military, literature, arts and management. They are still aware of their cultural traditions and history and form an integral and active part of Kerala society. The Nair Service Society (NSS) champions the interests of the Nair community in Kerala. The NSS has chapters all around the world and helps Nairs stay in touch with their traditions and culture, and with each other.

Nair: Encyclopedia BETA

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