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    The Caste System in Kerala

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    Kuriakose Pariaram

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    The Caste System in Kerala

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    Kuriakose Pariaram
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    6 views5 pages

    The Caste System in Kerala

    Uploaded by

    Kuriakose Pariaram

    Copyright:

    © All Rights Reserved
    Download as DOCX, PDF, TXT or read online from Scribd
    Download as docx, pdf, or txt
    of 5

    The Caste System in Kerala: Historical Context, Evolution, and

    Reforms

    Kerala, located in the southern tip of India, is a unique region with a


    distinctive social structure that diverges from the broader Indian caste
    system in significant ways. The caste system in Kerala evolved over
    centuries, shaped by historical migrations, religious influences, and social
    reforms. This essay explores the caste system in Kerala, examining its
    origins, structure, and impact on various communities, and discusses the
    socio-religious reforms from the 18th century to the present that have
    attempted to dismantle its oppressive framework.

    Caste in Kerala Before Brahmin Migration in the 8th Century

    Before the arrival of Brahmins in Kerala, the social structure in the region
    was not rigidly defined by a hierarchical caste system. The population
    primarily comprised indigenous Dravidian tribes, and their social organization
    was based on clan and kinship rather than a stratified caste order. Early
    Kerala society included a mix of agricultural communities, warriors, artisans,
    and fisherfolk. Social differentiation was minimal, and there was more
    occupational mobility and interdependence between various groups than
    seen in later centuries.

    The Nair community was prominent in this period, holding positions of local
    leadership, administration, and military roles. Women were highly respected,
    and matrilineal inheritance (marumakkathayam) was common among
    communities, allowing inheritance to pass through the female line. Caste
    distinctions as defined by the four-fold Varna system (Brahmins, Kshatriyas,
    Vaishyas, and Shudras) had little influence before the Brahmins' arrival. The
    region’s social structure was, therefore, more flexible, with a functional
    division of labor rather than rigid caste-based segregation.

    The Migration of Brahmins and the Formation of Kerala’s Caste


    Hierarchy

    The arrival of Brahmins, or Nambudiris, in Kerala during the 8th century


    marked a turning point in the social fabric of the region. Migrating primarily
    from Tamil Nadu, Nambudiri Brahmins introduced the Varna-based caste
    hierarchy, placing themselves at the apex. They claimed divine authority,
    linking their lineage directly to Hindu deities, and established the temple-
    centered culture that transformed Kerala's social and religious landscape.
    Through land grants and patronage from local rulers, they amassed wealth,
    political power, and significant control over the region's resources.

    With the establishment of their dominance, Nambudiris controlled most


    temples and religious rites, integrating their presence into the lives of lower
    castes, who now depended on them for blessings and religious observances.
    Nambudiris practiced strict endogamy and rigid caste exclusivity, preventing
    intermarriage with other groups and consolidating their position. They also
    imposed pollution taboos, with rules on physical contact, social interaction,
    and spatial proximity, enforcing a deep social divide.

    Position and Treatment of Various Castes in Kerala’s Caste System

    1. Nairs

    The Nairs, who had been warriors, landowners, and administrators before the
    Brahmins' arrival, were relegated to a position below the Nambudiris. They
    were, however, granted certain privileges and acted as a “martial caste,”
    responsible for the protection of Brahmins and temple properties. Despite
    their lowered position, Nairs held a significant amount of land and enjoyed
    more privileges than other castes, leading them to become allies of the
    Brahmins in upholding the caste system. The Nairs continued the matrilineal
    inheritance tradition and maintained social exclusivity, yet were also subject
    to pollution taboos, limiting direct interaction with the Nambudiris.

    2. Ezhavas/Thiyyas

    The Ezhavas (also known as Thiyyas in northern Kerala) were primarily


    involved in occupations like farming, toddy tapping, and coconut cultivation.
    Despite their economic significance, they were placed near the bottom of the
    social hierarchy. Ezhavas were denied access to temples and faced severe
    social discrimination, including restrictions on dress, language, and
    education. Their touch, and even their shadow, were considered polluting to
    higher castes, reinforcing their marginalized position in society.

    3. Christians and Jews

    Kerala was one of the earliest regions in India to host Christian and Jewish
    communities, dating back to the 1st century CE. These communities were
    seen as foreign but valuable due to their involvement in trade and
    commerce. Christians, especially Syrian Christians, received favorable
    treatment from local rulers who granted them land and privileges. They
    occupied a middle-tier status, between the Nairs and Ezhavas, and often
    engaged in agricultural and mercantile activities. Jewish communities,
    though small, were similarly respected for their commercial contributions,
    and both Christians and Jews enjoyed more freedom than the lower castes
    within the Hindu structure.

    4. Dalits (Pulayas, Parayas, and Other Scheduled Castes)

    The Dalits, including castes like Pulayas and Parayas, occupied the lowest
    rungs in Kerala’s caste system. They were traditionally tasked with labor-
    intensive and ritually polluting jobs such as fieldwork, leatherwork, and
    grave-digging. The treatment of Dalits was appalling: they were not allowed
    to enter villages inhabited by higher castes, and in many cases, were forced
    to maintain a specific distance from Brahmins and Nairs. Dalits suffered
    severe social and economic exploitation, and their status as "untouchables"
    entrenched a cycle of poverty, exclusion, and humiliation that persisted for
    centuries.

    Overview of Caste-Based Ill Treatment and Privileges

    The caste system in Kerala was marked by profound social stratification, with
    privileges and prohibitions applied rigidly:

     Nambudiri Brahmins: At the top, they enjoyed immense privileges,


    controlling land, temples, and education. They were immune from
    manual labor and societal rules, as they were perceived as spiritually
    superior.

     Nairs: Although positioned below Brahmins, Nairs were often


    privileged over other non-Brahmin castes, given political power, and
    authority in military and administrative roles. They also enjoyed access
    to education and cultural practices restricted to higher castes.

     Ezhavas and Thiyyas: This group was denied many basic rights,
    including education and religious access. Although economically
    important, they were severely marginalized, facing restrictions on
    dress, housing, and social mobility.

     Christians and Jews: While outside the Hindu caste hierarchy, these
    groups were relatively privileged in comparison to lower-caste Hindus,
    as their contributions to trade made them valuable to rulers.
     Dalits: Enduring the worst treatment, Dalits were segregated,
    prohibited from entering public spaces, temples, and schools, and
    subjected to exploitative labor. They faced both physical and social
    violence, and their caste identity was often synonymous with
    untouchability and exclusion.

    Social Reforms and Efforts to Eradicate Caste Discrimination (18th


    Century to Present)

    The oppressive caste system in Kerala began to face challenges during the
    colonial period, particularly in the 19th and early 20th centuries, when
    reform movements emerged that aimed to abolish untouchability, promote
    social equality, and improve access to education.

    1. Reforms by Sree Narayana Guru and the Ezhava Movement

    Sree Narayana Guru, a prominent social reformer from the Ezhava


    community, spearheaded a movement to promote equality and challenge
    the Brahminical social order. He advocated for spiritual self-respect among
    lower castes, established temples open to all, and famously consecrated a
    Shiva idol, symbolizing that divinity was not the monopoly of Brahmins. His
    motto, “One Caste, One Religion, One God for All,” became a rallying cry for
    social change.

    2. The Temple Entry Movement

    By the early 20th century, the Temple Entry Movement gained momentum,
    demanding access for lower castes to Hindu temples. In 1936, the Maharaja
    of Travancore issued the Temple Entry Proclamation, allowing all castes to
    enter temples, a historic step in dismantling caste-based discrimination in
    religious spaces.

    3. Role of Christian Missionaries and the Education Movement

    Christian missionaries played a significant role in promoting education


    among marginalized communities, including Dalits and Ezhavas. Missionary
    schools provided an alternative to caste-based educational exclusion, helping
    lower-caste groups gain literacy, vocational training, and self-empowerment.

    4. Post-Independence Reforms and Affirmative Action

    After India’s independence in 1947, affirmative action policies provided


    reservation quotas in education and government jobs for Scheduled Castes
    (Dalits) and other marginalized groups. The Indian Constitution formally
    abolished untouchability, and Kerala’s successive governments enacted
    policies to further educational and social opportunities for disadvantaged
    communities.

    5. Contemporary Movements and Anti-Caste Organizations

    Today, anti-caste movements in Kerala continue to advocate for equality and


    the dismantling of caste hierarchies. Organizations promoting Dalit rights,
    land reforms, and educational access have contributed to a gradual erosion
    of traditional caste practices. Kerala has achieved one of the highest literacy
    rates in India, partially due to inclusive education policies.

    Conclusion

    The caste system in Kerala has undergone significant transformation from its
    early days, when Brahmins established a rigid hierarchy, to the current
    period where social reforms and legal protections have fostered greater
    equality. Kerala’s unique history, marked by diverse cultural influences and
    strong reform movements, has helped reduce the power of caste
    discrimination more effectively than in many other parts of India. While caste
    divisions and socio-economic inequalities persist, Kerala’s progressive
    policies, social awareness, and historical reform movements have paved the
    way for a more inclusive society.

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