Nambiar (Nair subcaste)

Nambiar Nair\Nambiar Kshatriya

Regions with significant populations
Mostly in North Malabar.
Languages
Malayalam
Religion
Hinduism
Related ethnic groups
Brahmakshatriyas, Kiryathil Nairs, Kurups, Samantha Kshatriyas, Nambũdiris, Nayanars, Sāmantans & Bunts

Nambiār, alternatively spelled Nambiyār -the royal family - is a honorific title dignifying certain endogamous royal clans in the North Malabar region, defined as north of the Korapuzha river, of Kerala.^[1] They, Nambiars of North Kerala are commonly referred as either Kshatriya Nambiar or Nair Nambiar, in order to distinguish from the Ambalavasi Brahmin caste in Central & South Kerala of the same name.

Men of this clan affix Nambiār as their caste name. Nambiārs were Kings, Sāmantans^[2] and Nāduvazhi (chiefs of fiefdoms and leaders of militias) and Jenmimar (landed gentry). Kolathiri, the Rājā of Kadathanādu, Randuthara Achanmār (chiefs of Poyanādu),"Chulali Swarupam" ( descendents of last perumal) and the Iruvalinādu Nambiyārs (chiefs of Iruvalinādu) belonged to this clan. The largest landlords of Malabar belonged to the Nambiar clan.^[3]

Etymology

In Malayālam the word "Nambuka" means "trust", hence the title of "Nambiār" is dignification meaning "those who are trusted" or the "royal family".

Position in society

Sthānam holders (dignities)

• Among the two highest classes are certain persons of superior dignity, called Nambirs [Nambiars]. They were originally the kings, head men of Desams, or villages. The Nambiārs (along with a few other select Nāyar clans of north Malabār like Kurup, Viyyur, Manavallan, Vengdian, Nellioden, Adungadi, Kitavu, Adiyodi, Amayengolam) are composed of or correspond to the Kiryathil Nair clans of south Malabār.^[1] Nambiārs were among the largest landlords in Malabār between the 16th and 20th centuries. In Kolathunādu, feudatories of Kolathiri were predominantly of the Nambiār clan, and exercised quasi-independent and possessed armies of their own.^[4] As learned and landed gentry, Nambiārs were extremely influential in the socio-political scene of north Malabar during this period.

However, after Hyder Ali's invasion of Malabar in 1766, Nambiar clans were engaged in frequent guerrilla warfare with Mysorean troops as well as with Mappila troops of their ally Ali Rajah of Cannanore, who was gifted kingdom of Kolathiri. For 23 years, from 1766 to 1789, Hyder Ali and Tippoo Sultan fought and allied with Nambiar clans - independent chiefs of Randathara and Iruvazhinad and Eastern Chirakkal had their own agendas whereas Nambiars of Kadathanad, Kottayam, Chirakkal and Nileshwaram followed orders of their Rajahs. Also taking into account the immense power held by Nambiars in Northern Malabar, tax officials of Mysore government introduced Zamindari system of revenue settlement in North Malabar in contrast to Ryotwari system of tax collection of Southern Malabar.^[5]

But by 1789, all of Nambiar clans joined the mass uprising that spanned over Malabar as a response to the forcible conversion attempt of Tippoo Sultan and in 1790-91 period their help proved crucial for British victories at Katirur and Cannanore. In the turbulent 14 years that followed British seizure of Malabar in 1792, Nambiars played a crucial role in the turbulence that followed British attempt to establish their rule. From 1792 till 1798, Nambiars like rest of Nayar clans in Malabar kept up their low intensity resistance to British rule in North Malabar but in Kottayam, they joined ranks of Pazhassi Raja's armies and took part in his bloody decade long guerrilla warfare with British. Kaitheri Ambu and Kannavath Sankaran, famed partisans of Pazhassi Raja belonged to Nambiar stock.^[5]

Despite loss of their military power following British annexation of Malabar in 1800, Nambiars, retained their land and social status till middle of twentieth century when they lost much of their social prestige and influence after Government of Kerala enacted Land Reforms Ordinance in 1960's.

Nambiārs like other Nāyars in north Malabār, until the early twentieth century held a prejudice that they were superior to their counterparts in South Malabar. In earlier days, Nambiār women, like most women of Nāyar clans of north Malabar would not unite herself to Nāyar men of South Malabar, nor to Nāyarr men from central and south Kerala. Therefore such superior-clan Nāyar woman of North Malabār (Nambiār women being no exception), could not pass the hills to the eastward and the Korapuzha to the south. It was a taboo and breach of which involved forfeiture of caste^[1][6][7]

However in the early twentieth century, wives of government employees (stationed outside north Malabār) began to accompany their husbands and such customs and prejudices died out in due course. Prominent families among Nambiārs claiming superior rank to the bulk also enjoyed ritualistic rights as ũrālar and constituted the village/desom assemblies and temple committees of Malabār, which were rural agrarian corporations in character, and enjoyed partial autonomy and took part in local administration as urban guilds/corporations. The term ũr means village and ũrālan (ũrālar, if joint partnership) means master (masters) or proprietor in these villages. Nambiār men were addressed with an honorary suffix of Eshmanan ('Master' in old Malayalam) and the women were addressed with a suffix of Kovilamma(sometimes kol) or Amma to their names , in the past by castes lower to them in hierarchy. The eldest male member was addressed suffixing Achan or Eshamanan to the family name.

Nambiār lineages and origin

The chief lineages are as follows:

Nambiār lineages
Position	Conglomerates / families	Origin /Description	Appellation
Nāduvāzhi	Vāzhunnore of Kadathanādu & Edachery Nambiars	Sāmantans/vassals to Kolaswarũpam/Chirakkal Raja/Kolathiri.	Around 1750, the Vāzhunnore (ruler) of Kadathanādu' had adopted the title of Rājā, with the explicit consent of the Kolathiri.
Desavāzhi	Randu illom vargam'	Descendants of Mullapalli illom and Vellũr illom. They are a conglomerate of 9 Nambiār families and were granted chieftainship of Edakkād. These families were initially vested with the herditary trusteeship of ũrpazhachi temple by Mullapalli illom and Vellũr illom and administrative rights of Edakkād panchayat by explicit consent of the Prince with Koor-vazhcha (part-dominions) of the area formerly administered by the Kolathiri family.[8]	The senior Nambiār of this family was styled Family name + Achan and all male members Kaikkor
Randu thara achanmār	Descendants of Eddathil Kadāngodan and Ponnattil Māvila. This is a conglomerate of 4 Nambiār families, were chieftains of Poyanādu. The senior Nambiār of this family was styled Achanand were sāmantans/vassals to Kolathiri. Poyanādu along with the temple of Chāla was portioned to Eddathil Kadāngodan and Ponnattil Māvila, the last aides of Cheraman Perumāl before his final departure to Mecca.[9]	The senior Nambiār of this family was styled Achan.
	Iruvalinād Nambiārs	This is a conglomerate of 6 Nambiār families were chieftains of Iruvalinād. As on the division of Kerala by Cheraman Perumal , iruvalinādu was vested in the families of Tekkādi Adiyodi and Vadakkādi Adiyodi and from them Nambiārs usurped small portions of the country till they took the whole.[10]
Stānis of Payyanād	These include Pulliyāni Nambiārs , Orakatteri Nambiārs , Venmeri Nambiārs ,Punnan Nambiārs and Peruvānian Nambiārs .They are lineages with Nambiār title among the assembly (Kũttam) of the Rājā of Kurumbranād (Portion of Kurumbranād given by a Rājā of Kurumbranād to Ambādi Kovilagam Tamburātti -the stānam/title of the senior lady of the Zamorin Rājā's family).[11]	The senior Nambiār of this family was styled Family name + Nambiar
	Thonder Nambiār	The son of Nelliote Thirumulpād and his descendants were granted chieftainship of Tondernād. His residence is styled Mel kotta (Upper Fort) and were sāmantans/vassals to Wayanād swarupam of Kottayam Rājā. Tondernād consisting of the amsam of that name was initially vested under Nelliote Thiru-mulpād, who granted it later to his son Thonder Nambiār.	The senior Nambiār of this family was styled Kovil.
	Vemom Nambiārs	The family of Venom Nambiārs were placed under the direct control of the second Rājā of Kottayam	This family is known as Kārushor/Kāriya Purushanmār (men who administer the affairs) of Elankuttil Swarupam of Ellornād / Elankur-nād (country of the younger branch).
Jenmi	Nambiār Nayanārs	The families of Erambala, Varikkara and Vengayil were initially Nambiārs but were additionally dignified with the title Nayanār by an assembly of Chirakkal Rājā. The Vengayil Nayanar family owned 200,000 acres (810 km2) including forest lands.[3]	Nayanār.
	Kalliat	They were one of the largest landlords of Malabar and owned 36,779 acres (148.84 km2) of land.[3]	The senior Nambiār of this family was styled Kalliat Eshamanan.
	Koodali	They claim swarũpam status[12][13]	The senior Nambiār of this family was styled Koodali Eshamanan([2010~] K.T. Narendran Nambiar)

Customs and practices

Nambiārs followed the Marumakkathayam (Matrilineal) system of inheritance with both uxorilocal and virilocal marriages and lived in units called Tharavadus (matrilineal joint-family). General Nair customs and practices like pulikudi, irupethiettu, choroonu, Kāthukuthu, Vidyārambham, Tālikettu, Thirandukalyānam and Sambandham (was referred to as pudamuri among Nambiārs) were practiced.^[1] After pudamuri in south Malabar the girl or woman never lived in her husband's house; she lived on in her own Tharavadu house and was there visited by her husband (uxorilocal). In contrast, in north Malabar, she lived in the house with her husband (virilocal) however when her husband dies, she must leave his house and return to her own at once, before his body is carried out.^[1][14] Though Nāyar women were permitted to practice polyandry, according to the Kerala Māhātmyam the women in north Malabar (should) live with but one man at a time.^[1] The tāli-kettu for Nambiār women were generally performed by Nambũdiri men^[14] and post death ceremonies required priests from a class of Brahmnins called Elayatu. However in the Kadathanadu lineage, which once owed fealty to Kolathiri as an ordinary chiefly lineage, the tāli rite was performed by Kolathiri princes.^[14]

Nambiārs take part in extensive Serpent / (Nāga), Vettakkorumakan and Daivathar worship along with the worship of Shiva, Durga and Vishnu as their clan-deities (Kula Daivam).

Pottan Theyyam

Pottan theyyam worship is popular among Nambiārs and other nāyars of Malabar. The tradition behind Pottan theyyam is related to Sree Shankaracharya . While he was going to ascend "Sarwanjha Peedam" (throne of knowledge) Shiva intervened, disguised as a pulayan, with the intention to further test his knowledge. Siva came as 'Pulapottan', accompanied by 'Pulachāmundi' (Pārvathy in disguise) and, 'Pulamaruthan' (his minister Nadikesan). Shankaracharya asked them to go away as he did not want to be polluted by coming near to members of the lower caste. Then 'Pottan', who was Siva in disguise, engaged Shankaracharya in a series of arguments in which the former exposes the hollowness of caste system which divides the humanity into irrational fragments. "These arguments are ideated in "thottam" " that are verses pregnant with meanings."It is blood that flows through our veins (though I am a Pulaya); It is rice harvested from my dirty fields that is served as food for you"-the arguments of Siva in disguise goes. These statements made shankaracharya realize his prejudices and is enacted in this theyyam. During this performance by using different masks one after another the same performer acts the role of these different deities. There is also another myth that elders in Pulingome, near Payyannur in Kannur about the origin of 'Pottan Theyyam'. According to that story one wise man belonging to Pulaya community entered into argument with Shankaracharya about untouchability and the pollution caused by lower caste. After the departure of Shankaryacharya from the scene his disciples killed him and put in pyre. Later this Pulaya got transformed into 'Pottan Theyyam' and was worshipped in repentance for the sin performed by killing him. The nearly five-hour long performance of Theyyam begins with 'Thottam Pattu". It is followed by the appearance of the performer as "Pulamaruthan", " Pulapottan" and "Pulachamundi" theyyams in that order . The most breath-taking part of the performance is "Pulapottan" lying over the burning embers ("meleri", heap of red hot embers ), which is what remains when the logs of tamarind (Tamarindus indica) and jackfruit (Artocarpus heterophyllus) trees burn.

Kadāngot Mākkam

Mākkam is an important theyyam worshipped by the Nambiārs. Mākkam represents the only case of a “sainted” women belonging to the nāyars of Malabar .^[15] The Mākkam theyyam is performed at the Kadāngot tharavadu in Kunhimangalam (Payyannur).The legend is that Mākkam was falsely maligned for having an affair with an vāniyan and her brothers under the influence of their wives (who were jealous of Mākkam's beauty and position in the Tharavādu) murdered Mākkam and her children. The Mākkam theyyam is in repentance of this.The festival of Theyyam is celebrated at Tharavādu every year in date of Khumbam 10-11 (in the month of Feb-March).

Pooram (spring festival)

Pooram is an important festival for women of Nambiār households. In north Malabar, (the erstwhile Kolathunādu), Poorolsavam (Pooram) is a spring festival, observed by women and girls for fertility. The girls and virgins observe pooram for getting appropriate husbands while married women perform this ritual for the longevity of their husbands. This is exactly the parallel of Thiruvāthira, which is prevalent in the districts from Kozhikode to Thiruvananthapuram. Like the Thiruvāthira festival, pooram is also celebrated by women to appease Lord Shiva for the rebirth of Kāmadeva (Cupid). However the rituals, songs and dances are entirely different from those of Thiruvathira.The myth of pooram is that, after the demise of Kāma, 18 virgins of Devaloka prepared the idol of Kāma, decorated it with flowers and danced around the idols with varied songs and foot works. The important aspects of the pooram celebration are :Poovidal (setting of flowers), watering rituals, Pooramtheli (making auspicious sounds by women), preparation of Kām vigrahas (idols of Kāma), decorating Kāma with flowers and similar objects, Poovada chudal (cooking the ada – sweet cake made of rice powder, grated coconut and jaggery, covered with green leaves), cooling of Poorakkanji (raw rice prepared with grated coconut), send off ritual of Kāma, are performed exclusively by women.

Pula (ritualistic defilement / pollution)

Pula or ritualistic defilement / pollution was observed for 12 Days after every death in the Tharavādu. Partial pollution called Valāima was observed whenever there was a birth in the family.^[1]

Māttu (change of raiment) for purification

Nambiār women observed pollution for three days during menstruation. While in her period, she did not eat or drink with any other member of the Tharavādu, and at the end on the fourth day, she must be purified by māttu (change of raiment). It involved, after a bath, accepting washed clothes from the washerwoman normally ordained for the tiya caste (vannāthi).^[1][14] Pollution, which may come through a death in the family, through child birth, or menstruation must be removed by māttu. There was no avoiding it. Until it was done, and it must be done on the fourth day, the woman was out of caste. It must be done in the right way at the right moment under pain of the most unpleasant social consequences. In Malabar sometimes kudippaka or family vengeances were taken out by preventing the māttu of one another.^[1] Fawcett notes

“How that the influential rural local magnate wreaks vengeance on a Taravad by preventing the right person giving " mattu " to the women is well known in Malabar. He could not with all the sections of the Penal Code at his disposal inflict deeper injury.”

Notable families and people

AKG (left), of the Ayillyath clan, was a prominent Indian communist leader.

M.N. Nambiar (right), of the Manjeri clan, was a famed actor in Tamil cinema.

A partial list is of notable Nambiars is given below:

• The Thammangadan Nambiar Family (The Vediyara Chandroth Tharavadu), a sub-branch of the Mushika/Kolathiri/Chirakkal Royal Family, have by tradition, the right to being the first to have their Ghee offered to the Deity for 'Abhishekam', during the "Naallam Thurakkal" ritual, at the Kottiyur Shiva Temple, believed to be the site for the famous Yajna of Daksha.^[16]
• Vadakara Vazhunnore (The ruling family of Kadathanadu, who used the Raja title from the 19th century onwards)
• Kaitheri Ambu Nambiar, brother in law of Pazhassi Raja who was an intelligent general and valorous fighter.
• Lt Gen Satish Nambiar- recipient of a Vir Chakra and Force Commander of UNPROFOR
• A. K. Gopalan or AKG (Ayillyath Kuttiari Gopalan Nambiar) an important veteran communist leader
• Kottayan Katankot Venugopal- Senior Advocate Supreme Court of India
• Kodiyeri Balakrishnan (Home Minister in present Achutanandan ministry of Kerala)
• P. K. Sreemathy (Health Minister in present Achuthanandan Ministry of Kerala)
• M.N.Nambiar - Famous yesteryear actor in South India
• Vijay K. Nambiar (Former ambassador to China & Pakistan and current Chef de Cabinet (Chef of Staff) under UN Secretary-General Ban Ki-Moon)
• Mavila Vishwanathan Nair - Noted Banker associated with Dena Bank and Union Bank of India
• O.M. Nambiar - who coached P.T.Usha

See also

• Kiryathil Nair
• Nair subcastes
• Nayanar (Nair Subcaste)
• Forward Castes
• Kalarippayattu
• Samanthan
• Jenmi
• Naduvazhi
• Martial Race

References

1. ^ ^{a b c d e f g h i} Nairs of Malabar by Fawcett, Asian Educational Services, NewDelhi. 1990.
2. ^ Castes and Tribes of Southern India, by Edgar Thurston and K Rangachari .
3. ^ ^{a b c} "Organised Struggles of Malabar Peasantry 1934-1940"
4. ^ Kareem, C.K. (1973). Kerala under Haider Ali and Tipu Sultan. Paico publishing house. pp. 136, 137. http://books.google.com.au/books?id=fP4LAAAAIAAJ&q=nambiars&dq=nambiars&lr=&pgis=1. Retrieved 2007-12-18. 
5. ^ ^{a b} "Malabar Manual" by William Logan, Volume 1
6. ^ Miller, Eric J. 1954. Caste and Territory in Malabar. American Anthropologists 56(3):410-420
7. ^ Miller, Eric J. 1955. Village Structure in North Kerala. In M.N. Srinivas ed. India’s Village. Bombay: Media Promoters & Publishers
8. ^ Bhaskaran, K. Ooril pazhakiya oru achi kavinde katha, Sree oorpazhachi kshetra seva samiti, 1997.
9. ^ A collection of treaties,engagements,and otherpapers of importance relating to British affairs in Malabar" also by William Logan.
10. ^ Malabar Mabual by William Logan"
11. ^ E. Thurston . Castes and tribes of South India Volime 5
12. ^ Mackenzie Manuscripts: Summaries of the Historical Manuscripts in the Mackenzie Collection, I (Madras: University of Madras, 1972), 287. T. V. Mahalingam (ed.)
13. ^ Kudali Granthavari (Malayalam) K. K. N. Kurup by (Calicut: Calicut University, 1995).
14. ^ ^{a b c d} Female Initiation Rites on the Malabar Coast, Gough, Kathleen 1955a, The Journal of the Royal Anthropological Institute of Great Britain and Ireland
15. ^ Makkam: The Story of the "Canonization" of a Nayar Woman by A. Aiyappan Folklore, Vol. 45, No. 2 (Jun., 1934), pp. 164-169
16. ^ http://kottiyoordevaswam.com/rituals/naallamThurakkal.html