CHAPTER - V

SOCIO-CULTURAL LIFE OF PERUMKOLLAS IN

MALABAR

Introduction

Various groups of people lived together with in the society hardly known
as the social system. The occupational pattern of a society generally divided into
various groups. The customs and practices of a community can be used as
metaphor to study the culture of a particular community. The rites of a
community from womb to tomb, valayama, pulayma, etc., are the base of a
community and they have their own beliefs, gods and worship centers. Their
occupation, myths and legends about their origin are unavoidable factors for the
cultural study. A number of heterogeneous groups co-existed in Kerala without
losing their identity. Malabar, the area of study is a place in which various castes
of people existed. The Brahmins, who claimed the position of Aryan race, Nairs,
temple servants, Ezhavas, artisans etc., were considered as the Dravidian race.
The Brahmins who were claimed high status in the society followed many of the
so called Aryan customs. These communities began to live together for about a
millennium gradually they consider the „Aryan‟ customs as ideal. The Dravidian
people began a tendency of imitating many of these customs and practices.
Meanwhile similarities in the customs of various communities were happened in
the present century. Even though there were similarities in their customs they
kept on identity of their own. In this context, the present study about the
Perumkolla community, they belongs to an occupational group also deals with
their traditional and age old customs and practices.

The contributions of the Perumkolla community towards caste society of

Malabar had great importance. This community has under gone changes in the

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case of time. But they tried to retain some of their life time style to keep their
identity.1 Their customs and practices may vary from place to place but some
general observation it can be assumed that they hold their traditional occupation,
religious belief etc.

The social life is changing according to the scientific technology, which

developed all over the world. The customs and beliefs, which are the basis of
social life, also undergo changes in each and every moment. The customs and
practices followed by a community are basically based on their religious beliefs.
According to the social scientists the belief of a community was based on the
direct and indirect experience of the people.2 In other words beliefs are formed
according to some decisions. So these may be justifications in favor and against
this belief. There must be some strong beliefs behind every customs which were
emerged through social evolution. The Perumkollas existed in the society as a
community and sometimes undergo changes because of beliefs behind them. So
this chapter also deals with the psychological conditions of this community.

Birth Rites

It is very clear from the customs and beliefs of people in medieval society
that the birth rite of human beings began with their pre-natal period, because the
women followed certain customs and precedents from their pregnancy period
onwards. The Pulikudi ceremony was one among such pre-natal ceremony
followed by Perumkollas. It was the first public celebration before the birth of a
child. This ceremony was conducted during the time when the pregnant lady was
brought to her own house for delivery. This ceremony conducted during the sixth
3
or eighth month of pregnancy among the Perumkollas. But the other

1
George Varghese K., „Globalisation Traumas and New Social Imaginary: Viswakarma Community of
Kerala‟ in Economic and Political Weekly, Vol. 38, No. 45, November 2003, pp. 4795- 4796.
2
Peter Robb, „Texts, Communities and the History of Change in Modern South Asia‟ in Peter Robb (ed.),
Society and Ideology Essays in South Asian History, Oxford University Press, New Delhi, 1993, p 78.
3
Edgar Thurston, Castes and Tribes in Southern India, Vol. V, Cosmo Publications, Delhi, 1975, p.131.

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communities in Malabar did not perform this ceremony during the above
mentioned months. In the case of Nair community who followed
Marumakkathayam normally conducted this ceremony on the seventh month of
the pregnancy. 4 It is evident from the Thacholi songs that the Chekavar
community performed this ceremony during the fifth month of pregnancy. It can
be assumed that the different communities conducted this ceremony during
different months of pregnancy of this belief in odd and even among them. They
also gave importance to auspicious and inauspicious concepts. Some
communities usually considered first, third, fifth, seventh and ninth months as
auspicious for conducting ceremonies. But some others considered these months
as inauspicious for conducting the same. For them the second, fourth, sixth and
eighth are considered as auspicious months.

The literary meaning of Pulikudi is drinking of tamarind juice. The

matrilineal uncle of the pregnant lady played an important role in this ceremony.
During this ceremony he poured the juice of tamarind into the mouth by dripping
through the tip of a knife.5 Normally the expense of this ceremony was met by
the husband of the pregnant lady. But at present performance this custom began
to lost importance. Today husband or the mother poured tamarind juice into the
mouth of the pregnant lady. At the same time some people usually drink this
tamarind juice by mixing with boiled rice water. Today this ceremony existed for
name sake.

The delivery of a women was generally conducted in „Anchampura‟ which

was situated in adjacent the residence. 6 Usually delivery conducted under the
guidance of a midwife, who belongs to the so called Barber, Velenor Malayan
communities. „Vayattati‟ is the occupational name of the traditional
gynecologist. Like other communities the members of Kollan communities also
4
M. S. A. Rao, Social Change in Malabar, Popular Book Depot, Bombay, 1957, p. 107.
5
Personal Interview with Chanthu Kollanttade, Nanmanda , 17 March, 2012. .
6
Personal Interview with Gangatharan Kizhakethil, Balussery, 22 March, 2012.

195
observe pollution from the birth of a child up to fourteen days. The members of
the family considered as polluted when birth or death happened in that society.
The pollution during birth and death are known as „Valayma‟ and„Pula‟
respectively. 7 The polluted people will not attend any auspicious functions or
even touch other persons. This customs was followed and accepted by almost all
the communities in the society. Normally the pollution was ended on the
fifteenth day after the birth with a purification ceremony. It is realized that there
existed some procedures in connection with this purification bath. Some
ceremonies will be conducted under the initiative of Thalikurup in connection
with purification.8 In continuation to that Panjajenyam (five products of cow)
was prepared and sprinkled around the house and premises by the Thalikurup.
The mother of the child was asked to come after taking an oil bath. In other
communities a women who belong to the washer man community took the
initiation of sprinkling Panchajenyam.9 The bath of women after this ceremony
is known as Mattuduthukuli.10 It is considered that the pollution of mother ended
after she wore Mattu. By the observation of pollution was considered as one of
the important common feature of Malayalies.11 Even today the pollution during
the birth was followed by each and every communities but the service of
„Mannati‟ was not considered as indispensable.

Erupathettu Kettu is a common ceremony conducted in connection

with the birth of a child. On the twenty eighth day after the birth of a child a
thread will be tied on the hip of his/her. Among the Perumkolla community, who
followed the patrilineal system therefore the ceremony conducted by the father or
the grandfather. But among the Nairs and Ezhava Communities, who followed
the matrilineal system usually the Karanavar conducted this ceremony. But
7
Raghavan Payyanad, Folklore, The State Institute of Languages, Thiruvananthapuram, 2012, p. 368.
8
Personal Interview with Pachar Reyaroth, Atholi, 29 May, 2012.
9
K. P. Padnanabha Menon, History of Kerala, Vol. I, Asian Educational Services, New Delhi, 1982, p.
447.
10
Personal Interview with Kamalakshi Parayankandathil, Chakkittapara, 9 May, 2012.
11
M.S.A. Rao, Op. Cit., p. 108

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today most of the families followed the patrilineal system, and this ceremony is
conducted by the father or the elder member of the family. Palkodukkal, Thenum
Vayabum Kodukkaletc., were the some other ceremonies conducted in
connection with the Erupathettu Kettu ceremony. 12 The child will be given
subsidiary food apart from breast milk only after this ceremony. This is the most
important aspect of this ceremony.

Another important ceremony was Namakaranam or naming of the

child. In the case of Perumkolla community due to this occasion the father takes
the child on his lap and whispers in the right ear of the child the name.13 Chorunu
is another important ceremony conducted after the completion of the sixth month
of the baby. Before conducting this ceremony the Perumkollans usually followed
the same norms and conditions in the child‟s father‟s house. 14 During this
ceremony a plantain leaf will be placed on the floor in the eastern direction and
place some rice and paddy on the leaf. A lamp will be lighted beside it. The
father of the child will sit in front of the lamp and place the child on his lap. He
will memorize all the Gods and Goddess of his clan and especially God
„Ganapathi‟ before giving rice to the child. The remarkable aspect is that the
Perumkollan will give rice to the child only after conducting this ceremony. The
modern medical science stresses the need of exclusive breast feeding to a child
up to six months after his/her birth. The society of the medieval period also
conscious about it and gave much importance to this idea. It was because of this
belief that they conducted the Chorunu ceremony of a child after the completion
of six months.

Mudikalayal or shaving head is a one another ceremony associated

with the first tonsure. It is usually done for the boys at the age of three. But this

12
Personal Interview with Rajan Kuniyil, Korattimala, 7 April, 2012.
13
Edgar Thurston, Op. Cit., p. 132.
14
Personal Interview with Kuttimal Kozhichina, Balussery, 22 March, 2012.

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ceremony was not strictly observed by the Perumkollan. The old generation
testified that this ceremony was conducted only for boys. At the same time the
Kathukuthal ceremony (boring the ears) was done both for boys and girls in the
Perumkolla community.15 This ceremony was conducted for the boys at the age
of one and for the girls at the age of five or six. In almost all the communities
this ceremony was usually conducted by Thattan community, who belongs to the
sub caste of Kammala community. 16 It is a fact that this ceremony was
considered as the social right of Thattan community.

At the age of five another ceremony conducted by the Perumkollan

community it called as Vidyarambam. After this ceremony a child began their
education. It was usually conducted on the Vijayadashami day by Ezhuthachan.17
During this ceremony the Ezhuthachan will place the child on his lap and
introduce the child to write „Hari Sree Ganapathaye Namah‟ on raw rice kept in
front of the child. This custom is evident not only in the Perumkolla community
but also the other communities of so called Hindu religion even today.

System of Inheritance

The systems of inheritance stand within the concept of family or

Tharavdu. The diversities in this system depends upon, who inherited the family
or Tharavadu. This was influenced by the peculiarities during the time of
marriage, death etc., In other words, the right for property, relation, power and
inheritance etc., were determined by the system of inheritance followed by each
family.18In patrilineal system the children have the right to conduct the funeral
ceremonies but in matrilineal system this right goes to nephews. The inheritance

15
C. A. Innes and F. B. Evans (ed.), Malabar, Vol. I, The State Editor Kerala Gazetteers,
Thiruvananthapuram, 1977, p. 128.
16
William Logan, Malabar Manual, Vol. I, Asian Educational Services, New Delhi, 1989, p. 115.
17
Personal Interview with Rarikutti Nediyakalayil, Madayi, 29 March, 2012.
18
M. V. Vishunu Namboothiri, Folklorum Janasamskara Padanavum (Mal.), The State Institute of
Languages, Kerala, Thiruvananthapuram, 2008, p. 17.

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system greatly influenced not only the family life but also the social life. So
while dealing with the socio cultural life of Perumkolla community their system
of inheritance should also be studied.

In Malabar region, two types of family organizations existed such as

patrilineal and matrilineal system of inheritance. All the casts and sub-casts
followed one or other type of inheritance system. The matrilineal system is
popularly known as Marumakkathayam; under this system the members of
tharavadu or family trace their decent through female line. At the same time
patrilineal system of inheritance is known as Makkathayam.19 Under this system
the law of succession to property is in the male line, i.e., from father to son. This
study deals with the patrilineal system of inheritance followed by the
Perumkollacommunity in the medieval period. It is assumed that the traditions of
patrilineal system have some similarity with the Proto-Austroloid race, which
lived here before the Dravidians.20 According to the same social scientist, even if
the matrilineal system lost its importance many of the so called castes like Nairs
and Ezhavasfollowed this system even today.

According to K. P. Pdmanaba Menon, from ancient period onwards

patrilineal system of inheritance existed among most of the communities and the
matrilineal system of inheritance was began to follow during the recent period.21
Various studies established that the matrilineal system existed only among the
Nair community and they accepted this system because of their marital relations
with the Brahmin community. 22 Elamkulam Kunjan Pillai observed that some
communities accepted Marumakkathayam and abandoned Makkathayam because

19
C. A. Innes and F. B. Evans, Op. Cit., p. 129.
20
P. K. Gopalakrishnan, Keralathinte Samskarika Charithram (Mal.), The State Institute of Languages,
Kerala, Thiruvananthapuram, 1974, pp. 10 - 12.
21
K. P. Padmanaba Menon, Op. Cit., p. 118
22
K. Chandramohan, „Marumakkathayathinte Samoohika Pashchathalam‟ (Mal), in Janapatham, Vol. 22,
No. 5, May 1991, p. 17.

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of some circumstances and this is testified by evidences.23Numerous studies were
undertaken by scholars about system of inheritance in Malabar in different
perspectives. But the most acceptable one is that, in Malabar most of the Hindu
communities including the Namboothiries in the village of Payyanur, tribal
communities and Muslim communities had Marumakkathayam as the most
important aspect that bound together members of the family. 24 The Nair
community, who included in the four Varna as so called Sudras followed
matrilineal system.

The Makkathayam system of inheritance which was referred in the songs

of northern ballads was considered as the matrilineal system. In these songs it is
referred that Vazhunnor of Karangahidum entrusted the management of the
house to his two nephews before he went for pilgrimage. He also told them that
whatever had would become theirs. It is evident from the northern ballads that
the funeral ceremonies of Vazhunnor were done by his Nephews. 25 Another
incident was that the nephew of Aromal Chekavr took revenge against Chandu
when he heard that his uncle was killed by Chandu. 26 In this work it is also
evident that Palattu Koman took decision regarding his marriage with the
instructions of his uncle Odhenan.27There is no evidence about the fact that Palat
Koman or any other characters never approached their father for deciding
important issues. In this way there are lots of references denoting existence of
Marumakkathayam in northern ballads. In short, most of the prominent
communities in Malabar followed matrilineal system of inheritance. But question
is that why the Perumkolla community followed patrilineal system in this
context.

23
Elamkulam Kunjan Pillai, Kerala Charithrathinte Eruladanja Edukal (Mal.), Education Supplays,
Thiruvananthapuram, 1958, p. 77.
24
M.S.A. Rao, Op. Cit., p. 23.
25
M. C. Appuni Nambiar, 24 Vadakkan Pattukal (Mal), National Book Stall, Kottayam, 1983, p. 99.
(Here after 24 Vadakkanpattukal)
26
Ibid.
27
24 Vadakkan Pattukal, p. 132.

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 Malabar is commonly known for as an area which followed matrilineal
system. But there is no exclusively matrilineal zone anywhere in Malabar. Both
matrilineal and patrilineal communities existed all over Malabar. It is very
interesting that in Malabar caste bearing the same name and living in the same
area following matrilineal and patrilineal. 28 For example Shaiva Vellalas are
matrilineal while Nanginadu Vellalas are patrilineal. It is evident that regional
variations determined the system of inheritance. In Kerala among the 32
settlements of Brahmins 31 settlements followed Makkathayam and remaining
one followed Marumakkathayam. According to M.S.A. Rao the Nairs, Kusavas,
Ambalavasis, Vaniyan and Chaliyan in Malabar and Tiyas and Mappilas,
Vannan, Velan, Chemboties etc., in north Malabar followed matrilineal system of
inheritance.29

From the studies about communities like Namboodiries, Chakyar,

Chaliyan and Kammalar who followed patrilineal system.30 It is very clear that
the specialties of marriage relations like polygamy and Sambandam greatly
influenced their system of inheritance. Son inherit not after his father because a
woman is allowed by custom to lie with several men, so that it cannot be known
who is the father of the child she brings birth.31 From this statement it is very
clear that Nair communities faced some problems regarding male lineage. This
problem is also evident from the descriptions given by Durate Barbosa in his
work. 32 But the marriage relation followed by the Perumkolla community is
entirely different. In this epoch it is assumed that the polyandry which existed

28
Joseph Putrakalam S. J., „Marriage and Family in Kerala with Special References to Matrilineal
Castes‟, in Journal of Family Studies, Department of Sociology, University of Calgary, Canada, 1977,
pp. i – ii.
29
M. S.A. Rao, Op. Cit., p. 24.
30
C. AchyutaMenon, The Cochin State Manual, State Editor, Kerala Gazetteers Department,
Thiruvananthapuram, 1911, p. 118.
31
C. A. Innes and F. B. Evans, Op. Cit., p. 99.
32
Manual Longworth Dames, The Book of Durate Barbosa, Vol. II, Asian Educational Services, New
Delhi, 2002, p. 134.

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among Perumkollas might have been the reason for their patrilineal system of
inheritance.

Religion and Rituals

The basic feature of the worship pattern of early people was mainly
based on their belief that there are many farces in nature which is beyond the
power of human beings. That is wind, fire, rain etc. which are the power of
nature were worshiped by the people of early times. The worship pattern of
people changed with the transformation of people changed from hunting society
to agriculture society. The land was considered as feminine the matrix and giver
of life. These agricultural activities were begun to perceive through sexual
perspective. That is a creative principle was formed in which furrow was
considered as female furrowing as male. This concept was supported by the
female terracotta figures discovered from Indus and which also indicate
fertility.33In short historical references about the religious studies suggested that
the agricultural communities played an important role in the development of the
concept of Mother Goddess. According to historians the advent of Brahmins
played important role for the development of the concept of religion in Kerala
especially in Malabar. It is realized that social patterns, place, race, occupation
etc. were the main factors acted as a guiding force, which influence the formation
of religious ideas. This study tried to investigate about the religious belief of the
Perumkolla community in Malabar.

For getting a clear picture about the religious belief, first of all it can be
studied about the emergence of temple as a worship center among them. The
Kavu and caves were considered as the worship centers of Dravidians including
the blacksmith community in the early period. During this period the used to
worship so called lower order divinities like Thikutti, Prakutti, Kalapandaram,

33
Fred W. Clothey, Religion in India: A Historical Introduction, Routledge, London, 2006, pp. 15-18.

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Kali etc.34 another group among them usually worshipped the figurines made up
of stone, which were erected under the trees.35 According to V. Naga Aiyya they
exclusively conducted animal sacrifices. The traditional god worshipped by
Perumkolla community was Mookkanchathan. This worship pattern closely
related with the ancestor worship. The Perumkollan believed that the blessings of
their ancestors are very essential for retaining the nobility of their traditional
occupation. That‟s why during the construction of Ula, they invoke the spirit of
their ancestor in to the picture of head drawn by them. Every day they start their
work only after worship this figure. The Perumkollan in Malabar testified the
fact that they usually conducted some ceremonies like Vellamkudi Vaykkuka,
Kanikya Nalkuka for their ancestors during the festivals like Onam, Vishu and
Thiruvathira even today without any hindrance. From this it is very clear that
they gave much importance to the worship of Mookkanchathan.

Ancestor worship was one of the main worship pattern prevailed

among the Perumkolla community even today.36 It is clear from the enquiry that
ancestor worship was a universal form of religious expression and it emphasized
the influence of deceased relatives or the living. This is a form of worship
followed by various groups of people all over the world and it is not a particular
worship pattern of a particular group of people that is ancestor worship is not
only the worship pattern of a group but also the worship pattern followed by
many groups all over the world. In the older days they used to worship their
departed adventures and famous rulers. 37 It is evident from the historic stones
seen in all over Kerala that ancestor worship prevailed in Kerala. In the early
times people worshipped their heroic ancestors because they were conscious

34
V. Nagam Aiyya, Travancore State Manual, Vol. III, Asian Educational Services, New Delhi,1906, p.
391.
35
Subramanya Aiyar, Economic Life in Malabar Village - A Study in Indian Rural Economic
Organization, Banglore Printing and Publishing Co., Banglore, 1925, p. 101.
36
Personal Interview with Unnerikutty Kozhukalakandy, Madayi, 29 March, 2012.
37
Nedumagad Kamaludeen, „Poorvika Pooja‟ in Charithra Samskarika Journal, September - November,
1974, p. 83.

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about their security in a land of anarchy. According to Sreedhara Menon the
people of Kerala continued this form of worship because they believed that their
ancestors perpetuate their ancestor homes even today. 38 These people usually
perform obsequies for the souls of departed forefathers during death anniversary
and during the month of Karkidakam. Form this it is to be observed that they
gave much importance to ancestor worship.

Compared with other communities in the society this ancestor worship

existed deeply in the minds of Perumkolla community. They believed that after
death their ancestor become more powerful and they acted as a determining force
for maintaining the prosperity for the family. 39 So during the death of their
forefathers their priest known as Villkuruppu along with the washer man known
as Mannan conducted some ceremonies by singing songs by playing drums in a
particular rhythm. During this ceremony the priest invoke the spirit of the
ancestor in the corner of a room, where the spirit was sealed on a wooden stool
plank spread with white cloth. One Kedavilakku 40 will be placed in front of the
wooden plank till the completion of the 16th day of demise. After sixteen days
this small stool representing the deceased is placed in a corner of the room and
worshiped it annually by offering coconuts, toddy. Edgar Thurston reported that
in some houses small shrines were constructed in memory of the departed ones.41

The medieval social system of the society also influenced their traditional
customs and beliefs of Perumkolla Community. During this period the
integration of the households into corporate settlements and the formation of a
larger agrarian society in Kerala corresponded to the emergence of temple.42 That

38
A. Sreedara Menon, Kerala Culture, D. C. Books, Kottayam, 1978, p.41.
39
Personal Interview with Velayudan Kandathil, Karuvarankundu, 3 April, 2012.
40
Kedavilakku: Perumkollas believed that the lighted lamp placed in front of the stool should not be
extinguished, if thus happened it will cause harm to the whole family. So they show much attention
towards the lighted lamp.
41
Edgar Thurston, Op. Cit., p. 134.
42
Rajan Gurukkal, The Kerala Temple and Early Medieval Agrarian System, Vallathol Vidyapeedam,
Sukapuram, 1992, p. 29.

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is the inscriptional references shows that the artisans including smithy workers
were brought and settled in the temple village in order to ensure their services to
the contemporary society. The changes that occurred in the settlement sites
helped the Perumkollas for the close interaction between other communities and
it also influenced to changes their customs and belief. In the initial stage
blacksmith workers have keep their own customs and traditions. Thus they
gradually began to worship Gods and Goddess like Siva, Vishnu, Parvathy,
Ayyappa, Subramanya and Ganapathi. 43 They also began to participate in
festivals like Onam, Vishu, Thiruvathira and Sivarathri.

Marriage Ceremonies

From the Vedic period onwards marriage was considered as the socio-
religious need of an individual. Because in Vedas, references about marriage and
its social significance. It was considered as one of the unavoidable stage in the
life of an individual. For example a Vedic passage says that a person who is
unmarried before his death the religious point of view he remains incomplete and
is not fully eligible to participate in sacraments.44 The development and spread of
such views greatly influenced the society. Because of the basis of customs and
beliefs was this concept. That is the modern practice of keeping betel nuts by one
side in the absence of wife as the older one of having her image to indicate her
symbolic presence all the time of sacrament.45 In short the customs and beliefs
based on Vedic literature increased the importance of marriage. It is clear from
the references in Smritis that about the eight terms of marriage existed in the
early ages. It is realized that there are some similarities in the marriage
ceremonies in followed by different castes and races. In this context this study

43
T. Madhava Menon, „Kollan‟, in A Hand Book of Kerala, Vol. III, Thiruvananthapuram, 2002, p.715.
44
S. Kumar and S. Gujarani, Culture Religion and Tradition in India, Vol. I, Om Publications, Faridabad,
1994, pp. 38 - 39.
45
Ibid, p. 40.

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tried to understand the peculiarities of marriage ceremonies prevailed among
Perumkolla community.

Talikettukalyanam was one of the important ceremonies in connection

with marriage. The caste Hindus including Nairs, who followed matrilineal
system, practiced this system of marriage and considered this is real marriage.46
But the Perumkolla, who followed patrilineal system considered
Talikettukalyanam only as a custom. 47 This study tried to understand the real
significance of this custom and why the patrilineal system and matrilineal system
gave much importance to this custom.

There is no dispute in the view that both patrilineal and matrilineal families
followed Talikettukalyanam without any differentiation. Its real essence is tying
a „tali‟ around the neck of a girl before she attain the age of puberty.48 That is this
custom was conducted before the age of puberty. The references in Puthuram
Pattukal testify the fact that this ceremony was conducted at the age of seven and
ten. The references in this document show that the Talikettukalyanam of
Kunjunni and Unniyarcha was conducted at the age of seven and that of
Thumbolarcha was at the age of ten.49 Durate Barbosa reported that this marriage
custom was usually performed at the age of twelve. In short, it can be assumed
that Talikettukalyanam conducted before a girl attain the age of puberty.

The customs of Talikettukalyanam greatly influenced the societies in

which followed Marumakkathayam. Before the age of puberty a girl chooses the
person, who was going to become his husband. Thalikettukalyanam might have
been the main reason behind social practices like polyandry, polygamy,
sambantham etc., because the social situation at that time justifies this fact. That

46
Henry E. J. Stanley, Barbosa A Discription of the Coasts of East Africa and Malabar in the Beginning
of the Sixteenth Century, Hakuluyt Society, New york, 1970, pp. 124-128.
47
Personal Interview with Shankara Paniken Theruvathe, Vettikattiri, 28 March, 2012.
48
C.A. Innes and F. B. Evans, Op. Cit., p. 102.
49
24 Vadakkan Pattukal, Op. Cit., pp.28, 208.

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is according to the positions attributed by a society to an individual in a caste has
the right to carry out more than one Talikettukalyanam. For example
Thirumulpad has the right to tie to a number of girls after washing his feet afresh
every time.50 In this way the rights attributed to an individual by a society give
new meaning and extend to marriage relations.

It is clear from the records that there existed a number of complicated

customs in association with Thalikettukalyanam. In the formal beginnings of the
ceremony was started by placing eight suspicious things which called as
Ashtamangalyam. This consisted of measure of rice paddy, well washed or new
white cloth tender leaves or blossoms of coconut palm, an arrow, a looking girl,
lighted oil lamp and small wooden box called Cheppu.51 The Talikettu ceremony
extended up to four days. The girl was not permitted to go out from the house
from the first three days. On the fourth day the girl (bride) and the boy
(bridegroom) have to go out and take a bath. After the bath the girl should give
meals to the boy. Next they have to come to the Pandal where their dress was
torn into two parts and each part given to them. In the Nair and Brahmin
community from the fifth day of the ceremony onward the girl has the liberty to
contract a Sambandam even if the bridegroom belongs to her caste or any other
one. It seems to be generally considered that the ceremony has intended to confer
on the Manavalanor tali tier a right to cohabit with the girl (bride).52 According
to Alexander Hamilton „the tali was not tied by Brahmin or a man of superior
rank, and merely describe as a token that the girl may do with herself as he
pleases‟. After the Talikettukalyanam, when the girl who came of age was
generally free to contact marriage with the person of her choice may be the
person who tied tali. When the talitier died the girl was insisted to observe the

50
M.S.A. Rao, Op. Cit., p. 85.
51
Ibid, p. 86.
52
Tali – A Piece of Gold or Any Other Metal like a Locket on a String.

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fifteen days of death pollution. In short it can be assumed that the families who
followed Marumakkathayam considered the tali tier as the husband of the girl.

It is believed that the Perumkolla community, who followed patrilineal

system of inheritance only tried to imitate Talikettukalyanam which prevailed
during the contemporary society. Because they believed that if the
Talikettukalyanam of a girl was not performed before attain the puberty age, she
will be excommunicated from the caste. 53 The argument is that this belief
permitted to people to follow such a custom. Hence, a difference existed in the
case of bridegroom in Talikettukalyanam and the real marriage among
Perumkolla community, who followed patrilineal system. The reference about
the marriage of Aromal Chekavar and Thumbolarcha in northern ballads testifies
this fact. For example Aromal Chekavar was the tali tier of Thumbolarcha during
the Talikettukalyanam. But in regular marriage she accepted Kunjunni as her
husband.54The available references proved that in some communities‟ mother or
father or uncle become the tali tiers during the Talikettikalyanam. Form this it is
clears that the communities especially Perumkolla community, who followed
patrilineal system considered Talikettukalyanam only as a custom or belief. Form
the above mentioned references it is evident that they never considered
Talikettukalyanam as their regular marriage. Someone considered it as a grading
ceremony because this ceremony announcing the fact that the girl was ready to
get married. After the ceremony the term „amma‟ is suffixed to the name of a
girl. For example the name „Karthiyayani‟ will be changed to
„Karthiyayiniamma‟ after her Talikettukalyanam and „Savithri‟ became
„Savithriamma‟. But this suffix was generally added to the name of a so called
„Kula Sthri‟ as high caste family girl. 55 It assumed that various communities

53
C. A. Innes and F. B. Evans, Op. Cit., p. 104.
54
24 Vadakkan Pattukal, p. 208.
55
K. Kannan Nair, „The Matrimonial Customs of the Nair‟s‟, in Malabar Quarterly Review, Vol. 5, No.
4, p. 273.

208
including Perumkolla community practiced this symbolic marriage in order to
maintain the social status of girls in their families.56

The Perumkolla community was one among the community who

followed endogamy. 57 So it is essential to understand the marriage relations
which existed in the contemporary society. There existed two forms of marriage
i.e., polyandry and polygamy. The Perumkollas usually followed the polyandry
system of marriage. 58 According to Durate Barbosa and Shaik- Zain –ud-din
polyandry existed among the Nairs during that time. But polyandry followed by
the Perumkolla community was entirely different from that of the Nair
community. That is a fraternal form of polyandry existed in Malabar.
Barthalomeo writes that „on the cost of Malabar a custom prevails, in the caste
to which blacksmiths belongs, that the eldest brother alone marries, but the rest,
when he is absent supply his place with their sister-in –law‟.59Malabar Gazetteers
also gave references about polyandry which existed among Perumkolla
community.60 The existence of polyandry is clear from the accounts given by
various witness before the Malabar marriage commission of 1894. There are
reasons to believe that the witnesses were speaking only what they observed and
had experienced. For the first time it got an authentic portrayal of the marital life.
It is clear from the evidence that though polyandry is now extinct in Malabar, it
existed in the third quarter of the 19th century. 61 In the beginning of the 20th
century also there existed the social system of polyandry having more than one
husband. This system is similar to that of the polyandry adopted by
„Panchapandavas‟.

56
Personal Interview with KamalakshiParayankandathil, Chakkittapara, 9 May, 2012.
57
Edgar Thurston, Op. Cit., p. 129.
58
Shaik- Zain –ud-din, Thufat-al-Mujahidin, in Velayudan Panikkassery (Trans.), Keralam Pathinanjum
Pathinarum Noottadukalil (Mal.), Kottayam, 1970, p. 79.
59
Edgar Thurston, Ethnographic Notes in Southern India with 40 Plates, Printed by Superintend
Government Press, Madras, 1908, p. 114. and also see M. S. A. Rao, Op. Cit., p. 90.
60
C. A. Innes and F. B. Evans, Op. Cit., p. 109.
61
M. S. A. Rao, Op. Cit., p. 87.

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 On the day of marriage, the eldest brother cohabits with the bride. The
other brothers have special days to cohabit with their wife. That is the eldest
brother has the priority and the rest in the order of seniority on introduction by
the bride‟s brother. The Kammalas especially the blacksmith community
believed that the happiness of a woman was great when she had more husbands.
In this way the woman should considered the brothers of her husband her own
husbands whose age range even from 25 to 5. In this system the old age or death
of the husband never affects the life of a wife. Herein the woman might have got
more importance and status of the society. In the polygamy system obviously
tends to stress and strengthen man‟s dominion over woman.62 It is estimated that
the polyandry system of marriage relation very rarely existed among Perumkolla
community even in the later period because of their „strict economy‟. But in the
beginning of the modern era the Perumkolla community began to follow
monogamy.

It is clear from the enquiry that the Perumkollas usually adopt certain
determinations in connection with their marriage. It is regarded that a man will
get married before the age of twenty.63 There are no definite references available
about the marriage age of woman. But there is no doubt that the woman usually
got married only after her Talikettukalyanam. Durate Barbosa testified the fact
that they got Talikettukalyam at the age of twelve. According to Francis Day this
ceremony was conducted before the age of ten.64It is analyzed that the marriage
age of a girl is determined on the basis of the age on which they attained puberty.
Like Nair and Brahmin women, the women of Perumkolla community have not
given any sexual license before the marriage. If there any instance of
cohabitation before marriage the girl and her family will be excommunicated

62
Vishnu Sharma, Marriage in Indian Society From Tradition to Modernity, [Link], Mittal Publication,
New Delhi, 2003, p. 13.
63
L. K. Ananthakrishna Iyer, Castes and Tribes in Cochin, Vol. I, Higginbotham & Co., London, 1909,
p. 345.
64
Francis Day, The land of Perumals, Madras, 1863, p. 291.

210
from the caste.65 It is very interesting that the Perumkollas denied sexual license
for the girls who undergo Talikettukalyanam, even though the contemporary
society allowed it for the Nairs and Brahmin girls. Apart from this even they do
not intermarry among various sub divisions of Kammala community also. Even
if their community follows such determinations they were not ready to follow it.
This shows the community consciousness which developed among the
Perumkollas.

The institution of marriage with all its attendant mutual rights and
obligations existed during this period. The marriage ceremony was known by
different names like Pudamuri,66Ulamporukka,67Olavilamuri,68and Kalyanam, in
the medieval period.69 There are differentiations in the ceremonies of marriage
for different castes. That‟s why the system of marriage came to be known in
different names. Kalyanam is the usual term used for denoting marriage. The
marriage ceremony of the Perumkolla community is very much similar to that of
Tiya community. It is very clear from the references in Malabar Gazetteer and
other historical documents.70 The marriage functions began with the engagement
which was conducted in the bride‟s home. An auspicious time will be fixed after
consulting with the village astrologer for conducting engagement and marriage.
All important ceremonies in relations to the marriage were conducted on the
basis of auspicious time. On the day of engagement the bridegroom along with
his parents and relatives will assemble in the bride‟s home. There the parents of
the bridegroom deposit as Acharapanam(bride price). 71 It consists of eleven

65
Personal Interview with Unnerikutty Kozhukalekandy, Karuvarankundu, 6 May, 2012.
66
Pudamuri: The marriage which was conducted after presenting a new cloth by to the bride by bride
groom is known as Pudamuri.
67
Ulamporukka: in order to overcome the expense of Pudamuri system of marriage the poor section of
the society initiated a new system of marriage known as Ulamporukka, according to this system of
marriage the bride after her marriage stayed in her own house and the bridegroom usually visited her. If
he wants to bring to his home he will conduct a Pudamuri system of marriage.
68
Olavilamuri: During this system of marriage a royal cloth will be presented to the bride.
69
C. Achutha Menon, Op. Cit., pp. 74-75.
70
N. Susheela Devi, Op. Cit., p. 637.
71
Personal Interview with Madhavan Mundanpurathkattil, Vallikunnu, 25 March, 2012.

211
Anas, one rupee and five Anas, two rupees, three rupees and three Anas it various
according to their means. Acharamnalkal was another important ceremony in
connection with marriage and it was usually conducted in the presence of village
artisans. After this the bridegroom will percent Kacha (new cloth) to the bride.
This custom was usually conducted during the time of engagement. After this
custom it is believed that the bride become the wife of all brothers of that family.
Sometimes cohabitation begins from the night of the betrothal, the eldest brother
having priority and rest in order of seniority on introductions by the bride‟s
brother. 72 Edgar Thurston reported that if the girl become pregnant after the
betrothal the formal marriage should be conducted before the sixth month of
pregnancy.73

Like the Nairs and Ezhavas, the formal marriage was usually conducted
at the house of the bride. On the marriage day, the bridegroom along with his
relatives went to the bride‟s home in a procession by holding a palm leaf
umbrella. The bride‟s parents welcomed them to the Pandal in good manner. The
bride is dressed in a new cloth and brought down by the bridegroom‟s sister and
led with sweets. The bride and bridegroom sit in a raw; next they will be given
some fruits and sugar. This ceremony was later known as Maduramkodukkal.
Following this, Palkodukkal ceremony was conducted. The priests of the
Perumkollas will take some milk in vessel; pour into the mouth of bride and
bridegroom, who are seated, the eldest on the right, the others in order of
seniority and lastly the bride.74 Then the bridegroom ties a tali round the neck of
the bride.75 After these flowers garlands will be put on the neck of bride and
bridegroom. Next the elders who participated in this marriage will bless the
newly wedded couples. Now it‟s time for a feast to the invitees by the bride‟s
party. Usually the bride‟s parents will gifted them with necessary utensils
72
Personal Interview with Kunjiraman Puthiyottil, Poonthanam, 4 April, 2012.
73
Edgar Thurston, The castes and Tribes…Op. Cit., p. 132.
74
Edgar Thurston, Ethnographic Notes in Southern India …. Op. Cit., p. 114.
75
M. Gangadharan, Op. Cit., p. 22.

212
ranging from cooking vassals to Palathotti for drawing water from well.76 But
from enquires, the scholar realized that this system did not existed among the
Perumkollas today and now it prevails among some communities in Tamil Nadu
state. It is considered that in contemporary society the bride will be brought to
her husband‟s residence after marriage. This system prevailed in the society even
today. In short, certain customs related to marriage were followed by the
Perumkolla community even today. Apart from that their marriage ceremonies
have some similarity with that of the contemporary Nair and Ezhava
Communities. It can be assumed that this similarity might have been because of
their close interaction between other communities in the society.

Death and Funeral Ceremonies

The fear of the dead and the precautions taken through funeral
ceremonies against the return of the spirit of dead are universal. Malinovsky,
who studied about the attitudes in different cultures all over the world and
studying different stages of death and funeral ceremonies. There existed two
conflicting attitudes about death. That is „death shakes the moral life of the
society and public ceremonials are required to restore the cohesion of the
group‟.77

The universally accepted concept related to death is that, during the time
of death, the soul and body will get separated. That‟s why the corpse has given
more importance than to a living body. The historical evidences proved the fact
that like other communities, the Perumkolla community also gave much
importance to this concept. One can notice some similarities in the funeral
ceremonies of different communities in Malabar. Death was considered as the
ultimate fate of human beings by a society. That‟s why it has quite generally

76
Personal Interview with Kuttimal Kozhichina, Balussery, 22 March, 2012.
77
Branislaw Malinowsky, Magic, Science, Religion and other Essays, Greenwood Press, New York,
1984, p. 52.

213
been thought to organize from some builders and oversight on the part of same
and to be caused primarily by magic and sorcery.78Like other communities the
Perumkolla community also believed that the spirit of the dead person have the
power to influence the living ones.79 Sometimes this might have been the reason
for rigidity that existed among Perumkolla community observing funeral
ceremonies.

„Purification‟ is the one important custom in association with the funeral

ceremony. The Perumkollans in Malabar gave much importance to this function.
William Crooke gives a detailed description about the custom of purifying the
dead body India. He says that “As the body in cleansed from physical pollution,
so the soul likewise is purified”.80 These customs were done but the Perumkolla
community under the supervision of Thalikurup. If the dead were a man customs
are usually performed by men and if the dead were a women it was done by
women. The purification ceremony was generally conducted on the backside of
the house of the dead by placing him towards the Northern direction. The dead
body will be hold by two persons from both sides. At this time coconut oil or
gingerly oil will be spread all over the body. The body will be washed with water
for purification. The next important custom was dressing the body with Kodi.
That is “the body is washed and well dressed in new garments for the spirit
should enter spirit world in the best array.81 After the dressing the body will be
smeared with bhasmam (holy ash), and chadanam (sandal paste), on the forehead
and it will be placed on a mat made of padanus leaf in the south-north direction
in the courtyard.82 A lighted lamp will be placed on the side of the head.

78
Leo. W. Simons, The Role of Aged in Primitive Society, Yule University Press, New Heaven, 1945, p.
28.
79
Personal Interview with Appu Edashery, Kakkur, 13 March, 2012.
80
William Crooke, Popular Religion and Folklore of Northern India, Vol. I, Oxford University Press,
Oxford, 1926, p. 37.
81
L. A. Krishna Iyer, Social History of Kerala the Pre-Dravidian, Vol. I, Book Center Pub., Madras,
1968, p. 127.
82
Personal Interview with Baskaran Karthiatte, Cheekilode , 15 April, 2012.

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 Kodiyidal was another important custom before the burial of a body.
During the ceremony the relatives of the dead will cover the corpse with a new
cloth. In the medieval period white cloth was used for the males and bright colors
were used for female corpse.83 If the parent dead their children never covered the
corpse with new cloth and wise versa, only the other relatives take part in this
ceremony.84 The son-in-law, daughter-in law, and their relatives has the right to
cover the corpse with new cloth. But the members of the Perumkolla community
testify the fact that this custom has undergone some changes today. At present
not only the close relatives but also the other members of the community has the
right to cover the corpse with new cloth.

The most important ceremony in connection with the funeral function is

the burial of the body. Burials still practiced by certain communities indigenous
in India. It probably had its roots in agricultural imagery in so far as the body,
like a seed, was placed in seed, was placed in a grave or eventually in an Urn,
possibly to wait rebirth.85 Generally if the dead were an adult the body will be
cremated and the dead were young one the body will be buried.86 The members
of the Perumkolla community reported that this kind of different ions in case of
burial is because of some limitations in their customs and belief. That is the
above mentioned burial methods have two different burial procedures. Another
important belief that existed among the Perumkolla community if that if there
subsisted an old age person in the family who is aged than the dead person, the
body of the dead will not be cremated. Because they believed that at this context
of cremation will cause harms to their family. But today cremation is not popular
among the Perumkolla community in Malabar. The main reason behind it is that
cremation is more expensive than inhumation. So generally cremation was done
by economically sound families.
83
Personal Interview with Kalyani Asharikalmeethal, Kannur, 24 April, 2012.
84
Edgar Thurston, The castes and Tribes…Op. Cit., p. 133.
85
Fred W. Clothey, Religion in India, Routledge, New York, 2006, p. 19.
86
Edgar Thurston, Op. Cit., p. 133.

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 Perumkollans were greatly influenced the life and cultural of the village
in Malabar. The life style of each community had differed from time to time,
from place to place and from community to community. However, many of the
customs have vanished with the flow of time and change of circumstances. They
were very conservative and strongly attached to their customs. On becoming
Perumkolla community, they did neither change their social customs nor lose
social status in the society. The assimilation of a surrounding culture within
which the artisan tradition has flourished and developed over centuries, they used
to observe regulations, customs, symbols and styles that were similar to the
customs of so called high castes Hindus.

216