Extensive Definition

Nair (Malayalam: നായര്‍, and also spelt Nayar) is the name of a Hindu upper caste from the southern Indian state of Kerala. The Nairs were a martial nobility and figured prominently in the history of Kerala. Before the British conquest in 1792, the Kerala region contained small, feudal kingdoms, in each of which the royal and noble lineages, the militia, and most land managers were drawn from the Nayars and related castes. During British rule, Nayars became prominent in politics, government service, medicine, education, and law.

The Nairs were classed as a martial race by the British, however were de-listed after rebelling against them under Velu Thampi Dalawa, and thereafter recruited in lower numbers into the British Indian Army. Only Nairs were recruited into the Thiruvithamkoor Nayar Pattalam (Travancore State Army), until 1945 when non-Nairs were admitted to join. This State Force (known also as the Nair Brigade) was merged into the Indian Army after independence and became the 9th Battalion Madras Regiment (the oldest Battalion in the Indian Army).

The Kolathiri and Travancore kingdoms had Nair origins, and the Zamorin Raja was a Samanthan Nair. The Arakkal kingdom of Kannur, which was the only Muslim kingdom within the state of Kerala, also had Nair origins. Nair feudal families such as the Ettuveetil Pillamar were extremely influential in the past and often had greater influence than the Raja.

Etymology

The word Nair lends itself to two etymological interpretations. The first interpretation is that the word Nair could have been derived from the Sanskrit word Nayaka which means leader. The Sanskrit word Nayaka which appears in various forms in southern India (Nayakan/Naicker in Tamil Nadu, Nayak in Karnataka and Maharashtra, and Nayudu in Andhra Pradesh). The word Nair has been suggested to be the corruption of Nayak in Malayalam. The second interpretation is that the word Nair is a corrupted form of the word Nagar- serpent men because Nairs practiced snake worship.

The family name Nair or Nayar also occur in Punjab, belonging to a Khatri community.

Theories of origin

According to Dr K.K Pillai, the first reference about the Nairs is in an inscription dated to the 9th century A.D.

The Nairs have been described as a "race caste who do not owe their origin to function, although, by force of example, their organization is almost equally rigid, and they are generally identified with particular trades or occupations. These race caste communities were originally tribes, but on entering the fold of Hinduism, they imitated the Hindu social organization, and have thus gradually hardened to castes". However this does not rule out the possibility that the Nairs do not constitute a homogeneous ethnic group as it is possible that each subcaste or clan may have different origins. For example, members from other tribes or communities were adopted into the Nair fold once Nair became to be known to refer to a caste, such as the Tamil Padam Nairs. There have also been incidents where the Nair caste status was bestowed upon persons favoured by the Raja.

A number of sociologists are of the view that the Nairs are not indigenous to Kerala, as many customs and traditions distinguish them from other Keralites. According to one theory, Nairs are descendants of the Newars of Nepal, who joined the Munda exodus and later migrated to Kerala. The most prominent arguments given in support of this theory are the presence of distinct pagoda-like architectural style of Nair Tharavaadus and Temples and the practice of Marumakkathaayam (matrilinial) system of inheritance similar to both Nairs and Newars.

There is also a hypothesis on the basis of mythology that the Nairs are Nagas and were Kshatriyas belonging to the Serpent dynasty (Nagavansham) who removed their sacred thread and migrated south to escape the wrath of a vengeful Parashurama. A Naga origin from Rohilkhand has been suggested. The affinity of the Nair community towards serpent worship, their martial past, and the absence of the sacred thread lends support to this theory. In addition, the Travancore State Manual states that there were indeed serpent-worshiping Nagas in Kerala who fought with the Namboothiris till they reached a consensus. The Nairs have also been classified as of Indo-Scythian (Saka) origin as well as being linked to the Nagas.

According to Chattampi Swamikal, who interpreted old Tamil texts, the Nairs were Naka (Naga or Snake) Lords who ruled as feudal lords in the Chera kingdom. Therefore this theory proposes Nairs to be descendants of the rulers and martial nobility of pre-Brahmin Kerala who, after the arrival of the Namboothiris (and establishment of the Varnas/Caste System), got categorized as sat Sudras.. However, Nairs have also been classed as Kshatriyas. 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..

Irrespective of the different theories that seek to explain the origin of Nairs, it is clear that till the early 20th century, Nairs exerted their influence in medieval Kerala society as feudal lords and owned large estates. The position in society of the Nairs as that of a martial nobility in medieval Kerala has been likened to the position in society of the Samurai in medieval Japan. Nairs dominated the civil, administrative and military elite of the pre-British era in Kerala. The decline of Nair dominance came about in multiple stages. During colonial times, the British perceived that Nairs were an inherent threat to their hegemony in the region and therefore outlawed their right to bear weapons and by banning the Nair martial art of Kalaripayattu. Weapons were integral to the Nair psyche and power, and combined with repressive legislation led to a loss of social standing for Nairs, though some of the social legislation was in part inspired by the Nairs themselves, such as changes in inheritance law permitting the Karanavan to pass on some (and later all) of the fruits of his stewardship of the taravad to his own children. During post-colonial years, the Land reforms of 1950's led to massive loss of land-ownership by Nair feudal lords and some Nair gentry were relegated to poverty overnight. The decline of Nair dominance was however tempered by their conversion through the 20th century to the academic and professional classes and their high profile in Kerala politics.

Typical Nair last names

Nair surnames were traditionally carried through matrilineality, although most modern Nairs follow patrilineal nomenclature. The surname Nair, sometimes spelled "Nayar" is commonly used by all sub-castes belonging to Nair caste. However, there are surnames which are reminders of the honours conferred upon individuals by the powers that be from time to time in acknowledgment of exceptional acts of valour, erudition and scholarship, or excellence in chosen field of endeavour. The families of these individuals inherited the titles. It is also possible that in the majority of cases, such honours were bestowed by the Royalty in return for services rendered and in recognition of a display of loyalty. In general, the system of conferring honours points to the ruling Monarch's dependence on the Nairs who provided them with military and administrative support. While most of these are ranks and positions in a feudal set up (similar to the Mughals' Mansabdari system), such royal patronage was crucial to the development and promotion of strikingly singular forms of dance and drama such as Kathakali of which, the Nairs were exponents.

Subcastes

V.Nagam Aiya, Dewan Peishcar, Travancore, in his Travancore State Manual states that although all the Malayala Sudras, 18 castes in total, were classed under the general head of Nair, in reality there were only five "genuine" Nair castes. These included:

Kiryathil Nairs : They are the highest class of Nairs found usually in Malabar and Cochin. The 17th century Keralolpathi states them to be descendants of warrior Naga tribes who came to Kerala from the north along the western coast. It may be noted that the earlier Keralamahatmayam, an Upa Purana of the Bhoogola Hindu Purana, does not make mention of any subcastes among the Nairs but only states them to be the military caste of Kerala.
Illathu Nairs : They were brought in by Parasurama, as per the Keralolpathi, to serve the Brahmins as tenants, servants, warriors, cultivators etc. Purificatory rites by the Maarans and priestly service from the Elayatus distinguished the Illathu Nairs.
Swaroopathil Nairs or Cherna Nairs : These Nairs were the warriors of Kshatriya Royal Households known as Swaroopams. In Malabar they are classed as Akathu Cherna Nairs and Purathu Cherna Nairs. The highest of Swaroopathil Nairs were those included in the Paroor Swaroopam, who being originally Illathu Nairs have their purificatory rites performed by Maarans.
Pandamangalam Nairs : They were the Nairs appointed by Parasurama to serve in Temples. They migrated from Tamil Nadu of the Pandyan kingdom as it was then known.
Tamil Padam Nairs : This class of Nairs, as the name indicates, were migrants from Tamil Nadu who were embraced into the Nair community.

Stratification between the different Nair subcastes is not very obvious in the present day, with individuals and families identifying themselves simply as "Nairs".

Older Customs and Traditions

The following information has been condensed from the Travancore State Manual by V.Nagam Aiya. The General appearance of the Nairs will be clear from the following quote, as noted by the author in 1901.

Nair men were identified by their Tufts of hair in the front side (Mun Kudumma), side burns (Krithavu) and the upturned Moustache. They always carried swords or daggers with them as a sign of dignity and authority.

Attire

Men wear a Kaupinam and a single strip of cloth, four or five cubits in length, known as the Mundu, round the waist and another one thrown over the shoulder or worn like a shawl(veshti). The lower cloth is not tucked between the legs as in northern India but is left to hang loose to the ground. The upper cloth is known as the Neriatu which may be tied as a turban on the head while walking outside.

The dress of the women is not generally distinguishable from the men. On festive occasions the Pudava is worn which is a gilt bordered mundu, also known as a Pattukara.

This dressing style of women is no longer practised and introduction of the Rauka blouse in the early 20th century made it extremely popular among the Nair women. The mundu is still widely used by almost everybody in Kerala, though modern clothing, naturally, has found tremendous use as well.

Men usually, besides amulets and rings, had their ears bored and wore earrings studded with precious gems. Women had for the neck ornaments such as the Kantasaram, Nalupanti, Addiyal, Ponnu-Nool, Nagapadam (the most important ornament of a Nair lady), Arimbu Mani, Jnali Kuzhal, Minnum Maniyum, Arasillatali, Pachakkatali, Kasu Malai, Kuzhalmala, Rasi Tali, Padakkatali etc. For the nose, pendants called Mukuttis were worn set with ruby or diamond generally. For the arms, bangles such as Kattikappu, Maniyalakappu, Swarna-Sangala Muduku etc. were worn. For the waist, ornaments known as Kacchapuram were worn. Young girls even wore ornaments on their feet, known as Thanda or Padaswaram. The Nair ladies extended their ear lobes and the only two types of ornaments which were worn in the ears was a type of cylindrical ornament known as Takka or a two lipped biconvex disc considered more fashionable, known as the Toda. Jewels were not worn on the head. Tattooing was not favored among the Nairs and was considered demeaning.

Food and Drink

Boiled rice (Choru) and rice gruel known as kanjee (pronounced /ˈkɒndʒiː/) form the staple food of the Nairs. The coconut, jackfruit, plantain, mango and other vegetable products are widely used in cooking among the Nairs as also coconut oil which is used widely for frying. Ghee was used in well-to-do families and on festive occasions. Rice in the form of 'Kanji' or 'Choru' was served thrice a day at mealtimes along with curries and other additional dishes. Non-vegitarian food is not objectionable and fish is the most commonly consumed additional dish. Chicken and mutton preparations are also taken. Many of them had a special liking for wild meat got by hunting. Beef was barred for the Nairs. Killing of cow was totally objected and resented. They had a pious attitude towards cows just like other Hindus. Dairy items like milk, curd, buttermilk, butter and ghee are greatly relished. Alcoholic drinks as a rule were prohibited. Sweet dishes like Palpayasam and Ada Prathaman are prepared during festive occasions. Other special dishes included Kozhukkatta, Chivda, Elayappam (sweet), Ottada, Kaliyodakka, etc.

Marumakkathayam and Tharavadu

Nairs followed the Marumakkathayam (Matrilineal) system of inheritance and lived in units called Tharavadus ( matrilineal joint-family ). The tharavadu referred to relations of property (mudal sambandham) shared by a group tracing descent from a common ancestress. The outer boundary of tharavadus seems to have been defined by relations of pollution (pula sambandham), whereby a wider matrilineal kin group was knit by symbolic ties. Prominently, this involved sharing birth and death pollution and a memory of common descent. However, there are indications that, when expediency demanded, it was possible to break off even these pollution ties. For instance, in the case of a numerically large tharavadu, comprising a considerable section of the population of territory, death and birth pollution spelt a great inconvenience. In such cases, it could be decided to terminate pollution ties, even while the related groups continued to share a cremation ground.

Architecturally wealthy tharavadus encompassed a Naalukettu or Ettukettu, a Kulam (fresh-water pond) and a Sarpa Kavu‎ (a sacred grove with trees and thick foliage for worship of the Nagathaan (Serpents) while in the case of some exceptionally wealthy families a private temple as well. The water body served the purpose of ritual baths, followed by Tantric worship in the Sarpakavu, phased out into rituals and ceremonies that repeated in cycles of days, months, and years often accompanied by feasts that witnessed a grand assembly of kin.

Interestingly, even though tharavadus existed based on descent from a common ancestress, it was comparatively rare for a remembered founder of a tharavadu to be a woman alone and it showed a "structural" patriarchy of the Karnavar (seniormost male member). For instance in management of the tharavadu, Nair women managed domestic affairs in their natal tharavadus and the senior woman’s decision making role was restricted to the inner domain of larger tharavadus in central and north Kerala. However it was also not that the Karnavar had absolute powers in the tharavadu, but unlike in patrilineal families there was more than one node of power and a plural authority structure. In practice, the senior woman, was not necessarily determined by seniority and might well be the oldest competent woman and yet seniority was a crucial factor in determining power relations between the Karnavar and the senior woman. If the Karnavar was the son or younger brother of the senior woman, she might indeed be the de facto head of the group keeping accounts in her own hands and counseling him; but were he the older brother of the senior woman then she was subordinate to him. In the matrilineal Tharavadus customary practice, rather than any religious precepts embodied in written sources, was the source of personal/family law. In the words of William Logan, an administrator-historian with extensive experience of Malabar:

The marumakkathayam system and tharavadu system are not viable any more and has declined in tune with the social and cultural changes which have taken their toll on many old institutions. Social reforms spread with modern education. In other words, Nairs switched over to the patriarchal model of kinship and inheritance. The partition of tharavadus into individual shares (Alohari Bhaagam) followed the enactment of Land Reforms Ordinance that stipulated upper limits on land holdings. Many tharavadus, already bursting at the seams with internal dissensions and strife, collapsed under the pressure. The matrifocal system disintegrated. Fathers took charge of their sons and daughters and husband and wife started living together with their offspring. The "Marumakkathayam Law" which sanctioned dismantling of the tharavadus and the partition of property, came into vogue in the year 1933. 32,900 families were partitioned in Travancore alone by 1938. The tharavadu system of living became a thing of the past by the 1940s. Naalukettu and Ettukettu structures began to collapse, or were sold off.

Kalarippayattu

Kalarippayattu is the martial tradition of Kerala and the right to practice this martial art for the service of the ruler (Vazhunnavar) was predominantly vested with Nairs, however although less frequent, at least one subcaste of Brahmins (Chathira), one subcaste of Thiyyas (Chekors) as well as some Christians and Muslims seemed to have been bestowed with similar rights. Several social anthropologists and historians have documented the Nair dominance of the martial tradition of Kalaripayattu. For instance, The Kollam - Ramesvaram record states that the defence of the Chera kings and their city was entrusted to a group of Nair warriors known as Ayiram (The Thousand). This militia also called Onnu Kurai Ayiram (The Thousand without one) existed in Kodungallur through centuries and was a group consisting of Nair members proficient in the martial tradition of Kalaripayattu, organised on a hereditary basis (from the Nair tharavads -Valloppalli, Tayyappalli, Kilikkotta and Kattolli) for the protection of the Chera kings. The Keralolpathi also clearly states that the commander of the Patinayiram (The ten thousand- an alternate referral to the Ayiram militia) called Patamel Nair commanded the forces of the last Chera Perumal and was the Supreme Commander of his Army. It is interesting to note that during the extended period of warfare between the Cheras and the Cholas in the 11th century CE Nairs demonstrated their exceptional martial skills, courage, and nobility by forming elite suicide squads (Chaver-Pada) against the invading Chola forces. Also the once in 12 year Mamankam festival conducted by the Zamorin of Calicut during the medieval ages was an important platform when the Nair militia of the Zamorin and the Nair Chaver Pada of the Valluvakkonathiri used to demonstrate their superior skills in the Kalari martial tradition. Kalaripayattu therefore was an essential component of education mainly for Nair men and to a lesser extent Nair women and the Vadakkan Pattukal (Ballad tradition of Malabar) is prolific with descriptions of fencing skills and bravery of Nair warriors like Thacholi Othenan. The role of the Nair militia proficient in Kalaripayattu in putting strong resistance to the Chola invasion, European invaders and excesses by Tipu Sultan and Hyder Ali are well documented in the annals of Kerala history. However during colonial era Kalaripayattu was outlawed by British in 1793, leading to great loss of self esteem among Nairs.

Sambandham (Earlier Form of Marriage) and Related Customs

In the past Nairs had three major marriage/rite of passage ceremonies.

Kettu Kalyanam (Mock Marriage Ceremony)

The thaali tying rite took place before the onset of puberty. During this ceremony the girl was married to a man, preferably the maternal uncle's son. The well-to-do families engaged Brahmins for this purpose by providing hefty 'Dakshina' (ceremonial fee). The ritual husband had no further duties to the girl after the completion of this ritual, although she had to observe a period of death impurity upon the death of her ritual husband. The thaali ceremony was a female centered ritual which emphasized fertility and household prosperity. This ceremony had to be performed on pain of excommunication.

Thirandukalyanam (Announcement and Celebration of Puberty)

The Thirandukalyanam ceremony was the puberty ceremony, during which femininity is celebrated as women occupy the parts of the household typically inhabited by men .

Sambandham/Podamuri/pudava koda/Mundukoda (Casual Marriage Alliance)

The Sambandham ritual is less auspicious than the thaali and puberty rites, and literally means "alliance" or "relationship". It was the customary institution that framed casual marriage alliances between men and women following marumakkathayam. This ritual marks the union of the bride and groom and was not necessarily a permanent arrangement. However it was this innate weakness of sambandham that helped maintaining the integrity of the matrilineal tharavadu.

Sambandham denoted hypergamy between Nair women and Namboothiri men as well as reciprocal marriage among Nairs. However such an alliance was not recognized as constituting marriage by Namboothiri Brahmins as well as by colonial courts but was seen as comparable to concubinage. William Logan in his Malabar Manual, page 136 says:

In case of sambandham with Namboothiri men, the system benefited both the Namboothiri Brahmins as well as matrilineal castes like the Nairs for two reasons. First, Namboothiri brahmins had institutionalized primogeniture, permitting only the eldest son to marry within the caste. Younger sons (also called aphans) in Namboothiri families were expected to establish sambandham with Nair and Ambalavasi (temple service castes) women. Secondly, Nair families encouraged the sambandham arrangement with Namboothiri men, thereby increasing their tharavadu and caste status. Such alliances between Nair women and Namboothiri men came to an end after the efforts of V.T Bhattathirippad in 1933.

In case of sambandham with Nair men, The Malabar Marriage Act, 1896 (Act IV of 1896) succeeded to alter by statute, the personal law of the Hindu matrilineal castes of Malabar and South Canara districts of the erstwhile Madras Presidency. It was a permissive legislation that made it possible for people following marumakkathayam and aliyasantana law (matrilineal law) to register their marriages, if they so wished. The Act enabled people to be legally married, something that was not possible under matrilineal law as interpreted in the colonial civil courts. Similar legislations in the southern parts followed much later as is evidenced by Travancore Nair Act of 1912, 1925, and the Cochin Nair Act of 1920.

Current Ceremonies and Customs

Nair have customs and rituals which are an amalgamation of indigenous rituals and the rituals of Nambothiri Brahmins. Generally, there are local variations for such customs. However, the basic framework of many of the rituals is more or less the same.

Vivaham (Marriage)

A number of socio-religious reform movements, which were also the earliest democratic mass movements in Kerala, took shape from late 1800 s.The Nairs also felt the need for reform in response to such changes. Throughout the medieval period and until well into the 19th century, the Nairs had a pre-eminent role in Kerala. By the middle of the 19th century, however, this dominance started waning. Institutions like the sambandham and the matrilineal joint family system which had ensured the strength of the Nair community earlier, now became productive of many evils in changing socio-political background of Kerala. The impact of the market economy, the disappearance of traditional military training, the absorption of new values through the new system of education, the self-consciousness being generated among the lower castes and their cry for equality and privileges - all these factors brought about a decline of Nair dominance. The sense of decline gave an impetus to the spirit of reform that expressed itself in the work of religious men like Chattambi Swamikal, in literature, on the press and platform and later in legislative enactments in respect of marriage, inheritance, property rights, etc. Ultimately, the movements crystallized in the foundation of the Nair Service Society, in 1914.

The Nair Service Society (NSS) is an organization created for the upliftment and welfare of the Nair community. It is headquartered at Perunna in the town of Changanassery in Kottayam District, Kerala State, India. It was established under the leadership of Mannathu Padmanabhan. The NSS is a three tier organisation with Karayogams at the base level, Taluk Unions at the intermediate level and the Headquarters at the apex level.

The Society owns and manages a large number of educational institutions and hospitals. These include the NSS College of Engineering at Palakkad, NSS Hindu College at Changanassery, NSS College at Pandalam, Mahatma Gandhi College at Thiruvananthapuram, SVRVNSS College at Vazhoor, Pazhassi Raja NSS College at Mattanur, Kannur and the Women's College at Niramankara, Thiruvananthapuram.The N.S.S runs more than hundred schools, 15 Arts and Science colleges, 3 Training colleges, 1 Engineering college, 1 Homoeo Medical College, several Nursing Colleges, Polytechnic college, T.T.C Schools, Working Women Hostels and Technical institutions.

Taking the lead given by Mannathu Padmanabhan, expatriate Nairs both in other startes of India as well as in countries other than India have formed Nair Service Societies in their states and countries of domicile. Examples are Karnataka Nair Service Society with 21 karayogams in Bangalore, and the Calcutta Nair Service Society in Kolkata. These Societies of Non Kerala origin retain the cultural uniqueness of the Nairs at the same time adapting many practices to the times and country of their adoption. Efforts are on to bring together all Nair groups the world over under an umbrella " International Federation of Nair Societies".

Quotes

Notes and references

External links

Nair in Italian: Nair

Nair in Malayalam: നായര്‍

Nair in Dutch: Nair

Nair in Swedish: Nair

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