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The '''Knanaya''', are an ] in the ] community of ], India. Today there are about 300,000 Knanaya in India and elsewhere.<ref>Fahlbusch, p. 286.</ref> Today the majority of Knanaya are members of the ] and the ]es. They became increasingly prominent in Kerala in the late 19th century. Many Knanaya migrated away in 20th and 21st centuries, largely westward, forming communities in non-Malayalam speaking areas, with a large expatriate community forming in ]. The '''Knanaya''', also known as the '''Southists''' or '''Tekkumbhagar''', are an ] in the ] community of ], India. They are differentiated from another part of the community, known in this context as the ]. Today there are about 300,000 Knanaya in India and elsewhere.<ref>Fahlbusch, p. 286.</ref>

The origins of the division of the Saint Thomas Christians into Northist and Southist groups are unclear. Various traditions trace it back to the arrival of the Syrian merchant ] in the 4th or 8th century. Another legend traces their origin to ] in the ]. The rift in the community was noted through the period of ]. Today the majority of Knanaya are members of the ] and the ]es. They became increasingly prominent in Kerala in the late 19th century. Many Knanaya migrated away in 20th and 21st centuries, largely westward, forming communities in non-Malayalam speaking areas, with a large expatriate community forming in ].
] in ],Kerala containing ancient Nasrani symbols and Sassanid Pahlavi inscriptions]] ] in ],Kerala containing ancient Nasrani symbols and Sassanid Pahlavi inscriptions]]


==Names== ==Names==
The term ''Knanaya'' derives from the name of ], an important figure of Saint Thomas Christian tradition. It is also understood to be a misinterpretation of a ] term for merchant (''Knāyil'' in Malayalam).<ref>Neill, p. 42.</ref> Others speculate the background for Knanaya to be Kynai a town near Seleucia-]. Now the community is generally assigned as Knanite christians. The term ''Knanaya'' derives from the name of ], an important figure of Saint Thomas Christian tradition. The ultimate derivation of Thomas' epithet ''Cana'' is not clear: it may refer to the town of ], mentioned in the Bible, or to the land of ].<ref name=Swiderskib>Swiderski, "Blood Weddings", pp. 55–56.</ref> Alternately, it may be a corruption of a ] term for merchant (''Knāyil'' in Malayalam).<ref>Neill, p. 42.</ref> However, scholar Richard M. Swiderski states that none of these etymologies are convincing.<ref name=Swiderskib/> The Knanaya are also known as ''Tekkumbhagar'' in ]; this is generally translated into English as "Southist", or sometimes "Southerner" or "Suddhist". This is in reference to the historically significant geographical division between them and other Saint Thomas Christians, who are known as ''Vadakumbhagar'' or Northists in this context.<ref>Swiderski, "Northists and Southists", p. 73.</ref>


==Origins== ==Origins and traditions==
It is not clear how the division of the Saint Thomas Christians into Southern and Northern groups originated. The earliest written evidence for the split dates to the 16th century.<ref name=Swiderski77>Swiderski, "Northists and Southists", p. 77.</ref> Directional divisions within communities are common in Kerala. A similar north-south division is found among the ], and historically appears to have been in place in the early ] settlements in the area. The Saint Thomas Christians may have taken this trait from the Brahmins.<ref name="Swiderski7680"/>
The earlier version traces the divide to the figure of Thomas of Cana, an Armenian merchant<ref>Donald Eugene Smith, South Asian Politics and Religion, Princeton University Press, 1996, ISBN:9781400879083, pp. 184</ref> who led a group of 72 immigrant families from the Edessa in 345 CE<ref>Robert Eisenman, Essays on Works of Hippolytus (9.9,10.25)</ref>(Diogo fe Cuoto estimate it to be 811 AD) to settle in India in the 4th century (some sources place these events in the 8th century) with 400 East Syrian Christians of 7 clans.<ref>Baum</ref> This tradition may reflect a historical migration of East Syrian Christians to India around this time, which establishes the region's relationship with the ]. <ref>Neill, pp. 42–43.</ref> In 1939, Knanaya politician and author Joseph Chazhikaden published a book on the community, ''Tekkumbhagasamudayam Charitram'', in which he calls the Knanaya community as Tekkumbhagar to denote their descendancy from Jews of southern state of Judah.<ref>Roshen Dalal, The Religions of India: A Concise Guide to Nine Major Faiths, Penguin Books India, 2010, ISBN: 9780143415176</ref>

A number of traditions and stories have emerged to explain the division,<ref>Swiderski, "Northists and Southists", pp. 73–92.</ref> and both Southist and Northist groups use variants of these traditions to claim superiority for their group.<ref name=Baum>Baum & Winkler, p. 53.</ref> The earlier version traces the divide to the figure of Thomas of Cana, a Syrian merchant who led a group of 72 immigrant families from the Middle East to settle in India in the 4th century (some sources place these events in the 8th century).<ref name=Baum/> This story may reflect a historical migration of East Syrian Christians to India around this time, which established the region's relationship with the ].<ref>Neill, pp. 42–43.</ref> In the Knanaya versions of this story, the Knanaya are the descendants of Thomas of Cana and his followers, while the Northists descend from the local Christian body converted by ] centuries earlier.<ref>Swiderski, "Northists and Southists", pp. 74–76.</ref> In many variants, Thomas of Cana had two wives or partners, one the ancestor to the endogamous Southists, and the other the ancestor to the Northists.<ref name=Swiderski7680>Swiderski, "Northists and Southists", pp. 76–80.</ref> In some of these variants, the Southists' ancestress was Thomas' Syrian wife, while the Northists' was an indigenous Nair who became his second wife or concubine, implying the Southists are Thomas' true heirs.<ref>Swiderski, "Northists and Southists", pp. 76–77.</ref> In other variants, both wives were Kerala natives, with the Southists' forebearer was from a higher caste.<ref>Swiderski, "Northists and Southists", pp. 77–78.</ref> More recent versions downplay the importance of either wife's status, focusing instead on their descendants' marriage practices: the Northists intermarried with the natives, while the Knanaya maintained their strict endogamy, maintaining a "pure" lineage.<ref>Swiderski, "Northists and Southists", pp. 78–80.</ref>

Northists also maintain versions of the Thomas of Cana story that counter the Knanayas' assertions. In Northist versions, both Northists and Southists descend from marriages between Thomas' party and indigenous Christians, but the Knanaya descend from Syrian servants who married "low caste" Keralans; the Knanayas' endogamy and "purity" are thus borne of their exclusion by the higher class Northists. These variants frequently trace Knanaya descent to a ''dobi'' (washerwoman); in some versions she became Thomas' concubine, in others she married a lower-caste ] boy.<ref name=Swiderski8082>Swiderski, "Northists and Southists", pp. 80–82.</ref>

Another story regarding the division became popular in the 20th century. In 1939, Knanaya politician and author Joseph Chazhikaden published a book on the community, ''Tekkumbhagasamudayam Charitram'', in which he argued that the Knanaya were the descendants of ancient Jews. According to Chazhikaden, they originated in ], and later converted to Christianity, though they maintained their distinct culture and identity. Eventually they were forced out of their homeland and moved to ], where they were welcomed by the ruler ] and lived near, but maintained their separateness from, the indigenous "Northist" Saint Thomas Christians.<ref>Swiderski, "Northists and Southists", pp. 88.</ref> Many Knanaya individuals and organizations accept the account as factual. However, Swiderski believes the legend was "conceived and promulgated" by Chazhikaden himself. As with other Knanaya origin traditions, Northists dispute and condemn the story.<ref>Swiderski, "Northists and Southists", pp. 88–89.</ref>


==History== ==History==
⚫ ]
⚫ Traditionally the Knanaya have followed the religious traditions and practices of the wider Saint Thomas Christian community. In the 17th century, when the Saint Thomas Christians were split into Catholic and ] factions following the ]. The Malankara faction became affiliated with the ], an ] church based in ], while the Catholic faction is now known as the ]. Beginning in the late 19th century, both Malankara and Catholic Knanaya decided to have their own dioceses within their respective denominations. In 1910, the Syriac Orthodox Church established a distinct Knanaya-oriented diocese in ] reporting directly to the ]. The following year, the Catholic Church established a Knanaya Catholic ] (diocese) in ], known as the ].


===Early mentions===
The Jews of Cochin are considered as precursors of Christianity in Kerala from 10 BC. "Ophir" the Land of Gold mentioned in 1 Kings 9:28, was the capital of an Aparanta kingdom, which stretched all the way from Mumbai to Kerala along the west coast. "Tharshish" mentioned in 1 Kings 10:22 is a city of Tharisa in Kollam, Kerala. The words used like ''goph'' and ''tukkiyyim'' are identified as Dravidian loan words meaning apes and peacock.<ref>Vahan Hovhanessian, The Old Testament as Authoritative Scripture in the Early Churches of the East, 2010, ISBN:9781433107351</ref>
The first known written evidence for a division in the Saint Thomas Christian community dates to the 16th century, when ] officials took notice of it. A 1518 letter by a ] missionary mentions a conflict between the children of Thomas of Cana, hinting at a rift in the community in contemporary times.<ref>Swiderski, "Northists and Southists", p. 83.</ref> In 1579 another Jesuit named Monserrate wrote on the tradition of Thomas of Cana's two wives for the first time; he describes the division of the community, but gives no details about either side.<ref name=Swiderski77/> A 1603 letter by Portuguese official J. M. Campori further discusses the division, which had by that point become intermittently violent; Campori likewise traces its origin to the story of Thomas' two wives. None of these sources explicitly name the two sides as Northists and Southists.<ref>Swiderski, "Northists and Southists", pp. 83–84.</ref>


Various later sources mention the Southists and their mutual enmity with the Northists. Following the ] of 1653, both the Southists and Northists were split internally into ] and ] factions; this rift overshadowed the north-south divide for a period. European observers tended to label the Northists and Southists as "]s" and regarded this as an example of the prevalence of divisions in Indian society in general.<ref>Swiderski, "Northists and Southists", pp. 84–85.</ref> Later, both Saint Thomas Christians and Europeans tried to assuage the animosity and downplay the division.<ref>Swiderski "Northists and Southists", p. 86.</ref>
==Traditions and customs==
Like other Saint Thomas Christians, Knanaya culture is largely derived from ] culture mixed with local Indian customs, with later elements derived from Indian and European contacts. Most of the traditions and rituals among syrian christian's are considered attempts of the community to seek actualization with old testament narrative. According to a recent DNA research by Dr. Mini Kariappa, a significant number of Syrian Christians and Knanaya's share their ancestral roots with the West Eurasian gene pool of Jews.<ref>http://www.nazraney.com/journal37.htm</ref>. Many traditions have stood the test of time, and some in the verge of fading away. E.g., ]


===Wedding customs=== ===Modern era===
In the late 19th century social changes in ] led to increased wealth and social power for the Saint Thomas Christians. This social change tended to advance internal divisions within the community, including the Southist-Northist division.<ref name=Swiderski87>Swiderski, "Northists and Southists", p. 87.</ref> Through this period the Knanaya promoted their own uniqueness and independent identity to push for further opportunities for their community. They sought the establishment of Knanaya-centred parishes of both the Malankara and Catholic churches, which were founded in 1910 and 1911, respectively.<ref name=Swiderski87/>
Marriage customs among Syrian Christians is formed from a unique blend of Old Testament rituals and New Testament teachings with traditional customs of Kerala. The betrothal (Othu-kalyanam) is a binding ceremony as it is in Jewsih traditions. They are considered similar to Engagement or "Blessing of Rings" is a ceremony that happens before any Syrian Christian marriage. It recalls the act of Issac adoring Rebecca with gold ornaments and Bridal dress as it is written in the Old Testament. In this ceremony Clasping of hands and hugging takes place. Moreover, representatives of both the family asks thrice for the permission from the assembled before they start the ceremony with introductions.


Like other Saint Thomas Christians, many Knanaya have migrated away from Kerala and India since the 20th century. The largest Knanaya diaspora community is in ].<ref>Swiderski, ''Blood Weddings, p. 169.</ref> The community originated in the 1950s when a small number of Knanaya and other Kerala natives emigrated to the area as university students; they were followed by more substantial immigration after 1965. The immigrants met up periodically for social events, and in the 1970s the organizations for Catholics, members of other Christian churches, and Hindus were formed. In the 1980s the various Indian Catholic ]es sent chaplains to Chicago; in 1983 the ] sent a chaplain to minister specifically to the Knanaya Catholics.<ref name=J&R186>Jacobsen & Raj 2008, p. 186–187 and note.</ref> Unlike other Indian Christians in Chicago, the Knanaya have maintained their strict tradition of endogamy through ]s.<ref>Jacobsen & Raj 2008, pp. 202–207.</ref>
In the wedding Blessing of Crowns takes place with the reading of epistles and gospels. Differing from other Syrian Christians, Knanites like in Jewish customs place Venthanmudy (Royal crown) as a symbolic representation on the heads of the couple. Tying of the Minnu (Thali) is the next important ritual which is common among syrian christians. It is absorbed hindu tradition with syrian christian ritual. The minnu is a small golden pendant in the form of a ] leaf on which a cross is embossed with 21 minute buds, The thali is made by threading seven strands taken from the bridal veil (Manthrakodi). The Minnu is tied around the Bride's neck and the Manthrakodi is draped over her head. This is symbolic of Groom's acceptance to care for and cherish the Bride. Then with certain chants the celebrant or the priest unites them by placing the Bride's right hand in the Groom's right hand, entrusting each to the other in the name of God.

==Religious traditions==
⚫ ]
⚫ Traditionally the Knanaya have followed the religious traditions and practices of the wider Saint Thomas Christian community. In the 17th century, when the Saint Thomas Christians were split into Catholic and ] factions following the ], both Knanaya and Northist groups were internally divided.<ref>Swidersky, "Northists and Southists", pp. 84–85, 87.</ref> The Malankara faction became affiliated with the ], an ] church based in ], while the Catholic faction is now known as the ]. Beginning in the late 19th century, both Malankara and Catholic Knanaya lobbied for their own dioceses within their respective denominations. In 1910, the Syriac Orthodox Church established a distinct Knanaya-oriented diocese in ] reporting directly to the ]. The following year, the Catholic Church established a Knanaya Catholic ] (diocese) in ], known as the ].<ref>Swidersky, "Northists and Southists", pp. 87–88.</ref>


==Culture==
Later in the reception the wedding procession is done with joyous Nadavili or shouting at the nada. Both the Groom and the Bride is received into the family, making sign of the cross on their foreheads with blessed palm leaf piece of Palm Sunday dipped in a bowl with grains of paddy and water, a symbolic representation of blessing them for prosperity.
Like other Saint Thomas Christians, Southist culture is largely derived from ] culture mixed with local Indian customs, with later elements derived from Indian and European contacts.


===Traditional songs===
The distinct culture compared to Syrian Christians, among Knanya Christians are the customary rituals that takes place before the marriage. Before the marriage the Bride undergoes a beautification process (Mylanchi Idal) of by smearing of ] (a special yellowish ointment called mylanchi) in her palms and feet. In this process many elderly women folk of the community come with gifts and blessings and the function ends with ] and prayers of the elders.
The Knanaya Community has maintained numerous archaic songs that are used for several different occasions. The songs and ballads sing of many subject matters such as the arrival of the merchant Knai Thoma to India, traditions that take place during wedding ceremonies, biblical events of the Old Testament, and the erection of ancient churches.<ref name="Swiderski 1988c, pp.129-133">Swiderski, "Oral Text: A South Indian Instance", pp.129-133</ref>


Biblical songs are composed with the intention of teaching and transmitting Bible stories. Knanaya Bible songs show the age-old mixing of Hindu and ]. An example of this can be seen in the Knanaya song "Maranarul" or "By the Lord's Command", a rendition of the creation of Adam in the biblical story of ].<ref name="Swiderski 1988c, pp.129-133"/>
Similarly the Groom also undergoes a beautification process (Chantham Charthal) where the groom is given a ceremonial shaving by the barber and the function ends with Panan singing Biblical stories and about Knayi Thomas and by prayers of the elders to prepare the groom for marriage.


Maranarul
During the beautification process both the Bride and Groom in their individual families are offered with sweet pudding (Ichappad). The pudding is a mixture of white rice cooked in coconut milk. At the wedding banquet too a similar process is carried out where the Groom and Bride are seated on an elevated platform (Manarkolam) under a canopy, the elevation is a privilege given for the new couples they offered fresh milk and fruits, the new couple shares it from the same cup and the same bowl signifying they are one. They processed into the canopy with koluvilakku, an elongated lamp used in traditional keralite culture and traditional songs for the marriage (Kettu-kalyanam).<ref>http://kottayamad.org/knanaya-tradition/</ref><ref>Vahan Hovhanessian, The Old Testament as Authoritative Scripture in the Early Churches of the East, 2010, ISBN:9781433107351, pp. 99</ref><ref>Abraham Mukalel, The Existence of the Knanaya Community and the Knanaya Cathlic Community. Pontifical Institute of Theology and Philosophy, Alwaye.(Vellian and Vembeni para. no. 93-98)</ref>
(English)
* By the command of the Lord, man (world-dweller) was made
* endowed with all qualities out of chaos
* came unity. To prepare for the birth He grasped mud
* and with a tool shaped it into a mass.
* Within it the blood flowed and the muscles were arrayed.
* For prosperity God’s place was housed amid the nine apertures.
* Two hands, ten fingers with nails all red
* the ten all afire, and the dancing soul was granted.
* The soul bestowed, powerful Adam
* without hesitation made heard the very first words.<ref name="Swiderski 1988c, pp.129-133"/>


(Malayalam)
In certain geographical areas and based on socio-economic status a strict tradition of endogamy is maintained. Knanaya's from Chicago claim to be such a group. Though this practice is increasingly unpopular and considered as ill forms of casteism. The wedding customs are also modified as different geographical traditions.E.g., Best-man and maid of honor are selected and short speeches wishing the couple best is practiced in Americas.<ref>Jacobsen & Raj 2008, pp. 202–207.</ref>
* Māŕānarul ceytīlōkēyannu nìravēri
* ḕrrinalguṇaṅṅalellāṁ bhramimēlorēṭaṁ
* orumayuṭayōǹ pērumakoṇḍu karuti maṇpiṭičču
* piṭičča karuvilaṭakkam nēṭi pùrattu tukal potińńu
* tukalakmē cōranīrum elluṁ māṁsadhatukkal
* bhratikaḷkku vātilańǰum navadvāraṅṅaḷāyattu
* raṇḍāṭu nālum nāluviralkku čuvappunakhaṇḍal pattu
* pattuṭayoǹèrayakattuṭayōnāya koṭuttuṇarttyōrātmāvum
* ātmāvum koṭuttu perumiṭṭōrābhamennu
* enašēšaminniččāllāmunniniṇḍaḷ kēḷppin <ref name="Swiderski 1988c, pp.129-133"/>


==References== ==References==
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*{{cite book |title= South Asian Christian Diaspora: Invisible Diaspora in Europe and North America |last1= Jacobsen |first1= Knut A. |last2= Raj |first2= Selva J. |year= 2008 |publisher= Ashgate Publishing |isbn= 0754662616 |accessdate= 11 September 2012 |url= http://books.google.com/books?id=6L5MxlMIcG0C&printsec=frontcover&source=gbs_atb#v=onepage&q&f=false}} *{{cite book |title= South Asian Christian Diaspora: Invisible Diaspora in Europe and North America |last1= Jacobsen |first1= Knut A. |last2= Raj |first2= Selva J. |year= 2008 |publisher= Ashgate Publishing |isbn= 0754662616 |accessdate= 11 September 2012 |url= http://books.google.com/books?id=6L5MxlMIcG0C&printsec=frontcover&source=gbs_atb#v=onepage&q&f=false}}
* {{Cite book |title= A History of Christianity in India: The Beginnings to AD 1707 |last= Neill|first= Stephen|authorlink= Stephen Neill|year= 2004 |publisher= Cambridge University Press|isbn= 0-521-54885-3 |url= http://books.google.com/books?id=RH4VPgB__GQC|accessdate=8 June 2012 |ref=Neill}} * {{Cite book |title= A History of Christianity in India: The Beginnings to AD 1707 |last= Neill|first= Stephen|authorlink= Stephen Neill|year= 2004 |publisher= Cambridge University Press|isbn= 0-521-54885-3 |url= http://books.google.com/books?id=RH4VPgB__GQC|accessdate=8 June 2012 |ref=Neill}}
*{{cite journal |last1= Swiderski |first1= Richard Michael |year= 1988 |title= Northists and Southists: A Folklore of Kerala Christians |journal= Asian Folklore Studies |volume= 47 |issue= 1 |pages= 73–92 |publisher= ] |jstor= 1178253 }}
*{{cite book |title= Blood Weddings: The Knanaya Christians of Kerala|last= Swiderski |first= Richard Michael |year= 1988 |publisher= New Era |location= Madras |isbn= |accessdate=8 June 2012|url=http://books.google.com/books?id=wUIaAAAAIAAJ}}
* {{cite journal|last1=Swiderski|first1=Richard Michael|title=Oral Text: A South Indian Instance|journal= Oral Tradition |year =1988|volume= 3|issue= 1–2| pages=129–133|url=http://journal.oraltradition.org/files/articles/3i-ii/7_swiderski.pdf?origin=publication_detail|accessdate=26 July 2014}}
* Weil, S. (1982) "Symmetry between Christians and Jews in India: The Cananite Christians and Cochin Jews in Kerala" in ''Contributions to Indian Sociology'', 16. * Weil, S. (1982) "Symmetry between Christians and Jews in India: The Cananite Christians and Cochin Jews in Kerala" in ''Contributions to Indian Sociology'', 16.


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Revision as of 16:18, 10 June 2016

Ethnic group
Knanaya
Regions with significant populations
c. 300,000 (Kerala, India; Chicago; elsewhere)
Languages
Malayalam; local languages
Religion
Predominantly Syro-Malabar Catholic Church and Jacobite Syrian Christian Church
Related ethnic groups
Saint Thomas Christians, Malayalis

The Knanaya, also known as the Southists or Tekkumbhagar, are an endogamous group in the Saint Thomas Christian community of Kerala, India. They are differentiated from another part of the community, known in this context as the Northists. Today there are about 300,000 Knanaya in India and elsewhere.

The origins of the division of the Saint Thomas Christians into Northist and Southist groups are unclear. Various traditions trace it back to the arrival of the Syrian merchant Thomas of Cana in the 4th or 8th century. Another legend traces their origin to Jews in the Middle East. The rift in the community was noted through the period of European colonization. Today the majority of Knanaya are members of the Syro-Malabar Catholic Church and the Malankara Churches. They became increasingly prominent in Kerala in the late 19th century. Many Knanaya migrated away in 20th and 21st centuries, largely westward, forming communities in non-Malayalam speaking areas, with a large expatriate community forming in Chicago.

St. Marys Knanaya Jacobite Church in Kottayam,Kerala containing ancient Nasrani symbols and Sassanid Pahlavi inscriptions

Names

The term Knanaya derives from the name of Thomas of Cana, an important figure of Saint Thomas Christian tradition. The ultimate derivation of Thomas' epithet Cana is not clear: it may refer to the town of Cana, mentioned in the Bible, or to the land of Canaan. Alternately, it may be a corruption of a Syriac term for merchant (Knāyil in Malayalam). However, scholar Richard M. Swiderski states that none of these etymologies are convincing. The Knanaya are also known as Tekkumbhagar in Malayalam; this is generally translated into English as "Southist", or sometimes "Southerner" or "Suddhist". This is in reference to the historically significant geographical division between them and other Saint Thomas Christians, who are known as Vadakumbhagar or Northists in this context.

Origins and traditions

It is not clear how the division of the Saint Thomas Christians into Southern and Northern groups originated. The earliest written evidence for the split dates to the 16th century. Directional divisions within communities are common in Kerala. A similar north-south division is found among the Nairs, and historically appears to have been in place in the early Brahmin settlements in the area. The Saint Thomas Christians may have taken this trait from the Brahmins.

A number of traditions and stories have emerged to explain the division, and both Southist and Northist groups use variants of these traditions to claim superiority for their group. The earlier version traces the divide to the figure of Thomas of Cana, a Syrian merchant who led a group of 72 immigrant families from the Middle East to settle in India in the 4th century (some sources place these events in the 8th century). This story may reflect a historical migration of East Syrian Christians to India around this time, which established the region's relationship with the Church of the East. In the Knanaya versions of this story, the Knanaya are the descendants of Thomas of Cana and his followers, while the Northists descend from the local Christian body converted by Thomas the Apostle centuries earlier. In many variants, Thomas of Cana had two wives or partners, one the ancestor to the endogamous Southists, and the other the ancestor to the Northists. In some of these variants, the Southists' ancestress was Thomas' Syrian wife, while the Northists' was an indigenous Nair who became his second wife or concubine, implying the Southists are Thomas' true heirs. In other variants, both wives were Kerala natives, with the Southists' forebearer was from a higher caste. More recent versions downplay the importance of either wife's status, focusing instead on their descendants' marriage practices: the Northists intermarried with the natives, while the Knanaya maintained their strict endogamy, maintaining a "pure" lineage.

Northists also maintain versions of the Thomas of Cana story that counter the Knanayas' assertions. In Northist versions, both Northists and Southists descend from marriages between Thomas' party and indigenous Christians, but the Knanaya descend from Syrian servants who married "low caste" Keralans; the Knanayas' endogamy and "purity" are thus borne of their exclusion by the higher class Northists. These variants frequently trace Knanaya descent to a dobi (washerwoman); in some versions she became Thomas' concubine, in others she married a lower-caste Maaran boy.

Another story regarding the division became popular in the 20th century. In 1939, Knanaya politician and author Joseph Chazhikaden published a book on the community, Tekkumbhagasamudayam Charitram, in which he argued that the Knanaya were the descendants of ancient Jews. According to Chazhikaden, they originated in Judea, and later converted to Christianity, though they maintained their distinct culture and identity. Eventually they were forced out of their homeland and moved to Cranganore, where they were welcomed by the ruler Cheraman Perumal and lived near, but maintained their separateness from, the indigenous "Northist" Saint Thomas Christians. Many Knanaya individuals and organizations accept the account as factual. However, Swiderski believes the legend was "conceived and promulgated" by Chazhikaden himself. As with other Knanaya origin traditions, Northists dispute and condemn the story.

History

Early mentions

The first known written evidence for a division in the Saint Thomas Christian community dates to the 16th century, when Portuguese colonial officials took notice of it. A 1518 letter by a Jesuit missionary mentions a conflict between the children of Thomas of Cana, hinting at a rift in the community in contemporary times. In 1579 another Jesuit named Monserrate wrote on the tradition of Thomas of Cana's two wives for the first time; he describes the division of the community, but gives no details about either side. A 1603 letter by Portuguese official J. M. Campori further discusses the division, which had by that point become intermittently violent; Campori likewise traces its origin to the story of Thomas' two wives. None of these sources explicitly name the two sides as Northists and Southists.

Various later sources mention the Southists and their mutual enmity with the Northists. Following the Coonan Cross Oath of 1653, both the Southists and Northists were split internally into Catholic and Malankara Church factions; this rift overshadowed the north-south divide for a period. European observers tended to label the Northists and Southists as "castes" and regarded this as an example of the prevalence of divisions in Indian society in general. Later, both Saint Thomas Christians and Europeans tried to assuage the animosity and downplay the division.

Modern era

In the late 19th century social changes in British India led to increased wealth and social power for the Saint Thomas Christians. This social change tended to advance internal divisions within the community, including the Southist-Northist division. Through this period the Knanaya promoted their own uniqueness and independent identity to push for further opportunities for their community. They sought the establishment of Knanaya-centred parishes of both the Malankara and Catholic churches, which were founded in 1910 and 1911, respectively.

Like other Saint Thomas Christians, many Knanaya have migrated away from Kerala and India since the 20th century. The largest Knanaya diaspora community is in Chicago. The community originated in the 1950s when a small number of Knanaya and other Kerala natives emigrated to the area as university students; they were followed by more substantial immigration after 1965. The immigrants met up periodically for social events, and in the 1970s the organizations for Catholics, members of other Christian churches, and Hindus were formed. In the 1980s the various Indian Catholic particular churches sent chaplains to Chicago; in 1983 the Bishop of Kottayam sent a chaplain to minister specifically to the Knanaya Catholics. Unlike other Indian Christians in Chicago, the Knanaya have maintained their strict tradition of endogamy through arranged marriages.

Religious traditions

An unveiled tabernacle of a Knanaya Catholic Church

Traditionally the Knanaya have followed the religious traditions and practices of the wider Saint Thomas Christian community. In the 17th century, when the Saint Thomas Christians were split into Catholic and Malankara Church factions following the Coonan Cross Oath, both Knanaya and Northist groups were internally divided. The Malankara faction became affiliated with the Syriac Orthodox Church, an Oriental Orthodox church based in Syria, while the Catholic faction is now known as the Syro-Malabar Catholic Church. Beginning in the late 19th century, both Malankara and Catholic Knanaya lobbied for their own dioceses within their respective denominations. In 1910, the Syriac Orthodox Church established a distinct Knanaya-oriented diocese in Chingavanam reporting directly to the Patriarch of Antioch. The following year, the Catholic Church established a Knanaya Catholic eparchy (diocese) in Kottayam, known as the Syro-Malabar Catholic Archeparchy of Kottayam.

Culture

Like other Saint Thomas Christians, Southist culture is largely derived from Syriac Christian culture mixed with local Indian customs, with later elements derived from Indian and European contacts.

Traditional songs

The Knanaya Community has maintained numerous archaic songs that are used for several different occasions. The songs and ballads sing of many subject matters such as the arrival of the merchant Knai Thoma to India, traditions that take place during wedding ceremonies, biblical events of the Old Testament, and the erection of ancient churches.

Biblical songs are composed with the intention of teaching and transmitting Bible stories. Knanaya Bible songs show the age-old mixing of Hindu and Christian culture. An example of this can be seen in the Knanaya song "Maranarul" or "By the Lord's Command", a rendition of the creation of Adam in the biblical story of Adam and Eve.

Maranarul (English)

  • By the command of the Lord, man (world-dweller) was made
  • endowed with all qualities out of chaos
  • came unity. To prepare for the birth He grasped mud
  • and with a tool shaped it into a mass.
  • Within it the blood flowed and the muscles were arrayed.
  • For prosperity God’s place was housed amid the nine apertures.
  • Two hands, ten fingers with nails all red
  • the ten all afire, and the dancing soul was granted.
  • The soul bestowed, powerful Adam
  • without hesitation made heard the very first words.

(Malayalam)

  • Māŕānarul ceytīlōkēyannu nìravēri
  • ḕrrinalguṇaṅṅalellāṁ bhramimēlorēṭaṁ
  • orumayuṭayōǹ pērumakoṇḍu karuti maṇpiṭičču
  • piṭičča karuvilaṭakkam nēṭi pùrattu tukal potińńu
  • tukalakmē cōranīrum elluṁ māṁsadhatukkal
  • bhratikaḷkku vātilańǰum navadvāraṅṅaḷāyattu
  • raṇḍāṭu nālum nāluviralkku čuvappunakhaṇḍal pattu
  • pattuṭayoǹèrayakattuṭayōnāya koṭuttuṇarttyōrātmāvum
  • ātmāvum koṭuttu perumiṭṭōrābhamennu
  • enašēšaminniččāllāmunniniṇḍaḷ kēḷppin

References

Citations

  1. Fahlbusch, p. 286.
  2. ^ Swiderski, "Blood Weddings", pp. 55–56.
  3. Neill, p. 42.
  4. Swiderski, "Northists and Southists", p. 73.
  5. ^ Swiderski, "Northists and Southists", p. 77.
  6. ^ Swiderski, "Northists and Southists", pp. 76–80.
  7. Swiderski, "Northists and Southists", pp. 73–92.
  8. ^ Baum & Winkler, p. 53.
  9. Neill, pp. 42–43.
  10. Swiderski, "Northists and Southists", pp. 74–76.
  11. Swiderski, "Northists and Southists", pp. 76–77.
  12. Swiderski, "Northists and Southists", pp. 77–78.
  13. Swiderski, "Northists and Southists", pp. 78–80.
  14. Swiderski, "Northists and Southists", pp. 80–82.
  15. Swiderski, "Northists and Southists", pp. 88.
  16. Swiderski, "Northists and Southists", pp. 88–89.
  17. Swiderski, "Northists and Southists", p. 83.
  18. Swiderski, "Northists and Southists", pp. 83–84.
  19. Swiderski, "Northists and Southists", pp. 84–85.
  20. Swiderski "Northists and Southists", p. 86.
  21. ^ Swiderski, "Northists and Southists", p. 87.
  22. Swiderski, Blood Weddings, p. 169.
  23. Jacobsen & Raj 2008, p. 186–187 and note.
  24. Jacobsen & Raj 2008, pp. 202–207.
  25. Swidersky, "Northists and Southists", pp. 84–85, 87.
  26. Swidersky, "Northists and Southists", pp. 87–88.
  27. ^ Swiderski, "Oral Text: A South Indian Instance", pp.129-133

Bibliography

External links

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