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Knanaya

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Revision as of 20:06, 3 December 2015 by AnomieBOT (talk | contribs) (Dating maintenance tags: {{Clarify}})(diff) ← Previous revision | Latest revision (diff) | Newer revision → (diff) 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, are an endogamous group in the Saint Thomas Christian community of Kerala, India. Today there are about 300,000 Knanaya in India and elsewhere. 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 misinterpretation of a Syriac term for merchant (Knāyil in Malayalam). Now the community is generally assigned as Christians.

Origins and traditions

The earliest written evidence of Knanaya's dates to the 16th century. 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 1939, Knanaya politician and author Joseph Chazhikaden proclaimed through a book on the community, 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 Saint Thomas Christians. Many Knanaya individuals and organizations accept the account as factual.

History

Early mentions

The first known written evidence of Knanaya Christian community 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. In 1579 another Jesuit named Monserrate wrote on the tradition of Thomas of Cana's two wives for the first time. A 1603 letter by Portuguese official J. M. Campori further discusses the conflict, which had by that point become intermittently violent; Campori traces its origin to the propagated myth of Thomas' two wives.

Following the Coonan Cross Oath of 1653, there was a split among Syrian Christians internally into Catholic and Malankara Church; this rift based on religious affinity overshadowed the conflict for a period. 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. In this period of social change 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 nurses, care-givers and 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.

According to 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.

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. 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, Knanaya culture is largely derived from Syriac Christian culture mixed with local Indian customs, with later elements derived from Indian and European contacts.

Wedding customs

Marriage customs among Syrian Christians is formed from a unique blend of Old Testament rituals and New Testament teachings with traditional customs of Kerala. 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.

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 banyan 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.

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.

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 henna (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 Margam Kali and prayers of the elders.

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.

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.

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.

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, world was made.
  • HE endowed the world with all good qualities.
  • The triune God, By Grace prepared mud.
  • And shaped it with an outer skin.
  • Along with the skin, blood and bones with essential nutrients was build.
  • For the spirit of God to enter, the five openings with nine apertures were made.
  • For two hands, ten finger’s with red nails were given.
  • Souls were granted to the bodies, by the holy God.
  • The very first that was bestowed with soul, was named Adam.
  • After this, hear what took place without hesitation.

(Malayalam)

  • Māŕānarul ceytī lōkēyannu nìravēri
  • ḕrri nalguṇaṅṅalellāṁ bhumiyil lorēdaṁ
  • orumayudayōǹ pērumakoṇḍu karuti maṇnupiṭičču
  • piṭičha karuvilaṭakkam nēdi pùrattu tukal potińju
  • tukal akamē chōranīrum elluṁ māṁsa dhatukkal
  • bhuatikaḷkku vātil ańǰum navadvāraṅgaḷāyattum
  • raṇḍāṭu nālum nāluviralkku čhuvappunakaṇgal pakattu
  • attuṭaudayoǹtè vekttuṭudayōnāya koduttuṇarttiyōr ātmāvum
  • ātmāvum koṭuthu perumiṭṭōru adamennu
  • enašēšam inničhollām unni ṇingal kēḷppin

Swiderski's Theory on Northists-Southists division among Syrian Christians

According to Swiderski Knanaya's belong to Southists or Tekkumbhagar community among Syrian Christians like the American South and the Syrian Christians are called as Northist or Vadakumbhagar. However, the great Richard M. Swiderski claims Knanaya's are called as "Southerner" or "Suddhist" with his authentic understanding Malayalam language. To further support his theory Swiderski uses divisional structure among the Hindu Nairs based on caste to ascertain his probability theoty.

In Swiderski's probing of Kerala's anthropological and cultural structure he found varied versions of origin stories about Knanaya's or the Southist faction. Some of them are the following.

  1. To him the Knanaya versions of the story, Knanaya's are considered as 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.
  2. In an other variant, Thomas of Cana had two wives or partners, one the ancestor to the endogamous Southists, and the other the ancestor to the Northists.
  3. A origin story Swiderski claims, 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.
  4. In a prominent variant, both wives were Kerala natives, with the Southists' forebearer was from a higher caste.
  5. A Northist variant of the story which Swiderski found is, 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. Additionally he found out there are other variants that "frequently" trace Knanaya descent to a dobi (washerwoman); in some versions she became Thomas' concubine, in others she married a lower-caste Maaran boy.

In the 1980's Swiderski argued these versions as a instrument to 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. Later Swiderski challenges Chazhikaden's claims of origin story but stands stern with the fact that "Northists and Southists" maintained a certain separateness. He also claimed there are other origin stories which the Northists dispute and condemn which he has not published. To further support his claim Swiderski claims a letter by Jesuit missionary "hints" but not sure about it that there was a rift among the Southist community in 1500's. However, the first authentic letter that mentions Knanaya community by J. M. Campori in 1600's fails to distinguish or even mention Swiderski's unfortunate Southist-Northist theory. European observer's like Swiderski considered his Northist and Southist divide as an example of the prevalence of divisions in Indian society in general. Swiderski claims later under the tyranny of British empire both Southist and Northist groups were further internally divided.

References

Citations

  1. Fahlbusch, p. 286.
  2. Swiderski, "Blood Weddings", pp. 55–56.
  3. Neill, p. 42.
  4. Swiderski, "Northists and Southists", p. 77.
  5. Baum
  6. Neill, pp. 42–43.
  7. Swiderski, "Northists and Southists", pp. 88.
  8. Swiderski, "Northists and Southists", p. 83.
  9. Swiderski, "Northists and Southists"
  10. Swiderski, "Northists and Southists", pp. 83–84.
  11. Swiderski "Northists and Southists", p. 86.
  12. Swiderski, "Northists and Southists"
  13. Swiderski, Blood Weddings, p. 169.
  14. Jacobsen & Raj 2008, p. 186–187 and note.
  15. http://www.nazraney.com/journal37.htm
  16. Swidersky, "Northists and Southists", pp. 87–88.
  17. http://kottayamad.org/knanaya-tradition/
  18. Jacobsen & Raj 2008, pp. 202–207.
  19. ^ Swiderski, "Oral Text: A South Indian Instance", pp.129-133
  20. Swiderski, "Northists and Southists", p. 73.
  21. ^ Swiderski, "Northists and Southists", pp. 76–80.
  22. Swiderski, "Northists and Southists", pp. 74–76.
  23. Swiderski, "Northists and Southists", pp. 76–77.
  24. Swiderski, "Northists and Southists", pp. 77–78.
  25. Swiderski, "Northists and Southists", pp. 80–82.
  26. Swiderski, "Northists and Southists", pp. 78–80.
  27. Swiderski, "Northists and Southists", pp. 88–89.
  28. Swiderski, "Northists and Southists", pp. 84–85.
  29. Swidersky, "Northists and Southists", pp. 84–85, 87.

Bibliography

External links

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