The Unknown Version of Channar Revolt

Channar or Shanar is a sub-division of the Tamil Nadar community. Their traditional occupation was toddy-tapping. The Nadar community is mostly found in the southern parts of Kerala and Tamil Nadu. Channar revolt was organised by Christian Channar women to get the right to wear upper cloth or Melmundu. That's why it is also known as Upper cloth revolt and Melmundu Samaram. Melmundu is a traditional white cotton shawl of Kerala. 

In the recent version of Channar revolt the name Melmundu Samaram is changed to Marumarakkal Samaram. This new version says that the high-caste Hindus of ancient Kerala were extremely cruel and they never allowed the people of lower caste to wear upper garments. This is why some people believe that the Channar revolt was organised by the Christian Channar women to get the right to cover the upper part of their body. It was not so. In those days, the traditional dress of Christian women in Kerala (Malabar and Travancore) was long blouse and Mundu. This revolt was organised to bring the right to wear Melmundu or shawl by Christian Channar women. I am writing this blog only to clear some misconceptions about this incident, not to hurt any community. All the information about Channar revolt were taken from the books which I used for reference. 
When I was searching about the Channar revolt on the internet, I found a book "Liberation of the Oppressed: a Continous Struggle" written by Kumari Thanthai Shri.Marshall A. Nesamony. In this book there is a section with title "ATTACK BY VELLALAS (1859)" which gives details of the order of T.Pycroft. A part of it is as follows, 
"Order of T.Pycroft, chief secretary of government 
dated 27th January 1859
2.The Resident of Travancore reports distributed state of feeling prevalent in the 3 or 4 southern districts of the Sircar territory between portions of Shudra and Shanar populations. The excitement appears to have arisen from Hindu Shanar women having lately assumed the right of covering the upper part of their portions with a cloth which is objected by Shudras as preventing a recognition of caste.
3.Disturbances from the cause broke out in the year 1829, on which occasion Her Highness the Rani of Travancore, in her proclamation of third February 1829 republished "as the only regulation in force in the matter". A pervious circular order of 7th Edavam in the year 989 (1814) whereby "No women Paravers, Shanars and others of that description were ever to be allowed wear clothes on the chest as the Nair women; But was not prevented from wearing jacket, called Coopayam, such as were in use by women of Christian converts and of some other castes.
4.From General Cullen's second letter is seems that several small schools, and chapels have been burnt by incendiaries, whom it has not been possible to trace. These outrages are supposed to have been perpetrated by the Shudras under the idea that the HINDU SHANARS HAVE THE SUPPORT AND SYMPATHY OF THE CHRISTIAN CONVERTS FROM THAT CASTE: in their efforts to obtain the previlige of wearing the upper cloth. A small thatched bungalow occasionally occupied by the Resident at Nagarkovil was burnt on the tenth instant and on the 14th a small village inhabited by the Shanars in the Thovalah was fired by a party of Vellalars in day light, but several of the perpetrators of this later outrage have been apprehended. The Government Trust that they will be severely punished.
5.The Right Honourable, the Governor of the council hopes that the present excitement will soon allayed, and order restored. The resident will be careful to give no countenance to the idea that the British Government of which he is the representative, recognised any exclusive distinctions, or the right of set of men to prevent other from following all the matters of social and domestic life, such course as they may see fit - provided it be not repugnant to public decency and morals. It will be his duty to impress these views on His Highness the Rajah and to point out to him such prohibition and those contained in the circular order of May 1814, or in the proclamation of 3rd February 1829 are unsuited to the present age, and unworth of an enlightened prince and that he is not to look for the support of British Government in any attempts to maintain them, as respects any class of his subjects.
                                                                                                       T.Pycroft, Chief Secretary" 
So, from the above data, it is clear that women in those days were allowed to wear Coopayam. In ancient Kerala, Coopayam or Kuppāyam (കുപ്പായം, कुप्पायम्) was the name of a long blouse which women used to wear with Mundu. Kuppāyam was also called Jambar in Malayalam. Another thing I noted is that Shudra and Nair are mentioned separately. In 'The Cyclopaedia of India and of Eastern and Southern Asia, Volume 2' written by Edward Balfour it is stated that, "Amongst the Shudra castes in Travancore are the Vellalar, the Mudali, and the Pāndi Shudra." The Pāndi Shudras of Kottar shifted their caste and became Pānans. In a document of 1848 by J.Mullens, there is a mention about a community called Shudra Christians. I don't know much about Shudra Christians. I have never heard about such a community before. 

The revolt and getting permission  

A circular order was issued in Travancore in May 1814, 44 years before the Channar revolt, permitting female converts of all lower classes to use blouse as was worn by Syrian Christian women and Muslim Mappila women. In 'The Origin and History of Missions' written by Thomas Smith and John Overton Choules in 1831, there is a description about Travancore in which a detail about the religion of Travancore is given as, "The Hindu law is the basis of the procedure; but owing to the number of Christians and Muslims, it will not universally apply." That is, non-Hindus were not forced to follow Hindu rules. From Tranvancore law reports of 1808, I came to know that law courts were there in those days too. 
Missionaries of LMS, in a petition addressed to the King of Travancore in March 1859, argued that the upper cloth was not introduced by Christian Corners, but had long been in use among the hundreds of Hindu toddy-tapping families who migrated between Thirunelveli and Travancore with the seasonal flow of sap from palmyra trees. In addition, they noted that women of wealthy Hindu Nadar families also wore upper cloth, giving further evidence that it was regarded as a mark of status. According to LMS missionaries, the practice had been spreading among toddy-tapper families for some time without resistance. But, as the missionaries along with other observers at that time noted, in 1858, after several events made some local elites feel that their traditional privileges were under assault, controversy over the upper cloth resurfaced. 
Encouraged by Christian missionaries, the Christian Channar women showed remarkable courage resisting social restrictions imposed on them by the customs of antiquated society. The government authorities could not stop fighting the Christian Channars for their social emancipation and the tension continued and reached its climax in 1858 when violence took place in many parts of Neyyattinkara, Neyyor and Kottar.
200 Shudras and Vellalas of Talagoody led by Vythialingam Pillay, Neelam Pillay, Tengara Pillay, Mathavan Pillay and Seeneya Pillai of Maramat Department at various times entered the houses of poor Christians, thereby day and night with clubs and knives and misbehaved with the women, laid plans for the immediate destruction of Catechist and schoolmaster of the place with threats of setting their houses and Chapel on fire. Consequently the Chapel was closed, the Catechist and the school master fled, and the village was wholly deserted by the Christians.  
In the end, disturbances were ended when the Nair brigade was sent in to restore peace by the king. And on 26th July 1859, the king issued proclamation granting Christian Channar women the right to wear Melmundu or shawl. 

After the revolt

Gradually both Christian and non-Christian Channar ladies began to wear Melmundu in addition to Kuppayam. The upper cloth revolt by the Channar women brought a new incentive for the Nadars to join Christianity destroying their own Hindu Temples.The success of the upper cloth revolt supported by the missionaries was a great incentive for the orthodox Hindu Nadars, and their children began to attend the schools run by the missionaries. But there was no social integration of Christian Nadars with Pulayas and Parayas. There was a strong opposition from Christian Nadars in giving permission to the Pulaya converts to enter their churches. The suppression and lack of integration within the mission caused many Christian Pulayas and Christian Parayas to join the salvation army. 
The old versions of Channar revolt which are based on its record are different from the latest version. For example, in 'Women and media: challenging feminist discourse' written by Kiran Prasad in the year 2005, it is stated that "This defiance of the dress code by the lower caste Channar women infuriated the Nair and Nambudiri men and they attacked the women mercilessly." Whereas the old versions it is given that it was some Shudras (of Travancore) and Vellalars who misbehaved with Channar women. The latest version also states that the women of financially backward Malayali castes used to remain bare chested in those days, some of them got converted to Christianity, they too took part in the Channar revolt and were brutally attacked. But I didn't find such a detail in the old versions. In 'Native life in Travancore' written by Samuel Mateer in 1883, that is 25 years after the Channar revolt, it is stated, in page number 200, that "the Roman Catholic fisherwomen, instead of jackets, used to tie a long a cloth across the chest. Poor people got only one set of clothes in the year, those of moderate means two sets, and wealthy three or four in the year." Perhaps, after the revolt, some non-Hindu women didn't wear jackets because they were not able to pay the sewing costs. 

Kallu Māla Samaram

The Kallu Māla Samaram or Stone Necklace Agitation was a movement of lower caste Pulaya women in the year 1915 in Kollam district of Kerala where they asserted right to choose to wear or not wear certain ornaments. It is said that, in those days Pulaya women were not allowed to wear gold and other precious metals. But in the Census reports of 1961 it is stated that, "The Mala Arayans largely use ornaments made of gold and silver. But the Uralis, like the Hill Pulayas of Champakad are seen using ornaments made mostly of beads, shells and brass, as it is not possible for them to purchase ornaments of gold and silver." 'The Hill Arrians of Travancore, and the Progress of Christianity Among Them' written by Rev.Henry Baker Jun. in 1862, gives evidence that the Mala Arayans of those days used gold ornaments and brass cooking vessels and also it is not stated in the book that the upper-caste Hindus had denied the Mala Arayans to use expensive things. 



Reference: Converting Women: Gender and Protestant Christianity in Colonial South India
by Eliza F. Kent, Associate Professor of Religion Eliza F Kent, The Spirituality of Basic Ecclesial Communities in the Socio-religious Context of Trivandrum/Kerala, India by Selvister Ponnumuthan, Liberation of the Oppessed a Continuos Struggle, Sociology of Religion in India edited by Rowena Robinson, Liberation of the Oppressed a Continuous Struggle bu Kumari Thanthai Marshall A.Nesamony, Applied anthropology and challenges of development in India by P.R.G. Mathur, The Cyclopædia of India and of Eastern and Southern Asia: Commercial, Industrial and Scientific, Products of the Mineral, Vegetable, and Animal Kingdoms, Useful Arts and Manufactures, Volume 2 by Edward Balfour, Proceedings - Indian History Congress, Volume 65,   The Origin and History of Missions: Containing Faithful Accounts of the Voyages, Travels, Labors and Successes of the Various Missionaries who Have Been Sent Forth to Evangelize the Heathen : Compiled from Authentic Documents, Forming a Complete Missionary Repository by Thomas Smith and John Overton Choules. 

Non-Nāgavanshi Nairs

In Kerala, every community has it's own particularity. The special rituals of each Hindu community is undoubtedly interesting. It is not clear when the caste hierarchy began in Kerala but after independence it soon got vanished. Before independence, people of two different castes never used to inter-dine and inter-marry. But after independence, everything changed except the marriage rules. Inter-caste marriages and inter-religious marriages though occur in the society but are very rare because most of the people prefer to marry from their own caste to preserve their rituals and traditions. Today, I am going to tell you about other castes of Nair community which became the part of the community mainly because of a misconception that families with same surname belong to same community. 
In Hindu community, none of the castes were treated as slaves. Slavery never existed in South Asia before foreign invasion. The profession of every caste was respected and also they were given a satisfactory salary for their work. Apart from that, some castes were also given rice and fruits for free in the festival times by the kings and the local rulers. Men of some non-Nair castes were also taught martial arts. When there was a shortage of Nairs in the army, the kings allowed those non-Nair men who were trained in martial arts to join the army. 
Because the castes mentioned below described themselves as the sub-castes of Nair community, they were known as 'low caste Nairs' in the pre-independence era. There was also hierarchy between these castes. Actually, these castes were different communities with distinctive characteristics. 

Paḷḷichān 

Pallichan, presently known as Pallichan Nair, is a caste found in Malabar and Cochin. In ancient times, they were Palanquin bearers for Brahmins and the rulers. They are similar to Kadupattan caste. The members of Kadupattan caste were mostly palanquin-bearers, and carriers of salt, oil etc. Ezhuthachan and Panikkar are the main titles of Kadupattan caste. It is said that some members of Kadupattan caste also worked as teachers. In ancient times, the school was called Pallikudam in Kerala. I think those Kadupattans who worked as teachers were given the title Pallichan. Pallichans and Maniyanis, are Theyyam worshippers, and they have their own shrines for their Theyyams.  

Chakkāla Mārān 

Chakkala Maran, presently known as Chakkala Nair, were the pressers of oil for use in Temples. Their title was Pulva. In Travancore, they are called Chakkalans and in Malabar they are called Vattakādans. In the Census report of 1921, it is stated that, "The Chakkalans who have been agitating for being treated as Nairs, may have taken the opportunity of the Census to satisfy their wish."  In the Census report of 1931 their caste name is written as Chakkala Maran. 

Asthikurichi Mārān 

Asthikurichi Maran, also known as Sheethikan, were the priests or instructors of funeral rituals performed by Nairs. Like Pulikkal caste they too are a sub-division of Mārān community. I don't know if Mārān community and Mārār community are same or not. 

Chāliyan 

Chaliyan, also known as Shaliya, was a caste of merchants. They are migrants from Karnataka and in Kerala they are mostly found in northern Malabar. In Karnataka, they are also known as Nayige. 

Maṇiyāni

Like Chaliyan, Maniyani are also migrants from Karnataka. In Karnataka, they are known as Maniyani Yadav. They belong to the Kolari caste of Dakshina Kannada. They were brought to Kerala by the British Military during the period of East India company to supply milk to their regiment. Some members of this caste use the title Nayudu. 

Vāṇiya

Vaniya, also known as Vaniyan, Vanika, Ayiravar, Nagarathar, is a division of Chettis. Their traditional occupation was oil-pressing. In the recent Census reports their caste name is written as Vaniya Nair and Vaniya Chettiar. Their caste deity is Sree Muppidatiamman whose Temple is in Kottar market, Nagarkovil, Tamil Nadu. 

Paḍamangalam and Tamil Paḍam 

Padamangalam and Tamil Padam are the migrants from Tamil country. Tamil Padam or Padamangalam, formed the Devadasis in the Sree Padmanabhaswamy temple at Thiruvananthapuram. In Tamil Nadu, the Devadasis did not belong to a single caste but were drawn from diverse groups like the Melakkarar, Nayanakkarar, Nattuvanar and the Sengunthar. In the early twentieth century these caste groups assumed the name Isai Vellalar which meant the cultivators of music. 

Nānjilnādu Veḷḷāla

Nanjilnadu Vellala is a caste found in Nanjilnadu. Nanjilnadu is a region in eastern part of Kanyakumari district. Some of the families of this caste accepted matrilineal system of inheritance and changed their caste name to Nanjilnadu Nair. I don't know if some members of this community still describe their caste as Nair but today Nanjilnadu Vellala is known as a different community.  

Viḷakkithala 

Vilkkithala, also known as Velakkithala and Velakkathara is a caste in which the male members used to work as barbers and female members used to work as mid-wives. In the old Census reports their caste name in written as Vilakkithalavan. It is simalar to the Nai(Naayee) community of northern India. This community is mainly found in southern Malabar and Travancore. In northern Malabar, the male members of Mārān or Mārāyan community worked as barbers. 
A proverb says that Mārāyan has four privileges :-
1) Pani, or drum, beaten with the hand.
2) Koni, or bier, i.e., making of the bier.
3) Natumittam, or shaving
4) Thirumittam, or sweeping the Temple courts. 

Veḷuthédathu 

Veluthedathu, also known as Veluthedon or Veluthedan, is a caste whose traditional occupation was washing clothes for Brahmans and rulers. The name is believed to signify a place where clothes are bleached. In Castes and Tribes of Southern India it is stated that, "A person who is in the condition of impurity is temporarily outcasted. This applies to Nambuthiris, Nairs as well as to Thiyans. Now the washerwoman is invariably of Thiyan caste. There are Mannans whose hereditary occupation is washing clothes for Nambuthiris and Nairs, but, for the most part, the washerwoman who washes for Nair lady is of the Thiyan caste." 

Ānthur

Anthur is a community in Kerala mostly found in Kozhikode(Calicut) and Kannur districts. Their name is derived from Andur, a place which was once a fief under the Samoothiri(Zamorin) of Kozhikode. Odan, Kulalan, Anthru Nair, Andra Nair, Mannu Nair, Velar etc are other names. Their traditional occupation was making earthen pots and tiles. It is not clear when they began using the title Nair. 

Chāranavar 

Charanavar, which is also called Charna Nair, is a caste mostly found in northern Malabar. The sub-divisions of this caste are Akathu Charnavar and Purathu Charnavar. The Purathu Charnavar were the armed retainers of the various chieftains while the Agathu Charnavar were the personal and domestic servants. In caste hierarchy, their position was above Pallichan. I don't know much about this caste but religious Nagavanshi Nair women do not marry from this caste too. The Illathu Nairs of southern Malabar are known as Malabari Shudra Nairs. 

From centuries, all castes did only their traditional occupations for living and because of that their financial statuses were unequal. But in the time of British rule, some Hindu spiritual leaders decided to make improvements in the Hindu community. They fought against the class-system which was introduced in India in the beginning of foreign invasion and encouraged the people of all castes to get modern education instead of getting trained in their traditional occupations only. Gradually, the number of white-collar workers began increasing in all castes. Every person who was not having any title was given title according to his profession. For example, 'Nair' to all those who worked as soldiers, 'Menon' to all those who worked as accountants, etc. From there began a misconception that families with same surname belong to same community because the castes which are neither Brahmin nor Nair had very little knowledge about the Nair community. 



Reference: Census of India, 1961 - Volume 7, A. M. Abraham Ayrookuzhiel. The Sacred in Popular Hinduism: An Empirical Study in Chirakkal, North Malabar. Christian Institute for the Study of Religion and Society, Bangalore (1983), Urari S.Krishnamurthi Ayyar. Census of India (1921),  Kumar Suresh Singh, T. Madhava Menon; D. Tyagi. Kerala, Volume 1. Affiliated East-West Press [for] Anthropological Survey of India, 2002, Edgar Thurston, K. Rangachari. Castes and Tribes of Southern India, Vol 5 - (M to P),  Kumar Suresh Singh. Communities, Segments, Synonyms, Surnames and Titles. Anthropological Survey of India, 1996, People of India, Volume 27, Part 1, Kumar Suresh Singh, Anthropological Survey of India, People of India, Volume 27, Part 3 by Kumar Suresh Singh, Cleansing Pavam By Damaris Lüthi, Seven Seas & Seven Mountains: Mirrors & gestures : conversations with women dancers by C. S. Lakshmi, Global Encyclopaedia of the South Indian Dalit's Ethnography, Volume 1 edited by Nagendra Kr Singh, Castes and Tribes of Southern India, Volume 7 by Edgar Thurston and K. Rangachari, Madras Studios: Narrative, Genre, and Ideology in Tamil Cinema by Swarnavel Eswaran Pillai