Christianity in Kerala
Before getting into the family history part, it is pertinent for us to understand certain aspects of Christian life in Kerala. The family has an undisputed place in ‘life’. A model family is an embodiment of ardent love and selfless service. Apart from it family is a storehouse of peace and satisfaction. Hence family life is the center of material comforts and peace. The proverb underlines “Remembrances of the family are always sweet”.
History is never forgotten. The study of our ancient family and its history gives us motivation and respect. That is why after the independence of India, Indian history is being reconstructed. Even during British rule, Indian history, as a curriculum was bringing respect and revival. Likewise, our family history will also bring us a sense of respect and revival. The knowledge about our forefathers and their deeds will bring for them a lot of love, respect and shall help us to follow their footprints. The information from the family history will enable new inspiration to those who are not in touch due to the generation gap.
Some aspects of Christian life in Kerala, their status, social and organizational practices, as written by Mr. Purakkal M. Mathew being relevant are enumerated and are assumed useful from a historical perspective.
During the year AD 52, due to the advent of St. Thomas, one of the twelve disciples of Jesus Christ and his Gospel Work, there were a few worshipping congregations and churches along the coast of Kerala, from Kodungallur to down south. The Churches were going strong. During the reign of Cheraman Perumal, a group of Syrians under the leadership of Kanai Thomman, a trader who had landed at Kodungallur (Cranganoore). The king had received him and extended warm hospitality. Not only that, but the Syrians were also given positions and access to rights. After the rule of Perumals, tension arose among small kingdoms for supremacy and power. While this struggle for power was on, the competition among the Syrians, Arabs, and Portughese affected Christians, and those who were living in the north of Kerala have moved South Wards and settled down. The lords who came up in Cochin and Travancore started fighting among themselves for power, position and wealth. In order to improve the power of their fighting force, they have to depend on Christians also. By this time, the Christian community had also become a force to reckon with.
Like other religious communities, the help from the Christian community depended on the family heads who were leading the Christian community. It was essential that such family heads are entreated according to the need of the lords. Hence the lords acceded to these family heads rights, privileges and positions. Those Christians among the fighting force and who were successful and who become appreciated by the lords were given positions like Mapila, Panikkar, Tharakan, etc. As king Marthandan took over power from the lords, Christian's support in the fighting force was not needed much. Also, the Hindu revival during this period virtually isolated Christians, and Christians could not expect any favors. Brahmins and Nairs were endowed with Govt. jobs. In this scenario, where Govt. officials had a lot of power, it brought in harassment of other Non-Hindu communities. Hence not only Christians were fairly low in social status but were also affected economically due to lack of opportunities. With Arabs settling along the coast and taking over the trade, the Christians were compelled to withdraw from the area and occupations. Christian then left the trade and took up agriculture. Although Christians were low in education at that time, their moral fiber was kept intact.
During the rule of the two queens, Christians happen to acquire the lost glory and laid the foundation for some of the achievements that one can be proud of now. The major factor in this was the advice given by the Resident and Dewan Col Mondro and the C.M.S. missionaries, who counseled col. Mandro. During this period Christians were liberated from petty jobs and bondedness and were given Govt. positions. This has helped Christians to improve their social and economical status.
LifeStyle
Syrian Christian male shaves their face but they grow their hair and knot it behind and wear a cross made of silver or gold or other metal in the hair knot. Syrian Christian women wear a metal bangle on their legs and a cross on a chain around their neck.
The main occupation was agriculture and trading.
Syrian Christians, on the whole, have maintained a fair value system and high social behavior. Barren women did not resist to adopt the children of their servants. When two male members of the community meeting, the one who is socially and economically low removes his cloak from his upper body and stays with his mouth shut with his hand. If such a person has a cloth on his head, it is removed and stay with respect. This is the way they behave when they meet the priest also.
Certain aspects are written by Dr. P.J. Thomas and published in the Travancore State manual are also quoted below.
“ Until recently the Syrian Christians have been following the social customs and rituals of high caste Hindus. Birth, marriage, death rituals were of similar nature. When a child is born, the writing of the horoscope is a Hindu practice, was followed. The relations of the house in which the birth has taken place to follow a 15-day purification process and on the 16th day the purification celebration is conducted. At this function, only vegetarian dishes were served. This practice continues even now among the Orthodox Christian community. Syrian Christians now use non-vegetarian dishes and it seems to have come from the practices of eating before the advent of Buddhism or after the Syrians occupations of Kerala. The annual feast remembering the elders who died was followed as was followed by elite Hindus.
Marriage Celebrations of Ancient Syrians
Among Syrians, child marriage was in vogue. For marriage, the bride wears a white dress made up of Dhoti, Blouse, and a cloak. Normally jewelry is borrowed which are chains, necklaces, earrings, and Bangles for hands and legs. A decorated umbrella laced with artificial pearls and other metal ornaments stitched on it is used for the bridegroom during the marriage travel/procession. The groom wears bangles on both hands and legs as well as a belt of silver.
Dowry was given in the form of Gold. On the day of marriage, the bride and the groom come to the Church accompanied by their relatives. After the marriage, both parties will go to the groom's house. Depending upon their socio-economic status, the couple travel by Palanquir a device in which 4 people carry them on their shoulder or on Horseback or on Elephant back.
The groom's mother, accompanied and followed by a group of virgins carrying filled pots with water, gram and flour, offer them to the couple, receive them and seat them at an appropriate place. Thereafter the elders of the families treat them to sweets one by one. Then the music will begin. Thereafter the marriage feast will be served. During the feast, the local court singer (Panan) sings praises of Christian tradition and values.
On the fourth day of marriage, the chamber where the couple stayed will be opened, cleaned, and they are bathed. For this function, there are rituals and singings. On the fifth day, the groom gives presents to the relatives and the relatives leave after blessing the couple. During this celebration, the couple along with their relatives sit around different lanterns that are burning and will sing local dialects. Thereafter the couple goes to the bride’s house with it the marriage ceremony ends.
Funerals / Burials
If a member of the Christian Community dies she/he is buried in the compound of the church and if a Bishop dies, he is buried in the vestry. Apart from singing a few hymns, there were no other rituals. The metropolitan (Bishop) is buried in a sitting position on a wooden chair with his official dress and staff. For the funeral procession, lighted candles and incense are used. For the salvation of the soul, a prayer is conducted.