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{{Infobox ethnic group {{Infobox ethnic group
|group = Knanaya |group = Knai Jews
|image = ]]]<br>]] |image = ]]]<br>]]]<br>]]
|image_caption = <small>]{{•}}]{{•}}]<br>]{{•}}] |image_caption = <small>]{{•}}]{{•}}]<br>]{{•}}]{{•}}]<br>]<ref name="Knanaya Greece">{{cite web|title=Knanaya Greece|work=http://groups.yahoo.com/group/knanayagreece/|accessdate=24 March 2012}}</ref>{{•}}]{{•}}]
|group = Knanaya |group = Knanaya <br><big>{{Hebrew|כנעניים}}‎</big> ''(Qna'nyim)''
|poptime =50,000&ndash;65,000 (estimate) |poptime =50,000&ndash;65,000 (estimate)
|popplace = |popplace =
|regions = |regions =
|region1 = United States |region1 = {{flagcountry|United States}}
|pop1 = 25,000&ndash;30,000 |pop1 = 25,000&ndash;30,000
|region2 = India |region2 = {{flagcountry|India}}
|pop2 = 10,000&ndash;15,000 |pop2 = 10,000&ndash;15,000
|region3 = United Kingdom |region3 = {{flagcountry|United Kingdom}}
|pop3 = 5,000&ndash;8,000 |pop3 = 5,000&ndash;8,000
|region4 = Canada |region4 = {{flagcountry|Canada}}
|pop4 = 4,000 |pop4 = 4,000
|region5 = {{flagcountry|Kuwait}}<ref name="Kuwait Knanaya">{{cite web|title=Kuwait Knanaya|work=http://www.kuwaitknanaya.com/|accessdate=26 October 2011 }}</ref>
|region5 = Kuwait
|pop5 = 3,500 |pop5 = 3,500
|region6 = Syria |region6 = {{flagcountry|Syria}}<ref name="Knaii Syria
">{{cite web|url=http://knaiasyria.com/|title=Knai Syria|accessdate=15 March 2012}}</ref>
|pop6 = 2,500 |pop6 = 2,500
|region7 = Italy |region7 = {{flagcountry|Italy}}<ref name="Knanay Milan
">{{cite web|url=http://knanaymilan.com/|title=Knanay Milan|accessdate=26 October 2011}}</ref>
|pop7 = <1,000 |pop7 = <1,000
|region8 = {{flagcountry|Israel}}<ref name="Knanaya's in Israel">{{cite web|title=Knanaya's Around the World|work=Knanaya's of Israel |url=http://www.jpost.com/servlet/Satellite?cid=1204473063867&pagename=JPost%2FJPArticle%2FShowFull|accessdate=3 March 2008 }}</ref>
|region8 = Israel
|pop8 = <1,000 |pop8 = <1,000
|region9 = Austria |region9 = {{flagcountry|Austria}}<ref name="viennakna
">{{cite web|url=http://www.viennaknas.com/|title=ViennaKnas.com|accessdate=1 January 2009}}</ref>
|pop9 = <1,000 |pop9 = <1,000
|region10 = Switzerland |region10 = {{flagcountry|Switzerland}}<ref name="swisskna
">{{cite web|url=http://swisskna.com/|title=Swisskna.com|accessdate=1 January 2009}}</ref>
|pop10 = <500 |pop10 = <500
|region11 = Greece |region11 = {{flagcountry|Greece}}<ref name="Knanaya Greece" />
|pop11 = 272 |pop11 = 272
|langs = ''Historical:'' ], ],<ref name="Menachery"/> ] <br /> ''Modern:'' Local languages, primarily: ], ], ]
|langs = ]; local languages
|rels = Predominantly ]; ]; ] |rels = Predominantly ]; largest minority: ]; other religions
|related = ], ] |related = ], ], ] and ].
}} }}
The '''Knanaya''' (also known as the '''Southists''' or '''Tekkumbhagar''') are an ] group in the ] community of ], India. They are differentiated from another part of the community, known in this context as the ]. Today there are around 50,000 Knanaya in India and elsewhere.


The '''Knanaya''' (]: {{Hebrew|כנעניה‎}}, plural {{Hebrew|כנעניים}}; ]: <big>ക്നാനായ</big>; ]: <big>ܛܢܢܐ</big>; ]: <big>قينان</big>) also known as '''Qna'naya''', '''Qna'i''', '''Kanai''', or '''Thekkumbagar''', are an ], originating from ] ] of the ] who settled ], ].<ref name = Menachery>Menachery G. 1973, 1998; Vellian Jacob 2001; Weil,S. 1982; Podipara, Placid J. 1970</ref><ref>Richard M. Swiderski ''Blood weddings: the Knanaya Christians of Kerala'' 1988</ref> The Knanaya Jewish ] and ] are strongly interrelated. Their origins are unclear and are hotly disputed by academic scholars and they are widely believed to be {{Who|{{subst:February 7, 2012}}|date=February 2012}} descendants of ] who once formed a significant component of the ] population up until the sixteenth century.
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 century. Other versions trace the origins of the Knanaya to ] in the ]. The rift in the community was noted through the period of ].


Today the 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, including the United States, United Kingdom, Canada, and Italy. The Knanaya people lived in ] and were able to able achieve limited autonomy until the siege of Kodungallur by ]. This led to the Knanaya people dispersing to southern parts of the state of ]. During the ] occupation of Kerala, the Knanaya people were heavily persecuted for their Jewish beliefs. As a result of the Portuguese occupation, the Knanaya population dwindled significantly, Knanaya artifacts and culture were lost, and caused the formation of two groups - ] and ]. Many Knanaya migrated at the start of the 20th and 21st centuries, largely westward, forming communities in non Malayalam-speaking areas, including the ], ], ], and ].


==Names== ==Etymology==
]
The usual ] name for the group is ''Tekkumbhagar''. This is usually translated into English as "Southist", or sometimes "Southerner" or "Suddhist".<ref>Swiderski 1988a, p. 73.</ref> The term ''Knanaya'' derives from the Thomas of Cana. However, the ultimate derivation of Thomas' epithet is not clear. It may refer to the town of ], mentioned in the Bible, or to the land of ].<ref name=Swiderskib>Swiderski 1988b, pp. 55–56.</ref> Alternately, it may be a corruption of a ] term for merchant (''Knāyil'' in Malayam).<ref>Neill, p. 42.</ref> However, scholar Richard M. Swiderski states that none of these etymologies are convincing.<ref name=Swiderskib/>
The etymology of "Knanaya" is uncertain, but many possibilities exist. Knanaya literally means "Qna'naya person" or "Qna'i person". It corresponds to the Aramaic word ܛܢܢܐ meaning "zeal". It also shares a common origin with the Hebrew term {{Hebrew|קנאי}} (''Q'nai or Kanai''), plural: {{Hebrew|קנאים}} (''Kna'im''); meaning "overly-jealous" or "with-zeal". The first mention of the term is within the ]. Knanaya suggests a shift between Syriac ܛ and Malayalam ക.


Another common view is that it originates from ], a region corresponding to the ]. It has an original meaning of "lowlands", from a Semitic root ''{{lang|sem-Latn|knʿ}}'' "to be low or humble".<ref>{{cite book|url=http://books.google.co.uk/books?id=EC6XbOANT04C&pg=PA297 |title=Bible Places: The Topography of the Holy Land By Henry Baker Tristram |publisher=Books.google.co.uk |date=2005-03-25 |accessdate=2012-05-01}}</ref> ] {{Hebrew|כנען}} (''knʿn'') Sources of the ] mention the region known as ''{{lang|egy|Ka-na-na}}''<ref name="autogenerated1993">Redford, Donald B. (1993) "Egypt, Canaan, and Israel in Ancient Times", (Princeton University Press)</ref> and it is noted by the ] as {{lang|grc|Χαναάν}} (''Khanaan''), a rendition of the Semitic ''{{lang|sem-Latn|knʿn}}''.<ref>''Hebrew Lexicon''</ref><ref>{{harvnb|Lemche|1991|pp=24–32}}</ref> In the last half of the 1st millennium, ''{{lang|sem-Latn|knʿn}}'' is found on coins from ]. Scholars relate the name ''Canaan'' with ''{{lang|sem-Latn|knʿn}}'', ''Kna'nan'', the general ] name for this region.
==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 spit dates to the 16th century.<ref name=Swiderski77>Swiderski 1988a, p. 77.</ref> A number of traditions and stories have emerged to explain the development.<ref>Swiderski 1988a, pp. 73–92.</ref> Both Southist and Northist groups use variants to claim superiority for their group.<ref name=Baum>Baum & Winkler, p. 53.</ref>


However, prior to the popularity of Knanaya, Thekkumbhagar, Malayalam for "Southists" was often used to describe the community. This was coined because they lived in the southern part of Kerala. Today the term Thekkumbhagar is heavily rejected and viewed unfavorably, with a preference to identify themselves as Knanaya.
Most commonly the division is traced the figure of Thomas of Cana. According to these versions, Thomas of Cana was a ] merchant who led a group of 72 immigrant families from the Middle East to settle in India in the 3rd or 4th century (some sources place these events in the 8th century).<ref name=Baum/> This story may reflect a historical migration of ] to India during this time, who established the region's relationship with the ].<ref>Neill, pp. 42–43.</ref> In these versions, the Knanaya or Southists are the descendents of Thomas of Cana and his followers, while the Northists descend from the local Christian body converted by ] centuries earlier.<ref name=Swiderski7680>Swiderski 1988a, pp. 76–80.</ref> In some versions, Thomas of Cana had two wives or partners, one the ancestor to the endogamous Southists, and the other (generally described as a Kerala native) the ancestor to the Northists.<ref name=Swiderski7680/>


⚫ ==History==
In 1939 Joseph Chazhikaden introduced and popularized a theory that the Knanaya were the descendents of ancient Jews. According to Chazhikaden, they originated in ], and eventually 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 1988a, pp. 87–88.</ref>
===Origin and migration===
]
Prior to the migration to Kerala, very little is actually known about the Knanaya people. Notably Knanaya have claimed to be from various locations in the Middle east including ], ], ], ], and ], ].<ref name = "New York Times">{{cite news| url=http://www.nytimes.com/2008/11/24/nyregion/24church.html?em | work=The New York Times | first1=Robert D. | last1=Mcfadden | first2=Patrick | last2=Mcgeehan | title=Gunman Kills One at a Church in New Jersey | date=24 November 2008}}</ref> There is no mutual agreement from where Knanaya lived before their arrival to Kerala.<ref name = Poomangalam>Menachery G; 1973, 1998; Weil, S. 1982; Poomangalam C.A 1998; Thomas Puthiakunnel 1973; Vellian Jacob 2001; Koder S. 1973</ref>


It is generally believed by Knanaya people that 72 families with a total of 400 people migrated to the ] in AD 345, under the leadership of a prominent merchant ]. They sailed in three ships headed by a leading ship to ]. The Knanaya were granted asylum and permission to engage in trade and settle down in ] by the then ruler of Malabar, ].<ref name="Hough"/> The event was recorded on copper plates given to the community.<ref name="Hough"/> In Kodungallur, they established 72 houses.<ref name = Hough>Menachery G; 1973, 1998; Weil,S. 1982; James Hough 1893; Thomas Puthiakunnel 1973; Vellian Jacob 2001; Koder S. 1973</ref> It also can be noted that Knanaya do not agree why they came to Kerala. Persecution by the Romans, missionary efforts, and for the wealth of the spice trade have all been suggested.
Direction 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>Swiderski 1988a, pp. 76–80.</ref>


The validity of this story is contested by scholars. There is no documented evidence of such a community existing until the 16th century. Interestingly, it is also the same time that a dispute broke out between two brothers over the chieftainship, one of them named ], in the ] community, a component of the ]. Scholars have also noted the striking similarity between the Knanaya and the Yemeni Jews or the Black Jews of Kerala. Yemeni Jews are believed to have arrived in Kerala at about roughly the same time. They were led by ] a merchant through Muziris. They were given the rights to seventy-two houses in Kodungallur.<ref>taken from WP article on Rabban, which appears to rely on Ken Blady's book ''Jewish Communities in Exotic Places''. Northvale, N.J.: ] Inc., 2000. pp. 115–130.</ref> The Hindu king, Cheraman Perumal, gave them approval for the Jews to live freely, construct ], and acquire land.<ref>(p.59,p.60)By Israel Joseph Benjamin</ref><ref>(p.28) By James Massey, I.S.P.C.K.</ref> This was all documented on a pair of copper plates granting the community special privileges.<ref>(Burnell, "Indian Antiquary," iii. 333–334)</ref> The striking parallels have led many to speculate that the Knanaya are in fact the Yemeni Jews who split to form their own community.
⚫ ==History==
===Early mentions===
The first known writte=n 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.<ref>Swiderski 1988a, 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 1988a, 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 1988 a, pp. 84–85.</ref> Later, both Saint Thomas Christians and Europeans tried to assuage the animosity and downplay the division.<ref>Swiderski 1988a, p. 86.</ref>


===Modern era=== ===Chera rule===

The Chera kingdom depended on trade which had led to an influx of merchants from Western Asia and Southern Europe.<ref name=autogenerated2>{{cite book |author=Iyengar PTS |year=2001 |title=History Of The Tamils: From the Earliest Times to 600 A.D. |publisher=Asian Educational Services |isbn=81-206-0145-9 |url=http://books.google.com/books?id=ERq-OCn2cloC |accessdate=2008-12-29 }}</ref> At this time, most of the Knanaya had remained in Kodungallur and prospered. Many had had become wealthy as a result of the ], working as intermediaries between the Chera rulers and the foreign traders. Other Knanaya families had benefited as ] plantation owners, merchants, or bankers. The Knanaya maintained close relationship with the Cochin Jews, who were considered their closest allies.<ref name="Koder"/>

===Persecution by Muslims===

With the collpase of the Chera kingdom after a number of invasions and military subjugations by ]s, ], and ],<ref name="Kerala Gov">{{cite web|url=http://www.kerala.gov.in/|title=Official website of Govt of Kerala |accessdate= 2013-03-23}}</ref> had led to the decline of prosperity for Knanaya. The rapidly growing Muslim population caused increasing tension with Knanaya. The Knanaya were considered Jews by the '']'' and thus were considered protected ''Peoples of the Scriptures''. Knanaya were given freedom of religion in exchange for the ], a tax imposed on non-Muslim monotheists.
] or ] styled Knanaya ship sailing from Kodungallur.]] ] or ] styled Knanaya ship sailing from Kodungallur.]]
The Caliphate sought the wealth accumulated by the Knanaya and increased the jizya tax upon Knanaya. Knanaya refused to pay and the Caliphate led an assault upon Kodungallur. The attack was met with resistance by the Knanaya who fought alongside their Hindu and Cochin Jewish allies. Kodungallur was besieged for over several months before the Caliph's mercenaries captured the city. The defeat resulted in a mass exodus of Knanaya people fleeing for refuge to the south to places like ], ], ], and ]. Active Muslim persecution of the Knanaya gained full force when the Caliphate seized power. Those who remained in Kondungallur were forced to convert to Islam or were killed. Notably, the Hawariyun (حواريون) share Knanaya ancestry.<ref name = ukkca>{{cite web|url=http://www.knanayacatholics.com/articles/chapter1.htm |title=knanayacatholics.com |publisher=knanayacatholics.com |date= |accessdate=2012-05-01}}</ref>
⚫ ]
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 1988a, 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/>


===Persecution by the Portuguese===
⚫ Many Knanayas began migrating at the birth of the 20th and 21st century, largely westward, forming communities in non Malayalam-speaking areas, including the United States, United Kingdom, Canada, and Italy. Persecuation toward Knanaya by Muslims has drastically risen which has contributed to the Knanaya departure from India. With the vast majority of Knanaya people moving westward; the number remaining in Kerala itself is in decline.{{cn|date=June 2012}}

{{Main|Portuguese Inquisition}}
With the arrival of the Portuguese to Kerala, the Knanaya were denounced and persecuted for their Jewish beliefs. The Nasranis and Cochin Jews were also targeted. An imperial order was passed to confiscate and sell under ] the properties of those who celebrated ] and ]. Furthermore, circumcision was prohibited as was reading and writing in ] and ].<ref name="CBuchanan">Claudius Buchanan, 1811</ref> Ancient Knanaya artifacts and texts were confiscated and burned by the Portuguese as to destroy the Jewish identity of the Knanaya people. In some rare instances, Knanaya who were caught defying the imperial order were executed. The oppressive rule by the Portuguese was sometimes met with resistance. These movements were futile as the Portuguese swiftly punished Knanaya who protested with death.

The Knanaya fell victim to the Portuguese missionary efforts to ] them. They were forced to incorporate European changes into their ancient fidelity. Despite the all this, the Knanaya managed to preserve some elements of their Jewish customs, because of their ] practice and decision to become ].<ref name="Poomangalam">Weil, S. 1982; Jessay, P.M. 1986 Vellian Jacob 2001; Poomangalam C.A 1998</ref> This is why Knanaya continue to celebrate Passover very privately without inviting any Christian friend to share the Holy Meal.<ref>{{dead link|date=May 2012}}</ref> Still majority of their Jewish ethos was lost.<ref name="CBuchanan">Claudius Buchanan, 1811</ref> As a result of the Portuguese occupation, the Knanaya divided in two groups - ] and ].

===Dutch and British rule===

The ] ousted the Portuguese and the Dutch Protestant rulers were more tolerant toward the Knanaya than the Portuguese Catholics. Knanaya remained largely neutral during escalating conflicts between the local Keralites and Dutch and British colonists, fearing the persecution that had occurred earlier during Portuguese rule.

===Modern era===

⚫ ]
⚫ Many Knanayas began migrating at the birth of the 20th and 21st century, largely westward, forming communities in non Malayalam-speaking areas, including the ], ], ], and ]. Persecuation toward Knanaya by Muslims has drastically risen which has contributed to the Knanaya departure from India. With the vast majority of Knanaya people moving westward; the number remaining in Kerala itself is in decline. Even today, Knanaya are still victims of increasing missionary efforts from both Christian and Islamic missionaries desiring that they should abandon their Jewish identity, customs, and traditions.


==Religious traditions== ==Religious traditions==
As a consequence of the Portuguese occupation, Knanaya are split into two major groups.<ref name = Weil>Weil, S. 1982; Jessay, P.M. 1986; Menachery G; 1973, 1998; Vellian Jacob 2001</ref> Knanaya Catholic was established as a result of the arrival of the Portuguese. A Knanaya Syriac Orthodox diocese was established in 1910, which reports directly to the Patriarch of Antioch of the ]. The Knanaya Catholics and their Jewish identity and practices was acknowledged by the ] under ], by establishing in 1911 a separate diocese for the Jewish Christians, named the ] and headed first by ].<ref name="Weil"/><ref>{{cite web|url=http://www.kottayamad.org/bishops.htm |title=brief set of bios of bishops of Kottayamad |publisher=Kottayamad.org |date= |accessdate=2012-05-01}}</ref> However their status as Jews is still not acknowledged by ] as they have abandoned Judaism with a Jewish Christian belief.{{Citation needed|date=May 2012}} There are a sizable population of Knanaya who are ] or practice some other faith. {{cn|date=June 2012}} As a consequence of the Portuguese occupation, Knanaya are split into two major groups.<ref name = Weil>Weil, S. 1982; Jessay, P.M. 1986; Menachery G; 1973, 1998; Vellian Jacob 2001</ref> Knanaya Catholic was established as a result of the arrival of the Portuguese. A Knanaya Syriac Orthodox diocese was established in 1910, which reports directly to the Patriarch of Antioch of the ]. The Knanaya Catholics and their Jewish identity and practices was acknowledged by the ] under ], by establishing in 1911 a separate diocese for the Jewish Christians, named the ] and headed first by ].<ref name="Weil"/><ref>{{cite web|url=http://www.kottayamad.org/bishops.htm |title=brief set of bios of bishops of Kottayamad |publisher=Kottayamad.org |date= |accessdate=2012-05-01}}</ref> However their status as Jews is still not acknowledged by ] as they have abandoned Judaism with a Jewish Christian belief.{{Citation needed|date=May 2012}} There are a sizable population of Knanaya who are ] or practice some other faith.


The order of their ] (l'todah u'zevach shelamim) is as outlined in ]. The ] or betrothal is the first step in Knanaya marriage. The bridal canopy or ] is an essential part of the Knanaya wedding ceremony and there is a ceremonial bathing on the eve of the wedding that resembles the ]. The dead are buried facing the east (though Jerusalem is west of India).<ref name="Koder"/> Thanksgiving blessings which the Knanaya use which follow the Hebrew formula, ] (ברוך אתה ה' א‑לוהינו מלך העולם, המוציא לחם מן הארץ).{{cn|date=June 2012}} The order of their ] (l'todah u'zevach shelamim) is as outlined in ]. The ] or betrothal is the first step in Knanaya marriage. The bridal canopy or ] is an essential part of the Knanaya wedding ceremony and there is a ceremonial bathing on the eve of the wedding that resembles the ]. The dead are buried facing the east (though Jerusalem is west of India).<ref name="Koder"/> Thanksgiving blessings which the Knanaya use which follow the Hebrew formula, ] (ברוך אתה ה' א‑לוהינו מלך העולם, המוציא לחם מן הארץ).


==Culture== ==Culture==
Knanaya culture is closely related to Indian as well as Jewish. While many of their Jewish roots were lost, some still linger. Cultural contributions express the distinctiveness of the Knanaya experience. There are many Jewish customs recorded in the ] still preserved by the Knanaya.<ref name = Koder>Weil,S. 1982; Jessay, P.M. 1986; Menachery G; 1973, 1998; Thomas Puthiakunnel 1973; Vellian Jacob 2001; Koder S. 1973; Vellian, J 1988</ref> Knanaya culture is closely related to Indian as well as Jewish. While many of their Jewish roots were lost, some still linger. Cultural contributions express the distinctiveness of the Knanaya experience. There are many Jewish customs recorded in the ] still preserved by the Knanaya.<ref name = Koder>Weil,S. 1982; Jessay, P.M. 1986; Menachery G; 1973, 1998; Thomas Puthiakunnel 1973; Vellian Jacob 2001; Koder S. 1973; Vellian, J 1988</ref>


] ]
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===Cuisine=== ===Cuisine===


Knanaya's history of rule by the Portuguese and settlement in ] is reflected in Knanaya cuisine, which has benefited from various cultural exchanges and contributions. Honey yeast cakes and ] is a popular dessert among the Knanaya. Knanaya's history of rule by the Portuguese and settlement in ] is reflected in Knanaya cuisine, which has benefited from various cultural exchanges and contributions. Honey yeast cakes and ] is a popular dessert among the Knanaya.


One such Knanaya Jewish cuisine preserved, is the consumption of ''Pesaha pal'' (passover coconut milk ) on the night of ] along with ''Pesaha-appam'' (unleavened passover bread).<ref name="Koder"/> This tradition of ''Pesaha appam'' was observed by the entire Nasrani people until Portuguese persecution as well as the Cochin Jews.<ref name="Koder"/> One such Knanaya Jewish cuisine preserved, is the consumption of ''Pesaha pal'' (passover coconut milk ) on the night of ] along with ''Pesaha-appam'' (unleavened passover bread).<ref name="Koder"/> This tradition of ''Pesaha appam'' was observed by the entire Nasrani people until Portuguese persecution as well as the Cochin Jews.<ref name="Koder"/>


===Endogamy=== ===Endogamy===

Knanaya people are known for their ] practice. There are many critics of the endogamous practice, both Knanaya and non-Knanaya. The practice of Endogamy has been extremely controversial issue. However, those in favor argue that it is necessary to preserve the Knanaya. A recent controversy had occurred in the community's refusal to accept ] belonging to a Knanaya couple who were unable to have children.{{Citation needed|date=May 2012}} Knanaya people are known for their ] practice. There are many critics of the endogamous practice, both Knanaya and non-Knanaya. The practice of Endogamy has been extremely controversial issue. However, those in favor argue that it is necessary to preserve the Knanaya. A recent controversy had occurred in the community's refusal to accept ] belonging to a Knanaya couple who were unable to have children.{{Citation needed|date=May 2012}}


There is also an argument about how strict the endogamous practice has been in the past. ] have confirmed that the community has had significant admixture with the local population. Further more it has been illustrated that other Jews joining the community, as genetic testing indicates, was certainly allowed in the past.{{Citation needed|date=May 2012}} There is also an argument about how strict the endogamous practice has been in the past. ] have confirmed that the community has had significant admixture with the local population. Further more it has been illustrated that other Jews joining the community, as genetic testing indicates, was certainly allowed in the past.{{Citation needed|date=May 2012}}


===Seafare=== ===Seafare===
Traditionally, Knanaya have been a maritime people since they lived on the coast of Kerala and surrounding islands, with access to the ] and ]. They were culturally isolated which led them to participate in ]. The region's geographical position was situated in the juncture of the spice trade which linked ], India, and the Middle East to the ]. With the influx of foreign merchants, Knanaya were able to grow affluent and shaped the nautical nature of the Knanaya people. Knanaya long-standing folklore deeply involves seafare, with the most celebrated story telling of the voyage east.<ref>Menachery G; 1973</ref>{{Pn|date=June 2012}}<ref>Menachery G; 1998</ref>{{Pn|date=June 2012}}<ref>Weil,S. 1982</ref>{{Pn|date=June 2012}}<ref>James Hough 1893</ref>{{Pn|date=June 2012}}<ref>Thomas Puthiakunnel 1973</ref>{{Pn|date=June 2012}}<ref>Vellian Jacob 2001</ref>{{Pn|date=June 2012}}<ref>Koder S. 1973</ref>{{Pn|date=June 2012}} Paintings and sculptures of ships are quite common by Knanaya artists. Ships are often used to represent the Knanaya diaspora as it is neutral symbol to ease religious tensions.{{cn|date=June 2012}} Traditionally, Knanaya have been a maritime people since they lived on the coast of Kerala and surrounding islands, with access to the ] and ]. They were culturally isolated which led them to participate in ]. The region's geographical position was situated in the juncture of the spice trade which linked ], India, and the Middle East to the ]. With the influx of foreign merchants, Knanaya were able to grow affluent and shaped the nautical nature of the Knanaya people. Knanaya long-standing folklore deeply involves seafare, with the most celebrated story telling of the voyage east.<ref name="Hough"/> Paintings and sculptures of ships are quite common by Knanaya artists. Ships are often used to represent the Knanaya diaspora as it is neutral symbol to ease religious tensions.
] ]
Trade by sea was the cardinal source for Knanaya to acquire wealth and power during the Chera rule. West Asian or Greek styled Knanaya ships were considerably advanced when compared to the Chera fleet.<ref name="Koder"/> Many Knanaya were seafarers, as they were familiar with the route west and deeply embroiled in the spice trade. Knanaya ships proved to have tactical advantage over the Calph's fleet during the besieging of Kodungallur. They were able to resist effectively against the Caliphate larger fleet and smuggle Knanaya families out of the city.<ref name=ukkca>{{cite web|url=http://www.knanayacatholics.com/articles/chapter2.htm |title=knanayacatholics.com |publisher=knanayacatholics.com |date= |accessdate=2012-05-01}}</ref> Knanaya shipping recovered after the defeat of the Portuguese and Knanaya merchants worked back up to upper and middle class.{{cn|date=June 2012}} Today, Knanaya shipping culture continues to flourish.{{cn|date=June 2012}} Trade by sea was the cardinal source for Knanaya to acquire wealth and power during the Chera rule. West Asian or Greek styled Knanaya ships were considerably advanced when compared to the Chera fleet.<ref name="Koder"/> Many Knanaya were seafarers, as they were familiar with the route west and deeply embroiled in the spice trade. Knanaya ships proved to have tactical advantage over the Calph's fleet during the besieging of Kodungallur. They were able to resist effectively against the Caliphate larger fleet and smuggle Knanaya families out of the city.<ref name=ukkca>{{cite web|url=http://www.knanayacatholics.com/articles/chapter2.htm |title=knanayacatholics.com |publisher=knanayacatholics.com |date= |accessdate=2012-05-01}}</ref> Knanaya shipping recovered after the defeat of the Portuguese. Once again, Knanaya merchants worked back up to upper and middle class. Today, Knanaya shipping culture continues to flourish.

===Language===
Historically, Knanaya Jews spoke ] and ].<ref name="Menachery"/> Overtime, Knanaya Jews became fluent in ]. During the Portuguese occupation of Kerala, speaking, writing, and reading Hebrew and Aramaic were banned.<ref name="Menachery"/> Thus, there was a decline in usage of both these historic languages.

Nowadays, Malayalam is also the primary language of the Knanaya people and almost all Knanaya nowadays are native Malayalam-speakers and speak Malayalam as their primary language. A variety of other languages are still spoken within some Knanaya communities, communities that are representative of the various Knanaya divisions from around the world that have come together to make up the Knanaya population.<ref name="CBuchanan">Claudius Buchanan, 1811</ref>

Even though the majority of Knanaya people are nowadays are native Malayalam speakers, many Knanaya immigrants speak other languages, ] Knanaya continue to speak primarily ] at home and many Knanaya from the ] continue to speak primarily ] at home. While there is a movement for ] was particularly popular among Jewish populations worldwide, the movement has struggled to make changes to the Knanaya.{{Citation needed|date=May 2012}}

===Music===
{{Listen
|filename=Eliza_Joseph_-_Sadakan.ogg
|title=<big>"Sadakan" ("Doer")</big>
|description=] is a Knanaya musician from ] who plays a variety of musical instruments. This is a recording the live version she played at a concert in Vienna.
|format=]}}
Knanaya music has historically been associated with worship, marriage, and folklore. Many Knanaya songs were passed down from generation to generation and with that, changes were made to adapt to the ]. Many folklore songs detail the journey of the Knanaya people through time and is one of the main sources used to tell Knanaya history. These traditional songs have now been recorded and re-imagined by various musicians. Recently, new wave Knanaya musicians have begun to experiment with other genres due to the Knanaya exodus west, and have begun collaborating with non-Knanaya artists.


==See also== ==See also==
* ] * ]
* ]
* ]
* ]


==Notes== ==Notes==
{{reflist|colwidth=30em}} {{reflist|colwidth=30em}}


==References== ==References==
*{{Cite book |title= The Church of the East: A Concise History |last= Baum|first= Wilhelm |coauthors= Dietmar W. Winkler|year= 2003 |publisher= Routledge|isbn= 0-415-29770-2|page= 52 |url= http://books.google.com/books?id=yt0X840SjpEC|accessdate= June 8, 2012}}
⚫ * Hough, James (1893) "The History of Christianity in India".
⚫ * Jessay, P.M. (1986) "The Wedding Songs of the Cochin Jews and of the Knanite Christians of Kerala: A Study in Comparison." Symposium.
⚫ * Koder, S. (1973) "History of the Jews of Kerala".''The St. Thomas Christian Encyclopaedia of India'',Ed. G. Menachery.
* Menachery, G. (1973) ''The St. Thomas Christian Encyclopedia of India'', Ed. George Menachery, B.N.K. Press, vol. 2, ISBN 81-87132-06-X, Lib. Cong. Cat. Card. No. 73-905568 ; B.N.K. Press * Menachery, G. (1973) ''The St. Thomas Christian Encyclopedia of India'', Ed. George Menachery, B.N.K. Press, vol. 2, ISBN 81-87132-06-X, Lib. Cong. Cat. Card. No. 73-905568 ; B.N.K. Press
⚫ * Vellian, Jacob (2001) ''Knanite community: History and culture''; Syrian church series; vol.XVII; Jyothi Book House, Kottayam
⚫ * Menachery, G (ed); (1998) "The Indian Church History Classics", Vol.I, ''The Nazranies'', Ollur, 1998. .
* "In Universi Cristiani" (Latin Text of the Papal erection of the Knanaya Diocese of Kottayam)
* {{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|pages= |url= http://books.google.com/books?id=RH4VPgB__GQC&printsec=frontcover#v=onepage&q&f=false|accessdate=June 8, 2012}}
⚫ * Podipara, Placid J. (1970) "The Thomas Christians". London: Darton, Longman and Tidd.
⚫ * Poomangalam, C.A. (1998) ''The Antiquities of the Knanaya Syrian Christians''; Kottayam, Kerala.
* Puthiakunnel, Thomas. (1973) "Jewish colonies of India paved the way for St. Thomas", ''The Saint Thomas Christian Encyclopedia of India'', ed. George Menachery, Vol. II., Trichur. * Puthiakunnel, Thomas. (1973) "Jewish colonies of India paved the way for St. Thomas", ''The Saint Thomas Christian Encyclopedia of India'', ed. George Menachery, Vol. II., Trichur.
⚫ * Koder, S. (1973) "History of the Jews of Kerala".''The St. Thomas Christian Encyclopaedia of India'',Ed. G. Menachery.
*{{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=June 8, 2012|url=http://books.google.com/books?id=wUIaAAAAIAAJ&q=etymology#search_anchor}}
* Vellian, J (1988) Marriage Customs of the Knanites, Christian Orient, 9, Kottayam. * Vellian, J (1988) Marriage Customs of the Knanites, Christian Orient, 9, Kottayam.
⚫ * Vellian, Jacob (2001) ''Knanite community: History and culture''; Syrian church series; vol.XVII; Jyothi Book House, Kottayam
* 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.
⚫ * Jessay, P.M. (1986) "The Wedding Songs of the Cochin Jews and of the Knanite Christians of Kerala: A Study in Comparison." Symposium.
⚫ * James Hough (1893) "The History of Christianity in India".
⚫ * Menachery, G (ed); (1998) "The Indian Church History Classics", Vol.I, ''The Nazranies'', Ollur, 1998. .
⚫ * Poomangalam, C.A. (1998) ''The Antiquities of the Knanaya Syrian Christians''; Kottayam, Kerala.
⚫ * Podipara, Placid J. (1970) "The Thomas Christians". London: Darton, Longman and Tidd.


==External links== ==External links==
* *
* *
* *

Revision as of 14:09, 9 June 2012

Ethnic group
Knanaya
Template:Hebrew‎ (Qna'nyim)
File:Kinayithoma.jpgFile:Elizayoseph.jpg
File:GolanAbraham.jpgFile:Cyriac Zecharia.jpg
File:MayaPhilippose.jpgKnai Thomman • Eliza Yoseph • Mor Severios
Mathew Makil • Golan Abraham • Cyriac Zecharia
Maya Philippose • Joy Vachachira • Abhaya
Regions with significant populations
 United States25,000–30,000
 India10,000–15,000
 United Kingdom5,000–8,000
 Canada4,000
 Kuwait3,500
 Syria2,500
 Italy<1,000
 Israel<1,000
 Austria<1,000
  Switzerland<500
 Greece272
Languages
Historical: Hebrew, Aramaic, Koine Greek
Modern: Local languages, primarily: Malayalam, English, Arabic
Religion
Predominantly Knanaya Catholic; largest minority: Knanaya Jacobite; other religions
Related ethnic groups
Syrian Malabar Nasrani, Cochin Jews, Yemeni Jews and Malayalis.

The Knanaya (Hebrew: Template:Hebrew, plural Template:Hebrew; Malayalam: ക്നാനായ; Syriac: ܛܢܢܐ; Arabic: قينان) also known as Qna'naya, Qna'i, Kanai, or Thekkumbagar, are an ethnoreligious group, originating from endogamous Jews of the Ancient Near East who settled Kerala, India. The Knanaya Jewish ethnicity and religion are strongly interrelated. Their origins are unclear and are hotly disputed by academic scholars and they are widely believed to be descendants of Yemeni Jews who once formed a significant component of the Cochin Jewish population up until the sixteenth century.

The Knanaya people lived in Kodungallur and were able to able achieve limited autonomy until the siege of Kodungallur by Muslims. This led to the Knanaya people dispersing to southern parts of the state of Kerala. During the Portuguese occupation of Kerala, the Knanaya people were heavily persecuted for their Jewish beliefs. As a result of the Portuguese occupation, the Knanaya population dwindled significantly, Knanaya artifacts and culture were lost, and caused the formation of two groups - Knanaya Catholics and Knanaya Jacobites. Many Knanaya migrated at the start of the 20th and 21st centuries, largely westward, forming communities in non Malayalam-speaking areas, including the United States, United Kingdom, Canada, and Italy.

Etymology

Map of the ancient Near East

The etymology of "Knanaya" is uncertain, but many possibilities exist. Knanaya literally means "Qna'naya person" or "Qna'i person". It corresponds to the Aramaic word ܛܢܢܐ meaning "zeal". It also shares a common origin with the Hebrew term Template:Hebrew (Q'nai or Kanai), plural: Template:Hebrew (Kna'im); meaning "overly-jealous" or "with-zeal". The first mention of the term is within the Tanakh. Knanaya suggests a shift between Syriac ܛ and Malayalam ക.

Another common view is that it originates from Canaan, a region corresponding to the Levant. It has an original meaning of "lowlands", from a Semitic root knʿ "to be low or humble". Hebrew Template:Hebrew (knʿn) Sources of the Egyptian New Kingdom mention the region known as Ka-na-na and it is noted by the Greeks as Χαναάν (Khanaan), a rendition of the Semitic knʿn. In the last half of the 1st millennium, knʿn is found on coins from Phoenicia. Scholars relate the name Canaan with knʿn, Kna'nan, the general Northwest Semitic name for this region.

However, prior to the popularity of Knanaya, Thekkumbhagar, Malayalam for "Southists" was often used to describe the community. This was coined because they lived in the southern part of Kerala. Today the term Thekkumbhagar is heavily rejected and viewed unfavorably, with a preference to identify themselves as Knanaya.

History

Origin and migration

It is a long-standing tradition among Knanaya that they sailed to India under a flag of the Magen David, though it was not used until the 17th Century.

Prior to the migration to Kerala, very little is actually known about the Knanaya people. Notably Knanaya have claimed to be from various locations in the Middle east including Jerusalem, Israel, Syria, Iraq, and Şanlıurfa, Turkey. There is no mutual agreement from where Knanaya lived before their arrival to Kerala.

It is generally believed by Knanaya people that 72 families with a total of 400 people migrated to the Malabar coast in AD 345, under the leadership of a prominent merchant Knai Thomman. They sailed in three ships headed by a leading ship to Muziris. The Knanaya were granted asylum and permission to engage in trade and settle down in Kodungallur by the then ruler of Malabar, Cheraman Perumal. The event was recorded on copper plates given to the community. In Kodungallur, they established 72 houses. It also can be noted that Knanaya do not agree why they came to Kerala. Persecution by the Romans, missionary efforts, and for the wealth of the spice trade have all been suggested.

The validity of this story is contested by scholars. There is no documented evidence of such a community existing until the 16th century. Interestingly, it is also the same time that a dispute broke out between two brothers over the chieftainship, one of them named Joseph Azar, in the Yemeni Jewish community, a component of the Cochin Jews. Scholars have also noted the striking similarity between the Knanaya and the Yemeni Jews or the Black Jews of Kerala. Yemeni Jews are believed to have arrived in Kerala at about roughly the same time. They were led by Joseph Rabban a merchant through Muziris. They were given the rights to seventy-two houses in Kodungallur. The Hindu king, Cheraman Perumal, gave them approval for the Jews to live freely, construct synagogues, and acquire land. This was all documented on a pair of copper plates granting the community special privileges. The striking parallels have led many to speculate that the Knanaya are in fact the Yemeni Jews who split to form their own community.

Knanaya folklore states that they sailed through Muziris.

Chera rule

The Chera kingdom depended on trade which had led to an influx of merchants from Western Asia and Southern Europe. At this time, most of the Knanaya had remained in Kodungallur and prospered. Many had had become wealthy as a result of the spice trade, working as intermediaries between the Chera rulers and the foreign traders. Other Knanaya families had benefited as pepper plantation owners, merchants, or bankers. The Knanaya maintained close relationship with the Cochin Jews, who were considered their closest allies.

Persecution by Muslims

With the collpase of the Chera kingdom after a number of invasions and military subjugations by Rashtrakutas, Pandyas, and Cholas, had led to the decline of prosperity for Knanaya. The rapidly growing Muslim population caused increasing tension with Knanaya. The Knanaya were considered Jews by the Ahl al-Kitab and thus were considered protected Peoples of the Scriptures. Knanaya were given freedom of religion in exchange for the jizya, a tax imposed on non-Muslim monotheists.

A West Asian or Greek styled Knanaya ship sailing from Kodungallur.

The Caliphate sought the wealth accumulated by the Knanaya and increased the jizya tax upon Knanaya. Knanaya refused to pay and the Caliphate led an assault upon Kodungallur. The attack was met with resistance by the Knanaya who fought alongside their Hindu and Cochin Jewish allies. Kodungallur was besieged for over several months before the Caliph's mercenaries captured the city. The defeat resulted in a mass exodus of Knanaya people fleeing for refuge to the south to places like Kaipuzha, Kottayam, Kozhikode, and Thiruvananthapuram. Active Muslim persecution of the Knanaya gained full force when the Caliphate seized power. Those who remained in Kondungallur were forced to convert to Islam or were killed. Notably, the Hawariyun (حواريون) share Knanaya ancestry.

Persecution by the Portuguese

Main article: Portuguese Inquisition

With the arrival of the Portuguese to Kerala, the Knanaya were denounced and persecuted for their Jewish beliefs. The Nasranis and Cochin Jews were also targeted. An imperial order was passed to confiscate and sell under public auction the properties of those who celebrated Passover and Sukkah. Furthermore, circumcision was prohibited as was reading and writing in Hebrew and Aramaic. Ancient Knanaya artifacts and texts were confiscated and burned by the Portuguese as to destroy the Jewish identity of the Knanaya people. In some rare instances, Knanaya who were caught defying the imperial order were executed. The oppressive rule by the Portuguese was sometimes met with resistance. These movements were futile as the Portuguese swiftly punished Knanaya who protested with death.

The Knanaya fell victim to the Portuguese missionary efforts to Christianize them. They were forced to incorporate European changes into their ancient fidelity. Despite the all this, the Knanaya managed to preserve some elements of their Jewish customs, because of their endogamous practice and decision to become Crypto-Jews. This is why Knanaya continue to celebrate Passover very privately without inviting any Christian friend to share the Holy Meal. Still majority of their Jewish ethos was lost. As a result of the Portuguese occupation, the Knanaya divided in two groups - Knanaya Catholics and Knanaya Jacobites.

Dutch and British rule

The Dutch East India Company ousted the Portuguese and the Dutch Protestant rulers were more tolerant toward the Knanaya than the Portuguese Catholics. Knanaya remained largely neutral during escalating conflicts between the local Keralites and Dutch and British colonists, fearing the persecution that had occurred earlier during Portuguese rule.

Modern era

An unveiled tabernacle of a Knanaya Palli or Church with 12 candlesticks in the background for the 12 tribes of ancient Israel.

Many Knanayas began migrating at the birth of the 20th and 21st century, largely westward, forming communities in non Malayalam-speaking areas, including the United States, United Kingdom, Canada, and Italy. Persecuation toward Knanaya by Muslims has drastically risen which has contributed to the Knanaya departure from India. With the vast majority of Knanaya people moving westward; the number remaining in Kerala itself is in decline. Even today, Knanaya are still victims of increasing missionary efforts from both Christian and Islamic missionaries desiring that they should abandon their Jewish identity, customs, and traditions.

Religious traditions

As a consequence of the Portuguese occupation, Knanaya are split into two major groups. Knanaya Catholic was established as a result of the arrival of the Portuguese. A Knanaya Syriac Orthodox diocese was established in 1910, which reports directly to the Patriarch of Antioch of the Syrian Orthodox Church. The Knanaya Catholics and their Jewish identity and practices was acknowledged by the Vatican under Pope Pius X, by establishing in 1911 a separate diocese for the Jewish Christians, named the Knanaya Catholic and headed first by Mar Mathew Makil. However their status as Jews is still not acknowledged by Israel as they have abandoned Judaism with a Jewish Christian belief. There are a sizable population of Knanaya who are irreligious or practice some other faith.

The order of their Qurbana (l'todah u'zevach shelamim) is as outlined in VaYikra. The kiddushin or betrothal is the first step in Knanaya marriage. The bridal canopy or chuppah is an essential part of the Knanaya wedding ceremony and there is a ceremonial bathing on the eve of the wedding that resembles the mikvah. The dead are buried facing the east (though Jerusalem is west of India). Thanksgiving blessings which the Knanaya use which follow the Hebrew formula, Birkat HaMazon (ברוך אתה ה' א‑לוהינו מלך העולם, המוציא לחם מן הארץ).

Culture

Knanaya culture is closely related to Indian as well as Jewish. While many of their Jewish roots were lost, some still linger. Cultural contributions express the distinctiveness of the Knanaya experience. There are many Jewish customs recorded in the Peshtta still preserved by the Knanaya.

Pesaha pal and Pesaha-appam are made during Passover.

Cuisine

Knanaya's history of rule by the Portuguese and settlement in India is reflected in Knanaya cuisine, which has benefited from various cultural exchanges and contributions. Honey yeast cakes and Halwa is a popular dessert among the Knanaya.

One such Knanaya Jewish cuisine preserved, is the consumption of Pesaha pal (passover coconut milk ) on the night of Passover along with Pesaha-appam (unleavened passover bread). This tradition of Pesaha appam was observed by the entire Nasrani people until Portuguese persecution as well as the Cochin Jews.

Endogamy

Knanaya people are known for their endogamous practice. There are many critics of the endogamous practice, both Knanaya and non-Knanaya. The practice of Endogamy has been extremely controversial issue. However, those in favor argue that it is necessary to preserve the Knanaya. A recent controversy had occurred in the community's refusal to accept adopted children belonging to a Knanaya couple who were unable to have children.

There is also an argument about how strict the endogamous practice has been in the past. DNA tests have confirmed that the community has had significant admixture with the local population. Further more it has been illustrated that other Jews joining the community, as genetic testing indicates, was certainly allowed in the past.

Seafare

Traditionally, Knanaya have been a maritime people since they lived on the coast of Kerala and surrounding islands, with access to the Arabian sea and Indian ocean. They were culturally isolated which led them to participate in shipping. The region's geographical position was situated in the juncture of the spice trade which linked east Asia, India, and the Middle East to the Mediterranean. With the influx of foreign merchants, Knanaya were able to grow affluent and shaped the nautical nature of the Knanaya people. Knanaya long-standing folklore deeply involves seafare, with the most celebrated story telling of the voyage east. Paintings and sculptures of ships are quite common by Knanaya artists. Ships are often used to represent the Knanaya diaspora as it is neutral symbol to ease religious tensions.

A colonial era Knanaya merchant ship.

Trade by sea was the cardinal source for Knanaya to acquire wealth and power during the Chera rule. West Asian or Greek styled Knanaya ships were considerably advanced when compared to the Chera fleet. Many Knanaya were seafarers, as they were familiar with the route west and deeply embroiled in the spice trade. Knanaya ships proved to have tactical advantage over the Calph's fleet during the besieging of Kodungallur. They were able to resist effectively against the Caliphate larger fleet and smuggle Knanaya families out of the city. Knanaya shipping recovered after the defeat of the Portuguese. Once again, Knanaya merchants worked back up to upper and middle class. Today, Knanaya shipping culture continues to flourish.

Language

Historically, Knanaya Jews spoke Hebrew and Aramaic. Overtime, Knanaya Jews became fluent in Malayalam. During the Portuguese occupation of Kerala, speaking, writing, and reading Hebrew and Aramaic were banned. Thus, there was a decline in usage of both these historic languages.

Nowadays, Malayalam is also the primary language of the Knanaya people and almost all Knanaya nowadays are native Malayalam-speakers and speak Malayalam as their primary language. A variety of other languages are still spoken within some Knanaya communities, communities that are representative of the various Knanaya divisions from around the world that have come together to make up the Knanaya population.

Even though the majority of Knanaya people are nowadays are native Malayalam speakers, many Knanaya immigrants speak other languages, American Knanaya continue to speak primarily English at home and many Knanaya from the Arab world continue to speak primarily Arabic at home. While there is a movement for the revival of Hebrew as a spoken language was particularly popular among Jewish populations worldwide, the movement has struggled to make changes to the Knanaya.

Music

Knanaya music has historically been associated with worship, marriage, and folklore. Many Knanaya songs were passed down from generation to generation and with that, changes were made to adapt to the Indian surroundings. Many folklore songs detail the journey of the Knanaya people through time and is one of the main sources used to tell Knanaya history. These traditional songs have now been recorded and re-imagined by various musicians. Recently, new wave Knanaya musicians have begun to experiment with other genres due to the Knanaya exodus west, and have begun collaborating with non-Knanaya artists.

See also

Notes

  1. ^ "Knanaya Greece". http://groups.yahoo.com/group/knanayagreece/. {{cite web}}: |access-date= requires |url= (help); External link in |work= (help); Missing or empty |url= (help)
  2. "Kuwait Knanaya". http://www.kuwaitknanaya.com/. {{cite web}}: |access-date= requires |url= (help); External link in |work= (help); Missing or empty |url= (help)
  3. "Knai Syria". Retrieved 15 March 2012.
  4. "Knanay Milan". Retrieved 26 October 2011.
  5. "Knanaya's Around the World". Knanaya's of Israel. Retrieved 3 March 2008.
  6. "ViennaKnas.com". Retrieved 1 January 2009.
  7. "Swisskna.com". Retrieved 1 January 2009.
  8. ^ Menachery G. 1973, 1998; Vellian Jacob 2001; Weil,S. 1982; Podipara, Placid J. 1970
  9. Richard M. Swiderski Blood weddings: the Knanaya Christians of Kerala 1988
  10. Bible Places: The Topography of the Holy Land By Henry Baker Tristram. Books.google.co.uk. 25 March 2005. Retrieved 1 May 2012.
  11. Redford, Donald B. (1993) "Egypt, Canaan, and Israel in Ancient Times", (Princeton University Press)
  12. Hebrew Lexicon
  13. Lemche 1991, pp. 24–32 harvnb error: no target: CITEREFLemche1991 (help)
  14. ^ Menachery G; 1973, 1998; Weil,S. 1982; James Hough 1893; Thomas Puthiakunnel 1973; Vellian Jacob 2001; Koder S. 1973
  15. Mcfadden, Robert D.; Mcgeehan, Patrick (24 November 2008). "Gunman Kills One at a Church in New Jersey". The New York Times.
  16. ^ Menachery G; 1973, 1998; Weil, S. 1982; Poomangalam C.A 1998; Thomas Puthiakunnel 1973; Vellian Jacob 2001; Koder S. 1973 Cite error: The named reference "Poomangalam" was defined multiple times with different content (see the help page).
  17. taken from WP article on Rabban, which appears to rely on Ken Blady's book Jewish Communities in Exotic Places. Northvale, N.J.: Jason Aronson Inc., 2000. pp. 115–130.
  18. Three years in America, 1859–1862(p.59,p.60)By Israel Joseph Benjamin
  19. Roots of Dalit history, Christianity, theology, and spirituality(p.28) By James Massey, I.S.P.C.K.
  20. (Burnell, "Indian Antiquary," iii. 333–334)
  21. Iyengar PTS (2001). History Of The Tamils: From the Earliest Times to 600 A.D. Asian Educational Services. ISBN 81-206-0145-9. Retrieved 29 December 2008.
  22. ^ Weil,S. 1982; Jessay, P.M. 1986; Menachery G; 1973, 1998; Thomas Puthiakunnel 1973; Vellian Jacob 2001; Koder S. 1973; Vellian, J 1988
  23. "Official website of Govt of Kerala". Retrieved 23 March 2013.
  24. ^ "knanayacatholics.com". knanayacatholics.com. Retrieved 1 May 2012. Cite error: The named reference "ukkca" was defined multiple times with different content (see the help page).
  25. ^ Claudius Buchanan, 1811
  27. ^ Weil, S. 1982; Jessay, P.M. 1986; Menachery G; 1973, 1998; Vellian Jacob 2001
  28. "brief set of bios of bishops of Kottayamad". Kottayamad.org. Retrieved 1 May 2012. 
connecting Knanaya community around the World

References

  • Menachery, G. (1973) The St. Thomas Christian Encyclopedia of India, Ed. George Menachery, B.N.K. Press, vol. 2, ISBN 81-87132-06-X, Lib. Cong. Cat. Card. No. 73-905568 ; B.N.K. Press
  • Vellian, Jacob (2001) Knanite community: History and culture; Syrian church series; vol.XVII; Jyothi Book House, Kottayam
  • "In Universi Cristiani" (Latin Text of the Papal erection of the Knanaya Diocese of Kottayam)
  • Puthiakunnel, Thomas. (1973) "Jewish colonies of India paved the way for St. Thomas", The Saint Thomas Christian Encyclopedia of India, ed. George Menachery, Vol. II., Trichur.
  • Koder, S. (1973) "History of the Jews of Kerala".The St. Thomas Christian Encyclopaedia of India,Ed. G. Menachery.
  • Vellian, J (1988) Marriage Customs of the Knanites, Christian Orient, 9, Kottayam.
  • 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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