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| The '''Knanaya |
The '''Knanaya''', are an ] in the ] community of ], India. Today there are about 300,000 Knanaya in India and elsewhere.<ref>Fahlbusch, p. 286.</ref> Today the majority of Knanaya are members of the ] and the ]es. They became increasingly prominent in Kerala in the late 19th century. Many Knanaya migrated away in 20th and 21st centuries, largely westward, forming communities in non-Malayalam speaking areas, with a large expatriate community forming in ]. | ||
| ⚫ | ] in ], Kerala containing ancient Nasrani symbols and Sassanid Pahlavi inscriptions]] | ||
| The origins of the division of the Saint Thomas Christians into Northist and Southist groups are unclear. Various traditions trace it back to the arrival of the Syrian merchant ] in the 4th or 8th century. Another legend traces their origin to ] in the ]. The rift in the community was noted through the period of ]. | |||
| Today the majority of Knanaya are members of the ] and the ]es. They became increasingly prominent in Kerala in the late 19th century. Many Knanaya migrated away during the 20th and 21st centuries, largely westward, forming communities in non-Malayalam speaking areas, with a large expatriate community currently living in ], Illinois, United States. | |||
| ⚫ | ] in ],Kerala containing ancient Nasrani symbols and Sassanid Pahlavi inscriptions]] | ||
| ==Names== | ==Names== | ||
| The term ''Knanaya'' derives from the name ], an important figure |
The term ''Knanaya'' derives from the name of ], an important figure of Saint Thomas Christian tradition. It is also understood to be a misinterpretation of a ] term for merchant (''Knāyil'' in Malayalam).<ref>Neill, p. 42.</ref> Others speculate the background for Knanaya to be Kynai a town near Seleucia-]. The community is generally known as Knanite christians. | ||
| ==Origins and traditions== | ==Origins and traditions== | ||
| The earlier version traces the divide to the figure of Thomas of Cana, an Armenian merchant<ref>Donald Eugene Smith, South Asian Politics and Religion, Princeton University Press, 1996, {{ISBN|9781400879083}}, pp. 184</ref> who led a group of 72 immigrant families from the Edessa in 345 CE<ref>Robert Eisenman, Essays on Works of Hippolytus (9.9,10.25)</ref>(Diogo fe Cuoto estimate it to be 811 AD) to settle in India in the 4th century (some sources place these events in the 8th century) with 400 East Syrian Christians of 7 clans.<ref>Baum</ref> Other scholars report Tomas was a Nestorian Bishop from ], Israel who traveled with his followers after the ] and settled in Kerala trade post.<ref name=ASCHist>L. K. Ananthakrishna Iyer. . Ernakulam: Cochin Government Press, 1926.</ref> These stories may reflect a history of migration of East Syrian Christians to India around this time, which establishes the region's relationship with the ].<ref>Neill, pp. 42–43.</ref> In 1939, Knanaya politician and author Joseph Chazhikaden published a book on the community, ''Tekkumbhagasamudayam Charitram'', in which he calls the Knanaya community as Tekkumbhagar to denote their descendancy from Jews of southern state of Judah.<ref>Roshen Dalal, The Religions of India: A Concise Guide to Nine Major Faiths, Penguin Books India, 2010, {{ISBN|9780143415176}}</ref> | |||
| It is not clear how the division of the Saint Thomas Christians into Southern and Northern groups originated. The earliest written evidence for the split dates to the 16th century.<ref name=Swiderski77>Swiderski, "Northists and Southists", p. 77.</ref> Directional divisions within communities are common in Kerala. A similar north-south division is found among the ], and it historically appears to have been in place in the early ] settlements in the area. The Saint Thomas Christians may have taken this trait from the Brahmins.<ref name="Swiderski7680"/> | |||
| The Jews of Cochin are considered as precursors of Christianity in Kerala from 10 BC. "Ophir" the Land of Gold mentioned in 1 Kings 9:28, was the capital of an Aparanta kingdom, which stretched all the way from Mumbai to Kerala along the west coast. "Tharshish" mentioned in 1 Kings 10:22 is a city of Tharisa in Kollam, Kerala. The words used like ''goph'' and ''tukkiyyim'' are identified as Dravidian loan words meaning apes and peacock.<ref>Vahan Hovhanessian, The Old Testament as Authoritative Scripture in the Early Churches of the East, 2010, {{ISBN|9781433107351}}</ref> | |||
| A number of traditions and stories have emerged to explain the division,<ref>Swiderski, "Northists and Southists", pp. 73–92.</ref> and both Southist and Northist groups use variants of these traditions to claim superiority for their group.<ref name=Baum>Baum & Winkler, p. 53.</ref> The earlier version traces the divide to the figure of Thomas of Cana, a Syrian merchant who led a group of 72 immigrant families from the ] to settle in ] in the 4th century (some sources place these events in the 8th century).<ref name=Baum/> This story may reflect a historical migration of East Syrian Christians to India around this time, which established the region's relationship with the ].<ref>Neill, pp. 42–43.</ref> In the Knanaya versions of this story, the Knanaya are the descendants of Thomas of Cana and his followers, while the Northists descend from the local Christian body which had been converted by ] centuries earlier.<ref>Swiderski, "Northists and Southists", pp. 74–76.</ref> In many variants, Thomas of Cana had two wives or partners, one of them being the ancestor of the endogamous Southists, and the other one being the ancestor of the Northists.<ref name=Swiderski7680>Swiderski, "Northists and Southists", pp. 76–80.</ref> In some of these variants, the Southists' ancestor was Thomas' Syrian wife, while the Northists' was an indigenous Nair woman who became his second wife or concubine, implying that the Southists are Thomas' true heirs.<ref>Swiderski, "Northists and Southists", pp. 76–77.</ref> In other variants, both wives were Kerala natives, while the Southists' forebearer was from a higher caste.<ref>Swiderski, "Northists and Southists", pp. 77–78.</ref> More recent versions of this story downplay the importance of either wife's status, focusing instead on their descendants' marriage practices: the Northists intermarried with the natives, while the Knanaya maintained their strict endogamy, maintaining a "pure" lineage.<ref>Swiderski, "Northists and Southists", pp. 78–80.</ref> | |||
| After Thomas of Cana arrived, the King Cheruman Perumal provided following as a rights and oaths engraved: <ref>{{cite book|author=S. G. Pothan|title=The Syrian Christians of Kerala|url=https://books.google.com/books?id=7KFIAAAAMAAJ|year=1963|publisher=Asia Publishing House|page=23}}</ref> | |||
| ⚫ | |||
| “Then the land of Kodungallur, within Parawalannyi, measuring two hundred and forty four rods of elephant measure, and by the authority of Cherakon Tewarira, ruling as prince, with flowers and water (signs of possession), the foreign Christian, Thomma, received as the following record. At that time, in the sign of Cancer, in the month of Aquarius and asterism’s having received Kodungallur, a town with a name called after their foreign land Mahadevarpattanam is sanctioned to be built while dwelling there with festoons and might, they pledge their loyalty to the sovereignty in Malabar, and for this object laid out necessary wealth that exerts the crowned prince as lord to reign, an upheaped measure of jewels to his crown be presented, thereto the sun and the moon are witnesses, so that as long as sun and moon endure there shall never be any breach in this customs and nor should do any dishonour to this people or depose them from granted privileges. For this and other purposes eighteen families from Paakkanaar lineage, which are necessary to do low work (or to be inferior) are given. If the people of any caste be in any injury, whether barons or princes, with temple power or civil power act against one of these castes, the obloquy would only be appeased until a deliberate fine is paid. The people abounding in faultless goodness in protection be united with their greatness as Manigrama.” | |||
| Another story regarding the origin of the division became popular during the 20th century. In 1939, Knanaya politician and author Joseph Chazhikaden published a book on the community, ''Tekkumbhagasamudayam Charitram'', in which he argued that the Knanaya were the descendants of ancient Jews. According to Chazhikaden, they originated in ], and later converted to Christianity, though they maintained their distinct culture and identity. Eventually they were forced out of their homeland and moved to ], where they were welcomed by the ruler ] and lived near, but maintained their separateness from, the indigenous "Northist" Saint Thomas Christians.<ref>Swiderski, "Northists and Southists", pp. 88.</ref> Many Knanaya individuals and organizations accept the account as factual. However, Swiderski believes that the legend was "conceived and promulgated" by Chazhikaden himself. As with other Knanaya origin traditions, Northists dispute and condemn this story.<ref>Swiderski, "Northists and Southists", pp. 88–89.</ref> | |||
| ==History== | ==History== | ||
| ⚫ | ] | ||
| ⚫ | Traditionally the Knanaya have followed the religious traditions and practices of the wider Saint Thomas Christian community. In the 17th century, when the Saint Thomas Christians were split into Catholic and ] factions following the ]. The Malankara faction became affiliated with the ], an ] church based in ], while the Catholic faction is now known as the ]. Beginning in the late 19th century, both Malankara and Catholic Knanaya decided to have their own dioceses within their respective denominations. In 1910, the Syriac Orthodox Church established a distinct Knanaya-oriented diocese in ] reporting directly to the ]. The following year, the Catholic Church established a Knanaya Catholic ] (diocese) in ], known as the ]. | ||
| 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. However, this practice is increasingly unpopular and considered as ill forms of casteism.<ref>Jacobsen & Raj 2008, pp. 202–207.</ref> As a result, in modern ages Knanite factions of Catholic Church and the Syrian Orthodox Church agree of inter-church marriage; the agreement states "we have to accept the pastoral reality that interchurch marriages do take place. When such occasions arise, both churches should facilitate the celebration of the sacrament of matrimony in either church, allowing the bride/bridegroom the right and freedom to retain her/his own ecclesial communion, by providing necessary information and documents. On the occasion of these celebrations, the couples as well as their family members belonging to these two churches are allowed to participate in the Holy Eucharist in the church where the sacrament of matrimony is celebrated"<ref>{{cite web|author=Association of Interchurch Families, England|title=Agreement on Interchurch Marriages between the Catholic Church and the Malankara Syrian Orthodox Church January 25, 1994|url=http://sor.cua.edu/Ecumenism/19940125SOCRCMarriageAgmt.html|publisher=SOR|accessdate=25 June 2017|date=16 Feb 2001}}</ref>, with this the members of the community marry each other and receive communion at each respective church thus constraining the sacrosanct practices open for existing knanites. | |||
| ===Early mentions=== | |||
| The first known written evidence for a division in the Saint Thomas Christian community dates to the 16th century, when ] officials took notice of it. A 1518 letter by a ] missionary mentions a conflict between the children of Thomas of Cana, hinting at a rift in the community in contemporary times.<ref>Swiderski, "Northists and Southists", p. 83.</ref> In 1579 another Jesuit missionary 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 back to the story of Thomas' two wives. None of these sources explicitly names the two sides as Northists and Southists.<ref>Swiderski, "Northists and Southists", pp. 83–84.</ref> | |||
| Various later sources mention the Southists and their mutual enmity with the Northists. Following the ] of 1653, both the Southists and Northists were split internally into ] and ] factions; this rift overshadowed the north-south divide for a period of time. European observers tended to label the Northists and Southists as "]s" and they regarded this as an example of the prevalence of divisions in Indian society in general.<ref>Swiderski, "Northists and Southists", pp. 84–85.</ref> Later, both Saint Thomas Christians and Europeans tried to assuage the animosity and downplay the division.<ref>Swiderski "Northists and Southists", p. 86.</ref> | |||
| ===Modern era=== | |||
| In the late 19th century social changes in ] led to increased wealth and social power for the Saint Thomas Christians. This social change tended to advance internal divisions within the community, including the Southist-Northist division.<ref name=Swiderski87>Swiderski, "Northists and Southists", p. 87.</ref> Through this period the Knanaya promoted their own uniqueness and independent identity to push for further opportunities for their community. They sought the establishment of Knanaya-centred parishes for both the Malankara and Catholic churches, which were founded in 1910 and 1911, respectively.<ref name=Swiderski87/> | |||
| ==Traditions and customs== | |||
| Like other Saint Thomas Christians, many Knanaya have migrated away from Kerala and India since the 20th century. The largest Knanaya diaspora community is located in ].<ref>Swiderski, ''Blood Weddings, p. 169.</ref> The community originated in the 1950s when a small number of Knanaya and other Kerala natives emigrated to the area as university students; they were followed by more substantial immigration after 1965. The immigrants met up periodically for social events, and in the 1970s the organizations for Catholics, members of other Christian churches, and Hindus were formed. In the 1980s the various Indian Catholic ]es sent chaplains to Chicago; in 1983 the ] sent a chaplain to minister specifically to the Knanaya Catholics.<ref name=J&R186>Jacobsen & Raj 2008, p. 186–187 and note.</ref> Unlike other Indian Christians in Chicago, the Knanaya have maintained their strict tradition of endogamy through ]s.<ref>Jacobsen & Raj 2008, pp. 202–207.</ref> | |||
| Like other Saint Thomas Christians, Knanaya culture is largely derived from ] culture mixed with local Indian customs, with later elements derived from Indian and European contacts. Most of the traditions and rituals among syrian christian's are considered attempts of the community to seek actualization with old testament narrative. According to a recent DNA research by Dr. Mini Kariappa, a significant number of Syrian Christians and Knanaya's share their ancestral roots with the West Eurasian gene pool of Jews.<ref>http://www.nazraney.com/journal37.htm</ref> Many traditions have stood the test of time, and some in the verge of fading away. E.g., ], ], etc. | |||
| Certain marriage customs among Knanite Christians has similarities with Jewsih traditions. "Blessing of Rings" is a ceremony that happens before the marriage. It recalls the act of Issac adoring Rebecca with gold ornaments and Bridal dress as it is written in the Old Testament. 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 a ritual among syrian christians that is absorbed from Hindu tradition. This is symbolic of Groom's pledge to care for and cherish the Bride. The Groom and the Bride while received into the family, a sign of the cross is made 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. They are also offered a sweet pudding (Ichappad). There are distinct customary rituals among Knanite Christians when compared to Syrian Christians. Some examples are Mylanchi Idal, smearing of ] Chantham Charthal, Nada Vili, etc.<ref>http://kottayamad.org/knanaya-tradition/</ref><ref>Vahan Hovhanessian, The Old Testament as Authoritative Scripture in the Early Churches of the East, 2010, {{ISBN|9781433107351}}, pp. 99</ref><ref>Abraham Mukalel, The Existence of the Knanaya Community and the Knanaya Catholic Community. Pontifical Institute of Theology and Philosophy, Alwaye.(Vellian and Vembeni para. no. 93-98)</ref> | |||
| ==Religious traditions== | |||
| ⚫ | ] | ||
| ⚫ | Traditionally the Knanaya have followed the religious traditions and practices of the wider Saint Thomas Christian community. In the 17th century, when the Saint Thomas Christians were split into Catholic and ] factions following the ] |
||
| ==Northists-Southists division among Knanite Christians== | |||
| ==Culture== | |||
| Richard M. Swiderski, an anthropology researcher for his Phd thesis in 1980s delve into Knanaya's then passingly mentioned Southists - Northist divide among Knanaya Christians. According to him they were called Tekkumbhagar community among Syrian Christians like the ] and the Knanites who follow the ] and the ] traditions are called as Northist or Vadakumbhagar. However classification of such is not supported in any texts previously, only a passive reference is made in a letter by Jesuit missionary that hints there was a rift among members of the Knanite community in 1500's. In the 1900s from historical surveys by Indian government agencies denotes Knanites after arrival were given land and workers by then King in copper emblem deeds. Knanaites built a city known as Mahadevarpattanam (Maha Thevar=Great God=El Elyon, City of the great god) and stayed at the southern end for facing the ] and at the northern end the baptized Knanite christian workers stayed. The survey also identifies that relatives of his two wives conducted the administration of each sides. But doesn't mention a Southist - Northist divide.<ref name=ASCHist/> The first authentic letter that mentions Knanaya community by J. M. Campori in 1600's fails to distinguish or even mention the Southist-Northist division. | |||
| Like other Saint Thomas Christians, Southist culture is largely derived from ] culture mixed with local Indian customs, with later elements derived from Indian and European contacts. | |||
| To further support his probability theory Swiderski elaborates his claim through his find from probing of Kerala's anthropological and cultural structure on the varied versions of origin stories about Knanaya's or the Southist faction. Some of them are the following. | |||
| ===Traditional songs=== | |||
| The Knanaya Community has maintained numerous archaic songs which are sung on several different occasions. These songs and ballads speak of many subjects such as the arrival of the merchant Knai Thoma to India, and these traditions are commemorated during wedding ceremonies, retellings of biblical events from the ], and the erection of ancient churches.<ref name="Swiderski 1988c, pp.129-133">Swiderski, "Oral Text: A South Indian Instance", pp.129-133</ref> | |||
| # 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 converted Christian body.<ref>Swiderski, "Northists and Southists", pp. 74–76.</ref> | |||
| Biblical songs are composed with the intention of teaching and transmitting Bible stories. Knanaya Bible songs show the age-old mixing of Hindu and ]s. An example of this can be seen in the Knanaya song "Maranarul" or "By the Lord's Command", a rendition of the creation of Adam in the biblical story of ].<ref name="Swiderski 1988c, pp.129-133"/> | |||
| # In another variant, Thomas of Cana had two wives or partners, one the ancestor to the endogamous Southists, and the other the ancestor to the Northists.<ref name=Swiderski7680>Swiderski, "Northists and Southists", pp. 76–80.</ref> | |||
| # 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.<ref>Swiderski, "Northists and Southists", pp. 76–77.</ref> | |||
| # In a prominent variant, both wives were Kerala natives, with the Southists' forebearer was from a higher caste.<ref>Swiderski, "Northists and Southists", pp. 77–78.</ref> | |||
| ⚫ | # 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 a daughter of Thomas’ married a local ] boy.<ref name=Swiderski8082>Swiderski, "Northists and Southists", pp. 80–82.</ref> | ||
| Swiderski argues these versions as an 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.<ref>Swiderski, "Northists and Southists", pp. 78–80.</ref> Later Swiderski challenges in his book that Chazhikaden's claims of origin story but stands stern with the fact that "Northists and Southists" maintained a certain separateness.<ref>Swiderski, "Northists and Southists", pp. 88–89.</ref> He also claimed there are other origin stories which the Northists dispute and condemn which he has not published. Swiderski uses divisional structure among the ] ] based on caste to ascertain his probability theory.<ref name="Swiderski7680"/> The great Richard M. Swiderski claims Knanaya's are called as "Southerner" or "Suddhist" with his authentic understanding of ] language.<ref>Swiderski, "Northists and Southists", p. 73.</ref> Swiderski concludes in his research that later under the tyranny of British empire both Southist and Northist groups were further internally divided.<ref>Swidersky, "Northists and Southists", pp. 84–85, 87.</ref> | |||
| Maranarul | |||
| (English) | |||
| * By the command of the Lord, man (world-dweller) was made | |||
| * endowed with all qualities out of chaos | |||
| * came unity. To prepare for the birth He grasped mud | |||
| * and with a tool shaped it into a mass. | |||
| * Within it the blood flowed and the muscles were arrayed. | |||
| * For prosperity God’s place was housed amid the nine apertures. | |||
| * Two hands, ten fingers with nails all red | |||
| * the ten all afire, and the dancing soul was granted. | |||
| * The soul bestowed, powerful Adam | |||
| * without hesitation made heard the very first words.<ref name="Swiderski 1988c, pp.129-133"/> | |||
| European observer's{{Better source|reason=who else and relevance|date=December 2015}} like Swiderski considered his overextending theory of Northist and Southist divide as a probable example of the prevalence of divisions in Indian society in general.<ref>Swiderski, "Northists and Southists", pp. 84–85.</ref> | |||
| (Malayalam) | |||
| * Māŕānarul ceytīlōkēyannu nìravēri | |||
| * ḕrrinalguṇaṅṅalellāṁ bhramimēlorēṭaṁ | |||
| * orumayuṭayōǹ pērumakoṇḍu karuti maṇpiṭičču | |||
| * piṭičča karuvilaṭakkam nēṭi pùrattu tukal potińńu | |||
| * tukalakmē cōranīrum elluṁ māṁsadhatukkal | |||
| * bhratikaḷkku vātilańǰum navadvāraṅṅaḷāyattu | |||
| * raṇḍāṭu nālum nāluviralkku čuvappunakhaṇḍal pattu | |||
| * pattuṭayoǹèrayakattuṭayōnāya koṭuttuṇarttyōrātmāvum | |||
| * ātmāvum koṭuttu perumiṭṭōrābhamennu | |||
| * enašēšaminniččāllāmunniniṇḍaḷ kēḷppin <ref name="Swiderski 1988c, pp.129-133"/> | |||
| ==References== | ==References== | ||
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| ===Bibliography=== | ===Bibliography=== | ||
| *{{Cite book |title= The Church of the East: A Concise History |last= Baum|first= Wilhelm |author2=Dietmar W. Winkler |year= 2003 |publisher= Routledge|isbn= 0-415-29770-2 |url= |
*{{Cite book |title= The Church of the East: A Concise History |last= Baum|first= Wilhelm |author2=Dietmar W. Winkler |year= 2003 |publisher= Routledge|isbn= 0-415-29770-2 |url= http://books.google.com/books?id=yt0X840SjpEC|accessdate= 8 June 2012 |ref=Baum}} | ||
| *{{cite book|first=Ernst |last=Fahlbusch |url= |
*{{cite book|first=Ernst |last=Fahlbusch |url=http://books.google.com/books?id=lZUBZlth2qgC&pg=PR1&dq=Fahlbusch+Encyclopedia+of+Christianity+volume+5&hl=de&sa=X&ei=4PWrUMHZIMSN4AS9joC4CQ&ved=0CDQQ6AEwAA#v=onepage&q=Knanaya&f=false |title=The Encyclopedia of Christianity: Volume 5 |page=286 |isbn=9780802824172 |publisher=] |date=2008|accessdate= June 10, 2015}} | ||
| *{{cite book |title= South Asian Christian Diaspora: Invisible Diaspora in Europe and North America |last1= Jacobsen |first1= Knut A. |last2= Raj |first2= Selva J. |year= 2008 |publisher= Ashgate Publishing |isbn= 0754662616 |accessdate= 11 September 2012 |url= |
*{{cite book |title= South Asian Christian Diaspora: Invisible Diaspora in Europe and North America |last1= Jacobsen |first1= Knut A. |last2= Raj |first2= Selva J. |year= 2008 |publisher= Ashgate Publishing |isbn= 0754662616 |accessdate= 11 September 2012 |url= http://books.google.com/books?id=6L5MxlMIcG0C&printsec=frontcover&source=gbs_atb#v=onepage&q&f=false}} | ||
| * {{Cite book |title= A History of Christianity in India: The Beginnings to AD 1707 |last= Neill|first= Stephen|authorlink= Stephen Neill|year= 2004 |publisher= Cambridge University Press|isbn= 0-521-54885-3 |url= |
* {{Cite book |title= A History of Christianity in India: The Beginnings to AD 1707 |last= Neill|first= Stephen|authorlink= Stephen Neill|year= 2004 |publisher= Cambridge University Press|isbn= 0-521-54885-3 |url= http://books.google.com/books?id=RH4VPgB__GQC|accessdate=8 June 2012 |ref=Neill}} | ||
| *{{cite journal |last1= Swiderski |first1= Richard Michael |year= 1988 |title= Northists and Southists: A Folklore of Kerala Christians |journal= Asian Folklore Studies |volume= 47 |issue= 1 |pages= 73–92 |publisher= ] |jstor= 1178253 }} | |||
| *{{cite book |title= Blood Weddings: The Knanaya Christians of Kerala|last= Swiderski |first= Richard Michael |year= 1988 |publisher= New Era |location= Madras |isbn= |accessdate=8 June 2012|url=https://books.google.com/books?id=wUIaAAAAIAAJ}} | |||
| * {{cite journal|last1=Swiderski|first1=Richard Michael|title=Oral Text: A South Indian Instance|journal= Oral Tradition |year =1988|volume= 3|issue= 1–2| pages=129–133|url=http://journal.oraltradition.org/files/articles/3i-ii/7_swiderski.pdf?origin=publication_detail|accessdate=26 July 2014}} | |||
| * Weil, S. (1982) "Symmetry between Christians and Jews in India: The Cananite Christians and Cochin Jews in Kerala" in ''Contributions to Indian Sociology'', 16. | * Weil, S. (1982) "Symmetry between Christians and Jews in India: The Cananite Christians and Cochin Jews in Kerala" in ''Contributions to Indian Sociology'', 16. | ||
| ==External links== | ==External links== | ||
| {{commons category|Knanaya people}} | {{commons category|Knanaya people}} | ||
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Revision as of 08:03, 7 July 2017
Ethnic group| Regions with significant populations | |
|---|---|
| c. 300,000 (Kerala, India; Chicago; elsewhere) | |
| Languages | |
| Malayalam; local languages | |
| Religion | |
| Predominantly Syro-Malabar Catholic Church and Malankara Jacobite Syrian Orthodox 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.
Names
The term Knanaya derives from the name of Thomas of Cana, an important figure of Saint Thomas Christian tradition. It is also understood to be a misinterpretation of a Syriac term for merchant (Knāyil in Malayalam). Others speculate the background for Knanaya to be Kynai a town near Seleucia-Ctesiphon. The community is generally known as Knanite christians.
Origins and traditions
The earlier version traces the divide to the figure of Thomas of Cana, an Armenian merchant who led a group of 72 immigrant families from the Edessa in 345 CE(Diogo fe Cuoto estimate it to be 811 AD) to settle in India in the 4th century (some sources place these events in the 8th century) with 400 East Syrian Christians of 7 clans. Other scholars report Tomas was a Nestorian Bishop from Cana, Israel who traveled with his followers after the nestorian schism and settled in Kerala trade post. These stories may reflect a history of migration of East Syrian Christians to India around this time, which establishes the region's relationship with the Church of the East. In 1939, Knanaya politician and author Joseph Chazhikaden published a book on the community, Tekkumbhagasamudayam Charitram, in which he calls the Knanaya community as Tekkumbhagar to denote their descendancy from Jews of southern state of Judah.
The Jews of Cochin are considered as precursors of Christianity in Kerala from 10 BC. "Ophir" the Land of Gold mentioned in 1 Kings 9:28, was the capital of an Aparanta kingdom, which stretched all the way from Mumbai to Kerala along the west coast. "Tharshish" mentioned in 1 Kings 10:22 is a city of Tharisa in Kollam, Kerala. The words used like goph and tukkiyyim are identified as Dravidian loan words meaning apes and peacock.
After Thomas of Cana arrived, the King Cheruman Perumal provided following as a rights and oaths engraved: “Then the land of Kodungallur, within Parawalannyi, measuring two hundred and forty four rods of elephant measure, and by the authority of Cherakon Tewarira, ruling as prince, with flowers and water (signs of possession), the foreign Christian, Thomma, received as the following record. At that time, in the sign of Cancer, in the month of Aquarius and asterism’s having received Kodungallur, a town with a name called after their foreign land Mahadevarpattanam is sanctioned to be built while dwelling there with festoons and might, they pledge their loyalty to the sovereignty in Malabar, and for this object laid out necessary wealth that exerts the crowned prince as lord to reign, an upheaped measure of jewels to his crown be presented, thereto the sun and the moon are witnesses, so that as long as sun and moon endure there shall never be any breach in this customs and nor should do any dishonour to this people or depose them from granted privileges. For this and other purposes eighteen families from Paakkanaar lineage, which are necessary to do low work (or to be inferior) are given. If the people of any caste be in any injury, whether barons or princes, with temple power or civil power act against one of these castes, the obloquy would only be appeased until a deliberate fine is paid. The people abounding in faultless goodness in protection be united with their greatness as Manigrama.”
History
Traditionally the Knanaya have followed the religious traditions and practices of the wider Saint Thomas Christian community. In the 17th century, when the Saint Thomas Christians were split into Catholic and 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 decided to have 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.
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. However, this practice is increasingly unpopular and considered as ill forms of casteism. As a result, in modern ages Knanite factions of Catholic Church and the Syrian Orthodox Church agree of inter-church marriage; the agreement states "we have to accept the pastoral reality that interchurch marriages do take place. When such occasions arise, both churches should facilitate the celebration of the sacrament of matrimony in either church, allowing the bride/bridegroom the right and freedom to retain her/his own ecclesial communion, by providing necessary information and documents. On the occasion of these celebrations, the couples as well as their family members belonging to these two churches are allowed to participate in the Holy Eucharist in the church where the sacrament of matrimony is celebrated", with this the members of the community marry each other and receive communion at each respective church thus constraining the sacrosanct practices open for existing knanites.
Traditions and customs
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. Most of the traditions and rituals among syrian christian's are considered attempts of the community to seek actualization with old testament narrative. According to a recent DNA research by Dr. Mini Kariappa, a significant number of Syrian Christians and Knanaya's share their ancestral roots with the West Eurasian gene pool of Jews. Many traditions have stood the test of time, and some in the verge of fading away. E.g., Margamkali, Parichamuttukali, etc.
Certain marriage customs among Knanite Christians has similarities with Jewsih traditions. "Blessing of Rings" is a ceremony that happens before the marriage. It recalls the act of Issac adoring Rebecca with gold ornaments and Bridal dress as it is written in the Old Testament. 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 a ritual among syrian christians that is absorbed from Hindu tradition. This is symbolic of Groom's pledge to care for and cherish the Bride. The Groom and the Bride while received into the family, a sign of the cross is made 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. They are also offered a sweet pudding (Ichappad). There are distinct customary rituals among Knanite Christians when compared to Syrian Christians. Some examples are Mylanchi Idal, smearing of henna Chantham Charthal, Nada Vili, etc.
Northists-Southists division among Knanite Christians
Richard M. Swiderski, an anthropology researcher for his Phd thesis in 1980s delve into Knanaya's then passingly mentioned Southists - Northist divide among Knanaya Christians. According to him they were called Tekkumbhagar community among Syrian Christians like the American South and the Knanites who follow the Syro-Malankara Catholic Church and the Malankara Jacobite Syrian Orthodox Church traditions are called as Northist or Vadakumbhagar. However classification of such is not supported in any texts previously, only a passive reference is made in a letter by Jesuit missionary that hints there was a rift among members of the Knanite community in 1500's. In the 1900s from historical surveys by Indian government agencies denotes Knanites after arrival were given land and workers by then King in copper emblem deeds. Knanaites built a city known as Mahadevarpattanam (Maha Thevar=Great God=El Elyon, City of the great god) and stayed at the southern end for facing the Temple of Jerusalem and at the northern end the baptized Knanite christian workers stayed. The survey also identifies that relatives of his two wives conducted the administration of each sides. But doesn't mention a Southist - Northist divide. The first authentic letter that mentions Knanaya community by J. M. Campori in 1600's fails to distinguish or even mention the Southist-Northist division.
To further support his probability theory Swiderski elaborates his claim through his find from probing of Kerala's anthropological and cultural structure on the varied versions of origin stories about Knanaya's or the Southist faction. Some of them are the following.
- 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 converted Christian body.
- In another variant, Thomas of Cana had two wives or partners, one the ancestor to the endogamous Southists, and the other the ancestor to the Northists.
- 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.
- In a prominent variant, both wives were Kerala natives, with the Southists' forebearer was from a higher caste.
- 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 a daughter of Thomas’ married a local Maaran boy.
Swiderski argues these versions as an 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 in his book that 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. Swiderski uses divisional structure among the Hindu Nairs based on caste to ascertain his probability theory. The great Richard M. Swiderski claims Knanaya's are called as "Southerner" or "Suddhist" with his authentic understanding of Malayalam language. Swiderski concludes in his research that later under the tyranny of British empire both Southist and Northist groups were further internally divided.
European observer's like Swiderski considered his overextending theory of Northist and Southist divide as a probable example of the prevalence of divisions in Indian society in general.
References
Citations
- Fahlbusch, p. 286.
- Neill, p. 42.
- Donald Eugene Smith, South Asian Politics and Religion, Princeton University Press, 1996, ISBN 9781400879083, pp. 184
- Robert Eisenman, Essays on Works of Hippolytus (9.9,10.25)
- Baum
- ^ L. K. Ananthakrishna Iyer. Anthropology of the Syrian Christians. Ernakulam: Cochin Government Press, 1926.
- Neill, pp. 42–43.
- Roshen Dalal, The Religions of India: A Concise Guide to Nine Major Faiths, Penguin Books India, 2010, ISBN 9780143415176
- Vahan Hovhanessian, The Old Testament as Authoritative Scripture in the Early Churches of the East, 2010, ISBN 9781433107351
- S. G. Pothan (1963). The Syrian Christians of Kerala. Asia Publishing House. p. 23.
- Jacobsen & Raj 2008, pp. 202–207.
- Association of Interchurch Families, England (16 February 2001). "Agreement on Interchurch Marriages between the Catholic Church and the Malankara Syrian Orthodox Church January 25, 1994". SOR. Retrieved 25 June 2017.
- http://www.nazraney.com/journal37.htm
- http://kottayamad.org/knanaya-tradition/
- Vahan Hovhanessian, The Old Testament as Authoritative Scripture in the Early Churches of the East, 2010, ISBN 9781433107351, pp. 99
- Abraham Mukalel, The Existence of the Knanaya Community and the Knanaya Catholic Community. Pontifical Institute of Theology and Philosophy, Alwaye.(Vellian and Vembeni para. no. 93-98)
- Swiderski, "Northists and Southists", pp. 74–76.
- ^ Swiderski, "Northists and Southists", pp. 76–80.
- Swiderski, "Northists and Southists", pp. 76–77.
- Swiderski, "Northists and Southists", pp. 77–78.
- Swiderski, "Northists and Southists", pp. 80–82.
- Swiderski, "Northists and Southists", pp. 78–80.
- Swiderski, "Northists and Southists", pp. 88–89.
- Swiderski, "Northists and Southists", p. 73.
- Swidersky, "Northists and Southists", pp. 84–85, 87.
- Swiderski, "Northists and Southists", pp. 84–85.
Bibliography
- Baum, Wilhelm; Dietmar W. Winkler (2003). The Church of the East: A Concise History. Routledge. ISBN 0-415-29770-2. Retrieved 8 June 2012.
- Fahlbusch, Ernst (2008). The Encyclopedia of Christianity: Volume 5. Eerdmans. p. 286. ISBN 9780802824172. Retrieved 10 June 2015.
- Jacobsen, Knut A.; Raj, Selva J. (2008). South Asian Christian Diaspora: Invisible Diaspora in Europe and North America. Ashgate Publishing. ISBN 0754662616. Retrieved 11 September 2012.
- Neill, Stephen (2004). A History of Christianity in India: The Beginnings to AD 1707. Cambridge University Press. ISBN 0-521-54885-3. Retrieved 8 June 2012.
- Weil, S. (1982) "Symmetry between Christians and Jews in India: The Cananite Christians and Cochin Jews in Kerala" in Contributions to Indian Sociology, 16.
External links
- Knanaya Jacobite Annual Convention
- Jews of Kerala
- Christians of Kerala
- Indian Christianity
- Archdiocese of Kottayam
- Official website of the Knanaya Catholic Congress of North America
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