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Revision as of 02:16, 23 June 2017 by 117.215.197.255 (talk) (→Origins and traditions)(diff) ← Previous revision | Latest revision (diff) | Newer revision → (diff) Ethnic group| Regions with significant populations | |
|---|---|
| c. 300,000 (Kerala, India; Chicago; elsewhere) | |
| Languages | |
| Malayalam; local languages | |
| Religion | |
| Predominantly Syro-Malabar Catholic Church and Jacobite Syrian Christian Church | |
| Related ethnic groups | |
| Saint Thomas Christians, Malayalis |
The Knanaya, are an endogamous group in the Saint Thomas Christian community of Kerala, India. Today there are about 300,000 Knanaya in India and elsewhere. Today the majority of Knanaya are members of the Syro-Malabar Catholic Church and the Malankara Churches. They became increasingly prominent in Kerala in the late 19th century. Many Knanaya migrated away in 20th and 21st centuries, largely westward, forming communities in non-Malayalam speaking areas, with a large expatriate community forming in Chicago.
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. This story may reflect a historical 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.
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.
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.
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 offered a sweet pudding (Ichappad). There is a distinct customary rituals among Knanite Christians when compared to Syrian Christians. Some examples are Mylanchi Idal, smearing of henna Chantham Charthal, Nada Vili, etc.
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. Though this practice is increasingly unpopular and considered as ill forms of casteism. The wedding customs are also modified as different geographical traditions.E.g., Best-man and maid of honor are selected and short speeches wishing the couple best is practiced in Americas.
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
- 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
- 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 Cathlic Community. Pontifical Institute of Theology and Philosophy, Alwaye.(Vellian and Vembeni para. no. 93-98)
- Jacobsen & Raj 2008, pp. 202–207.
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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