A number of Nair dynasties existed in present day Kerala state, South India in the Late Middle Ages. These Hindu dynasties ruled tiny city states called "nadus" and were in frequent warfare with each other. Though served as a powerful militia and hereditary governors under the Later Chera rule in Kerala, the independent Nair kingdoms emerged only in 12th century, after the fall of Mahodayapuram in the hands of Later Cholas. They are one of the archaic dynasty in civilization and the only archaic community which is still hailing and existing with its most ancient inheritance, customs, usages, practices, and serpent worship. Nair clan is well known as supreme at endurance, rage, jurisprudence, special status to women, and expertise of weaponry
Sthānam holders (dignities)
The Nambiār, also known as Nambiyār, is an Indian caste who were historically the landlord clans in the North Malabar region of Kerala. The Nambiars are in many ways similar to Nair, however marital alliance with other Nairs southward is prohibited, due to different ethnic origin. In a broader sense, term "Nambiar" is used to cover all those Samanthan Nair clans of North Malabar even if they hold titles of Kidave, Nayar, Kurup, Nayanar, Adiyodi and so on.
Men of this clan affix Nambiār as their caste name. Nambiārs were Rājas, Sāmantans and Nāduvazhi (chiefs of fiefdoms and leaders of militias) and Jenmimar (landed gentry). Kolathiri, the Edachery Nambiars, the Rājā of Kadathanādu, Randuthara Achanmār (chiefs of Poyanādu),"Chulali Swarupam" ( descendents of last perumal) and the Iruvalinādu Nambiyārs (chiefs of Iruvalinādu) belonged to this clan. The largest landlords of Malabar belonged to the Nambiar clan.
Etymology
In Malayālam the word "Nambuka" means "trust", hence the title of "Nambiār" is dignification meaning "those who are trusted", i.e. as governors by the royal family to rule on their behalf.
Position in society- Among the two highest classes are certain persons of superior dignity, called Nambirs [Nambiars]. They were originally the kings, head men of Desams, or villages. The Nambiārs (along with a few other select Nāyar clans of north Malabār like Kurup, Viyyur, Manavallan, Vengdian, Nellioden, Adungadi, Kitavu, Adiyodi, Amayengolam) are composed of or correspond to the Kiryathil Nair clans of south Malabār. Nambiārs were among the largest landlords in Malabār between the 16th and 20th centuries. In Kolathunādu, feudatories of Kolathiri were predominantly of the Nambiār clan, and exercised quasi-independent and possessed armies of their own. As learned and landed gentry, Nambiārs were extremely influential in the socio-political scene of north Malabar during this period.
However, after Hyder Ali's invasion of Malabar in 1766, Nambiar clans were engaged in frequent guerrilla warfare with Mysorean troops as well as with Mappila troops of their ally Ali Rajah of Cannanore, who was gifted kingdom of Kolathiri. For 23 years, from 1766 to 1789, Hyder Ali and Tippoo Sultan fought and allied with Nambiar clans - independent chiefs of Randathara and Iruvazhinad and Eastern Chirakkal had their own agendas whereas Nambiars of Kadathanad, Kottayam, Chirakkal and Nileshwaram followed orders of their Rajahs. Also taking into account the immense power held by Nambiars in Northern Malabar, tax officials of Mysore government introduced Zamindari system of revenue settlement in North Malabar in contrast to Ryotwari system of tax collection of Southern Malabar.
But by 1789, all of Nambiar clans joined the mass uprising that spanned over Malabar as a response to the forcible conversion attempt of Tippoo Sultan and in 1790-91 period their help proved crucial for British victories at Katirur and Cannanore. In the turbulent 14 years that followed British seizure of Malabar in 1792, Nambiars played a crucial role in the turbulence that followed British attempt to establish their rule. From 1792 till 1798, Nambiars like rest of Nayar clans in Malabar kept up their low intensity resistance to British rule in North Malabar but in Kottayam, they joined ranks of Pazhassi Raja's armies and took part in his bloody decade long guerrilla warfare with British. Kaitheri Ambu and Kannavath Sankaran, famed partisans of Pazhassi Raja belonged to Nambiar stock.
Despite loss of their military power following British annexation of Malabar in 1800, Nambiars, retained their land and social status till middle of twentieth century when they lost much of their social prestige and influence after Government of Kerala enacted Land Reforms Ordinance in 1960's.
Nambiārs like other Nāyars in north Malabār, until the early twentieth century held a prejudice that they were superior to their counterparts in South Malabar. In earlier days, Nambiār women, like most women of Nāyar clans of north Malabar would not unite herself to Nāyar men of South Malabar, nor to Nāyarr men from central and south Kerala. Therefore such superior-clan Nāyar woman of North Malabār (Nambiār women being no exception), could not pass the hills to the eastward and the Elathur River to the south. It was a taboo and breach of which involved forfeiture of caste
However in the early twentieth century, wives of government employees (stationed outside north Malabār) began to accompany their husbands and such customs and prejudices died out in due course. Prominent families among Nambiārs claiming superior rank to the bulk also enjoyed ritualistic rights as ũrālar and constituted the village/desom assemblies and temple committees of Malabār, which were rural agrarian corporations in character, and enjoyed partial autonomy and took part in local administration as urban guilds/corporations. The term ũr means village and ũrālan(ũrālar, if joint partnership) means master (masters) or proprietor in these villages. Nambiār men were addressed with an honorary suffix of Eshmanan ('Master' in old Malayalam) and the women were addressed with a suffix of Kovilamma(sometimes kol) or Amma to their names, in the past by castes lower to them in hierarchy. The eldest male member was addressed suffixing Achan or Eshamanan to the family name.
Customs and practices
Nambiārs followed the Marumakkathayam (Matrilineal) system of inheritance with both uxorilocal and virilocal marriages and lived in units called Tharavadus (matrilineal joint-family). General Nair customs and practices like pulikudi, irupethiettu, choroonu, Kāthukuthu, Vidyārambham, Tālikettu, Thirandukalyānam and pudamuri among Nambiārs were practiced. The priest for the tāli-kettu for Nambiār women were Nambũdiri men and post death ceremonies required priests from a class of Brahmnins called Elayatu. In these areas, Nambiars were higher than the Nambuthiri caste. Nambuthiries were not given any special conisderation in these areas. However in the Kadathanadu lineage, the tāli rite was performed by Kolathiri princes. Kolathiri Royal family was also Nambiars. As Nambiars were the top-most- Nair clan, they never did marriage alliance with Nambuthiries.
Nambiārs take part in extensive Serpent / (Nāga), Vettakkorumakan and Daivathar worship along with the worship of Shiva, Durga and Vishnu as their clan-deities (Kula Daivam).
Pottan Theyyam
Pottan theyyam worship is popular among Nambiārs and other nāyars of Malabar. The tradition behind Pottan theyyam is related to Sree Shankaracharya . While he was going to ascend "Sarwanjha Peedam" (throne of knowledge) Shiva intervened, disguised as a pulayan, with the intention to further test his knowledge. Siva came as 'Pulapottan', accompanied by 'Pulachāmundi' (Pārvathy in disguise) and, 'Pulamaruthan' (his minister Nadikesan). Shankaracharya asked them to go away as he did not want to be polluted by coming near to members of the lower caste. Then 'Pottan', who was Siva in disguise, engaged Shankaracharya in a series of arguments in which the former exposes the hollowness of caste system which divides the humanity into irrational fragments. "These arguments are ideated in "thottam" " that are verses pregnant with meanings."It is blood that flows through our veins (though I am a Pulaya); It is rice harvested from my dirty fields that is served as food for you"-the arguments of Siva in disguise goes. These statements made shankaracharya realize his prejudices and is enacted in this theyyam. During this performance by using different masks one after another the same performer acts the role of these different deities. There is also another myth that elders in Pulingome, near Payyannur in Kannurabout the origin of 'Pottan Theyyam'. According to that story one wise man belonging to Pulaya community entered into argument with Shankaracharya about untouchability and the pollution caused by lower caste. After the departure of Shankaryacharya from the scene his disciples killed him and put in pyre. Later this Pulaya got transformed into 'Pottan Theyyam' and was worshipped in repentance for the sin performed by killing him. The nearly five-hour long performance of Theyyam begins with 'Thottam Pattu". It is followed by the appearance of the performer as "Pulamaruthan", " Pulapottan" and "Pulachamundi" theyyams in that order . The most breath-taking part of the performance is "Pulapottan" lying over the burning embers ("meleri", heap of red hot embers ), which is what remains when the logs of tamarind (Tamarindus indica) and jackfruit (Artocarpus heterophyllus) trees burn.
Kadāngot Mākkam
Poithu (private duel)
Mākkam is an important theyyam worshipped by the Nambiārs. Mākkam represents the only case of a “sainted” women belonging to the nāyars of Malabar . The Mākkam theyyam is performed at the Kadāngot tharavadu in Kunhimangalam (Payyannur). Kadangot Aaroodha Tharavadu Nambiars were the erstwhile rulers of Payyannur and other adjacent areas of Kunhimangalam and ramanthali. Still the family is based at Kunhimangalam and is a part of the great history of Payyannur and other adjacent areas. The legend is that Mākkam was falsely maligned for having an affair with an vāniyan and her brothers under the influence of their wives (who were jealous of Mākkam's beauty and position in the Tharavādu) murdered Mākkam and her children. The Mākkam theyyam is in repentance of this.The festival of Theyyam is celebrated at the Kadangot Aaroodha Tharavādu by the family members every year in date of Khumbam 10-11 (in the month of Feb-March). The Kadangot Nambiars have got Veerachamundeswari as their Clan Deity who is being worshipped along with Kadangot Makkam Bhagavathy. For Makkam Bhagavathy they have a separate temple in their Tharavadu compound, whereas Veerachamundeswari is worshipped in the Kottilakam (a separate room in the Tharavadu itself) along with other manthra moorthis like Angakulangara Bhagavathy, Kakkara Bhagavathy, Perkulangara Bhagavathy, Kurathi Amma, Madayil Chamundeswari, Kundoor Chamundeswari and Vishnu Moorthi iswaran.
Pooram (spring festival)
Pooram is an important festival for women of Nambiār households. In north Malabar, (the erstwhile Kolathunādu), Poorolsavam (Pooram) is a spring festival, observed by women and girls for fertility. The girls and virgins observe pooram for getting appropriate husbands while married women perform this ritual for the longevity of their husbands. This is exactly the parallel of Thiruvāthira, which is prevalent in the districts from Kozhikode to Thiruvananthapuram. Like the Thiruvāthira festival, pooram is also celebrated by women to appease Lord Shiva for the rebirth of Kāmadeva(Cupid). However the rituals, songs and dances are entirely different from those of Thiruvathira.The myth of pooram is that, after the demise of Kāma, 18 virgins of Devaloka prepared the idol ofKāma, decorated it with flowers and danced around the idols with varied songs and foot works. The important aspects of the pooram celebration are :Poovidal (setting of flowers), watering rituals,Pooramtheli (making auspicious sounds by women), preparation of Kām vigrahas (idols of Kāma), decorating Kāma with flowers and similar objects, Poovada chudal (cooking the ada – sweet cake made of rice powder, grated coconut and jaggery, covered with green leaves), cooling of Poorakkanji (raw rice prepared with grated coconut), send off ritual of Kāma, are performed exclusively by women.
Poithu was a warrior custom that was common amongst Nambiar till late nineteenth century. It was private duel between two men which ended in death of either one of the parties. It was most common in Kadathanad, Kottayam and Kolathunadu. Unlike Ankam which was a publicized event done with a Naduvazi as referee and in front of a large audience, Poithu was fought between men in time and spot decided by them with or without presence of an audience with no referee.
Pula (ritualistic defilement / pollution)
Pula or ritualistic defilement / pollution was observed for 12 Days after every death in the Tharavādu. Partial pollution called Valāima was observed whenever there was a birth in the family.
Māttu (change of raiment) for purification
Nambiār women observed pollution for three days during menstruation. While in her period, she did not eat or drink with any other member of the Tharavādu, and at the end on the fourth day, she must be purified by māttu (change of raiment). It involved, after a bath, accepting washed clothes from the washerwoman normally ordained for the tiya caste (vannāthi). Pollution, which may come through a death in the family, through child birth, or menstruation must be removed by māttu. There was no avoiding it. Until it was done, and it must be done on the fourth day, the woman was out of caste. It must be done in the right way at the right moment under pain of the most unpleasant social consequences. In Malabar sometimes kudippaka or family vengeances were taken out by preventing the māttu of one another. Fawcett notes
“How that the influential rural local magnate wreaks vengeance on a Taravad by preventing the right person giving " mattu " to the women is well known in Malabar. He could not with all the sections of the Penal Code at his disposal inflict deeper injury.”