Ezhuthachan caste

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Ezhuthachan (Template:Audio, Template:Langx, Template:Transliteration), also known as Kadupattar (Template:Audio, Template:Langx, Template:Transliteration) is a caste native to the Indian state of Kerala.[1][2][3]Template:Efn It is classified as an Other Backward Class by the Government of India under its system of positive discrimination.[4]

They mainly belong to the districts of Thrissur, Palakkad, Malappuram and Kozhikode of Kerala, and also have presence in other parts of India. There are more peopleTemplate:Vague in the teaching sector in the community. Ezhuthachan is a caste who have teaching as a traditional profession.[2] There is an organization representing the community as Ezhuthachan Samajam.[5][6][7][8]

Genesis

There are two main beliefs about the origin of the Kadupattan people.

1. Pattar(Bhattar) Brahmins who were boycotted from Kadu village of medieval Chola, Pandya region, Due to the introduction of Buddhism. From the Zamorin's Kovilakam (Ambadi Kovilakam) the elder Thamburatti(Senior princess) asserted the title Ezhuthachan and assigned as village school master.[9][10][11][12]

2. A Jain guild, who was prominent in teaching, came to Kerala and became Village school teachers. With the influence of the Bhakthi movement, they came under Hinduism.[13]

History

The Kaduru (In present Karnataka) of the Western Ganga dynasty was a Jainite settlement; From 8th to 10th centuries Jainism was the prominent religion in the Western Ganga dynasty.[14][15][16] From 9th to 13th centuries today's the Patancheru or Pottalakkare in Telangana was the principal Jain hub in South India.[17][18] In Jainism, there was a tradition of using the province name once abandoned as clan name.[19] Evidence suggests that Kadupattan was a Jain guild that formed Kaduru and Patancheru which was prominent in the teaching profession.

After the twelfth century, Prominence of Jainism in South India decreased significantly, Many followers of Jainism abandoned their settlements and moved to the south (Today's Tamil Nadu). Kadupattigal one among thirteenth century rulers of the southern Arcot who were present on the banks of Kaveri River should have been the ancestors of Ezhuthachan(Kadupattan).[13][20]Template:Efn

Wars that took place during the course of thirteenth and fourteenth centuries (Sadayavarman Sundara Pandyan I and Kakatiya, Delhi Sultanate), Caused Kadupattans came to Kerala through the path which was present from banks of Kaveri through the Nilgiri mountains, and with the influence of the Bhakti movement they were Hinduised as Vaishnava(Ramanuja), Shaiva and Shaktheya; In Occupation Ezhuthachan (Village school master), Teachers who practiced Shakthi worship became known as Gurukkal. Historian K. Balakrishna Kurup concludes history of Ezhuthachan(Kadupattan) caste as this.[13][21][22][23][18][10]

It is believed that the Kadupattans reached Malabar by the fifteenth century(Template:Circa C.E 1447).[24][25][10] Although the Aithihyamala says about a magician(Chembra Makku Ezhuthachan) who belonged to Kadupattan caste a disciple of the Kakkassery Bhattathiri and member of a family who had been a teacher of traditional heritage, his lifespan is unclear.[26]Template:Efn One edition of Keralolpathi, published by Hermann Gundert, includes a reference to kaduppattar.[27] One of the first government records which mentions the Ezhutachan caste is the British India census taken on 17 February 1881.[1]

Kadupattans entered Kerala through Palakkad Gap, Their migration took place as number of groups of families. First group of eight families(Ettu veettukar) came and settled near Tirunavaya in Malabar region, some of their family names were Thekkeppattu, Vadakkeppattu, Kizhakkeppattu, Padinjareppattu, Meleppattu, Keezheppattu.[28] Family of Chembra Ezhuthachan belongs to the tradition of Ettu veettukar.[26][13] And the second group of thirty two families(Muppaththirandu veettukaar) settled in Thrissur region. Soon after another group of close relatives of Ettu veettukar and Muppaththirandu veettukaar settled in Palakkad region. Gradually they spread to other areas. Clashes between soldiers of Zamorin and Portuguese India Armadas that took place during sixteenth century on coastal areas of Malabar region, caused many Kadupattans who were inhabitants of coastal areas of Kingdom of Tanur to move to Kanniyampuram of Valluvanad (southern Malabar)(In present Ottappalam taluk), Chittur and other parts of Kingdom of Cochin and settle there.[13][10]

Almost hundred years old palm-leaf manuscripts which deals with astrology and teaching, Were used by Nanu Ezhuthachan, Avinissery, Thrissur

Kadupattans played major role in spreading Vattezhuthu in Palakkad, Malabar regions and Kingdom of Cochin. Usually they were well-versed in sanskrit too.[12] Kadupattans used the prayer of Jain Tirthankara jina dheva(Namosthu jeenathe) in their Ezhuthupalli(Template:Audio, Template:Langx, Template:Transliteration), And taught Vattezhuthu, Mathematics etc.[29][13]

According to historian M. G. S. Narayanan the literary activities of Malabar, especially in Sudras got strengthened after the arrival of Kadupattars. Translation of many texts from Sanskrit to Malayalam took place in the age after the arrival of them.[12]

In Kerala they were treated as shudra.[27] But it was permitted to go and pray until the Sacrificial stone(Balikkallu) of temple.[10] Some of the other communities called the men of the community Pattarappan(Template:Audio, Template:Langx, Template:Transliteration) and the women as Pattathiyaramma(Template:Audio, Template:Langx, Template:Transliteration).[10] In government records Kadupattans referred as the Choular(People from the Chola country).[10] It is believed that Zamorin had placed them in a high position in society . The envy of the Zamorin's minister (Mangattachan) have put them under the burden of low class shudra in society.[28] Pattanam pizhaithavar(Those who lost status)Kadupattans were called by the other community like that.[10] Although Ezhuthachan caste very similar to those of Nair(Even though some records classify them as Nair), they have nothing to do with the Nair community. Perhaps they have adopted to the traditional methods present in Kerala after arrival.[30][2][31]

Till the introduction of public education system in Kerala, Kadupattans were present in Kingdom of Cochin and Malabar as Ezhuthachan(Village school master) and they ran Ezhuthupallis(Traditional village school).[32] They taught wealthy people by staying at their home and this practice was called Ezhuthachan thamasikkuka(Template:Audio, Template:Langx, Template:Transliteration).[33][34] Traditionally, although caste gave importance to teaching, other tasks such as palanquin bearing, carrying salt, oil, and their marketing, agriculture etc. were also present.[35][36][37] Famous Magicians, Physicians, Astrologers and Sanskrit scholars have been emerged from this caste.[38] Panikkar was the title which used by some kadupattans.[10]

After the introduction of modern public education system, traditional teaching methods were less important in the society. Many Ezhuthupallis(Traditional Village school) that ran by Ezhuthachans(Kadupattan) were converted to public school with modern teaching method.[39] In the 19th century when British rule introduced public education in Malabar, Ezhuthachan community made major contributions in the field of public education of Valluvanad.[40]

Physical Appearance

The skin complexion of Ezhuthachans(Kaduppattan) varies from dark to inter linked black and white. Edgar Thurston observes that they are 'dark & white skinned people, medium in stature, with simple nose and curly or wavy hair'.[41]

Customs, Inheritance and Worship methods

Ezhuthachan(Kadupattan) worshipping his deity

Though there are little differences in customs locally, Nearly Tamil practices followed.[25][10] According to William logan's Malabar manual this caste followed a Modified Makkathayam (Patriarchy / Patrilineal system of inheritance) in which the property descends from father to son but not from father to daughter.[2] At the wedding ceremonies there are rituals like Ganapathy homam(ritual dedicated to Lord Ganesha, performed to seek his blessings), Dhakshina giving(Give donation to elders and seek blessings) and Panigrahanam(The groom holds the hand of the bride).[10] There was no Polygamy and Polyandry prevailed, but widow remarried.[10] Peculiarities in death rituals of Ezhuthachan caste, Points they were foreign caste.[10] Ezhuthachan caste worshiped Ganapathy, Vettakkorumakan, Shakti, Bhagavati, Vishnumaya.[26]

It is believed that Adi Shankara instructed Kadupattans in Shakti worship; Even now their descendants follow this tradition and claim it is inherited from their forefathers.[10]

Ezhuthachan Samajam

One of the oldest Ezhuthachan samajam office built during 1920s situated at Avinissery, Thrissur
Ezhuthachan yuvajana raksha samgham Perinchery in 1937

Ezhuthachan Samajam started functioning from 1906 onwards. The first organizer was a Sanskrit scholar and a teacher Mr.Chakkulliyal Kunjunni Ezhuthachan who was a disciple of legendary Sanskrit scholar and teacher. Revered Punnasseri Nambi Neelakanta Sharma. He named the organization as Adhyapaka Samajam. Though Adhyapaka Samajam made several reformations in caste customs and rituals, Kunjunni Ezhuthachan's efforts were not successful and he abandoned his project.[10] Ezhuthachan samajam came in to being as a reality when Late Vakil P. Kumaran Ezhuthachan entered the arena. He was the real founder of the Ezhuthachan Samajam and architect of the present day Ezhuthachan community. He was also a freedom fighter, a member of the congress party and also in Cochin State Prajamandal, whose founder was Sri.V.R.Krishnan Ezhuthachan, his son-in-law. Later Mr.Krishnan Ezhuthachan stepped into the shoes of his mentor and father-in-law, Mr. Kumaran Ezhuthachan as Ezhuthachan Samajam president. Since both were immersed in Congress politics, freedom movement, peasant struggles and also in Cochin state Prajamandal, they found it difficult to continue in the Ezhuthachan Samajam movement. Towards late 1940s Krishnan Ezhuthachan left the movement, so also Vakil. P. Kumaran Ezhuthachan. Kumaran Ezhuthachan left the movement after a personal tragedy - The death of his son P.Lakshmanakumar. After 1947 the Ezhuthachan community was orphaned and community became rudderless. There were some attempts to revitalize the community by some spirited people, but it didn't reach anywhere. The services of Adv. Late M. Krishnankutty is to be mentioned in this context. In the Post era, from 1990s onwards there was some resurgence in the community. From late 1990s new thinking is visible in the community. From 2002, Mr.T.G.Ravi came into the scene and revitalized the samajam activities. The present president Prof. Dr. Lakshmanakumar is the grandson of Vakil. P. Kumaran Ezhuthachan and son of V R. Krishnan Ezhuthachan.[28][42]

There are educational institutions under Ezhuthachan Samajam.[43][44]

Then the organizations on behalf of ezhuthachan community were formed and functioned from all India to regional level. The last organization to be formed in that category is the Palakkad Ezhuthachan samudhaya trust based in Palakkad.[45]

Thunchaththu Ezhuthachan

Template:Main There is no clear history about birth or life of Thunchaththu Ezhuthachan. However, there is a belief prevails as Thunchathth Ramanujan Ezhuthachan was a member of Ezhuthachan (Kadupattan) community.[46][47][48][49] Being a vaishnava(Ramanuja) sect member he was called as Ramanujan.[50] And his real name was Thunchan(The youngest child).[51] According to K. Balakrishna Kurup, Thunchchath Ezhuthachan was a member of Ezhuthachan(Kadupattan) community and Ezhuthachan led his life as a teacher by following celibacy throughout his life. [52][53] E. P. Bhaskara Guptan a writer and independent researcher in local history from Kadampazhipuram, Palakkad; supports conclusion of K. Balakrishna Kurup about Thunchathth Ezhuthachan's caste.[54] Historian Velayudhan Panikkassery also expressing the same opinion.[55]

Historian M. G. S. Narayanan point out mention about Jain monks in Adhyathma ramayanam kilippattu as proof for Thunchaththu ezhuthachan's familiarity with Jain monks.[56]

Notable people

References

Notes

Template:Notelist

Citations

  1. ↑ 1.0 1.1 Report on the census of British India taken on 17th February 1881(Vol.3){{#if:|, {{{last}}}}. Eyre & Spottiswoode(1883)
  2. ↑ 2.0 2.1 2.2 2.3 Malabar manual(Republished){{#if:|, {{{last}}}}. Govt Press Madras(1951)
  3. ↑ Communities, Segments, Synonyms, Surnames and Titles{{#if:|, {{{last}}}}. Anthropological Survey of India(1996). ISBN 978-0-19-563357-3
  4. ↑ Kerala PSC website.
  5. ↑ 'എഴുത്തച്ഛൻ' നാടകാവതരണം 20-ന്. Mathrubhumi online(15 October 2017). Retrieved 21 December 2017.
  6. ↑ എഴുത്തച്ഛൻ സമാജം സംസ്ഥാന സമ്മേളനം സമാപിച്ചു. Manorama online(12 December 2011). Retrieved 25 April 2013.
  7. ↑ എയ്ഡഡ് സ്‌കൂളുകളിൽ പുതിയ തസ്തികകൾ; സമുദായ പ്രീണനമെന്ന് എഴുത്തച്ഛൻ സമാജം. Janayugam Online(17 April 2013). Retrieved 25 April 2013.
  8. ↑ ജാതി സംഘടനകൾ ഭിക്ഷ യാചിച്ചു നടക്കരുത്. Metrovartha(8 May 2012). Retrieved 25 April 2013.
  9. ↑ Tribes and castes of Southern India(volume 3){{#if:Thurston|, Thurston}(1909)
  10. ↑ 10.00 10.01 10.02 10.03 10.04 10.05 10.06 10.07 10.08 10.09 10.10 10.11 10.12 10.13 10.14 The tribes and castes of cochin(volume 2){{#if:Iyer|, Iyer}(1912)
  11. ↑ A Social History of India{{#if:Sadasivan|, Sadasivan}. A.P.H. Publishing(2000). ISBN 9788176481700
  12. ↑ 12.0 12.1 12.2 Calicut:The City of truth revisited{{#if:Narayanan|, Narayanan}. Mathrubhumi Books(July 2018). ISBN 978-81-8267-551-3
  13. ↑ 13.0 13.1 13.2 13.3 13.4 13.5 Viśvāsattinte Kāṇāppuṟaṅṅaḷ{{#if:Kurup|, Kurup}. Mathrubhumi Publications(January 2000)
  14. ↑ The Making of Southern Karnataka: Society, Polity and Culture in the early medieval period, AD 400-1030{{#if:Adiga|, Adiga}. Orient Longman(2006). ISBN 81-250-2912-5, Page 253
  15. ↑ Page 131, Places of Interest Gazetteer of karnataka, 1983.
  16. ↑ The Kadamba Kula A history of Ancient and Medieval Karnataka{{#if:Moraes|, Moraes}. B X Furtado And Sons(1931)
  17. ↑ A Brief History of Patancheru or Pottalakere Andhra Pradesh.
  18. ↑ 18.0 18.1 Pandurang Bhimarao Desai, Gulabchand Hirachand Doshi, Jainism in South India and some Jaina Epigraphs{{#if:|, {{{last}}}}(1957)
  19. ↑ Contribution of Jainism to Indian culture{{#if:Dwivedi|, Dwivedi}. Motilal Banarsidass Indological Publishers and Book sellers(1975)
  20. ↑ Peasant state and society in medieval South India{{#if:Stein|, Stein}. Oxford University Press(1980). ISBN 9780195635072
  21. ↑ Jain Community a social survey{{#if:Sangave|, Sangave}. Popular Book depot Bombay(1980). ISBN 9780317123463
  22. ↑ Archeology and the Vaishnava Tradition{{#if:Rosen|, Rosen}. Firma KLM Pvt. Ltd. Calcutta(1989)
  23. ↑ Dynasties of the Kanarese Districts{{#if:Fleet|, Fleet}. Bombay Govt. Central press(1882)
  24. ↑ Zamorins of Calicut: From the earliest times to A D 1806{{#if:Iyer|, Iyer}. Norman Printing Bureau(1938)
  25. ↑ 25.0 25.1 sāmūtiriyum kōḻikkōṭum{{#if:Raja B.A.L.T|, Raja B.A.L.T}
  26. ↑ 26.0 26.1 26.2 aitihyamāla, cemprayeḻuttacchanmāra{{#if:Sankunni|, Sankunni}
  27. ↑ 27.0 27.1 Keralolpathi(Second ed.){{#if:Gundert|, Gundert}. PRINTED BY STOLZ & REUTHER, BASEL MISSION PRESS(1868)
  28. ↑ 28.0 28.1 28.2 Akhila Kerala Ezhuthachan Samajam Website. Retrieved 11 December 2017.
  29. ↑ Vidhyarambha charithram. Manorama online(18 October 2015). Retrieved 11 December 2017.
  30. ↑ https://www.jstor.org/stable/3629883 The Internal Structure of the Nayar Caste, C. J. Fuller
  31. ↑ Nâyars of Malabar{{#if:Fawcett|, Fawcett}. Printed by the Superintendent, Government press.(1915)
  32. ↑ Tribes and castes of Southern India(volume 2){{#if:Thurston|, Thurston}(1909)
  33. ↑ History of Kerala(Vol 3){{#if:Menon|, Menon}
  34. ↑ nāyanmāruṭe pūrvvacaritr̲aṃ (bhāgam 1){{#if:Namboodiripad|, Namboodiripad}. Panchangam books(1962)
  35. ↑ Ethnography (castes and tribes){{#if:Jervoise Athelstane Baines|, Jervoise Athelstane Baines}. Karl J. Trübner(1912)
  36. ↑ A Malayalam and English Dictionary{{#if:Gundert|, Gundert}. C. Stolz for Basel Mission Book Tract Depository(1872)
  37. ↑ dēśāyanam(dēśacaritrakathakaḷa){{#if:Guptan|, Guptan}. Samabhavini Books, Kadampazhipuram, Palakkad(2013)
  38. ↑ The Contribution of Punnasseri Kalari to Kerala Culture. Shodhganga:a reservoir of Indian theses. Retrieved 28 April 2018.
  39. ↑ Dr. Baiju K. Nath Assistant Professor Dept. of Education University of Calicut and Divya.K.T M.Ed(2014-2015)Batch, 'History of Ayyappan Ezhuthachan Aided upper primary school'.
  40. ↑ maisūr paṭayōṭṭam - irunnūṟṟiyanpat varṣaṅṅaḷ{{#if:Rajendu|, Rajendu}. Vallathol vidyapeetham, Sukapuram, Edappal(January 2017). ISBN 978-93-83570-66-9
  41. ↑ Template:Cite thesis
  42. ↑ Ezhuthachan's contributions recalled - KERALA - The Hindu. The Hindu online(21 March 2011). Retrieved 27 July 2018.
  43. ↑ Thunchath Ezhuthachan College Website. Retrieved 1 July 2018.
  44. ↑ Palakkad gets its first law college. The Hindu online(13 May 2004). Retrieved 17 February 2018.
  45. ↑ എഴുത്തച്ഛന് ട്രസ്റ്റ് വിജയികളെ അനുമോദിക്കും. Mathrubhumi online(29 May 2015). Retrieved 15 August 2020.
  46. ↑ Elements of South Indian Paleography{{#if:Burnell|, Burnell}. Trubner and Co., 57 & 59 Ludgate Hill, London(1878)
  47. ↑ Top award denied after pressure: C Radhakrishnan. Deccan Chronicle online(22 January 2016). Retrieved 5 March 2018.
  48. ↑ എഴുത്തച്ഛൻ പുരസ്‌കാര നിർണയത്തിൽ സി.രാധാകൃഷ്ണനെ തഴഞ്ഞതെന്തിന്?. Madhyamam. Retrieved 13 August 2020.
  49. ↑ സി രാധാകൃഷ്ണനെതിരെ അഖില കേരള എഴുത്തച്ഛൻ സമാജത്തിന്റെ പ്രതിഷേധം. Reporter online(21 December 2014). Retrieved 5 March 2018.
  50. ↑ Viśvāsattinte Kāṇāppuṟaṅṅaḷ{{#if:Kurup|, Kurup}. Mathrubhumi Publications(January 2000)
  51. ↑ Viśvāsattinte Kāṇāppuṟaṅṅaḷ{{#if:Kurup|, Kurup}. Mathrubhumi Publications(January 2000)
  52. ↑ Viśvāsattinte Kāṇāppuṟaṅṅaḷ{{#if:Kurup|, Kurup}. Mathrubhumi Publications(January 2000)"മലബാർ ഭാഗത്ത് വിദ്യാഭ്യാസ പ്രചാരണത്തിൽ എഴുത്തച്ഛൻമാർ മുന്നിട്ടിറങ്ങിയപ്പോൾ തിരുവിതാംകൂർ ഭാഗത്തു ഗണകന്മാർ ആ ദൗത്യം നിർവഹിച്ചു. എഴുത്തച്ഛന്മാർ വട്ടെഴുത്ത് പ്രചരിപ്പിച്ചതു മൂലവും മലയാളത്തിലെ രാമായണാദി ഗ്രന്ഥങ്ങൾ വട്ടെഴുത്തിൽ(ഗ്രന്ഥാക്ഷരത്തിൽ-)എഴുതപ്പെട്ടത് മൂലവുമാവാം തുഞ്ചത്തെഴുത്തച്ഛനാണ് മലയാളഭാഷയുടെ പിതാവ് എന്ന് പറഞ്ഞുവരാൻ ഇടയായത്. ഭക്തി പ്രസ്ഥാനത്തിന്റെ പ്രേരണക്ക് വിധേയമായി രാമായണമെഴുതിയ കണ്ണശ്ശൻ ഗണകവംശത്തിലും(പണിക്കർ) അധ്യാത്മരാമായണം രചിച്ച തുഞ്ചൻ എഴുത്തച്ഛൻ വംശത്തിലും പെട്ടവരായിരുന്നുവെന്നത് യാദൃശ്ചിക സംഭവമല്ല."
  53. ↑ Viśvāsattinte Kāṇāppuṟaṅṅaḷ{{#if:Kurup|, Kurup}. Mathrubhumi Publications(January 2000) "അദ്ദേഹം(എഴുത്തച്ഛൻ) ബ്രഹ്മചാരിയായിരുന്നു എന്ന് ഒരുകൂട്ടരും ഗൃഹസ്ഥാശ്രമി ആയിരുന്നുവെന്ന് മറ്റൊരു കൂട്ടരും വിശ്വസിക്കുന്നു. ഗൃഹസ്ഥാശ്രമി ആയിരുന്നുവെന്നതിന്നു അനുകൂലമായ സാഹചര്യതെളിവുകളൊന്നും കാണാനില്ല മറിച്ച് സന്യാസ ജീവിതമാണ് എഴുത്തച്ഛൻ നയിച്ചിരുന്നതെന്നതിന്ന് അദ്ദേഹത്തിന്റ ചിറ്റൂരിലെ ആശ്രമവും അദ്ദേഹത്തിന്റെ കവിതകളിലെ ധാരാളം പ്രയോഗങ്ങളും സാക്ഷ്യം വഹിക്കുന്നു. Template:Cquote എന്നും Template:Cquote എന്നും പറയുന്ന എഴുത്തച്ഛൻ അധ്യാത്മകാചാര്യപദവിയിൽ ശിഷ്യഗണങ്ങൾക്കു ഉപദേശം നല്കിക്കൊണ്ടു ജീവിച്ചുവെന്നുതന്നെ കരുതാം. Template:Cquote എന്നും Template:Cquote എന്നു രാമായണത്തിലും Template:Cquote എന്ന് ഭാരതത്തിലും എഴുതിയ മഹാത്മാവ് ഗൃഹസ്ഥാശ്രമിയായിരിക്കാനിടയില്ല എന്നേ പറയാൻ വയ്ക്കു."
  54. ↑ dēśāyanam(dēśacaritrakathakaḷa){{#if:Guptan|, Guptan}. Samabhavini Books(2013)
  55. ↑ Ezhuthachan opposed social evils: Vysakhan. The Hindu(3 January 2005). Retrieved 4 September 2018.
  56. ↑ kēraḷaṁ caritravaḻiyile veḷiccaṅṅaḷ{{#if:Narayanan|, Narayanan}. Sahithya pravarthaka co-operative society(2017). ISBN 978-93-87439-08-5 Template:Cquote എന്നു പ്രാർത്ഥിക്കുന്നതിൽ നിന്ന് അദ്ദേഹത്തിന്(എഴുത്തച്ഛന്) കാടുകളിൽ ജീവിക്കുന്ന ദിഗംബരന്മാരായ ജൈനമുനിമാരെപ്പറ്റി അറിവുണ്ടായിരുന്നുവെന്ന് അനുമാനിക്കാം.

Further reading

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  • Viśvāsattinte Kāṇāppuṟaṅṅaḷ{{#if:Kurup|, Kurup}. Mathrubhumi Publications(January 2000)
  • The tribes and castes of cochin(volume 2){{#if:Iyer|, Iyer}(1912)

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