891:
minimal. Such traders as did exist were mostly concentrated in the port towns and consisted of immigrant
Syrians, Muslims, Christians and Jews, with Hindu traders later arriving from other parts of India, as well as the Europeans. The Nairs were the sole members of the village organisations, which existed for such purposes as managing the affairs of the temples and, at one time, organising military training and deployment. A Nair family was considered to be part of the village organisation even if they had moved away from it. There were other castes in these villages, and other religious groups also, but they were excluded from the organisations. This arrangement was different from that found elsewhere in India, and another difference was that each house, whether for Nairs or otherwise, was usually in its own compound. There was no communal land, as existed elsewhere, and no communal plan for the village layout.
1506:
higher status than they actually had, which was a common practice throughout India. Data from the late 19th-century and early 20th-century censuses indicates that ten of these numerous subdivisions accounted for around 90% of all Nairs, that the five highest ranking of these accounted for the majority, and that some of the subdivisions claimed as little as one member. The writer of the official report of the 1891 census, H A Stuart, acknowledged that some of the recorded subdivisions were in fact merely families and not sub-castes, and Fuller has speculated that the single-member subdivisions were "Nayars satisfying their vanity, I suppose, through the medium of the census."
665:
4681:
certain gifts at specified times, but their relationship had little significance beyond the sexual liaison and the provision of legitimacy to children produced in the marriage. Since the men resided separately and were not ranked in any way, Nayar co-husbandship cannot be typified by the hierarchy characteristic of associated marriage or the solidarity of fraternal polyandry. Also in contrast with both fraternal and associated systems, the men who visited a single woman could not be brothers, nor could a man have sexual relations with two women of the same household. That is, fraternal polyandry and sororal polygyny were prohibited.
586:
1547:
the community and this extended as far as each family refusing to admit that they had any peers in rank, although they would acknowledge those above and below them. The membership of these two subgroups was statistically insignificant, being a small fraction of 1 per cent of the regional population, but the example of aspirational behaviour which they set filtered through to the significant ranks below them. These subdivisions might adopt a new name or remove themselves from any association with a ritually demeaning occupation in order to assist their aspirations. Most significantly, they adopted
868:, which were military training schools that all young Nair men from the age of 12 were expected to attend. They ceased attending at the age of 18 but were expected to be available for military duty at a day's notice. The function of these schools became less significant practically, following the introduction of the Arms Act by the British, which limited the right of Nairs to carry arms; however, they continued to exist and provided some training to those Nair men who did not attend English schools. This training became evident at village festivals, during which a martial review would take place.
525:
unite for caste interests. By 1908, the Nairs had not completely lost their dominance; they still held the most land, and had still held a majority of the government posts despite competition from low-castes and
Christians. The dominance that Nairs historically held from their ritual status had come under opposition. The land that the Nairs historically had held was gradually lost, for there was a massive rate of wealth transfer to Christians and avarna Hindus. Christian missionaries also found interest in the dissolution of the tharavads as they saw this as an opportunity to convert the Nairs.
605:, a cloth wrapped around the waist and then left to hang down nearly to the ground, rather than tucked in as in other parts of India. The low-hanging fabric was considered as specific to the Nair caste, and at the start of the 20th century it was noted that in more conservative rural areas a non-Nair could be beaten for daring to wear a cloth hanging low to the ground. Wealthy Nairs might use silk for this purpose, and they also would cover their upper body with a piece of laced muslin; the remainder of the community used once to wear a material manufactured in Eraniyal but by the time of
2025:... a caste is a bilateral grouping and a child's place in the caste society cannot be determined by only one parent. Further, the Indian system of status attribution, under most circumstances, proscribes sexual relations between a woman and a man of status lower than herself, and generally denies to any children born of such a union membership of either parent's caste. For these reasons, some recognition of paternity and an assurance that the genitor is of the right status is necessary - even if it is only the minimal one of a man asserting paternity.
2140:". Nossiter cites this as one reason why it was "congruent with the role of a military caste in a feudal society." and explains that the decline in the traditional warrior role, the rise of an economy based on money, together with the ending of agricultural slavery and the effects of western education, all combined to cause the decline of the traditional practices. All of these factors were having an impact during the 19th-century and they caused erosion of the social dominance which the Nairs once held, eventually reaching a point some time between
2099:
1886:
1575:(NSS) was founded in 1914. Nossiter has described its purpose at foundation as being "... to liberate the community from superstition, taboo and otiose custom, to establish a network of educational and welfare institutions, and to defend and advance Nair interests in the political arena." Devika and Varghese believe the year of formation to be 1913 and argue that the perceived denial of 'the natural right' of upper castes to hold elected chairs in Travancore, a Hindu state, had pressured the founding of the NSS.
1497:, that most of the subgroups were not subcastes, arises in large part because of the number of ways in which Nairs classified themselves, which far exceeded the 18 or so groups which had previously been broadly accepted. Dumont took the extreme view that the Nairs as a whole could not be defined as a caste in the traditional sense, but Fuller believed this to be unreasonable as, "since the Nayars live in a caste society, they must evidently fit into the caste system at some level or another." The
1582:
become unreliable on the matter of the subdivisions, in part at least because of the NSS campaign to ensure that respondents did not provide the information requested of them. The NSS also promoted marriage across the various divisions in a further attempt to promote caste cohesion, although in this instance it met with only limited success. Indeed, even in the 1970s, it was likely that cross-subdivision marriage was rare generally, and this was certainly the case in the
Central Travancore area.
898:, the villages where the land was owned by a group of Nambudiri families, although they might have access to the outer courtyard area. Sometimes there were no Nairs at all in these villages. In villages where temples existed which were privately owned by a single Nambudiri family, there would be another temple, dedicated to Bhagavati, that was used by the Nairs. It was in villages where the Nairs included the headman that there might be just a single temple, run by their village organisation.
1490:
social structure. From this unsuitable methodology had come the notion that the groups were subcastes rather than subdivisions. He also argued, in 1966, that "Some Nayars "ripened" into
Samantans and Kshatriyas. The royal lineages of Calicut, Walluvanad, Palghat and Cochin, for instance, although of Nayar origin, considered themselves superior in ritual rank to their Nayar subjects." That is to say, they assumed a position above the status that they were perceived as being by others.
480:
7079:
646:, who is the patron goddess of war and fertility. Central to all aspects of Nair life and revered as a kind and ferocious virgin mother, Bhagavati identifies with both Sanskritic and regional based aspects of worship. The goddess was worshipped in the temples of the royal Nair matrilineages and also the village Nair matrilineages. The idol would either be placed in the western side of the house or be placed in a room with other deities. The
393:’s ‘Les sex livres de la republique’ (1576). The Nair men are described as being polite and well-mannered in old sources, and nearly all historical descriptions describe them as arrogant. Sources on Nair women are scant and were written by men, and these primarily comment on their beauty. The martial society of the Nairs was something that was covered by nearly all visitors, and their characteristic of always being armed is well described.
626:, had later become the traditional dress of the Nair women. The dress consisted of a cloth tied around the waist as well as a cloth covering the breast, and worn without a blouse. The mundum neryathum had become the essence for the set sari, which is considered to be Kerala's specific regional wear. Sonja Thomas describes how this is an example of how “primacy was given to upper caste cultural norms”. The Nair women would also wear
306:
423:. In this they followed the Muslim Arabs, whom they eventually marginalised; and they were in turn followed by the Dutch in 1683. The British and French were also active in the region now known as Kerala, the former from 1615 and the latter from 1725. These various European powers combined with one or another of the Nair rulers, fighting for control. One notable alliance was that of the Portuguese with the Kingdom of
554:
16th century and onwards, the Nairs contributed increasingly to literature and drama. Nairs from the lowest subsections of the community had also partaken in these artistic traditions. By the 19th century, novels written by Nairs had dealt with themes of social change. These themes would primarily relate to the rise of the nuclear family in replacement of the old matrilineal system. Novels such as, for example,
1688:) for the boys as well as the girls of the family. He had till lately full power (at least in practice) of alienating anything that belonged to them. His will was undisputed law. This is, perhaps, what is intended to be conveyed by the term Matri-potestas in communities of female descent. But it should be remembered that among the Nayars the autocrat of the family is not the mother, but the mother's brother.
661:, and could feature various types of idols. Naga worship was significant to the entire tharavad since, as Gough says, they "... could inflict or avert sickness in general but were especially believed to be responsible for the fertility or barrenness of tharavad women". Gough speculates that the Nagas were seen as phallic symbols representing the procreative powers of the ancestors.
369:—contained major seaports, and they expanded by taking over the inland territory of neighbouring chieftains. Although trade with China once more went into decline in the 14th-century, it was replaced by trade with Muslim Arabs. These traders had been visiting the area for several hundred years but their activities increased to the point that a third Nair kingdom, based on the port of
509:, while Cochin and Travancore were left as native states under the control of their own rulers but with advice from the British. Velu Thampi's rebellion had made the British wary of Nair leaders, and the Travancore sarkar was mainly under control of British residents although the rest of the administration had been handled for the most part by non-Malayali Brahmins and Nairs.
1632:
540:
there is the most information; that available for North
Malabar is the most scant. Two former Travancore State Army divisions, the 1st Travancore Nayar Infantry and the 2nd Travancore Nayar Infantry were converted into 9th and 16th Battalions of Madras Regiment respectively after the independence. The Nayar Army from Cochin was incorporated into the 17th Battalion.
582:. As Kathakali developed as an art form, the need for specialization and detail grew. Those who had become masters of the art would pass their traditions on to their families. These families were the source of the next generations of Kathakali students, and it was often the nephew of the master that would be chosen as the disciple.
536:. Growing up in poverty and witnessing widespread domestic disarray and land alienation amongst the Nairs had facilitated Padmanabhan to create the NSS. The organization aimed to respond to these issues by creating educational institutions, welfare programs, and to replace cumbersome customs such as the matrilineal system.
1950:, provided that he was not otherwise restricted by the rules that women were not permitted to marry a man from a lower caste or subdivision, nor to marry anyone in the direct matrilineal line of descent (however far back that may be) or close relatives in the patrilineal line, nor a man less than two years her senior.
50:
1478:... embodies, so to speak, a caste system within a caste system. Except for high-ranking priests, the Nayar subdivisions mirror all the main caste categories: high-status aristocrats, military and landed; artisans and servants; and untouchables. But ... this structure is ideal rather than real.
1589:... the question of what the Nayar caste is (or was): it is a large, named social group (or, perhaps preferably, category) with a stable status, vis-a-vis other castes in Kerala. It is not, however, a solidary group, and, the efforts of the N.S.S. notwithstanding, it is never likely to become one.
999:
The Nairs identify themselves as being in many subgroups and there has been debate regarding whether these groups should be considered as subcastes or a mixture both of those and of subdivisions. There have been several attempts to identify these various groups; most of these were prior to the end of
504:
owned most of the land in the region; after it, they turned increasingly to administrative service. By this time there were nine small Nair kingdoms and several chiefdoms which were loosely affiliated to them; the
British amalgamated seven of those kingdoms (Calicut, Kadattunad, Kolattunad, Kottayam,
2043:
The disparity in caste ranking in a relationship between a
Brahmin man and a Nair woman meant that the woman was unable to live with her husband(s) in the Brahmin family and so remained in her own family. The children resulting from such marriages always became Nairs. Panikkar argues that it is this
1941:
relationships with
Brahmins and Kshatriyas, as well as other Nairs. He is of the opinion that the system existed principally to facilitate the wedding of Nair women to Nambudiri Brahmins. In the Malabar region, only the eldest male member of a Brahmin family was usually allowed to marry within their
1581:
From its early years, when it was contending that the Nairs needed to join together if they were to become a political force, it argued that the caste members should cease referring to their traditional subdivisions and instead see themselves as a whole. Census information thereafter appears to have
759:
An elaborate fourteen-day period of mourning followed the cremation, during which the family performed various symbolic acts around the pyre and were regarded to be highly polluted in ritual terms, thus necessitating not only that they took regular baths, but also that any other Nair who might touch
743:
juice, dripped along the blade of a sword. The woman would also select a grain, from which it was believed possible to determine the gender of the child. This ritual was performed in front of the community and contained many symbolic references; for example, the use of the sword was believed to make
175:
that housed descendants of one common female ancestor. These family units along with their unusual marriage customs, which are no longer practiced, have been much studied. Although the detail varied from one region to the next, the main points of interest to researchers of Nair marriage customs were
2107:
Gough has gone further than Fuller with regard to the interpretation of events in the north, believing that there is no evidence of polyandry in that area at all. She argues that all
European travelogues describing polyandry came from the region of Central Kerala. Gough notes the differing personal
1546:
Even the highest ranked of the Nairs, being the kings and chiefs, were no more than "supereminent" subdivisions of the caste, rather than the
Kshatriyas and Samantans that they claimed to be. Their claims illustrated that the desires and aspirations of self-promotion applied even at the very top of
751:
Although birth was considered to be ritually polluting, a death in the family was thought to be much more so. In the case of the death of the oldest member of the family, whether male or female, the body would be cremated on a pyre; for all other family members, burial was the norm. In either case,
516:
in 1818–1819. The Nair unit, 1st Battalion of HH Rani's Troops, was likewise incorporated into this brigade, but the Brigade served only in a police capacity until the withdrawal of the East India Company troops in 1836. In 1901, the unit was relieved of its police duties and placed under a British
435:
In 1729, Marthanda Varma became the Raja of Venad and inherited a state facing war and refractory Nair chiefs. Varma curtailed the power of the Nair chiefs and introduced Tamil Brahmins to form a core component of his administration. Under Marthanda Varma's reign, the Travancore Nair Infantry (also
410:
had split into three even smaller kingdoms; and the ruler of Venad had conceded considerable powers to local chiefs within his kingdom. By the time of European arrival, the title Nair was used to refer to all military castes. The Portuguese used the term Nair for all soldiers, and prior to 1498 the
2342:
during the 1930s reflected a concern among Hindus that the Christian population of Travancore was rising and that there was a consequent danger of the region becoming a Christian state. The 1931 census recorded over 31 per cent of the population as being Christian, compared to around 4 per cent in
2164:. The role of the Nair Service Society in successfully campaigning for continued changes in practices and legislation relating to marriage and inheritance also played its part. This collapse of the rural society facilitated the rise of the socialist and communist political movements in the region.
2155:
adopted a pro-Nair stance and an oppressive attitude towards communities such as the Syrian Christians. The main beneficiaries in the shifting balance of social influence were the Syrian Christians and the Ezhavas. The former, in particular, were in a position to acquire, often by subdivision, the
2132:
declined during the nineteenth century, as did that of hypergamy. Monogamy and small nuclear family units became the norm, as they were elsewhere in the country. This process occurred more rapidly in some areas than in others, and in Central Kerala the traditional systems still lingered as late as
1505:
area but outside Malabar. There were 44 listed in Travancore in the census of 1901. These designations were, however, somewhat fluid: the numbers tended to rise and fall, dependent upon which source and which research was employed; it is likely also that the figures were skewed by Nairs claiming a
1016:
did not itself distinguish any particular subgroups as ranking higher, subsequent attempts at classification did do so, claiming the various occupations to be traditional ones and stating that only the higher ranked groups were soldiers. Anthropologists, ethnologists and other authors believe that
553:
Historically most Nairs were literate in Malayalam, and many in Sanskrit. The explanation for this literacy was attributed to the general needs of administration, as many Nairs served as scribes and bailiffs for the royal courts. Many Nairs had become prominent philosophers and poets, and from the
539:
Subsequent to Indian independence from British rule, the regions of Travancore, Malabar District and Cochin became the present-day state of Kerala. It is with regard to the Nairs living in the former areas of Cochin and South Malabar, which are sometimes jointly referred to as Central Kerala, that
487:
The British imposed the next limitation on Nair dominance. After signing the treaty of subsidiary alliance with Travancore in 1795, British residents were sent to the Travancore administration; the interference from the British had caused two rebellions in 1804 and 1809, the latter of which was to
2056:
Although it is certain that in theory hypergamy can cause a shortage of marriageable women in the lowest ranks of a caste and promote upwards social movement from the lower Nair subdivisions, the numbers involved would have been very small. It was not a common practice outside the higher subcaste
2016:
partners if she was to avoid being out-caste, sold into slavery or even executed. There was a presumption that unclaimed children were the consequence of her having a relationship with a man from a lower caste, which could not be the case if the child was claimed because of the caste restrictions
1846:
in Central Kerala appear to have been usually Samantans, who were of higher rank, or occasionally the Kshatriyas, who were still higher. The Nambudiri Brahmins of Central Kerala acted in that role for the royal house of Cochin (who were Kshatriyas), but whether they did so for other Kshatriyas is
524:
The changes in the economy and the legal system from the late 1800s had ruined many Nair tharavads. Nair leaders noted the decay of their community and struggled to deal with issues regarding widespread infighting, disunity, and feuds. This was in contrast with other communities who were quick to
4680:
Quote:The nature of the Nayar system was that just as a woman was involved in marital relationships with a number of men, a man was married to a number of women. Nayar women and their husbands traditionally did not live together in the same household. Husbands were obliged to present their wives
2038:
These hypergamous unions were regarded by Brahmans as socially acceptable concubinage, for the union was not initiated with Vedic rites, the children were not legitimized as Brahmans, and neither the woman nor her child was accorded the rights of kin. By the matrilineal castes, however, the same
1737:
Fuller has commented that "The Nayars' marriage system has made them one of the most famous of all communities in anthropological circles", and Amitav Ghosh says that, although matrilineal systems are not uncommon in communities of the south Indian coast, the Nairs "have achieved an unparalleled
1663:
consisting of 50 to 80 members were not uncommon and some with membership as high as 200 have been reported. Only the women lived in the main house; men lived in separate rooms and, on some occasions, lived in a separate house nearby. The families split on instances when they became unwieldy and
1473:
A re-evaluation of the broad system of classification took place from the late 1950s. Fuller, writing in 1975, claims that the approach to classification by use of titular names was a misconception. People could and did award themselves the titles; and on those occasions when a title was in fact
2094:
Nancy Levine and Walter Sangree state that while Nair women were maritally involved with a number of men, the men were also married to more than one woman. The women and their husbands did not live together and their relationship had no meaning other than "sexual liaison" and legitimacy for the
1489:
has been the model to which observed facts have been fitted, and this is true not only of educated Indians, but also of sociologists to some extent." Instead of analysing the structure of the subgroups independently, commentators had explained them inappropriately by using an existing but alien
890:
The villages were historically mostly self-sufficient, with craft trades such as pottery and metalwork present in each of them. This meant that there was little need for close central control by the higher levels in the organisational hierarchy, and it also meant that trade between villages was
747:
In the months subsequent to the birth there followed other rituals, including those of purification and the adornment of the child with a symbolic belt to ward off illness, as well as a name-giving ceremony at which an astrologer again played a significant role. There were also various dietary
360:
Certainly by the 13th-century, some Nairs were the rulers of small kingdoms and the Perumals had disappeared. Trade with China, which had declined for some time, began to increase once more in the 13th-century and it was during this period that two small Nair kingdoms were established. Both of
1807:
who had not previously been the subject of it. Higher-ranked groups within the caste, however, would perform the ritual more frequently than this and in consequence the age range at which it occurred was narrower, being roughly between age 10 and 13. This increased frequency would reduce the
1593:
The influence of the NSS, both within the community and in the wider political sphere, is no longer as significant as once it was. It did attempt to reassert its influence in 1973, when it established its own political party—the National Democratic Party—but this lasted only until 1977.
882:. These landlords were from the lineages of the royal families or feudatory chiefs; or were patrilineal Nambudiri families or the estates of temples operated by groups of those families. They were also from the lineages of the matrilineal vassal Samantan chiefs and, finally, the lowest
1513:, proposes a mixed system. The larger divisions were indeed subcastes, as they demonstrated a stability of status, longevity and geographic spread; however, the smaller divisions were fluid, often relatively short-lived and narrow in geographic placement. These divisions, such as the
411:
military or retainer Nairs are believed to have been called 'Lokar'. Gough states that the title Nair existed prior to that time referring to only those families that were involved in the military. The Portuguese had many involvements in South India, including their support of the
329:. There is no evidence of Nairs in the area during this period. Inscriptions on copper-plate regarding grants of land and rights to settlements of Jewish and Christian traders, dated approximately between the 7th- and 9th-centuries AD, refer to Nair chiefs and soldiers from the
380:
The large influx of travelers and traders to Kerala had left many early accounts of the Nairs. These descriptions were initially idealized by Europeans for its martial society, productivity, spirituality, and for its marriage practices. Some early examples of these works being
2102:
Reclining Nayar Woman (1902) by Raja Ravi Varma shows a Nair lady, identified as the character Indulekha, a main character from a Malayalam novel of the same name. The novel had criticized the Nair matrilocal and matrilineal system; notably the relationships with Nambudiri
766:, during which time he had to maintain a pure life. This involved him living with a Brahmin, bathing twice daily and desisting from cutting either his hair or his fingernails, as well as being prevented from speaking with or indeed even seeing women. In some cases, the
980:, were ranked between the Brahmins and the Nairs, as were several other members of the Ambalavasi group. She also believes that some Nairs adopted the title of Samantan in order to emphasise their superiority over others in their caste. The unwillingness of the higher
2082:
and hypergamy were most common in Central Kerala. In northern Travancore there appears not to have been as great a prevalence of hypergamy because of a relative scarcity of Brahmins living there. Fuller believes that in the relatively undocumented southern Travancore
1878:, although he also calls it a "mock marriage". He believes that it may have come into existence to serve as a religious demarcation point. Sexual morality was lax, especially outside the higher ranks, and both relationship break-ups and realignments were common; the
2319:
Fuller names the five highest subdivisions as Kiriyam, Illam, Svarupam, Purattu Charna and Akattu Charna. Of the other five main subdivisions, the Chakkala and Itasseri were to be found in Travancore and the Pallicchan, Vattakkatan and Asthikkuracchi in Cochin and
577:
plays were written by a Nair from a ruling family, and Kathakali had foundations in Nair military training and religious customs. The first Kathakali actors were most likely Nair soldiers who performed the dance-drama part-time, influenced by the techniques of
906:
By the late 19th-century, the caste system of Kerala had evolved to be the most complex to be found anywhere in India. There were over 500 groups represented in an elaborate structure of relationships and the concept of ritual pollution extended not merely to
444:(1741). The Nair army was re-organized in the European style and had transformed from a feudal-based force into a standing army. Though this army was still made up of Nairs, this had checked the power of local chiefs and was the first limit on Nair dominance.
427:, with whom they sided in order to work against the power of the Zamorins of Calicut. Although Calicut remained the most significant of the kingdoms until the 1730s, its power was eroded and the rulers of Cochin were freed from being vassals of the Zamorins.
2052:... among the higher-ranking Nayars (and Kshatriyas and Samantans) in contradistinction to the "commoner" Nayars, no two subdivisions admitted to equal status. Thus the relations set up by the tall-rite and the sambandham union were always hypergamous.
1533:
in order to boost their social status, as was also the practice with other castes elsewhere, although they were often not recognised as caste members by the higher ranks and other Nairs would not marry with them. It has also been postulated that some
157:
as "not a unitary group but a named category of castes". The Nair include several castes and many subdivisions, not all of whom historically bore the name 'Nair'. These people lived, and continue to live, in the area which is now the Indian state of
572:
is a dance-drama which portrays scenes from Sanskrit epics or stories. The dance drama was historically performed exclusively by Nairs and had always traditionally been associated with them; Nair rulers and chiefs had patronized the art, the first
1799:
would be tied on a piece of string around the neck of a Nair girl. If the girl should reach puberty before the ceremony took place then she would in theory have been out-caste, although it is probable that this stricture was not in fact observed.
1824:
was constructed for the ceremony and the girls wore ornaments specifically used only on those occasions, as well as taking a ritual bath in oil. The ornaments were often loaned as only a few villagers would possess them. The person who tied the
1942:
caste. There were some circumstances in which a younger male was permitted to do so, these being with the consent of the elder son or when he was incapable of marriage. This system was designed to protect their traditions of patrilineality and
871:
According to Gough, the villages were generally between one and four square miles in area and their lands were usually owned by one landlord family, who claimed a higher ritual rank than its other inhabitants. The landlord was also usually the
294:, dating from 77 AD. That work describes what is probably the Malabar coast area wherein could be found the "Nareae, who are shut in by the Capitalis range, the highest of all the mountains in India". Fuller believes it probable that the
2133:
the 1960s, although hypergamy had largely disappeared everywhere by the 1920s. A possible reason for the various rates of change across the region lies in the extent to which the various agrarian local economies were dominated by the Nairs.
406:(King) of Calicut had come to the fore. Arab traders had firmly established themselves at his port and although trade still went to the ports of the other two small kingdoms, it was in relatively small amounts. Indeed, the kingdom based at
613:, England, and wore nothing above the waist. Nair men eschewed turbans or other head coverings, but would carry an umbrella against the sun's rays. They also eschewed footwear, although some of the wealthy would wear elaborate sandals.
459:
had become Sultan. The Nairs of Calicut and South Malabar had recaptured Calicut and defeated an army sent by Tipu to break the siege. This had caused the Sultan himself to intervene in 1789 during which many Hindus, especially Nairs,
1837:
since some people probably would refuse to act as tier in order to disassociate themselves from a group and thereby bolster their claims to be members of a higher group. Although information is far from complete, those who tied the
886:
in terms of ritual ranking were Nairs who had inherited from matrilineal ancestors to whom land and the concomitant headmanship had been granted by a king. In all cases, the landholdings could not be sold without royal permission.
854:
when required. All fighting was usually suspended during the monsoon period of May to September, when movement around the country was almost impossible. Roads did not exist, nor wheeled vehicles or pack animals, until after 1766.
738:
was the most significant to them. This involved rubbing coconut oil onto the pregnant woman, followed by bathing, formal dressing, consultation with an astrologer regarding the expected date of birth and a ceremonial drinking of
760:
them must also take a bath. The period was followed by a feast and by participation in sports events, which also involved Nairs from nearby villages. Subsequently, the family stayed in mourning while one male member undertook a
500:. After a few months, the rebellion was defeated and Velu Thampi had committed suicide. Afterwards, the Nairs were disbanded and disarmed. Up to this time the Nairs had been historically a military community, who along with the
1563:, which constituted their traditional version of a marriage ceremony, in order to advance themselves by association with higher-ranked participants and also to disassociate themselves from their existing rank and those below.
1542:
subdivision, in a similar manner to developments of subdivisions in other castes elsewhere. The more subdivisions that were created, the more opportunity there was for social mobility within the Nair community as a whole.
1969:
partner was a Brahmin man or the woman's father's sister's son (which was considered a proper marriage because it was outside the direct line of female descent) then the presentation was a low-key affair. However,
2108:
experiences of earlier Nair commentators and that this could go some way to explaining the varied pronouncement: Panikkar, who queries the existence of polyandry, comes from the northern Travancore region; that
1889:
Three Nayar Girls of Travancore (1872) by Ramaswami Naidu. Nair children in tharavads typically played with each other, ran small errands and tasks, and would likely later undergo the thali tying ceremony
1712:
loved his sister's son more than his own and he believes it was due mainly to the instability of Nair marriages. Divorce rate was very high as both man and woman had equal right to terminate the marriage.
849:
maintained criminal and civil order and could demand military service from all Nairs below him. There was usually a permanent force of between 500 and 1000 men available and these were called upon by the
1898:
might be a close female relative, such as the girl's mother or aunt, and that the ceremony conducted by such people might take place outside a temple or as a small ceremony at the side of a more lavish
1911:
tier, rather than one being used to perform the ritual for several girls at the same ceremony, then this presented the possibility of a subsequent divergence of status with the matrilineal line of the
987:
Keralite traditions included that certain communities were not allowed within a given distance of other castes on the grounds that they would "pollute" the relatively higher-ranked group. For example,
1004:, a Malayalam work that enumerated 18 main subgroups according to occupation, including drummers, traders, coppersmiths, palanquin bearers, servants, potters and barbers, as well as ranks such as the
166:
behaviours and systems are markedly different between the people in the northern and southern sections of the area, although there is not very much reliable information on those inhabiting the north.
455:
in 1766. The Nairs of Kottayam and Kadathanad led the resistance, and the Nairs managed to defeat all Mysorean garrisons except for those in Palakkad. Shortly afterwards, Haider Ali died and his son
2136:
V. K. S. Nayar has said that, "the matrilineal system tends to produce a society at once hierarchical and authoritarian in outlook. The system is built round family pride as well as loyalty to the
1639:
reproduced from Panikkar's article published in 1918. Capital and small letters represent females and males respectively. Supposing that the females A, B and C were dead and the oldest male member
5670:
Wade, Bonnie C.; Jones, Betty True; Zile, Judy Van; Higgins, Jon B.; Qureshi, Regula Burckhardt; Owens, Naomi; Flora, Reis (1987). "Performing Arts in India: Essays on Music, Dance, and Drama".
2075:
partner at the same time, that "both men and women could have several partners at once, and either party was free to break the relationship, for any reason or for none, whenever they wished."
2039:
unions were regarded as marriage, for they fulfilled the conditions of ordinary Nayar marriage and served to legitimize the child as an acceptable member of his matrilineal lineage and caste.
1974:
rituals were more elaborate, sometimes including feasts, when a "stranger" from within the Nair caste married the woman. The ceremony took place on a day deemed to be auspicious by priests.
1791:
is an emblem shaped like a leaf and which is worn as a necklace. The wearing of it has been compared to a wedding ring as for most women in south India it denotes that they are married. The
592:(1893) by Raja Ravi Varma depicts a Nair woman in the traditional mundum neryathum. The painting has also been noted by several critics due its symbolism of the decline of Nair matrilinity.
984:
to engage in what they considered to be the polluting activities of industrial and commercial activity has been cited as a reason for the region's relatively limited economic development.
377:
and Palghat, away from the coastline. This period was characterized by continuous war between these various kingdoms, and most able bodied Nair men were assigned to fight in these wars.
207:
The Nair were historically involved in military conflicts in the region. Following hostilities between the Nair and the British in 1809, the British limited Nair participation in the
468:. Many Nairs had fled to the protection of Travancore, while others engaged in guerilla warfare. However the Nairs of Travancore were able to defeat the Muslim forces in 1792 at the
2178:
The 1968 Socio-Economic Survey by the Government of Kerala gave the population of the Nair community as approximately 14.5% (2.9 million) of the total population of the state.
4175:
1946:. A consequence of it was that the younger sons were allowed to marry women from the highest subdivisions of the Nair caste. The Nair women could marry the man who had tied their
1965:) to the bride in front of some family members of both parties to the arrangement. There might also be other gifts, presented at the time of the main Malayalam festivals. If the
2044:
type of relationship that resulted in the matrilineal and matrilocal system. It has also been argued that the practice, along with judicious selection of the man who tied the
756:
subgroup of the community and they utilised both elements of superstition and of Hinduism. The occasions involving cremation were more ritualised than those involving burial.
1700:. In Nair families, young men and women about the same age were not allowed to talk to each other, unless the young man's sister was considerably older than him. The wife of
1538:
families came together to form small divisions as a consequence of shared work experiences with, for example, a local Nambudiri or Nair chief. These groups then became an
947:
were not present at all. The roles left empty by the absence of these two ritual ranks were taken to some extent by a few Nairs and by non-Hindu immigrants, respectively.
1738:
eminence in the anthropological literature on matrilineality". None of the rituals survive in any significant way today. Two forms of ritual marriage were traditional:
833:
were feudatory chiefs, former kings whose territory had been taken over by, for example, the Zamorins of Calicut. In these instances, although they were obeisant to the
823:. It was an inherited role, originally bestowed by a king, and of a lower ritual rank than the royal lineages. Although Nair families, they generally used the title of
706:
to be wandering around the place of death, they warned people to stay away from those areas between 9 am and 3 pm. They also believed in a comic elf called
317:
portrait. The majority of Nair men were trained in arms, and the traditional role of the Nairs was to fight in the continuous wars which characterized Kerala history.
2329:
There are differences in the form of hypergamy common to south India and that which existed in north India, and these have been subject to much academic discussion.
2112:, who acknowledges its existence, comes from Central Kerala; and that both have based their writings on customs they grew up with in their very different environs.
250:
notes: "In no part of the world is snake worship more general than in Kerala." Serpent groves were found in the southwestern corner of nearly every Nair compound.
2001:
was neither legally recognised nor binding. The relationship could end at will and the participants could remarry without any ramifications. Attempts to regulate
672:
Nairs believed in spirits, which on some occasions they attempted to tame by performing various rituals. According to Panikkar, they believed in spirits such as
6155:
837:
they held a higher ritual rank than the Zamorin as a consequence of their longer history of government; they also had more power than the vassal chiefs. The
657:
were revered by the Nairs, and these deities would be placed in a grove in the family property. The groves would portray a miniature forest made to resemble
1777:
could lay claim to it. Thomas Nossiter has commented that the system "was so loosely arranged as to raise doubts as to whether 'marriage' existed at all."
1721:
remained closely related; a few such related families formed a social group whose members participated in all social activities. Nakane wrote in 1956 that
2865:
1578:
As late as 1975, the NSS still had most of its support in the Central Travancore region, although it also has numerous satellite groups around the world.
912:
1882:
legitimised the marital status of the woman in the eyes of her faith prior to her becoming involved in the amoral activities that were common practice.
483:
Members of the Travancore Nair Brigade, drawn in 1855. The Nair brigade was the remnant of the Travancore Nair army after the takeover of the British.
1907:. These variations were probably exceptional and would have applied to the poorest families. Fuller has also remarked that if each girl had her own
1989:
of a man was deemed to be momentous and his ability to engage in a large number of such relationships increased his reputation in his community.
1021:) to which that person belonged and indicated the occupation the person pursued or was bestowed on them by a chief or king. These names included
2034:
The Nambudiri Brahmin tradition which limited the extent of marriage within their own caste led to the practice of hypergamy. Gough notes that
1510:
517:
officer. In 1935, the Travancore Nair Regiment and the Maharaja's bodyguard were fused and renamed the Travancore State Force, as part of the
2087:
may have been predominant, and that although the matrilineal joint family still applied it was usually the case that the wife lived with the
950:
The Nambudiri Brahmins were at the top of the ritual caste hierarchy and in that system outranked even the kings. They regarded all Nairs as
1754:
was the point at which the woman might take one or more partners and bear children by them, giving rise to the theories of them engaging in
794:
Prior to the reorganisation of the region by the British, Kerala was divided into around ten feudal states. Each of these was governed by a
321:
There are large gaps in the known early history of the Kerala region, which in the 1st-century AD is thought to have been governed by the
6883:
6758:
4179:
6768:
349:
areas. As these inscriptions show the Nairs as witnesses to the agreements between those traders and the successors to the Cheras, the
7026:
2048:, formed a part of the Nair aspirational culture whereby they would seek to improve their status within the caste. Furthermore, that
634:), a loincloth worn as an undergarment by more conservative women. The undergarment was noted as beautifying and slimming the waist.
5924:
781:
The Nair avoided beef, and many did not eat lamb. In the modern day, alcohol is a component of Nair-dominated festivals in Kerala.
770:
might last for a year rather than the more usual forty-one days, in which case there would be considerable celebration at its end.
6875:
6813:
1602:
Today, the government of India does not treat the Nair community as a single entity. It classifies some, such as the Illathu and
5506:
734:
The Nair traditionally practised certain rituals relating to births, although often only for those of the first-born. Of these,
6855:
6186:
5832:
4695:
1812:
organised the elaborate ritual after taking advice from prominent villagers and also from a traditional astrologer, known as a
6850:
5799:
5775:
5744:
5723:
5653:
5625:
5597:
5569:
5541:
5485:
5423:
5395:
5368:
5335:
5307:
5279:
5251:
5223:
5202:
5135:
5107:
5058:
5030:
4996:
4968:
4940:
4912:
4744:
4291:
4020:
3918:
3715:
3678:
3441:
3379:
3076:
2839:
2800:
2752:
2708:
2491:
1915:, leading to more subdivisions and a greater chance that one or more of the girls might advance their status later in life.
668:
17th century wooden idol of Kali from Kerala. Kali is the warlike manifestation of Bhagavati, the patron deity of the Nairs.
6860:
1985:
but occasionally they would arise from a woman attracting a man in a temple, bathing pool or other public place. The first
1769:
There is much debate about whether the traditional Nair rituals fitted the traditional definition of marriage and which of
698:, Panikkar says, "is seen generally in marshy districts and does not always hurt people unless they go very near him"; and
1829:
would be transported on an elephant. The higher the rank of that person then the greater the prestige reflected on to the
6893:
4235:, International Studies in Sociology and Social Anthropology: 1963: E. J. Brill, Leiden, Netherlands) ed.): 17–28.
7115:
7041:
7021:
7000:
1851:
of each girl tied by a different man was more prestigious than having one tier perform the rite for several girls. The
1501:
listed a total of 128 Nair subgroups in the Malabar region and 55 in the Cochin region, as well as a further 10 in the
1000:
British governance in India but Kathleen Gough also studied the issue in 1961. These analyses bear similarities to the
461:
264:, an honorific meaning "leader of the people", while others believe it stems from the community's association with the
7130:
7005:
6888:
6731:
4826:
4109:
1684:. He has full control of the common property, and manages the income very much as he pleases. He arranges marriages (
919:, having observed that it represented a "mad house" of castes. The usual four-tier Hindu caste system, involving the
2148:
where that dominance was lost, although there was an attempt to reassert it in Travancore during the 1930s when the
841:
families each saw themselves as a distinct caste in the same manner as did the rajahs; they did not recognise other
7125:
7120:
6753:
1696:
at night and left the following morning and he had no legal obligation to his children which lay entirely with the
497:
1614:. These classifications are for the purpose of determining which groups of people in certain areas are subject to
3869:
Menon, Dilip M. (August 1993). "The Moral Community of the Teyyattam: Popular Culture in Late Colonial Malabar".
1045:
Nair subdivisions in descending order of rank according to standard descriptions, compiled by C J Fuller in 1975
1870:
husband nor became a widow, she did observe certain mourning rituals upon the death of the man who had tied her
1643:
being d, if the male members t, k and others demanded partition, the property would be divided into three parts.
6743:
2873:
228:
1664:
during crisis among its members. When it split, the family property was separated along the female lines. The
1474:
bestowed, it nonetheless did not signify their subgroup. He argues that the broad outline of the subdivisions
778:
Pork was noted as a favourite food of the Nair, and even high-status Nairs were noted as eating buffalo meat.
7036:
6808:
6803:
6287:
325:
and which by the late 3rd-century AD had broken up, possibly as a consequence of a decline in trade with the
1894:
It has been noted that there were variations to the practice. Examples include that the person who tied the
1803:
The ritual was usually conducted approximately every 10–12 years for all girls, including infants, within a
7135:
7031:
6865:
6830:
6781:
6505:
2173:
284:, an anthropologist, has said that it is likely that the first reference to the Nair community was made by
212:
616:
The historical dress of the Nair woman was the mundu, as well as a cloth that covered the upper body. The
6985:
6975:
6842:
6050:
2217:
748:
restrictions, both for the woman during pregnancy and for the child in the first few months of its life.
714:—that compliments from others had a negative effect; they also believed that utterances of a person with
560:
by O.C Menon had themes which dealt with societal constraints on romantic love, while C.V Raman Pillai's
3707:
Kaleidoscopic ethnicity: international migration and the reconstruction of community identities in India
6965:
6304:
5825:
5432:
Neff, Deborah L. (1987). "Aesthetics and Power in Pambin Tullal: A Possession Ritual of Rural Kerala".
2006:
1808:
likelihood of girls from two generations being involved in the same ceremony, which was forbidden. The
533:
6990:
6930:
4828:
To Survive or to flourish? Minority rights and Syrian Christian assertions in 20th century Travancore
4804:
4111:
To Survive or to flourish? Minority rights and Syrian Christian assertions in 20th century Travancore
1997:
forced it due to being pressured by a man of higher rank who desired to marry the woman. Marriage by
452:
2212:
6935:
6925:
6282:
6094:
5502:
5213:
4674:
Levine, Nancy E.; Sangree, Walter H. (1980). "Conclusion: Asian and African Systems of Polyandry".
2071:
Fuller argues that there is overwhelming evidence that Nair women as well as men had more than one
964:. Beyond this, the precise ranking is subject to some difference in opinion. Kodoth has placed the
606:
5050:
There Comes Papa: Colonialism and the Transformation of Matriliny in Kerala, Malabar, C. 1850–1940
7082:
6980:
6915:
5246:. Perverse Modernities: A Series Edited by Jack Halberstam and Lisa Lowe. Duke University Press.
5188:
5145:
2197:
1615:
664:
290:
281:
5022:
447:
There had been Hindu–Muslim clashes during the medieval period, notably when Muslim armies from
7110:
6940:
6569:
6311:
1855:
tying was followed by four days of feasting, and on the fourth day the marriage was dissolved.
562:
469:
5587:
5559:
5385:
5325:
5297:
5269:
5125:
5097:
4986:
4930:
3908:
3705:
3369:
2829:
2792:
6995:
6970:
6960:
6950:
6945:
6798:
5866:
5818:
5765:
5617:
Privileged Minorities: Syrian Christianity, Gender, and Minority Rights in Postcolonial India
5615:
5531:
5241:
4958:
4220:
4010:
3668:
3066:
2787:
An encyclopedia of battles: accounts of over 1,560 battles from 1479 B.C. to the present
2698:
2481:
334:
31:
17:
7056:
7051:
6955:
6825:
6776:
6170:
6136:
6121:
5957:
5904:
3827:
Kodoth, Praveena (2008). "Gender, Caste and Matchmaking in Kerala: A Rationale for Dowry".
2339:
2152:
1572:
1498:
991:
were prohibited within 64 feet. Likewise, a Nair could approach but not touch a Nambudiri.
585:
529:
493:
419:, but in the Nair kingdoms, their principal interest was to obtain control of the trade in
370:
1765:
a form of hypergamy, whereby high-ranked Nairs married Samantans, Kshatriyas and Brahmins.
8:
6440:
6245:
6220:
6200:
6104:
1035:
650:
would also have an area for the worship of Kali, the warlike manifestation of Bhagavati.
518:
208:
1725:
as a functional unit had ceased to exist and large buildings that had once hosted large
6597:
6579:
6574:
6562:
6396:
6215:
6195:
6165:
5947:
5919:
5712:
5695:
5457:
5299:
Liberalization's Children: Gender, Youth, and Consumer Citizenship in Globalizing India
5173:
5165:
5084:
5015:
4889:
4656:
4408:
4367:
4244:
3988:
3886:
2066:
1607:
1423:
501:
489:
473:
441:
401:
137:
722:
from a poor man watching someone eating a delicious food will cause stomach-aches and
258:
The origin of the Nair is disputed. Some people think the name itself is derived from
6602:
6520:
6257:
6210:
6148:
5977:
5771:
5740:
5719:
5687:
5649:
5621:
5593:
5565:
5537:
5481:
5449:
5419:
5391:
5364:
5331:
5303:
5275:
5247:
5219:
5198:
5177:
5131:
5103:
5054:
5026:
4992:
4964:
4936:
4908:
4881:
4740:
4715:
4287:
4248:
4016:
3914:
3890:
3840:
3711:
3674:
3437:
3375:
3072:
2835:
2796:
2785:
2748:
2704:
2487:
2187:
1603:
1139:
1117:
916:
556:
397:
243:
1708:
as she belonged to a different one and her interests lay there. Panikkar wrote that
7046:
6920:
6820:
6650:
6458:
6348:
6299:
6272:
6025:
6020:
5873:
5679:
5441:
5157:
4873:
4707:
4648:
4400:
4359:
4236:
3980:
3878:
3836:
2161:
2149:
2098:
1993:
relationships could be broken, due to differences between the spouses or because a
1672:, had the decision-making authority including the power to manage common property.
1539:
969:
618:
589:
506:
115:
5803:
4404:
1929:
Panikkar says that for Nairs the real marriage, as opposed to a symbolic one, was
1659:, whereby descendant families of one common ancestress lived under a single roof.
6791:
6483:
6294:
6040:
6030:
5734:
5643:
5473:
5469:
5413:
5356:
5192:
5048:
4902:
4734:
4281:
3701:
3646:
3431:
3403:
2937:
2456:
2428:
1649:
1535:
1265:
976:, both of which were the highest ranked in the group of temple servants known as
968:
caste below the Kshatriya rank but above the Nairs, but Gough considers that the
915:. The system was gradually reformed to some degree, with one of those reformers,
382:
366:
285:
6748:
6692:
6531:
6488:
6416:
6160:
6131:
6056:
6010:
5952:
5909:
5352:
4988:
Culture, Creation, and Procreation: Concepts of Kinship in South Asian Practice
4240:
3968:
3882:
1673:
1611:
1553:
1482:
1073:
908:
386:
247:
201:
178:
154:
58:
5645:
Society, economics, and politics in pre-Angkor Cambodia: the 7th-8th centuries
4736:
Feminine fables: imaging the Indian woman in painting, photography, and cinema
1885:
1762:
marked the first menstruation and usually took place between these two events.
7105:
7099:
6589:
6386:
6175:
6045:
6035:
5993:
5967:
5962:
5899:
5859:
5707:
5691:
5453:
5161:
4885:
4719:
4391:
Moore, Melinda A. (May 1988). "Symbol and meaning in Nayar marriage ritual".
2192:
1943:
1326:
957:
680:
579:
416:
322:
299:
260:
239:
4834:. Trivandrum: Centre for Development Studies. pp. 19–20. Archived from
4711:
4117:. Trivandrum: Centre for Development Studies. pp. 15–17. Archived from
3552:
1874:. Panikkar argues that this proves that the real, religious marriage is the
479:
61:. Drawn in pencil and watercolor sometime between the 17th and 18th century.
6622:
6549:
6328:
6318:
6237:
5987:
5894:
5844:
5714:
The Decline of Nair Dominance: Society and Politics in Travancore 1847–1908
4277:
2145:
1494:
1095:
707:
513:
420:
326:
216:
4835:
4118:
6786:
6617:
6607:
6557:
6539:
6450:
6411:
6205:
6116:
6099:
5096:
Bald, V.; Chatterji, M.; Reddy, S.; Prashad, V.; Vimalassery, M. (2013).
2479:
2207:
2141:
2109:
1787:
1606:
Nairs, as a forward caste, but other sections, such as the Veluthedathu,
935:(business person, involved in trading, entrepreneurship and finance) and
465:
456:
407:
390:
224:
5088:
4696:"Private Lives and Interior Spaces: Raja Ravi Varma's Scholar Paintings"
3248:
6632:
5972:
5461:
5169:
4893:
4660:
4371:
4350:
Moore, Melinda A. (September 1985). "A New Look at the Nayar Taravad".
3992:
3427:
1924:
1680:
Authority in the family is wielded by the eldest member, who is called
1559:
977:
610:
574:
374:
342:
220:
49:
5699:
4647:. Royal Anthropological Institute of Great Britain and Ireland: 8–11.
4412:
6678:
6673:
6640:
6612:
6500:
6495:
6431:
6406:
6353:
6267:
5982:
5914:
4639:
Gough, Kathleen (January–February 1965). "A Note on Nayar Marriage".
4012:
Social change in modern India (Rabindranath Tagore memorial lectures)
3371:
Female ascetics: hierarchy and purity in an Indian religious movement
1847:
less certain. The Kshatriyas would tie for the Samantans. Having the
1755:
1548:
819:
723:
569:
362:
197:
193:
184:
84:
5445:
4877:
4652:
4363:
3984:
2005:
marriages by the Nayar Regulation Act of 1912 in Travancore and the
6687:
6659:
6645:
6512:
6478:
6436:
6421:
6381:
6126:
5683:
2202:
2084:
1934:
1676:, a well-known writer from the Nair community, wrote in 1918 that,
1655:
965:
825:
740:
686:
189:
171:
100:
88:
4960:
Indian Renaissance: British Romantic Art and the Prospect of India
3200:
476:
established its pre-eminence throughout the entire Kerala region.
6683:
6668:
6664:
6426:
6376:
6368:
6358:
6262:
6250:
6109:
6005:
5999:
5648:. Centre for East Asian Cultural Studies for Unesco, Toyo Bunko.
1814:
973:
412:
350:
346:
305:
5099:
The Sun Never Sets: South Asian Migrants in an Age of U.S. Power
2486:(Reprinted ed.). Asian Educational Services. pp. 15–.
2012:
Any children borne by the woman had to be claimed by one of her
1017:
the last name of a Nair was a title which denoted the subgroup (
894:
Nairs were not permitted to perform rites in the temples of the
654:
265:
6655:
6468:
6401:
6341:
6336:
6143:
5810:
2860:
2858:
1843:
1820:
1502:
1202:
988:
952:
864:
762:
753:
658:
647:
448:
424:
354:
330:
314:
310:
159:
124:
72:
2310:, (ed. D. M. Schneider & E. K. Gough), (1961), pp. 308–312
718:(black-tongue) had a similarly bad effect. They also believed
440:) distinguished themselves in battle against the Dutch at the
238:
is worshipped by Nair families as a guardian of the clan. The
6463:
6391:
5942:
4864:
Ashley, Wayne (1979). "The Teyyam Kettu of Northern Kerala".
4820:
4818:
3670:
Social mobility in Kerala: modernity and identity in conflict
2745:
Sarasvati's Children: A History of the Mangalorean Christians
2548:
2546:
1937:
and translates as "good and close union". The Nair woman had
878:
798:(king) and was subdivided into organisational units known as
674:
338:
235:
163:
150:
146:
5302:. e-Duke books scholarly collection. Duke University Press.
5148:(Winter 1975). "The Internal Structure of the Nayar Caste".
3005:
2855:
6473:
6015:
4932:
Politics, Women and Well-Being: How Kerala became 'a Model'
4772:
3740:
3738:
3736:
3734:
3104:
2565:
2563:
2561:
643:
623:
609:'s writing were generally using cotton cloth imported from
4815:
3496:
3494:
2966:
2543:
1631:
566:
had dealt with themes relating to the Nair military past.
5767:
The Kathakali Complex: Actor, Performance & Structure
5736:
Kathakali Dance-Drama: Where Gods and Demons Come to Play
5359:, in Schneider, David Murray; Gough, E. Kathleen (eds.),
5243:
Unruly Visions: The Aesthetic Practices of Queer Diaspora
5102:. NYU Series in Social and Cultural Analysis. NYU Press.
5095:
4516:
4221:"The Nayar family in a disintegrating matrilineal system"
4199:
4197:
3481:
3479:
3477:
3254:
3068:
Valour and sacrifice: famous regiments of the Indian Army
2995:
2993:
2700:
Valour and sacrifice: famous regiments of the Indian Army
2677:
2675:
2606:
2604:
2602:
1866:. However, although she neither mourned the death of her
876:(headman) and in all cases, their families were known as
415:
in a trade battle over control of the pearl fisheries of
176:
the existence of two particular rituals—the pre-pubertal
30:
This article is about a Hindu caste. For other uses, see
5387:
India's Dances: Their History, Technique, and Repertoire
4935:. Cambridge Commonwealth Series. Palgrave Macmillan UK.
4559:
4557:
4555:
4089:
3808:
3757:
3755:
3753:
3731:
3506:
3464:
3462:
3460:
3436:. Trans. Gita Krishnankutty. Penguin Books. p. 76.
3116:
2575:
2558:
2443:
The Dravidian people of Kerala were serpent worshippers.
1509:
The revisionist argument, whose supporters also include
373:, became established. There were also small kingdoms at
4494:
4492:
4141:
4139:
3491:
3313:
3267:
3265:
3263:
3140:
2650:
2648:
2646:
2483:
The origin of Saivism and its history in the Tamil land
1618:
policies for the purposes of education and employment.
1493:
The hypothesis, proposed by writers such as Fuller and
169:
Historically, Nairs lived in large family units called
4504:
4194:
3939:
3937:
3786:
3784:
3782:
3474:
3289:
3277:
3236:
3212:
3188:
2990:
2978:
2954:
2919:
2917:
2915:
2672:
2599:
2507:
2380:
2378:
2365:
2363:
2361:
2359:
5218:. Wiley Blackwell Companions to Anthropology. Wiley.
5075:
Arunima, G. (1995). "Matriliny and its Discontents".
4581:
4552:
3906:
3750:
3582:
3457:
3349:
3337:
3176:
3152:
2587:
2480:
K. R. Subramanian; K. R. Subramanian (M.A.) (1985) .
2473:
2426:
2276:
Quoted by Fuller, citing L. K. Anantha Krishna Iyer,
2009:
of 1896 in British Malabar were not very successful.
1566:
298:
referred to the Nairs and the Capitalis range is the
121:
5669:
5478:
Communism in Kerala: a study in political adaptation
4617:
4605:
4569:
4540:
4489:
4136:
4065:
4041:
3796:
3767:
3638:
3628:
3626:
3613:
3611:
3609:
3594:
3570:
3535:
3533:
3420:
3401:
3301:
3260:
3224:
3206:
3164:
3128:
2900:
2888:
2766:
2764:
2724:
2660:
2643:
2241:
Gough quotes Ayyar (1938) for the statement on Lokar
784:
702:
is a spirit of bad air causing illnesses. Believing
4307:
4158:
4156:
4154:
3934:
3779:
3662:
3660:
3046:
3017:
2912:
2870:
REPORT OF THE ADMINISTRATIVE REFORMS COMMITTEE 1958
2823:
2821:
2819:
2375:
2356:
2115:
1862:again and later married a different man during the
118:
5711:
5480:. University of California Press. pp. 12–44.
5014:
4443:
4441:
4439:
4437:
4260:
4258:
3518:
3361:
3036:
3034:
3032:
2935:
2827:
2784:
2454:
2160:buildings and landholdings around the time of the
353:, it is probable that by this time the Nairs were
4805:"Kerala Politics since 1947: Community Attitudes"
4593:
4286:(Third ed.). Orient Blackswan. p. 193.
3623:
3606:
3545:
3530:
3092:
2761:
2293:, (ed. F. B. Evans), volume 1 (1908), pp. 116–120
2250:Quoted by Fuller, citing K. P. Padmanabha Menon,
710:who would be prone to mischief. They believed in
400:arrived in the area from 1498, by which time the
7097:
4422:
4178:. District of Thiruvananthapuram. Archived from
4151:
3657:
2816:
2621:
2619:
2410:
2408:
2395:
2393:
1621:
496:to remove British influence from the Travancore
4784:
4760:
4528:
4465:
4453:
4434:
4319:
4255:
4077:
4053:
3913:. Atlantic Publishers & Dist. p. 150.
3850:
3325:
3029:
2776:
2631:
2531:
2291:Madras District Gazetteers: Malabar and Anjengo
1842:for girls of the aristocratic Nair families of
1585:It has been concluded by Fuller, in 1975, that
5511:Journal of the Royal Anthropological Institute
4824:
4726:
4689:
4687:
4225:International Journal of Comparative Sociology
4107:
3367:
1858:The girl often never saw the man who tied the
601:The historical attire of the Nair men was the
192:in some areas. Some Nair women also practiced
5826:
4673:
4634:
4632:
4386:
4384:
3979:(4). Association for Asian Studies: 529–548.
3058:
2939:Functions and dysfunctions of social conflict
2696:
2692:
2690:
2616:
2405:
2390:
1729:were occupied by just a few of its remnants.
505:Kurumbranad, Palghat and Walluvanad) to form
246:custom, is so prevalent in the area that one
6730:
6510:
3961:
3666:
2302:Quoted by Fuller, citing E. Kathleen Gough,
5415:Agrarian Relations in Late Medieval Malabar
5211:
5012:
4684:
4477:
4331:
4029:
3835:(2). Institute of Social Studies: 263–283.
3710:. Rutgers University Press. pp. 124–.
3110:
2782:
2552:
2519:
829:and were treated as vassals. However, some
389:’s ‘The mirrour of the wourld’ (1481), and
231:, the oldest battalion in the Indian Army.
5833:
5819:
4991:. ACLS Humanities E-Book. Berghahn Books.
4825:Devika, J.; Varghese, V. J. (March 2010).
4629:
4381:
4343:
4214:
4212:
4108:Devika, J.; Varghese, V. J. (March 2010).
3900:
3820:
3694:
3667:Osella, Filippo; Osella, Caroline (2000).
3395:
2687:
960:and other later immigrants of the Brahmin
729:
694:is the spirit of prematurely dead people;
48:
5585:
5529:
5411:
3512:
3146:
2513:
1981:relationship was usually arranged by the
789:
6718:
5763:
5732:
5474:"Kerala's identity: unity and diversity"
5271:Routledge Handbook of Contemporary India
5267:
5239:
5215:A Companion to the Anthropology of India
4009:Srinivas, Mysore Narasimhachar (1995) .
4008:
3971:(August 1957). "Caste in Modern India".
3967:
3907:Rajendra Kumar Sharma (1 January 2004).
3644:
3500:
3319:
3295:
3242:
3230:
3218:
3194:
2420:
2263:Quoted by Fuller, citing V. Nagam Aiya,
2097:
1884:
1742:the pre-puberty rite for girls known as
1630:
663:
584:
478:
304:
5706:
5641:
5074:
5046:
4984:
4956:
4928:
4778:
4209:
3485:
3307:
3283:
3052:
3023:
3011:
2999:
2984:
2972:
2960:
2929:
2906:
2894:
2791:. Courier Dover Publications. pp.
2783:Eggenberger, David (1 September 1985).
2681:
2610:
2593:
2461:. Book Centre Publications. p. 104
2448:
1961:, being marked by the gift of clothes (
622:, a garment that roughly resembles the
430:
14:
7098:
5613:
5557:
5383:
5295:
4863:
4693:
4218:
3826:
3700:
3468:
3355:
3271:
3182:
3158:
3064:
2872:. Government of Kerala. Archived from
2289:Quoted by Fuller, citing C. A. Innes,
1780:
1750:when they became sexually mature. The
901:
637:
492:, the Nair dewan of Travancore, led a
6717:
6074:
5814:
5351:
5323:
4900:
4802:
4676:Journal of Comparative Family Studies
4638:
4587:
4522:
4390:
4349:
4283:The Imam and the Indian: prose pieces
4276:
3868:
3814:
3802:
3773:
3744:
3170:
3134:
3122:
3098:
2770:
2730:
2666:
2654:
2581:
2569:
2384:
2369:
845:families as being equal to them. The
752:the ceremonies were conducted by the
136:
5800:"Digital Colonial Documents (India)"
5431:
5077:India International Centre Quarterly
4176:"List of Other Backward Communities"
3524:
2834:. Lancer Publishers. pp. 284–.
2747:. I.J.A. Publications. p. 250.
1957:ceremony was simple compared to the
309:Nair soldiers attending the King of
67:Regions with significant populations
5589:Kinship and Gender: An Introduction
5150:Journal of Anthropological Research
4732:
3426:
3408:. University of Kerala. p. 142
2828:D. P. Ramachandran (October 2008).
2703:. Allied Publishers. pp. 59–.
1704:had an unusual relationship in his
24:
6076:
6075:
5620:. University of Washington Press.
5363:, University of California Press,
4694:Dinkar, Niharika (11 April 2014).
2128:, and also the existence of large
2078:He believes that both polyandrous
1732:
1567:Attempts to achieve caste cohesion
642:The primary deity of the Nairs is
25:
7147:
5792:
5501:
5468:
5327:Literacy in Traditional Societies
4599:
4563:
4510:
4428:
4203:
4162:
3790:
3761:
3600:
3588:
3576:
3374:. Psychology Press. p. 148.
3343:
3071:. Allied Publishers. p. 59.
3040:
2923:
2697:Gautam Sharma (1 December 1990).
2433:. Accent Publications. p. 85
1551:and would utilise the rituals of
939:(service person), did not exist.
785:Social and political organisation
453:gained control of northern Kerala
7078:
7077:
5840:
5123:
4796:
4739:. Mapin Publishing. p. 76.
4667:
4270:
4168:
4101:
4015:. Orient Blackswan. p. 38.
4002:
3841:10.1111/j.1467-7660.2008.00479.x
3433:A childhood in Malabar: a memoir
3331:
2332:
2323:
2313:
2116:Decline of traditional practices
1795:was the ritual during which the
1746:, which was usually followed by
1717:was another family with which a
1668:, the oldest male member in the
1653:) joint family structure called
956:. Below the Nambudiris came the
223:State Force was merged into the
114:
5187:
5144:
4856:
4790:
4766:
4623:
4611:
4575:
4546:
4534:
4498:
4483:
4471:
4459:
4447:
4337:
4325:
4313:
4264:
4145:
4095:
4083:
4071:
4059:
4047:
4035:
3955:
3949:
3943:
3862:
3856:
2942:. Popular Prakashan. p. 18
2736:
2637:
2625:
2537:
2525:
2414:
2399:
2296:
2283:
2270:
2257:
2244:
2235:
2167:
1758:practices. A ritual called the
512:The Travancore army became the
276:
6719:
5586:Stone, L.; King, D.E. (2018).
5330:. Cambridge University Press.
5197:. Cambridge University Press.
5130:. Asian Educational Services.
4811:. Vol. 1965. p. 153.
3969:Srinivas, Mysore Narasimhachar
3368:Sinclair-Brull, Wendy (1997).
2427:K. Balachandran Nayar (1974).
2267:, volume 2 (1906), pp. 348–349
2254:, volume 3 (1933), pp. 192–195
1647:Nairs operated a matrilineal (
1597:
229:9th Battalion, Madras Regiment
153:, described by anthropologist
13:
1:
4904:Kerala History and its Makers
4405:10.1525/ae.1988.15.2.02a00040
3647:"The Nayar of Central Kerala"
3632:
3617:
3402:University of Kerala (1982).
2743:Prabhu, Alan Machado (1999).
2223:
1918:
1622:Historical matrilineal system
5507:"Some Aspects of Nayar Life"
3973:The Journal of Asian Studies
2350:
2280:, volume 2 (1912), pp. 14–18
2278:The Cochin Tribes and Castes
2174:Demography of Nair community
2060:
2029:
2017:imposed in the selection of
1525:, would take titles such as
994:
813:The person who governed the
488:have lasting repercussions.
253:
7:
5718:. Sussex University Press.
5021:. Encounter Books. p.
2936:G. Ramachandra Raj (1974).
2455:L. A. Krishna Iyer (1968).
2265:The Travancore State Manual
2218:Nair ceremonies and customs
2181:
1626:
1147:Purattu & Akattu Charna
462:were kept captive or killed
10:
7152:
5925:Weberian (three-component)
4985:Bock, M.; Rao, A. (2000).
4807:. In Narain, Iqbal (ed.).
4241:10.1177/002071526200300105
3883:10.1177/025764309300900203
3539:
2171:
2064:
1922:
543:
534:Mannathu Padmanabha Pillai
271:
29:
7116:Surnames of Indian origin
7073:
7014:
6906:
6874:
6841:
6767:
6739:
6726:
6713:
6631:
6588:
6548:
6530:
6449:
6367:
6327:
6236:
6229:
6184:
6087:
6083:
6070:
5933:
5887:
5883:
5854:
5503:Panikkar, Kavalam Madhava
5412:Narayanan, M. T. (2003),
3405:Journal of Kerala studies
1933:, a word that comes from
1044:
862:had the right to operate
653:Serpent deities known as
596:
227:and became a part of the
99:
94:
83:
78:
71:
66:
47:
7131:South Indian communities
7047:Pre-industrial East Asia
5770:. Abhinav Publications.
5739:. Taylor & Francis.
5592:. Taylor & Francis.
5470:Nossiter, Thomas Johnson
5418:, Northern Book Centre,
5390:. Abhinav Publications.
5357:"Nayars: Central Kerala"
5274:. Taylor & Francis.
5212:Clark-Deces, I. (2011).
5189:Fuller, Christopher John
5162:10.1086/jar.31.4.3629883
5146:Fuller, Christopher John
5013:Blankenhorn, D. (2007).
4963:. Taylor & Francis.
4803:Nayar, V. K. S. (1967).
3645:Freeland, J. B. (1965).
3553:"The Hindu Goddess Kali"
2742:
2458:Social history of Kerala
2340:Sir C. P. Ramaswamy Iyer
2228:
2153:Sir C. P. Ramaswamy Iyer
1692:The husband visited the
1485:observed in 1957 that, "
7126:Ethnic groups in Kerala
7121:Social groups of Kerala
6095:Administrative detainee
5268:Jacobsen, K.A. (2015).
5183:(subscription required)
4809:State Politics in India
4712:10.1111/1467-8365.12085
4418:(subscription required)
4377:(subscription required)
3998:(subscription required)
3896:(subscription required)
3846:(subscription required)
3065:Sharma, Gautam (1990).
2831:Empire's First Soldiers
1616:positive discrimination
1356:Asthikkuracchi/Chitikan
1347:Asthikkuracchi/Chitikan
773:
730:Birth and death rituals
548:
514:Travancore Nair Brigade
385:’s ‘’Travels’’ (1356),
6511:
5561:Modern India 1886–1947
5530:Mukherjee, M. (2002).
5505:(July–December 1918).
5017:The Future of Marriage
3958:Reproduced from p. 288
3829:Development and Change
3651:Papers in Anthropology
2213:Onnu Kure Áyiram Yogam
2156:economically unviable
2104:
2054:
2041:
2027:
1891:
1690:
1644:
1612:Other Backward Classes
1591:
1480:
790:Political organization
669:
593:
484:
470:Third Anglo-Mysore War
318:
7052:Pre-industrial Europe
5764:Zarrilli, P. (1984).
5733:Zarrilli, P. (2003).
5533:Early Novels in India
5296:Lukose, R.A. (2009).
5240:Gopinath, G. (2018).
5124:Fawcett, F. (2004) .
4866:The Drama Review: TDR
4219:Nakane, Chie (1962).
3513:Stone & King 2018
3014:, pp. xviii–xix.
2304:Nayar, Central Kerala
2101:
2050:
2036:
2023:
1888:
1678:
1634:
1610:and Andhra Nairs, as
1587:
1476:
911:but even further, to
744:the child a warrior.
667:
588:
532:(NSS) was founded by
482:
308:
268:of serpent worship.
188:—and the practice of
32:Nair (disambiguation)
6909: or countries
6720:By country or region
5958:Class discrimination
5806:on 1 September 2007.
5642:Vickery, M. (1998).
5053:. Orient BlackSwan.
5047:Arunima, G. (2003).
4957:Almeida, H. (2017).
4929:Jeffrey, R. (2016).
4901:Menon, A.S. (2011).
4872:(2). JSTOR: 99–112.
4393:American Ethnologist
2866:"Army of Travancore"
2007:Malabar Marriage Act
1901:thalikettu kalyanam
1573:Nair Service Society
1499:1891 Census of India
1327:Vattakkatan/Chakkala
530:Nair Service Society
431:Decline of dominance
213:India's independence
27:Caste group in India
7136:Hindu ethnic groups
6441:Vanniar (Chieftain)
5614:Thomas, S. (2018).
5558:Sarkar, S. (2014).
5536:. Sahitya Akademi.
5440:(1). JSTOR: 63–71.
5384:Massey, R. (2004).
5361:Matrilineal Kinship
4781:, pp. 161–162.
4233:Family and Marriage
4231:(1) (Reprinted (in
3125:, pp. 147–148.
2975:, pp. 177–181.
2876:on 16 December 2006
2611:Bock & Rao 2000
2308:Matrilineal Kinship
2122:thalikettu kalyanam
1959:thalikettu kalyanam
1903:rather than in the
1876:thalikettu kalyanam
1793:thalikettu kalyanam
1781:Thalikettu kalyanam
1771:thalikettu kalyanam
1744:thalikettu kalyanam
1554:thalikettu kalyanam
902:Social organization
638:Religion and ritual
519:Indian State Forces
209:British Indian Army
179:thalikettu kalyanam
44:
7022:18th-century Spain
6876:Standard of living
6580:Upper middle class
6575:Lower middle class
6166:Political prisoner
5948:Chattering classes
5920:Spoon class theory
5353:Gough, E. Kathleen
5324:Goody, J. (1975).
4525:, pp. 355–356
3871:Studies in History
3817:, pp. 309–311
3747:, pp. 307–308
2584:, pp. 302–304
2572:, pp. 302–303
2430:In quest of Kerala
2124:, the polyandrous
2105:
2067:Polyandry in India
1892:
1645:
1307:Kalamkotti/Anduran
943:were rare and the
806:were divided into
670:
594:
502:Nambudiri Brahmins
485:
474:East India Company
472:. After this, the
442:Battle of Colachel
319:
282:Christopher Fuller
200:Brahmins from the
42:
7091:
7090:
7069:
7068:
7065:
7064:
6902:
6901:
6709:
6708:
6705:
6704:
6701:
6700:
6603:Lumpenproletariat
6105:illegal immigrant
6066:
6065:
5978:Classless society
5777:978-81-7017-187-4
5746:978-1-134-65110-8
5725:978-0-85621-054-9
5655:978-4-89656-110-4
5627:978-0-295-74383-7
5599:978-0-429-87165-8
5571:978-93-325-4085-9
5564:. Pearson India.
5543:978-81-260-1342-5
5487:978-0-520-04667-2
5425:978-81-7211-135-9
5397:978-81-7017-434-9
5370:978-0-520-02529-5
5337:978-0-521-29005-0
5309:978-0-8223-9124-1
5281:978-1-317-40357-9
5253:978-1-4780-0216-1
5225:978-1-4443-9058-2
5204:978-0-521-29091-3
5137:978-81-206-0171-0
5127:Nâyars of Malabar
5109:978-0-8147-8644-4
5060:978-81-250-2514-6
5032:978-1-59403-359-9
4998:978-1-57181-911-6
4970:978-1-351-56296-6
4942:978-1-349-12252-3
4914:978-81-264-3782-5
4746:978-81-85822-88-4
4293:978-81-7530-047-7
4022:978-81-250-0422-6
3920:978-81-7156-671-6
3717:978-0-8135-3089-5
3680:978-0-7453-1693-2
3557:LACMA Collections
3443:978-0-14-303039-3
3381:978-0-7007-0422-4
3078:978-81-7023-140-0
2841:978-0-9796174-7-8
2802:978-0-486-24913-1
2754:978-81-86778-25-8
2710:978-81-7023-140-0
2493:978-81-206-0144-4
2252:History of Kerala
2188:C. Krishna Pillai
2120:The practices of
1471:
1470:
917:Swami Vivekananda
913:unapproachability
817:was known as the
464:by Muslims under
313:: A 16th century
240:worship of snakes
162:. Their internal
145:, are a group of
138:[n̪aːjɐr]
106:
105:
16:(Redirected from
7143:
7081:
7080:
6908:
6809:Mexican-American
6737:
6736:
6728:
6727:
6715:
6714:
6516:
6459:Business magnate
6349:Knowledge worker
6234:
6233:
6122:dual or multiple
6085:
6084:
6072:
6071:
6026:Social exclusion
6021:Social cleansing
5935:
5885:
5884:
5874:Economic classes
5835:
5828:
5821:
5812:
5811:
5807:
5802:. Archived from
5788:
5786:
5784:
5757:
5755:
5753:
5729:
5717:
5703:
5666:
5664:
5662:
5638:
5636:
5634:
5610:
5608:
5606:
5582:
5580:
5578:
5554:
5552:
5550:
5526:
5524:
5522:
5498:
5496:
5494:
5465:
5428:
5408:
5406:
5404:
5380:
5379:
5377:
5348:
5346:
5344:
5320:
5318:
5316:
5292:
5290:
5288:
5264:
5262:
5260:
5236:
5234:
5232:
5208:
5194:The Nayars Today
5184:
5181:
5141:
5120:
5118:
5116:
5092:
5083:(2/3): 157–167.
5071:
5069:
5067:
5043:
5041:
5039:
5020:
5009:
5007:
5005:
4981:
4979:
4977:
4953:
4951:
4949:
4925:
4923:
4921:
4897:
4851:
4850:
4848:
4846:
4840:
4833:
4822:
4813:
4812:
4800:
4794:
4788:
4782:
4776:
4770:
4764:
4758:
4757:
4755:
4753:
4733:Sen, G. (2002).
4730:
4724:
4723:
4706:(3). Wiley: 10.
4691:
4682:
4679:
4671:
4665:
4664:
4636:
4627:
4621:
4615:
4614:pp. 292–293, 302
4609:
4603:
4597:
4591:
4585:
4579:
4573:
4567:
4561:
4550:
4544:
4538:
4532:
4526:
4520:
4514:
4508:
4502:
4496:
4487:
4481:
4475:
4469:
4463:
4457:
4451:
4445:
4432:
4426:
4420:
4419:
4416:
4388:
4379:
4378:
4375:
4347:
4341:
4335:
4329:
4323:
4317:
4311:
4305:
4304:
4302:
4300:
4274:
4268:
4262:
4253:
4252:
4216:
4207:
4201:
4192:
4191:
4189:
4187:
4182:on 22 March 2012
4172:
4166:
4160:
4149:
4143:
4134:
4133:
4131:
4129:
4123:
4116:
4105:
4099:
4098:pp. 293–295, 298
4093:
4087:
4081:
4075:
4074:pp. 291–292, 305
4069:
4063:
4057:
4051:
4045:
4039:
4033:
4027:
4026:
4006:
4000:
3999:
3996:
3965:
3959:
3953:
3947:
3941:
3932:
3931:
3929:
3927:
3904:
3898:
3897:
3894:
3866:
3860:
3854:
3848:
3847:
3844:
3824:
3818:
3812:
3806:
3800:
3794:
3788:
3777:
3771:
3765:
3759:
3748:
3742:
3729:
3728:
3726:
3724:
3702:Kurien, Prema A.
3698:
3692:
3691:
3689:
3687:
3664:
3655:
3654:
3642:
3636:
3630:
3621:
3615:
3604:
3598:
3592:
3586:
3580:
3574:
3568:
3567:
3565:
3563:
3549:
3543:
3537:
3528:
3522:
3516:
3510:
3504:
3498:
3489:
3483:
3472:
3466:
3455:
3454:
3452:
3450:
3424:
3418:
3417:
3415:
3413:
3399:
3393:
3392:
3390:
3388:
3365:
3359:
3353:
3347:
3341:
3335:
3329:
3323:
3317:
3311:
3305:
3299:
3293:
3287:
3281:
3275:
3269:
3258:
3255:Bald et al. 2013
3252:
3246:
3240:
3234:
3228:
3222:
3216:
3210:
3207:Wade et al. 1987
3204:
3198:
3192:
3186:
3180:
3174:
3168:
3162:
3156:
3150:
3144:
3138:
3132:
3126:
3120:
3114:
3111:Clark-Deces 2011
3108:
3102:
3096:
3090:
3089:
3087:
3085:
3062:
3056:
3050:
3044:
3038:
3027:
3021:
3015:
3009:
3003:
2997:
2988:
2982:
2976:
2970:
2964:
2958:
2952:
2951:
2949:
2947:
2933:
2927:
2921:
2910:
2904:
2898:
2892:
2886:
2885:
2883:
2881:
2862:
2853:
2852:
2850:
2848:
2825:
2814:
2813:
2811:
2809:
2790:
2780:
2774:
2768:
2759:
2758:
2740:
2734:
2728:
2722:
2721:
2719:
2717:
2694:
2685:
2679:
2670:
2664:
2658:
2652:
2641:
2635:
2629:
2623:
2614:
2608:
2597:
2591:
2585:
2579:
2573:
2567:
2556:
2553:Blankenhorn 2007
2550:
2541:
2535:
2529:
2523:
2517:
2514:Narayanan (2003)
2511:
2505:
2504:
2502:
2500:
2477:
2471:
2470:
2468:
2466:
2452:
2446:
2445:
2440:
2438:
2424:
2418:
2412:
2403:
2397:
2388:
2382:
2373:
2367:
2344:
2338:The attitude of
2336:
2330:
2327:
2321:
2317:
2311:
2300:
2294:
2287:
2281:
2274:
2268:
2261:
2255:
2248:
2242:
2239:
2162:Great Depression
2091:of her husband.
1299:Vilakkittalavan
1287:Matavan/Puliyath
1042:
1041:
619:mundum neryathum
590:There Comes Papa
507:Malabar District
341:(later known as
141:) also known as
140:
135:
131:
130:
127:
126:
123:
120:
52:
45:
41:
21:
7151:
7150:
7146:
7145:
7144:
7142:
7141:
7140:
7096:
7095:
7092:
7087:
7061:
7010:
6898:
6870:
6837:
6821:Underprivileged
6763:
6722:
6721:
6697:
6627:
6584:
6544:
6526:
6445:
6363:
6323:
6225:
6180:
6079:
6078:
6062:
6041:Social position
6031:Social mobility
5929:
5879:
5850:
5849:
5839:
5798:
5795:
5782:
5780:
5778:
5760:
5751:
5749:
5747:
5726:
5678:(2). JSTOR: 1.
5660:
5658:
5656:
5632:
5630:
5628:
5604:
5602:
5600:
5576:
5574:
5572:
5548:
5546:
5544:
5520:
5518:
5492:
5490:
5488:
5446:10.2307/3773417
5426:
5402:
5400:
5398:
5375:
5373:
5371:
5342:
5340:
5338:
5314:
5312:
5310:
5286:
5284:
5282:
5258:
5256:
5254:
5230:
5228:
5226:
5205:
5182:
5138:
5114:
5112:
5110:
5065:
5063:
5061:
5037:
5035:
5033:
5003:
5001:
4999:
4975:
4973:
4971:
4947:
4945:
4943:
4919:
4917:
4915:
4878:10.2307/1145219
4859:
4854:
4844:
4842:
4838:
4831:
4823:
4816:
4801:
4797:
4789:
4785:
4777:
4773:
4765:
4761:
4751:
4749:
4747:
4731:
4727:
4692:
4685:
4672:
4668:
4653:10.2307/2796033
4637:
4630:
4622:
4618:
4610:
4606:
4600:Panikkar (1918)
4598:
4594:
4586:
4582:
4574:
4570:
4564:Panikkar (1918)
4562:
4553:
4545:
4541:
4533:
4529:
4521:
4517:
4511:Panikkar (1918)
4509:
4505:
4497:
4490:
4482:
4478:
4470:
4466:
4458:
4454:
4446:
4435:
4429:Nossiter (1982)
4427:
4423:
4417:
4389:
4382:
4376:
4364:10.2307/2802444
4348:
4344:
4336:
4332:
4324:
4320:
4312:
4308:
4298:
4296:
4294:
4275:
4271:
4263:
4256:
4217:
4210:
4204:Panikkar (1918)
4202:
4195:
4185:
4183:
4174:
4173:
4169:
4163:Nossiter (1982)
4161:
4152:
4144:
4137:
4127:
4125:
4121:
4114:
4106:
4102:
4094:
4090:
4082:
4078:
4070:
4066:
4058:
4054:
4046:
4042:
4034:
4030:
4023:
4007:
4003:
3997:
3985:10.2307/2941637
3966:
3962:
3954:
3950:
3942:
3935:
3925:
3923:
3921:
3910:Rural Sociology
3905:
3901:
3895:
3867:
3863:
3855:
3851:
3845:
3825:
3821:
3813:
3809:
3801:
3797:
3791:Nossiter (1982)
3789:
3780:
3772:
3768:
3760:
3751:
3743:
3732:
3722:
3720:
3718:
3699:
3695:
3685:
3683:
3681:
3673:. Pluto Press.
3665:
3658:
3643:
3639:
3633:Panikkar (1918)
3631:
3624:
3618:Panikkar (1918)
3616:
3607:
3601:Panikkar (1918)
3599:
3595:
3589:Panikkar (1918)
3587:
3583:
3577:Panikkar (1918)
3575:
3571:
3561:
3559:
3551:
3550:
3546:
3538:
3531:
3523:
3519:
3511:
3507:
3499:
3492:
3484:
3475:
3467:
3458:
3448:
3446:
3444:
3425:
3421:
3411:
3409:
3400:
3396:
3386:
3384:
3382:
3366:
3362:
3354:
3350:
3344:Panikkar (1918)
3342:
3338:
3330:
3326:
3318:
3314:
3306:
3302:
3294:
3290:
3282:
3278:
3270:
3261:
3253:
3249:
3241:
3237:
3229:
3225:
3217:
3213:
3205:
3201:
3193:
3189:
3181:
3177:
3169:
3165:
3157:
3153:
3145:
3141:
3133:
3129:
3121:
3117:
3113:, p. 1976.
3109:
3105:
3097:
3093:
3083:
3081:
3079:
3063:
3059:
3051:
3047:
3041:Nossiter (1982)
3039:
3030:
3022:
3018:
3010:
3006:
2998:
2991:
2983:
2979:
2971:
2967:
2963:, pp. 6–8.
2959:
2955:
2945:
2943:
2934:
2930:
2924:Nossiter (1982)
2922:
2913:
2905:
2901:
2893:
2889:
2879:
2877:
2864:
2863:
2856:
2846:
2844:
2842:
2826:
2817:
2807:
2805:
2803:
2781:
2777:
2769:
2762:
2755:
2741:
2737:
2729:
2725:
2715:
2713:
2711:
2695:
2688:
2684:, pp. 4–5.
2680:
2673:
2665:
2661:
2653:
2644:
2636:
2632:
2624:
2617:
2609:
2600:
2592:
2588:
2580:
2576:
2568:
2559:
2551:
2544:
2536:
2532:
2524:
2520:
2512:
2508:
2498:
2496:
2494:
2478:
2474:
2464:
2462:
2453:
2449:
2436:
2434:
2425:
2421:
2413:
2406:
2398:
2391:
2383:
2376:
2368:
2357:
2353:
2348:
2347:
2337:
2333:
2328:
2324:
2318:
2314:
2301:
2297:
2288:
2284:
2275:
2271:
2262:
2258:
2249:
2245:
2240:
2236:
2231:
2226:
2184:
2176:
2170:
2118:
2069:
2063:
2032:
1927:
1921:
1783:
1735:
1733:Marriage system
1650:marumakkathayam
1629:
1624:
1600:
1569:
1523:Vilakkittalavan
1433:Vilakkittalavan
1424:Vilakkittalavan
1407:Vilakkittalavan
1391:Vilakkittalavan
1257:Asthikkuracchi
1109:Purattu Charna
1012:. Although the
997:
904:
802:. In turn, the
792:
787:
776:
732:
640:
599:
563:Marthanda Varma
551:
546:
433:
383:John Mandeville
291:Natural History
286:Pliny the Elder
279:
274:
256:
133:
117:
113:
62:
40:
35:
28:
23:
22:
15:
12:
11:
5:
7149:
7139:
7138:
7133:
7128:
7123:
7118:
7113:
7108:
7089:
7088:
7086:
7085:
7074:
7071:
7070:
7067:
7066:
7063:
7062:
7060:
7059:
7054:
7049:
7044:
7042:Ottoman Empire
7039:
7034:
7029:
7027:Ancient Greece
7024:
7018:
7016:
7012:
7011:
7009:
7008:
7003:
7001:United Kingdom
6998:
6993:
6988:
6983:
6978:
6973:
6968:
6963:
6958:
6953:
6948:
6943:
6938:
6933:
6928:
6923:
6918:
6912:
6910:
6904:
6903:
6900:
6899:
6897:
6896:
6894:Home-ownership
6891:
6886:
6880:
6878:
6872:
6871:
6869:
6868:
6863:
6858:
6853:
6847:
6845:
6839:
6838:
6836:
6835:
6834:
6833:
6828:
6818:
6817:
6816:
6811:
6806:
6796:
6795:
6794:
6789:
6784:
6773:
6771:
6765:
6764:
6762:
6761:
6756:
6751:
6749:American Dream
6746:
6740:
6734:
6724:
6723:
6711:
6710:
6707:
6706:
6703:
6702:
6699:
6698:
6696:
6695:
6690:
6681:
6676:
6671:
6662:
6653:
6648:
6643:
6637:
6635:
6629:
6628:
6626:
6625:
6620:
6615:
6610:
6605:
6600:
6594:
6592:
6586:
6585:
6583:
6582:
6577:
6572:
6567:
6566:
6565:
6554:
6552:
6546:
6545:
6543:
6542:
6536:
6534:
6528:
6527:
6525:
6524:
6517:
6508:
6503:
6498:
6493:
6492:
6491:
6486:
6476:
6471:
6466:
6461:
6455:
6453:
6447:
6446:
6444:
6443:
6434:
6429:
6424:
6419:
6414:
6409:
6404:
6399:
6394:
6389:
6384:
6379:
6373:
6371:
6365:
6364:
6362:
6361:
6356:
6351:
6346:
6345:
6344:
6333:
6331:
6325:
6324:
6322:
6321:
6316:
6315:
6314:
6309:
6308:
6307:
6292:
6291:
6290:
6285:
6277:
6276:
6275:
6265:
6260:
6255:
6254:
6253:
6242:
6240:
6231:
6227:
6226:
6224:
6223:
6218:
6213:
6208:
6203:
6198:
6192:
6190:
6182:
6181:
6179:
6178:
6173:
6168:
6163:
6161:Migrant worker
6158:
6153:
6152:
6151:
6141:
6140:
6139:
6134:
6129:
6124:
6114:
6113:
6112:
6107:
6097:
6091:
6089:
6081:
6080:
6077:By demographic
6068:
6067:
6064:
6063:
6061:
6060:
6057:Status Anxiety
6053:
6048:
6043:
6038:
6033:
6028:
6023:
6018:
6013:
6011:Ranked society
6008:
6003:
5990:
5985:
5980:
5975:
5970:
5965:
5960:
5955:
5953:Class conflict
5950:
5945:
5939:
5937:
5936: topics
5931:
5930:
5928:
5927:
5922:
5917:
5912:
5910:Mudsill theory
5907:
5902:
5897:
5891:
5889:
5881:
5880:
5878:
5877:
5870:
5863:
5855:
5852:
5851:
5848:
5847:
5841:
5838:
5837:
5830:
5823:
5815:
5809:
5808:
5794:
5793:External links
5791:
5790:
5789:
5776:
5759:
5758:
5745:
5730:
5724:
5708:Jeffrey, Robin
5704:
5684:10.2307/833942
5667:
5654:
5639:
5626:
5611:
5598:
5583:
5570:
5555:
5542:
5527:
5499:
5486:
5466:
5429:
5424:
5409:
5396:
5381:
5369:
5349:
5336:
5321:
5308:
5293:
5280:
5265:
5252:
5237:
5224:
5209:
5203:
5185:
5156:(4): 283–312.
5142:
5136:
5121:
5108:
5093:
5072:
5059:
5044:
5031:
5010:
4997:
4982:
4969:
4954:
4941:
4926:
4913:
4898:
4860:
4858:
4855:
4853:
4852:
4841:on 26 May 2012
4814:
4795:
4783:
4771:
4759:
4745:
4725:
4683:
4678:. XI (3): 399.
4666:
4628:
4616:
4604:
4592:
4580:
4568:
4551:
4539:
4527:
4515:
4503:
4488:
4476:
4464:
4452:
4433:
4421:
4399:(2): 254–273.
4380:
4358:(3): 523–541.
4354:. New series.
4342:
4330:
4318:
4306:
4292:
4269:
4254:
4208:
4193:
4167:
4150:
4135:
4124:on 26 May 2012
4100:
4088:
4076:
4064:
4052:
4040:
4028:
4021:
4001:
3960:
3948:
3933:
3919:
3899:
3877:(2): 187–217.
3861:
3849:
3819:
3807:
3795:
3778:
3766:
3749:
3730:
3716:
3693:
3679:
3656:
3637:
3622:
3605:
3593:
3581:
3569:
3544:
3529:
3517:
3515:, p. 149.
3505:
3503:, p. 131.
3490:
3488:, p. 154.
3473:
3471:, p. 106.
3456:
3442:
3419:
3394:
3380:
3360:
3358:, p. 105.
3348:
3336:
3332:Fawcett (1901)
3324:
3322:, p. 377.
3312:
3300:
3288:
3286:, p. 167.
3276:
3259:
3257:, p. 289.
3247:
3235:
3223:
3211:
3199:
3187:
3185:, p. 100.
3175:
3173:, p. 143.
3163:
3161:, p. 138.
3151:
3147:Mukherjee 2002
3139:
3137:, p. 146.
3127:
3115:
3103:
3091:
3077:
3057:
3045:
3028:
3016:
3004:
3002:, p. 267.
2989:
2987:, p. 234.
2977:
2965:
2953:
2928:
2911:
2899:
2887:
2854:
2840:
2815:
2801:
2775:
2760:
2753:
2735:
2733:, p. 158.
2723:
2709:
2686:
2671:
2659:
2642:
2630:
2615:
2613:, p. 185.
2598:
2586:
2574:
2557:
2555:, p. 106.
2542:
2530:
2518:
2506:
2492:
2472:
2447:
2419:
2404:
2389:
2374:
2372:, p. 132.
2354:
2352:
2349:
2346:
2345:
2331:
2322:
2312:
2295:
2282:
2269:
2256:
2243:
2233:
2232:
2230:
2227:
2225:
2222:
2221:
2220:
2215:
2210:
2205:
2200:
2195:
2190:
2183:
2180:
2172:Main article:
2169:
2166:
2117:
2114:
2062:
2059:
2031:
2028:
1923:Main article:
1920:
1917:
1880:thali kalyanam
1782:
1779:
1767:
1766:
1763:
1734:
1731:
1628:
1625:
1623:
1620:
1599:
1596:
1568:
1565:
1483:M. N. Srinivas
1469:
1468:
1466:
1463:
1461:
1459:
1457:
1453:
1452:
1450:
1447:
1445:
1443:
1441:
1437:
1436:
1434:
1431:
1428:
1426:
1421:
1417:
1416:
1414:
1411:
1408:
1405:
1402:
1398:
1397:
1395:
1392:
1389:
1386:
1383:
1379:
1378:
1376:
1373:
1370:
1367:
1364:
1360:
1359:
1357:
1354:
1353:Asthikkuracchi
1351:
1348:
1345:
1341:
1340:
1338:
1335:
1332:
1331:Asthikkuracchi
1329:
1324:
1320:
1319:
1317:
1314:
1311:
1308:
1305:
1301:
1300:
1297:
1294:
1291:
1288:
1285:
1281:
1280:
1277:
1274:
1271:
1268:
1263:
1259:
1258:
1255:
1252:
1249:
1246:
1243:
1239:
1238:
1235:
1232:
1229:
1226:
1223:
1219:
1218:
1215:
1212:
1209:
1206:
1199:
1195:
1194:
1191:
1188:
1185:
1182:
1179:
1175:
1174:
1171:
1168:
1165:
1162:
1159:
1155:
1154:
1151:
1148:
1145:
1142:
1137:
1133:
1132:
1131:Akattu Charna
1129:
1126:
1123:
1120:
1115:
1111:
1110:
1107:
1106:Purattu Charna
1104:
1101:
1098:
1093:
1089:
1088:
1085:
1082:
1079:
1076:
1071:
1067:
1066:
1063:
1060:
1057:
1054:
1051:
1047:
1046:
996:
993:
958:Tamil Brahmins
909:untouchability
903:
900:
791:
788:
786:
783:
775:
772:
731:
728:
639:
636:
598:
595:
550:
547:
545:
542:
494:revolt in 1809
432:
429:
387:William Caxton
278:
275:
273:
270:
255:
252:
248:anthropologist
202:Malabar region
182:and the later
155:Kathleen Gough
104:
103:
97:
96:
92:
91:
81:
80:
76:
75:
69:
68:
64:
63:
59:Thomas Daniell
53:
38:
26:
9:
6:
4:
3:
2:
7148:
7137:
7134:
7132:
7129:
7127:
7124:
7122:
7119:
7117:
7114:
7112:
7111:Indian castes
7109:
7107:
7104:
7103:
7101:
7094:
7084:
7076:
7075:
7072:
7058:
7055:
7053:
7050:
7048:
7045:
7043:
7040:
7038:
7035:
7033:
7030:
7028:
7025:
7023:
7020:
7019:
7017:
7013:
7007:
7006:United States
7004:
7002:
6999:
6997:
6994:
6992:
6989:
6987:
6984:
6982:
6979:
6977:
6974:
6972:
6969:
6967:
6964:
6962:
6959:
6957:
6954:
6952:
6949:
6947:
6944:
6942:
6939:
6937:
6934:
6932:
6929:
6927:
6924:
6922:
6919:
6917:
6914:
6913:
6911:
6907:Other regions
6905:
6895:
6892:
6890:
6887:
6885:
6882:
6881:
6879:
6877:
6873:
6867:
6864:
6862:
6859:
6857:
6854:
6852:
6849:
6848:
6846:
6844:
6840:
6832:
6829:
6827:
6824:
6823:
6822:
6819:
6815:
6812:
6810:
6807:
6805:
6802:
6801:
6800:
6797:
6793:
6790:
6788:
6785:
6783:
6780:
6779:
6778:
6775:
6774:
6772:
6770:
6766:
6760:
6757:
6755:
6752:
6750:
6747:
6745:
6742:
6741:
6738:
6735:
6733:
6732:United States
6729:
6725:
6716:
6712:
6694:
6691:
6689:
6685:
6682:
6680:
6677:
6675:
6672:
6670:
6666:
6663:
6661:
6657:
6654:
6652:
6649:
6647:
6644:
6642:
6639:
6638:
6636:
6634:
6630:
6624:
6621:
6619:
6616:
6614:
6611:
6609:
6606:
6604:
6601:
6599:
6596:
6595:
6593:
6591:
6587:
6581:
6578:
6576:
6573:
6571:
6568:
6564:
6561:
6560:
6559:
6556:
6555:
6553:
6551:
6547:
6541:
6538:
6537:
6535:
6533:
6529:
6523:
6522:
6518:
6515:
6514:
6509:
6507:
6504:
6502:
6499:
6497:
6494:
6490:
6487:
6485:
6482:
6481:
6480:
6477:
6475:
6472:
6470:
6467:
6465:
6462:
6460:
6457:
6456:
6454:
6452:
6448:
6442:
6438:
6435:
6433:
6430:
6428:
6425:
6423:
6420:
6418:
6415:
6413:
6410:
6408:
6405:
6403:
6400:
6398:
6395:
6393:
6390:
6388:
6385:
6383:
6380:
6378:
6375:
6374:
6372:
6370:
6366:
6360:
6357:
6355:
6352:
6350:
6347:
6343:
6340:
6339:
6338:
6335:
6334:
6332:
6330:
6326:
6320:
6317:
6313:
6310:
6306:
6303:
6302:
6301:
6298:
6297:
6296:
6293:
6289:
6286:
6284:
6281:
6280:
6278:
6274:
6271:
6270:
6269:
6266:
6264:
6261:
6259:
6256:
6252:
6249:
6248:
6247:
6244:
6243:
6241:
6239:
6235:
6232:
6228:
6222:
6219:
6217:
6214:
6212:
6209:
6207:
6204:
6202:
6199:
6197:
6194:
6193:
6191:
6188:
6183:
6177:
6174:
6172:
6171:Socioeconomic
6169:
6167:
6164:
6162:
6159:
6157:
6154:
6150:
6147:
6146:
6145:
6142:
6138:
6135:
6133:
6130:
6128:
6125:
6123:
6120:
6119:
6118:
6115:
6111:
6108:
6106:
6103:
6102:
6101:
6098:
6096:
6093:
6092:
6090:
6086:
6082:
6073:
6069:
6059:
6058:
6054:
6052:
6049:
6047:
6046:Social stigma
6044:
6042:
6039:
6037:
6036:Social orphan
6034:
6032:
6029:
6027:
6024:
6022:
6019:
6017:
6014:
6012:
6009:
6007:
6004:
6002:
6001:
5996:
5995:
5994:Nouveau riche
5991:
5989:
5986:
5984:
5981:
5979:
5976:
5974:
5971:
5969:
5968:Class traitor
5966:
5964:
5963:Class society
5961:
5959:
5956:
5954:
5951:
5949:
5946:
5944:
5941:
5940:
5938:
5932:
5926:
5923:
5921:
5918:
5916:
5913:
5911:
5908:
5906:
5903:
5901:
5900:Gilbert model
5898:
5896:
5893:
5892:
5890:
5886:
5882:
5876:
5875:
5871:
5869:
5868:
5864:
5862:
5861:
5857:
5856:
5853:
5846:
5843:
5842:
5836:
5831:
5829:
5824:
5822:
5817:
5816:
5813:
5805:
5801:
5797:
5796:
5779:
5773:
5769:
5768:
5762:
5761:
5748:
5742:
5738:
5737:
5731:
5727:
5721:
5716:
5715:
5709:
5705:
5701:
5697:
5693:
5689:
5685:
5681:
5677:
5673:
5668:
5657:
5651:
5647:
5646:
5640:
5629:
5623:
5619:
5618:
5612:
5601:
5595:
5591:
5590:
5584:
5573:
5567:
5563:
5562:
5556:
5545:
5539:
5535:
5534:
5528:
5516:
5512:
5508:
5504:
5500:
5489:
5483:
5479:
5475:
5471:
5467:
5463:
5459:
5455:
5451:
5447:
5443:
5439:
5435:
5430:
5427:
5421:
5417:
5416:
5410:
5399:
5393:
5389:
5388:
5382:
5372:
5366:
5362:
5358:
5354:
5350:
5339:
5333:
5329:
5328:
5322:
5311:
5305:
5301:
5300:
5294:
5283:
5277:
5273:
5272:
5266:
5255:
5249:
5245:
5244:
5238:
5227:
5221:
5217:
5216:
5210:
5206:
5200:
5196:
5195:
5190:
5186:
5179:
5175:
5171:
5167:
5163:
5159:
5155:
5151:
5147:
5143:
5139:
5133:
5129:
5128:
5122:
5111:
5105:
5101:
5100:
5094:
5090:
5086:
5082:
5078:
5073:
5062:
5056:
5052:
5051:
5045:
5034:
5028:
5024:
5019:
5018:
5011:
5000:
4994:
4990:
4989:
4983:
4972:
4966:
4962:
4961:
4955:
4944:
4938:
4934:
4933:
4927:
4916:
4910:
4906:
4905:
4899:
4895:
4891:
4887:
4883:
4879:
4875:
4871:
4867:
4862:
4861:
4837:
4830:
4829:
4821:
4819:
4810:
4806:
4799:
4792:
4791:Fuller (1975)
4787:
4780:
4775:
4768:
4767:Fuller (1976)
4763:
4748:
4742:
4738:
4737:
4729:
4721:
4717:
4713:
4709:
4705:
4701:
4697:
4690:
4688:
4677:
4670:
4662:
4658:
4654:
4650:
4646:
4642:
4635:
4633:
4625:
4624:Fuller (1975)
4620:
4613:
4612:Fuller (1975)
4608:
4601:
4596:
4590:, p. 320
4589:
4584:
4577:
4576:Fuller (1975)
4572:
4565:
4560:
4558:
4556:
4548:
4547:Fuller (1975)
4543:
4536:
4535:Fuller (1975)
4531:
4524:
4519:
4512:
4507:
4500:
4499:Fuller (1975)
4495:
4493:
4485:
4484:Fuller (1975)
4480:
4473:
4472:Fuller (1975)
4468:
4461:
4460:Fuller (1975)
4456:
4449:
4448:Fuller (1975)
4444:
4442:
4440:
4438:
4430:
4425:
4414:
4410:
4406:
4402:
4398:
4394:
4387:
4385:
4373:
4369:
4365:
4361:
4357:
4353:
4346:
4339:
4338:Fuller (1975)
4334:
4327:
4326:Fuller (1975)
4322:
4315:
4314:Fuller (1975)
4310:
4295:
4289:
4285:
4284:
4279:
4278:Ghosh, Amitav
4273:
4266:
4265:Fuller (1975)
4261:
4259:
4250:
4246:
4242:
4238:
4234:
4230:
4226:
4222:
4215:
4213:
4205:
4200:
4198:
4181:
4177:
4171:
4164:
4159:
4157:
4155:
4147:
4146:Fuller (1975)
4142:
4140:
4120:
4113:
4112:
4104:
4097:
4096:Fuller (1975)
4092:
4085:
4084:Fuller (1975)
4080:
4073:
4072:Fuller (1975)
4068:
4061:
4060:Fuller (1975)
4056:
4049:
4048:Fuller (1975)
4044:
4037:
4036:Fuller (1975)
4032:
4024:
4018:
4014:
4013:
4005:
3994:
3990:
3986:
3982:
3978:
3974:
3970:
3964:
3957:
3956:Fuller (1975)
3952:
3945:
3944:Fuller (1975)
3940:
3938:
3922:
3916:
3912:
3911:
3903:
3892:
3888:
3884:
3880:
3876:
3872:
3865:
3858:
3857:Fuller (1975)
3853:
3842:
3838:
3834:
3830:
3823:
3816:
3811:
3805:, p. 306
3804:
3799:
3792:
3787:
3785:
3783:
3776:, p. 310
3775:
3770:
3763:
3758:
3756:
3754:
3746:
3741:
3739:
3737:
3735:
3719:
3713:
3709:
3708:
3703:
3697:
3682:
3676:
3672:
3671:
3663:
3661:
3652:
3648:
3641:
3634:
3629:
3627:
3619:
3614:
3612:
3610:
3602:
3597:
3590:
3585:
3578:
3573:
3558:
3554:
3548:
3541:
3536:
3534:
3527:, p. 63.
3526:
3521:
3514:
3509:
3502:
3501:Zarrilli 2003
3497:
3495:
3487:
3482:
3480:
3478:
3470:
3465:
3463:
3461:
3445:
3439:
3435:
3434:
3429:
3423:
3407:
3406:
3398:
3383:
3377:
3373:
3372:
3364:
3357:
3352:
3345:
3340:
3333:
3328:
3321:
3320:Jacobsen 2015
3316:
3309:
3304:
3298:, p. 41.
3297:
3296:Gopinath 2018
3292:
3285:
3280:
3274:, p. 38.
3273:
3268:
3266:
3264:
3256:
3251:
3245:, p. 40.
3244:
3243:Gopinath 2018
3239:
3232:
3231:Zarrilli 1984
3227:
3221:, p. 74.
3220:
3219:Zarrilli 1984
3215:
3209:, p. 27.
3208:
3203:
3197:, p. 52.
3196:
3195:Zarrilli 1984
3191:
3184:
3179:
3172:
3167:
3160:
3155:
3149:, p. 65.
3148:
3143:
3136:
3131:
3124:
3119:
3112:
3107:
3100:
3095:
3080:
3074:
3070:
3069:
3061:
3054:
3049:
3042:
3037:
3035:
3033:
3025:
3020:
3013:
3008:
3001:
2996:
2994:
2986:
2981:
2974:
2969:
2962:
2957:
2941:
2940:
2932:
2925:
2920:
2918:
2916:
2908:
2903:
2896:
2891:
2875:
2871:
2867:
2861:
2859:
2843:
2837:
2833:
2832:
2824:
2822:
2820:
2804:
2798:
2794:
2789:
2788:
2779:
2772:
2767:
2765:
2756:
2750:
2746:
2739:
2732:
2727:
2712:
2706:
2702:
2701:
2693:
2691:
2683:
2678:
2676:
2669:, p. 305
2668:
2663:
2657:, p. 304
2656:
2651:
2649:
2647:
2639:
2638:Fuller (1976)
2634:
2627:
2626:Fuller (1976)
2622:
2620:
2612:
2607:
2605:
2603:
2596:, p. 92.
2595:
2590:
2583:
2578:
2571:
2566:
2564:
2562:
2554:
2549:
2547:
2539:
2538:Fuller (1976)
2534:
2527:
2526:Fuller (1976)
2522:
2515:
2510:
2495:
2489:
2485:
2484:
2476:
2460:
2459:
2451:
2444:
2432:
2431:
2423:
2416:
2415:Fuller (1975)
2411:
2409:
2401:
2400:Fuller (1975)
2396:
2394:
2387:, p. 312
2386:
2381:
2379:
2371:
2366:
2364:
2362:
2360:
2355:
2341:
2335:
2326:
2316:
2309:
2305:
2299:
2292:
2286:
2279:
2273:
2266:
2260:
2253:
2247:
2238:
2234:
2219:
2216:
2214:
2211:
2209:
2206:
2204:
2201:
2199:
2196:
2194:
2193:List of Nairs
2191:
2189:
2186:
2185:
2179:
2175:
2165:
2163:
2159:
2154:
2151:
2147:
2143:
2139:
2134:
2131:
2127:
2123:
2113:
2111:
2100:
2096:
2092:
2090:
2086:
2081:
2076:
2074:
2068:
2058:
2053:
2049:
2047:
2040:
2035:
2026:
2022:
2020:
2015:
2010:
2008:
2004:
2000:
1996:
1992:
1988:
1984:
1980:
1975:
1973:
1968:
1964:
1960:
1956:
1951:
1949:
1945:
1944:primogeniture
1940:
1936:
1932:
1926:
1916:
1914:
1910:
1906:
1902:
1897:
1887:
1883:
1881:
1877:
1873:
1869:
1865:
1861:
1856:
1854:
1850:
1845:
1841:
1836:
1832:
1828:
1823:
1822:
1817:
1816:
1811:
1806:
1801:
1798:
1794:
1790:
1789:
1778:
1776:
1772:
1764:
1761:
1757:
1753:
1749:
1745:
1741:
1740:
1739:
1730:
1728:
1724:
1720:
1716:
1711:
1707:
1703:
1699:
1695:
1689:
1687:
1683:
1677:
1675:
1671:
1667:
1662:
1658:
1657:
1652:
1651:
1642:
1638:
1633:
1619:
1617:
1613:
1609:
1605:
1595:
1590:
1586:
1583:
1579:
1576:
1574:
1564:
1562:
1561:
1556:
1555:
1550:
1544:
1541:
1537:
1532:
1528:
1524:
1520:
1516:
1512:
1507:
1504:
1500:
1496:
1491:
1488:
1484:
1479:
1475:
1467:
1464:
1462:
1460:
1458:
1455:
1454:
1451:
1448:
1446:
1444:
1442:
1439:
1438:
1435:
1432:
1429:
1427:
1425:
1422:
1419:
1418:
1415:
1412:
1409:
1406:
1403:
1400:
1399:
1396:
1393:
1390:
1387:
1384:
1381:
1380:
1377:
1374:
1371:
1368:
1365:
1362:
1361:
1358:
1355:
1352:
1349:
1346:
1343:
1342:
1339:
1336:
1333:
1330:
1328:
1325:
1322:
1321:
1318:
1315:
1312:
1309:
1306:
1303:
1302:
1298:
1295:
1292:
1289:
1286:
1283:
1282:
1278:
1275:
1272:
1269:
1267:
1264:
1261:
1260:
1256:
1253:
1250:
1247:
1244:
1241:
1240:
1236:
1233:
1230:
1227:
1224:
1221:
1220:
1216:
1213:
1210:
1207:
1204:
1200:
1197:
1196:
1192:
1189:
1186:
1183:
1180:
1177:
1176:
1172:
1169:
1166:
1163:
1160:
1157:
1156:
1152:
1149:
1146:
1143:
1141:
1138:
1135:
1134:
1130:
1128:Akattu Charna
1127:
1124:
1121:
1119:
1116:
1113:
1112:
1108:
1105:
1102:
1099:
1097:
1094:
1091:
1090:
1086:
1083:
1080:
1077:
1075:
1072:
1069:
1068:
1065:Gough (1961)
1064:
1061:
1058:
1055:
1052:
1049:
1048:
1043:
1040:
1038:
1037:
1032:
1028:
1024:
1020:
1015:
1011:
1007:
1003:
992:
990:
985:
983:
979:
975:
971:
967:
963:
959:
955:
954:
948:
946:
942:
938:
934:
930:
926:
922:
918:
914:
910:
899:
897:
892:
888:
885:
881:
880:
875:
869:
867:
866:
861:
856:
853:
848:
844:
840:
836:
832:
828:
827:
822:
821:
816:
811:
809:
805:
801:
797:
782:
779:
771:
769:
765:
764:
757:
755:
749:
745:
742:
737:
727:
725:
721:
717:
713:
709:
705:
701:
697:
693:
689:
688:
683:
682:
677:
676:
666:
662:
660:
656:
651:
649:
645:
635:
633:
629:
625:
621:
620:
614:
612:
608:
604:
591:
587:
583:
581:
580:Kalaripayattu
576:
571:
567:
565:
564:
559:
558:
541:
537:
535:
531:
528:In 1914, the
526:
522:
520:
515:
510:
508:
503:
499:
495:
491:
481:
477:
475:
471:
467:
463:
458:
454:
450:
445:
443:
439:
438:Nair Pattalam
436:known as the
428:
426:
422:
418:
414:
409:
405:
404:
399:
394:
392:
388:
384:
378:
376:
372:
368:
364:
358:
356:
352:
348:
344:
340:
336:
332:
328:
324:
323:Chera dynasty
316:
312:
307:
303:
301:
300:Western Ghats
297:
293:
292:
287:
283:
269:
267:
263:
262:
251:
249:
245:
241:
237:
232:
230:
226:
222:
218:
214:
210:
205:
203:
199:
195:
191:
187:
186:
181:
180:
174:
173:
167:
165:
161:
156:
152:
148:
144:
139:
129:
111:
102:
98:
93:
90:
86:
82:
77:
74:
70:
65:
60:
56:
51:
46:
37:
33:
19:
7093:
7057:Soviet Union
7032:Ancient Rome
6889:Homelessness
6814:Upper Middle
6686: /
6667: /
6658: /
6623:Working poor
6519:
6506:Robber baron
6329:Intellectual
6319:Royal family
6283:Ancient Rome
6137:second-class
6055:
5998:
5997: /
5992:
5988:High society
5895:Elite theory
5872:
5865:
5858:
5845:Social class
5804:the original
5781:. Retrieved
5766:
5750:. Retrieved
5735:
5713:
5675:
5671:
5659:. Retrieved
5644:
5631:. Retrieved
5616:
5603:. Retrieved
5588:
5575:. Retrieved
5560:
5547:. Retrieved
5532:
5519:. Retrieved
5514:
5510:
5491:. Retrieved
5477:
5437:
5433:
5414:
5401:. Retrieved
5386:
5374:, retrieved
5360:
5341:. Retrieved
5326:
5313:. Retrieved
5298:
5285:. Retrieved
5270:
5257:. Retrieved
5242:
5229:. Retrieved
5214:
5193:
5153:
5149:
5126:
5113:. Retrieved
5098:
5080:
5076:
5064:. Retrieved
5049:
5036:. Retrieved
5016:
5002:. Retrieved
4987:
4974:. Retrieved
4959:
4946:. Retrieved
4931:
4918:. Retrieved
4907:. DC Books.
4903:
4869:
4865:
4857:Bibliography
4843:. Retrieved
4836:the original
4827:
4808:
4798:
4786:
4779:Arunima 1995
4774:
4762:
4750:. Retrieved
4735:
4728:
4703:
4699:
4675:
4669:
4644:
4640:
4619:
4607:
4595:
4588:Gough (1961)
4583:
4571:
4542:
4530:
4523:Gough (1961)
4518:
4506:
4501:pp. 295, 298
4479:
4467:
4455:
4424:
4396:
4392:
4355:
4351:
4345:
4333:
4321:
4316:pp. 284, 297
4309:
4297:. Retrieved
4282:
4272:
4232:
4228:
4224:
4184:. Retrieved
4180:the original
4170:
4148:pp. 303–304.
4126:. Retrieved
4119:the original
4110:
4103:
4091:
4079:
4067:
4055:
4050:pp. 289–291.
4043:
4031:
4011:
4004:
3976:
3972:
3963:
3951:
3924:. Retrieved
3909:
3902:
3874:
3870:
3864:
3852:
3832:
3828:
3822:
3815:Gough (1961)
3810:
3803:Gough (1961)
3798:
3774:Gough (1961)
3769:
3745:Gough (1961)
3721:. Retrieved
3706:
3696:
3684:. Retrieved
3669:
3650:
3640:
3635:pp. 275–276.
3620:pp. 272–275.
3596:
3584:
3572:
3560:. Retrieved
3556:
3547:
3540:Gough (1961)
3520:
3508:
3486:Vickery 1998
3447:. Retrieved
3432:
3422:
3410:. Retrieved
3404:
3397:
3385:. Retrieved
3370:
3363:
3351:
3339:
3327:
3315:
3310:, p. 1.
3308:Arunima 2003
3303:
3291:
3284:Arunima 1995
3279:
3250:
3238:
3226:
3214:
3202:
3190:
3178:
3166:
3154:
3142:
3130:
3118:
3106:
3099:Gough (1961)
3094:
3082:. Retrieved
3067:
3060:
3053:Jeffrey 2016
3048:
3024:Jeffrey 1994
3019:
3012:Jeffrey 1994
3007:
3000:Jeffrey 1994
2985:Jeffrey 1994
2980:
2973:Jeffrey 1994
2968:
2961:Jeffrey 1994
2956:
2944:. Retrieved
2938:
2931:
2909:, p. 6.
2907:Jeffrey 1994
2902:
2897:, p. 5.
2895:Jeffrey 1994
2890:
2878:. Retrieved
2874:the original
2869:
2845:. Retrieved
2830:
2806:. Retrieved
2786:
2778:
2744:
2738:
2726:
2714:. Retrieved
2699:
2682:Jeffrey 1994
2667:Gough (1961)
2662:
2655:Gough (1961)
2633:
2594:Almeida 2017
2589:
2582:Gough (1961)
2577:
2570:Gough (1961)
2533:
2521:
2516:, p. 59
2509:
2497:. Retrieved
2482:
2475:
2463:. Retrieved
2457:
2450:
2442:
2435:. Retrieved
2429:
2422:
2385:Gough (1961)
2334:
2325:
2315:
2307:
2303:
2298:
2290:
2285:
2277:
2272:
2264:
2259:
2251:
2246:
2237:
2177:
2168:Demographics
2157:
2146:World War II
2137:
2135:
2129:
2125:
2121:
2119:
2106:
2093:
2088:
2079:
2077:
2072:
2070:
2055:
2051:
2045:
2042:
2037:
2033:
2024:
2018:
2013:
2011:
2002:
1998:
1994:
1990:
1986:
1982:
1978:
1976:
1971:
1966:
1962:
1958:
1954:
1952:
1947:
1938:
1930:
1928:
1912:
1908:
1904:
1900:
1895:
1893:
1879:
1875:
1871:
1867:
1863:
1859:
1857:
1852:
1848:
1839:
1834:
1830:
1826:
1819:
1813:
1809:
1804:
1802:
1796:
1792:
1786:
1784:
1774:
1770:
1768:
1759:
1751:
1747:
1743:
1736:
1726:
1722:
1718:
1714:
1709:
1705:
1701:
1697:
1693:
1691:
1685:
1681:
1679:
1669:
1665:
1660:
1654:
1648:
1646:
1640:
1636:
1608:Vilakkithala
1601:
1592:
1588:
1584:
1580:
1577:
1570:
1558:
1552:
1545:
1530:
1526:
1522:
1518:
1514:
1511:Joan Mencher
1508:
1495:Louis Dumont
1492:
1486:
1481:
1477:
1472:
1211:Padamangalam
1193:Vattakkatan
1144:Padamangalam
1140:Padamangalam
1062:Innes (1908)
1053:Jatinirnayam
1034:
1030:
1026:
1022:
1018:
1014:Jatinirnayam
1013:
1009:
1005:
1002:Jatinirnayam
1001:
998:
986:
981:
961:
951:
949:
944:
940:
936:
932:
928:
924:
920:
905:
895:
893:
889:
883:
877:
873:
870:
863:
859:
857:
851:
846:
842:
838:
834:
830:
824:
818:
814:
812:
807:
803:
799:
795:
793:
780:
777:
767:
761:
758:
750:
746:
735:
733:
719:
715:
711:
708:Kuttichattan
703:
699:
695:
691:
685:
679:
673:
671:
652:
641:
631:
627:
617:
615:
602:
600:
568:
561:
555:
552:
538:
527:
523:
511:
486:
451:invaded and
446:
437:
434:
402:
395:
379:
359:
357:chieftains.
320:
295:
289:
280:
277:Early period
259:
257:
233:
217:Nair Brigade
206:
183:
177:
170:
168:
142:
109:
107:
54:
39:Ethnic group
36:
6976:New Zealand
6693:Untouchable
6618:Proletariat
6608:Pea-pickers
6558:Bourgeoisie
6246:Aristocracy
6132:naturalized
6127:native-born
5672:Asian Music
5661:22 December
5633:20 December
5605:22 December
5403:22 December
5315:20 December
5287:20 December
5259:20 December
5115:20 December
5004:31 December
4976:31 December
4700:Art History
4626:pp. 284–285
4578:pp. 296–297
4566:pp. 270–271
4549:pp. 302–303
4513:pp. 267–270
4474:pp. 299–300
4299:27 December
4206:pp. 260–264
3946:pp. 286–289
3859:pp. 299–301
3764:pp. 257–258
3469:Massey 2004
3428:Das, Kamala
3356:Lukose 2009
3346:p. 287–288.
3272:Thomas 2018
3183:Ashley 1979
3159:Sarkar 2014
2880:19 February
2208:Moopil Nair
2142:World War I
2126:sambandhams
2110:A. Aiyappan
2080:sambandhams
1833:, and also
1760:tirandukuli
1756:polyandrous
1686:sambandhams
1604:Swaroopathu
1598:Present day
1449:Kaduppattam
1337:Vattakkatan
1316:Chempukotti
1290:Vattakkatan
1279:Veluttetan
1273:Chempukotti
1251:Vattakkatan
1228:Chempukotli
1225:Chempukotli
1164:Tamil Padam
1161:Tamil Padam
1153:Pallicchan
1059:Iyer (1912)
1056:Aiya (1906)
978:Ambalavasis
931:(warrior),
490:Velu Thampi
466:Tipu Sultan
391:Jean Boudin
225:Indian Army
7100:Categories
6966:Luxembourg
6856:Inequality
6521:Superclass
6312:Hereditary
6288:Post-Roman
6279:Patrician
6149:adolescent
5973:Classicide
3603:p. 282–283
3591:p. 279-281
3579:p. 279–280
3171:Goody 1975
3135:Goody 1975
3123:Goody 1975
2771:Menon 2011
2731:Menon 2011
2370:Goody 1975
2224:References
2095:children.
2073:sambandham
2065:See also:
2019:sambandham
2014:sambandham
2003:sambandham
1999:sambandham
1991:Sambandham
1987:sambandham
1979:sambandham
1972:sambandham
1967:sambandham
1955:sambandham
1939:sambandham
1931:sambandham
1925:Sambandham
1919:Sambandham
1868:sambandham
1864:sambandham
1835:vice versa
1775:sambandham
1752:sambandham
1748:sambandham
1635:A typical
1560:sambandham
1540:endogamous
1515:Veluttetan
1413:Veluttetan
1410:Veluttetan
1404:Veluttetan
1388:Veluttetan
1310:Pallicchan
1276:Pallicchan
1270:Kalamkotti
1266:Pallicchan
1231:Pallicchan
1201:Maran (or
970:Pushpakans
941:Kshatriyas
927:(priest),
716:kari nakku
611:Lancashire
575:Ramanattam
408:Kolathunad
398:Portuguese
375:Walluvanad
363:Kolattunad
343:Travancore
335:Valluvanad
221:Travancore
134:Malayalam:
6991:Sri Lanka
6884:Education
6851:Household
6744:Affluence
6679:Rat tribe
6641:Ant tribe
6613:Precariat
6598:Lazzaroni
6540:Bohemians
6501:Overclass
6496:Old money
6432:Spartiate
6407:Kshatriya
6397:Hashashin
6354:Professor
6295:Political
6268:Oligarchy
6258:Hanseaten
6176:Stateless
6156:Convicted
6088:By status
6051:Subaltern
5983:Euthenics
5915:New class
5783:7 January
5752:2 January
5710:(1994) .
5692:0044-9202
5577:7 January
5549:7 January
5517:: 254–293
5454:0014-1828
5434:Ethnology
5343:7 January
5231:7 January
5178:163592798
5038:1 January
4948:1 January
4920:1 January
4886:0012-5962
4720:0141-6790
4249:220876041
3891:161804169
3793:pp. 25–27
3562:3 January
3525:Neff 1987
2926:pp. 27–28
2351:Citations
2138:karavanar
2130:tharavads
2103:Brahmins.
2061:Polyandry
2030:Hypergamy
2021:partners:
1995:karavanan
1983:karanavan
1913:tharavadu
1905:tharavadu
1890:together.
1727:tharavads
1723:tharavads
1661:Tharavads
1549:hypergamy
1536:exogamous
1375:Kulangara
995:Subgroups
929:Kshatriya
896:sanketams
874:desavazhi
860:desavazhi
847:naduvazhi
843:naduvazhi
839:naduvazhi
831:naduvazhi
820:naduvazhi
724:dysentery
644:Bhagavati
570:Kathakali
557:Indulekha
361:these—at
266:Naga cult
254:Etymology
244:Dravidian
198:Nambudiri
194:hypergamy
185:sambandam
172:tharavads
85:Malayalam
79:Languages
7083:Category
7015:Historic
6936:Colombia
6926:Cambodia
6861:Personal
6759:Mobility
6688:Freedman
6674:Plebeian
6660:Prisoner
6646:Commoner
6532:Creative
6513:Seigneur
6479:Nobility
6437:Vanniyar
6422:Pendekar
6382:Cossacks
6016:Snobbery
5888:Theories
5472:(1982).
5355:(1961),
5191:(1976).
5091:. JSTOR.
5089:23003943
4845:27 April
4280:(2003).
4128:28 April
3762:Panikkar
3704:(2002).
3430:(2003).
2320:Malabar.
2203:Mamankam
2182:See also
2158:tharavad
2089:tharavad
2085:monogamy
2057:groups.
1935:Sanskrit
1831:tharavad
1810:karnavan
1805:tharavad
1719:tharavad
1710:Karnavan
1706:tharavad
1702:karnavan
1698:karnavan
1694:tharavad
1682:karnavan
1674:Panikkar
1670:tharavad
1666:karnavan
1656:tharavad
1641:karnavan
1637:tharavad
1627:Tharavad
1519:Chakkala
1465:Chaliyan
1430:Chaliyan
1394:Itasseri
1385:Chaliyan
1369:Chaliyan
1313:Itasseri
1237:Anduran
1184:Itasseri
1181:Itasseri
1125:Svarupam
1122:Svarupam
1118:Svarupam
1087:Kiriyam
1025:itself,
1019:vibhagam
974:Chakyars
966:Samantan
945:Vaishyas
826:Samantan
741:tamarind
736:pulicudi
712:evil eye
607:Panikkar
521:system.
413:Paravars
351:Perumals
315:European
211:. After
190:polygamy
101:Hinduism
95:Religion
89:Sanskrit
6986:Romania
6981:Nigeria
6866:Poverty
6769:Classes
6754:History
6665:Peasant
6651:Outcast
6590:Working
6570:Burgher
6427:Samurai
6417:Ocēlōtl
6377:Chhetri
6369:Warrior
6359:Scholar
6273:Russian
6263:Magnate
6251:Aristoi
6230:By type
6117:Citizen
6110:refugee
6006:Poverty
6000:Parvenu
5934:Related
5905:Marxian
5867:Stratum
5462:3773417
5170:3629883
5066:30 June
4894:1145219
4661:2796033
4602:p. 265.
4372:2802444
4186:12 June
4062:p. 294.
4038:p. 290.
3993:2941637
3542:p. 342.
3334:p. 254.
3101:337-338
3055:102-104
2773:158-161
2640:pp. 7-9
2540:pp. 7-8
2198:Nambiar
1815:Kaniyan
1715:Enangar
1372:Tarakan
1334:Anduran
1234:Anduran
1217:Otattu
1167:Menokki
1084:Kiriyam
1081:Kiriyam
1078:Kiriyam
1074:Kiriyam
1050:Ranking
1006:Kiriyam
933:Vaishya
925:Brahmin
865:kalaris
700:Pisachu
687:Pisachu
648:kalaris
544:Culture
417:Malabar
403:Zamorin
371:Calicut
365:and at
347:Palghat
288:in his
272:History
236:serpent
219:of the
6941:France
6921:Belize
6916:Africa
6843:Income
6799:Middle
6792:Gentry
6656:Outlaw
6563:Petite
6550:Middle
6484:Landed
6469:Gentry
6402:Knight
6342:Priest
6337:Clergy
6300:Family
6238:Ruling
6187:collar
6144:Clique
5860:Status
5774:
5743:
5722:
5700:833942
5698:
5690:
5652:
5624:
5596:
5568:
5540:
5521:9 June
5493:9 June
5484:
5460:
5452:
5422:
5394:
5376:9 June
5367:
5334:
5306:
5278:
5250:
5222:
5201:
5176:
5168:
5134:
5106:
5087:
5057:
5029:
4995:
4967:
4939:
4911:
4892:
4884:
4793:p. 285
4752:9 July
4743:
4718:
4659:
4537:p. 301
4486:p. 300
4462:p. 302
4450:p. 296
4413:644756
4411:
4370:
4340:p. 298
4328:p. 297
4290:
4267:p. 283
4247:
4086:p. 303
4019:
3991:
3926:23 May
3917:
3889:
3723:5 June
3714:
3686:5 June
3677:
3449:6 June
3440:
3412:6 June
3387:6 June
3378:
3075:
2946:2 June
2847:6 June
2838:
2808:6 June
2799:
2751:
2716:3 June
2707:
2499:3 June
2490:
2465:3 June
2437:3 June
2417:p. 284
2402:p. 309
1963:pudava
1844:Cochin
1821:pandal
1503:Madras
1366:Chetti
1350:Chetti
1293:Otattu
1254:Otattu
1248:Otattu
1245:Otattu
1214:Ravari
1203:Maarar
1190:Taraka
1173:Illam
1036:Pillai
1033:, and
989:Dalits
982:varnas
953:Shudra
937:Shudra
921:varnas
884:jenmis
879:jenmis
835:rajah,
808:dēsams
768:diksha
763:diksha
704:Pretam
696:Bhutam
692:Pretam
681:Bhutam
675:Pretam
659:Patala
632:onnara
597:Attire
498:sarkar
449:Mysore
425:Cochin
421:pepper
355:vassal
345:) and
331:Eranad
327:Romans
311:Cochin
296:Nareae
261:nayaka
215:, the
160:Kerala
151:castes
149:Hindu
147:Indian
73:Kerala
55:A Nair
7037:Aztec
6996:Tibet
6971:Nepal
6961:Italy
6951:India
6946:Haiti
6931:China
6831:Under
6826:Lower
6804:Black
6787:Donor
6782:Black
6777:Upper
6684:Slave
6633:Under
6489:Petty
6464:Elite
6451:Upper
6392:Harii
6387:Cuāuh
6221:White
6201:Green
6100:Alien
5943:Caste
5696:JSTOR
5458:JSTOR
5174:S2CID
5166:JSTOR
5085:JSTOR
4890:JSTOR
4839:(PDF)
4832:(PDF)
4657:JSTOR
4431:p. 27
4409:JSTOR
4368:JSTOR
4245:S2CID
4165:p. 29
4122:(PDF)
4115:(PDF)
3989:JSTOR
3887:S2CID
3653:: 12.
3233:74-75
3084:4 May
3043:p. 28
2343:1820.
2229:Notes
2150:Diwan
2046:thali
1948:thali
1909:thali
1896:thali
1872:thali
1860:thali
1853:thali
1849:thali
1840:thali
1827:thali
1797:thali
1788:thali
1531:Nayar
1487:Varna
1296:Urali
1208:Maran
1187:Maran
1170:Mutta
1150:Illam
1103:Illam
1100:Illam
1096:Illam
1031:Menon
1027:Kurup
1010:Illam
962:varna
852:rajah
804:nadus
800:nadus
796:rajah
754:Maran
720:kothi
628:onera
603:mundu
367:Venad
339:Venad
196:with
164:caste
143:Nayar
18:Nairs
7106:Nair
6956:Iran
6669:Serf
6474:Lord
6412:Nair
6305:List
6216:Pink
6206:Grey
6196:Blue
6185:By "
5785:2019
5772:ISBN
5754:2019
5741:ISBN
5720:ISBN
5688:ISSN
5663:2018
5650:ISBN
5635:2018
5622:ISBN
5607:2018
5594:ISBN
5579:2019
5566:ISBN
5551:2019
5538:ISBN
5523:2011
5495:2011
5482:ISBN
5450:ISSN
5420:ISBN
5405:2018
5392:ISBN
5378:2011
5365:ISBN
5345:2019
5332:ISBN
5317:2018
5304:ISBN
5289:2018
5276:ISBN
5261:2018
5248:ISBN
5233:2019
5220:ISBN
5199:ISBN
5132:ISBN
5117:2018
5104:ISBN
5068:2018
5055:ISBN
5040:2019
5027:ISBN
5006:2018
4993:ISBN
4978:2018
4965:ISBN
4950:2019
4937:ISBN
4922:2019
4909:ISBN
4882:ISSN
4847:2012
4769:p128
4754:2018
4741:ISBN
4716:ISSN
4301:2011
4288:ISBN
4188:2011
4130:2012
4017:ISBN
3928:2011
3915:ISBN
3725:2011
3712:ISBN
3688:2011
3675:ISBN
3564:2019
3451:2011
3438:ISBN
3414:2011
3389:2011
3376:ISBN
3086:2011
3073:ISBN
2948:2011
2882:2007
2849:2011
2836:ISBN
2810:2011
2797:ISBN
2749:ISBN
2718:2011
2705:ISBN
2628:p.15
2528:p. 1
2501:2011
2488:ISBN
2467:2011
2439:2011
2144:and
1977:The
1953:The
1818:. A
1785:The
1571:The
1557:and
1527:Nair
1521:and
1023:Nair
1008:and
972:and
858:The
815:nadu
774:Diet
684:and
655:Nāga
624:sari
549:Arts
457:Tipu
396:The
242:, a
234:The
125:aɪər
110:Nair
108:The
43:Nair
6211:New
5680:doi
5442:doi
5158:doi
5023:106
4874:doi
4708:doi
4649:doi
4641:Man
4401:doi
4360:doi
4352:Man
4237:doi
3981:doi
3879:doi
3837:doi
3026:193
2795:–.
2793:392
2306:in
1773:or
1529:or
923:of
57:by
7102::
5694:.
5686:.
5676:18
5674:.
5515:48
5513:.
5509:.
5476:.
5456:.
5448:.
5438:26
5436:.
5172:.
5164:.
5154:31
5152:.
5081:22
5079:.
5025:.
4888:.
4880:.
4870:23
4868:.
4817:^
4714:.
4704:37
4702:.
4698:.
4686:^
4655:.
4645:65
4643:.
4631:^
4554:^
4491:^
4436:^
4407:.
4397:15
4395:.
4383:^
4366:.
4356:20
4257:^
4243:.
4227:.
4223:.
4211:^
4196:^
4153:^
4138:^
3987:.
3977:16
3975:.
3936:^
3885:.
3873:.
3833:39
3831:.
3781:^
3752:^
3733:^
3659:^
3649:.
3625:^
3608:^
3555:.
3532:^
3493:^
3476:^
3459:^
3262:^
3031:^
2992:^
2914:^
2868:.
2857:^
2818:^
2763:^
2689:^
2674:^
2645:^
2618:^
2601:^
2560:^
2545:^
2441:.
2407:^
2392:^
2377:^
2358:^
1517:,
1456:20
1440:19
1420:18
1401:17
1382:16
1363:15
1344:14
1323:13
1304:12
1284:11
1262:10
1039:.
1029:,
810:.
726:.
690:.
678:,
337:,
333:,
302:.
204:.
132:,
87:,
6439:/
6189:"
5834:e
5827:t
5820:v
5787:.
5756:.
5728:.
5702:.
5682::
5665:.
5637:.
5609:.
5581:.
5553:.
5525:.
5497:.
5464:.
5444::
5407:.
5347:.
5319:.
5291:.
5263:.
5235:.
5207:.
5180:.
5160::
5140:.
5119:.
5070:.
5042:.
5008:.
4980:.
4952:.
4924:.
4896:.
4876::
4849:.
4756:.
4722:.
4710::
4663:.
4651::
4415:.
4403::
4374:.
4362::
4303:.
4251:.
4239::
4229:3
4190:.
4132:.
4025:.
3995:.
3983::
3930:.
3893:.
3881::
3875:9
3843:.
3839::
3727:.
3690:.
3566:.
3453:.
3416:.
3391:.
3088:.
2950:.
2884:.
2851:.
2812:.
2757:.
2720:.
2503:.
2469:.
1242:9
1222:8
1205:)
1198:7
1178:6
1158:5
1136:4
1114:3
1092:2
1070:1
630:(
128:/
122:n
119:ˈ
116:/
112:(
34:.
20:)
Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.