SOCIAL SITUATIONS IN KERALA DURING THE TIME OF CHAVARA

Social situations in kerala during the time of chavara was very pathetic with a lot of social evils. Varna system led to the development of cast system which began to control the production sector of the society. This system resulted in the devition of society into several castes which destroyed the communication and contact between peoples. Untouchability prevented the people from contacting with others. A.R. Desai argued that, there was a difference between people based on their positions in the society in different periods. But any community never practiced a physical distance as like untouchability in Hinduism. The cruelest face of untouchability was prevailed in Kerala. Untouchability was prevailed in different part of India, but there was no unapproachability. Vivekananda called Kerala as a unatic asylum to a because of her poor and humiliating social conditions.

Society was divided in lower-caste and upper-caste. Upper-caste consists of Brahmin, Kshetria, Vaisya and Shoodra. Lower-caste consists of ezhavas, Parayas, Pulayas, Arayas, Ulladas etc. In Kerala Shoodra community was constituted by Nairs. The kings were emerged from this Shoodras. Brahmins possessed the superior possition in caste hierarchy. Nairs have the second possition in the society. Yathavas, Ezhavas, Asaris,Kollan, Mukkuvas, etc. Have lower position than nairs. The untouchabils constituted Vannan, Malayar, Parayar, Panas, etc. Each caste was instructed to keep a fixed distance from their upper-caste. Nairs were considered as untouchable by Brahmins. Nairs were required to keep a distance of sixteen meters from Brahmins. Ezhavas could keep 32 meters and Pulayas should keep 64 meter distance. Like this Ezhavas required keeping 16 meters and Pulayas to keep 32 meters distance from Nairs. The distance should be different from place to place. An Upper-caste lost his purity if any untouchable touch him. Some castes considered which as unseeabls. A brahmin do not see an Ullada. If he so an Ullada he lost his purity. Such brahmins could not entered in his house without bathing. The lower-caste did not passed near to the bathing pond of higher-caste. The lower-caste should be always conscious to keep distance from upper-caste. The sound produced for the arrival of upper-caste is known as Teendadal.

Even though their were strictly practice untouchability. The Brahmin could marry a nair woman. this kind of relationship which give much importance to the sexual relations than marital relations and it is known as Sambandam. The Brahmins could not eat the food cooked by lower-caste woman even she was his wife. The Brahmins have the right of many Sambandams above the original wife. Even though, Brahmins could not eat the food cooked by lower-caste, but they can receive milk, gee etc prepared by the lower-caste. Veluthedan and Kshurakan have no un-aproachability .Kshurakas were exempted from untouchability also. Their was no untouchability for the dress washed by Veluthedan. Like that, They need the help at the time of delivery.

Pulayas have the higher-status in the lower-caste people. They were the rulers for a specific period. They were emperors of Kerala when the Kerala society consisted of Brahmins, Dravidas and tribes. In due course, they lost power, property and all the rights and leave as Harigens. The slavery and blind faith were imposed on Pulayas and Parayas. Slavery was legally abolished in 1845, but their conditions remain constant for long time. The conditions of Harigens were bad not only in Kerala but in almost in all the part of india. They lacked food, clothing, housing, and drinking water they did not get sufficient wages. They were prohibited to travel through public roads. In early times the people belong the Shoodras were called as Chandalas. Until the beginning of 19th century Pulayas and Parayas were used for plowing land with the oxes. The slave trade was practiced.

The fudal system and political conditions in Malabar strengthen slavery and caste system. Exchange of land was companied with the exchange of slaves. Slavery was practiced as hereditary their exist the system that given slave for rent.

Travenkoor and dochin was under the control of local rulers, while Malabar was under British rule. So Caste system was more power full in Travenkoor and Kochin. When a lower-caste wanted to buy card from post office, he should put money on a ; leaf and should go away. The upper-postmaster should take the money and put the card at the same place and after his return , the lower-caste should take the card. Ezhavas never get jobs in government service. Even Dr Palpu did not get a job, only because of he was an Ezhava. In early period, Brahmin was get only get a job. They completely control the administrative system.

The condition in the Malabar was slightly different. Malabar was directly ruled by British. So caste system not much rigid. Ezhavas have the right of education. Ezhavas got admission in both government and private schools. Missionary activities were active in this feeld. Basalmission established several schools in different part of Malabar. Caste was not considered for admission in such schools. Many of the lower-caste get education and government jobs. But their social status never improved. But their official status improved. They did not have the permission for temple entry.The temple entry was arranged according to caste hierarchy. The caste Hindus were divided into the people who can entered into the temples an the people who cannot.This division is common in almost all part of the Kerala.The system of praying in temple was also fixed according to the caste-hierarchy. Brahmins constituted the first lair with the temple. Ezhavas were the most prominent section out-side the temple. But they should required to keep 12 meters distance from the temple walls. Harigens were required to keep 64 meaters distance from the temple. The conditions of Pulayas and Parayas were very miserable in Malabar. They were not aware of their right in society. The lower-caste children have no right education and woman cannot wear ornaments or even the jacket. /The chain made of stone was the only ornament wich they can wear. Later, stone chain became the sign of low-caste. Dr, Ayyappan compared the caste system in Kerala with the aparthyed in South-Affrica. He called the caste system in Kerala as “theocratic feudalism”.

Brahmins interpreted Puranas and Ithihasas according to their selfish motives and claim the honourship of the epics. They also claim the honourship of temple lands. The possessed right of doing ritual in temples. The lower-castes were prohibited to used publick roads. They were civierly punished if they entered in to public roads or pass near to a high-caste .They prohibited to use ffoot wares , umbrellas, and costly ornaments and dress.

Evil-custom and blind faith in religion increasingly grown. Animal sacrifice were increased hen, goat etc killed mercilessly.Vannattimatu was one of the most prominent custom in Travenkoor and Malabar. The dress washed by Vannatty was called Mattu.It was believe that death, delivery etc created pollution. The first mensus of a girl o is knowns as Thirundukuli. Which was celebrated largely. Generally Nair and Teean considered it as a big custom. It was a four days celebration and in the day their was a procession which consisted of elephants.

The pollution for seven days after the death is known as Pula and after delivery is known as Valayma. Valayma was extended for two weeks. Pollution dew to delivery and mensus should be removing bath wearing mat. Matt, washed by Vannatti could remove the pollution which shows the meaninglessness of such customs. This kind of unnecessary customs helped to develop caste system. Mattu was a sign of strong social status. Prohibitions of mattu is one of the most important punishment in that period. The people considered this punishment as great shame for them. This punishment is known as Eettumattuvilakku.

Thalikettukalyanam was one of the most prominent custom in that period. This system is prevailed in several castes inspite of Brahmins. This was known by different names like Kettukalyanam, Talikettu, Thalikalynam, Minnukettu etc. In Malabar this were practiced by nair, tiyar, Veluthedan, Velan, Vannar, Mukkuvar, Pulluvar, Kaniyan etc. Talikettu for must dun before a girl became teenage. Family should be out casted if Talikettu became late. Talikettu was done by any Brahmin or a preast. He did this for several girls at a same place. This was custom practiced in Malabar. But in Travenkoor, one person can tieing Tali on one girl for a time. The man who tie Tali never came as her husband. The age of the man was not considered for Talikettu. This was an expensive custom. This was not the original marriage. Many families came under debt because of Talikettukalyanam.

Kerala till 19th century was filled with such like unnecessary and evil customs and practices. Untouchability and unapproachability was the result of bad culture. The social reform movements emerged in Kerala during this period. Chavara and other social reformers like sree narayana guru, chattampi swamikal etc. were emerged in that period. Chavara took first step in that field by establishing a common Sanskrit school at Mannanam. Followed by chavara many other people contributed much to the cultural development of Kerala.