Knanaya
From Wikipedia, the free encyclopedia
| Knanaya |
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| Total population |
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2001: (approx) 252,600 |
| Regions with significant populations |
| Majority Population:
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| Languages |
| Malayalam, English, Hebrew. |
| Religions |
| Majority Christianity and minorities of Judaism and Hinduism |
| Related ethnic groups |
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Knanaya peoples: See also: Dravidian people, Indo-Aryans |
Knanaya Christians (قينان "Kanaanite Christians" or "Qenanite Christians") are Jewish Christians from Kerala, India.[1] Their heritage and culture is Malayalee and Indian, origin and descent Jewish, and their religion Christianity. [1] They belong to the Nasrani community of Syriac Christian tradition from Kerala. [1]
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[edit] History
Knanaya people are the descendants of 72 Judeo-Christian families who migrated from Edessa (or Urfa), the first city state that embraced Christianity, to Malabar coast in AD 345, under the leadership of a prominent merchant Knai Thomman (in English, Thomas of Cana) [2]. They built a town in Kodungalloor with a church and 72 houses. The natives called it Mahadevar Pattanam meaning "town of superiors". After Mar Joseph had a startling dream in which he saw the plight of the Christian church in Malabar established by St. Thomas, the Apostle, in the first Century. Spokesman from the Vatican responded that Saint Thomas never visited India in the first place; this popular legend is based on the extra-biblical text, "The Acts of Thomas". They consisted of 400 Christians from 72 families of various Syriac-Jewish clans. Included in the group was a Syriac Orthodox Bishop(Mor Joseph of Urfa), Bishops and deacons.With instructions from the Patriarch of Antioch, They sailed in three ships headed by a leading ship with the flag of King David. The Syriac-Jews were granted permission to engage in trade and settle down in Kodungallur by the then ruler of Malabar, Cheraman Perumal. [2] The event has been recorded on copper plates given to the community. [2]
Before the arrival of the people, the early Nasrani people in the Malabar coast included some local converts and many converted Jewish people who had settled in Kerala during the Babylonian exile and after. [3]. They came mostly from the Northern Kingdom of Israel. According to tradition, Knanaya Christians are also known as Southists (Thekkumbhagar in Malayalam) as they hailed from the southern province of Israel known in the Old Testament as the Kingdom of Judah. The rivalry between the northern kingdoms and the Kingdom of Judah since Old Testament times led to the difference among the Nasranis as Northists and Southists.The Knanaya (Zealots) were a zealously endogamous community from the times of Abraham, Issac & Jacob by the word of God to Israel and emphasized by the actions of Phinehas according to Book of Numbers Chapter 25, vs 10 to 13 wherein a covenent of perpectual priesthood is bestowed upon the Knanaya people for the Zealousness shown by Q'nai Phinehas.. This led the Knanaya people to continue to remain an endogamous lot also within the Nasrani community. [3].
The term known as Kanai or Qnana'im, (for singular Kanna'im or Q'nai) means "Jealous ones for God". The K'nanaim people are the biblical Jews referred to as Zealots (overly jealous and with zeal), who came to Cana from the southern province of Israel. They were deeply against the Roman rule of Israel and fought against the Romans for the sovereignty of the Jews. During their struggle the K'nanaim people become followers of the Jewish sect led by 'Yeshua Nasrani' (Jesus the Nazarene). After the crucifixion of Jesus by the Romans in 33 CE, the Knanaya intensified their struggle against the Roman rule.
In 70 CE, hundreds of Q’nanaim zealots evaded capture from the Romans and took shelter in the fortress at Masada. In 72 CE, after a two year siege, 960 knanaya zealots unwilling to give up to the romans killed themselves before the romans could capture them. This act of martyrdom is still commemorated in Israel. In 345 CE a small group of K'nanaim merchants travelled to the Jewish trade posts at Kodungallur in Kerala and settled there. Their descendants are today known in Kerala as Knanaya Nasranis. [4] They built a town in Kodungalloor with a church and 72 houses. The natives called it Mahadevar Pattanam meaning "town of superiors".
[edit] Current Knanaya Community
Knanaya Christians today belong to two denominations in India: the first belonging to the Syriac Orthodox Church, also called Malankara Syriac Orthodox Church or Jacobite Syrian Orthodox Church. The second denomination is Knanaya Catholic, which has been branched under the Syro-Malabar Church. There are biased opinions as to which denomination was the original and is a constant issue of debate among the Knanaya people. But still many of them are very much conscious about their origin and up until today safeguard their ethnic character by marrying people from the same background. A Knanaya Syriac Orthodox diocese, established in 1910, is administered by one or more bishops, who are under the catholicate, which reports directly to the Patriarch of Antioch of the Syriac Orthodox Church. The Knanaya Catholics and their Jewish identity have been acknowledged by the Vatican under Pope Pius X, by instituting in 1911 a diocese for the Jewish (Catholic) Christians of Kerala. This diocese is called the Arch Diocese of Kottayam and is in the district of Kottayam in Kerala. The Knanaya people maintain many of the Jewish traditions to this day.
The approximate population of Knanaya Christians as of 2001: (divided by different denominations)
Knanaya Jacobite Syrian Orthodox Christians: 100,000
Knanaya Syrian Malabar Catholic Christians: 140,000
Knanaya Pentacostals: 10,000
In all over 250,000 Knanaya Christian Jews continue in the ancient Hebrew-Christian tradition.
The approximate population of Knanaya Jews and Hindus as of 2001:
Knanaya Jews: 2,400
Knanaya Hindus: 200
Large numbers of Knanaya people live in places such as Houston, Tampa, South Florida, Chicago, New York, New Jersey and California in the United States. The first Knanaya organization in the U.S.A is called Knanaya Association of North America or K.A.N.A, was started in Chicago in 1979. K.A.N.A led the way for all other organizations. Today KCCNA (Knanaya Catholic Congress of North America) is the umbrella organization and the leader organization for all the Knanaya Catholics in North America.There are conventions Knanaites attend to get together and plan for the future of the Knanaya community. There are also large populations in Bahrain, United Kingdom, Germany, and Canada.
[edit] Church Traditions
Many of the Jewish customs are still preserved by the Knanaya people. [5] The symbol of the Knanaya people is the Nasrani Menorah, which is modeled on the Jewish menorah. On the night of passover the Knanaya people have Pesaha-appam (unleavened passover bread) along with Pesaha paal (passover coconut milk). [5] This tradition of Pesaha appam is observed by the entire Nasrani people till this day. [5] The bridal canopy is part of the Knanaya wedding ceremony, while the dead are buried facing the east. [5] The Knanaya people and Nasranis as a whole maintained close relationship with the Jews of Kerala, (known today as Cochin Jews) until the Portuguese inquisition of the Jews and Nasranis in the early 1500s. [5] Knanaya Christians are seen not only among the Catholics but also among the Orthodox Christians of Kerala, because when a group of Thomas Christians joined Jacobitism, among them there were Knanaya Christians too. They observe many rituals and traditions which are very peculiar to their own community.The syrian orthdox knanaya community have their own Archbishop under the syrian orthdox christian church. The knanaya christian were came from syria under the leadership of Knai Thomman or in English, Thomas of Cana is a very prominent Knanaya merchant from Edessa (Or Urfa). With instructions from the Patriarch of Antioch, he sailed with the Judeo-Christian families in three large ships headed by a leading ship with the flag of King David. Sailing with the 72 Judeo-Christian families to Malabar Coast in Kerala, India in 345 AD.
[edit] See also
[edit] Notes
- ^ a b c Menachery G. 1973, 1998; Vellian Jacob 2001; Weil,S. 1982; Podipara, Placid J. 1970
- ^ a b c Menachery G; 1973, 1998; Weil,S. 1982; James Hough 1893; Thomas Puthiakunnel 1973; Vellian Jacob 2001; Koder S. 1973
- ^ a b Menachery G; 1973, 1998; Weil,S. 1982; Thomas Puthiakunnel 1973; & Koder S. 1973
- ^ Menachery G; 1973, 1998; Weil, S. 1982; Poomangalam C.A 1998; Thomas Puthiakunnel 1973; Vellian Jacob 2001; Koder S. 1973
- ^ a b c d e Weil,S. 1982; Jessay, P.M. 1986; Menachery G; 1973, 1998; Thomas Puthiakunnel 1973; Vellian Jacob 2001; Koder S. 1973; Vellian, J 1988
[edit] References & Bibliography
- Menachery G (1973) The St. Thomas Christian Encyclopedia of India, Ed. George Menachery, B.N.K. Press, vol. 2, ISBN 81-87132-06-X, Lib. Cong. Cat. Card. No. 73-905568 ; B.N.K. Press
- Vellian Jacob (2001) Knanite community: History and culture; Syrian church series; vol.XVII; Jyothi Book House, Kottayam
- "In Universi Cristiani" (Latin Text of the Papal erection of the Knanaya Diocese of Kottayam)
- Thomas Puthiakunnel, (1973) "Jewish colonies of India paved the way for St. Thomas", The Saint Thomas Christian Encyclopedia of India, ed. George Menachery, Vol. II., Trichur.
- Koder S. (1973) 'History of the Jews of Kerala".The St.Thomas Christian Encyclopaedia of India,Ed. G. Menachery.
- Vellian, J (1988) Marriage Customs of the Knanites, Christian Orient, 9, Kottayam.
- Weil,S. (1982) "Symmetry between Christians and Jews in India: The Cananite Christians and Cochin Jews in Kerala. in Contributions to Indian Sociology,16.
- Jessay, P.M. (1986) "The Wedding Songs of the Cochin Jews and of the Knanite Christians of Kerala: A Study in Comparison." Symposium.
- James Hough (1893) "The History of Christianity in India".
- Menachery G (ed); (1998) "The Indian Church History Classics", Vol.I, The Nazranies, Ollur, 1998. [ISBN 81-87133-05-8].
- Poomangalam C.A (1998) The Antiquities of the Knanaya Syrian Christians; Kottayam, Kerala.
- Podipara, Placid J. (1970) "The Thomas Christians". London: Darton, Longman and Tidd.
