Kaniyar

Kaniyar are a caste of India with origins in the states of Kerala and Karnataka. There are regional variations in the name used to define them. The Kerala Public Service Commission considers Kaniyar Panicker (otherwise known as Kaniyan, Kanisu, Ganaka, Kanisan, Kamnan, and Kani) to be one group in their list of designated Other Backward Classes, and Kalari Panicker (otherwise referred to as Kalari Kurup) to be another.[1] .Dakshina Kannada region of Karnataka, they are known by the name Balyaya.

Various occupational groups exist within the caste. For example, traditionally the Kaniyar Panicker were found in the area of Malabar and northern Travancore, and the title recognised their occupation as teachers of physical exercises, especially those relating to military purposes, as well as their role as Hindu astrologers. The Kaniyar Asan members of the caste, who did not teach such things, were primarily to be found in southern Travancore.[2] The Tinta group, and in particular the women, were makers of palm-leaf umbrellas;[3] the group members also exorcised spirits, with their name literally meaning "polluting".[2] As with the various transliterated names, so too the occupational titles adopt various spellings, such as Panikkar and Aasaan.

Historically, the various Kaniyar groups were endogamous. The root word kani is a Malayam corruption of the Sanskrit word for an astrologer, ganaka.[3]

Contents

Traditions of origin

There are various myths traditionally believed by caste members regarding their connections with astrology and, in some cases, the origins of the caste itself. Edgar Thurston, a government official who compiled a survey of Indian castes based on existing writings,[4] attempted to summarise them in 1909:[5]

More recently, Kathleen Gough recorded that the caste believed that they were descended from a degraded section of the Tamil Brahmins and that they ascribed their "rudimentary" knowledge of Sanskrit, medicine and astrology to those origins.[7]

Traditional occupations

Thurston reported in 1909 that the caste was not flourishing because its members relied on their traditional occupation of astrology and were averse to manual labour. He stated that they were generally intelligent people who were "well versed in both Malayam and Sanskrit", punctilious in both manner and appearance, and conservative in cultural matters. In some areas they were strictly vegetarian but in others would eat meat and fish. Thurston said that:

The Kaniyars are practically the guiding spirits in all the social and domestic concerns of the Travancoreans, and even Muhammadans and Christians do not fail to profit by their wisdom.[8]

Gough has argued that the caste in many ways played the role of

pseudo-Brahmans in relation to the lower castes ... Their lore was, of course, a much simplified version of Brahman lore. Through them, however, some of the elements of Sanskrit religious belief and practices were filtered to lower caste people who could not attend high-caste temples or receive Brahmanical services ... [They] served as media for the Sankritisation of the lower castes ...[7]

The traditional vocations of astrology and astronomy, which also required a knowledge of mathematics,[9] were noted by western visitors such as Marco Polo in the 13th century and the Portguese traveller Duarte Barbosa[10] in the 16th century. Cowrie shells were among the devices used for divination[11] and at around this period they were a prosperous community, called upon by kings for their knowledge and in much demand generally at the time of sowing seeds, harvests, sickness and many other life events. They were, however, a very low caste according to Thurston.[8]

The vocations of exorcism and sorcery were limited to the Tinta group, who used a dance called Kolam Thullal in order to drive out the evil spirits. This dance would be performed around the affected person in their own home and was believed to frighten the spirit into leaving. A dance was also used to cure ills when other forms of medicine had failed.[12] These dances are now generally appreciated as folk art and are featured in padayani performances in Devi temples. Although the modern dances (which occur in the temples of Alappuzha, Kollam, Pathanamthitta and Kottayam) are performed by Nairs (a caste which had a social rank higher than the Kaniyars),[7] it is the Kaniyars who decorate the elaborate costumes.[13]

Thurston also reported that many Kaniyars were once teachers but that by the time of his writing the occupation was in decline due to "the abolition of the old methods of teaching".[3] The teaching had been primarily of low caste children in village schools.[7] The arrival of the British in the area saw the demise of traditional teaching, with Sanskrit teaching being deprecated in favour of its English counterpart, disruption due to various wars and also a discouragement of the village schools in general. The standard of literacy declined greatly for nearly a century and began to improve once more with the advent of state aid for (principally English-based) education at the end of the 19th century.[14] Thurston also said that some Kaniyars were "clever physicians"; and that those who were less learned were the umbrella makers. He remarked that the occupation as umbrella makers was also in decline, this being due to foreign imports.[3]

Aside from general teaching, the Kaniyar Panicker also operated kalari, which were schools for the instruction of young Nairs in the martial arts and warfare, specifically the art of Kalaripayattu. They also taught fencing to the Izhava caste.[7] Kalari Panicker and Gurukkal are other names used for the northern group because of their involvement with these schools. They asserted that because of this they were superior to the Asan members of the caste, who were primarily to be found in southern Travancore.[2][7] Apart from Veda, some members also studied Tantra, Mantra and yantra writing.[15]

Religious and social customs

Kaniyars were worshippers of the gods Subrahmanya, Shiva, Vishnu and various Bhagavati, as well as the sun, moon and other planets. Kaniyars worshipped daily, with each day of the week being dedicated to a different planet.[3] More generally, they tended to follow in large part the high-caste Hindu ceremonies, including the pre-puberty ritual[3] known as talikettu. There were ritual exorcisms of infants at the age of seven or nine days, followed by education from the age of seven and a coming-of-age ceremony similar to the "sacred thread" upanayana of the higher castes at the age of sixteen. It was at this point that the newly-confirmed adult would be taught about sorcery and astrology, a process which lasted 41 days during which the student had to abstain from meat and alcoholic drink as well as performing daily prayers to the planets. Only after completing this phase, which was marked by a ceremony similar to the high caste samavartanam, could a Kaniyar marry.[16]

The Kaniyars had practised fraternal polyandry, whereby several brothers would share one wife, although this practice appears to have been becoming less common by the time of Thurston's writing. An earlier ethnologist, L. K. Anantha Krishna Iyer, had remarked that the fact that the brothers often travelled away from home in order to earn their living as astrologers meant that in a practical sense there was usually only one husband in the house at any given time. Inheritance was through the father to the oldest son.[17]

Although there were social leaders in various areas where the Kaniyar were concentrated, it was the spiritual headmen who held much respect. These people, who were known as kannalmas, received payments from every household on festive occasions and held the power to adjudge on social and moral matters.[3]

Community Dialect

Apart from using highly sanskritized language for the profession, an in caste dialect had been in prevalence among the Kaniyar caste ,till recently. This special spoken language was a mix of Sanskrit and Malayalam words. It was used privately for everyday life to keep the conversing matter not being disclosed to outsiders and to enable identification of members by each other.

Notable people

Further reading

References

  1. ^ "List of Other Backward Classes in Kerala State". Kerala Public Service Commission. http://www.keralapsc.org/obcs.htm. Retrieved 2011-05-03. 
  2. ^ a b c Thurston, Edgar; Rangachari, K. (1909). Castes and tribes of Southern India. 3. Madras: Government Press. pp. 178–179. http://www.archive.org/stream/castestribesofso03thuriala. 
  3. ^ a b c d e f g Thurston, Edgar; Rangachari, K. (1909). Castes and tribes of Southern India. 3. Madras: Government Press. pp. 194–195. http://www.archive.org/stream/castestribesofso03thuriala. 
  4. ^ Thurston should be regarded as a tertiary source, and his voluminous survey of the Indian caste systems around 1909 often uses sources which are of a questionable nature in the context of modern scholarship. His writing on the Kaniyars was based primarily on work done by N. S. Aiyar, with other material incorporated.
  5. ^ Thurston, Edgar; Rangachari, K. (1909). Castes and tribes of Southern India. 3. Madras: Government Press. pp. 181–186. http://www.archive.org/stream/castestribesofso03thuriala. 
  6. ^ Logan queries the probability of this story being more than partly true. See Logan, William (2004) [1887]. Malabar manual. 1 (4th reprinted ed.). Asian Educational Services. pp. 139–140. ISBN 8120604474. http://books.google.com/books?id=9mR2QXrVEJIC&pg=PA139. 
  7. ^ a b c d e f Gough, Kathleen (2005) [1968]. "Literacy in Kerala". In Goody, Jack. Literacy in traditional societies (Reprinted ed.). Cambridge University Press. pp. 148–149. ISBN 0521290058. http://books.google.com/books?id=B9SUyI-3tRwC&pg=PA149. 
  8. ^ a b Thurston, Edgar; Rangachari, K. (1909). Castes and tribes of Southern India. 3. Madras: Government Press. pp. 186–188. http://www.archive.org/stream/castestribesofso03thuriala. 
  9. ^ Thurston, Edgar; Rangachari, K. (1909). Castes and tribes of Southern India. 3. Madras: Government Press. p. 193. http://www.archive.org/stream/castestribesofso03thuriala. 
  10. ^ Barbosa, Duarte; de Magalhães, Fernão (1989) [1918]. Dames, Mansel Longworth. ed. The book of Duarte Barbosa: an account of the countries bordering on the Indian Ocean and their inhabitants (Reprinted ed.). Asian Educational Services. p. 61. ISBN 9788120604513. http://books.google.co.in/books?id=edzW9fuOF-cC&pg=PA61. 
  11. ^ Panikkar, T. K. Gopal (1995) [1900]. Malabar and its folk (2nd reprinted ed.). Asian Educational Services. p. 257. ISBN 9788120601703. http://books.google.co.in/books?id=D27KRLsFNnAC&pg=PA254. 
  12. ^ Thurston, Edgar; Rangachari, K. (1909). Castes and tribes of Southern India. 3. Madras: Government Press. p. 192. http://www.archive.org/stream/castestribesofso03thuriala. 
  13. ^ "Padayani". Government of Kerala portal. http://www.pta.kerala.gov.in/art.htm. Retrieved 2011-04-28. 
  14. ^ Gough, Kathleen (2005) [1968]. "Literacy in Kerala". In Goody, Jack. Literacy in traditional societies (Reprinted ed.). Cambridge University Press. p. 155. ISBN 0521290058. http://books.google.com/books?id=B9SUyI-3tRwC&pg=PA155. 
  15. ^ nayars of malabar. 3. Madras: madras government museum. 1915. pp. 305–366. http://www.archive.org/stream/nayarsofmalabarv032656mbp/nayarsofmalabarv032656mbp_djvu.txt. 
  16. ^ Thurston, Edgar; Rangachari, K. (1909). Castes and tribes of Southern India. 3. Madras: Government Press. pp. 196–199. http://www.archive.org/stream/castestribesofso03thuriala. 
  17. ^ Thurston, Edgar; Rangachari, K. (1909). Castes and tribes of Southern India. 3. Madras: Government Press. pp. 195–196. http://www.archive.org/stream/castestribesofso03thuriala.