Kudumbi (Malayalam:കുഡുംബി) also referred to as Kunubis, Kurumbi, Kunbi are traditionally a Konkani speaking farming community residing in Kerala, India who belong to the Shudra (cultivator) varna (caste).[1][2] The majority of the group are farmers, labourers and petty workers settled across central and southern Kerala. Kudumbis are part of the larger Kunbi–Kurmi diaspora, a generic farming community spread all over India, with the probable exception of only Jammu and Kashmir.
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The Kudumbi originate from the aboriginal Kunbi tribe of Goa, South West India where the prominent tribes are the Kunbi, Velip and Gowada, largely settled in the southern Canacona administrative region of the state. In the 15th century, the Kudumbi were forced to migrate from Goa following religious persecution by the Portuguese during the infamous Goa Inquisition. The Kudumbis, along with Gouda Saraswat Brahmins (Tamil: ഗൌഡ് സാരസ്വത്), Daivajnas and Vaishya Vanis who wanted to preserve their religious and cultural identity, migrated from Goa along the west coast of India. A Small group as helpers and house maids with influential Gouda Saraswath Brahmins and their relatives followed by voyages from Goa to Kerala.[3]
| Kudumbi | |
|---|---|
| Classification | Farmers, Cultivators |
| Religions | Hinduism |
| Languages | Konkani, Malayalam |
| Populated States | Kerala |
| Ethnicity | Kunbis of Goa |
| Subdivisions | - |
One of the first exodus groups landed on the island of Cherai. near Paravur Taluk in the Ernakulam (എറണാകുളം) district of Kerala. They slowly migrated southwards from Ernakulam and settled in coastal areas including Kochi, (Cochin) Vypeen വൈപ്പിന്, North Paravur, Mala, Kerala, Kodungallur, Trichur (തൃശ്ശൂര്,) Kozhikode, Tellicherry, Kannur, Tripunithura, Alapuzha (ആലപ്പുഴ), Changanacherry (ചങ്ങനാശ്ശേരി), Kottayam, Thuravoor (തുറവൂര്), Cherthala, Kayamkulam, Kollam (കൊല്ലം) and Thiruvananthapuram (തിരുവനന്തപുരം). The largest Kudumbi settlement is in Vypeen (വൈപ്പിന്) near Kochi. They were experts in paddy cultivation, especially in the low lying fields of the Kerala Backwaters and pioneered cultivation of the well-known "Chettiverippu" strain of paddy rice. A small number of the Kudumbi are also found in cities like Bangalore, Mangalore, Mumbai and Delhi, particularly those members of the group who migrated from Kerala in search of better prospects and livelihood.
According to the official census of 1901, in the pre-republic Cochin State, the Kudumbi were referred to as Kudumi Chetti,[4] the majority of whom were educationally and socially backward agricultural labourers. In 1937, M. Krishnan (later known as Gandhi Krishnan), formed an organisation called the All Cochin Kudumbi Association whose members were Kudumbi students and youngsters living in Cochin. He then submitted a memorandum to the Maharaja of Cochin seeking concessions on educational fees for Kudumbi students. Aware of the social and educational backwardness of the Kudumbi community, the maharajah ordered that the Kudumbis of his state be classified as "depressed" and granted educational fee concessions. At that time Santhalyan Master (1908–1973) was also nominated as Member of the Legislative Council (MLC) in the erstwhile legislative assembly of Cochin State. Until now, Santhalyan remains the only MLC elected from the Kudumbi community. The early 20th century saw a period of social, educational and cultural uplift of backward communities in Kerala led by reformers such as Narayana Guru, Pandit Karuppan, Ayyankali, Chattampi Swami, Sahodaran Ayyappan and Kumaran Asan. Inspired by these social reformers, Santhalyan Master and Gandhi Krishnan organised the Kudumbi community in a drive to eradicate illiteracy, superstitions and caste discrimination.
Many Kudumbis are expert in pandal (temporary building) or tent erection work and numerous temples call on their services during annual festivals. Kudumbis living around the Kerala backwaters are involved in large scale Shrimp farming, fishing and working at commercial aquaculture farms, while a few of them, especially those living around Vypeen, own deep sea fishing boats. Small-scale Pappad/Pappadum manufacture is undertaken by many Kudumbis, especially around Kozikode and Alapuzha. Despite their classification as one of Kerala's "backward" communities, in general their social backwardness remains unnoticed.
In 1956, with the formation of the unified Kerala State under the Republic of India, education fee concessions given to the Cochin Kudumbis were extended to cover the Travancore and Malabar regions. For the last two decades the community has progressed educationally and financially, thanks to educational concessions granted by the State Government. The community enjoys job reservation under Other Backward Classes OBC. The community is in the vanguard alongside other mainstream communities in competing to improve their social and economic status . There are few number of elected representatives from the community in various gram panchayats (local self-governments), block panchayats and municipal corporations, especially in areas where the community has a decisive voting majority.
The community is officially classified as within the Socially and Economically Backward Communities (SEBC)[5] by the State Government. Many students have utilized the benefits of reservation legislation to improve their lives. A mass struggle and hunger strike were organised by social organisation Kudumbi Seva Sanghom (KSS) during 2006–2007 demanding a 1% reservation for Kudumbis seeking admission to various professional courses in Kerala. In 2008 the State Government finally acceeded to the demand.[6] In the long run, this opportunity will help to remove some of the inherent social and educational backwardness of the community which understands the value of education and is encouraging students to complete their studies. The once socially introvert and reserved community now actively participates in social, cultural and political activities in their localities.
The Kudumbis speak their own dialect of the Konkani language, which closely resembles original Goan Konkani. Kudumbis colloquially refer to Konkani as Kudumbi Bhaash (mother tongue of the Kudumbi). The older generation still prefer to speak this pure "Kudumbi Bhaash". Many among older generation can sing folk songs in Kudumbi Bhaash dedicated to Kurumba-Bhagavathy. Due to prolonged socio-economic pressures to maintain a bi-lingual format for verbal communication, Konkani has shifted towards the Malayalam language. This change is more pronounced among Kudumbis. For many decades there was no unified official script for Konkani until 1987 when it was declared the official language of Goa with Devanagiri as its official script. As a result many Kudumbi prefer Malayalam over Konkani for written and oral communication. There are a number of scholars in the community who have contributed significantly to Konkani literature in Kerala while Kudumbi Seva Sanghom has regularly participated in all India conferences, forums organised by Akhil Bharat Konkani Parishad, Goa and similar organisations. To nurture the Konkani language among Konkani-speaking communities, in 2009 teaching in Konkani began in three government schools located around the Western Ernakulam district where there is a sizable Kudumbi population. Many students participate in Konkani poetry recitations during annual cultural competitions organised by Kudumbi Seva Sanghom. Unlike in Karnataka, Kerala, Konkani speaking communities are still not recognized as a Linguistic minority. Kudumbis living around Vypeen, Kodungallor, North Paravoor and the Trichur district speak the purest form of Konkani compared to other localities in southern Kerala. Konkani is regarded as the Amma Bhaash (mother language) and Malayalam as the Pootah Bhaash meaning the language by which one earns a livelihood.
The Kudumbis have a rich cultural heritage derived from their ancestors the Goan Kunbis while the great Marathi Saint and poet, Sant Tukaram, was a Kunbi who lived in Maharashtra state. Every Kudumbi family makes an annual pilgrimage to Tirumala - Tirupati to seek the darshan (glimpse of the deity) of Lord Venkateshwara, offer their [Anguvanna] (preserved Hundi collection) and pray for the family's prosperity. Kudumbis also conduct the Satyanarayana Puja to commemorate special occasions in their temples. This puja (Hindu observance) is also conducted in many Kudumbi households. Kudumbis have adopted Sakthi/Devi-puja (mother goddess) as a part of their religious tradition . Kudumbis worship Kurumba-Bhagavathy as their Kuldevta (mother deity). The Kochu Kodungallur devi (goddess) temples at Changanacherry (Tamil:ശ്രീ ൊച്ചുകൊടുങ്ങല്ലൂര് ഭഗവതി ക്ഷേത്രം, മധുമൂല, ചങ്ങനാശ്ശേരി) and Kollam[7] (Tamil:ശ്രീ കൊച്ചുകൊടുങ്ങല്ലൂര് ഭഗവതി ക്ഷേത്രം, ഓലയില്, കൊല്ലം) prove the devotion and historic connection of the Kudumbis with the Kurumba-Bhagavathy. Legend says that Kodungallur devi Bhagavathi protected the Kudumbi community during the exodus from Goa. Kudumbis from all over Kerala annually visit the Kurumba-Bhagavathy temple, preferably on the 1st day of Makaram in the Malayalam calendar, equivalent to January–February in the Gregorian calendar. Many Kudumbi women also offer the Suhasini puja to the devi on the same day in this temple. They also participate in the Onnam Talapoli (a traditional right given to Kudumbis to conduct the first Talapoli on this day). The occasion is also an informal matrimonial gathering for many Kudumbi families. Marriage alliances are negotiated by the elders for their children / grand children and many marriages are fixed.
Konkan Cuisine features "Gessi", a spicy dish made from chickpeas/Kala chana/ Kadala parripu (in Malayalam) / chonno (in Konkani) served during community functions. Patravaado is a leafy vegetable dish, which is highly nutritious and tasty. It is prepared from the large leaves of the root vegetable colocasia / taro or chembu (in Malayalam). Items made from avil" or beaten rice are also popular.
Traditionally, the Kudumbi follow a patriarchal system within the family, but maternal uncles are given special honours during various ceremonies. The pre-marriage ceremony starts with the engagement of the girl and boy, which is nowadays conducted at the girl's home. After the engagement, the boy's party have to honour the maternal uncle of the girl and get his formal consent for the marriage. This custom is also called mallam-ponno (visiting uncle's house). Before the marriage day the ceremony called sakkido is conducted, which involves five noble men (called sajjari or chow-gule in Kudumbi) from the bridegroom's locality viting the bride's house then giving her dressing materials and some traditional items as gifts. In former days when the marriage was held at the bridegroom's house, after the visit of the sakkido, the bride was supposed to be handed over respectfully to bridegroom's family. The marriage is officially completed by fastening the traditional mangalsutra and finally by performing the saptapadi (seven steps). Unlike the Keralite Aalila taali (resembling a Pipal leaf), the traditional Kudumbi Mangalsutra is a round golden locket containing the ensign of goddess Mahalaksmi with two black beads tied to it.
Marriage is now a one-day affair, which asserts an individual's social and financial status especially among the neo-rich; a practice gradually being emulated by lower income groups. Most Kudumbi marriage customs are camouflaged by local customs and in practice are few. The dowry system which was unheard-of in the community, has become a necessary social evil in many Kudumbi marriages.
Seemantham (also known as pulikudi or jawana in Kudumbi) is performed during the seventh month of pregnancy. On an auspicious day, relatives of both in-laws visit the pregnant lady. A special item called polli (in Kudumbi), and seven types of sweets are distributed. Elder women and in-laws then bless the lady and wish for good progeny.
According to the Kudumbi tradition, the naming ceremony for a newborn baby is called shetti although this has now been replaced with the local tradition of irupattiettukettal. The ceremony takes place on the 28th or 56th day after the child's birth – the first time that the nakshatram (star) of the child repeats according to the Malayalam calendar.
A period of ten days is observed in mourning for the deceased. After that, the last rites or shraaddha and spindi ceremonies are performed on the thirteenth day and led by the eldest son of the family. According to the priest or astrologer's advice, the shraaddha ceremony may involve a homa, or fire sacrifice in which offerings are made to the ancestors and to the gods to ensure the deceased has a peaceful afterlife. Thirteen noble men from the locality, preferably non-blood relatives who have already performed last rites for their departed parents, are honoured with a feast and given alms. They bless the bereaved family and pray for the eternal peace of the departed soul. Thereafter all the nearest relatives and local contacts participate in the feast. After one year, the same rites are conducted on the same day also known as orsikkau (in Konkani). Some visit holy places like Aluva or Varkala to bury the mortal remains of the deceased in the river or sea shore and thereby finish the last rites. The Kudumbis of the Alapuzha, Kollam and Kottayam districts give more prominence to the spindi ceremony conducted on the 13th day, whereas those from the Ernakulam and Trichur districts give more prominence to the sanjayanam (immersion of ashes) ceremony conducted on the 3rd to 5th day after death. This a typical example of the cultural diffusion found in Kudumbi customs.
For decades the Kudumbi led a socially secluded life. During the late 19th century in Kerala, when a socio-cultural revival took place in many backward communities, the Kudumbi opened themselves up to mainstream socio-cultural and economic developments. Unfortunately, newer socio-economic and cultural changes in the community spurred a slow reverse cultural diffusion.[8] This has created a language shift among the younger generation, who now prefer to speak Malayalam to Konkani, with Malayalam also used for written communication. The convergence of the Konkani and Malayalam languages is more pronounced among the Kudumbi. Unlike their Konkani peers,kudumbis have no spiritual Guru, no central authority and no dominant figure in the community. As a result, many Kudumbi customs have regional disparities and many have vanished from its cultural ethos altogether. Mainstream peer influences compelled many to blindly adopt the local or dominant socio-cultural values .But in spite of this cultural diffusion, funeral rites (antyesti) rites and some religious ceremonies (poojas) are widely conducted according to Kudumbi customs.
Traditionally, many Kudumbi localities have their own devili (temples) that are owned by a trust, committee or family from the local community. Most of the kudumbi temples are dedicated to Devi or Lord Vishnu although a few of them to Lord Shiva. Following the exodus to Kerala, the Kudumbi were unable to maintain contact with their Goan brethren such that for decades the Kudumbi have absorbed other local cultures into their ethos. Unlike other Konkani speaking communities, the Kudumbis do not have any traditional kuldevtas (family deities) in their temples while they are all built using traditional Kerala temple architecture and follow the rituals, customs traditions, festivals and pujas in the Kerala tradition. The pujarii or priests in Kudumbi temples are usually Gouda Saraswat Brahmins, Nampoothiris or Ezhavas and few temples have priests from the Kudumbi community. Kudumbis worship Sri Kurumba Bhagavathi of Kodungallor as their kuladevi . The annual festivals in Kudumbi temples may last for three to ten days. The ladies offer a traditional puja popularly known as Suvasini or the Suhasini Puja, which is performed exclusively in Kudumbi temples. In order to commemorate special occasions, the Satyanarayana Puja is conducted in some Kudumbi temples. According to Kerala tradition, the ceremony of Talapoli or procession of ladies carrying oil lamps accompanied by chenda (percussion instruments) or tappu melam can be seen during the festivals in these devi temples. The traditional haampu (multi-stacked portable brass lamp or a similar stone lamp) found in a number of Kudumbi temples is lit on special puja days. Votive items made from Aval, (puffed rice) or beaten rice and jaggery are still offered as prasadam in many Kudumbi temples. Holi—the festival of colours—is celebrated in many Devi temples by the Kudumbi. Youngsters and children go in a group, pour water from a yellow pot kept in front of every house and finally gather at their local devili temple.[9]
The reverberating rhythmic beats of tonya-melam or tappu-melam (a tribal form of drum) can also be enjoyed during the festivals in many Kudumbi temples. The ceremony of Munnchuvu Vajjavappo (carrying a decorated country boat) is accompanied by the tappu-melam in a ceremony held in some Kudumbi temples to commemorate the Goan exodus of centuries ago.
Well-known Kudumbi temples in Kerala (കേരളത്തിലെ കുഡുംബി ക്ഷേത്രങ്ങള്) include:
തെക്കുംഭാഗം ശ്രീനിവാസ കോവില്, തൃപ്പൂണിത്തുറ, എറണാകുളം
ശ്രീ മല്ലികാര്ജ്ജുന ക്ഷേത്രം, വൈപ്പിന്, എറണാകുളം
വിളഞ്ഞൂര് ക്ഷേത്രം, ആലപ്പുഴ
കൊച്ചുമുല്ലക്കല് ക്ഷേത്രം, തിരുവമ്പാടി, ആലപ്പുഴ
Some of the Kudumbi temples bear the unique local title "Moorthingal" prefixed to their actual names.
Holi, Onam, Vishu, Navarathri, Sivarathri, Nagapanchami and the Mandala Puja are some of the festivals celebrated by the Kudumbi. Onam and Vishu are Kerala festivals which have been adapted as Kudumbi traditional festivals. These festivities all have regional variations.
"Moopan" / "Moorthy" are the typical surnames prevalent in Central Kerala. These surnames are now rarely used because of neo socio-cultural values in the community and dissolution of self identity.
Kudumbi Seva Sanghom (കുഡുംബി സേവാ സംഘം) KSS, Kerala Kudumbi Federation, Kudumbi Seva Samiti, Kudumbi samajam (കുഡുംബി സമാജം) and Kudumbi Karayogams, Kudumbi Mahajana Sabha-Vypeen are the social organisations representing the community in Kerala. Kudumbi Seva Sanghom (KSS) is the predominant organisation representing the majority of Kudumbis in Kerala. Their aim is social, educational and cultural uplift of the community.
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