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Knanaya

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Knanaya
Languages
Malayalam; local languages
Religion
Predominantly Syro-Malabar Catholic Church; Malankara Orthodox Syrian Church; Jacobite Syrian Christian Church; Greek Orthodox
Related ethnic groups
Saint Thomas Christians, Malayalis

The Knanaya, also known as the Southists or Tekkumbhagar, are an endogamous group in the Saint Thomas Christian community of Kerala, India. They are differentiated from another part of the community, known in this context as the Northists. Today there are around 50,000 Knanaya in India and elsewhere.

The origins of the division of the Saint Thomas Christians into Northist and Southist groups are unclear. Various traditions trace it back to the arrival of the Syrian merchant Thomas of Cana in the 4th century. Other versions trace the origins of the Knanaya to Jews in the Middle East. The rift in the community was noted through the period of European colonization.

Today the majority of Knanaya are practitioners of the East Syrian Rite of the of the Syro-Malabar Catholic Church and the Malankara Churches. They became increasingly prominent in Kerala in the late 19th century. Many Knanaya migrated away in 20th and 21st centuries, largely westward, forming communities in non Malayalam-speaking areas, including the United States, United Kingdom, Canada, and Italy.

Names

The usual Malayalam name for the group is Tekkumbhagar. This is generally translated into English as "Southist", or sometimes "Southerner" or "Suddhist".[1] The term Knanaya derives from the name of Thomas of Cana. However, the ultimate derivation of Thomas' epithet Cana is not clear. It may refer to the town of Cana, mentioned in the Bible, or to the land of Canaan.[2] Alternately, it may be a corruption of a Syriac term for merchant (Knāyil in Malayam).[3] However, scholar Richard M. Swiderski states that none of these etymologies are convincing.[2]

Origins and traditions

It is not clear how the division of the Saint Thomas Christians into Southern and Northern groups originated. The earliest written evidence for the split dates to the 16th century.[4] A number of traditions and stories have emerged to explain the development.[5] Both Southist and Northist groups use variants to claim superiority for their group.[6]

Most commonly the division is traced the figure of Thomas of Cana. According to these versions, Thomas of Cana was a Syrian merchant who led a group of 72 immigrant families from the Middle East to settle in India in the 3rd or 4th century (some sources place these events in the 8th century).[6] This story may reflect a historical migration of East Syrian Christians to India during this time, which established the region's relationship with the Church of the East.[7] In these versions, the Knanaya or Southists are the descendants of Thomas of Cana and his followers, while the Northists descend from the local Christian body converted by Thomas the Apostle centuries earlier.[8] In some versions, Thomas of Cana had two wives or partners, one the ancestor to the endogamous Southists, and the other (generally described as a Kerala native) the ancestor to the Northists.[8]

In 1939 Joseph Chazhikaden introduced and popularized a theory that the Knanaya were the descendants of ancient Jews. According to Chazhikaden, they originated in Judea, and later converted to Christianity, though they maintained their distinct culture and identity. Eventually they were forced out of their homeland and moved to Cranganore, where they were welcomed by the ruler Cheraman Perumal and lived near, but maintained their separateness from, the indigenous "Northist" Saint Thomas Christians.[9]

Directional divisions within communities are common in Kerala. A similar north-south division is found among the Nairs, and historically appears to have been in place in the early Brahmin settlements in the area. The Saint Thomas Christians may have taken this trait from the Brahmins.[10]

History

Early mentions

The first known written evidence for a division in the Saint Thomas Christian community dates to the 16th century, when Portuguese colonial officials took notice of it. A 1518 letter by a Jesuit missionary mentions a conflict between the children of Thomas of Cana, hinting at a rift in the community in contemporary times.[11] In 1579 another Jesuit named Monserrate wrote on the tradition of Thomas of Cana's two wives for the first time; he describes the division of the community, but gives no details about either side.[4] A 1603 letter by Portuguese official J. M. Campori further discusses the division, which had by that point become intermittently violent; Campori likewise traces its origin to the story of Thomas' two wives. None of these sources explicitly name the two sides as Northists and Southists.[12]

Various later sources mention the Southists and their mutual enmity with the Northists. Following the Coonan Cross Oath of 1653, both the Southists and Northists were split internally into Catholic and Malankara Church factions; this rift overshadowed the north-south divide for a period. European observers tended to label the Northists and Southists as "castes" and regarded this as an example of the prevalence of divisions in Indian society in general.[13] Later, both Saint Thomas Christians and Europeans tried to assuage the animosity and downplay the division.[14]

Modern era

A West Asian or Greek styled Knanaya ship sailing from Kodungallur.
An unveiled tabernacle of a Syro-Malabar Catholic Knanaya Palli or Church with 12 candlesticks in the background for the 12 tribes of ancient Israel.

In the late 19th century social changes in British India led to increased wealth and social power for the Saint Thomas Christians. This social change tended to advance internal divisions within the community, including the Southist-Northist division.[15] Through this period the Knanaya promoted their own uniqueness and independent identity to push for further opportunities for their community. They sought the establishment of Knanaya-centred parishes of both the Malankara and Catholic churches, which were founded in 1910 and 1911, respectively.[15]

Many Knanayas began migrating at the birth of the 20th and 21st century, largely westward, forming communities in non Malayalam-speaking areas, including the United States, United Kingdom, Canada, and Italy. Persecuation toward Knanaya by Muslims has drastically risen which has contributed to the Knanaya departure from India. With the vast majority of Knanaya people moving westward; the number remaining in Kerala itself is in decline.[citation needed]

Religious traditions

As a consequence of the Portuguese occupation, Knanaya are split into two major groups.[16] Knanaya Syrian Catholic was established as a result of the arrival of the Portuguese. A Knanaya Syriac Orthodox diocese was established in 1910, which reports directly to the Patriarch of Antioch of the Syriac Orthodox Church. The Knanaya Syrian Catholics and their Jewish identity and practices was acknowledged by the Vatican under Pope Pius X, by establishing in 1911 a separate diocese for the Knanaya Christians, named the Knanaya Catholic and headed first by Mar Matthew Makil.[16][17] However their status as Jews is still not acknowledged by Israel as they have abandoned Judaism with a Jewish Christian belief.[citation needed] A sizable population of Knanaya are irreligious or practice some other faith. [citation needed]

The order of their Qurbana (l'todah u'zevach shelamim) is as outlined in VaYikra. The kiddushin or betrothal is the first step in Knanaya marriage. The bridal canopy or chuppah is an essential part of the Knanaya wedding ceremony and there is a ceremonial bathing on the eve of the wedding that resembles the mikveh. The dead are buried facing the east (though Jerusalem is west of India).[18] Thanksgiving blessings which the Knanaya use which follow the Hebrew formula, Birkat Hamazon (ברוך אתה ה' א‑לוהינו מלך העולם, המוציא לחם מן הארץ).[citation needed]

Culture

Knanaya culture is closely related to Indian as well as Jewish. While many of their Jewish roots were lost, some still linger. Cultural contributions express the distinctiveness of the Knanaya experience. There are many Jewish customs recorded in the Peshtta still preserved by the Knanaya.[18]

Pesaha pal and Pesaha-appam are made during Passover

Cuisine

Knanaya's history of rule by the Portuguese and settlement in India is reflected in Knanaya cuisine, which has benefited from various cultural exchanges and contributions. Honey yeast cakes and halwa is a popular dessert among the Knanaya.

One such Knanaya Jewish cuisine preserved, is the consumption of Pesaha pal (passover coconut milk [חלב קוקוס]) on the night of Passover along with Pesaha-appam (unleavened passover bread).[18] This tradition of Pesaha appam was observed by the entire Nasrani people until Portuguese persecution as well as the Cochin Jews.[18]

Endogamy

Knanaya people are known for their endogamous practice. There are many critics of the endogamous practice, both Knanaya and non-Knanaya. The practice of endogamy has been extremely controversial issue. However, those in favor argue that it is necessary to preserve the Knanaya. A recent controversy had occurred in the community's refusal to accept adopted children belonging to a Knanaya couple who were unable to have children.[citation needed]

There is also an argument about how strict the endogamous practice has been in the past. DNA tests have confirmed that the community has had significant admixture with the local population. Further more it has been illustrated that other Jews joining the community, as genetic testing indicates, was certainly allowed in the past.[citation needed]

Seafare

Traditionally, Knanaya have been a maritime people since they lived on the coast of Kerala and surrounding islands, with access to the Arabian Sea and Indian Ocean. They were culturally isolated which led them to participate in shipping. The region's geographical position was situated in the juncture of the spice trade which linked east Asia, India, and the Middle East to the Mediterranean. With the influx of foreign merchants, Knanaya were able to grow affluent and shaped the nautical nature of the Knanaya people. Knanaya long-standing folklore deeply involves seafare, with the most celebrated story telling of the voyage east.[19][page needed][20][page needed][21][page needed][22][page needed][23][page needed][24][page needed][25][page needed] Paintings and sculptures of ships are quite common by Knanaya artists. Ships are often used to represent the Knanaya diaspora as it is neutral symbol to ease religious tensions.[citation needed]

A colonial era Knanaya merchant ship.

Trade by sea was the cardinal source for Knanaya to acquire wealth and power during the Chera rule. West Asian or Greek styled Knanaya ships were considerably advanced when compared to the Chera fleet.[18] Many Knanaya were seafarers, as they were familiar with the route west and deeply embroiled in the spice trade. Knanaya ships proved to have tactical advantage over the Caliph's fleet during the besieging of Kodungallur. They were able to resist effectively against the Caliphate larger fleet and smuggle Knanaya families out of the city.[26] Knanaya shipping recovered after the defeat of the Portuguese and Knanaya merchants worked back up to upper and middle class.[citation needed] Today, Knanaya shipping culture continues to flourish.[citation needed]

See also

References

Citations

  1. ^ Swiderski 1988a, p. 73.
  2. ^ a b Swiderski 1988b, pp. 55–56.
  3. ^ Neill, p. 42.
  4. ^ a b Swiderski 1988a, p. 77.
  5. ^ Swiderski 1988a, pp. 73–92.
  6. ^ a b Baum & Winkler, p. 53.
  7. ^ Neill, pp. 42–43.
  8. ^ a b Swiderski 1988a, pp. 76–80.
  9. ^ Swiderski 1988a, pp. 87–88.
  10. ^ Swiderski 1988a, pp. 76–80.
  11. ^ Swiderski 1988a, p. 83.
  12. ^ Swiderski 1988a, pp. 83–84.
  13. ^ Swiderski 1988 a, pp. 84–85.
  14. ^ Swiderski 1988a, p. 86.
  15. ^ a b Swiderski 1988a, p. 87.
  16. ^ a b Weil, S. 1982; Jessay, P.M. 1986; Menachery G; 1973, 1998; Vellian Jacob 2001
  17. ^ "brief set of bios of bishops of Kottayamad". Kottayamad.org. Retrieved 1 May 2012.
  18. ^ 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
  19. ^ Menachery G; 1973
  20. ^ Menachery G; 1998
  21. ^ Weil,S. 1982
  22. ^ James Hough 1893
  23. ^ Thomas Puthiakunnel 1973
  24. ^ Vellian Jacob 2001
  25. ^ Koder S. 1973
  26. ^ "knanayacatholics.com". knanayacatholics.com. Retrieved 1 May 2012.

Bibliography

  • Baum, Wilhelm (2003). The Church of the East: A Concise History. Routledge. ISBN 0-415-29770-2. Retrieved 8 June 2012. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
  • Hough, James (1893) The History of Christianity in India
  • Jessay, P.M. (1986) The Wedding Songs of the Cochin Jews and of the Knanite Christians of Kerala: A Study in Comparison Symposium.
  • Koder, S. (1973) "History of the Jews of Kerala".The St. Thomas Christian Encyclopaedia of India,Ed. G. Menachery.
  • 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
  • Menachery, G (ed); (1998) "The Indian Church History Classics", Vol.I, The Nazranies, Ollur, 1998. [ISBN 81-87133-05-8].
  • Neill, Stephen (2004). A History of Christianity in India: The Beginnings to AD 1707. Cambridge University Press. ISBN 0-521-54885-3. Retrieved 8 June 2012.
  • Podipara, Placid J. (1970) The Thomas Christians. London: Darton, Longman and Tidd.
  • Poomangalam, C.A. (1998) The Antiquities of the Knanaya Syrian Christians; Kottayam, Kerala.
  • Puthiakunnel, Thomas. (1973) "Jewish colonies of India paved the way for St. Thomas", The Saint Thomas Christian Encyclopedia of India, ed. George Menachery, Vol. II., Trichur.
  • Swiderski, Richard Michael (1988). "Northists and Southists: A Folklore of Kerala Christians". Asian Folklore Studies. 47 (1). Nanzan University: 73–92. JSTOR 1178253.
  • Swiderski, Richard Michael (1988). Blood Weddings: The Knanaya Christians of Kerala. Madras: New Era. Retrieved 8 June 2012.
  • Vellian, Jacob (1988) Marriage Customs of the Knanites, Christian Orient, 9, Kottayam.
  • Vellian, Jacob (2001) Knanite community: History and culture; Syrian church series; vol.XVII; Jyothi Book House, 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.

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