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raised the issue of the rights of
Ezhavas in a speech at the National Conference in Pune in 1885, which was also editorialized in the Madras Standard. Pillai and Dr. Palpu also raised their questions regarding Ezhavas in the House of Commons in England in 1897. Palpu met with Swamy Vivekanda in Mysore and discussed the conditions of Ezhavas. Vivekanda has advised him to unite the Ezhava community under the leadership of a spiritual leader. He embraced this advice and associated with Sree Narayana Guru and formed the Sree Narayana Dharma Paripalana Yogam (S.N.D.P), registered in March 1903. By mid 1904, the emerging S.N.D.P Yogam, operating a few schools, temples, and a monthly magazine announced that it would hold an industrial exhibition with its second annual general meeting in Quilon in January 1905. The exhibition was skillful and successful and was a sign of the awakening Ezhava community.
829:. One of the initial aims of the SNDP was to campaign for the removal of the restrictions on school entry but even after those legal barriers to education were removed, it was uncommon in practice for Ezhavas to be admitted to government schools. Thus, the campaign shifted to providing schools operated by the community itself. The organisation, attracted support in Travancore but similar bodies in Cochin were less successful. In Malabar, which unlike Cochin and Travancore was under direct British control, the Ezhavas showed little interest in such bodies because they did not suffer the educational and employment discrimination found elsewhere, nor indeed were the disadvantages that they did experience strictly a consequence of caste alone.
420:
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711:. Children resulted from these relationships and were referred to as "white Thiyyas". These liaisons were considered as "dishonourable" and "degrading" to the Thiyya community and were excluded from it. Most of these women and children became Christians. The Thiyyas in northern Malabar generally had a better relationship with colonisers than the Hindus in other parts of the country. This was due in part to the fact that the British would employ Thiyyas but local princes would not.
917:. The Nairs and, where applicable, the Mapillas ranked socially and ritually higher than the polluting castes. From their study based principally around one village and published in 2000, the Osellas noted that the movements of the late 19th- and 20th centuries brought about a considerable change for the Ezhavas, with access to jobs, education and the right to vote all assisting in creating an identity based on more on class than caste, although the stigmatic label of
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been converted to
Buddhism by missionaries who had come from the north of India and from Ceylon. The Brahmins used their symbiotic relationship with the invading forces to assert their beliefs and position. Buddhist temples and monasteries were either destroyed or taken over for use in Hindu practices, thus undermining the ability of the Buddhists to propagate their beliefs.
45:
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onwards the SNDP had stirred the ordinary Ezhava without materially improving his position." The division in the 1920s of 60,000 acres (24,000 ha) of properties previously held by substantial landowners saw the majority of Ezhava beneficiaries receive less than one acre each, although 2% of them
867:
Between the
Travancore census of 1875 and 1891, the literacy of Ezhava men had been increased from 3.15 percent to 12.1 percent. The 1891 census showed that there were at least 25000 educated Ezhavas in Travancore Dr. Palpu had support from Parameswaran Pillai who was editing the Madras Standard. He
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These arrangements were reformed by legislation, for
Malabar in 1925 and for Travancore in 1933. The process of reform was more easily achieved for the Ezhavas than it was for the Nairs, another Hindu caste in Kerala who adopted matrilineal arrangements; the situation for the Nairs was complicated by
1048:
Kathleen Gough says of the
Mappillas that they "... lived mainly in the ports and at inland trading posts on the banks of rivers. They were partly outside the village ranking system ... and were theoretically outside the Hindu religious hierarchy. Nevertheless Muslims were in some contexts
463:
The social anthropologists
Filippo and Caroline Osella say that the Ezhavas "... consisted in the mid-nineteenth century of a small landowning and titled elite and a large mass of landless and small tenants who were largely illiterate, considered untouchable, and who eked out a living by manual
944:
Some in the Ezhava community in
Malabar have objected to being treated as Ezhava by the government of Kerala, arguing that the Ezhava in Malabar (locally known as Thiyyar) are a separate caste. They have campaigned for the right to record themselves as Thiyya rather than as Ezhava when applying for
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Brahmins. Although
Brahmin influences had existed in the area since at least the 1st century CE, there was a large influx from around the 8th century when they acted as priests, counsellors and ministers to invading Aryan princes. At the time of their arrival the non-aboriginal local population had
379:
caste. This theory is based on similarities between numerous of the customs adopted by the two groups, particularly with regard to marking various significant life stages such as childbirth and death, as well as their matrilineal practices and martial history. Oral history, folk songs and other old
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of
Travancore, asking for government recognition of the Ezhavas' right to work in public administration and to have access to formal education. Around this time, nearly 93 per cent of the caste members were illiterate. The upper caste Hindus of the state prevailed upon the Maharajah not to concede
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has commented, they had "little to lose and much to gain by the economic and social changes of the nineteenth and twentieth centuries". They sought the right to be treated as worthy of an
English education and for jobs in government administration to be open to them. An early Ezhava campaigner and
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introducing such distinctions prior to the 8th-century AD. This argues that the Jains needed protection when they arrived in the area and recruited local sympathizers to provide it. These people were then distinguished from others in the local population by their occupation as protectors, with the
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was practised in within certain parts of Ezhava community, but has since died out. There are several proposed arguments for this, the Valiyagraman Ezhavas argue that they practised it for economic reasons, the argument that the older brother would marry first, and share his wife with his younger
884:
industry but the general notion of self-help was not easy to achieve in a primarily agricultural environment; the Victorian concept presumed an industrialised economy. The organisation lost members to various other groups, including the Communist movement, and it was not until the 1950s that it
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notes that their women began to prefer the style of jewellery worn by Nairs to that which was their own tradition. Further, since Nairs cremated their dead, Ezhavas attempted to cremate at least the oldest member of their family, although cost usually meant that the remainder were buried. Other
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In February 2013, the recently formed Thiyya Mahasabha objected to the SNDP treating Ezhavas and Thiyyas as one group, rather than recognising the Thiyyas in Malabar as being distinct. The SNDP was at that time attempting to increase its relatively weak influence in northern Kerala, where the
435:
The Buddhist tradition of the Ezhavas, and the refusal to give it up, pushed them to an outcaste role within the greater Brahminic society. This tradition is still evident as Ezhavas show greater interest in the moral, non-ritualistic, and non-dogmatic aspects of the religion rather than the
476:, toddy being a liquor manufactured from the sap. Arrack was another liquor produced from the palms, as was jaggery (an unrefined sugar). In reality, most Ezhavas were agricultural labourers and small-time cultivators, with a substantial number diverging into the production of
864:âcame to Vaikom in support of the demonstrators. After the eventual passing of the Temple Entry Proclamation, some of the Akalis remained. They attracted some Ezhava youth to the concepts of the Sikhism, resulting in Ezhava conversions to that belief.
484:
became the centre of such manufacture and was mostly controlled by Ezhavas, although the lucrative export markets were accessible only through European traders, who monopolised the required equipment. A boom in trade for these manufactured goods after
572:
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impacted in particular on the export trade, causing a reduction in price and in wages even though production increased, with the consequence that during the 1930s many Ezhava families found themselves to be in dire financial circumstances.
652:(MarchâApril). Poorakkali requires specially trained and highly experienced dancers, trained in Kalaripayattu. Standing round a traditional lamp, the performers dance in eighteen different stages and rhythms, each phase called a niram.
810:, which abolished the ban on lower-caste people from entering Hindu temples in the state. Steven Wilkinson says that the Proclamation was passed because the government was "frightened" by the Ezhava threat of conversion to Christianity.
668:
were matrilineal with patrilocal property arrangements, whereas in northern Travancore they were matrilineal but usually matrilocal in their arrangements for property. Southern Malabar saw a patrilineal system but partible property.
452:. An upper section, by reason of wealth and/or influence, came into the position to acquire titles such as Panicker from the local rulers. These people lived in Nalukettu, had their private temples and owned a large amount of land.
612:. The various dance movements are similar to kalarippayattu techniques. The performers have their faces painted green and wear distinctive headgears. The all-night performance of the dance is usually presented solo or in pairs.
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Another strong caste association, but one formed at a different social level and cemented by religious appeal, is that of the Iravas of Kerala, who are also known as Ezhavas or Tiyyas and make up more than 40 per cent of Kerala
1116:
Another strong caste association, but one formed at a different social level and cemented by religious appeal, is that of the Iravas of Kerala, who are also known as Ezhavas or Tiyyas and make up more than 40 per cent of Kerala
1025:
Gough describes Ezhava subtenants in Central Travancore, who worked land held by the Nair caste. One-third of the net produce from these lands was retained by the subtenants and the remainder was the property of the Nair
628:, Pazhayakunnummal and Thattathumala regions. In this, a group of eight performers, two each, twine around each other like serpents and rise up, battling with sticks. The techniques are repeated several times.
468:, another social anthropologist and himself a member of the caste, noted the mythical belief that the Ezhava brought coconut palms to the region when they moved from Ceylon. Their traditional occupation, or
679:
and by their usually much higher degree of property ownership. That said, certainly by the 1880s, the Ezhavas appear increasingly to have tried to adopt Nair practises in a bid to achieve a similar status.
889:(NSS), Just as the NSS briefly formed the National Democratic Party in the 1970s in an attempt directly to enter the political arena, so too in 1972 the SNDP formed the Social Revolutionary Party.
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from where he preached his message of "one caste, one religion, one god" and a Sanskritised version of the Victorian concept of self-help. His influence locally has been compared to that of
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relating to a dispute involving communities who were not Ezhava. The Thiyya Mahasabha (a sub-group of the Ezhava in Malabar) has also opposed the SNDP's use of the Thiyya name at an event.
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farming in the region. Another version of the story says that the king sent eight martial families at the request of a Chera king to quell a civil war that had erupted against him.
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official posts and other jobs allocated under India's system of positive discrimination. They claim that the stance of the government is contrary to a principle established by the
871:
The success of the SNDP in improving the lot of Ezhavas has been questioned. Membership had reached 50,000 by 1928 and 60,000 by 1974, but Nossiter notes that, "From the Vaikom
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aspirational changes included building houses in the Nair tharavad style and making claims that they had had an equal standing as a military class until the nineteenth century.
489:
led to a unique situation in twentieth-century Kerala whereby there was a shortage of labour, which attracted still more Ezhavas to the industry from outlying rural areas. The
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took at least 40% of the available land. There was subsequently a radicalisation and much political infighting within the leadership as a consequence of the effects of the
1165:
3023:
258:). The inscription reads "erukatur eelakutumpikan polalaiyan", which translates to "Polalaiyan, (resident of) Erukatur, the husbandman (householder) from Eelam".
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says that the Ezhavas of Central Travancore were historically the highest-ranking of the "higher polluting castes", a group whose other constituents included
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814:
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1885:
Grove, Richard (February 1996). "Indigenous Knowledge and the Significance of South-West India for Portuguese and Dutch Constructions of Tropical Nature".
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Kodoth, Praveena (May 2001). "Courting Legitimacy or Delegitimizing Custom? Sexuality, Sambandham and Marriage Reform in Late Nineteenth-Century Malabar".
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the request. The outcome not looking to be promising, the Ezhava leadership threatened that they would convert from Hinduism en masse, rather than stay as
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script that Ezhava castes used, for they were prevented from learning the more Sanskritised Aryazuthu script which was the preserve of the upper-castes.
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Poorakkali is a folk dance prevalent among the Ezhavas of Malabar, usually performed in Bhagavathy temples as a ritual offering during the month of
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paste on the forehead, a red towel round the head, red silk around the waist and bells round the ankles form the costume. This is a combination of
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were also prominent in the movement for religious conversion, having established presences in the Travancore region in the early 19th century.
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from around the 9th century, due to the influence of Arab traders. These people, and other Muslim converts in the region, are now known as
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ballads describe Chekavars as forming the militia of local chieftains and kings but the title was also given to experts of Kalari Payattu.
901:(outside brahmanical varna system) by the Nambudiri Brahmins who formed the Hindu clergy and ritual ruling elite in late medieval Kerala.
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districts. The ritual is also called "Mayilpeeli Thookkam" because the costume includes a characteristic garment made of mayilppeeli (
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writings indicate that the Thiyyas were at some point in the past members of the armed forces serving various kings, including the
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brother(s) until they could afford to marry. It was also common for one of the brothers to be away for long periods of time.
2650:
2364:"The social transformation of the medical profession in urban Kerala : Doctors, social mobility and the middle classes"
263:
1420:
Schalk, Peter (2004). "Robert Caldwell's Derivation ÄŤlam<sÄŤhala: A Critical Assessment". In Chevillard, Jean-Luc (ed.).
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tended to meld the different practices that existed in the other parts of Kerala. The family arrangements of northern
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Some Ezhavas had an extensive knowledge of the medicinal value of plants, passed to them by their ancestors. Known as
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status. Thus originated the Nairs." The Ezhavas, not being among the group protecting the Jains, became out-castes.
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and various artisanal castes, and who were all superior in status to the "lower polluting castes", such as the
841:
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Robin Jeffrey notes that literacy among Ezhava men increased from 3.15 per cent to 12.10 per cent between the
254:
and dated on palaeographical grounds to the 1st century BCE, refers to a person as a householder from Eelam (
455:
272:
856:(movement) did succeed in voicing a "radical rhetoric", according to Nossiter. During this movement, a few
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products, such as coconut mats for flooring, from towards the end of the 19th century. The coastal town of
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472:, was tending to and tapping the sap of such palms. This activity is sometimes erroneously referred to as
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Ezhavas adopted different patterns of behavior in family system across Kerala. Those living in southern
280:
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reinvented itself as a pressure group and provider of educational opportunities along the lines of the
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2826:. International studies in sociology and social anthropology. Vol. 22. Netherlands: E. J. Brill.
2540:
2207:
Abraham, Janaki (October 2006). "The Stain of White: Liaisons, Memories, and White Men as Relatives".
529:
A subgroup of the Ezhavas considered themselves to be warriors and became known as the Chekavars. The
138:, where in the 2010s they constituted about 23% of the population and were reported to be the largest
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3085:
1622:
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was probably the best known Ezhava physician: he directly influenced the botanical classification in
2085:(1974). "The Social Origins of a Caste Association, 1875â1905: The Founding of the S.N.D.P. Yogam".
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1910:
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1775:(21 July 1984). "'Destroy Capitalism!': Growing Solidarity of Alleppey's Coir Workers, 1930â40".
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South-Indian Horizons: Felicitation Volume for François Gros on the occasion of his 70th birthday
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others all being classed as out-caste. Pullapilly describes that this meant they "... were given
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Krishna Chaitanya, Temple Arts of Kerala: A South Indian Tradition (Abhinav Publications, 1987,
1997:
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feathers). This garment is worn around the waist in a similar fashion as the "uduthukettu" of
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The Ezhavas were not immune to being manipulated by other people for political purposes. The
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of Kerala, who were privileged in the pre-colonial period to have their own private armies.
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king Bhaskara Ravi Varma, in the 1st century CE. These men were sent, ostensibly, to set up
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217:, which has caused administrative difficulties due to the presence of a distinct caste of
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On life and times of George Joseph, 1887â1938, a Syrian Christian nationalist from Kerala
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On life and times of George Joseph, 1887â1938, a Syrian Christian nationalist from Kerala
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2816:"The Izhavas of Kerala and their Historic Struggle for Acceptance in the Hindu Society"
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period dating from 9th century CE link the word with toddy, toddy tapper's quarters (
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Throughout Kerala the Tiyyars (called Iravas in parts of Cochin and Travancore) ...
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Throughout Kerala the Tiyyars (called Iravas in parts of Cochin and Travancore) ...
789:. In 1896, he organised a petition of 13,176 signatories that was submitted to the
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as the focal point. Although it failed in its stated aim of achieving access, the
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were taken as concubines by British administrative officers who were in charge of
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2979:
2913:
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Development, Democracy and the State: Critiquing the Kerala Model of Development
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Bright, William (1978). "Review of Dialect Survey of Malayalam (Ezhava-Tiiya)".
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Following the British settlement in what became Kerala, some Thiyya families in
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accorded a rank ritually and socially between that of the Nayars and Tiyyars."
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and liquor businessmen; some were also involved in weaving and some practised
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missions started working in the first half of the 19th century, notably the
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The traditional attire of Thiyyar (Tiyya) Bridegroom and companions, in 1912
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It has been suggested that the Ezhavas may share a common heritage with the
352:
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and legend, the Ezhavas were the progeny of four bachelors that the king of
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82:
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The Decline of Nair Dominance: Society and Politics in Travancore 1847-1908
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The Decline of Nair Dominance: Society and Politics in Travancore 1847-1908
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The Decline of Nair Dominance: Society and Politics in Travancore 1847-1908
1280:
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Some Ezhava served in army of local chieftains and local rulers such as of
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than the other Ezhava groups but was considered to be of a similar rank by
44:
2166:
Osella, Filippo; Caroline, Filippo; Osella, Caroline (20 December 2000).
1166:"Caste-based organisations NSS, SNDP form Hindu Grand Alliance in Kerala"
1039:, mainly through the work of missionaries rather than government schools.
914:
848:, a revolutionary and civil rights activist, and with a famous temple at
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Eventually, in 1903, a small group of Ezhavas, led by Palpu, established
771:
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557:, published during the 17th century. Achudan's texts were written in the
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134:, are a community with origins in the region of India presently known as
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has said that only a common parentage can explain some of these issues.
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271:(food from Eelam). One of the prominent Sangam Tamil poets is known as
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17:
2306:"Who is to benefit from missionary education? Travancore in the 1930s"
1906:
1517:
1272:
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The Ezhava used to work as agricultural labourers, small cultivators,
311:). Eelavar is a caste of toddy tappers found in the southern parts of
142:
community. The Malabar Ezhava group has claimed a higher rank in the
857:
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837:
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806:, realising the imminent danger, prompted the Maharajah to issue the
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politics of identity play a lesser role than those of class and the
2455:
Votes and Violence: Electoral Competition and Ethnic Riots in India
1509:
592:") is a ritual art performed by Ezhava men and is prevalent in the
497:
1376:"Standing Committee on Social Justice and Empowerment (2006-2007)"
1184:"Guess who's after the Hindu vote in Kerala? (Hint: It's not BJP)"
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access to roads around temples in order to revive the fortunes of
817:, the first caste association in the region. This was named after
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571:
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1424:. PondichĂŠry: Institut Français de PondichĂŠry. pp. 347â364.
735:. A sizeable part of the Ezhava community, especially in central
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An alternate theory states that the system was introduced by the
2847:
2335:"Recasting the Secular: Religion and Education in Kerala, India"
881:
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477:
404:
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2851:
2630:. National Commission for Backward Classes, Government of India
2458:(Reprinted ed.). Cambridge University Press. p. 179.
2194:"E.K. Janaki Ammal and the Caste Conundrum â The Wire Science"
2603:
Social Mobility in Kerala: Modernity and Identity in Conflict
2285:. printed by the Superintendent of Govt. Presses. p. 188
2169:
Social Mobility in Kerala: Modernity and Identity in Conflict
2115:
Social Mobility In Kerala: Modernity and Identity in Conflict
1686:
Social Mobility in Kerala: Modernity and Identity in Conflict
1656:
Social Mobility in Kerala: Modernity and Identity in Conflict
763:. Most of their converts were from the Ezhava community. The
234:
The earliest use of the word Eelam or Ezham is found in a
2142:
Politics, Women and Well-Being: How Kerala Became 'a Model'
1931:
Indigenous environmental knowledge and its transformations
2753:. The New Indian Express. 1 February 2013. Archived from
2502:. In Schneider, David Murray; Gough, E. Kathleen (eds.).
2254:. In Schneider, David Murray; Gough, E. Kathleen (eds.).
1717:. In Schneider, David Murray; Gough, E. Kathleen (eds.).
1347:. In Schneider, David Murray; Gough, E. Kathleen (eds.).
1136:. In Schneider, David Murray; Gough, E. Kathleen (eds.).
921:
remained despite gaining the right of access to temples.
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their "political father", according to Ritty Lukose, was
49:
An ancient Ezhava temple in 19th Century near Trivandrum.
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Sree Narayana Guru College of Advanced Studies, Nattika
2341:(2nd ed.). Indiana University Press. p. 209.
1874:. Kottayam: National Book Stall. pp. 111, 151â154.
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Some Ezhavas were involved in weaving and ship making.
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1999:
Modern World System and Indian Proto-Industrialization
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of 1924â1925 was a failed attempt to use the issue of
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Communism in Kerala: a study in political adaptation
2751:"SNDP out to make a dent in CPM citadels in Malabar"
2308:. In Bickers, Robert A.; Seton, Rosemary E. (eds.).
2258:. University of California Press. pp. 312â313.
2112:
Filippo Osella; Caroline Osella (20 December 2000).
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Sree Narayana Guru College of Legal Studies, Kollam
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Encyclopaedia of Indian Literature: Sasay to Zorgot
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64:
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2783:(1982). "Kerala's identity: unity and diversity".
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957:has historically been a significant organisation.
399:A theory has been proposed for the origins of the
275:meaning Poothan-thevan (proper name) hailing from
1226:
1224:
1222:
1220:
1218:
1216:
1214:
1751:. Concept Publishing Company. pp. 137â138.
2506:. University of California Press. p. 304.
2370:. Abingdon, Oxon: Routledge. pp. 193â194.
2037:Temple Arts of Kerala: A South Indian Tradition
1721:. University of California Press. p. 315.
1351:. University of California Press. p. 405.
1140:. University of California Press. p. 405.
673:a traditional matrilocal form of living called
3024:Sree Narayana Gurukulam College of Engineering
2673:"Plea to lower minimum qualification for jobs"
2418:
2416:
2077:
2075:
2073:
780:The lowly status of the Ezhava meant that, as
2863:
2651:"Thiyyas to move SC against Government order"
2590:, Robin Jeffrey, Manohar Classics. p. 187-190
2578:, Robin Jeffrey, Manohar Classics. p. 187-190
2566:, Robin Jeffrey, Manohar Classics. p. 187-190
8:
997:Sree Narayana Dharma Paripalana Yogam (SNDP)
940:Dispute between different Ezhava communities
815:Sree Narayana Dharma Paripalana Yogam (SNDP)
291:: 88, 366). The Tamil inscriptions from the
35:
2310:Missionary Encounters: Sources & Issues
2242:
2240:
2238:
1928:Alan Bicker, RF Ellen Peter Parkes (2000).
1648:
1646:
1644:
620:Makachuttu art is popular among Ezhavas in
564:Some Ezhavas practiced ayurvedic medicine.
2870:
2856:
2848:
2822:Religion and Social Conflict in South Asia
2649:Ramakrishnan, Kalathil (23 January 2012).
2600:Osella, Filippo; Osella, Caroline (2000).
2368:Being Middle-class in India: A Way of Life
2337:. In Mines, Diane P.; Lamb, Sarah (eds.).
2087:South Asia: Journal of South Asian Studies
1683:Osella, Filippo; Osella, Caroline (2000).
1678:
1676:
1653:Osella, Filippo; Osella, Caroline (2000).
1624:Social Movements and Social Transformation
1473:Politics of Tamil Nationalism in Sri Lanka
1311:. University of California Press. p.
1100:. University of California Press. p.
43:
34:
3029:Sree Narayana Polytechnic College, Kollam
1164:Radhakrishnan, M. G. (5 September 2012).
2399:. Pearson Education India. p. 329.
2030:
2028:
2026:
1545:The Ezhava community and Kerala politics
751:, due to caste-based discrimination. In
3009:Sree Narayana College for Women, Kollam
2725:"Ezhava-Thiyya convention in Kozhikode"
2545:. Kerala Historical Society. p. 19
1870:Pillai, Elamkulam P. N. Kunjan (1970).
1547:. Kerala Academy of Political Science.
1475:. South Asian Publishers. p. 122.
1308:Society in India: Continuity and change
1097:Society in India: Continuity and change
1062:
1018:
692:An Ezhava family of early 20th century
2002:. Northern book center. p. 312.
1390:
1388:
7:
3132:Temples consecrated by Narayana Guru
2039:. Asia Book Corporation of America.
982:Temples consecrated by Narayana Guru
547:, these people acted as physicians.
323:are refers to coinages found in the
65:Regions with significant populations
2282:Kerala District Gazetteers: Palghat
1836:Joseph, George Gheverghese (2003).
1587:Joseph, George Gheverghese (2003).
596:temples of south Kerala, mainly in
539:Medicine and traditional toxicology
2789:. University of California Press.
1007:List of Sree Narayana Institutions
955:Communist Party of India (Marxist)
581:Arjuna Nrtam (Mayilpeeli Thookkam)
403:based on the actions of the Aryan
343:for the Ezhava. According to some
25:
3034:Sree Narayanaguru Open University
2699:"Thiyya forum lashes out at SNDP"
2485:
1748:Communal Road to a Secular Kerala
1733:Tiyyars (called Iravas in Cochin)
1450:. Sahitya Akademi. p. 4155.
1230:
934:system of positive discrimination
924:The Ezhavas are classified as an
401:caste system in the Kerala region
3204:Sree Narayana Jayanthi Boat Race
2606:. Pluto Press. pp. 16, 29.
1968:. Orient Blackswan. p. 82.
761:Basel German Evangelical Mission
624:and Chirayinkizhu taluks and in
355:(Sri Lanka) sent to what is now
150:and subsequent administrations.
27:Hindu community of Kerala, India
3111:Paravoor Sreedharan Thanthrikal
2818:. In Smith, Bardwell L. (ed.).
2118:. Pluto Press. pp. 89â90.
1805:Religion and ideology in Kerala
1802:Lemercinier, Geneviève (1984).
1471:Sivarajah, Ambalavanar (1996).
1395:Civattampi, KÄrttikÄcu (2005).
371:Social and religious divergence
181:in the south of the region; as
2628:"Central List of OBCs: Kerala"
2526:
2452:Wilkinson, Steven I. (2006) .
2139:Robin Jeffrey (27 July 2016).
1842:. Orient Longman. p. 20.
1808:. D.K. Agencies. p. 246.
1593:. Orient Longman. p. 18.
1574:
1530:
1205:
715:Spiritual and social movements
501:An Ezhava couple, 19th century
238:inscription as well as in the
1:
3250:Brewing and distilling castes
2934:Muloor S. Padmanabha Panicker
1777:Economic and Political Weekly
1399:. Aivakam. pp. 134â135.
972:Travancore Labour Association
459:A Thiyya Couple, 18th century
307:), a class of toddy tappers (
153:Ezhava dynasties such as the
3142:Jagannath Temple, Thalassery
2985:Sree Dharma Paripalana Yogam
2423:Padmanabhan, Roshni (2010).
2366:. In Donner, Henrike (ed.).
1397:Being a Tamil and Sri Lankan
3125:Temples consecrated by Guru
3106:Perunnelli Krishnan Vaidyar
2498:Gough, E. Kathleen (1961).
2427:. In Raman, K. Ravi (ed.).
2339:Everyday Life in South Asia
2035:Bernier, Ronald M. (1982).
1996:Singh, Abhay Kumar (2006).
1659:. Pluto Press. p. 55.
3286:
2431:. Routledge. p. 106.
2397:Different Types of History
2312:. Routledge. p. 158.
1689:. Pluto Press. p. 8.
727:Some Ezhavas converted to
3147:Sree Bhavaneeswara Temple
3137:Gokarnanatheshwara Temple
3055:Temple Entry Proclamation
2959:Velutheri Kesavan Vaidyar
2395:. In Ray, Bharati (ed.).
2362:Wilson, Caroline (2011).
2333:Lukose, Ritty A. (2010).
2099:10.1080/00856407408730687
1899:10.1017/s0026749x00014104
1872:Studies in Kerala History
1627:. Macmillan. p. 23.
1303:Mandelbaum, David Goodman
1257:10.1017/s0026749x01002037
1092:Mandelbaum, David Goodman
821:, who had established an
808:Temple Entry Proclamation
768:London Missionary Society
464:labour and petty trade."
303:), tax on toddy tapping (
213:. Some are also known as
105:
93:
81:
69:
59:
42:
3270:South Indian communities
2999:Educational institutions
2781:Nossiter, Thomas Johnson
2500:"Nayars: Central Kerala"
2252:"Nayars: Central Kerala"
2221:10.1177/1097184X06287764
2145:. Springer. p. 50.
1934:. Routledge. p. 9.
1715:"Nayars: Central Kerala"
897:They were considered as
60:Approx. 8,000,000 (2018)
3230:Social groups of Kerala
3005:S.N Trust H.S.S, Kollam
2542:The abstention movement
2393:"Subjects of New Lives"
1962:Gadgil, Madhav (2005).
1745:Mathew, George (1989).
273:Eelattu Poothanthevanar
246:inscription found near
165:They are also known as
3265:Ethnic groups in India
3255:Other Backward Classes
2304:Kooiman, Dick (1996).
1621:Rao, M. S. A. (1979).
1543:G., Rajendran (1974).
1345:"Tiyyar: North Kerala"
1134:"Tiyyar: North Kerala"
1037:1875 and 1891 censuses
947:Supreme Court of India
775:Church Mission Society
724:
693:
577:
502:
460:
424:
388:and the rulers of the
359:at the request of the
261:The Sangam literature
3060:Sri Narayana Jayanthi
2975:Alwaye Advaita Ashram
2812:Pullapilly, Cyriac K.
2539:Kusuman, K.K (1976).
2391:Kumar, Udaya (2009).
2279:Kareem, C. K (1976).
2209:Men and Masculinities
1073:Vital statistics 2018
722:
691:
575:
500:
458:
422:
101:Related ethnic groups
3116:Nitya Chaitanya Yati
3086:G. Balakrishnan Nair
1887:Modern Asian Studies
1245:Modern Asian Studies
926:Other Backward Class
887:Nair Service Society
804:C. P. Ramaswamy Iyer
412:functions, but only
221:in the same region.
3260:Hindu ethnic groups
2990:Sree Narayana Trust
2968:Social institutions
2929:Mithavaadi Krishnan
2504:Matrilineal Kinship
2425:"Learning to Learn"
2256:Matrilineal Kinship
1965:Ecological Journeys
1719:Matrilineal Kinship
1446:Lal, Mohan (1992).
1349:Matrilineal Kinship
1138:Matrilineal Kinship
1078:11 May 2022 at the
1002:Sree Narayana Trust
930:Government of India
893:Position in society
860:âan order of armed
423:A Thiyan girl, 1898
157:existed in Kerala.
39:
3163:Atmopadesa Ĺatakam
2949:Sahodaran Ayyappan
2248:Gough, E. Kathleen
1711:Gough, E. Kathleen
1341:Gough, E. Kathleen
1130:Gough, E. Kathleen
844:, orchestrated by
802:of Hindu society.
725:
694:
622:Thiruvananthapuram
578:
554:Hortus Malabaricus
509:Martial traditions
503:
461:
425:
195:Central Travancore
144:Hindu caste system
3212:
3211:
3074:Associated people
3065:Vaikom Satyagraha
2944:Padmanabhan Palpu
2902:Notable disciples
2833:978-90-04-04510-1
2796:978-0-520-04667-2
2731:. 1 February 2013
2705:. 27 January 2013
2613:978-0-7453-1693-2
2527:Pullapilly (1976)
2513:978-0-520-02529-5
2465:978-0-521-53605-9
2438:978-1-13515-006-8
2406:978-81-317-1818-6
2377:978-0-415-67167-5
2265:978-0-520-02529-5
2196:. 15 August 2020.
2152:978-1-349-12252-3
2046:978-0-940500-79-2
1849:978-81-250-2495-8
1783:(29): 1159â1165.
1758:978-81-7022-282-8
1728:978-0-520-02529-5
1696:978-0-7453-1693-2
1666:978-0-7453-1693-2
1600:978-81-250-2495-8
1575:Pullapilly (1976)
1531:Pullapilly (1976)
1431:978-2-85539-630-9
1358:978-0-520-02529-5
1206:Pullapilly (1976)
1147:978-0-520-02529-5
987:Padmanabhan Palpu
834:Vaikom Satyagraha
827:Swami Vivekananda
787:Padmanabhan Palpu
765:Congregationalist
532:Vadakkan Pattukal
394:Cyriac Pullapilly
390:Kingdom of Cochin
349:Vadakkan Pattukal
321:Eela-karung-kaasu
287:: 189, 360, 343;
240:Sangam literature
116:
115:
16:(Redirected from
3277:
3199:Sivagiri, Kerala
3177:Related articles
3096:Moorkoth Kumaran
2919:C. V. Kunhiraman
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878:Great Depression
709:Malabar District
600:, Alappuzha and
491:Great Depression
440:Past occupations
347:folk songs like
327:inscriptions of
283:: 88, 231, 307;
244:Tirupparankunram
55:Total population
47:
40:
21:
3285:
3284:
3280:
3279:
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3245:Malayali people
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2893:Ayyavu Swamikal
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2496:
2492:
2486:Nossiter (1982)
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2172:. Pluto Press.
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1241:
1237:
1231:Nossiter (1982)
1229:
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1204:
1195:
1182:
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1177:
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1128:
1127:
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1080:Wayback Machine
1071:
1064:
1059:
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1043:
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1024:
1020:
1015:
967:List of Ezhavas
963:
942:
895:
782:Thomas Nossiter
717:
658:
646:
618:
588:("the dance of
583:
570:
541:
527:
511:
442:
373:
341:myths of origin
337:
256:Eela-kudumpikan
232:
227:
163:
50:
33:
28:
23:
22:
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5:
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2954:T. K. Madhavan
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2921:
2916:
2911:
2905:
2903:
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2887:
2886:Spiritual Guru
2883:
2882:
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2808:
2795:
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2768:
2757:on 21 May 2014
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2264:
2234:
2215:(2): 131â151.
2199:
2185:
2178:
2158:
2151:
2131:
2124:
2104:
2083:Jeffrey, Robin
2069:
2052:
2045:
2022:
2008:
1988:
1974:
1954:
1940:
1920:
1893:(1): 121â143.
1877:
1862:
1848:
1828:
1814:
1794:
1773:Jeffrey, Robin
1764:
1757:
1737:
1727:
1702:
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903:Kathleen Gough
894:
891:
846:T. K. Madhavan
795:princely state
716:
713:
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617:
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569:
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2924:Kumaran Asan
2837:. Retrieved
2821:
2800:. Retrieved
2785:
2774:Bibliography
2759:. Retrieved
2755:the original
2745:
2733:. Retrieved
2728:
2719:
2707:. Retrieved
2702:
2693:
2681:. Retrieved
2676:
2667:
2655:. Retrieved
2644:
2632:. Retrieved
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2559:
2547:. Retrieved
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2287:. Retrieved
2281:
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2107:
2093:(1): 39â59.
2090:
2086:
2055:
2036:
2013:. Retrieved
1998:
1991:
1979:. Retrieved
1964:
1957:
1945:. Retrieved
1930:
1923:
1890:
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1871:
1865:
1853:. Retrieved
1838:
1831:
1819:. Retrieved
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1623:
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1604:. Retrieved
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36:
32:Ethnic group
29:
3050:Ezhava Siva
2980:Sarada Mutt
2914:Bodheswaran
1170:India Today
747:during the
743:, embraced
741:High Ranges
739:and in the
519:Kurumbranad
487:World War I
466:A. Aiyappan
329:Parantaka I
301:Eelat-cheri
267:, mentions
3219:Categories
3091:M. K. Sanu
3081:C. Kesavan
2909:Bodhananda
2065:8170172098
1855:9 December
1606:9 December
1504:(1): 249.
1251:(2): 350.
1057:References
932:under its
873:satyagraha
854:satyagraha
757:Protestant
737:Travancore
705:Thalassery
662:Travancore
644:Poorakkali
630:Sandalwood
626:Kilimanoor
616:Makachuttu
594:Bhagavathy
559:Kolezhuthu
515:Kadathanad
339:There are
317:Eela-kaasu
285:Kuášuntokai
252:Tamil Nadu
161:Variations
3043:Incidents
2729:The Hindu
2703:The Hindu
2677:The Hindu
2653:. News 18
2488:pp. 30â32
2229:145540016
1915:144682406
1577:pp. 26â30
1553:898909945
1533:pp. 25â26
1265:0026-749X
1208:pp. 31â32
1188:Firstpost
992:R. Sankar
915:Paraiyars
791:Maharajah
733:Mappillas
610:Kathakali
429:Nambudiri
410:kshatriya
345:Malayalam
281:AkanaášĹŤášu
197:; and as
111:Sinhalese
83:Malayalam
77:Languages
2814:(1976).
2761:28 March
2735:28 March
2683:28 March
2634:16 April
2250:(1961).
1713:(1961).
1498:Language
1343:(1961).
1305:(1970).
1281:18481401
1132:(1961).
1094:(1970).
1076:Archived
961:See also
911:Pulayars
907:Kanisans
842:Congress
772:Anglican
770:and the
697:Polygamy
676:taravadu
602:Kottayam
545:Vaidyars
525:Chekavar
482:Alleppey
470:avakasam
450:Ayurveda
382:Zamorins
289:Naášášiášai
155:Mannanar
148:colonial
120:Ezhavas,
95:Hinduism
89:Religion
3184:Billava
2709:9 March
2657:18 June
2549:15 June
2289:24 June
2015:15 June
1981:15 June
1947:15 June
1821:21 June
1789:4373437
1289:7910533
1026:tenant.
928:by the
880:on the
793:of the
666:Malabar
656:Customs
606:peacock
568:Culture
386:Calicut
365:coconut
293:Pallava
248:Madurai
225:History
219:Thandan
215:Thandan
209:in the
207:Theeyas
199:Thiyyar
191:Chogons
187:Chokons
130:in the
107:Billava
18:Ezhavas
3225:Ezhava
3189:Ezhava
2839:9 June
2830:
2802:9 June
2793:
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1328:Hindus
1319:
1287:
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1273:313121
1271:
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1117:Hindus
1108:
919:avarna
899:avarna
858:Akalis
850:Vaikom
838:avarna
823:ashram
800:helots
753:Kannur
650:Meenam
598:Kollam
590:Arjuna
414:shudra
357:Kerala
353:Ceylon
335:Legend
313:Kerala
295:&
242:. The
203:Tiyyas
183:Chovas
175:Izhava
167:Ilhava
136:Kerala
128:Tiyyar
124:Thiyya
71:Kerala
37:Ezhava
2529:p. 38
2225:S2CID
1911:S2CID
1903:JSTOR
1785:JSTOR
1514:JSTOR
1379:(PDF)
1285:S2CID
1269:JSTOR
1233:p. 30
1013:Notes
862:Sikhs
729:Islam
405:Jains
361:Chera
325:Chola
297:Chola
277:Eelam
179:Erava
171:Irava
140:Hindu
2841:2011
2828:ISBN
2804:2011
2791:ISBN
2763:2013
2737:2013
2711:2013
2685:2013
2659:2019
2636:2017
2608:ISBN
2551:2011
2508:ISBN
2460:ISBN
2433:ISBN
2401:ISBN
2372:ISBN
2343:ISBN
2314:ISBN
2291:2011
2260:ISBN
2174:ISBN
2147:ISBN
2120:ISBN
2061:ISBN
2041:ISBN
2017:2011
2004:ISBN
1983:2011
1970:ISBN
1949:2011
1936:ISBN
1857:2007
1844:ISBN
1823:2011
1810:ISBN
1753:ISBN
1723:ISBN
1691:ISBN
1661:ISBN
1629:ISBN
1608:2007
1595:ISBN
1549:OCLC
1477:ISBN
1452:ISBN
1426:ISBN
1401:ISBN
1353:ISBN
1317:ISBN
1277:PMID
1261:ISSN
1142:ISBN
1106:ISBN
913:and
882:coir
636:and
517:and
478:coir
377:Nair
319:and
205:and
189:and
177:and
118:The
2217:doi
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1506:doi
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1253:doi
1102:502
384:of
279:. (
250:in
193:in
126:or
109:,
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1951:.
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1520:.
1508::
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1460:.
1436:.
1434:.
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1291:.
1255::
1190:.
1172:.
20:)
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