Sambandam - Revision history

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← Older revision		Revision as of 11:50, 24 July 2023
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	{{Short description\|Historic type of informal marriage in Kerala, India}}		{{Short description\|Historic type of informal marriage in Kerala, India}}
	{{Use dmy dates\|date=June 2019}}		{{Use dmy dates\|date=June 2019}}

Ajay Kumar: Added citation

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Added citation

← Older revision		Revision as of 20:42, 23 July 2023
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			{{pp\|small=yes}}
			{{Short description\|Historic type of informal marriage in Kerala, India}}
	{{Use dmy dates\|date=June 2019}}		{{Use dmy dates\|date=June 2019}}
	{{Use Indian English\|date=June 2019}}		{{Use Indian English\|date=June 2019}}
	{{More footnotes\|date=September 2010}}		{{More footnotes\|date=September 2010}}
	'''Sambandham''' was ~~the functional~~ mode of marriage followed by [[Nairs]], [[Kshatriya\|~~Dwija~~ Kshatriyas]], and [[Ambalavasis]] among their own communities as well as with ~~the~~ [[~~Nambudiris~~]]~~, in what is the present day state of~~ [[Kerala]], India.<ref>{{Cite book\|last=Fuller\|first=C. J.\|url=https://books.google.com/books?id=yQM4AAAAIAAJ&q=sambandham+custom+of+kshatriyas+in+kerala&pg=PA116\|title=The Nayars Today\|date=1976-12-30\|publisher=CUP Archive\|isbn=978-0-521-29091-3\|language=en}}</ref><ref>{{Cite news\|last=Newspaper\|first=The Hindu\|date=3 March 2003\|title=Seeking royal roots\|work=The Hindu\|url=http://www.hindu.com/thehindu/mp/2003/03/03/stories/2003030300550200.htm\|archive-url=https://web.archive.org/web/20101022024430/http://www.hindu.com/thehindu/mp/2003/03/03/stories/2003030300550200.htm\|archive-date=22 October 2010}}</ref> ~~All of these were~~ [[~~matrilineal~~]] ~~communities~~.		'''Sambandham''' was an informal mode of marriage followed by [[Nambudiris]], [[Nairs]], [[Samantha Kshatriya\|Samantha Kshatriyas]], [[Kshatriya\|Kshatriyas]] and [[Ambalavasis]] among their own communities as well as with each other, in [[Colonial India\|colonial]] [[Kerala]], India.<ref>{{Cite book\|last=Fuller\|first=C. J.\|url=https://books.google.com/books?id=yQM4AAAAIAAJ&q=sambandham+custom+of+kshatriyas+in+kerala&pg=PA116\|title=The Nayars Today\|date=1976-12-30\|publisher=CUP Archive\|isbn=978-0-521-29091-3\|language=en}}</ref><ref>{{Cite news\|last=Newspaper\|first=The Hindu\|date=3 March 2003\|title=Seeking royal roots\|work=The Hindu\|url=http://www.hindu.com/thehindu/mp/2003/03/03/stories/2003030300550200.htm\|archive-url=https://web.archive.org/web/20101022024430/http://www.hindu.com/thehindu/mp/2003/03/03/stories/2003030300550200.htm\|archive-date=22 October 2010}}</ref> This practice was stopped during the late 1920s, and is no longer observed. The [[Malabar Marriage Act, 1896]] defined Sambandham as, "An alliance between a man and a woman, by reason of which they, in accordance with the custom of the community to which they belong, or to which either of them belongs, cohabit or intend to cohabit as husband and wife."<ref>{{cite journal \| title=Some Aspects of Nayar Life\| first=K. M. \|last=Panikkar \| journal=Journal of the Royal Anthropological Institute\| date=July 1918\| volume=48\| page=271\| url=https://archive.org/stream/SomeAspectsOfNayarLife/SomeAspectsOfNayarLifeCopy#page/n0/mode/2up}}</ref>

	Sambandham also denoted reciprocal marriage among Nairs and this term was not just ~~used~~ to denote hypergamous marriages between the [[Nambudiri]]s and the [[Nair]]s.<ref name="Kodoth2001p350">{{cite journal \|title=Courting Legitimacy or Delegitimizing Custom? Sexuality, Sambandham and Marriage Reform in Late Nineteenth-Century Malabar \|first=Praveena \|last=Kodoth \|journal=Modern Asian Studies \|volume=35 \|issue=2 \|date=May 2001 \|page=351 \|jstor=313121 \|doi=10.1017/s0026749x01002037 \|pmid=18481401 \|s2cid=7910533 }}</ref>		Sambandham also denoted reciprocal marriage among Nairs and this term was not used just to denote hypergamous marriages between the [[Nambudiri]]s and the [[Nair]]s.<ref name="Kodoth2001p350">{{cite journal \|title=Courting Legitimacy or Delegitimizing Custom? Sexuality, Sambandham and Marriage Reform in Late Nineteenth-Century Malabar \|first=Praveena \|last=Kodoth \|journal=Modern Asian Studies \|volume=35 \|issue=2 \|date=May 2001 \|page=351 \|jstor=313121 \|doi=10.1017/s0026749x01002037 \|pmid=18481401 \|s2cid=7910533 }}</ref> Alternate names for the system were used by different social groups and in different regions;<ref name="Kodoth2001p350">{{cite journal \|title=Courting Legitimacy or Delegitimizing Custom? Sexuality, Sambandham and Marriage Reform in Late Nineteenth-Century Malabar \|first=Praveena \|last=Kodoth \|journal=Modern Asian Studies \|volume=35 \|issue=2 \|date=May 2001 \|page=351 \|jstor=313121 \|doi=10.1017/s0026749x01002037 \|pmid=18481401 \|s2cid=7910533 }}</ref> they included ''Pudavamuri'', ''Pudavakoda'', ''Vastradanam'', ''Vitaram Kayaruka'', ''Mangalam'' and ''Uzhamporukkuka.''
	~~The custom is no longer observed.~~ Alternate names for the system were used by different social groups and in different regions;<ref name="Kodoth2001p350">{{cite journal \|title=Courting Legitimacy or Delegitimizing Custom? Sexuality, Sambandham and Marriage Reform in Late Nineteenth-Century Malabar \|first=Praveena \|last=Kodoth \|journal=Modern Asian Studies \|volume=35 \|issue=2 \|date=May 2001 \|page=351 \|jstor=313121 \|doi=10.1017/s0026749x01002037 \|pmid=18481401 \|s2cid=7910533 }}</ref> they included ''Pudavamuri'', ''Pudavakoda'', ''Vastradanam'', ''Vitaram Kayaruka'', ''Mangalam'' and ''Uzhamporukkuka''.

	== Practice ==		== Practice ==

	=== Among Nairs ===		=== Among Nairs ===
	~~The~~ Nair women ~~were allowed to~~ have ~~only one husband at a time~~. ~~Since most of the Nairs~~ were ~~[[matrilocal]]~~, the ~~woman stayed at her mother's house~~. ~~In, most of Kerala~~, ~~the Nair husband went for work or stayed at his own mother's house during daytime. After sunset he goes to his Sambandam wife's house~~ and ~~stays~~ there ~~till the morning~~. ~~While visiting~~, ~~the weapons~~ of the ~~warrior husband were placed outside~~ the ~~entrance door~~. If ~~a Nair woman is deemed to have had committed adultery~~, ~~especially with a man~~ from a lower caste ~~or even from a man belonging to one of~~ the ~~lower Nair sub-castes. The women was~~ punished ~~in front of the entire enangar~~, disowned ~~her caste~~ and ~~could be~~ sold ~~as a slave~~.<ref>{{Cite book\|last1=Collins\|first1=Randall\|url=https://books.google.com/books?id=v39x_fKR-ykC~~&q=sambandham%20namboodiri%20nair%20sex&pg=PA300~~\|title=Weberian Sociological Theory\|last2=Randall\|first2=Collins\|last3=Collins\|first3=Professor of Sociology Randall\|last4=Collins\|first4=Randall Alfred\|date=1986-02-28\|publisher=Cambridge University Press\|isbn=978-0-521-31426-8\|pages=300,301\|language=en}}</ref>		Among the Nair commoners, men could have multiple sambandham wives, who in turn could have multiple sambandham husbands. A few spouses was the norm, although Nair women could have more than ten husbands, plus temporary relationships with itinerant soldiers. There were prohibitions in place to prevent incest; for example, by forbidding multiple spouses or relationships with those from the same household. Sleeping customs and schedules limited contact between husbands, and there was reportely no jealousy. If a Nair wife became pregnant, one of the husbands could accept the child. If nobody did, the neighbors would assume that the father was from a lower caste; the woman could be punished, including being disowned and sold into slavery.<ref name="CollinsRandall">{{Cite book\|last1=Collins\|first1=Randall\|url=https://books.google.com/books?id=v39x_fKR-ykC\|title=Weberian Sociological Theory\|last2=Randall\|first2=Collins\|last3=Collins\|first3=Professor of Sociology Randall\|last4=Collins\|first4=Randall Alfred\|date=1986-02-28\|publisher=Cambridge University Press\|isbn=978-0-521-31426-8\|pages=300,301\|language=en}}</ref>

	=== Among Nambudhiri Brahmins ===		=== Among Nambudhiri Brahmins ===
	~~Among the~~ [[~~Nambudiri\|~~Nambudhiri]]'s, ~~the eldest~~ son was ~~only allowed~~ to ~~marry~~ a ~~brahmin~~ woman and ~~make an inheritor~~ to ~~the family's property~~. ~~The remaining younger sons had~~ sambandam ~~marriages with~~ the ~~Nair women. The~~ Brahmins ~~considered this~~ as ~~an informal marriage because of their paternal lineage and~~ the Nairs however ~~considered this~~ as ~~legitimate functional~~ marriages ~~because their lineage passed in a maternal line~~.<ref name="CollinsRandall" /><ref name="Nossiter1982">{{cite book\|author=Thomas Johnson Nossiter\|title=Communism in Kerala: A Study in Political Adaptation\|url=https://books.google.com/books?id=8CSQUxVjjWQC&pg=PR13\|date=1 January 1982\|publisher=University of California Press\|isbn=978-0-520-04667-2\|page=26}}</ref> ~~Since,~~ the ~~brahmin man~~ was considered ~~more [[ritually pure]]~~ than his ~~Nair~~ wife, he could not touch her or ~~her~~ children or ~~eat in her house during~~ the ~~day-time while he was in a state of~~ ritual ~~purity~~.<ref name="CollinsRandall"~~>{{Cite book\|last1=Collins\|first1=Randall\|url=https:/~~/books.google.com/books?id=v39x_fKR-ykC&q=sambandham%20namboodiri%20nair%20sex&pg=PA300\|title=Weberian Sociological Theory\|last2=Randall\|first2=Collins\|last3=Collins\|first3=Professor of Sociology Randall\|last4=Collins\|first4=Randall Alfred\|date=1986-02-28\|publisher=Cambridge University Press\|isbn=978-0-521-31426-8\|pages=300,301\|language=en}}</ref>~~After sunset however, these were allowed.~~		The [[Nambudhiri]] Brahmins, a noble priestly caste, practiced sambandam as well. The oldest son was permitted to wed a Brahman woman, and his inheritance (including property) and lineage would pass to his heir. He could also have sambandam wives, which the Brahmins saw as concubines; the Nairs, however, recognized them as sambandham marriages, as above.<ref name="CollinsRandall" /><ref name="Nossiter1982">{{cite book\|author=Thomas Johnson Nossiter\|title=Communism in Kerala: A Study in Political Adaptation\|url=https://books.google.com/books?id=8CSQUxVjjWQC&pg=PR13\|date=1 January 1982\|publisher=University of California Press\|isbn=978-0-520-04667-2\|page=26}}</ref> Because the husband was considered to be a higher rank than his wife, he was forbidden from eating with her or her family members and had to have a separate dining hall in her home, and he could not touch her or their children unless at night or early morning before the ritual bath.<ref name="CollinsRandall" />

	~~== Malabar marriage act ==~~
	Act IV of the [[Malabar Marriage Act, 1896]], defined Sambandham as "a marriage alliance between a man and a woman, by reason of which they, in accordance with the custom of the community to which they belong, or to which either of them belongs, cohabit or intend to cohabit as husband and wife."{{citation needed\|date=September 2020}}

	==See also==		==See also==

Yohanan Gheevargheese: Fixed some words And replaced misinformation with correct knowledge

2023-07-14T09:00:03Z

Fixed some words And replaced misinformation with correct knowledge

← Older revision		Revision as of 14:30, 14 July 2023
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	{{Use Indian English\|date=June 2019}}		{{Use Indian English\|date=June 2019}}
	{{More footnotes\|date=September 2010}}		{{More footnotes\|date=September 2010}}
	'''Sambandham''' was ~~an informal~~ mode of marriage followed by [[Nairs~~]], [[Samantha Kshatriya\|Samantha Kshatriyas~~]], [[Kshatriya\|Kshatriyas]], and [[Ambalavasis]] among their own communities as well as with the [[Nambudiris]], in what is the present day state of [[Kerala]], India.<ref>{{Cite book\|last=Fuller\|first=C. J.\|url=https://books.google.com/books?id=yQM4AAAAIAAJ&q=sambandham+custom+of+kshatriyas+in+kerala&pg=PA116\|title=The Nayars Today\|date=1976-12-30\|publisher=CUP Archive\|isbn=978-0-521-29091-3\|language=en}}</ref><ref>{{Cite news\|last=Newspaper\|first=The Hindu\|date=3 March 2003\|title=Seeking royal roots\|work=The Hindu\|url=http://www.hindu.com/thehindu/mp/2003/03/03/stories/2003030300550200.htm\|archive-url=https://web.archive.org/web/20101022024430/http://www.hindu.com/thehindu/mp/2003/03/03/stories/2003030300550200.htm\|archive-date=22 October 2010}}</ref> All of these were [[matrilineal]] communities.		'''Sambandham''' was the functional mode of marriage followed by [[Nairs]], [[Kshatriya\|Dwija Kshatriyas]], and [[Ambalavasis]] among their own communities as well as with the [[Nambudiris]], in what is the present day state of [[Kerala]], India.<ref>{{Cite book\|last=Fuller\|first=C. J.\|url=https://books.google.com/books?id=yQM4AAAAIAAJ&q=sambandham+custom+of+kshatriyas+in+kerala&pg=PA116\|title=The Nayars Today\|date=1976-12-30\|publisher=CUP Archive\|isbn=978-0-521-29091-3\|language=en}}</ref><ref>{{Cite news\|last=Newspaper\|first=The Hindu\|date=3 March 2003\|title=Seeking royal roots\|work=The Hindu\|url=http://www.hindu.com/thehindu/mp/2003/03/03/stories/2003030300550200.htm\|archive-url=https://web.archive.org/web/20101022024430/http://www.hindu.com/thehindu/mp/2003/03/03/stories/2003030300550200.htm\|archive-date=22 October 2010}}</ref> All of these were [[matrilineal]] communities.

	Sambandham also denoted reciprocal marriage among Nairs and this term was not just used to denote hypergamous marriages between the [[Nambudiri]]s and the [[Nair]]s.<ref name="Kodoth2001p350">{{cite journal \|title=Courting Legitimacy or Delegitimizing Custom? Sexuality, Sambandham and Marriage Reform in Late Nineteenth-Century Malabar \|first=Praveena \|last=Kodoth \|journal=Modern Asian Studies \|volume=35 \|issue=2 \|date=May 2001 \|page=351 \|jstor=313121 \|doi=10.1017/s0026749x01002037 \|pmid=18481401 \|s2cid=7910533 }}</ref>		Sambandham also denoted reciprocal marriage among Nairs and this term was not just used to denote hypergamous marriages between the [[Nambudiri]]s and the [[Nair]]s.<ref name="Kodoth2001p350">{{cite journal \|title=Courting Legitimacy or Delegitimizing Custom? Sexuality, Sambandham and Marriage Reform in Late Nineteenth-Century Malabar \|first=Praveena \|last=Kodoth \|journal=Modern Asian Studies \|volume=35 \|issue=2 \|date=May 2001 \|page=351 \|jstor=313121 \|doi=10.1017/s0026749x01002037 \|pmid=18481401 \|s2cid=7910533 }}</ref>
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	=== Among Nairs ===		=== Among Nairs ===
	The Nair women were allowed to ~~take~~ a ~~number~~ of ~~husbands~~, the ~~number could be~~ of ~~dozens but usually there were three or four regular sambandam husbands. The Nair women also had temporary relationships with~~ the Nair ~~soldiers passing through the area~~. ~~There were no resentment among the~~ Sambandam ~~husbands who also had numerous sambandam wives~~ and ~~they would also arrange schedules to avoid overlaps when they visited their wives at night~~. ~~The~~ visiting ~~husband placed his weapons outside the bedroom door and if another husband arrived~~, ~~he might sleep in~~ the ~~[[veranda]] after seeing his~~ weapons~~. If the women became pregnant, one~~ of the ~~husbands usually accepted~~ the ~~child~~. If ~~no appropriate man accepted the child, then she~~ is deemed to have had ~~sexual intercourse~~ with a man from a lower caste or even from a man belonging to one of the lower Nair sub-castes. The women was punished in front of the entire enangar, disowned her caste and could be sold as a slave.<ref>{{Cite book\|last1=Collins\|first1=Randall\|url=https://books.google.com/books?id=v39x_fKR-ykC&q=sambandham%20namboodiri%20nair%20sex&pg=PA300\|title=Weberian Sociological Theory\|last2=Randall\|first2=Collins\|last3=Collins\|first3=Professor of Sociology Randall\|last4=Collins\|first4=Randall Alfred\|date=1986-02-28\|publisher=Cambridge University Press\|isbn=978-0-521-31426-8\|pages=300,301\|language=en}}</ref>		The Nair women were allowed to have only one husband at a time. Since most of the Nairs were [[matrilocal]], the woman stayed at her mother's house. In, most of Kerala, the Nair husband went for work or stayed at his own mother's house during daytime. After sunset he goes to his Sambandam wife's house and stays there till the morning. While visiting, the weapons of the warrior husband were placed outside the entrance door. If a Nair woman is deemed to have had committed adultery, especially with a man from a lower caste or even from a man belonging to one of the lower Nair sub-castes. The women was punished in front of the entire enangar, disowned her caste and could be sold as a slave.<ref>{{Cite book\|last1=Collins\|first1=Randall\|url=https://books.google.com/books?id=v39x_fKR-ykC&q=sambandham%20namboodiri%20nair%20sex&pg=PA300\|title=Weberian Sociological Theory\|last2=Randall\|first2=Collins\|last3=Collins\|first3=Professor of Sociology Randall\|last4=Collins\|first4=Randall Alfred\|date=1986-02-28\|publisher=Cambridge University Press\|isbn=978-0-521-31426-8\|pages=300,301\|language=en}}</ref>

	=== Among Nambudhiri Brahmins ===		=== Among Nambudhiri Brahmins ===
	Among the [[Nambudiri\|Nambudhiri]]'s, the eldest son was only allowed to marry a brahmin woman and make an inheritor to the family's property. The remaining younger sons had sambandam ~~relationships~~ with the Nair women~~, the elder sons also had sambandham relationships with Nair women along with their Brahmin wives~~. The Brahmins considered this as ~~[[concubinage]]~~ because of their paternal lineage and the Nairs however considered this as legitimate marriages because their lineage passed in a maternal line.<ref name="CollinsRandall" /><ref name="Nossiter1982">{{cite book\|author=Thomas Johnson Nossiter\|title=Communism in Kerala: A Study in Political Adaptation\|url=https://books.google.com/books?id=8CSQUxVjjWQC&pg=PR13\|date=1 January 1982\|publisher=University of California Press\|isbn=978-0-520-04667-2\|page=26}}</ref> Since, the brahmin man was considered more [[ritually pure]] than his ~~sambandam~~ Nair wife, he could not touch her or her children or eat in her house during the day-time while he was in a state of ritual purity.<ref name="CollinsRandall">{{Cite book\|last1=Collins\|first1=Randall\|url=https://books.google.com/books?id=v39x_fKR-ykC&q=sambandham%20namboodiri%20nair%20sex&pg=PA300\|title=Weberian Sociological Theory\|last2=Randall\|first2=Collins\|last3=Collins\|first3=Professor of Sociology Randall\|last4=Collins\|first4=Randall Alfred\|date=1986-02-28\|publisher=Cambridge University Press\|isbn=978-0-521-31426-8\|pages=300,301\|language=en}}</ref>		Among the [[Nambudiri\|Nambudhiri]]'s, the eldest son was only allowed to marry a brahmin woman and make an inheritor to the family's property. The remaining younger sons had sambandam marriages with the Nair women. The Brahmins considered this as an informal marriage because of their paternal lineage and the Nairs however considered this as legitimate functional marriages because their lineage passed in a maternal line.<ref name="CollinsRandall" /><ref name="Nossiter1982">{{cite book\|author=Thomas Johnson Nossiter\|title=Communism in Kerala: A Study in Political Adaptation\|url=https://books.google.com/books?id=8CSQUxVjjWQC&pg=PR13\|date=1 January 1982\|publisher=University of California Press\|isbn=978-0-520-04667-2\|page=26}}</ref> Since, the brahmin man was considered more [[ritually pure]] than his Nair wife, he could not touch her or her children or eat in her house during the day-time while he was in a state of ritual purity.<ref name="CollinsRandall">{{Cite book\|last1=Collins\|first1=Randall\|url=https://books.google.com/books?id=v39x_fKR-ykC&q=sambandham%20namboodiri%20nair%20sex&pg=PA300\|title=Weberian Sociological Theory\|last2=Randall\|first2=Collins\|last3=Collins\|first3=Professor of Sociology Randall\|last4=Collins\|first4=Randall Alfred\|date=1986-02-28\|publisher=Cambridge University Press\|isbn=978-0-521-31426-8\|pages=300,301\|language=en}}</ref>After sunset however, these were allowed.

	== Malabar marriage act ==		== Malabar marriage act ==
	Act IV of the [[Malabar Marriage Act, 1896]], defined Sambandham as "an alliance between a man and a woman, by reason of which they, in accordance with the custom of the community to which they belong, or to which either of them belongs, cohabit or intend to cohabit as husband and wife."{{citation needed\|date=September 2020}}		Act IV of the [[Malabar Marriage Act, 1896]], defined Sambandham as "a marriage alliance between a man and a woman, by reason of which they, in accordance with the custom of the community to which they belong, or to which either of them belongs, cohabit or intend to cohabit as husband and wife."{{citation needed\|date=September 2020}}

	==See also==		==See also==

UpdateBot: robot: Update article (please report if you notice any mistake or error in this edit)

2022-06-16T05:30:54Z

robot: Update article (please report if you notice any mistake or error in this edit)

← Older revision		Revision as of 11:00, 16 June 2022
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	{{Use Indian English\|date=June 2019}}		{{Use Indian English\|date=June 2019}}
	{{More footnotes\|date=September 2010}}		{{More footnotes\|date=September 2010}}
	'''Sambandham''' was an informal mode of marriage followed by [[Nairs]], [[Samantha Kshatriya\|Samantha Kshatriyas]], [[Kshatriya\|Kshatriyas]] and [[Ambalavasis]] with [[Nambudiris]], in what is the present day state of [[Kerala]], India.<ref>{{Cite book\|last=Fuller\|first=C. J.\|url=https://books.google.com/books?id=yQM4AAAAIAAJ&q=sambandham+custom+of+kshatriyas+in+kerala&pg=PA116\|title=The Nayars Today\|date=1976-12-30\|publisher=CUP Archive\|isbn=978-0-521-29091-3\|language=en}}</ref><ref>{{Cite news\|last=Newspaper\|first=The Hindu\|date=3 March 2003\|title=Seeking royal roots\|work=The Hindu\|url=http://www.hindu.com/thehindu/mp/2003/03/03/stories/2003030300550200.htm\|archive-url=https://web.archive.org/web/20101022024430/http://www.hindu.com/thehindu/mp/2003/03/03/stories/2003030300550200.htm\|archive-date=22 October 2010}}</ref> All of these were [[matrilineal]] communities. The custom is no longer observed. Alternate names for the system were used by different social groups and in different regions;<ref name="Kodoth2001p350">{{cite journal \|title=Courting Legitimacy or Delegitimizing Custom? Sexuality, Sambandham and Marriage Reform in Late Nineteenth-Century Malabar \|first=Praveena \|last=Kodoth \|journal=Modern Asian Studies \|volume=35 \|issue=2 \|date=May 2001 \|page=351 \|jstor=313121 \|doi=10.1017/s0026749x01002037 \|pmid=18481401 \|s2cid=7910533 }}</ref> they included ''Pudavamuri'', ''Pudavakoda'', ''Vastradanam'', ''Vitaram Kayaruka'', ''Mangalam'' and ''Uzhamporukkuka''.		'''Sambandham''' was an informal mode of marriage followed by [[Nairs]], [[Samantha Kshatriya\|Samantha Kshatriyas]], [[Kshatriya\|Kshatriyas]], and [[Ambalavasis]] among their own communities as well as with the [[Nambudiris]], in what is the present day state of [[Kerala]], India.<ref>{{Cite book\|last=Fuller\|first=C. J.\|url=https://books.google.com/books?id=yQM4AAAAIAAJ&q=sambandham+custom+of+kshatriyas+in+kerala&pg=PA116\|title=The Nayars Today\|date=1976-12-30\|publisher=CUP Archive\|isbn=978-0-521-29091-3\|language=en}}</ref><ref>{{Cite news\|last=Newspaper\|first=The Hindu\|date=3 March 2003\|title=Seeking royal roots\|work=The Hindu\|url=http://www.hindu.com/thehindu/mp/2003/03/03/stories/2003030300550200.htm\|archive-url=https://web.archive.org/web/20101022024430/http://www.hindu.com/thehindu/mp/2003/03/03/stories/2003030300550200.htm\|archive-date=22 October 2010}}</ref> All of these were [[matrilineal]] communities.

			Sambandham also denoted reciprocal marriage among Nairs and this term was not just used to denote hypergamous marriages between the [[Nambudiri]]s and the [[Nair]]s.<ref name="Kodoth2001p350">{{cite journal \|title=Courting Legitimacy or Delegitimizing Custom? Sexuality, Sambandham and Marriage Reform in Late Nineteenth-Century Malabar \|first=Praveena \|last=Kodoth \|journal=Modern Asian Studies \|volume=35 \|issue=2 \|date=May 2001 \|page=351 \|jstor=313121 \|doi=10.1017/s0026749x01002037 \|pmid=18481401 \|s2cid=7910533 }}</ref>
			The custom is no longer observed. Alternate names for the system were used by different social groups and in different regions;<ref name="Kodoth2001p350">{{cite journal \|title=Courting Legitimacy or Delegitimizing Custom? Sexuality, Sambandham and Marriage Reform in Late Nineteenth-Century Malabar \|first=Praveena \|last=Kodoth \|journal=Modern Asian Studies \|volume=35 \|issue=2 \|date=May 2001 \|page=351 \|jstor=313121 \|doi=10.1017/s0026749x01002037 \|pmid=18481401 \|s2cid=7910533 }}</ref> they included ''Pudavamuri'', ''Pudavakoda'', ''Vastradanam'', ''Vitaram Kayaruka'', ''Mangalam'' and ''Uzhamporukkuka''.

	== Practice ==		== Practice ==
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	{{reflist}}		{{reflist}}

			==Sources==
	* Moore, Melinda. "Symbol and Meaning in Nayar Marriage Ritual." American Ethnologist. 15 (1998) 254–273		* Moore, Melinda. "Symbol and Meaning in Nayar Marriage Ritual." American Ethnologist. 15 (1998) 254–273
	* Gough, K. (1961) Nayar: Central Kearla, in Schneider, D. M. & Gough, K. (Eds.) Matrilineal Kinship. Berkeley & Los Angeles, p298-404		* Gough, K. (1961) Nayar: Central Kearla, in Schneider, D. M. & Gough, K. (Eds.) Matrilineal Kinship. Berkeley & Los Angeles, p298-404

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{{Use dmy dates|date=June 2019}}
{{Use Indian English|date=June 2019}}
{{More footnotes|date=September 2010}}
'''Sambandham''' was an informal mode of marriage followed by [[Nairs]], [[Samantha Kshatriya|Samantha Kshatriyas]], [[Kshatriya|Kshatriyas]] and [[Ambalavasis]] with [[Nambudiris]], in what is the present day state of [[Kerala]], India.<ref>{{Cite book|last=Fuller|first=C. J.|url=https://books.google.com/books?id=yQM4AAAAIAAJ&q=sambandham+custom+of+kshatriyas+in+kerala&pg=PA116|title=The Nayars Today|date=1976-12-30|publisher=CUP Archive|isbn=978-0-521-29091-3|language=en}}</ref><ref>{{Cite news|last=Newspaper|first=The Hindu|date=3 March 2003|title=Seeking royal roots|work=The Hindu|url=http://www.hindu.com/thehindu/mp/2003/03/03/stories/2003030300550200.htm|archive-url=https://web.archive.org/web/20101022024430/http://www.hindu.com/thehindu/mp/2003/03/03/stories/2003030300550200.htm|archive-date=22 October 2010}}</ref> All of these were [[matrilineal]] communities. The custom is no longer observed. Alternate names for the system were used by different social groups and in different regions;<ref name="Kodoth2001p350">{{cite journal |title=Courting Legitimacy or Delegitimizing Custom? Sexuality, Sambandham and Marriage Reform in Late Nineteenth-Century Malabar |first=Praveena |last=Kodoth |journal=Modern Asian Studies |volume=35 |issue=2 |date=May 2001 |page=351 |jstor=313121 |doi=10.1017/s0026749x01002037 |pmid=18481401 |s2cid=7910533 }}</ref> they included ''Pudavamuri'', ''Pudavakoda'', ''Vastradanam'', ''Vitaram Kayaruka'', ''Mangalam'' and ''Uzhamporukkuka''.

== Practice ==

=== Among Nairs ===
The Nair women were allowed to take a number of husbands, the number could be of dozens but usually there were three or four regular sambandam husbands. The Nair women also had temporary relationships with the Nair soldiers passing through the area. There were no resentment among the Sambandam husbands who also had numerous sambandam wives and they would also arrange schedules to avoid overlaps when they visited their wives at night. The visiting husband placed his weapons outside the bedroom door and if another husband arrived, he might sleep in the [[veranda]] after seeing his weapons. If the women became pregnant, one of the husbands usually accepted the child. If no appropriate man accepted the child, then she is deemed to have had sexual intercourse with a man from a lower caste or even from a man belonging to one of the lower Nair sub-castes. The women was punished in front of the entire enangar, disowned her caste and could be sold as a slave.<ref>{{Cite book|last1=Collins|first1=Randall|url=https://books.google.com/books?id=v39x_fKR-ykC&q=sambandham%20namboodiri%20nair%20sex&pg=PA300|title=Weberian Sociological Theory|last2=Randall|first2=Collins|last3=Collins|first3=Professor of Sociology Randall|last4=Collins|first4=Randall Alfred|date=1986-02-28|publisher=Cambridge University Press|isbn=978-0-521-31426-8|pages=300,301|language=en}}</ref>

=== Among Nambudhiri Brahmins ===
Among the [[Nambudiri|Nambudhiri]]'s, the eldest son was only allowed to marry a brahmin woman and make an inheritor to the family's property. The remaining younger sons had sambandam relationships with the Nair women, the elder sons also had sambandham relationships with Nair women along with their Brahmin wives. The Brahmins considered this as [[concubinage]] because of their paternal lineage and the Nairs however considered this as legitimate marriages because their lineage passed in a maternal line.<ref name="CollinsRandall" /><ref name="Nossiter1982">{{cite book|author=Thomas Johnson Nossiter|title=Communism in Kerala: A Study in Political Adaptation|url=https://books.google.com/books?id=8CSQUxVjjWQC&pg=PR13|date=1 January 1982|publisher=University of California Press|isbn=978-0-520-04667-2|page=26}}</ref> Since, the brahmin man was considered more [[ritually pure]] than his sambandam Nair wife, he could not touch her or her children or eat in her house during the day-time while he was in a state of ritual purity.<ref name="CollinsRandall">{{Cite book|last1=Collins|first1=Randall|url=https://books.google.com/books?id=v39x_fKR-ykC&q=sambandham%20namboodiri%20nair%20sex&pg=PA300|title=Weberian Sociological Theory|last2=Randall|first2=Collins|last3=Collins|first3=Professor of Sociology Randall|last4=Collins|first4=Randall Alfred|date=1986-02-28|publisher=Cambridge University Press|isbn=978-0-521-31426-8|pages=300,301|language=en}}</ref>

== Malabar marriage act ==
Act IV of the [[Malabar Marriage Act, 1896]], defined Sambandham as "an alliance between a man and a woman, by reason of which they, in accordance with the custom of the community to which they belong, or to which either of them belongs, cohabit or intend to cohabit as husband and wife."{{citation needed|date=September 2020}}

==See also==
* [[Kettu Kalyanam]]
* [[Malayali Brahmins]]

==References==
{{reflist}}

* Moore, Melinda. "Symbol and Meaning in Nayar Marriage Ritual." American Ethnologist. 15 (1998) 254–273
* Gough, K. (1961) Nayar: Central Kearla, in Schneider, D. M. & Gough, K. (Eds.) Matrilineal Kinship. Berkeley & Los Angeles, p298-404
* Karl, R. (2003) Women in Practice: A Comparative Analysis of Gender and Sexuality in India. [http://www.newpaltz.edu/asianstudies/nycas/2003%20UG%20Ryan%20Prize%20Renee%20Karl.doc 2003 Marleigh Grayer Ryan Student Prize ]; Moore, M. (1998) Symbol and Meaning in Nayar Marriage Ritual, American Ethnologist 15:254-73
* Damodar Dharmanand Kosambi (1975) ''An Introduction to the Study of Indian History''.
* Dirks, Nicholas. "Homo Hierarchies: Origins of an Idea." Castes of Mind. Princeton: Princeton University Press 2001.

[[Category:Indian castes]]
[[Category:Indian surnames]]
[[Category:Kerala society]]
[[Category:Telugu society]]