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{{Use Indian English|date=June 2019}} | {{Use Indian English|date=June 2019}} | ||
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'''Sambandham''' was | '''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 | 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 | 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 " | 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== | ||
Revision as of 14:30, 14 July 2023
 | This article includes a list of general references, but it remains largely unverified because it lacks sufficient corresponding inline citations. (September 2010) |
Sambandham was the functional mode of marriage followed by Nairs, Dwija Kshatriyas, and Ambalavasis among their own communities as well as with the Nambudiris, in what is the present day state of Kerala, India.[1][2] 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 Nambudiris and the Nairs.[3] The custom is no longer observed. Alternate names for the system were used by different social groups and in different regions;[3] they included Pudavamuri, Pudavakoda, Vastradanam, Vitaram Kayaruka, Mangalam and Uzhamporukkuka.
Practice
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.[4]
Among Nambudhiri Brahmins
Among the 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.[5][6] 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.[5]After sunset however, these were allowed.
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]
See also
References
- ↑ Fuller, C. J. (30 December 1976). The Nayars Today. CUP Archive. ISBN 978-0-521-29091-3.
- ↑ Newspaper, The Hindu (3 March 2003). "Seeking royal roots". The Hindu. Archived from the original on 22 October 2010.
- ↑ 3.0 3.1 Kodoth, Praveena (May 2001). "Courting Legitimacy or Delegitimizing Custom? Sexuality, Sambandham and Marriage Reform in Late Nineteenth-Century Malabar". Modern Asian Studies. 35 (2): 351. doi:10.1017/s0026749x01002037. JSTOR 313121. PMID 18481401. S2CID 7910533.
- ↑ Collins, Randall; Randall, Collins; Collins, Professor of Sociology Randall; Collins, Randall Alfred (28 February 1986). Weberian Sociological Theory. Cambridge University Press. pp. 300, 301. ISBN 978-0-521-31426-8.
- ↑ 5.0 5.1 Collins, Randall; Randall, Collins; Collins, Professor of Sociology Randall; Collins, Randall Alfred (28 February 1986). Weberian Sociological Theory. Cambridge University Press. pp. 300, 301. ISBN 978-0-521-31426-8.
- ↑ Thomas Johnson Nossiter (1 January 1982). Communism in Kerala: A Study in Political Adaptation. University of California Press. p. 26. ISBN 978-0-520-04667-2.
Sources
- 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. 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.