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| {{Use dmy dates|date=September 2019}} | | {{Use dmy dates|date=September 2019}} |
| {{Use Indian English|date=September 2019}} | | {{Use Indian English|date=September 2019}} '''Mannadiar''' is a title used by members of the [[Nair]] caste . Mannadiyars lived in parts of [[Palakkad]]. A majority of Mannadiars are land owners, [[agriculture]] being their traditional occupation, ranging from farmers to large feudal landlords ([[jenmi]]s). Also, some of them are engaged in retail and wholesale trading businesses in Palakkad. The house ([[tharavad]]) of Mannadiars is called "Mannattam" like Illams for [[Namboothiris]].The [[Tharakan (Hindu caste)]] Mannadiyar and [[Nair]] Mannadiyars belong to the general category. |
| '''Mannadiar''' (or '''Mannadiyar''') are [[Nair]]s of [[Tamils|Tamil]]<ref name="Srinivas" /> origin settled in [[Palakkad district|Palakkad]] region of [[Kerala]]. Majority of Mannadiars are land owners, [[agriculture]] being their traditional occupation, ranging from farmers to large feudal landlords ([[jenmi]]s). Also, some of them are engaged in retail and wholesale trading businesses in Palakkad. They trace their origin from the [[Chola dynasty|Chola Dynasty]]. The house ([[tharavad]]) of Mannadiars is called "Mannattu" like Illams for [[Namboothiris]]. Related castes of Mannadiar are [[Pathukudi]] (also known as "Dashagotram" or "Pathu Madom") [[Moothan]], [[Guptan]], and [[Tharakan (Hindu Caste)|Tharakan]].{{citation needed|date=August 2020}} | |
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| ==Etymology== | | ==Etymology== |
| Mannadiar is an honorific title possessed by ancient landlords. The word is rooted from ''Mun'' or ''Maṇṇú'' ([[earth]]) and ''Nēṭiyavar'' or ''{{transliteration|ml|uṭayōr}}'' (lords, [[Jenmi]] or earners) clubbed to form Mannadiars.<ref name=autogenerated1>[https://books.google.com/books?id=0JCaAAAAIAAJ "Census of India, 1961, Volume 7"] P. 20</ref> | | Mannadiar is an honorific title possessed by ancient landlords. The word is rooted from ''Mun'' or ''Maṇṇú'' ([[earth]]) and ''Nēṭiyavar'' or ''{{transliteration|ml|uṭayōr}}'' (lords, [[Jenmi]] or earners) clubbed to form Mannadiars.<ref name=autogenerated1>[https://books.google.com/books?id=0JCaAAAAIAAJ "Census of India, 1961, Volume 7"] P. 20</ref> |
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| Mannadiar was a title used to be awarded to the eldest member of each family by the ruling head. The title holders were entitled to certain privileges. When the practice of awarding the title became a story of the past, even the younger members began to use the surname ''Mannadiar'', by time.<ref name=autogenerated6>[https://books.google.com/books?id=0JCaAAAAIAAJ "Census of India, 1961, Volume 7"] P. 21</ref> Mannadi was derived from the Tamil word pannadiyar or ‘Mandradyari’. This was a title held by [[Kongu Vellalar|Kongu Velalar]]s,<ref name="title">{{cite news |last=Krishnamachari|first=Suganthi|date=30 April 2020|title=Inscriptions talk of fascinating Kongu connection|url=https://www.thehindu.com/society/history-and-culture/inscriptions-talk-of-fascinating-kongu-connection/article31470952.ece|work=The Hindu|location= |access-date=17 April 2021}}:”Mannadiyar is a title, which the Angarath and Vadaseri families of Kerala have,” says Raju. William Logan, in his Malabar Manual, says that the Mannadiyars were a caste of Vellalars from Kangeyam, in Coimbatore province, who had settled in Palakkad. Mandradi is a title held by many Kongu Vellala families, says Raju. Mandradi became Mannadi in Malayalam, just as the Tamil nandri (thank you) becomes nanni in Malayalam.”</ref> who the Mannadiyars trace their origins<ref name="origin">{{cite news |last=Krishnamachari|first=Suganthi|date=30 April 2020|title=Inscriptions talk of fascinating Kongu connection|url=https://www.thehindu.com/society/history-and-culture/inscriptions-talk-of-fascinating-kongu-connection/article31470952.ece|work=The Hindu|location= |access-date=17 April 2021}}:”One story that repeats in literature and copper plates is that of the marriage of a Chola princess into the Chera royal family, and the subsequent movement of 8,000 Kongu Vellalas to Chera Nadu...According to Mezhi Vilakkam, the Vellalas had landed rights (kani urimai) in Kochi, Kollam, Kozhikode and Palakkad. Kongu Vellalas came to Palakkad from Kangeyam, Karur, Kaadiyur, Sanguppalayam (corruption of Sankarandampalayam) and Pazhaiayakottai...C.M. Ramachandra Chettiar, the first to record the history of the Kongu region, wrote of a Kongu-Chera war about 1,000 years ago. When the Kongu king died in battle, some of the Kongu generals stayed back in Chera Nadu.”</ref> from as evidenced by epigraphy, literature and shared customs.<ref name="custom">{{cite news |last=Krishnamachari|first=Suganthi|date=30 April 2020|title=Inscriptions talk of fascinating Kongu connection|url=https://www.thehindu.com/society/history-and-culture/inscriptions-talk-of-fascinating-kongu-connection/article31470952.ece|work=The Hindu|location= |access-date=17 April 2021}}:”Mannadiyars were disciples of the Melmatam in Perur, to which many Kongu Vellalas owe allegiance...Raju found many Tamil palm leaf manuscripts in the possession of Vadaseri Mannadiyars. In Vannaamadai, even in Malayalam manuscripts, names of Vellala migrants were in Tamil. Mannadiyar families in Mathur, Palakkad district, were familiar with Kamba Ramayanam. Pavakoothu, based on the epic, is a 14-day festival in the Chunanghi Bhagavati temple in Nallepilly...Both Palakkad and Kongu Nadu have villages with the same name - Ayilur, Velladhi and Alathur, to name a few. In most other cases, there are only slight variations between the Kongu and Kerala names - Neelamperur in Kongu Nadu and Nilambur in Kerala, points out Raju...He points to L.A. Anantakrishna Iyer’s observation in his book, Cochin - Tribes and Castes that Menons are connected with the Vellalas. Interestingly, many of the Mannadiyars are Menons.”</ref>
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| ==History== | | ==History== |
| According to epigraphical and literary evidence there was marriage of a Chola princess into the Chera royal family, and the subsequent movement of 8,000 [[Kongu Vellalar]]s to Chera Nadu. Recorded in the Mezhi Vilakkam are the landed rights of Vellalas in Kochi, Kollam, Kozhikode and Palakkad. C. M. Ramachandra Chettiar wrote of a Kongu-Chera war about 1,000 years ago after which Kongu generals stayed back in Chera Nadu.<ref name="origin"/>
| | Mannadiyar is a title, which the Angarath and Vadaseri families of Kerala have . Mannadiyars are Hindus who follow a mixture of Shaivism and Vaishnavism. The palm leaf manuscripts in the possession of Mannadiyars, relate to several [[Malayalam]] works of poets from Kerala. Mannadiyars regularly read the [[Adhyatma Ramayana]] during the Ramayana masam in Kerala. |
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| It is believed the Mannadiyars were descendants of these [[Kongu Vellalar]]s.<ref name="title"/> Mannadiyars and Kongu Vellalars were both disciples of the Melmatam in Perur. The Tamil palm leaf manuscripts in the possession of Mannadiyars, traditions like the Kamba Ramayana, and similar village names between Kongu Nadu and Palakkad etc.<ref name="custom"/> further support this theory. It is believed the Mannadiyars gradually changed from patriliny to matriliny over a period 120–150 years when they naturalised as [[Nair]]s.<ref name="Srinivas"/>
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| == Religion == | | == Religion == |
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| Mannadiars identify as belonging to [[Kshatriya]] [[Varna (Hinduism)|varna]] and majority of them are Vaishnavites <ref name=autogenerated9>[https://books.google.com/books?id=wFsbAAAAIAAJ&dq "Kerala District Gazetteers: Palghat"] P. 162</ref> and Saivites, where as lord Devendran vajra the rain god basically they are former and lord [[Murugan]] (or ''Karthikeya''), [[Durga]] (Parashakti) and [[Ayyappa]] are also worshiped.
| | The [[Snake|serpent]] is also worshipped by Mannadiar families (mostly in [[Valluvanad (southern Malabar)|Valluvanad]] areas) as a guardian of the clan. The worship of snakes, <ref name="Nayar1974">{{cite book|author=K. Balachandran Nayar|title=In quest of Kerala|url=https://books.google.com/books?id=EXIeAAAAMAAJ|accessdate=2011-06-03|year=1974|publisher=Accent Publications|page=85 |quote=The Dravidian people of Kerala were serpent worshippers.}}</ref> is so prevalent in the area that one [[anthropologist]] notes: "In no part of the world is snake worship more general than in Kerala."<ref name="Iyer1968">{{cite book|author=L. A. Krishna Iyer|title=Social history of Kerala|url=https://books.google.com/books?id=UU5DAAAAYAAJ|accessdate=2011-06-03|year=1968|publisher=Book Centre Publications|page=104}}</ref> Serpent groves (Pāmpin Kāvú) were found in the [[Points of the compass|southwest]]ern corner of Many of the Mannadiar [[Tharavad]] compound and Sarpa Pooja will be performed once a year by the family members. |
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| The [[Snake|serpent]] is also worshipped by Mannadiar families (mostly in [[Valluvanad (southern Malabar)|Valluvanad]] areas) as a guardian of the clan. The worship of snakes, a [[Dravidian people|Dravidian]] custom,<ref name="Nayar1974">{{cite book|author=K. Balachandran Nayar|title=In quest of Kerala|url=https://books.google.com/books?id=EXIeAAAAMAAJ|accessdate=2011-06-03|year=1974|publisher=Accent Publications|page=85 |quote=The Dravidian people of Kerala were serpent worshippers.}}</ref> is so prevalent in the area that one [[anthropologist]] notes: "In no part of the world is snake worship more general than in Kerala."<ref name="Iyer1968">{{cite book|author=L. A. Krishna Iyer|title=Social history of Kerala|url=https://books.google.com/books?id=UU5DAAAAYAAJ|accessdate=2011-06-03|year=1968|publisher=Book Centre Publications|page=104}}</ref> Serpent groves (Pāmpin Kāvú) were found in the [[Points of the compass|southwest]]ern corner of Many of the Mannadiar [[Tharavad]] compound and Sarpa Pooja will be performed once a year by the family members. | |
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| ==Traditions and customs== | | ==Traditions and customs== |
| | | The Traditions of the Mannadiyars are similar to that of other subdivisions of the [[Nair]] caste in [[Kerala]] and have unique traditions that are found only in Kerala. |
| ===Marriage customs===
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| Mannadiars’ marriage process is almost similar to typical South Indian [[Brahmin]]’s marriage events and procedures. The process starts with ''Nishchayatartham'' (''Ashtamangalyam''), the engagement ceremony hosted at Bride’s home. The [[Kaniyan]] (the traditional astrologer) or the head of family members writes the "Lagna Patrika" specifying the date, time and venue of marriage and this serves as a sort of commitment for both the families.<ref name="autogenerated6"/> ''Thamboola Prasna'' - astrological prediction based on Beetle leaves and Deepam (oil lamp) - will be conducted as a ritual and results of the "Prasna" will be interpreted to all relatives assembled there.(This is to take remedial measures and precautions for hurdles foreseen in the future married life, if any). The language used on this occasion is a mixture of [[Tamil language|Tamil]] and [[Malayalam]] and there is also a reference in it about Cholamandala Perumal (Chola King).<ref name="autogenerated6"/> Other customs connected to this function are ''Jatakam Koottikettal'' tying the horoscopes of bride & groom together symbolically for the fixation of marriage and ''Pon veykkal'' (presenting Gold ornament to bride) by Groom's relatives (normally sister of groom) followed by feast. The Groom's family also sends to the bride cosmetics, dresses, a mirror and a basket filled with sweetmeats and fruits on this occasion.
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| Marriage is normally called ''Paanigrahanam'' and it is a simple function nowadays (earlier marriage was eventful for four days and groom used to travel to bride's house on an elephant, today the function is reduced to a day). The marriage ceremony commences with the groom arriving at Brides residence (or Kalyana Mandapa). The groom's aid will hold umbrella till they reach bride's house irrespective of the weather (''Kudapidikkal'') and ''Nadhaswaram'', treated as sacred music will be accompanied. The groom will be received by a group of girls with tray of flowers, fruits, sweets and oil lamps (''Thalappoli''). In readiness for the arrival of the groom and his family, the bride's family keeps 'Chandan' (sandalwood paste), 'Kumkum' (vermilion), rose water, sugar candy, garlands and a platter for the 'Aarthi' (traditional welcoming ritual). Bride's younger brother will clean the groom's feet while receiving him to the mandapam (''Kaalu kazhukal'') and in return he will be rewarded with 'Kacha' (Dress) and Money. ''Kacha Samarppanam'' (giving clothes) will also be performed by groom to the relatives (normally eldest members) of both bride and groom and takes blessings from them. Once the procession reaches the marriage venue 'Aarthi' is performed and a coconut is broken to ward off evil.
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| The marriage ceremony proceeds with priests chanting mantras and ''Thalikettu'' at the Muhurtham specified in lagna patrika — tying the [[Thali]] chain in the bride's neck and exchange of [[garland]] (''Maala Mattal'') each other thrice. In the shastras, the exchange of garlands symbolizes their unification, as one soul in two bodies. It is inward acceptance by each of the very fragrance in the other. This is followed by ''Paanigrahanam'' (accepting the bride by taking holy vows), ''Kanya Dhanam'' (by keeping the hand of the bride into grooms’ hand by bride's Uncle or father) and ''Agni Pradakshinam'' (after holding the hands mutually by a knot of their small fingers, groom and bride together move around the "Vivaha-homa agni", the sacred fire). After the rituals and [[Sadhya]] (Feast) and before ''Griha Pravesham'', there will be ''Sakunam Kanikkal'' (showing Good Omen — normally the sight of a lady holding a pot with full of water in it or a five wicked lamp) to both bride and groom and ''Mangala Aarthi'' is taken. Aaarthi is taken many times during the ceremony. Reception (Introducing couples for friends, relatives and neighbors ) will also be conducted on the eve of Marriage.
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| "Kaikottikkali'", an important art form used to be performed in bride's house (previous night of the marriage) and groom's residence (on the day of marriage after receiving bride & groom ) in olden days. Elite class used to conduct [[Kathakali]] too. ''Palum Pazhavum'' ( feeding sweet milk and cut banana after marriage) and ''Kavukeral'' ( visiting their respective Paradevatha temples after 7 days of marriage) are other customs related to marriage. Normally on the day of marriage [[thali]] will be beaded in a yellow thread (''ManjaCharadu''), the same will be changed to a golden chain on the next day (or within 3 days), which is also been celebrated inviting close friends and relatives.<ref name="autogenerated6"/>
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| The caste passed through a gradual change, in about 120 to 150 years, in [[Malappuram]] (but not in [[Palakkad]]) from Patriliny to Matrliny system, but not completely. Some Mannadaiar Women in [[Malappuram]] had husbands from [[Namboothiri]] [[Brahmin]]s and men have married Kiriyam [[Nair]] women.<ref name="Srinivas">{{cite book |author1=Mysore Narasimhachar Srinivas|date=1995|title=Social Change in Modern India |url=https://books.google.com/books?id=ZrJB-MsbWvoC&pg=PA18|location=New Delhi|publisher=Orient Longman Private Limited |page=18|isbn=812500422X}}: "Thus the two patrilineal Tamil trading castes, the Tarakans (of Angadipuram) and Mannadiyārs (of Pālghāt tāluk), gradually changed, in about 120 to 150 years, from patriliny to matriliny. Tarakan women had husbands from Nambūdri Brahmin or Samanthan families while Tarakan men married Kiriyam Nāyar women. Some Tarakan women had connubial relations with men of the royal Vellāttiri lineage, and this was a source of wealth for the lucky Tarakan lineages.”</ref>
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| ==See also== | | ==See also== |
| * [[Tharakan (Hindu caste)]] | | * [[Nair]] |
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| ==References== | | ==References== |