Salient Featrures of Kerala Social Structure-A Historic Perspective
I. INTRODUCTION
Kerala is truly undiscovered
This study about the salient features of the social structure of Kerala from a historical perspective is trying to look at the various features of Kerala society from an all encompassing model. This small descriptive and narrative study which generally takes up the features of structural- functionalism can also be analyzed in the Marxian perspective. The logical code across the study can be threaded through the historical lines which can be traced through the historical epoch’s namely megalithic period, Ravivarma epoch and modern period. Emphasis is duly given to various social segments which are a replica of the Kerala society which has got its repercussions in the modern one. The synonym associated with Kerala today is the KERALA MODEL OF DEVELOPMENT which is made possible with the efforts across centuries. Like anywhere else history of Kerala has got its significance too. As students of Kerala society one limitation that we had to purposefully overcome was that, like elsewhere our history was also that of a dominant class. Kerala has had a long period of insular existence; this has resulted in the distinctiveness of their language, dress, culture and institutions. Kerala is a melting pot where several ethnic and religious groups mingle. A good illustration of the religious tolerance or secularism is found in the heart of Kerala’s capital, Thiruvananthapuram, where a temple, a mosque and a cathedral stand side by side. This glossy picture is not the end. Alongside there exists a picture which portrays the red pages of challenged secularism.
This study for the purpose of convenience takes a general discourse which focuses on certain thrust areas. The thrust areas are:
1. Historical epochs
2. Physical Features
3. Socio-Cultural identities
These classifications cover almost all the social segments which constitute the Kerala’s social structure which in this study is traced along historical lines. This study is a preview of those following it.
II. HISTORICAL EPOCHS
Like the history of many other provinces of
There is a persistent legend which says that Parashuram, the 6th incarnation of Lord Vishnu, the preserver of the Hindu Trinity, stood on a high place in the mountains, threw an axe far in to the sea, and commanded the sea to retreat. And the land that emerged all from the waters became Kerala, the land of plenty and prosperity. The discovery of Microliths or small stone implements, near Kozikode and
Geographically Kerala is formed by the annual deposit of silt brought by the rivers from the Western Ghats.Sanskkrit scholars derive the name from “Kera or Coconut” ,which is one of the staple products of this region .Others regards Kerala as a variant of “Cherala” which is a corrept form of the of the Tamil Charal meaning Mountain slope .The Malabar of the Arab and the Persian writers and the Malanad of the early Malayalam and the medieval Tamil literature mean the land of hills and mountain.
History is, "a story or record of important events that happened to a person or nation, usually with an explanation of causes and effects”. The historian of Kerala is fortunate in having an abundance of source materials, archeological and literary, which help him to glean facts relating to the early and medieval social history of Kerala.The recorded history of Kerala divided on the basis of some periods:
- Megalithic Period
- Ancient Period
- Vanchi epoch or Sangam Period
- Post- Sangam Period
- Kollam Epoch
- Medieval Kerala and European Arrivals
- Silent revolution
- Modern Epoch
I MEGALITHIC PERIOD
The earliest people of Kerala were believed to be Megalithic builders aged between 10th Century BC and 5th Century AD. Their language was most probably was an archaic form of Tamil. There is no unassailable evidence yet of the Paleolithic age (old stone age) or Neolithic age (New stone age) in Kerala.The stray discovery of Neolithic tools from some of the river beds in recent time doesn’t give us any conclusive clue to establish any positive thesis relating to Paleolithic or Neolithic human settlement in Kerala.The earliest of the people of Kerala about whose way of life information is available are those who built by megalithic monuments in granites, stone and pottery which are met with in different parts of the state. Megalithic monuments like various kinds of burial stones and urns and some man-made underground chambers have also been found by around 3000 B.C., Some scholars assign the megalithic culture to the period 700 BC-400BC, while others would suggest an earlier period.
II ANCIENT PERIOD
Ancient Period refers to the time before the Christian era. History of Kerala can be traced back to 4000 B.C., when Proto Australoid and Negrito race inhabited the land. Microlithic artifacts dating back to 4000 B.C. have been recovered from near
The immigration of the Aryans from the North was an event of far –reaching social and cultural importance in Kerala history. The Aryan immigrants started moving into the regions south of the Vindhyas about BC 1000 .The process of Aryanization a decisive phase in 4th century BC. Eventually there was an influx of Brahmin immigrants in to the Kerala region resulting in the large scale intrusion of Aryan ideas and practices in to the Dravidian society of the day. The first batch of Brahmin immigrants must have come to Kerala in the third century BC itself immediately following the arrival of the Jain and Buddhist monks.
III VANCHI EPOCH OR SANGAM PERIOD (1-500 AD)
The first lighted period in Kerala History in called the Sangam Age. The Sangam Age (1-500 AD) in Kerala is said to be the first enlightened age among other periods of past. The poets, poetesses and other writers of this period have left behind valuable accounts of the contemporary age including the cultural, economic, social, political aspects of the kingdoms of the south. It is only the Sangam Age that the history of Kerala assumes a practical base instead of concentrating in the mythological stories and legends. The sangam age is that period when sangam literature was composed. The literal meaning of sangam is ‘academy’ and hence this age has been called so as great Tamil works of academic excellence were produced in this period.
Travancore is called Vanchy Nadu or Vanchy Bhumi and several places in Kerala that bear the name vanchi .From the Sangam works we can make the following observations about the Chera society during the first five hundred years of the Christian era.
1. Monarchy was the political institution of the people with the patrilineal system of succession and inheritance. Nothing is heard of the Nairs and their matrilineal system at this time though Chera kings used the names of the father and the mother with their own names.
2. The queen had a privileged position, and she took her seat by the side of the king during religious ceremonies. The widowed queens sometimes committed Sati. There was no purdah-system for women; they enjoyed freedom of movement and right to full education. There were many women-poets during the Sangam Age.
3. There was no child marriage; widow-marriage was permitted. gandharva marriages in which men and women took each other as hus-band and wife were popular. Elopement was tolerated- Sometimes the jilted lover committed suicide by fasting unto death after proclaiming his love publicly in the streets. Monogamy was the norm- The custom of bride-price was prevalent, as it still are among many hill tribes of Kerala. Ta1ikettu was unknown in the Sangam Age. Polygamy among common people was frowned upon.
4. The division of society into high and low castes as well as untouch-ability and unapproachability was unknown at that time. Communities like the Panas, Kuravas, Parayas, and Vetas were held in honor by kings and were equals or even superior to the Brahmins.
5. Rice was the standard food of the people along with meat and fish. There was no taboo against eating beef. Alcoholic beverages--domestic liquors and foreign wines--were drunk both by the kings and their subjects including women who used to drink munnir, a sweet drink made from
7. The majority of the Cheras were not Vedic or Brahminical Hindus though there were Aryan Brahmins at the royal courts. Buddhism which originated among the Mundas in the North naturally continued its hold on the Munda-Dravidian Cheras. Jainism also had many followers among the people.
8. Agriculture was the main occupation of the people who were relatively prosperous except when the nations were at war. Much of this prosperity was due to trade with foreign nations like
IV THE POST SANGAM PRIOD-(500-800 AD)
The post-Sangam period (500-800 AD) was dark age in the Kerala history as in the history of
According to Brahmin tradition, after the creation of Kerala, Parasurama planted sixty-four joint Brahmin families and gave them law and order to govern them. But the Brahmins invited rulers called 'Perumals', from outside to rule them. Each ruler was appointed for a period of 12 years.
V THE KOLLAM EPOCH (800-1200 AD)
This epoch is conveniently taken to begin with the founding of the Kollam era. As traditionally believed ,the era may have commemorated the foundation of the sea-port of Kollam.During this epoch the political destiny of Kerala was to some extent under the control of the Cholas and Pandyas.The epoch of alien domination may conveniently be divided into two periods.
1. The reign of the Chalukya-Chola emperor Kulattunga I.
2. The Vijayalaya line, from Parantaka I.
The period saw a Hindu religious revival of impressive dimensions. The construction of temple in almost every town and village of Kerala.The temple art like Kuthu and Kudiattom had their origin in Kerala in the 9th AD under the under the patronage of the Kulashekara of Mahadhayapuram.Kollavarsha or Quilon calendar was introduced during this period. It came into existence on the 25th of July 825 AD. Festivals like Onam and Vishu came to be celebrated. Malayalam as a distinct language came into vogue in the 9th century AD. Educational institutions called ‘Salai’ played an important part in the promotion of learning.
Side by side with the progress in the field of culture, the period also saw the growth of trade and commerce .The ports of Vizhinjam, Kandalar and Quilon throbbed with activity. Trade between
VI
The land relations in Kerala during the period from the 12th to the 15th century showed certain important features which were new development
1. An increase of intermediaries as temporary holders of land.
2. Development of those land rights which helped the extension of cultivable land as well as the enhancement of income from land.
3. The emergence of cash money in obtaining land rights.
4. The effects to perpetuate the janmam birth right over the land by the traditional land owners.
5. New developments in pledging land for debt on interest.
The basic occupation consisted of agricultural labors ritual-cum-medicine men, astrologers, washerman and so. Coastal villages were the main economic activity was fishing had fisherman.Certain facts emerged from the foregoing discussion of the expansion of agrarian society in Kerala during this period. The pattern of
Production for use and for market/exchange which was the prime cause of the internal developments in the various sub regions which led to the growth of trade and trading centers. Three levels of trade,
Local trade
Long distance overland trade
Long distance over seas trade
An efficient infrastructure of transport and communication was an essential factor in the development of trade and commerce. Different types of boats and ships ,big and small were used for transportation on the inland waterways and also for coastal navigation .Building bridges on rivers was not possible for individual travelers or merchant and it seems to imply that public works of this kind were undertaken either by the native rulers or by the local bodies. Wheeled traffic is mentioned in the context of ‘Urban’ activities .Major parts of the flow of goods in the inter regional transaction was through water ways which was cheaper and easier.
VII MEDIEVAL KERALA AND EUROPEAN ARRIVALS - (1500-1900 AD)
Kerala was formed out of three political units- the princely state of Cochin, which dates back to the middle ages, the kingdom of Travancore, which was created in the 18th century, and the Malabar district which was the former Kingdom of the Zamorin of Calicut.
Political authority in medieval Kerala was based on the organization of a large number of small territorial units, over which a powerful matrilineal joint family exercised their hereditary political and judicial authority. Each territorial unit was known by the name of the place where the authoritarian joint family was originally located, like that of the Samutiri, called Nediyirippu Swarupam.Among the gradation with in the Swarupam seniority was the major criterion for becoming the ruler (muppu/eldor brother).A part from the Muppu, members of the family who held lower ranks with in the territory. The Brahmins who played their role by being the managers and trustees of temples where the rulers paid their homage, and also performing ceremonies that ensured the authority of rulers. Yet another source of authority was the relationship of the ruler with the
Arrival of the Europeans marked the beginning of another era in the history of Kerala. In 1498, Vasco-da-Gamma reached Kappad, near
1. The Portugese in Kerala
Political authority in Kerala was fragmented at the time the Portugese landed on the
In the initial stage of their ascendancy however ,commercial interest was more visible ,but, later on it was subdued by religious obsession.Brutel acts of fanaticism committed by them to convert the non-Christians into the catholic faith,Latinise the non-Latin denominations and vex the Muslims as a community earned them a notoriety unsurpassed by any in the history of Kerala.The founding of the Jesuit order in 1540 gave a great boost to these effort and soon large scale conversions took place. In 1550s St.Francis Xavier converted many fisher folk and other socially backward sections along the coastal regions of southern Kerala.
The attitude of Portugese towards other religions vis-à-vis trade. The mixing of trade and religion, by themselves, did not provoke any resistance from a single chief of Kerala or any one else other than the Muslims, The chief did not bother as long as there was no threat to their status or source of revenue. The divisive nature of caste was on its own ,and that the conversion of the lower castes was not anyone else’s concern as long as it did not disturb the economic fabric of the society .The Portuguese were hostile only to the Muslims and not to Nayars and other un believers in Malabar .
2. The Dutch in Kerala
Following the Portuguese, the Dutch reached Kerala. They began by the establishment of the Dutch East India Company in the year 1592. In 1604, the Dutch army arrived at the
During 1743-95 the Dutch concentrated on local trade at
3. British in Kerala
Like any other Europeans, British also had great interest in Kerala. They too were attracted by the spices and other natural treasures of the land. British supremacy in Kerala started by the mid seventeenth century and lasted for the next 200 years until independence. Though a number of wars and revolts were made against them, the British were able to suppress them quickly. This was mainly because of the lack of unity among the provinces.
This period also saw the emergence of a number of social reformation movements. Many reformers like Chattambi Swamikal, Sree Narayana Guru and Ayyankali played a vital role in the upliftment of the downtrodden and the emancipation of the women folks.
VII SILENT REVOLUTION (1729-1956)
With the accession of Marthanda Varma to the throne of Travancore in 1729 and Haidar Ali’s invasion of Malabar in 1766 began a new chapter in the history of Kerala.Haidar Ali conquered Malabar and subdued the Cochin Raja in 1766 .His son Tippu Sultan, invaded Travancore in 1790.As the allies of the Travancore raja the English declared war on Tippu.The dispossessed Rajas of Malabar and Cochin joined them accepting their protection, in 1792 Tippu ceded Malabar and Cochin to the English .Directly or indirectly the English became the masters of Kerala. The ruthlessness of the Britishers always invoked revolt from the natives and a sway of leaders led the people to protest against their authority. Post independence, the princely states of Travancore were unified together to form the
Kerala become an integral part of the vast Indian sub-continent, as the later itself became part of the far flunk British Empire .Consistently with the consolidation of their authority the English tried to introduced their own ideals and practices of government. “The Rule of Law” was enforced every where with out any distinction of birth or rank. Road and rail overcame distance, and encouraged movement from place to place. Education through the English medium removed all linguistic barriers. To the age-old culture and sentimental bonds was added national unity under a central government. In the enlarged physical and mental horizon began to dawn a new consciousness of the unity of
VIII MODERN EPOCH
The recent history of Kerala includes the prelude to independence, the road to Communism and the evolution of the modern state of Kerala. Kerala developed a unique and distinctive culture. In art, thought, architecture, dress, social practices, crafts, beliefs rituals, combat techniques, medicine indeed every aspect of life. The Malayali and his culture evolved forms and style that were both sophisticated and special.
The story of modern Kerala and its transformation from a theocratic madhouse to a model state that most parts of the third world asked to emulate. The leadership and the dynamics, style and the techniques and even the results were to have a decisive influence on Kerala, which had not yet be formed, began with a series of changes in the 19th century that nudged the economic and social setup of this region towards modernization. Among the most important of these was the abolition of slavery around the mid 19th century
Education, with English as a component, also began to spread around this time. This produced not only the Malayali whose mind was influenced by European ideas about equality and liberty and so began to question and a number of practices at home, but also the Malayali who had acquired a skill that he could sell to any one who was willing to pay for it. This was the beginning of the Malayali Diaspora, and the emergence of the Malayali who would travel out of his home and country to work in some far away office or factory or estate or hospital. Rapid strides were made in the increase of literacy. Books, newspapers, and the ideas they spread were to transform the people in to the most politically active and rights consciousness in
If agriculture was the backbone of Kerala, it is a milestone around the neck of every government that comes to power. As the forests of Kerala disappear and the rivers and lakes die, two things the Malayali always took for granted are disappearing before his eyes –that ideas that every inch of land in Kerala could be profitably cultivated and that pure water was his natural birth right.
The land of the industrious never becomes the land of the industrial. Now as globalization pulls the rugs from under the feet of Kerala’s traditional industries the vacuum created cannot easily be filled IT enabled industries touch a very small segment of the population.Tourism, on which so much hope is placed, shows signs of slipping on the banana peel of environmental degradation. The entrepreneurial classes who could invest and thus bring employment and prosperity to Kerala choose to do so elsewhere.
The vaunted achievement in health might disappear under the onslaught of greed and communalization. Changes in life style and diet and pattern of consumption are throwing up challenges and inefficiency and often, clueless government sector seems unable to address. The skepticism and earthiness of the Malayali once ensured that respect was given to all. This was the state were a chief minister once stood in line at queue in a ration shop and was legislators and film stars could be seen walking down public roads or using public transport. Celebrity culture and the worship of the wealthy and the powerful are destroying this democratic and egalitarian ethos.
Kerala appears to have become victim of its own success. If history has taught us anything it is that the Malayali will fight and emerge successfully and that he will actually succeed in turning this naturally beautiful land into one where its citizen can lives that are peaceful and comfortable in surrounding that are benign and just. Kerala faced the problems thrown up by the 19th and 20th centuries with intelligence and energy and by learning and adapting to the changes taking place everywhere. Let’s hope that it would do so again in the 21st century.
II. PHYSICAL FEATURES
Kerala is one of the smallest states of
The state of Kerala is bordered by the state of Karnataka in the north, and joined by the state of Tamil Nadu in the south. It lies between 8° 18' North Latitude and between 74° 52' and 77° 24' East Longitude. Located at the extreme southern tip of the Indian subcontinent, Kerala lies near the center of the Indian tectonic plate (the Indian Plate) and most of the state is subject to comparatively little seismic or volcanic activity. Geologically, pre-Cambrian and Pleistocene formations comprise the bulk of Kerala’s terrain.
Ancient Kerala, like ancient Tamilakm was divided on the basis of soil formation and topography. In the, modern age, on the basis of physical features, Kerala has been divided into three natural divisions,
1. The highland
2. The lowland
3. Midland
. The forest-clad highlands on the extreme east are a range of forested mountains averaging 1000m in height, but reaching 2690m at
1. DISTRICT
Fourteen districts comprise Kerala. The districts are distributed between Kerala's three traditional regions. Northern Kerala includes Kasargod, Kannur, Wayanad,
2. MOUNTAINS AND HILLS
Kerala state is noted for its Mountains which, with there high attitude and varied configuration, present a grand and imposing spectacle. The portion of the Western Ghats which forms the eastern belt of the state constitutes the chief Mountain system. It has acted through out history as a natural barrier of protection and checked the inroads of aggressive powers from out side into Kerala.
Some of the hills have on their top of in their valleys the reputed pilgrim centers or tourist resorts of Kerala.They loom large in the social and cultural history of the state. the famous Sastha Shrine Sabari Mala which attracts pilgrims in their lacks is situated in the Peermede Taluk of Idukki districts. Thomas church situated on the top of the Malayattur hill in Ernakulam District has developed in to the biggest center of Christian pilgrimage in Kerala. Apart from the places of religious importance may be mentioned places of scenic beauty like Thekkadi, Devi Kulam, Munnar and Ponmudi which have developed in to picnic spots and have given to Kerala its pride of place on the tourist map of the country. The mountains and hills would show their interaction with the life and culture of the people
3. SEA
The Arabian sea looms large history of Kerala .According to popular traditions the land of Kerala itself was a gift of the Arabian sea to Parasurama one of the avatars of Vishnu .The sea has played a decisive role in the history of Kerala .It has provided the state with a fairly long and unbroken sea board served by a number of pots the relative importance of which has varied with changing times. where as in the ancient past the major ports were Muziris, Barace, Tyndis, Nelcyndl etc, they lost their importance in due course and there place was taken over by ports like Quilon, Calicut and Kochi. Foreign powers carried on extensive trade with Kerala through these pots at various periods of its history. These ports also offered temptation to foreign powers to invade Kerala and establish their political domination. Commercial and political relations also paved the way for the introduction of world religions like Christianity, Judaism and Islam into Kerala
4. PLANTS AND ANIMAL LIFE
“The rice of the West man advanced towards a new way of life. He became a shaper of the animal and vegetable life around him rather than a mere predator upon it. This advanced opened a radically new phase in human history.” (Mc Neill, The Rice of The West) .Kerala must have entered this advanced phase in its history sufficiently early in the pre-historic period. The extensive trade between ancient Kerala and the West living animals like elephant, Monkey and Peacock, animal products like hides and furs and ivory, plant products like pepper, ginger, cinnamon, Cotton cloth, timber, rice, millets and medicinal plants and mineral products like pearl and diamond shows that ancient Kerala had a rich and varied plant and animal life.The plant and animal life and the Geology and mineral recourses of Kerala may be dealt with separately in view of their special importance in the socio-economic and cultural history of Kerala.
5. BIRDS
The birds of Kerala comprise a rich and diverse group and these have been well investigated by the famous naturalist Dr Salim Ali. According to him there are about 400 different types of birds of whom at least 280 birds are full time residence whereas 120 are migrating birds.
6. MAMMALS
The mammalian fauna of Kerala is quite rich as compared to that of the adjacent states .All though many of these animals are endemic to the western Ghats, quite often some of these are found in the near by states of Tamil Nadu and Karnataka. There are over 100 species of mammals including bats and rodents, but the exact status of many mammals is unknown today since during the last 7 decades hardly any systematic work has been done with the habitat being markedly altered.
7. MINERAL RESOURSES
From the point of view of mineral recourses Kerala state can be broadly divided into four longitudinal zones from East – West they are the following:
1. The eastern most zones, the broadest of the four, contains deposits of ion ore, crystalline lime stone, graphite, mica, chrysobery and building stones.
2. The next to the West is made up of lateritised crystalline rocks carrying deposits of bauxite, clays and laterite.
3. The third zone further to the west is composed of sedimentary formations with deposits of clay, patches of lignite and sedimentary limestone.
4. The westernmost zone comprising mostly of the beaches is the seat of deposits of rare-earth mineral sands and glass sands.
8. Climate
Kerala is environed by the water of the
9. SPICES
Kerala is well known for the wide variety of spices found here. Pepper, cardamom, cinnamon, ginger, cloves and host of other spices. South India Tour Travel invites travelers to visit the spice plantation of Kerala. These are amazing farms, having separate sections for each spice. In Kerala spices are not only grown which are traditional but also those which are grown in the world like vanilla, oregano, rosemary, thyme, basil, mint, bay leaf and sage. The spices plantations, which are found in Kerala, are Pepper, cardamom, Cinnamon, Ginger, Vanilla, Nutmeg
10. AYURVEDA
Ayurveda, the traditional Indian medicine was developed by ancient sages through keen observation of life and functions. This system of medicine has prevailed for the past 5000 years, visualises the universe as a constant play of energies an imbalance of which induces disease and discomfort in the body. In this system of medicine priority has always been on prescribing an appropriate life-style blended to astrological, climate and geographical conditions. Kerala has a rich tradition in Ayurveda and the people adhere to a strict Ayurvedic life-style. Physicians classify a patients' health based on the degree of imbalance of the three doshas namely Vata, Pitha and Kapha. Vata is that which constitutes bodily movement and activity; Pitha, the entire bio-chemical process operating in a body and Kapha is the entire physical volume in living organisms. A disturbance in any of the three doshas results in a particular disease and the treatment administered accordingly.
11. DRESS PATTERN
The main dress worn by the people of Kerala is mainly traditional in nature though the costumes are to a large extent guided by the geographical conditions of the region. The traditional dress forms are the 'Mundu and Neriathu' (a white piece of cloth with golden zari border symbolising royalty) for men; and 'sari' (a 5-6 metres long piece of cloth embroidered with golden border) with jacket for women. With the changing trends in fashion and designing, the dress codes have changed. A multitude of colours and designs are available today. Men and women today are clad in a variety of dresses. The people have now taken to the northern style of dressing up though the western dresses have also found a lot of acceptance among the masses. Men’s Attire.Mundu - A White Piece of Cloth with Golden Jerried Border.
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IV. SOCIO-CULTURAL IDENTITIES
a) Art forms
b) Religious spaces
c) Famililial patterns
d) Economy
e) Political structure
f) Educational specificities
g) Gender
h) Linguistics
i) Tribal life
a) ART FORMS
Kerala is famous for its art, poets and musicians, its traditional dance forms, and its distinctive architecture. Craft workers in Kerala continue the ancient arts of woodcarving and wall-painting.
For ages, the rich and vibrant culture of Kerala has intrigued people worldwide. The songs and dances of the people, their ballads, their rituals and their intellectual pursuits. Truly, the real treasures of Kerala lay in the cultural heritage of its people.
Kerala has its own typical art forms which reflect the life and outlook of the people. From the renowned Kathakali, considered to be the complete art form as its synthesises all that is best in the fields of drama, music and dance, to the folk dances which are reflections of the rhythmic impulses of a sensitive people.Kathakali, krishnanttom, kolkkali, oppana, thiruvathirakali, koodiyattom, thullal, mohiniyattom, duffmuttu are popular performing art forms of Kerala.
Kerala’s customs have been handed down the ages, and still retain their age-old charm.The deep-rooted caste hierarchy yielded many inhuman practices. Untouchability was one of them. Even the shadow of the avarna (low caste) was believed to contaminate the environs. Social reformists such as Sree Narayana Guru and V. T. Bhattatiripad strove to eradicate such practices in the early part of the 20th century. The Janmi, or feudal system became synonymous with exploitation.As a mark of respect to the superior feudal lord, one was to remove the upper garment and bare the shoulder before being permitted to don it on again. In the olden days, the institution of marriage or veli allowed for polygamy and at times, polyandry. The custom of sealing a number of alliances amongst the tribal Adiyars is practiced till date, even though wedding rituals are performed only during the first alliance. Kings had the singular privilege of maintaining a number of Nayar concubines, who lived within the palace, and were paid a regular maintenance allowance. The rich Nambudiri men followed a similar custom and practiced sambandham, relationships outside marriage with Nayar women, while their own women strictly practised monogamy, and moved around under a marakkuda (covered umbrella) and ghosha (veil) in public.
The Nayars appeared in public with swords in hand. However, Nayar women were ostracised and even killed by members of their own clan if they were molested or even touched by the low caste, Pulappedimen, during certain months.
A scientific study of the history of Kerala culture cannot be bound down to the ideology that bodied forth in terms of the newly formed Kerala nationalism .The cultural life of Modern Kerala came into being through a long historical process of the synthesis of various cultural form of the conflicts of opposing social forces. The plough-agricultural village system that emerged out of the disruption of the primitive tribal social system ,the formation of feudal society, the reorganization of the feudal system as a regionalized community of culture the emergence of democratic forces fighting against the feudal colonial domination, the appearance of organized working class that took up the task of carrying forward the struggle for democracy-these are the different phases with which the conflicting social forces in the process of Kerala history have been connected and through which the cultural life of modern Kerala took shape.
Linguistically and culturally the pre-Aryan tribal situation in Kerala had been definitely a part of the south Indian primitive life. Like all other feudal societies in
b) RELIGIOUS SPACES
The Aryans imposed on Kerala society the caste system with its hierarchy. This amounted to a social revolution the impact of which came to be felt by Kerala society for centuries to come. Along with Hinduism there existed both Indic and non-Indic religions in Kerala society. Christianity and Judaism were introduced in Kerala in the 7th and 8th centuries. The ruling classes with the blessings of Brahmin patrons gave all facilities for the foreign missionaries in their efforts to setup their settlement or pockets of influence in the different parts of Kerala particularly the coastal towns .All these religions Indigenous and foreign, co-existed in the land without any inter religious conflict or communal discord. Their mutual interaction the course of century helped to set in motion a process of cultural synthesis and social assimilation and mould the culture of Kerala on composite and cosmopolitan line.
It was mentioned that in the ancient period that the people of Kerala followed the Dravidian religion which is a mixture of ‘animism’ ‘totemism’and ‘spirit worship’. The main religious practice was to make offerings. There were the presence of several religions including Christianity,Judaism,Islam along with majority religion of Hinduism.
Christianity appeared in Kerala in nearly in the II half of the 1st century A.D. But the missionary activities in the Kerala in its full form 19th century. Much importance was given in Travancore. The Kerala Christians followed during the period their indigenous social customs and practices. The Kerala church had ecclesiastical communion with the
There have been evident traces of caste divisions within the community itself turning into different sects. The absence of the Vaisya caste in Kerala was nullified through Christianity which made them to prosper. They had a integral influence in the socio-cultural life with their numbers, the organized framework, economic stability and also due to their social status through ages. Even much before the nineteen-seventies historians were fully convinced that Vedic Hinduism and the Brahmins must have arrived in Kerala only much later than the first centuries B.C./ A.D.
2. JUDAISM
There were only 112 Jews in the state at the time of 1971 census but in view of picture sque traditions associated with Judaism passing reference to their history seems to be necessary. According to tradition the Jews came to Kerala in 68 AD to escape religious persecution at home. There are three distinct Jewish groups traceable in
3. ISLAM
It seems to have been introduced in Kerala by the Arab traders in 7th or 8th AD it self .Islam made progress in Kerala only by slow stages. Islam took root and adherents increased in number. The towns in Malabar became populated with them with out them being oppressed by rulers who were unbelievers or the rights of their ancient customs being encroached on them. There was a belief that Islam came into Kerala since Prophet Muhammad.The Muslims came in as traders and later settled and then began to rule but they were easily assimilated in to the fold. Today they enjoy equal status with the Christians. In
4. HINDUISM
The majority religion as elsewhere. In Kerala too it has its sects and caste systems with its positives and negatives in it . There are varieties of castes and its sub castes. It again is a victim of the cruel clutches of the practice of untouchability.
RELIGION AND IDEOLOGY IN KERALA
The social formation which we found in Kerala from the 12th century onwards constitutes one of the purest cases of the dominance of a religious system, which however in this case was not in possession of political authorities still existed, but they represented merely the elements of a past superstructure with no function other than that of maintaining order in territorial units of small dimensions. New factors intervened here i.e the appropriation of and access to the means of production and organization of labour. The Namboodiries once they had become the owner of the land were placed on the antipodes of all other social groups . As for the division of labour between manual and intellectual workers , this again correspond to the same separation between the producers of surpluses and services and groups which had the right to enjoy a part of these surpluses without the obligation of sharing in their production.
Only the groups at the two extremes can be clearly located in the this structure at the summit the Namboodiries, the owners of me4ans of production And at the bottom the slaves a group, because it is constituted at the same time a means of production and a productive force, was situated in absolute opposition to the religious agents . Between these two extremes were located the other groups , antagonistic towards one another in virtue of relations of dependence corollary to the organization of the economy.
The sequence also included the sum total of the beliefs which underlay the pollution practices. It will be recalled that these practices translated the relationships of dependence in terms of repulsion.(Rendel, Yolonda, 1983, pg:303)
THE CASTE AND
Kerala society had been a caste- free society. It was turned to one by the coming in the Brahmins who was invited by the rulers of the state. They came in as guests but turned the course of the social structure of the using their clever tactics. The strategy they used helped them to take control of the political, economic and the power of knowledge which they slowly condemned from the Shudras. These made them the all supreme power even above the authority.
There are no such groups of people in Kerala which include them in the four fold division. If at all there are any it is the Brahmana.Originally there was no section of people in Kerala practiced the varna-darma of Kshatriya and sudras .The gap of these two varnas came to be filled the Nair caste. A section that functioned as the third-caste Vaisya is totally absent in Kerala.
The absence of the trader caste in the Kerala model of
The most notable feature of the caste system in Kerala is the observance of the form of untouchability prevalent among all the low caste and which figures the upper caste as untouchables. Usually Brahmins elsewhere in
In this way the universal observance of untouchability became a structural characteristics of the caste in Kerala. It once functioned as a political structure of an economic basis which combined the relations of slavery and feudalism, at another phase it functioned as a clever device of the feudal colonial exploitation. Kerala is known as the hot-bed of castes. Swami Vivekananda has called it “the mad- house of castes. Traditional Kerala might be aptly called as the priest bidden. The traditional belief says that the Nambooditiries were brought to Kerala by Parasurama (History of Kerala ,Vol.iii,pg:19).
The castes in Kerala are:
a) Brahmins and allied castes
b) Kshatriyas and Nayar
c) Antrala
d) Low caste Nayars
e) Polluting castes
f) Agricultural laborers
g) Chandalas
THE CONCEPT OF UNTOUCHABILITY.
The caste rules operated in the most irrational manner. The triple social evil of untouchability, inapproachability, and unseeability was observed by people at all levels.Iban Batuta mentions this aspect of social relations when he observe as follows about the conduct of Hindus. “The do not allow the Muslims to touch the vessels or to enter their apartment, but if that any should happened to eat out of one of these vessels they break it into pieces”.
Barbosa speaks of the arrogant behaviour of Nairs towards low caste. When they walk along the street or road, they shout the low caste folk to get out of their way, and if one will not the Nair may kill him without punishment. Any Hindu women cohabit with man of the lower caste was treated as a out caste and slowed as the slaves to the Christians or Muslims or to the foreign merchants. This dreadful custom is known as Pulappedi and Mannapedi .
The Brahmins alone had the authority to interpret the law and pronounce judgments. Law was administered in the most discriminatory manner. The lower the status of a person in the social scale the greater the severity of the punishment meted out to him. In fact , Hindus of one caste lived in complete segregation from those of other castes so that there was lack of unity and cohesion among the members of the community.
PARADOXES
The story of untouchability is often told by the great Malayalam poet of the modern Kerala who belonged to the Ezhava community, Kumaran Asan .“This is the revolutionary retort to the enormity of untouchability which has been evoked by the impact of religion on caste and as the masses of India are progressively stirred by the economic and progressively stirred by the economic and intellectual and moral ferment of Westernization, the trickle of conversions among outcastes seems likely to swell to a flood, unless a harmonious adjustment of their religious – social systems are achieved in the teeth of Brahmin opposition- by those members of the Hindu society, who honor the religious as well as the political ideas of Banya Mahatma” - Arnold Toynbee
Today the need of the day has indeed created a difference. A caste – free society was made a caste dominated one but with the advent of British and western education and the development of a new concept of modernity a phase of reformation began. But surprisingly it got a halt. After the middle of the 20th century new economic policies has triggered the need of modernization. But the paradox is that the productive forces are being curtailed by the inherent social structure which prohibits development. Thus the necessity itself shows that this condition cannot move for a long time and definitely it would come out of the clutches of this social structure. At present there is an unconscious and in deliberate nexus taking place between class and caste.
Social reformers like Sri Narayana Guru and caste organizations of the lower castes like the S.N.D.P Yogam to fight against untouchability. The Vaikom Satyagraha and the Guruvayur Satyagraha were important epochs in the epic fight for eradication of untouchability. The approach roads to the temples in Travancore were thrown open to the Avrnas the wake of the Vaikom Satyagraha. The TEMPLE ENTRY PROCLAMATION of Sri Chitra Tirunal Balarama Varma , the Maharaja of Travancore, on November 12 th , 1936 came as a crowning climax to the series of measures which brought about the decline of the caste system.(Menon, Sreedhara , 1979, pg:86)
SOCIAL LIBERATION
It was Diwan Madhava rao who pioneered the efforts to liberate the society from the clutches of the caste dominations. It was from this that then government declared proclamations regarding the right of a woman to cover the upper part of her body and also the right of the ‘ marginalised’ or the out castes to avoid terms like ‘ Adiyan’ , ‘Kidangal’ when they address the so called upper castes. By 1861 the British gave out the the Criminal Procedure Code which declares that there will be uniform mode of punishment for all irrespective of the castes or caste status. This enabled to foster the subaltern groups to realise their rights and develop a sort of consciousness.
c) FAMILIAL PATTERNS
Historians have arrived at different conjectures about the existence of various forms of polygamy and polyandry till modern Kerala. The reason for this might be the insertion of tribes which were at different levels of their developments into an alien structure which has got its own mechanisms that can operate at the expense of the formers natural growth. (P J Cherian (ed), 1999, pg: 9)
In case of Brahmins of Kerala it is undisputable that the bearers of the Brahmin religion and culture came into Kerala from outside. Thus they acquired a dual cultural existence. All the institutions of the Namboodiries directly reflect, suppress and ideologically represent this duality. The family system, the concept of man- woman relationship, the forms of worship, the rituals and customs of Namboodiries has got two faces. One that of the Brahmin religion in general and the other that of the tribal culture shared by all the castes in Kerala.
In order to introduce father –right in family system he man-woman relation ship should be modified so as to enable the father to identify his offspring, from that of others. So Namboodiries introduced strict monogamy for women. But the men folk continued polygamy and participation in the remnants of group marriage system prevalent in the other castes. (pg: 11)
The contradictions that emerged from this duality have been epitomized through a ritual trial to prove the chastity of Namboodiri women -------SMARTHAVICHARAM. (pg: 11)
To keep the family property inpartable and to guard against an inconvenient increase of mouths to be fed, the EARTH – GODS, set up a rule that only the eldest son should only take up a Namboodiri wife, and that al the junior members should solace themselves by forming fugitive unions following MARUMAKKATHAYAM were no burden upon the Namboodiri father , but had to be supported by the Karanavan of the girl’s Tharavad.(K.P.P Menon , pg:24)
How fortunate the Karanavan as they were free from the burden of bringing up their own children. There also existed the practice of dowry system and they followed the Prajapatya form of marriage system. (pg:32)
THE MATRIARCHAL JOINT FAMILY
Among the Nairs and among most of the caste except Namboodiris this system was recently prevalent. Engels refers to the marriage system of the Nairs in his famous book Origin of Family touches upon this basic nature of the matriarchal joint family in Kerala, though he misses the details.
The tribal group marriage system continued with a difference in the institution of matriarchal joint family and it could continue without change even in class societies, because of its contradictory nature, i.e., structurally being tribal and functionally being classy, historically being transitional and institutionally being static.
“Matriarchal institutions still survive in the parts of the country that took last to the plough economy, example Thiruvithamkur Kochi and among some tribesmen. The reason is that originally there existed no concepts of property except for few tools prepared by the individuals, which supposedly contained some extension of his personality. Land was territory, not property, game and food gathered was shared out to all”---D.D. Kosambi (pg: 14)
d) ECONOMY
Kerala is not only the most densely populated state in
AGRICULTURE
Cash crops had been central to Kerala’s economy from the earliest times. It was the regions pepper and spices which attracted the Portuguese, Dutch, and British to the
Out side the commercial sector the effective adoption of new agricultural technologies has been constrained by the absence of capital and shortage of credit as much as by conservatism. Banking facilities were prevalent but for the small man the main lines of credit were provided by Chities. It provided small credit and it was used for urgent necessity rather than investment.
The plantation crops rubber, tea, coffee, and cardamom are of great national as well as international and local importance (pg: 57). Kerala’s main exports were cashew, tea, fish and prawns, pepper and coffee. Soviet Unions abrupt switch to Kerala sources in 1956-‘7 were politically motivated.
Kerala‘s agricultural economy however suffers from two inhibiting factors. One is the limited supply of cultivable wastelands available for reclamation. The other is that agricultural productivity in the State being comparatively high, the effort necessary for further increasing it has to be much more than that in the rest of
INDUSTRY
In contrast to
THE CHANGED SITUATION. (pg:59)
Chemical and manufacturing industries found in the public sector like FACT Ltd, Cochin Refineries and the Hindustan Machine Tools, Titanium etc emerged out of the existing agro-based industries. Much of it emerged as major projects but later on most of it resulted as being called The White- Elephants. Today too Kerala too has a some what stable secondary sector but it is not so much profitable or is contributing to the gross income. Today the most sort after sector in Kerala or rather in
e) POLITICAL STRUCTURE
To Malayalies politics is the very breath of their nostrils, but as civilized men, they prefer to fight their political feuds with the spoken and the printed swords. For in this land, violence is confined to the lashing human tongue and barbed columns of the newspapers. In this state, it can be truly said that a public man can have no private life, he is to expose to the public gaze.(Mankekar)
“The enlightened rule of Perumals of Kerala, who permitted the exercise of every kind of religion and yetis strictly forbidden to talk, dispute or quarrel on that subject”- Marco Polo
Contact with the Arab and European world in search pf pepper and spices from the interior of Kerala has materially affected its economy, society and culture, the commercialization of agriculture ,the presence of large Christian and Muslim minorities, exposure to forces destructive of traditional social structure and export of Kerala.(Nossiter,1982,pg:13,14)The backwaters provide an important and in some parts the only means of communication.
Like
EMERGENCE OF NATIONALISM.
In Travancore political agitation began with the Nairs who found their dominance on the decline and resented the monopolization of higher offices by the Tamil Brahmins inducted from outside. Their appetite for political participation was whetted with the formation of the Travancore Legislative Council in 1888 - the first ever legislature started in an
Legend apart the first set of people who left their imprints on the soil of Kerala may be identified at present only with reference to their burial practice. Though records are lacking a reasonable assumption is that they spoke an archaic form of Tamil. Their monuments were similar to the Megalithic monuments of the West Europe and
It can be noted that with more contacts with more advanced Mauryan world accelerated the pace of political and social movement among the Cheras and the minor chieftains of Kerala. Contact with the Maurayan Empire gave the first impulse for the transformation of tribal polity into civilized polity.
The loss of political unity did not lead to the loss of political independence in Kerala. The ghost of the Chera kingdom haunted the destiny of Kerala as a guardian deity for many centuries to come.
The movement for a united Kerala gathered momentum with the attainment of
THE COMMUNIST RISE
In the election to the Kerala Legislature held in March 1957 the communist came out as the single largest party. They had a clear majority of 65seats. Accordingly the leader Sri E.M.S Namboodiripad constituted an eleven member council of ministers including himself. The people outside the states particularly the foreigners viewed the Communist Party in Kerala a party fundamentally different from other political parties. The people of Kerala viewed the Communist party simply as one of the political parties in the State. The reasons for their victory was mainly the conflict inside the camp had led to the falloff successive Congress ministries. The people wanted to see a stable and strong government installed in power. They had lost the hope on the Congress doing so. It was in this context that the Communist party approached them with the promise of an alternative government. ( R.Nair, Ramakrishnan, 1965,pg 10,24)
f) EDUCATIONAL SPECIFICITIES
Kerala has occupied a prominent place on the educational map of the country from time immemorial. Though we do not get a clear picture of the educational system that prevailed in the early centuries of the Christian era , the Tamil works of the Sangam age enabled us to get interesting glimpses of the educational scene in Kerala in that remote product of its history. (Menon, Sreedhara, 1979,pg :283) .
The educational institutions attached to the temples were known as Salais. The female education in general suffered a set back in Kulasekhara and post- Kulasekhara periods. The devadasis were entitled to the benefits of full education.
When the Sabha Mutt and the Ezhuthupally took care of the purely academic aspects of education, the Kalari or gymnasium catered to the needs of physical culture or physical education. The Kalari was an indigenous institution peculiar to Kerala. The Kalaries devised a system of physical education of training which suited the needs of the boys and girls.
It is with the church in Kerala that we associate theological education in the modern sense of the term. The credit goes to Portuguese, to the Christian missionaries goes the abiding honors of having undertaken the pioneer work in the mater of western education in Kerala. It also paved the way the active entry of the State into the educational field in a big way.
EDUCATION AND SOCIAL MOBILITY
The states addiction to education and its achievements in this sphere, most notably the literacy, have contributed to its distinctive political culture. No other state has achieved a female literacy rate of more than half that in Kerala. Virtually all Malayali children now attend the four standards of lower primary school; the emphasis has been on the mass education and not on the education of the elite. (Nossiter,1982,pg:33)
Politics, education agitation, government action and the mass media have in complex combination contributed to the integration of Kerala as apolitical system. The role of education in creating a literate public, female, male, poor or rich. The articulation of political and social concern through the daily newspaper, novels, poetry and the prolific Malayalam film industry has undoubtedly assisted the formation of a regional consciousness even though at he same time the newspaper have facilitated particularist expressions within it.
Paradoxically, the Keralite is individualistic, independent, excitable, anarchic yet at the same time capable of intense identification with the group whether it be the extended family, the village, caste, party or college classmates.(pg:37)
g) GENDER
Children grow up into a world here where they are one of the two kinds-male or female. The difference is marked on them at birth; they are one of their mothers or that of their father’s: they embody a vital part of one or the other-their gendered capacity. It is a difference whish grows stronger through time. Daughters and sons are separated by marriage and the anticipation of marriage.
Men and women here are separated also through their capacities, their character, through what they are. (Busby, Cecilia)
POSITION OF WOMEN
Women of Kerala from early days enjoyed to a large extent the liberty to live an outdoor life and to commune with nature. They used to enjoy with men the recitals of Puranas, Epics in the family quadrangle and in temple premises. Kannaki, Mathi, Unniarcha are some of the female celebratities that Kerala even today tall off. The women in Kerala occupy high positions in every field of public space- medical, engineering professions etc. Kerala women have used freedom judicially and in the spirit of becoming an equal partner with man. Education has only sharpened their intellectual widened their outlook and intensified the national and civic consciousness. (Government of Kerala, 1988, pg:39). Though the picture seems to be beautiful it is not so. The women of all the categories do not enjoy such good position and if she belongs to a marginalized or a Dalit community then her situation can be termed deplorable. The social indicators life female life expectancy, MMR, IMR, Sex- Ratio etc is indeed glorifying the real life situations is debatable.
h) LINGUISTICS
Almost 96.1% of the people speak Malayalam; there are five lakh people who speak Tamil. Tulu and Kannada are spoken by less than a lakh of people each. Kerala has also a rich tradition in the field of Sanskrit literature from very ancient days . Lilathilakam a Manipravalm work was composed in the 14th century. Dielectal variations on the basis of regional, communal, caste and occupational factors have been a feature of Malayalam language.(Menon,Sreedhara,1979,pg:328)
The name Malayalam as applied to the language of the people of Kerala is of relatively recent origin. The word was initially used to denote the land. Scholars like Dr. Gundert, Dr. Goda Varma and Ullur. P. Parasurama Iyer that Malayalm is a sister of Tamil. Both the languages had their origin from a common stock which has been called proto- Dravidian or proto- Tamil. Malayalam even while retaining its individual characters came to exhibit the profound influence of both Tamil and Sanskrit throughout its chequered history.
EMERGENCE OF A LINGISTIC- CULTURAL IDENTITY
The consolidation of the plough agricultural village system in Kerala ended up in smashing the basic structures of the old tribal mode of existence.Thouggh retaining its live relics in social life thus a temple centered class society based on the division of labor of varna and caste came into being. (P.JCherian(ed),1999,pg:18).
The peculiar nature of land relations in Kerala, because of its theocratic nature , the position and role of the Naduvazhis . The king in Kerala was not a sovereign power and was unconditional and total over the land and people within the reach of his reign. He was only one among the other traditional land holders having certain duties to dispense according to custom. He was denominated as Koil Adhikarikal or Koyma, the supervisor of the temple which is self explaining of one who occupied the highest position in the power hierarchy not having tamed the priestly class so as to make use of the religious ideology as a state apparatus.
The qualitative changes led to a change in the quality consisting the emergence of Malayalam language and culture which began its self free from that of Sanskrit and Tamil and by the 16th century which marks the colonial penetration, this process attains completion (pg:18).
THE REGIONALISED COMMUNITY OF CULTURE
The change in the momentum starts from 16th century to the close of 18th century. This is the span of time which is marked out by the coming of the Portuguese on the one end and the take over of the political power by the English on the other this is the period in which the feudal society in Kerala has been integrated as regionalized community of Culture. The intervening epoch between the feudalism and capitalism is to be consider as the special one in which the political and cultural life took a new orientation. The modern historians have tried to define this interim formation as the ‘regionalized community of culture.
Ezhuthaassan and Poonthanam were the great poets who distinguished themselves their work being the best examples of this new religious ideology with its contradictions. The linguistic style and the poetic effect of their work were radically against old Brahmin religion though consciously they did partake in the old beliefs and customs. The works of Ezhuthaassan were also the record of this struggle and emancipation in the realm of language as well as culture (pg:21).
i) TRIBAL LIVES
The tribes of different regions of Kerala differ from each other in the language, religion and rituals. The social life is very well knit and the leadership of the Moopan is held with great respect by the members of the community they follow matriarchal system of inheritance. But the women do not occupy the pivotal position in the family .Women are held as slaves . The believe that they have to work hard for the well being of their men folk. There are 35 types of tribal communities in Kerala including Mudhuvan ,Urali,Ulladan ,Malai Vedan etc....Wayanad ,the panoramic hill of Malabar in the Northern Kerala situated above the sea level, is a home land of various tribal communities like Panayas ,Kurichiyans ,Adiyas,Kattu Nayikans,Kurichiyans etc.
The tribes in Kerala was one group which was an assimilated in the lot before the Brahmins came in to Kerala as invitees of the rulers of the state. But they got out of the main stream of the social structure as a result of the planned strategy of the Brahmins to establish supremacy over the rest. This plan was made applicable with the ‘concept of ‘Pollution’ which was made convinced among the so-called upper castes.
Major Tribes
1.Ooralis
The
2.Dravidian Tribes
The Kadars, Paniyans,Muduvansand the Malayansbelong to the early Dravidian race and could be found in the hilly tracts. These tribes, with their flat nose, short stature and dark skin, apparently belong to the Negrito race.
3.Irular Tribe
Among the Irular tribe of Palaghat District, ritual dance and music accompany death rites.The hill tribes try to appease Maladaivangal, the Hill God, through a number of rituals that include dancing and singing, lest they gets wiped out.
4.Hill Tribes
The hill tribes do not contribute to the economic mainstream as much as the Pulayans, Parayans, Nayadisand Ulattans– the agricultural labourers do. A lot of Christian converts are from the Pulayatribe. Most of the tribes otherwise, belong to the lower castes of society, employed usually as agricultural or industrial labourers. The Mavilon, Velan and Koppalan are some of the other tribes of Kerala.
Kerala the land of colours and cultures gains importance in the cultural map of the world. The GOD’S OWN COUNTRY is indeed a paradise for all those who come to enjoy its scenic beauty and it is a democratic kingdom for its natives. Kerala has been a witness to several social reform movements which has drawn a conclusion to many social evils which has been posing as a threat to the national solemnity as a whole.
IV. CONLUSION
Thus as we draw to the conclusion of this study we are in a position to analyse the historical significance of this developed state in a developing nation. Let apart all the Cheshire definitions of the state , today it is moving ahead for a civil society, which according to a Marxian Philosopher, Antonio Gramsci, who says that civil society is the Third Domain in which the hegemony is to be achieved. It is as equivalent as the state . Let us hope that such a society creeps in which are more democratic in nature. . Kerala is now trying to reach up to the expected level with the public and the private having equal roles to play in the development process. Kerala too is the path of globalization protecting its economy to the peoples need. Kerala’s polity cannot end without mentioning of the Communist regime. Coalition form of governments are yet another peculiarity of the Kerala politics. All these are live examples of the dialectics that has been taking place over the centuries. The history explains the fact. It throws light to the structural and functional changes that have been taking place in different periods in the history of Kerala. The study also brings about a co-relation of the social structure of the land with that of the physical features of the same. It explains how the peculiar feature contributed in exposing Kerala to the International and national markets which made the state an open society. The social set up is also indeed particular. One of the key reasons for such a destiny of the society is its hospitality. “Adhiti Devo Bhava” a famous hymn is taken as the key attitude of Keralalites. This has contributed to the change of history of Kerala itself. These catalysts have generated the creation of a State of the modern times with a strong archive to rise to an envying position of development which the world looks up with pride and calls it THE KERALA MODEL OF DEVELPOMENT.
“Ours is a land of immense potential. Do we tap this potential for the overall development of Kerala? With single- minded pursuit of objectives with clarity of purpose and continuity of goals, let us put our state on the path of steady progress. Let us resolve to rise to the occasion and rededicate ourselves to the challenging tasks ahead”----His Excellency R.L Bhatia (Kerala Calling, Feb.2008) .
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