The Knanaya Community, also known as the ‘Southists’ or ‘Thekkumbhagar’, traces its origin back to a Jewish-Christian immigrant community. They are the descendants of the migrants who arrived in India from Mesopotamia under the leadership of Thomas of Cana in the year AD 345 with a bishop, some priests, and 72 families belonging to 7 tribes (Bagi, Belkuth, Hadi, Kujalig, Koja, Mugmuth, Thegmuth). Due to the circumstances leading to the economic and political changes of the fourth century, these colonists were welcomed by the then king Cheraman Perumal. He provided them permission to settle down at Kodungallur. They were conferred with 72 royal privileges consisting of social, economic, and religious rights. It was recorded on copper plates (Knai Thomman Chepped) and forms the root for the current social status enjoyed by the Christians of Kerala.
In the caste-ridden social system of India, those Jewish Christian immigrants from Southern Mesopotamia and their descendants comfortably remained an endogamous community. Members of the Knanaya community are born of/to both Knanaya parents. If married, his/her spouse should also be born of/to both Knanaya parents. Residing on the southern portion of Kodungallur, they came to be known as the “Southists” or “Thekkumbhagar” in distinction from Northist Christians, who were descendants of the native Indians, converted by Apostle St Thomas and were living in the northern portion of the town. Due to the political unrest in the later centuries, the ‘Thekkumbhagar’ were forced to migrate from Kodungallur to some other parts of Kerala. Before the Synod of Udayamperoor in 1599, the Knanaites had five churches of their own: Udayamperoor, Kaduthuruthy, Kottayam, Chunkom, and Kallissery. In some other churches, they had one half the shares along with other Syrians (Northists). So Knanaites were also called ‘Ancharapallikkar’ (owners of five and a half churches). After the Koonan Kurishu Satyam in 1653, the Knanaya split into two groups: the Knanaya Catholics and the Knanaya Jacobites. A large number of the Knanaya people have now taken up domicile overseas, especially in Central and North India, North America, Europe, Australia, New Zealand, Middle East, South Africa, etc. These people, wherever they are, continue to maintain their Knanaya customs and traditions, even after their migration, along with their unwavering communion with the Christian faith.
The Knanayites are an ethnic community having well-defined cultural practices. The Knanaya way of life consists of a social philosophy with well-defined socio-religious practices, family values, community bond, faithfulness to ancestral traditions, and inculturation into the cultural scenario of the local region without sacrificing their self-identity. It is one of the oldest migrated ethnic groups, which successfully preserves and transmits its culture and traditions in the land of migration for the last 1700 years without getting dissolved.
Ethnic Groups, Cultural Features etc.The Southists have a culture that is threefold in its sources: Jewish, Syro-Oriental and Indian. This phenomenon was preserved down the centuries thereby maintaining the cultural identity of the Knanites (both catholic and non catholic) as distinct from the non-Knanite Christians. The Knanites have special customs in connection with the wedding, death-bed blessing, burial and folklore ,etc.
Wedding customs:
Wedding customs include Kaipidutham or Clasping of hands by the parental relatives of both groom and bride showing the agreement for marriage, beautification of the bride by smearing of henna (a special yellow ointment called mylanchi) in her palms and feet, Chantham Charthal which means the beautification of the groom by a ceremonial shaving by the barber, importance given to people of other communities like panan who sings the story of Knayi Thoma, goldsmith who makes and presents the golden thali (a gold medal in the form of a baniyan leaf on which a cross is embossed with 21 minute buds) to the sister of the bridegroom on the eve of the marriage, etc. Ichappad or offering sweet pudding to the boy in the pandal by the elders, venpachor, white rice cooked in coconut milk at the wedding banquet, which is a reminder of the dietary habit of the Mesopotamian ancestors, using of a thread made up of seven yarns taken from the bridal veil, for the tying of thali, Nadavili or shouting nata, nata at the wedding procession.
Reception given to the bride and groom with koluvilakku, a special lamp for that purpose by the mother of the groom and making sign of the cross on their foreheads with blessed palm leaf piece of Palm Sunday dipped in a bowl with grains of paddy and water, seating the couple on an elevated seat (Manarkolam) under a canopy, just like the Jewish huppa spreading on it a white linen and woolen sheet (Vellayum Karimpadavum) which is a privilege of royalty, offering milk and fruit (Palum Pazhavum) to both the couple who drink it from one and the same cup as a symbol of unity, the mother of the groom blessing the couple in a special way placing her hands crosswise over their heads (Vazhupidutham), similar to the gesture of the celebrant at the offertory prayer in the Syro-Malabar Liturgy. The resemblance in wording, content and style of the wedding songs of the Knanaya Christians to those of the Cochin Jews is strking. Two songs, Vazhvenna Vazhu and Ponnanintheedum, in the two versions are quite similar though in both there are minor variations. Instead of the Jewish crown the Knanites place Venthanmudy (Royal crown) on the heads of the couple.
This indicates a close affinity between Knanaya and Jewish traditions. Most interesting and attractive factor in all these ceremonies is that all of them have special songs to be sung by men or women at appropriate time. Another most important note is that the women are given eminent roles in these ceremonies. Moreover, those who have the main role in the ceremonies have to ask thrice permission from the assembled before they start the ceremony.
Blessing at the death-bed:
The Knanite father at his death bed gives a traditional blessing to the children by placing his hand on the head of each one of them while reciting an invocation which he is supposed to know by-heart.
The Blessing, which God gave to Abraham
The Blessing, which Abraham gave to Isaac
The Blessing, which Isaac gave to Jacob
The Blessing, which Jacob gave to my forefathers
The Blessing, which my forefathers gave to my father
The Blessing, which my father gave me
The same blessing, dear son/daughter, I give to you
This type of blessing is typical of Old Testament and Jewish blessing formulas
Folklore:
The history and tradition of Southists have been transmitted to the generations mainly through folklore. It includes mainly the songs in connection with the marriage ceremonies, and the Margamkali, which is a male dance preserved by Knanites. This male dance describes the story of the life and activity of the apostle St. Thomas in India. Due to the recognition given to it by the state government as an ancient art form, it has got wide spread recognition in Kerala. All the above rituals and ceremonies make the Knanites aware of their past and of their identity as a distinct ethnic community.