MAMAMKAMS
Mamamkam was a riparian festival. It was
held once in 12 years. Kings, nobles, Brahmins,
traders, artists etc.from different Desams
constituted the over flowing crowd on the sands
of Thirunavay. It was an occasion of joy and
The patronage of Mamamkom was known
as Raksha purusha sthanam. It was a position
of great honour and prestige. Valluvakonathiri
of Valluvanad was the Rakshapurusha of
Mamamkam before the Zamorin of Calicut
coveted this prestigious position. With his
superior military strength it was not difficult for
the Zamorin to defeat the Valluvakonathiri and
became the Rakshapurusha of Mamamkom. But
this was a great blow to the self - respect of the
people of Valluvanad. Therefore everytime the
Zamorin took his position as Rakshapurusha at
the Mamamkom, the Chavers of Valluvanad
reached there to fight against him. Death was a
certainty but still they came, ready to die, to
protect the prestige of their ruler and fighting
against the Zamorins forces, they became
martyrs.
MANNAPPEDI – PULAPPEDI
One good example of the hostility between
the high caste and low castes was the existence
of the dreaded custom in the medieval period -
Pulappedi and Mannappedi. According to this
custom if a slave like Pulaya, Paraya or Mannan
happened to see a high caste woman alone after
dusk she would be expelled from her caste. It
was enough, if the Mannan or Pulaya threw a
stone or a stick at her or called out that he had
seen her for the woman to be excommunicated.
He could take her with him. This custom
prevailed till about 1696.
SANKETAMS AND CHANGATHAMS
The Yogams (councils) of the Namboothiri
trustees of temples and temple lands and their
privileges were together called Sanketam. In the
absence of sovereign authority of the government
the Sanketams became real rulers. They
administered law and justice in their jurisdiction.
The Changatham was a group of warriors
who ensured protection and safety to a Desam.
Devaswam land
(Temple land)
The land owned by the
temple. The temple trustees
were the Uralars.
Brahmaswam land
(Brahmin land)
The land owned by
the Brahmins
Cherikkal land/
Pandaravaka land
(Royal)
The land owned by
the Naduvazhi or the
king.
Viruthi Bhoomi
(Allotted land)
The land granted to the
temple kazhakams.
UARALAR
The land was classified into three zones-
Kadu (forests) Nadu (the village) and Nagaram
(the town). We have seen that the medieval
society mainly subsisted on agricultural
production. In an agricultural society land was
the chief source of production. The ownership
of land was the crucial factor. Uralars possessed
the right to ownership of land.
JENMI SYSTEM
The Brahmana Uralars who became owners
of Brahmaswam and Devaswam land and the
Karalar who had the land on lease together gave
shape to the caste -landlord - Naduvazhi system
in Kerala. The Karalars were Nayars. This
system based on Brahmin-Nayar domination
came to be known as Jenmi system. One notable
development in the agrarian structure of medieval
Kerala was the rise of the intermediary class of
the Karalars.
SYNOD OF DIAMPER
The Udayamperur Sunnahadose of 1599
was the most important attempt of the
Portuguese in Kerala to Latinise the Christian
church. More than 800 men including priests
participated in it. This assembly which was
convened purely for enforcing their religious
hegemony did not have the permission of the
Pope. After the synod, there arose two churches
among the Kerala Christians - the Syrian and
Latin.
OATH OF THE COONAN CROSS
This was a revolt in protest against the
enforcing of religious domination attempted at
Udyamperur synod. It took place in 1653 and
is known as Coonan Cross Oath. In accordance
with the request of the Syrian Christians of
Kerala, the Patriarch of Babylon sent a Syrian
priest to Kerala but soon news spread that this
priest was caught and executed by the
Portuguese. Enraged at this, thousands of Syrian
Christians assembled near the historic church at
Mattancheri, and touching at the old cross there
(a bend one) they took a pledge that in future
they would not obey the Arch Bishop. This
marked a turning point in the history of the Syrian
Christian church of Kerala. The rift in the
Christian church in Kerala became a reality.
woa.....
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