Malabar History journal

The Thiyyas represented Kerala’s largest outcaste community. They were a caste that was socially and economically inferior in Malabar. Although toddy tapping was their ancestral occupation, they also actively participated in other fields such as agriculture, weaving, riding bullock carts, woodworking, and coir production. In Kerala’s traditional society, they lacked political and social advantages. During the precolonial era, they were devoid of social dignity and independence. It was forbidden for both men and women to wear any clothing above the waist until the middle of the nineteenth century. They had no right to worship deities of the upper caste, such as Siva or Vishnu, or even to enter the premises of the temple. Instead, they worshipped deities like as Muthappan, Kuttichathan, and others who belonged to a lower class of divinity. The graded inequality of the caste system denied access to the mainstream of society to lower-caste people. They could not exhibit their identity in front of society and had no role in the formulation of ‘public opinion’ that existed in the caste system. They intentionally excluded from the ‘public’ which represented the pre-modern caste- based society. The upliftment process of the excluded group happened only under the civilizing process of colonialism.

Colonial modernity and Tiyyas

According to eminent historian Rajan Gurukkal, Kerala had a strong push for social modernization in the 19th century. The reshaping of the previous social order led to significant changes in institutional architecture and social practices as part of the modernising process. Every industry underwent metamorphosis, including agriculture to industry, trade to commerce, politics to government, religious activities to ceremonial observances, and education to worldview. e.g. The feudal outlook was gradually giving way to a new civil society mindset and a new Kerala. The modernization process took effect in land surveys, land reforms, judicial reforms, civil and criminal procedure codes etc. The Thiyyas of Malabar always maintained more cordial and obedient relations with the Europeans. The main apparatus of colonial modernity was western education. The middle class and intellectuals of Thiyya embraced the English language, contemporary education (in Malayalam or English), a new political structure, new institutions, ideals, and practice as successful tools for transforming society and formulating policies. One well-known periodical published in 19th-century Malabar, Mitavadi, promoted modern education as a necessary method of achieving social and economic advancement for Thiyya men and women alike. The newspaper also emphasised how colonial control aided the Thiyyas’ social advancement rather than standing in their way. Under caste responsibilities, lower castes were bound by ancestral occupations. But colonial land reforms and policies liberalized the bondage of the lower caste with the land. The introduction of the printing press by the missionaries facilitated the circulation of information more widely and systematically. A modern viewpoint was spread among the Keralites by the advancement of education and the spread of print culture, coinciding with the economic and social upheaval of the former order brought about by new technologies and increased contact with outside world.

Role of BEM

Basel Evangelical Mission was the prominent Missionary reached in Malabar. Schools established by BEM in towns and other places had determinant role in the advancement of modern education in Malabar. Cannanore, Tellicherry, Chombal, Calicut, Codakal, Palghat and Vaniyamkulam were major centres missionary educational service in the nineteenth century. In 1834 October 1357, the famous BE missionaries named J. C. Lehner, C. L. Greener and Samuel Hebich reached in Calicut. BEM started its mission in Malabar in1841 with the establishment of an English school at Bernassery in Kannur by rev. Hebich. One of the main objectives of the BEM was the conversion of locals into Christianity. According to Jayaprakash Ragaviyyah, up to 1914, there were 2735 low caste people converted to Christianity. Most of them were from Tiyya, Cheruma and Vannan communities. On the other hand, they also established several education institutions, industries, hospitals, and other institutions throughout the Malabar. They also understood and studied the caste system of Malabar and the denial of education to communities. In 1848, mission started a Primary school at Kallayi, Kozhikode. BEM complex, CSI church, BEM girls’ school, auditorium, etc in east Mananchira were all established in the same year. People from all castes had got admission in Mission schools, but majority were Thiyyas. They also took several measures to spread primary education among the people of Malabar. And allowed fee reduction to low caste people. The establishment of Malabar Christian College and Commonwealth factory fostered the social and economic conditions of the Tiyyas.

Social reform movement

Diverse reform actions and ideas were reflected throughout the course of the Kerala social reform movement. The traditional scholar Sree Narayana Guru developed and put into practice three different approaches to social reform: organisational resistance, social and religious resistance, and ideological opposition as the first. He was called to Malabar for advice on reform initiatives and temple construction after the Thiyya reformers there were drawn to his teachings. With the help of the middle class in Thiyya, the SNDP Yogam has also expanded its operations to Malabar. Because of the advantages it received from colonial authority, the Yogam always stayed devoted to the English during the colonial era. A number of Thiyya intellectuals and social reformers who followed Sree Narayana Guru’s teachings greatly aided the growth of the Thiyya community in Malabar. Rarichan Moopan, Kottieth Ramunni Vakkil, Moorkoth Kumaran, Potheri Kunhambu, Mitavadi C. Krishnan, Aryabadhu P.K. Bappu, Ayyathan Gopalan, Sadhu Sivaprasad, KambilAnandan, Swmai Guruprasad, Churiyayi Kanaran, Kottayi Kumaran, Vaghbadananda, Karayi Damayanthi, and Revathiyamma were prominent leaders of social reform movement of in Malabar.

Rise as a middle class

The lower caste people thrived from European educational initiatives since they were socially and materially better off. The Thiyyas of Malabar had interactions with Europeans, particularly the British. In actuality, they had easier access to European authorities, missionaries, and traders than they did to the conventional upper caste elites. Two significant elements were brought about by British administration in Malabar: first, a new educational system that was open to everyone, regardless of caste or religious beliefs; and second, new job prospects that were determined by an applicant’s merits to do the work. After receiving an education in English, the Thiyyas of Malabar were eligible to be assigned to new roles, which included deputy collectors and peons. Many Thiyyas from Malabar completed their further education and qualified for positions in the government service at a high level. A number of well-known public servants, including Moorkoth Kunhappa, P. Sankunny, P. Kannan Kutty, and Moorkoth Kumaran, received their education at the Basel mission schools. A. Aiyappan wrote that the Ezhavas and Thiyyas under Hindu regime ―could not even dream of becoming a Desavazhi but under colonial rule ―half a dozen of them became Adhikaris in British Malabar.

In light of this socioeconomic reality, the Thiyya middle class that developed under colonialism took the initiative to challenge the laws governing notions of pollution and purity. As a result, during colonial control, a group of intelligent and enlightened Thiyya people evolved to become members of the newly constituted middle class. In Malabar, the Thiyyas emerged as a significant middle class and intellectual group during the colonial era.

In nineteenth century, Malabar, the introduction of the colonial modernity presented Tiyya modernity which made a metamorphosis in several aspects of the life. It reflected in the transformation of the Tiyya community from the position of tindal jatis to the urban middle class intelligentsia.

References

• Bijina, M. Towards Modernity: The Social Space and Progress of the Thiyya Community in Colonial Malabar, PhD thesis, Kannur University, 2022.
• Jayaprakash Raghaviah, “Basel Mission Industries in Malabar,” in Malabar Mahotsavam, Dr. M. G. S. Narayan (Ed.), Calicut, 1994.
• Rajan Gurukkal, “Development Experience of Colonial Keralam,” in Rethinking Development: Kerala’s Development Experience Vol 1, M. A. Oommen (Ed.), Concept Publishing Company, New Delhi, 1999.
• Sreejith, “Negotiating Tradition and Modernity: Middle-Class Dilemmas in Colonial Malabar,” Social Scientist, Vol. 41, 2013.