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raised the issue of the rights of
Ezhavas in a speech at the National Conference in Pune in 1885, which was also editorialized in the Madras Standard. Pillai and Dr. Palpu also raised their questions regarding Ezhavas in the House of Commons in England in 1897. Palpu met with Swamy Vivekanda in Mysore and discussed the conditions of Ezhavas. Vivekanda has advised him to unite the Ezhava community under the leadership of a spiritual leader. He embraced this advice and associated with Sree Narayana Guru and formed the Sree Narayana Dharma Paripalana Yogam (S.N.D.P), registered in March 1903. By mid 1904, the emerging S.N.D.P Yogam, operating a few schools, temples, and a monthly magazine announced that it would hold an industrial exhibition with its second annual general meeting in Quilon in January 1905. The exhibition was skillful and successful and was a sign of the awakening Ezhava community.
818:. One of the initial aims of the SNDP was to campaign for the removal of the restrictions on school entry but even after those legal barriers to education were removed, it was uncommon in practice for Ezhavas to be admitted to government schools. Thus, the campaign shifted to providing schools operated by the community itself. The organisation, attracted support in Travancore but similar bodies in Cochin were less successful. In Malabar, which unlike Cochin and Travancore was under direct British control, the Ezhavas showed little interest in such bodies because they did not suffer the educational and employment discrimination found elsewhere, nor indeed were the disadvantages that they did experience strictly a consequence of caste alone.
409:
445:
700:. Children resulted from these relationships and were referred to as "white Thiyyas". These liaisons were considered as "dishonourable" and "degrading" to the Thiyya community and were excluded from it. Most of these women and children became Christians. The Thiyyas in northern Malabar generally had a better relationship with colonisers than the Hindus in other parts of the country. This was due in part to the fact that the British would employ Thiyyas but local princes would not.
906:. The Nairs and, where applicable, the Mapillas ranked socially and ritually higher than the polluting castes. From their study based principally around one village and published in 2000, the Osellas noted that the movements of the late 19th- and 20th centuries brought about a considerable change for the Ezhavas, with access to jobs, education and the right to vote all assisting in creating an identity based on more on class than caste, although the stigmatic label of
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34:
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been converted to
Buddhism by missionaries who had come from the north of India and from Ceylon. The Brahmins used their symbiotic relationship with the invading forces to assert their beliefs and position. Buddhist temples and monasteries were either destroyed or taken over for use in Hindu practices, thus undermining the ability of the Buddhists to propagate their beliefs.
864:
onwards the SNDP had stirred the ordinary Ezhava without materially improving his position." The division in the 1920s of 60,000 acres (24,000 ha) of properties previously held by substantial landowners saw the majority of Ezhava beneficiaries receive less than one acre each, although 2% of them
856:
Between the
Travancore census of 1875 and 1891, the literacy of Ezhava men had been increased from 3.15 percent to 12.1 percent. The 1891 census showed that there were at least 25000 educated Ezhavas in Travancore Dr. Palpu had support from Parameswaran Pillai who was editing the Madras Standard. He
661:
These arrangements were reformed by legislation, for
Malabar in 1925 and for Travancore in 1933. The process of reform was more easily achieved for the Ezhavas than it was for the Nairs, another Hindu caste in Kerala who adopted matrilineal arrangements; the situation for the Nairs was complicated by
1037:
Kathleen Gough says of the
Mappillas that they "... lived mainly in the ports and at inland trading posts on the banks of rivers. They were partly outside the village ranking system ... and were theoretically outside the Hindu religious hierarchy. Nevertheless Muslims were in some contexts
452:
The social anthropologists
Filippo and Caroline Osella say that the Ezhavas "... consisted in the mid-nineteenth century of a small landowning and titled elite and a large mass of landless and small tenants who were largely illiterate, considered untouchable, and who eked out a living by manual
933:
Some in the Ezhava community in
Malabar have objected to being treated as Ezhava by the government of Kerala, arguing that the Ezhava in Malabar (locally known as Thiyyar) are a separate caste. They have campaigned for the right to record themselves as Thiyya rather than as Ezhava when applying for
420:
Brahmins. Although
Brahmin influences had existed in the area since at least the 1st century CE, there was a large influx from around the 8th century when they acted as priests, counsellors and ministers to invading Aryan princes. At the time of their arrival the non-aboriginal local population had
368:
caste. This theory is based on similarities between numerous of the customs adopted by the two groups, particularly with regard to marking various significant life stages such as childbirth and death, as well as their matrilineal practices and martial history. Oral history, folk songs and other old
786:
of
Travancore, asking for government recognition of the Ezhavas' right to work in public administration and to have access to formal education. Around this time, nearly 93 per cent of the caste members were illiterate. The upper caste Hindus of the state prevailed upon the Maharajah not to concede
773:
has commented, they had "little to lose and much to gain by the economic and social changes of the nineteenth and twentieth centuries". They sought the right to be treated as worthy of an
English education and for jobs in government administration to be open to them. An early Ezhava campaigner and
396:
introducing such distinctions prior to the 8th-century AD. This argues that the Jains needed protection when they arrived in the area and recruited local sympathizers to provide it. These people were then distinguished from others in the local population by their occupation as protectors, with the
688:
was practised in within certain parts of Ezhava community, but has since died out. There are several proposed arguments for this, the Valiyagraman Ezhavas argue that they practised it for economic reasons, the argument that the older brother would marry first, and share his wife with his younger
873:
industry but the general notion of self-help was not easy to achieve in a primarily agricultural environment; the Victorian concept presumed an industrialised economy. The organisation lost members to various other groups, including the Communist movement, and it was not until the 1950s that it
673:
notes that their women began to prefer the style of jewellery worn by Nairs to that which was their own tradition. Further, since Nairs cremated their dead, Ezhavas attempted to cremate at least the oldest member of their family, although cost usually meant that the remainder were buried. Other
941:
In February 2013, the recently formed Thiyya Mahasabha objected to the SNDP treating Ezhavas and Thiyyas as one group, rather than recognising the Thiyyas in Malabar as being distinct. The SNDP was at that time attempting to increase its relatively weak influence in northern Kerala, where the
424:
The Buddhist tradition of the Ezhavas, and the refusal to give it up, pushed them to an outcaste role within the greater Brahminic society. This tradition is still evident as Ezhavas show greater interest in the moral, non-ritualistic, and non-dogmatic aspects of the religion rather than the
465:, toddy being a liquor manufactured from the sap. Arrack was another liquor produced from the palms, as was jaggery (an unrefined sugar). In reality, most Ezhavas were agricultural labourers and small-time cultivators, with a substantial number diverging into the production of
853:âcame to Vaikom in support of the demonstrators. After the eventual passing of the Temple Entry Proclamation, some of the Akalis remained. They attracted some Ezhava youth to the concepts of the Sikhism, resulting in Ezhava conversions to that belief.
473:
became the centre of such manufacture and was mostly controlled by Ezhavas, although the lucrative export markets were accessible only through European traders, who monopolised the required equipment. A boom in trade for these manufactured goods after
482:
impacted in particular on the export trade, causing a reduction in price and in wages even though production increased, with the consequence that during the 1930s many Ezhava families found themselves to be in dire financial circumstances.
641:(MarchâApril). Poorakkali requires specially trained and highly experienced dancers, trained in Kalaripayattu. Standing round a traditional lamp, the performers dance in eighteen different stages and rhythms, each phase called a niram.
799:, which abolished the ban on lower-caste people from entering Hindu temples in the state. Steven Wilkinson says that the Proclamation was passed because the government was "frightened" by the Ezhava threat of conversion to Christianity.
657:
were matrilineal with patrilocal property arrangements, whereas in northern Travancore they were matrilineal but usually matrilocal in their arrangements for property. Southern Malabar saw a patrilineal system but partible property.
441:. An upper section, by reason of wealth and/or influence, came into the position to acquire titles such as Panicker from the local rulers. These people lived in Nalukettu, had their private temples and owned a large amount of land.
601:. The various dance movements are similar to kalarippayattu techniques. The performers have their faces painted green and wear distinctive headgears. The all-night performance of the dance is usually presented solo or in pairs.
1316:
Another strong caste association, but one formed at a different social level and cemented by religious appeal, is that of the Iravas of Kerala, who are also known as Ezhavas or Tiyyas and make up more than 40 per cent of Kerala
1105:
Another strong caste association, but one formed at a different social level and cemented by religious appeal, is that of the Iravas of Kerala, who are also known as Ezhavas or Tiyyas and make up more than 40 per cent of Kerala
1014:
Gough describes Ezhava subtenants in Central Travancore, who worked land held by the Nair caste. One-third of the net produce from these lands was retained by the subtenants and the remainder was the property of the Nair
617:, Pazhayakunnummal and Thattathumala regions. In this, a group of eight performers, two each, twine around each other like serpents and rise up, battling with sticks. The techniques are repeated several times.
457:, another social anthropologist and himself a member of the caste, noted the mythical belief that the Ezhava brought coconut palms to the region when they moved from Ceylon. Their traditional occupation, or
668:
and by their usually much higher degree of property ownership. That said, certainly by the 1880s, the Ezhavas appear increasingly to have tried to adopt Nair practises in a bid to achieve a similar status.
878:(NSS), Just as the NSS briefly formed the National Democratic Party in the 1970s in an attempt directly to enter the political arena, so too in 1972 the SNDP formed the Social Revolutionary Party.
561:
814:
from where he preached his message of "one caste, one religion, one god" and a Sanskritised version of the Victorian concept of self-help. His influence locally has been compared to that of
938:
relating to a dispute involving communities who were not Ezhava. The Thiyya Mahasabha (a sub-group of the Ezhava in Malabar) has also opposed the SNDP's use of the Thiyya name at an event.
1064:
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farming in the region. Another version of the story says that the king sent eight martial families at the request of a Chera king to quell a civil war that had erupted against him.
934:
official posts and other jobs allocated under India's system of positive discrimination. They claim that the stance of the government is contrary to a principle established by the
709:
860:
The success of the SNDP in improving the lot of Ezhavas has been questioned. Membership had reached 50,000 by 1928 and 60,000 by 1974, but Nossiter notes that, "From the Vaikom
674:
aspirational changes included building houses in the Nair tharavad style and making claims that they had had an equal standing as a military class until the nineteenth century.
478:
led to a unique situation in twentieth-century Kerala whereby there was a shortage of labour, which attracted still more Ezhavas to the industry from outlying rural areas. The
2851:
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took at least 40% of the available land. There was subsequently a radicalisation and much political infighting within the leadership as a consequence of the effects of the
1154:
247:). The inscription reads "erukatur eelakutumpikan polalaiyan", which translates to "Polalaiyan, (resident of) Erukatur, the husbandman (householder) from Eelam".
3002:
2616:
2156:
894:
says that the Ezhavas of Central Travancore were historically the highest-ranking of the "higher polluting castes", a group whose other constituents included
2661:
1874:
Grove, Richard (February 1996). "Indigenous Knowledge and the Significance of South-West India for Portuguese and Dutch Constructions of Tropical Nature".
1232:
Kodoth, Praveena (May 2001). "Courting Legitimacy or Delegitimizing Custom? Sexuality, Sambandham and Marriage Reform in Late Nineteenth-Century Malabar".
787:
the request. The outcome not looking to be promising, the Ezhava leadership threatened that they would convert from Hinduism en masse, rather than stay as
550:
script that Ezhava castes used, for they were prevented from learning the more Sanskritised Aryazuthu script which was the preserve of the upper-castes.
2102:
2713:
637:
Poorakkali is a folk dance prevalent among the Ezhavas of Malabar, usually performed in Bhagavathy temples as a ritual offering during the month of
621:
paste on the forehead, a red towel round the head, red silk around the waist and bells round the ankles form the costume. This is a combination of
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were also prominent in the movement for religious conversion, having established presences in the Travancore region in the early 19th century.
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from around the 9th century, due to the influence of Arab traders. These people, and other Muslim converts in the region, are now known as
524:
ballads describe Chekavars as forming the militia of local chieftains and kings but the title was also given to experts of Kalari Payattu.
890:(outside brahmanical varna system) by the Nambudiri Brahmins who formed the Hindu clergy and ritual ruling elite in late medieval Kerala.
3007:
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districts. The ritual is also called "Mayilpeeli Thookkam" because the costume includes a characteristic garment made of mayilppeeli (
369:
writings indicate that the Thiyyas were at some point in the past members of the armed forces serving various kings, including the
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brother(s) until they could afford to marry. It was also common for one of the brothers to be away for long periods of time.
2639:
2353:"The social transformation of the medical profession in urban Kerala : Doctors, social mobility and the middle classes"
3120:
1409:
Schalk, Peter (2004). "Robert Caldwell's Derivation ÄŤlam<sÄŤhala: A Critical Assessment". In Chevillard, Jean-Luc (ed.).
970:
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tended to meld the different practices that existed in the other parts of Kerala. The family arrangements of northern
532:
Some Ezhavas had an extensive knowledge of the medicinal value of plants, passed to them by their ancestors. Known as
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status. Thus originated the Nairs." The Ezhavas, not being among the group protecting the Jains, became out-castes.
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3099:
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and various artisanal castes, and who were all superior in status to the "lower polluting castes", such as the
1024:
Robin Jeffrey notes that literacy among Ezhava men increased from 3.15 per cent to 12.10 per cent between the
2922:
960:
243:
and dated on palaeographical grounds to the 1st century BCE, refers to a person as a householder from Eelam (
3248:
3130:
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845:(movement) did succeed in voicing a "radical rhetoric", according to Nossiter. During this movement, a few
469:
products, such as coconut mats for flooring, from towards the end of the 19th century. The coastal town of
461:, was tending to and tapping the sap of such palms. This activity is sometimes erroneously referred to as
252:
3094:
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2269:
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Ezhavas adopted different patterns of behavior in family system across Kerala. Those living in southern
874:
reinvented itself as a pressure group and provider of educational opportunities along the lines of the
2815:. International studies in sociology and social anthropology. Vol. 22. Netherlands: E. J. Brill.
2529:
2196:
Abraham, Janaki (October 2006). "The Stain of White: Liaisons, Memories, and White Men as Relatives".
518:
A subgroup of the Ezhavas considered themselves to be warriors and became known as the Chekavars. The
127:, where in the 2010s they constituted about 23% of the population and were reported to be the largest
3135:
3125:
3043:
2947:
1611:
796:
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654:
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was probably the best known Ezhava physician: he directly influenced the botanical classification in
2074:(1974). "The Social Origins of a Caste Association, 1875â1905: The Founding of the S.N.D.P. Yogam".
3233:
830:
1764:(21 July 1984). "'Destroy Capitalism!': Growing Solidarity of Alleppey's Coir Workers, 1930â40".
1411:
South-Indian Horizons: Felicitation Volume for François Gros on the occasion of his 70th birthday
397:
others all being classed as out-caste. Pullapilly describes that this meant they "... were given
261:
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Krishna Chaitanya, Temple Arts of Kerala: A South Indian Tradition (Abhinav Publications, 1987,
1986:
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389:
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2413:
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1735:
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feathers). This garment is worn around the waist in a similar fashion as the "uduthukettu" of
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1952:
1826:
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The Ezhavas were not immune to being manipulated by other people for political purposes. The
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1918:
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1364:
1301:
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of Kerala, who were privileged in the pre-colonial period to have their own private armies.
352:
king Bhaskara Ravi Varma, in the 1st century CE. These men were sent, ostensibly, to set up
3104:
3074:
922:
914:
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792:
277:
3156:
269:
206:, which has caused administrative difficulties due to the presence of a distinct caste of
8:
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1828:
On life and times of George Joseph, 1887â1938, a Syrian Christian nationalist from Kerala
1579:
On life and times of George Joseph, 1887â1938, a Syrian Christian nationalist from Kerala
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2809:
2805:"The Izhavas of Kerala and their Historic Struggle for Acceptance in the Hindu Society"
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period dating from 9th century CE link the word with toddy, toddy tapper's quarters (
228:
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2907:
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1883:
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Throughout Kerala the Tiyyars (called Iravas in parts of Cochin and Travancore) ...
1277:
1241:
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Throughout Kerala the Tiyyars (called Iravas in parts of Cochin and Travancore) ...
866:
778:. In 1896, he organised a petition of 13,176 signatories that was submitted to the
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479:
232:
99:
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as the focal point. Although it failed in its stated aim of achieving access, the
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were taken as concubines by British administrative officers who were in charge of
3213:
2881:
2773:
2769:
1068:
955:
770:
2418:
Development, Democracy and the State: Critiquing the Kerala Model of Development
1485:
Bright, William (1978). "Review of Dialect Survey of Malayalam (Ezhava-Tiiya)".
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Following the British settlement in what became Kerala, some Thiyya families in
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accorded a rank ritually and socially between that of the Nayars and Tiyyars."
437:
and liquor businessmen; some were also involved in weaving and some practised
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missions started working in the first half of the 19th century, notably the
565:
The traditional attire of Thiyyar (Tiyya) Bridegroom and companions, in 1912
364:
It has been suggested that the Ezhavas may share a common heritage with the
340:
and legend, the Ezhavas were the progeny of four bachelors that the king of
2912:
2577:
The Decline of Nair Dominance: Society and Politics in Travancore 1847-1908
2565:
The Decline of Nair Dominance: Society and Politics in Travancore 1847-1908
2553:
The Decline of Nair Dominance: Society and Politics in Travancore 1847-1908
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537:
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Some Ezhava served in army of local chieftains and local rulers such as of
434:
224:
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than the other Ezhava groups but was considered to be of a similar rank by
3038:
2968:
2902:
2155:
Osella, Filippo; Caroline, Filippo; Osella, Caroline (20 December 2000).
1155:"Caste-based organisations NSS, SNDP form Hindu Grand Alliance in Kerala"
1028:, mainly through the work of missionaries rather than government schools.
837:, a revolutionary and civil rights activist, and with a famous temple at
802:
Eventually, in 1903, a small group of Ezhavas, led by Palpu, established
737:
546:, published during the 17th century. Achudan's texts were written in the
507:
475:
454:
317:
123:, are a community with origins in the region of India presently known as
385:
has said that only a common parentage can explain some of these issues.
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260:(food from Eelam). One of the prominent Sangam Tamil poets is known as
240:
2295:"Who is to benefit from missionary education? Travancore in the 1930s"
1895:
1506:
1261:
433:
The Ezhava used to work as agricultural labourers, small cultivators,
300:). Eelavar is a caste of toddy tappers found in the southern parts of
131:
community. The Malabar Ezhava group has claimed a higher rank in the
980:
795:, realising the imminent danger, prompted the Maharajah to issue the
779:
685:
664:
598:
417:
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341:
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politics of identity play a lesser role than those of class and the
2444:
Votes and Violence: Electoral Competition and Ethnic Riots in India
1498:
903:
760:
721:
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581:") is a ritual art performed by Ezhava men and is prevalent in the
470:
438:
143:
83:
1365:"Standing Committee on Social Justice and Empowerment (2006-2007)"
1173:"Guess who's after the Hindu vote in Kerala? (Hint: It's not BJP)"
829:
access to roads around temples in order to revive the fortunes of
806:, the first caste association in the region. This was named after
3172:
1413:. PondichĂŠry: Institut Français de PondichĂŠry. pp. 347â364.
899:
895:
724:. A sizeable part of the Ezhava community, especially in central
594:
416:
An alternate theory states that the system was introduced by the
370:
353:
281:
236:
207:
95:
2836:
2324:"Recasting the Secular: Religion and Education in Kerala, India"
708:
33:
2619:. National Commission for Backward Classes, Government of India
2447:(Reprinted ed.). Cambridge University Press. p. 179.
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838:
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811:
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59:
2183:"E.K. Janaki Ammal and the Caste Conundrum â The Wire Science"
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Social Mobility in Kerala: Modernity and Identity in Conflict
2274:. printed by the Superintendent of Govt. Presses. p. 188
2158:
Social Mobility in Kerala: Modernity and Identity in Conflict
2104:
Social Mobility In Kerala: Modernity and Identity in Conflict
2100:
1675:
Social Mobility in Kerala: Modernity and Identity in Conflict
1645:
Social Mobility in Kerala: Modernity and Identity in Conflict
788:
752:. Most of their converts were from the Ezhava community. The
717:
285:
128:
223:
The earliest use of the word Eelam or Ezham is found in a
2131:
Politics, Women and Well-Being: How Kerala Became 'a Model'
870:
850:
466:
393:
365:
1920:
Indigenous environmental knowledge and its transformations
1824:
486:
2742:. The New Indian Express. 1 February 2013. Archived from
2491:. In Schneider, David Murray; Gough, E. Kathleen (eds.).
2243:. In Schneider, David Murray; Gough, E. Kathleen (eds.).
1706:. In Schneider, David Murray; Gough, E. Kathleen (eds.).
1336:. In Schneider, David Murray; Gough, E. Kathleen (eds.).
1125:. In Schneider, David Murray; Gough, E. Kathleen (eds.).
910:
remained despite gaining the right of access to temples.
774:
their "political father", according to Ritty Lukose, was
38:
An ancient Ezhava temple in 19th Century near Trivandrum.
3003:
Sree Narayana Guru College of Advanced Studies, Nattika
2330:(2nd ed.). Indiana University Press. p. 209.
1863:. Kottayam: National Book Stall. pp. 111, 151â154.
1057:
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Some Ezhavas were involved in weaving and ship making.
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2466:
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1988:
Modern World System and Indian Proto-Industrialization
825:
of 1924â1925 was a failed attempt to use the issue of
527:
569:
2775:
Communism in Kerala: a study in political adaptation
2740:"SNDP out to make a dent in CPM citadels in Malabar"
2297:. In Bickers, Robert A.; Seton, Rosemary E. (eds.).
2247:. University of California Press. pp. 312â313.
2154:
2101:
Filippo Osella; Caroline Osella (20 December 2000).
1052:
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Sree Narayana Guru College of Legal Studies, Kollam
2461:
1559:
1557:
1555:
1553:
1551:
1437:
Encyclopaedia of Indian Literature: Sasay to Zorgot
2808:
2772:(1982). "Kerala's identity: unity and diversity".
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1910:
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946:has historically been a significant organisation.
388:A theory has been proposed for the origins of the
359:
264:meaning Poothan-thevan (proper name) hailing from
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703:
3205:
1740:. Concept Publishing Company. pp. 137â138.
1548:
2495:. University of California Press. p. 304.
2359:. Abingdon, Oxon: Routledge. pp. 193â194.
2026:Temple Arts of Kerala: A South Indian Tradition
1710:. University of California Press. p. 315.
1340:. University of California Press. p. 405.
1183:
1129:. University of California Press. p. 405.
662:a traditional matrilocal form of living called
3013:Sree Narayana Gurukulam College of Engineering
2662:"Plea to lower minimum qualification for jobs"
2407:
2405:
2066:
2064:
2062:
1200:
769:The lowly status of the Ezhava meant that, as
2852:
2640:"Thiyyas to move SC against Government order"
2579:, Robin Jeffrey, Manohar Classics. p. 187-190
2567:, Robin Jeffrey, Manohar Classics. p. 187-190
2555:, Robin Jeffrey, Manohar Classics. p. 187-190
2127:
1225:
1152:
2637:
2588:
2509:
1671:
1641:
986:Sree Narayana Dharma Paripalana Yogam (SNDP)
929:Dispute between different Ezhava communities
804:Sree Narayana Dharma Paripalana Yogam (SNDP)
280:: 88, 366). The Tamil inscriptions from the
2411:
2402:
2299:Missionary Encounters: Sources & Issues
2231:
2229:
2227:
2059:
1917:Alan Bicker, RF Ellen Peter Parkes (2000).
1916:
1790:
1637:
1635:
1633:
609:Makachuttu art is popular among Ezhavas in
553:Some Ezhavas practiced ayurvedic medicine.
2859:
2845:
2811:Religion and Social Conflict in South Asia
2638:Ramakrishnan, Kalathil (23 January 2012).
2589:Osella, Filippo; Osella, Caroline (2000).
2357:Being Middle-class in India: A Way of Life
2326:. In Mines, Diane P.; Lamb, Sarah (eds.).
2076:South Asia: Journal of South Asian Studies
1672:Osella, Filippo; Osella, Caroline (2000).
1667:
1665:
1642:Osella, Filippo; Osella, Caroline (2000).
1613:Social Movements and Social Transformation
1462:Politics of Tamil Nationalism in Sri Lanka
1383:
1300:. University of California Press. p.
1290:
1089:. University of California Press. p.
1079:
32:
3018:Sree Narayana Polytechnic College, Kollam
2440:
1459:
1153:Radhakrishnan, M. G. (5 September 2012).
2388:. Pearson Education India. p. 329.
2224:
2019:
2017:
2015:
1852:
1630:
1534:The Ezhava community and Kerala politics
740:, due to caste-based discrimination. In
707:
676:
560:
485:
443:
407:
2998:Sree Narayana College for Women, Kollam
2714:"Ezhava-Thiyya convention in Kozhikode"
2534:. Kerala Historical Society. p. 19
2527:
2292:
2195:
2070:
2023:
1859:Pillai, Elamkulam P. N. Kunjan (1970).
1760:
1662:
1536:. Kerala Academy of Political Science.
1464:. South Asian Publishers. p. 122.
1297:Society in India: Continuity and change
1086:Society in India: Continuity and change
3206:
2350:
2321:
2267:
1950:
1858:
1733:
1575:
1484:
1408:
1402:
1231:
881:
681:An Ezhava family of early 20th century
2840:
2486:
2379:
2235:
2042:
2012:
1991:. Northern book center. p. 312.
1984:
1873:
1698:
1379:
1377:
1328:
1117:
497:
3121:Temples consecrated by Narayana Guru
2028:. Asia Book Corporation of America.
1357:
971:Temples consecrated by Narayana Guru
536:, these people acted as physicians.
312:are refers to coinages found in the
54:Regions with significant populations
2609:
2271:Kerala District Gazetteers: Palghat
1825:Joseph, George Gheverghese (2003).
1609:
1576:Joseph, George Gheverghese (2003).
1434:
585:temples of south Kerala, mainly in
528:Medicine and traditional toxicology
428:
13:
2778:. University of California Press.
1531:
1374:
996:List of Sree Narayana Institutions
944:Communist Party of India (Marxist)
570:Arjuna Nrtam (Mayilpeeli Thookkam)
392:based on the actions of the Aryan
332:for the Ezhava. According to some
14:
3270:
3023:Sree Narayanaguru Open University
2866:
2768:
2688:"Thiyya forum lashes out at SNDP"
2474:
1737:Communal Road to a Secular Kerala
1722:Tiyyars (called Iravas in Cochin)
1439:. Sahitya Akademi. p. 4155.
1219:
923:system of positive discrimination
913:The Ezhavas are classified as an
390:caste system in the Kerala region
3193:Sree Narayana Jayanthi Boat Race
2595:. Pluto Press. pp. 16, 29.
1957:. Orient Blackswan. p. 82.
750:Basel German Evangelical Mission
613:and Chirayinkizhu taluks and in
344:(Sri Lanka) sent to what is now
139:and subsequent administrations.
16:Hindu community of Kerala, India
3100:Paravoor Sreedharan Thanthrikal
2807:. In Smith, Bardwell L. (ed.).
2762:
2732:
2706:
2680:
2654:
2631:
2582:
2570:
2558:
2546:
2521:
2434:
2373:
2344:
2315:
2286:
2261:
2189:
2175:
2148:
2121:
2107:. Pluto Press. pp. 89â90.
2094:
1978:
1944:
1867:
1818:
1794:Religion and ideology in Kerala
1791:Lemercinier, Geneviève (1984).
1784:
1754:
1727:
1692:
1603:
1569:
1525:
1513:
1478:
1460:Sivarajah, Ambalavanar (1996).
1453:
1428:
1384:Civattampi, KÄrttikÄcu (2005).
1322:
1031:
1018:
1008:
360:Social and religious divergence
218:
170:in the south of the region; as
2799:
2617:"Central List of OBCs: Kerala"
2515:
2441:Wilkinson, Steven I. (2006) .
2128:Robin Jeffrey (27 July 2016).
1831:. Orient Longman. p. 20.
1797:. D.K. Agencies. p. 246.
1582:. Orient Longman. p. 18.
1563:
1519:
1284:
1194:
1165:
1146:
1111:
1073:
704:Spiritual and social movements
490:An Ezhava couple, 19th century
227:inscription as well as in the
1:
3239:Brewing and distilling castes
2923:Muloor S. Padmanabha Panicker
1766:Economic and Political Weekly
1388:. Aivakam. pp. 134â135.
1045:
961:Travancore Labour Association
632:
604:
448:A Thiyya Couple, 18th century
296:), a class of toddy tappers (
149:
142:Ezhava dynasties such as the
3131:Jagannath Temple, Thalassery
2974:Sree Dharma Paripalana Yogam
2412:Padmanabhan, Roshni (2010).
2355:. In Donner, Henrike (ed.).
1386:Being a Tamil and Sri Lankan
7:
3114:Temples consecrated by Guru
3095:Perunnelli Krishnan Vaidyar
2487:Gough, E. Kathleen (1961).
2416:. In Raman, K. Ravi (ed.).
2328:Everyday Life in South Asia
2024:Bernier, Ronald M. (1982).
1985:Singh, Abhay Kumar (2006).
1648:. Pluto Press. p. 55.
949:
513:
10:
3275:
2420:. Routledge. p. 106.
2386:Different Types of History
2301:. Routledge. p. 158.
1678:. Pluto Press. p. 8.
716:Some Ezhavas converted to
644:
556:
213:
3165:
3144:
3136:Sree Bhavaneeswara Temple
3126:Gokarnanatheshwara Temple
3113:
3062:
3044:Temple Entry Proclamation
3031:
2987:
2956:
2948:Velutheri Kesavan Vaidyar
2890:
2874:
2384:. In Ray, Bharati (ed.).
2351:Wilson, Caroline (2011).
2322:Lukose, Ritty A. (2010).
2088:10.1080/00856407408730687
1888:10.1017/s0026749x00014104
1861:Studies in Kerala History
1616:. Macmillan. p. 23.
1292:Mandelbaum, David Goodman
1246:10.1017/s0026749x01002037
1081:Mandelbaum, David Goodman
810:, who had established an
797:Temple Entry Proclamation
757:London Missionary Society
453:labour and petty trade."
323:
292:), tax on toddy tapping (
202:. Some are also known as
94:
89:
82:
77:
70:
65:
58:
53:
48:
43:
31:
3259:South Indian communities
2988:Educational institutions
2770:Nossiter, Thomas Johnson
2489:"Nayars: Central Kerala"
2241:"Nayars: Central Kerala"
2210:10.1177/1097184X06287764
2134:. Springer. p. 50.
1923:. Routledge. p. 9.
1704:"Nayars: Central Kerala"
1001:
886:They were considered as
49:Approx. 8,000,000 (2018)
3219:Social groups of Kerala
2994:S.N Trust H.S.S, Kollam
2531:The abstention movement
2382:"Subjects of New Lives"
1951:Gadgil, Madhav (2005).
1734:Mathew, George (1989).
262:Eelattu Poothanthevanar
235:inscription found near
154:They are also known as
3254:Ethnic groups in India
3244:Other Backward Classes
2293:Kooiman, Dick (1996).
1610:Rao, M. S. A. (1979).
1532:G., Rajendran (1974).
1334:"Tiyyar: North Kerala"
1123:"Tiyyar: North Kerala"
1026:1875 and 1891 censuses
936:Supreme Court of India
764:Church Mission Society
713:
682:
566:
491:
449:
413:
377:and the rulers of the
348:at the request of the
250:The Sangam literature
3049:Sri Narayana Jayanthi
2964:Alwaye Advaita Ashram
2801:Pullapilly, Cyriac K.
2528:Kusuman, K.K (1976).
2380:Kumar, Udaya (2009).
2268:Kareem, C. K (1976).
2198:Men and Masculinities
1062:Vital statistics 2018
711:
680:
564:
489:
447:
411:
90:Related ethnic groups
3105:Nitya Chaitanya Yati
3075:G. Balakrishnan Nair
1876:Modern Asian Studies
1234:Modern Asian Studies
915:Other Backward Class
876:Nair Service Society
793:C. P. Ramaswamy Iyer
401:functions, but only
210:in the same region.
3249:Hindu ethnic groups
2979:Sree Narayana Trust
2957:Social institutions
2918:Mithavaadi Krishnan
2493:Matrilineal Kinship
2414:"Learning to Learn"
2245:Matrilineal Kinship
1954:Ecological Journeys
1708:Matrilineal Kinship
1435:Lal, Mohan (1992).
1338:Matrilineal Kinship
1127:Matrilineal Kinship
1067:11 May 2022 at the
991:Sree Narayana Trust
919:Government of India
882:Position in society
849:âan order of armed
412:A Thiyan girl, 1898
146:existed in Kerala.
28:
3152:Atmopadesa Ĺatakam
2938:Sahodaran Ayyappan
2237:Gough, E. Kathleen
1700:Gough, E. Kathleen
1330:Gough, E. Kathleen
1119:Gough, E. Kathleen
833:, orchestrated by
791:of Hindu society.
714:
683:
611:Thiruvananthapuram
567:
543:Hortus Malabaricus
498:Martial traditions
492:
450:
414:
184:Central Travancore
133:Hindu caste system
24:
3201:
3200:
3063:Associated people
3054:Vaikom Satyagraha
2933:Padmanabhan Palpu
2891:Notable disciples
2822:978-90-04-04510-1
2785:978-0-520-04667-2
2720:. 1 February 2013
2694:. 27 January 2013
2602:978-0-7453-1693-2
2516:Pullapilly (1976)
2502:978-0-520-02529-5
2454:978-0-521-53605-9
2427:978-1-13515-006-8
2395:978-81-317-1818-6
2366:978-0-415-67167-5
2254:978-0-520-02529-5
2185:. 15 August 2020.
2141:978-1-349-12252-3
2035:978-0-940500-79-2
1838:978-81-250-2495-8
1772:(29): 1159â1165.
1747:978-81-7022-282-8
1717:978-0-520-02529-5
1685:978-0-7453-1693-2
1655:978-0-7453-1693-2
1589:978-81-250-2495-8
1564:Pullapilly (1976)
1520:Pullapilly (1976)
1420:978-2-85539-630-9
1347:978-0-520-02529-5
1195:Pullapilly (1976)
1136:978-0-520-02529-5
976:Padmanabhan Palpu
823:Vaikom Satyagraha
816:Swami Vivekananda
776:Padmanabhan Palpu
754:Congregationalist
521:Vadakkan Pattukal
383:Cyriac Pullapilly
379:Kingdom of Cochin
338:Vadakkan Pattukal
310:Eela-karung-kaasu
276:: 189, 360, 343;
229:Sangam literature
105:
104:
3266:
3188:Sivagiri, Kerala
3166:Related articles
3085:Moorkoth Kumaran
2908:C. V. Kunhiraman
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1035:
1029:
1022:
1016:
1012:
867:Great Depression
698:Malabar District
589:, Alappuzha and
480:Great Depression
429:Past occupations
336:folk songs like
316:inscriptions of
272:: 88, 231, 307;
233:Tirupparankunram
44:Total population
36:
29:
23:
3274:
3273:
3269:
3268:
3267:
3265:
3264:
3263:
3234:Malayali people
3204:
3203:
3202:
3197:
3161:
3140:
3109:
3058:
3027:
2983:
2952:
2886:
2882:Ayyavu Swamikal
2870:
2865:
2827:
2825:
2823:
2790:
2788:
2786:
2765:
2760:
2759:
2749:
2747:
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2655:
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2636:
2632:
2622:
2620:
2615:
2614:
2610:
2603:
2587:
2583:
2575:
2571:
2563:
2559:
2551:
2547:
2537:
2535:
2526:
2522:
2514:
2510:
2503:
2485:
2481:
2475:Nossiter (1982)
2473:
2462:
2455:
2439:
2435:
2428:
2410:
2403:
2396:
2378:
2374:
2367:
2349:
2345:
2338:
2320:
2316:
2309:
2291:
2287:
2277:
2275:
2266:
2262:
2255:
2234:
2225:
2194:
2190:
2181:
2180:
2176:
2169:
2161:. Pluto Press.
2153:
2149:
2142:
2126:
2122:
2115:
2099:
2095:
2069:
2060:
2047:
2043:
2036:
2022:
2013:
2003:
2001:
1999:
1983:
1979:
1969:
1967:
1965:
1949:
1945:
1935:
1933:
1931:
1915:
1911:
1872:
1868:
1857:
1853:
1843:
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1839:
1823:
1819:
1809:
1807:
1805:
1789:
1785:
1759:
1755:
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1732:
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1718:
1697:
1693:
1686:
1670:
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1656:
1640:
1631:
1624:
1608:
1604:
1594:
1592:
1590:
1574:
1570:
1562:
1549:
1530:
1526:
1518:
1514:
1483:
1479:
1472:
1458:
1454:
1447:
1433:
1429:
1421:
1407:
1403:
1396:
1382:
1375:
1367:
1363:
1362:
1358:
1348:
1327:
1323:
1312:
1289:
1285:
1230:
1226:
1220:Nossiter (1982)
1218:
1201:
1193:
1184:
1171:
1170:
1166:
1151:
1147:
1137:
1116:
1112:
1101:
1078:
1074:
1069:Wayback Machine
1060:
1053:
1048:
1043:
1042:
1036:
1032:
1023:
1019:
1013:
1009:
1004:
956:List of Ezhavas
952:
931:
884:
771:Thomas Nossiter
706:
647:
635:
607:
577:("the dance of
572:
559:
530:
516:
500:
431:
362:
330:myths of origin
326:
245:Eela-kudumpikan
221:
216:
152:
39:
22:
17:
12:
11:
5:
3272:
3262:
3261:
3256:
3251:
3246:
3241:
3236:
3231:
3226:
3221:
3216:
3199:
3198:
3196:
3195:
3190:
3185:
3183:Jnana Vigraham
3180:
3175:
3169:
3167:
3163:
3162:
3160:
3159:
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3148:
3146:
3145:Literary works
3142:
3141:
3139:
3138:
3133:
3128:
3123:
3117:
3115:
3111:
3110:
3108:
3107:
3102:
3097:
3092:
3090:Pallathu Raman
3087:
3082:
3077:
3072:
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3064:
3060:
3059:
3057:
3056:
3051:
3046:
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3010:
3005:
3000:
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2984:
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2981:
2976:
2971:
2966:
2960:
2958:
2954:
2953:
2951:
2950:
2945:
2943:T. K. Madhavan
2940:
2935:
2930:
2925:
2920:
2915:
2910:
2905:
2900:
2894:
2892:
2888:
2887:
2885:
2884:
2878:
2876:
2875:Spiritual Guru
2872:
2871:
2864:
2863:
2856:
2849:
2841:
2835:
2834:
2821:
2797:
2784:
2764:
2761:
2758:
2757:
2746:on 21 May 2014
2731:
2705:
2679:
2653:
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2608:
2601:
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2569:
2557:
2545:
2520:
2508:
2501:
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2453:
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2401:
2394:
2372:
2365:
2343:
2336:
2314:
2307:
2285:
2260:
2253:
2223:
2204:(2): 131â151.
2188:
2174:
2167:
2147:
2140:
2120:
2113:
2093:
2072:Jeffrey, Robin
2058:
2041:
2034:
2011:
1997:
1977:
1963:
1943:
1929:
1909:
1882:(1): 121â143.
1866:
1851:
1837:
1817:
1803:
1783:
1762:Jeffrey, Robin
1753:
1746:
1726:
1716:
1691:
1684:
1661:
1654:
1629:
1622:
1602:
1588:
1568:
1547:
1524:
1512:
1499:10.2307/413041
1477:
1470:
1452:
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2913:Kumaran Asan
2826:. Retrieved
2810:
2789:. Retrieved
2774:
2763:Bibliography
2748:. Retrieved
2744:the original
2734:
2722:. Retrieved
2717:
2708:
2696:. Retrieved
2691:
2682:
2670:. Retrieved
2665:
2656:
2644:. Retrieved
2633:
2621:. Retrieved
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2552:
2548:
2536:. Retrieved
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2298:
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2276:. Retrieved
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2096:
2082:(1): 39â59.
2079:
2075:
2044:
2025:
2002:. Retrieved
1987:
1980:
1968:. Retrieved
1953:
1946:
1934:. Retrieved
1919:
1912:
1879:
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1860:
1854:
1842:. Retrieved
1827:
1820:
1808:. Retrieved
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1694:
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1593:. Retrieved
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738:British rule
734:Christianity
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575:Arjuna Nrtam
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21:Ethnic group
18:
3039:Ezhava Siva
2969:Sarada Mutt
2903:Bodheswaran
1159:India Today
736:during the
732:, embraced
730:High Ranges
728:and in the
508:Kurumbranad
476:World War I
455:A. Aiyappan
318:Parantaka I
290:Eelat-cheri
256:, mentions
3208:Categories
3080:M. K. Sanu
3070:C. Kesavan
2898:Bodhananda
2054:8170172098
1844:9 December
1595:9 December
1493:(1): 249.
1240:(2): 350.
1046:References
921:under its
862:satyagraha
843:satyagraha
746:Protestant
726:Travancore
694:Thalassery
651:Travancore
633:Poorakkali
619:Sandalwood
615:Kilimanoor
605:Makachuttu
583:Bhagavathy
548:Kolezhuthu
504:Kadathanad
328:There are
306:Eela-kaasu
274:Kuášuntokai
241:Tamil Nadu
150:Variations
3032:Incidents
2718:The Hindu
2692:The Hindu
2666:The Hindu
2642:. News 18
2477:pp. 30â32
2218:145540016
1904:144682406
1566:pp. 26â30
1542:898909945
1522:pp. 25â26
1254:0026-749X
1197:pp. 31â32
1177:Firstpost
981:R. Sankar
904:Paraiyars
780:Maharajah
722:Mappillas
599:Kathakali
418:Nambudiri
399:kshatriya
334:Malayalam
270:AkanaášĹŤášu
186:; and as
100:Sinhalese
72:Malayalam
66:Languages
2803:(1976).
2750:28 March
2724:28 March
2672:28 March
2623:16 April
2239:(1961).
1702:(1961).
1487:Language
1332:(1961).
1294:(1970).
1270:18481401
1121:(1961).
1083:(1970).
1065:Archived
950:See also
900:Pulayars
896:Kanisans
831:Congress
761:Anglican
759:and the
686:Polygamy
665:taravadu
591:Kottayam
534:Vaidyars
514:Chekavar
471:Alleppey
459:avakasam
439:Ayurveda
371:Zamorins
278:Naášášiášai
144:Mannanar
137:colonial
109:Ezhavas,
84:Hinduism
78:Religion
3173:Billava
2698:9 March
2646:18 June
2538:15 June
2278:24 June
2004:15 June
1970:15 June
1936:15 June
1810:21 June
1778:4373437
1278:7910533
1015:tenant.
917:by the
869:on the
782:of the
655:Malabar
645:Customs
595:peacock
557:Culture
375:Calicut
354:coconut
282:Pallava
237:Madurai
214:History
208:Thandan
204:Thandan
198:in the
196:Theeyas
188:Thiyyar
180:Chogons
176:Chokons
119:in the
96:Billava
3214:Ezhava
3178:Ezhava
2828:9 June
2819:
2791:9 June
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1995:
1961:
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1308:
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1106:Hindus
1097:
908:avarna
888:avarna
847:Akalis
839:Vaikom
827:avarna
812:ashram
789:helots
742:Kannur
639:Meenam
587:Kollam
579:Arjuna
403:shudra
346:Kerala
342:Ceylon
324:Legend
302:Kerala
284:&
231:. The
192:Tiyyas
172:Chovas
164:Izhava
156:Ilhava
125:Kerala
117:Tiyyar
113:Thiyya
60:Kerala
26:Ezhava
2518:p. 38
2214:S2CID
1900:S2CID
1892:JSTOR
1774:JSTOR
1503:JSTOR
1368:(PDF)
1274:S2CID
1258:JSTOR
1222:p. 30
1002:Notes
851:Sikhs
718:Islam
394:Jains
350:Chera
314:Chola
286:Chola
266:Eelam
168:Erava
160:Irava
129:Hindu
2830:2011
2817:ISBN
2793:2011
2780:ISBN
2752:2013
2726:2013
2700:2013
2674:2013
2648:2019
2625:2017
2597:ISBN
2540:2011
2497:ISBN
2449:ISBN
2422:ISBN
2390:ISBN
2361:ISBN
2332:ISBN
2303:ISBN
2280:2011
2249:ISBN
2163:ISBN
2136:ISBN
2109:ISBN
2050:ISBN
2030:ISBN
2006:2011
1993:ISBN
1972:2011
1959:ISBN
1938:2011
1925:ISBN
1846:2007
1833:ISBN
1812:2011
1799:ISBN
1742:ISBN
1712:ISBN
1680:ISBN
1650:ISBN
1618:ISBN
1597:2007
1584:ISBN
1538:OCLC
1466:ISBN
1441:ISBN
1415:ISBN
1390:ISBN
1342:ISBN
1306:ISBN
1266:PMID
1250:ISSN
1131:ISBN
1095:ISBN
902:and
871:coir
625:and
506:and
467:coir
366:Nair
308:and
194:and
178:and
166:and
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1161:.
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