Kerala - Religion
Kerala is known to be among the rare places where all major religions have coexisted peacefully for centuries. Each have left their own mark on the culture of the state. You can witness the same by visiting the various religious institutions spread across the state. From Hindu temples, churches and mosques to Jain temples, synagogues and Buddhist monasteries, there are various centers of pilgrimage with sanctity and colorful past.
Kerala is unique in India for its diverse mix of religions. According to Census of India figures, 56% of Kerala residents are Hindus, 24% are Muslims, 19% are Christians, and the remaining 1% follow other religions including Sikhism, Jainism, Buddhism, Judaism.
Hindus basically consists of castes such as the Ezhavas, Nairs, Dalits and Kerala Brahmins.
The Abrahamic religions attest to Kerala 's prominence as a major trade center. Judaism arrived in Kerala with spice traders, possibly as early as the 7th century BC.A significant Jewish community existed in Kerala until the 20th century when most emigrated to Israel leaving only a handful of families. In AD 52, Christianity reached the shores of Kerala with the arrival of St. Thomas, one of the Twelve Apostles of Jesus Christ. The major Christian denominations are Syrian Catholic, Latin Catholic, Malankara Catholic, Jacobite, Malankara Orthodox and Protestants. The general consensus among historians is that Islam arrived in Kerala through Arab traders either during the time of Prophet Muhammad himself (AD 609 - AD 632) or in the following few decades. In the 7th Century, the Zamorine of Kozhikode allowed these traders to settle and form a major community in Kozhikode, from where the religion gradually spread in the following centuries.
Jainism, which arrived in Kerala around the 3rd century BC, has a considerable population of in the Wayanad district bordering the Karnataka state.
Each of these religions have left a mark on Kerala with major sites of worship that draw numerous pilgrims. The major Hindu pilgrimage centers are located in Guruvayur, Sabarimala, Ettumanoor, and Chottanikkara. Christians have prominent churches and shrines in Malayattoor, Arthungal, Bharananganam, Kuravilangad, Parumala, Manarcaud, Vallarpadam, Edathua, and Edapally. One famous Muslim mosque is located at Ponnani. Kerala Jews centered in the city of Kochi have the Cochin Synagogue, the oldest synagogue in India.
In comparison with rest of India, Kerala experiences relatively little sectarianism and communalism. Kerala is one of the few places in India where there is no communal disharmony between the different food types. People of all religions share similar culinary habits. Rice is the dominant staple that is eaten at all times of day, being supplemented by various vegetarian and non -vegetarian dishes.
Kerala had, for centuries, tolerated the caste system in its most oppressive form. The rigid caste system and irrational caste taboos existed in such a heinous way that the lower orders were not only 'untouchable' but ''unapproachable'' as well. In Malabar, despite the advent of direct British rule and the resultant separation of the caste system from the administrative machinery, social status and economic competence of the individual was still determined by his position in the caste hierarchy. In the princely states of Kochi and Travancore, the hold of the caste system was even more suffocating. Until the 20th century, governmental positions were denied to lower castes and non-Hindus.
One of the most important social reform movements was spearheaded by Shri Narayana Guru, the great Hindu saint and social reformer. The Guru was born in 1856 in the Ezhava Community which had a status far below that of the Nambudiris. He fearlessly criticized and campaigned against the rigours of the caste system, the Brahmin hegemony and the numerous social disabilities of the Ezhavas and other lower castes. Soon Shri Narayana Guru became the rallying point for the Ezhavas and Thiyyas to unite and organize. The Shri Narayana Dharma Paripalana Yogam (SNDP), literally the society for the propagation of moral teaching of Shri Narayana came into being on 15th May 1903. Within a short period, the Guru and Yogam drew towards them a brilliant band of dedicated workers, including the poet Kumaran Asan, whose efforts constitute an eloquent testament to what a community, submitted to centuries of tyranny, can do and achieve through unity, realism and organism.
Shri Narayana was, however, no sectarian philosopher and leader. A programme of action founded upon such sublime humanism and social purpose was not destined to remain confined to one caste only; it soon became the philosophy of Hindu reformation, encompassing all castes, including the Brahmin. The Nairs also felt the need for reform. Throughout the medieval period and until well into the 19th century, the Nairs had a pre-eminent role in Kerala. By the middle of the 19th century, however, this dominance started waning. Institutions like the sambandam (non-legal marriage) and the matrilineal joint family system, which had ensured the strength of the Nair community earlier, now became productive of many evils.
In Travancore the movements for the mitigation of the severities of caste, if not its total abolition, have been popular. The teachings of Sree Narayana Guru gave a momentum to the forces which were generated by the extension of western education among the masses and the tolerant policy pursued by the State in recognising the legitimate claims of the backward communities. The promulgation of the Temple Entry Proclamation was a reform of far-reaching importance, not only to the teeming millions of Travancore but a momentous act of emancipation and hope to the whole of India. The Maharaja did not believe in half measures. With an outlook which no Indian monarch had been able to entertain for a couple of thousands of conservative years, His Highness the Maharaja Sree Chitra Thirunal affixed the Sign Manual to the momentous Proclamation.
It was on the eve of the Maharaja's birth day in 1112 (1936 A.D.) that the edict was promulgated: " there should henceforth be no restriction placed on any Hindu by birth or religion on entering or worshipping at temples controlled by us and our Government." Swami Vivekananda had called Travancore “a lunatic asylum” for the indignities heaped on its lower castes. Today, Kerala is probably the least (overtly) casteist part of the country, although it is almost certainly the most (covertly) communal part as well. But nobody questions egalitarianism.
The festival season, the pride and joy of Kerala, is epitomised by the ferocious beats of the chenda (drums) emanating across the landscape. Elephants march across towns and the rivers surge with massive 100 feet long snake boats in a display that can only be experienced in an area renowned as God's Own Country. The entire State celebrates together as the land is covered in a plethora of lights and merriment.
Onam is the State festival which is celebrated by every household across the land. According to mythology, Mahabali was an Asura (demon) king who brought about peace and prosperity in the land. He makes his yearly rounds to check on his loyal subjects during the harvest festival of Onam. Malayalis invite him into their houses with aplomb to celebrate his homecoming and show him that the prosperity and contentment of his reign continues even to this day. Onasadya or vegetarian feasts with up to 60 separate dishes that are served are a highlight of this festival.
The annual festival at the Sree Kurumba Bhagavathy Temple situated at Kodungalloor is famous across Kerala and is known as the Kodungalloor Bharani. It takes place during the Malayalam month of Meenam (March-April). Oracles, both men and women, dash around the temple and smite their heads with their swords, proclaiming their communion with the Mother Goddess. The devotees strike the temple rafters with sticks and hurl offerings over the roof and on to the inner quadrangle. The Bharani festival celebrates the birth of Bhadrakali (Hindu Goddess) who as per legend was born from the third eye of Lord Shiva and was the one who went to finish off the demon Darika. This is an extremely important festival, especially in Northern Kerala.
The Njangattiri Aanayoottu ritual is held in the Njangattiri Bhagavathi Temple at Pattambi in the Palakkad district. In the Aanayoottu (Aanayoottu meaning feeding of elephants) ceremony, the elephants are fed specially medicated food. The ceremony is based on the principles of Ayurveda which consider the Malayalam month of Karkkidakam as a month of rejuvenation. Accordingly, this Ayurvedic tradition of rejuvenation is extended towards Elephants as well. Being a sacred animal, feeding elephants is also considered auspicious according to Hindu mythology and culture.
Indian mythology has bestowed Ayurveda with a divine aura and stature, considering its premises and precepts as a direct 'Gift from the Gods'. The original verses of Ayurveda are said to be derived from the consciousness of Lord Brahma the Creator, and carefully internalized by his disciples. These were passed down among the Gods, until they eventually reached the three Great Sages - Dhanwantari (in his Divodasa avatar), Bharadwaja, and Kashyapa - who setup different schools of treatment and thought on Earth.
The legendary Rasayana Chikitsa, or Rejuvenation Therapy, is often considered synonymous with rebirth, for it completely revitalizes the body, eliminating the ill-effects of all previous disorders. Its cleansing effect gives a second lease of life by completely decontaminating the body, mind, and spirit. Rasayana is derived from two separate Sanskrit words: Rasa meaning the "basic essence that nourishes the body," and Ayana meaning "path". Hence, Rasayana stands for a nourishing pathway. Rasayana Chikitsa is a holistic revitalization therapy aimed at treating nutrient deficiencies, with a focus on the constituent elements of the body.
Panchakarma is a rejuvenation therapy in Ayurveda. The Pancha (Five) Karma (Action) approach to disease prevention is a combination of five tried-and-tested treatment techniques that revitalizes patients by restoring their physical and mental equilibrium. Panchakarma's value lies in the herbal and organic medicines used, which exempts it from the risks of side effects, common to many modern-day drugs. The concept behind it is that a majority of sicknesses are caused by consumed foods and environmental toxins. Panchakarma treatment is unique since it ensures both short-term and long-term well-being of the individual. It scrupulously avoids the instant gratification approach.
There are two concepts that govern Panchakarma and Ayurvedic treatment approaches - one: a disease is caused when there is an imbalance or excess amam (toxins) in the body, and two: a rejuvenation therapy is required to return the body to its equilibrium. The treatment methods used for rejuvenation fall under two broad categories: Shodhana and Shamana. Shodhana deals with detoxification of the body and containment of the spread of amam. Shamana is the healing treatment that sets the body on track for rejuvenation and revitalization. Thus, Panchakarma removes unwanted materials from the body first and then renews the bodily functions of the patient.
Kerala has had a long tradition of using elephants for religious celebrations and parades. The pomp, however, belies the cruel conditions under which these gentle giants live. Roughly 10,000 temple festivals and processions take place in Kerala annually, and many of them involve elephants. Decked in heavy ornaments and colorful decorations the elephants are made to carry heavy religious idols during long, crowded processions to the loud accompaniment of hundreds of drums.
Of all the captive elephants in India, Kerala alone has nearly one-third of them, with the numbers standing above 500. Many of them are owned by temples and wealthy individuals as owning an elephant remains a feudal status symbol. Depending on the status of an animal, a single elephant can fetch up to $5,000 (€4,300) of revenue per day. Some captive elephants are also used in the timber industry. Based on the size, anywhere between five and 120 elephants can take part in a single temple festival, with the largest occasion, Thrissur Pooram, boasting more than 100 jumbos.
Action for Elephants UK, a non-profit organization, has labeled Kerala as "ground zero for elephant torture” and has called their treatment "the worst case of animal cruelty in the world." The traditional relationship involving love between an owner and an elephant is on the decline. Slowly, commercial interests are taking over.
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