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Malayali

Malayali (also spelled Malayalee; Malayalam: ,Malayi?; plural: Malayalikal)

is the term used to refer to the native speakers of Malayalam, originating from the Indianstate of Kerala. The Malayali identity is primarily linguistic, although in recent times thedefinition has been broadened to include emigrants of Malayali descent who partly maintainMalayali cultural traditions, even if they do not regularly speak the language. While theorigins of the Malayali people are in the state of Kerala, significant populations also exist inother parts of India, the Middle East, Europe and North America. According to the Indiancensus of 2001, there were 30,803,747 speakers of Malayalam in Kerala,[5] making up 96.7%of the total population of that state. Hence the word Keralite is often used in the samecontext, though a proper definition is ambiguous.

Etymology

Malayalam, the Malayalis' native language, has its origin from the words mala meaningmountain and alam meaning land (Tamil/Malayalam) or locality (which lies along side themountain).[6] Hence 'Malayali' means people from the mountains who lived beyond theWestern Ghats, and Malayalam the language that was spoken there.

Geographic distribution and population

According to the Indian census of 2001, there were 30,803,747 speakers of Malayalam inKerala, making up 93.2% of the total number of Malayalam speakers in India, and 96.7% ofthe total population of the state. There were a further 701,673 (2.1% of the total number) inKarnataka,557,705 (1.7%) in Tamil Nadu, and 406,358 (1.2%) in Maharashtra. The numberof Malayalam speakers in Lakshadweep is 51,100, which is only 0.15% of the total number,

but is as much as about 84% of the population of Lakshadweep. In all, Malayalis made up3.22% of the total Indian population in 2001. Of the total 33,066,392 Malayalam speakers inIndia in 2001, 33,015,420 spoke the standard dialects, 19,643 spoke the Yerava dialect and31,329 spoke non-standard regional variations likeEranadan.[5] As per the 1991 census data,28.85% of all Malayalam speakers in India spoke another second language and 19.64% of thetotal knew 3 or more languages.

Large numbers of Malayalis have settled in Delhi, Bangalore, Hyderabad, Mumbai(Bombay), Pune and Chennai (Madras). A large number of Malayalis have also emigrated tothe Middle East, the United States, and Europe. There were 179,860 speakers of Malayalamin the United States, according to the 2000 census, with the highest concentrations in BergenCounty, New Jersey and Rockland County, New York. There were 7,093 Malayalamspeakers in Australia in 2006.[3] The 2001 Canadian census reported 7,070 people who listedMalayalam as their mother tongue. The 2006 New Zealand census reported 2,139 speakers.[7]134 Malayalam speaking households were reported in 1956 in Fiji. There is also aconsiderable Malayali population in the Persian Gulf regions, especially in Dubai.

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Communities

Historically, religion and caste played a major role in community, with individualsassociating and marrying within their religion or caste. Hence, Malayali communities can bedifferentiated along historical religious lines.

Hindu

Ezhava

The Ezhavas are the largest Hindu community in Kerala. Ezhavas are also found amongst theMalayali diaspora around the world. Ezhavas are today a social group sharing a commonhistory from the pre-social reform era. With a population of 7.3 million Ezhavas are thelargest Hindu community in Kerala.

Samanta Kshatriya

The Samanta Kshatriyas (also known as Malayala Kshatriya) who use the surname Varma orRaja, are a group of people who belonged to the Chandravanshi Kshatriya division of theHindu caste system among Malayalees and their residences were traditionally calledKovilakams orKottaram orSwaroopams. They themselves belong to a subgroup of Nairs andthey form the highest ranking division among Nairs. In traditional texts such as theKeralolpathi they are referred to as "Samantha Kshatriyas".

Nambudiri

The Nambudiri Brahmins are the indigenous Brahmins of Kerala, who are considered themost orthodox Brahmins in India.[8] They perform rituals in temples of Kerala based onTantra Vidhi, a complex and ancient branch of Tantric traditions found only in Kerala, and

some Mahakshetras ("Great Temples") around India (which have a Nambudiri acting as theHead Priest). Namboothiris follow the conservative and ritualistic rauta traditions and theancient Purva Mimamsa, unlike the majority of other Brahmins in India who follow theVedanta.

Nair

A lady wearing the Mundum Neryathum in the traditionalregal style

Nairs (sometimes spelled Nayar) are a Hindu upper castebelonging to Nagavanshi division of the Hindu caste system.The Nairs were a martial nobility[9][10][11][12] and figure

prominently in the history of Kerala. The Nairs form thesecond largest Hindu community in Kerala.

Ambalavasi

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Ambalavasi is the name of a Kerala community (not to be confused with caste) composed ofa number of Hindu castes such as Pushpakas (Unni, Nambeesan, etc.), Chakyars, Moothaths,Ilayaths, Kurukkals, Warriers, Marars, Nambiars, Pisharody, etc. Traditionally, they performtemple related jobs and art forms.

Pulaya

Ayyankali statue at Thiruvananthapuram

The Pulayas, also known as Pulayar are one of the main socialgroups found in the Kerala society, who were traditionallyengaged in various agriculture-related occupations. Ayyankali(18631914), one among the great social reformers of India,who was praised by Mahatma Gandhi when he visitedVenganoor, was born to a Malayali Pulaya family.

Muslim

Malayali Muslims are members of a Malayalam-speakingIslamic community spread across Kerala, Lakshadweep,Kodagu and across Malayali Diaspora around the world. In

North Kerala they are known as Mappilas or Moplahs. Theword mappila is derived from the old (pure) Malayalam words

Amma and pilla meaning Child Mother. The Mappilas are believed to be the earliest known Indian Muslim community,

having existed since the 8th century CE, when Arab merchantswho had long been trading with the Chera kingdom settled in Kerala. The Muslims in Keralacannot be easily distinguished in the community as they still retain their Malayalifeatures.[citation needed] They follow the preachings of monotheism by Muhammad in Arabia,especially the UAE and other Gulf countries . They propagated their Islamic faith along theMalabar Coast. Most Mappila Muslims follow the Shafi'i school of Muslim Jurisprudence (incontrast to the Hanafi school followed by most South Asian Muslims). A good amount ofmappila's find their income from gulf region. In north malabar, from malappuram tokasargod, at least one of 3 Muslim house have foreign income.

Christian

Christians form the third largest group in Kerala. Over the centuries, they have blended wellwith the changing socio-cultural environment of the region, becoming uniquely Indian andChristian.

According to beliefs, Christianity in India dates to Thomas the Apostles conversion of localpopulation in Kerala during the 1st century CE.[13] The 3rd and 4th centuries saw an influx ofChristians from the Middle East. Knanaya communities arrived during this time. Distancekept the community of St Thomas Christians separate from other Christian communities untilabout the 8th century, when they started receiving bishops and support from the Chaldean

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Church. The arrival of Europeans in the 15th century and discontent with Portugueseinterference in religious matters fomented schism into Catholic and Orthodox communities.Further schism, rearrangements, and missionary activity led to the formation of the otherIndian Churches. Latin Rite Christians were converted by the Portuguese in the 16th and 19thcenturies mainly from communities where fishing was the traditional occupation. Anglo-Indian Christian communities formed around this time as Europeans and local Malayalis

intermarried. Protestantism arrived a few centuries later with missionary activity duringBritish rule. The community today can broadly divided into Catholic, Orthodox, Pentecostand Protestant groups. It is important to note that despite being a heterogeneous group,Malayali Christians find unity in a common history and faith.

Jewish

An Indian Jewish family in Cochin, circa 1900.See also: Cochin Jews, Paradesi Jews, and Sephardic

Jews in India

Cochin Jews, also called Malabar Jews (MalabarYehudan) are the ancient Jews and their descendants ofthe erstwhile state of Kingdom of Cochin which includes

the present day port city of Kochi.[14] They traditionally spoke Judeo-Malayalam, a form ofthe Malayalam tongue, native to the state of Kerala. The Jews of Cochin did not adhere to theTalmudic prohibition, followed by other Orthodox Jews, against public singing by women,and therefore have a rich tradition of Jewish prayers and narrative songs performed bywomen in Judeo-Malayalam.

Their population has been greatly reduced from historical numbers, as many have emigrated

to Israel to settle in the Negev. Part of the decline in Kerala's Jewish population can also beattributed to conversion.[15] Many of the Jews that converted during the time of Saint Thomasbecame Kerala's Nasrani or Saint Thomas Christians.[15]

Unclassified

With the growth in intermarriage between Malayali communities and also with other groups ,especially outside Kerala, many people who identify themselves with Kerala or with Malayaliculture can not readily be labeled as members of one of the historic castes or communitieslisted above. Also, although a number of these groups were historically affiliated to one orother religion or sect, many of their modern members may be agnostic or atheist, or identifymore strongly with some other religious or non-religious ideology. Nevertheless , Malayalis

have been a open-minded people who are accepting of various groups irrespective of casteand class in their community.

Culture

Malayali cultural genesis can be traced to their membership (around the 3rd century CE) in awell defined historical region known as Tamilakam, encompassing the Chera, Chola, andPandya kingdoms and southern coastal Karnataka. Later upon the arrival of other ethnic

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groups such as Namboothiris, Nairs, etc. the distinct culture took shape. This was laterelaborated upon by centuries of contact with foreign cultures such as Syrian, Judeo, Arabian,Portuguese, English communities which have left their mark.[16] These foreign communitiesoften settled in Kerala and assimilated with the local population resulting in different ethnicgroups such as the Cochin Jews, Mappilas, Syrian Malabar Nasranis, and Anglo Indian.

Language and Literature

Mahakavi Kumaran Asan was one of the Triumvirate poets ofmodern Malayalam. Shown here is a portrait of Asan.

Malayalam is the language spoken by the Malayalis. Malayalam isderived from Middle Tamil in the 6th century, of which ModernTamil was also derived.[17] An alternative theory proposes a split inmore ancient times.[17] For cultural purposes Malayalam andSanskrit formed a language known as Manipravalam, where bothlanguages were used in an alternating style. Malayalam is the only

among the major Dravidian languages without diglossia. This means , that the Malayalamwhich is spoken doesn't differ from the written variant. Malayalam is written using theMalayalam script.

Malayalam literature is ancient in origin. The oldest literature works in Malayalam, distinctfrom the Tamil tradition, is dated between 9th century and 11th century.[17] Malayalamliterature includes the 14th century Niranam poets (Madhava Panikkar, Sankara Panikkar andRama Panikkar), whose works mark the dawn of both modern Malayalam language andindigenous Keralite poetry. The Triumvirate of poets (Kavithrayam: Kumaran Asan,Vallathol Narayana Menon and Ulloor S. Parameswara Iyer)[18] are recognized for moving

Keralite poetry away from archaic sophistry and metaphysics and towards a more lyricalmode.In the second half of the 20th century, Jnanpith awardees like G. Sankara Kurup, S. K.Pottekkatt, Thakazhi Sivasankara Pillai and M. T. Vasudevan Nair have made valuablecontributions to the Malayalam literature. Later, such Keralite writers as O. V. Vijayan,Kamaladas, M. Mukundan, and Booker Prize winner Arundhati Roy, whose 1996 semi-autobiographical bestseller[19] The God of Small Things is set in the Kottayam town ofAyemenem, have gained international recognition.[20][21]

Tharavadu

Tharavadu is a system of joint family practised by Malayalis, especially castes likeNambudiris, Nairs, and Ezhavas. Each Tharavadu has a unique name. The Tharavadu was

administered by the Karanavan, the oldest male member of the family.[22] He would be theeldest maternal uncle of the family as well. The members of the Tharavadu consisted ofmother, daughters, sons, sisters and brothers. The fathers and husbands had very minimal roleto play in the affairs of the Tharavadu. It was a true matrilineal affair. The Karanavar took allmajor decisions. He was usually autocratic. However, the consent of the eldest femalemember of the family was taken before implementing the decisions. This eldest femalemember would be his maternal grandmother, own mother, mother's sister, his own sister or asister through his maternal lineage. Since the lineage was through the female members , the

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birth of a daughter was always welcomed. Each Tharavadu also has a Para Devatha (clandeity) revered by those in the particular Tharavadu. Temples were built to honor these deities.

Kerala's society is less patriarchical than the rest of the Majority World. [23][24] Certain Hinducommunities such as the Nairs, some Ezhava families in Travancore and Cochin, Ezhavas innorth Kerala and Muslims around Kannur used to follow a traditional matrilineal system

known as marumakkathayam which has in the recent years (post Indian independence) ceasedto exist. Christians, Muslims, and some Hindu castes such as the Namboothiris and someEzhavas follow makkathayam, a patrilineal system.[25] Kerala's gender relations are amongthe most equitable in India and the Majority World.[26][27]

Architecture

Vadakumnathan Temple Gate, Thrissur, with a typicalKerala architecture style

Kerala, the native land of Malayalis has a tropicalclimate with excessive rains and intensive solarradiation.[28] The architecture of this region has evolved

to meet these climatic conditions by having the form of buildings with low walls, sloping roofand projecting caves.[28] The setting of the building in the open garden plot was againnecessitated by the requirement of wind for giving comfort in the humid climate.[28] Timber isthe prime structural material abundantly available in many varieties in Kerala. Perhaps theskillful choice of timber, accurate joinery, artful assembly and delicate carving of wood workfor columns, walls and roofs frames are the unique characteristics of Malayali architecture.[28]From the limitations of the materials, a mixed mode of construction was evolved in Malayaliarchitecture. The stone work was restricted to the plinth even in important buildings such as

temples. Laterite was used for walls. The roof structure in timber was covered with palm leafthatching for most buildings and rarely with tiles for palaces or temples. [28] The Keralamurals are paintings with vegetable dyes on wet walls in subdued shades of brown. Theindigenous adoption of the available raw materials and their transformation as enduringmedia for architectural expression thus became the dominant feature of the Malayali style ofarchitecture.[28]

Nalukettu

A typical Nalukettu structure

Nalukettu is a quadrangular building constructed afterfollowing the Tachu Sastra(Science of Carpentry). In

past, Nalukettu was the house in which Malayalislived.[29] It was a typical house which was flanked by

out-houses and utility structures.The large house-Nalukettu is constructed within a largecompound.It was called Nalukettu because it consisted of four wings around a centralcourtyard called Nadumuttom.[29] The house has a quadrangle in the center. The quadrangle isin every way the center of life in the house and very useful for the performance of rituals.The

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layout of these homes was simple, and catered to the dwelling of a large number of people,usually part of a tharavadu. Ettukettu (eight halled with two central courtyards) orPathinarukettu (sixteen halled with four central courtyards) are the more elaborate forms ofthe same architecture. An example of a Nalukettu structure is Mattancherry Palace.[29]

Performing Arts and Music

Malayalis use two words to denote dance, which is attom and thullal.[30] The art forms ofMalayalis are classified into three types.They are (i)Religious like Theyyam, Bhagavatipattuetc., (ii)Semi religious like Sanghakali, Krishnanattom etc., and (iii)Secular like Kathakali,Mohiniaattam, Thullal etc.[30]Kathakali and Mohiniaattam are the two classical dance formsfrom Kerala.[31] Kathakali is actually a dance-drama.Mohiniaattam is a very sensual andgraceful dance form that is performed both solo and in a group by women.[31]Kutiyattam is atraditional performing art form from Kerala, which is recognised by UNESCO and given thestatus Masterpieces of Oral and Intangible Heritage of Humanity.[32]Ottamthullal is another

performing art, which is also known as the poor man's Kathakali, which was created by thepoet Kunchan Nambiar as an alternative to Chakiarkooth (another performing art),which wasopen only for higher castes to see.[33]Theyyam is a ritualistic art form of Malayalis, which isthought to predate hinduism and to have developed from folk dances performed inconjunction with harvest celebrations.Theyyam is performed as an offering to gods so as toget rid of poverty and illness.[34] Velakali is another ritualistic art form , mainly performed attemples in the festival time.Kolkali is a folk art in which dance performers move in a circle ,striking small sticks and keeping rhythm with special steps. Many ancient Malayali familyhouses in Kerala have special snake shrines called Kavu. Sarpam Thullal is usually performedin the courtyard of houses having snake shrines. This is a votive offering for family wealth

and happiness.

A Vishnumoorthy Theyyam performance

Performing arts in Kerala is not limited to a singlereligion of the Malayali society. The Malayalamspeaking Muslim community of Kerala, known asMappila and the Christian community has their own

unique performing art forms.Duff Muttu, also known as Dubh Muttu/Aravanamuttu[35] is a performing art form prevalent among the Muslim community.It is a groupperformance,staged as a social event during festivals and nuptial ceremonies.[35] Oppana is apopular form of social entertainment among the Muslim community.It is a form accompanied by clapping of hands, in which both men and women participate.[36] Margamkali is aperforming art which is popular among the Syro-Malabarand Syro-Malankara Christians.It

combines both devotion and entertainment, and was performed by women in groups.[37]

Since1980's women also have found groups.The dancers themselves sing the margamkali songs inunison call and response form.[37]Parichamuttikali is another performing art which is popularamong all sections of Christian community.This is an artistic adaptation of the martial art ofKerala, Kalaripayattu.[37] Chavittu nadakom is a theatrical art form observed mainly byKerala Latin Christians, dating back to second half of 16th century. [37]

However, many of these native art forms largely play to tourists or at youth festivals, and arenot as popular among ordinary Keralites. Thus, more contemporary forms including those

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heavily based on the use of often risqu and politicallyincorrect mimicry and parody have gainedconsiderable mass appeal in recent years. Indeed,contemporary artists often use such modes to mocksocioeconomic elites. In recent decades, Malayalamcinema, yet another mode of widely popular artistic

expression, have provided a distinct and indigenousKeralite alternative to both Bollywood and Hollywood.

Music formed a major part of early Malayalam literature, which is believed to have starteddeveloping by 9th century CE.[38] The significance of music in the culture of Kerala can beestablished just by the fact that in Malayalam language, musical poetry was developed long

before prose.Kerala is musically known for Sopanam. Sopanam is religious in nature, anddeveloped through singing invocatory songs at the Kalam of Kali, and later inside temples.Sopanam came to prominence in the wake of the increasing popularity of Jayadeva's GitaGovinda or Ashtapadis. Sopana sangeetham (music), as the very name suggests, is sung bythe side of the holy steps (sopanam) leading to the sanctum sanctorum of a shrine. It is sung,

typically employing plain notes, to the accompaniment of the small, hourglass-shaped ethnicdrum called idakka, besides the chengila or the handy metallic gong to sound the beats.Sopanam is traditionally sung by men of the Marar and Pothuval community, who areAmbalavasi (semi-Brahmin) castes engaged to do it as their hereditary profession. Kerala isalso home of Carnatic music. Legends like Swati Tirunal, Shadkala Govinda Maarar,SangithaVidwan Gopala Pillai Bhagavathar, Chertala Gopalan Nair, M. D. Ramanathan, T. V.Gopalakrishnan, M.S.Gopalakrishnan,K.J.Yesudas ,L.Subramaniam and T. N. Krishnan areMalayali musicians.Also among the younger generations with wide acclaim and promise isChild Prodigy Violinist L.Athira Krishna etc., who are looked upon as Maestros oftomorrow.[39] Kerala also has a significant presence of Hindustani music as well. [40] The kingof Travancore, Swathi Thirunal patronaged and contributed much to the Hindustani Music.The pulluvar of Kerala are closely connected to the serpent worship. One group among these

people consider the snake gods as their presiding deity and perform certain sacrifices and singsongs. This is called Pulluvan Pattu.The song conducted by the pulluvar in serpent templesand snake groves is called Sarppapaattu, Naagam Paattu, Sarpam Thullal, Sarppolsavam,Paambum Thullal or Paambum Kalam. Mappila Paattukal or Mappila Songs are folkloreMuslim devotional songs in the Malayalam language. Mappila songs are composed incolloquial Malayalam and are sung in a distinctive tune. They are composed in a mixture ofMalayalam and Arabic.

Film music, which refers to playback singing in the context of Indian music, forms the mostimportant canon of popular music in India. Film music of Kerala in particular is the most

popular form of music in the state.[40] Before Malayalam cinema and Malayalam film music

developed, the Keralites eagerly followed Tamil and Hindi film songs and that habit hasstayed with them till now.

Vallam Kali

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Vallam Kali, is the race of country made boats. It is mainly conducted during the season ofthe harvest festival Onam in Autumn. Vallam Kali include races of many kinds of traditional

boats of Kerala. The race of Chundan Vallam (snake boat) is the major item. Hence VallamKali is also known in English as Snake Boat Race and a major tourist attraction. Other typesof boats which do participate in various events in the race are Churulan Vallam,IruttukuthyVallam, Odi Vallam, Veppu Vallam (Vaipu Vallam), Vadakkanody Vallam, and Kochu

Vallam. Nehru Trophy Boat Race is one the famous Vallam Kali held in Punnamada Lake inAlappuzha district of Kerala. Champakulam Moolam Boat Race is the oldest and most

popular Vallam Kali in Kerala. The race is held on river Pamba on the moolam day(according to the Malayalam Era) of the Malayalam month Midhunam, the day of theinstallation of the deity at the Ambalappuzha Sree Krishna Temple. The Aranmula Boat Racetakes place at Aranmula, near a temple dedicated to Lord Krishna and Arjuna. Thousands of

people gather on the banks of the river Pamba to watch the snake boat races. Nearly 30 snakeboats or chundan vallams participate in the festival. Payippad Jalotsavam is a three day waterfestival. Its conducted in Payippad Lake which is 35 km from Alappuzha district of Keralastate. There is a close relation between this Payippad boat race and Subramanya SwamyTemple in Haripad. Indira Gandhi Boat Race is a boat race festival celebrated in the last weekof December in the backwaters of Kochi, a city in Kerala. This boat race is one of the most

popular Vallam Kali in Kerala. This festival is conducted to promote Kerala tourism.

Festivals

Malayalis celebrate a variety of festivals. Other than the two given below Malayalis alsocelebrate Christmas and Bakrid.

Onam

Thiruvathira kali

Onam is an annual harvest festival, celebrated mainly inKerala, although celebrations also occur among thediaspora. It is the foremost festival among the culturalrepertoire of Malayalis, and falls during the month ofChingam (AugustSeptember as per the Gregorian

calendar), the first month of the Malayalam calendar and lasts for ten days from the StarAtham in Chingam. Though it is essentially a harvest festival of Malayalis , mythologically itis linked to Malayali-Hindu folktales. Like many other religious festivals in India, Onam iscelebrated by people across all castes and faiths. Onam has been part of Malayali psyche forcenturies. There are records of Onam being celebrated during the Sangam Age. The earliest

record of Onam is found during time of Kulasekhara Perumals around AD 800, soon after theKalabhra Interregnum of Kerala History. Until the eighth century the political history ismostly unknown and is usually known as the Kalabhra Interregnum. Kalabhras weresupposed to have been ruling Kerala until at least the sixth century. Kalabhras probably refersto Keralaputras. They are believed to be people of Mayavi.

Onam has two specific significance. First it is the communal memory and celebration of pasthistory as ennunciated in the Mahabali Legend. A story of how paradise was lost. Second it isthe celebration of the harvest tied with the memory of the golden age of prosperity. It is

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believed that during those days the whole of Chingam was celebrated as Onam season. Afterthe rain drenched month of Karkidakam with its privations, Chingam is a welcome month for

people in the state of Kerala. The festival is the harbinger of spring signalling the start ofthe harvest season. Onam epitomizes the newfound vigour and enthusiasm of the season, andis celebrated with traditional fervour with visit to temples, family get-togethers, gifting eachother clothes called Onakkodi and lots of merry making. Thiruvathira is in the malayalam

month Dhanu (Dec-Jan). it is considering as the bithday of Lord Shiva.

Vishu

Vishukkani

Vishu is a festival celebrated by Malayalis around thefirst day in the Malayalam month of Medam (April May). This occasion signifies the Sun's transit to thezodiac Mesha (Mesha Raasi) as per Indian astrologicalcalculations. Vishu is also considered as the Malayalam

New Year day and thus the importance of this day to all Malayalis regardless of their religionor sect. Similarly the day is celebrated in almost all places in India by the Hindus albeit bydifferent names. In Assam this day is called Bihu, in Punjab Baisakhi and in Tamil NaduPuthandu. The word "Vishu" in Sanskrit means "equal". Therefore Vishu is more probablydenoting one of the equinox days.

The festival is marked with offerings to the divine called Vishukkani. The offerings consist ofa ritual arrangement in the puja room of auspicious articles like raw rice, fresh linen, goldencucumber, betel leaves, arecanut, metal mirror, the yellow flowers konna (Cassia fistula), anda holy text and coins, in a bell metal vessel called uruli. A lighted bell metal lamp called

nilavilakku is also placed alongside. This arrangement is completed the previous night. Onthe day of Vishu, the custom is to wake up at dawn and go to the puja room with the eyesclosed so that the Vishukkani is the first thing one sees. Since the occasion marks the

beginning of Malayalam New Year, it is also considered auspicious to read verses fromHindu Holy book Ramayanam after seeing the Vishukkani. It is also believed by some thatthe page of the Ramayanam to which you open up will have a bearing on your life in thecoming year. Devotees also throng the well-known temples like Sabarimala AyyappanTeample, Guruvayur Sree Krishna temple to have a "Vishukkani Kazhcha" on the early hoursof "Vishu" day.

Cuisine

The cuisine of Malayalis are linked in all its richness to the history, geography and culture ofthe land. Spices form an important ingredient in almost all curries. Malayali cuisine is nothomogeneous and regional variations are visible throughout. Kerala is known for itstraditional sadhyas, a vegetarian meal served with boiled rice and a host of side-dishes. Thesadhya is complemented by payasam, a sweet milk dessert native to Kerala. The sadhya is, as

per custom, served on a banana leaf. Traditional dishes include sambar, aviyal, kaalan,theeyal, thoran, injipully, pulisherry, appam, kappa (tapioca), puttu (steamed rice powder),and puzhukku. Coconut is an essential ingredient in most of the food items and is liberallyused.

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Puttu is a culinary specialty in Kerala. It is a steamed rice cake which is a favourite breakfastof most Malayalis. It is served with either brown chickpeas cooked in a spicy gravy,

papadams and boiled small green lentils, or tiny ripe yellow Kerala plantains. In thehighlands there is also a variety of puttu served with paani (the boiled-down syrup fromsweet palm toddy) and sweet boiled bananas. to steam the puttu, there is a special utensilcalled "Puttu Kutti". It consists of two sections. The lower bulkier portion is where the water

for steaming is stored. The upper detachable leaner portion which is separated from lowerportion with peforated lids so as to allow the steam to pass through and bake the rice powderwhich has been filled. The upper portion of the leaner section is covered with a peforated cupshaped lid once it is filled with rice powder.

Appam is a pancake made of fermented batter. The batter is made of rice flour and fermentedusing either yeast or toddy, the local spirit. It is fried using a special frying pan called appa-chatti and is served with egg curry, chicken curry, mutton stew, vegetable curry and chick peacurry.

Martial arts

Kalaripayattu in which both opponents are armed withChuttuval and Paricha

Malayalis have their own lethal form of martial artscalled Kalaripayattu. This type of martial arts was usedas defensive mechanism against intruders . In ancient

times, disputes between (naaduvazhis or Vazhunors)nobles were also settled by the outcomeof a Kalaripayattu tournament. This ancient martial art is claimed as the mother of all martialarts even the Chinese Shaolin chuan from the famous Shaolin temple traces its ancestry to

Bodhi Dharma, an Indian Buddhist monk who was a Kalaripayattu expert.

[41]

The word"kalari" can be traced to ancient Sangam literature.[42] The martial tradition of Kalarippayattuis also dated to ancient Dravidian traditions.[43] Phillip Zarrilli, a professor at the Universityof Exeter and one of the few Western authorities on kalaripayattu, estimates thatkalarippayattu dates back to at least the 12th century CE.[44] The historian Elamkulam KunjanPillai attributes the birth of Kalarippayattu to an extended period of warfare between theCheras and the Cholas in the 11th century CE.[44] What eventually crystallized into this styleis thought to have been a product of existing South Indian styles of combat, combined withtechniques brought by migration from the north along the western coast.[44] What eventuallycrystallized as kalarippayattu combined indigenous Dravidian techniques with the martial

practices and ethos brought by brahman migrations from Saurastra and Konkan down thewest Indian coast into Karnataka and eventually Kerala. Discovery channel notes that

Kalarippayattu may be one of the oldest martial arts in existence.[41]

The oldest westernreference to Kalarippayattu is a 16th century travelogue of Duarte Barbosa , a Portugueseexplorer. The Southern style, which places more emphasis on open hand combat was mostly

practiced in the southern regions of Kerala.[45]