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= Thiyyars =

Origin
Thiyyars (also spelt as Theeyars /Thiyya )are the largest Hindu community in Malabar region of Kerala. The most cultured, highly educated and influential in every aspect of social life.Thiyyars are socially and economically forward community. Thiyya settlers of Korapuzha River(Elathur River),extending North and East with Karnataka and Western Ghats.

According to the scientific findings of Dr.Nelliate Shayamalan's ,the migration of Thiyyar took place in the late Iron Age .The ancestors of author's father carried the gene from North Africa through the Caucasus region to Central Asia ,Kyrgistan,and North Malabar.That is the general Thiyya DNA ,traced back several generation into the past. The language spoken at this time was a Latin script mixed with greek.(Scientific DNA studied in Thiyya Caste published in the Book 'North Africa to North Malabar' by Dr.N.C.Shyamalan)

Thiyyar Belongings to Haplogroup L.Indo-Aryan caucasian Class (Unlike ezhavas of haplogroup C australoids,Nairs of K and Namboothiris of H) from central Asian Thiyassa valley of Tian-Shan Mountain Ranges lying south of Russia to North Malabar.Genetic Marker for this group in general is KLM9/M20.Ancestors traveled through Rajasthan where the people who settled were known as sekovars. They were probably descendants of Rajputs,who later became fierce fighters and warriors. From there ,the group migrated through the sind province,Gujarat, Maharashtra, and to southern India. The Thiyya group acquired warrior qualities, martial arts, and acrobatic talents from the ancestors living in the Thiyyas-valley in Kyrgyzstan and the Pamir Plateau ( North-Central Asia).

These class of people were great warriors of ever.Sree Muthappan, Wayanadu Kulavan ,Unniyaarcha, Aromal Chekavar,Payyamballi Chandu, Kannappa Chekavar, Unnikkannan,Aringodar, etc belongs to this class.These People brought the most Perfect Martial Art Kalari to Malabar.

Thacholi Othenan was born from the womb of a Thiyya lady named Akkamma Uppatti,a member of old Martial arts Thiyyar Tharavadu of Chekavar near Vadakara.Thacholi Tharavadu and Thiyya Tharavadu of Chekavar,had connection through matrimonial relations.Two of Othenan's wives were Thiyya.The name Kurupu was bestowed up on him.(Chekavar is not a title ,but a surname derived from Sevokar of Rajasthan during the great migration of Thiyyars before the turn of millennium.) Another well known Thiyya legend concerns Wayanattu Kulavan,He lived in the slopes of Wyanad and was a popular Thiyya leader. He commanded large areas of agricultural land. He was an expert in martial arts and archery. He owned agricultural lands in the plains. He was a kind and generous leader. His feats and skills are serenaded in the Ballad of North Malabar and in Theyyam dance. Sangam Literature mention about a great warrior Chekavar Andavan (Andavan=God) who saved his class from external invasion.Muthappan, deity worshipped throughout North Malabar was actually that great warrior. British India also pave great respect and worshipped him. We can see 20 Railway Muthappan temples dotted along 307km long Shornnur- Mangalore stretch.

"Gurukkanmar Kavu" in Mavilayi Village ,Peralasseri Panchayth belongs to Thiyyar community.The Komarams of "Gurukkanmar Kavu", were able to conduct Sarpa Pooja (Sarpa Bali) to get rid of any kind of Sarpa dosha, known as the most dangerous Dosha in Hinduisam. Even Brahmins have lot of limitation in this area. Brahmins of "Pambamme Kavu" have maximum 50-60% ability to get rid of sarpa dosha but not complete. It shows Thiyyars had a higher level spiritual power, which is better than that of Brahmins.

Myth
According to mythology once upon a time there were seven heavenly damsels, who used to bath every day before dawn in a lake situated in a forest. Siva found this out, and appeared as a fire on the bank, at which the girls warmed themselves. Having thus lured them, the God made all of them mothers. Seven beautiful boys were born, and Siva presented them to Parvati, who treated them as if they were her own sons. They were taken to mount Kailasa, and employed in preparing toddy for the mysterious and wonderful Sakti worship. Daily they brought the toddy at the moment when it was required for the golden pot. Parvati embraced the boys all at once, and they became one. On a certain day, this boy sent the sacred toddy in charge of a Brahman, who became curious to know the virtues of the mysterious liquid. As he rested on a river bank thinking about it, he drank a little, and filled the vessel up with water. Then he reached Kailasa too late for the daily worship. Siva was angry, and ordered the Saunika boy (Parvati's name for him) to be brought before him. But the boy had been told what had happened, and cut off the head of the Brahman, who had confessed to him. Seeing the boy coming along carrying a Brahman's head, Siva was astonished, and commanded him to approach nearer. The boy explained that it was not a heinous crime to cut off the head of one who had prevented the Sakti worship. Siva said that the killing of a Brahman was the worst of crimes, and put the perpetrator out of caste. He would lol THIYYAN not listen to the boy, who replied that whoever prevented Sakti worship was a Chandala, and condemned him. The boy asked for death at Siva's hands. The request pleased the God, who forgave him. The boy had to remain out of caste, but was initiated into the mysteries of Sakti worship as the surest means of salvation, and to him was given the exclusive privilege of performing Sakti worship with liquor. He was commanded to follow, and imitate the Brahmans in everything, except in the matter of repeating the sacred mantrams. By tantrams (signs with the hands) he eventually obtained the merit of making puja with mantrams. He was the first Thiyyan. It is pretty safe to say that all the ideas of the Thiyyans connected with pure Hinduism the Hinduism of the Vedas and of tradition, of which we see very little in Southern India, and which in Malabar is more perverted in confused ideas than perhaps elsewhere, those relating to re-birth, karma, pilgrimages to Benares and distant temples are borrowed from the Brahmans.In the ceremonies which have been described, notably in those connected with marriage and death, we have seen the expression of many Hindu ideas

Illams
Illam is a Malayalee lineage system used for classification and identification of castes in Kerala, South India. There are mainly two castes which used Illam as their house. They are Thiyyars and Namboothiris. The House of Namboothiries (the Brahmins of Kerala) are also called the Brahmaalayam or Mana. The house is built according to the canons of Vaasthusaasthram, meaning architecture in Sanskrit language.In Thiyyar system there are 8 illam from where their origin are believed to be from. The well acclaimed history book "Castes and Tribes of Southern India" by Edgar Thurston (1855-1935) clearly describe the eight illams of Thiyya. Eight illams of Theeyars in North Malabar, as per this book, are:-
 * Nellikka
 * Pullanhi
 * Vangeri
 * Koyikkalan
 * Padayamkudi
 * Tenamkudi
 * Manankudy
 * Vilakkan Kudi

Demography
Thiyyars population is estimated to be over 35 Lakhs when Malabar was a constituent district of the erstwhile Madras State. Thiyyars of Malabar are seen in all districts of Malabar.Only ezhavas pockets in Malabar area are the highranges in Kannur and Wayanad.Ezhavas from travancore who came to malabar and settled for the educational/official purposes. Rest of them are all proud Thiyyars .Similarly all the Thiyyars settled in South Kerala maintain distinct identity from the Southern Ezhavas.

The Hindus of Malappuram district 95% of them are the local Thiyyars.Kondotty of Malappuram district was the military headquarters of the Zamorins.A lot of prominent malabar Thiyya families are based in and around this area.Ancient Thiyyar families like Pootheri,Theruvath(Tharavad of Late Theruvath Raman),Poovathody etc are based in Kondotty.Ezhavas in Malappuram may be a minority,must be people from travancore who came to malabar and settled for the educational/official purposes.There are no Ezhavas with ancestral origin in Malappuram.The Malappuram was formed only in 1969.Before that it was the Kozhikode and Palakkad districts of erstwhile British Malabar.There are belts in Malappuram district like Vallikunnu,Kondotty,Tirur,Tirurangadi etc which are only few km away from Kozhikode.All these areas have ancient thiyya tharavads.The Thiyyars of Malappuram and Kozhikode are very actively carrying out the Thirayattam rituals in their tharavad kavukal and temples.Ponnani is another major belt in Malabar(Malappuram district) which has lots of Thiyya Tharavadu.

Another prominent Thiyya belt in Malabar is the Southern Malabar(erstwhile Valluvanad).Areas like Pattambi,Cherpulasseri,Ottappalam,Palakkad,Shornnur,Perintalmanna,Valancheri,Angadippuram,Nilambur,Perintalmanna are all strong holds of Hindu Population among which a major part is the old Thiyyar families here.Thiyyars of Valluvanad form an important part of Malabar thiyyar.Valluvanad Thiyyar many of them were famous as ancient Toxicologists(Visha vaidyars).All these Thiyyars proudly maintain their Thiyya identity.

Another Thiyya strong hold is in Trichur district.The Ezhavas of Trichur are found in the interior parts and southern Trichur.But the coastal belts of Trichur are teeming with thiya families.Chavakkad Taluk of present day Trichur was a Taluk of erstwhile British Malabar.Trichur Thiyyas are seen in areas like Guruvayur,Chavakkad,Engandiyur,Valappad,Edamuttam etc,the coastal belt.Most of these thiyya families date back their origin hundreds of years back to kozhikode and Malappuram.Some famous Trichur Thiyyar families are Changaram Kumarath,Pokkancherry,Thandassery,Karyat,Thachampully,Kunnathully,Kakkanatt,Karatt Parambil etc.All these Thiyya families have lots of relatives from Kozhikode.Trichur Thiyyars still carry their caste as "THIYYA" only and not Ezhava.

Administrative system of thiyyar
Thiyyars of North Malabar have a unique administrative system.Thiyyar had been a high level spiritual based culture which was based on their Family Kavu ,Kulam ,and Illam (Gotra ). Thiyyar had been their own self governing system.

Kazhakam is the central administrative system of Thiyyars.The Kazhakam is a traditional caste association exclusively for the Thiyyars in North Malabar. The process of urbanisation and social change has almost wiped of this historical institution from the rest of the region.

At present Kazhakams  found in the Northern part of Kolathnad and Alladathnad (Northern part of Kannur and Kasargod ) are the following: Palott kazhakams of thiyya community are, These Kazhakams function independently in this region. The one lost Kottil of North Malabar was Andalur (near Tellicherry). Andalur Temple exists its elders,but it has lost its authority as a Traditional Kottil. Kazhakams are socio-religious organisations which include all members of the Thiyyars in their respective area. The meeting place of the elders for administering justice and associated with a central place for worship Such an astable is known as Kazhakam.In the traditional administrative system (Kazhakam) include a micro -level unit was called Tara. The affairs of the Tara were managed by 4 elders. The jurisdiction was only on the Thiyyars.The executive authority in a Tara was Kaikkolan or Tandan. A unit of 4 Taras constituted a Nalpadu. It was managed by a Nalpadi. A unit of 4 Nalpads organised a Kazhakam. A unit of 4 Kazhakams constituted a Perumkazhakam or Trikkuttam. The place where the Trikkuttam assembled was known as Kottil which would be a Temple. On very important caste and social matters, the Trikkuttam took decisions. It was an assembly of 64 elders from the respective Taras, 64 Tandans, 16 Nalpadis and 4 Kazhakam Achanmar or Fathers. Besides them, according to Kambil Anandan, 32 Kutipathis or elders and 16 Karanavar were elected to this assembly. The Achanmar have to wear Ceremonial dress or Kachila and take an auspicious sword on the occasion of their meeting. The lower units of the Kazhakam have also become defunct,but all traditional are attached to the Kazhakam. The important officials and priests of a Kazhakams are as follows:
 * Kuruvanthatta Kazhakam at Ramanthali near Payyannur
 * Ramavillyam Kazhakam at Elambachi near Trikarippur
 * Nellikkathuruthi Kazhakam at Cheruvathur
 * Palakkunnu Kazhakam at Uduma near Kasargod.
 * Sasihitlu kazhakam at sasihithlu, Manglore
 * Kudroli koottakkala at kudroli, Manglore
 * Andalur Perumkazhakam, Dharmadam
 * Azheekkod Palotu kazhakam,
 * Keecheri Palott Kazhakam,
 * Athiyadam Palott kazhakam
 * Thekkumbad Palott Kazhakam
 * Malliyottu Palott Kazhakam
 * 1)	Anthithiriyan:- He is the priest who lights the sacred tamp of the Kazhakam shrine. He also perform, many rituals regarding worship of Gods and Goddess of the mantra in Kazhakam.
 * 2)	Tandan:- He is known as Kaikkolan. He collects levy for shrine and execute, decisions of the elders.
 * 3)	Karanavar:-They are the elders known as Achaninar who function like an assembly and decide important caste and Kazhakam nutters. They administer justice and control social relations when conflicts arise. They constitute the body of caste council.
 * 4)	Velichappadan:-He makes oracles as 'possessed' by gods and goddesses. He takes the auspicious sword; representing the deities in ceremonial processions
 * 5)	Kutakkaran:-He is a representative of the assembly. He executes the decisions of the assembly or elder, and participates in the activities of the Kazhakam. He wears a towel of black and red colour on his shoulder as an insignia. The flag of qKazhakkaran is also of the same colour denoting the ancient cultural legacy.
 * 6)	Samudayi:- They are elders who help in taking important decisions by the Karanavar or Achanmar.There are also officials like Kutakkaran and Kalaynakkaran. A Kutakkaran holds the auspicious umbrella of god or goddess and participates in the Kutakkutthu, a ritual dance of the Sangam age. The Kalayakkaran brings auspicious toddy for rituals

Tiyyas are not ezhavas
It is evident that Thiyyars are an exclusive ethnic group;this fact is confirmed by migration patterns and genetic studies.Thiyyars from North Malabar and other parts of Kerala should be recognized as a separate ethnic group and not included with Ezhavas ,who are from an entirely different ethnic group.

Some intensed individuals found Thiyyars and Ezhavas are the same caste. It is totally untrue. The distinguishing ethnic, social, cultural, spiritual and physical features of Thiyyars and Ezhavas are follows:- Thacholi Othenan was born from the womb of a Thiyya lady named Akkamma Uppatti,a member of old Martial arts Thiyyar Tharavadu of Chekavar near Vadakara.Thacholi Tharavadu and Thiyya Tharavadu of Chekavar,had connection through matrimonial relations.Two of Othenan's wives were Thiyya.The name Kurupu was bestowed up on him.(Chekavar is not a title ,but a surname derived from Sevokar of Rajasthan during the great migration of Thiyyars before the turn of millennium.) Another well known Thiyya legend concerns Wayanattu Kulavan,He lived in the slopes of Wyanad and was a popular Thiyya leader. He commanded large areas of agricultural land. He was an expert in martial arts and archery. He owned agricultural lands in the plains. He was a kind and generous leader. His feats and skills are serenaded in the Ballad of North Malabar and in Theyyam dance. Sangam Literature mention about a great warrior Chekavar Andavan (Andavan=God) who saved his class from external invasion.Muthappan, deity worshipped throughout North Malabar was actually that great warrior. British India also pave great respect and worshipped him. We can see 20 Railway Muthappan temples dotted along 307km long Shornnur- Mangalore stretch.
 * 1)	Ancestors of Thiyyars and Ezhavas are separate .Thiyyars migrated from Central Asia through the Caucasus region . Ezhavas reached India through Coastal migration.
 * 2)	Thiyyars belong to Haplogroup L, Indo-Aryans . Ezhavas are in Haplogroup C, Dravidians.
 * 3)	Thiyyars have Mediterranean body structure .Ezhavas have Srilankan physique.
 * 4)	Thiyyars are tall and mostly fair in complexion belonging to caucasoid group, Indo-Aryans.Ezhavas are short and darker in complexion and are of the Australoid group, The Dravidians.
 * 5)	Thiyyars have distinct Aryan customs, whereas Ezhavas follows Dravidian customs
 * 6)	Thiyyars are from North Kerala and Ezhavas are from South Kerala; these regions are about 400 km apart. In Indian Government records, Thiyyas are registered as separate ethnic group.
 * 7)	Thiyyars speak malayalam, which has more sanskrit words, whereas Ezhavas speak malayalam, which has more tamil words.
 * 8)	Thiyyars were followers of matriarchy until laws are flexible ,Ezhavas followed patriarchy right from the beginning.
 * 9)	Thiyyars don't accept nor give dowry . Thiyyars look down upon any caste or people who accept or give dowry.Ezhavas give and accept dowry. Dowry is the main topic of Ezhava negotiation.
 * 10) Thiyyars are having eight clans (illams).Marriage between a boy and girl of the same Illam is prohibited and it is still strictly followed in Northern parts of North Malabar.Ezhavas do not have such Illams.Thiyyars usually will not accept Ezhavas marriage proposals also.
 * 11) Rights and rituals of a Thiyyars and Ezhavas dissimilar on death ,birth and marriage etc.

"Gurukkanmar Kavu" in Mavilayi Village ,Peralasseri Panchayth belongs to Thiyyar community.The Komarams of "Gurukkanmar Kavu", were able to conduct Sarpa Pooja (Sarpa Bali) to get rid of any kind of Sarpa dosha, known as the most dangerous Dosha in Hinduisam. Even Brahmins have lot of limitation in this area. Brahmins of "Pambamme Kavu" have maximum 50-60% ability to get rid of sarpa dosha but not complete. It shows Thiyyars had a higher level spiritual power, which is better than that of Brahmins.

dosha, known as the most dangerous Dosha in Hinduisam. Even Brahmins have lot of limitation in this area. Brahmins of "Pambamme Kavu" have maximum 50-60% ability to get rid of sarpa dosha but not complete. It shows Thiyyars had a higher level spiritual power, which is better than that of Brahmins.

Important Dieties of Thiyyas

 * Vayanattu Kulavan
 * Vishnumoorthi
 * Kandanarkelan
 * Muthappan
 * Arya Poomala Bhagavathi
 * Arya Poomaruthan Daivam
 * Padakkathi Bhagavathi
 * Nilamangalath Bhagavathi
 * Parambath Bhagavathi
 * Puthiya Bhagavathi
 * Kathivanoor veeran
 * Palott Daivathar
 * Andalur Daivathar
 * Cheerumba Nalvar
 * Aivar PuliDaivangal
 * Padarkulangara Aivar
 * Padinjare Chamundi
 * Kurathiyamma
 * Pottan Theyyam
 * Madayil Chamundi
 * Koodan Gurunadhan
 * RakthaChamundi
 * Ayitty Bhagavathi
 * KudiVeeran
 * Korachan


 * Uchitta
 * Gulikan
 * KundorChamundi
 * Pramancheri Bhagavathi
 * Vettaykkoru Makan
 * Thayi Paradevatha
 * Porkkali Bhagavathi
 * Karan Daivam
 * Aryappoonkanni
 * Aryakkara Bhagavathi
 * Aali theyyam (muslim theyyam)
 * Karakkakkav Bhagavathi
 * Kuttichaathan
 * Vishakandan
 * Thiruvarkkatt Bhagavathi
 * Thekkan Kariyathan
 * Palanthayi Kannan
 * Edalapurath Chamundi
 * Narkkulam Chamundi
 * Pady Padinjarpurathamma
 * Veerabhadran
 * Shoolakudariyamma(Marakkalathamma)
 * Thuluveeran
 * Thandarssan
 * Aadimooliyaadan Daivam


 * Dhoomaa Bhagavathi
 * Aneekkara Bhagavathi
 * Dandyanganath Bhagavathi
 * Uchoolikkadavath Bhagavathi
 * Payyampalli Chanthu
 * Padikkuttiyamma
 * Chuzhali Bhagavathi
 * Kalari Vathukkal Bhagavathi
 * Kalichan Daivam
 * Thoovakkali
 * Athiralam
 * Bappooran
 * Ankakkaran
 * Padarkulangara Veeran
 * Pookkuttichathan
 * Pulloli Thandayan
 * Akathootti Chekavar
 * Puli Chekavan
 * Puthu Chekavan
 * Vettu Chekavan
 * Pithruvadi Chekavar
 * Daiva Chekavan
 * Kaali Chekavan
 * Poothadi
 * Nagakanni

Theyyam
Theyyam is a festival of North Malabar. This festivals are part of Thiyya culture.Theyyams are performed in the Kavu,temples.Theyyam is a glorification of the valor of a Thiyya ancestor who were saviors of the community,the most prominent being Sree Muthappan and Wayanadu Kulavan.Theyyam festivals start during the months of October (start at Malayalam month Thulaam -10th) to June.The main Theyyams we  admired and worshiped  are Wayanadu Kulavan,Sree Muthappan,Kathivanoor Veeran,Gurunaathan,Karanavar ,etc.

Out of devotion, ruling clans established their own shrines and Kavus for Theyyam deities where non-sattvic rituals and customs are observed. The dancers paint their faces with red ,yellow and black colors (mukhathezhuthu),wear colorful headgear,and hold spears and swords.The dance starts with the beating of drums and continues through the night, and firework follow it.Devotees enjoy Theyyam.

The Goddesses like Rakteshwari, Chamundi, Bhagavathy and the Gods like Vishnumoorthi ,Gulikan propitiated in these household shrines. There, the Theyyam dancers appear during the annual festivals of Gods and Goddesses.

The rituals in such shrines are different from those of the Brahminical temples. The impact of this cultural fusion could be traced to the social organization based on the caste system and in the agrarian relations. The inviting of Brahmin Thanthri to consecrate the idols of Kavu started very recently. castes especially Thiyyas took it as a major religious practice.

"Gurukkanmar Kavu" in Mavilayi Village ,Peralasseri Panchayth belongs to Thiyyar community.The Komarams of "Gurukkanmar Kavu", were able to conduct Sarpa Pooja (Sarpa Bali) to get rid of any kind of Sarpa dosha, known as the most dangerous Dosha in Hinduisam. Even Brahmins have lot of limitation in this area. Brahmins of "Pambamme Kavu" have maximum 50-60% ability to get rid of sarpa dosha but not complete. It shows Thiyyars had a higher level spiritual power, which is better than that of Brahmins. dosha, known as the most dangerous Dosha in Hinduisam. Even Brahmins have lot of limitation in this area. Brahmins of "Pambamme Kavu" have maximum 50-60% ability to get rid of sarpa dosha but not complete. It shows Thiyyars had a higher level spiritual power, which is better than that of Brahmins.

Kalari
The word Kalari means "threshing floor" or "battlefield" in Malayalam and Tamil. Training for Kalaripayattu, a martial art of Kerala is traditionally done inside the Kalari. Also the past village schools of Kerala, run by the traditional astrologers families were known by the name Kalari or Ezhuthu Kalari.

Every Kalari has a Puttara (meaning "platform where flowers are kept" in Malayalam). The Puttara is a seven tiered platform placed in the south-west corner and houses the guardian deity of the Kalari. The seven tiers symbolise the seven sisters of Amritavani whom where Chekavars of North Malabar were born. These 7+1 system is the basis of 7+1 illams of Thiyyas (Chekavar) of North Malabar. Other deities, most of them incarnations of the Bhagavathi or Shiva, are installed in the corners. Flowers, incense and water are offered to the deity every day.

Poorakkali
Poorakkali is a traditional dance ritual performed by men during the nine-day Pooram festival in Bhagavathy temples across North Malabar in Kerala.

The Pooram festival begins with the Karthika asterism and concludes with the Pooram asterism of the month of Meenam according to the Malayalam calendar to honour Kamadeva, the god of love.

The performers come from different sects of society like Thiyyar, Maniyani, Mukkuvan, Chaliyan, Aasari, Moosari, Thattan, Kollan, etc. The basis of Poorakkali essentially is the memories of Vasanthapoojaperformed by inmates of different worlds like heaven, earth etc. Poorakkali spreads knowledge and entertainment. The show steals the hearts of audience with melodious songs and befitting body movements.

Marathukali
Marathukali, the second part of Poorakali, is a fusion of two different styles of cultural arts that prevailed in Thiyyars of north malabar region. One of them is the arguments and counter arguments of two groups and the other is Poorakkali demonstration of their supporters. Marathukali lasts for a long time and is a competitive art form conducted in temple yards. The important parts of marathukali are Chidambarasasthra, yogasastra, bharatha sastra, natyasathra and yogi natakam. ‘Marathukali’, a sort of competition also forms part of Poorakali.