User:Cskumaar/Maruthuvar community

Maruthuvar Community in Kerala: Known as "Ezhavas" were Medicine and traditional toxicology. Ezhavas practised ayurvedic medicine. Ezhava dynasties such as the Izhathu Mannanars existed in Kerala.[4] The Chekavar, a warrior section within the community, were part of the militias of local chieftains and kings. ^ Pullapilly (1976) pp. 31-32 Some Ezhavas had an extensive knowledge of the medicinal value of plants, passed to them by their ancestors. Known as Vaidyars, or Vaitiyars co-clans of the Pandithars or Pandits Maruthuvar, Ambattar, Parigari or Parobagari of the South India, these people acted as physicians in the olden days India.

Itti Achuden was probably the best known Ezhava physician who directly influenced the classification of Hortus Malabaricus in the 17th century. Itti Achuden's texts were written in the Kolezhuthu script that Ezhava castes used, for they were prevented from learning the more sanskritized Aryazuthu script which was the preserve of the upper-castes.[14] Some Ezhavas practiced ayurvedic medicine.[15][16][17] ^ Alan Bicker, RF Ellen Peter Parkes (2000). Indigenous environmental knowledge and its transformations. Routledge. p. 9. Retrieved 2011-06-15. ^ Gadgil, Madhav (2005). Ecological Journeys. Orient Blackswan. p. 82. Retrieved 2011-06-15. ^ Singh, Abhay Kumar (2006). Modern World System and Indian Proto-Industrialization. Northern book center. p. 312. Retrieved 2011-06-15.

Social and religious divergence It has been suggested that the Ezhavas may share a common heritage with the Nair 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 writings indicate that the Ezhavas were at some point in the past members of the armed forces serving various kings, including the Zamorins of Calicut and the rulers of the Cochin dynasty. Cyriac Pullapilly has said that only a common parentage can explain some of these issues.[8] A theory has been proposed for the origins of the caste system in the Kerala region based on the actions of the Aryan Jains introducing such distinctions prior to the 8th-century AD. This argues that the Jains needed protection when they arrived in the area and recruited sympathetic local people to provide it. These people were then distinguished from others in the local population by their occupation as protectors, with the others all being classed as out-caste. Pullapilly describes that this meant they "... were given kshatriya functions, but only shudra status. Thus originated the Nairs." The Ezhavas, not being among the group protecting the Jains, became out-castes.[8] An alternate theory states that the system was introduced by the Nambudiri Brahmins. Although Brahmin influences had existed in the area since at least the 1st-century AD, 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 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.[8] The Buddhist tradition of the Ezhavas, and the refusal to give it up, pushed them to an outcaste role within the greater Brahminic society.[8][9] 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 theological.[8] • ^ a b c d e Pullapilly (1976) pp. 26-30 \ Position in society Ezhavas performed the works associated to the Priestly duties, from birth, marriages and death, they were considered as co-equal priest by the Nambudiri Brahmins who formed the Hindu clergy and ritual ruling elite..[1] • ^ a b c d e f g Nossiter (1982) p. 30

Conversion to Christianity A sizeable part of the Ezhava community, especially in central Travancore and in the High Ranges, embraced Christianity during the British rule, due to caste-based discrimination. In Kannur, Protestant missions started working in the first half of the 19th century, notably the Basel German Evangelical Mission. Most of their converts were from the Thiyya community.[20] The Congregationalist London Missionary Society and the Anglican Church Mission Society were also prominent in the movement for religious conversion, having established presences in the Travancore region in the early nineteenth century.[21] •  ^ Kareem, C.K (1976). Kerala District Gazetteers: Palghat. printed by the Superintendent of Govt. Presses. p. 188. Retrieved 2011-06-24. • ^ Kooiman, Dick (1996). "Who is to benefit from missionary education? Travancore in the 1930s". In Bickers, Robert A.; Seton, Rosemary E.. Missionary Encounters: Sources & Issues. Routledge. p. 158. ISBN 9780700703708.