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Malabar Theeyars (also spelt as Thiyya/Thiyyar) are the largest single Hindu community in Malabar region. The most cultured, highly educated and influential in every aspect of social life, they have outshone other segments of people in every walk of life. Their population is estimated to be over 35 lakh When Malabar was a constituent district of the erstwhile Madras State, Theeyars were included in the list of forward Castes. After the formation of Kerala State they were added to the list of Other Backward Classes presumably for enjoying the advantage of reservation. That was how they were equated to a distinctly different caste, Ezhava of Travancore, who have their origin in Dravidian migrants from Ceylon.

History
Theeyars, the earliest inhabitants of Malabar are descendants of Indo-Aryan race who came over to Tian Shan region of Central Asia when their mother land - Crete Island – was inundated by a terrific flood in BC 1470-1450. Some historians say that their ancestors were the inhabitants of North Africa. From Tianshan area they spread over many regions including uninhabited land of Malabar, South Canara and Coorg. Some groups travelled still further and settled in Bali and Thahithi islands.

Social historians like Kambil Anandan Master, T. Damu and M.M. Anantharam hold this view by and large. They are unanimous in their opinion that Theeyars and Ezhavas have nothing in common. They are distinctly different in their culture, lifestyle, customs and social practice. Anandan Master deals in detail with the history of “Mannanars”, a Theeya Dynasty who ruled over an area of highland in present Kannur District. The last Theeya King Kunhi Kelappan Mannanar was stabbed to death in AD 1902.

There is another version about the origin of Theeyars. Alexander the great invaded India with a huge army numbering about 50,000. During the heavy battles nearly 30,000 of them lost their lives. A few thousands of the dejected soldiers left battle field and came down to south. Ultimately they settled in the uninhabited land of Malabar, South Canara and Coorg. They were the forefathers of Theeyars. Stories and legends may have some elements of truth in them, though we cannot take it for granted for hundred per cent accuracy. It is amply clear from these varied stories that Theeyars came to settle themselves in the uninhabited land of Malabar several thousand years ago. There are unique ethnic, social, cultural, spiritual and physical features of the Theeyars of Malabar, which no other community can claim. In this connection the following things are to be taken cognizance of :-

(a)Theeyars belong to any of the eight clans (Illams). Ezhavas have no such illam. Marriage between individuals of same illams is prohibited and it is still strictly followed in Northern parts of North Malabar.(b)Theeyars, till recently, were followers of Matriarchy. Ezhavas followed Patriarchy right from the beginning.(c)Theeyars do not give or accept dowry. Theeyars look down upon any caste or people who accept or give dowry. In sharp contrast, certain other castes of Travancore, whose organizations are striving to merge their caste with Theeyars and propagating the one caste theory, bargain for dowry.(d)Theeya ladies have right to property.(e)Rights and rituals of Theeyars are distinctly different from other castes.(f)Theeyars have their own way of worship (Kavu, Kazhakam, Theyyam etc).(g)Theeyars of Malabar have Mediterranean features.(h)Theeyars, anthropologically, have an architectural style totally different from any other castes including that of Ezhavas.(i)Theeyars had suzerainty over lower castes in Malabar.(j)Traditionally, Theeyars only have the right to be the Kalasakkaran in their Kavu as well as in the Kavu of other communities.(k)During the period when local judiciary existed Theeyars (Tharayil Karanavars) only were on the jury.

For generations, Theeyars worshiped Sri Vayanattukulavan as “Kuladeivam” and Sri Muthappan as “Kulanathan”.. The spiritual worship of Theeyars is through Kavu and Kazhakam. Large number of Kazhakams exist in Malabar, especially in North Malabar, who maintain hundreds of Kavus and hold annual Theyyam Kaliyattam. Theeyars have four Adi Kazhakams which are in existence for last several centuries, namely (i) Kuruvanthatta Kazhakam, Ramanthali, (ii) Ramavilyam Kazhakam, Thrikkaripur (iii) Nellikkathuruthi Kazhakam, Thuruthi, Cheruvathur and (iv) Palakkunnu Kazhakam, Uduma. Earliest Sub Kazhakams are Kanakathu Kazhakam and Koottamangalam Kazhakam. Now there are several Sub Kazhakams in North Malabar which control Theeyars’ Mundyas and Kavus. No other castes in Kerala have any such kind of spiritualism and culture. Kavu and Kazhakam are unknown to them.

The early inhabitants of Malabar consisted of different tribes as well as a most advanced and main Gothra communes of Theeyars, whose civilization was built around their own places of worship called Kavu and with their own administrative set up at different levels. The Theeyars worshiping of god was under Thanthrik, Saktheya and shivite system. Their spiritualism was always distinctly different from Brahminical order. Theeyars resisted the spiritual invasion, protected their age-old ethnic continuity without allowing any racial mixing (varna sankara) and any kind of submission to Brahmins and other castes and formulated their own form of worshipping in kavu. The personnel of Theeyar community were the owners of land in Malabar for thousands of years till about 1315 CE. Although the main occupations were agriculture and trade, a large sections of Theeyars were warriors protecting various kings and naduvazhis (chieftains) from the enemies. Their devoted gallantry services as warriors and loyalty and sincerity were widely acclaimed by several kings who deployed them in large scale into their army and with a Theeyar Chief of the Army. The historical evidence available and the research done by several historians substantiates that the Theeyars were originally in the status of kshatriyas and the archaeological evidence such as stone inscriptions in Theni District of Tamil Nadu etc prove that the Theeyars were warriors even prior to the year 2000 BCE. Sangam literature and hero stones found in Tamil Nadu show that Chekavars were engaged in combat often on behalf of a lord and in this hero stone, Chekavars (Theeyars who get the title of Chekavar after excelling in sword fighting) generally bear an idol of an armed man along with a Shiva Linga. The erection of hero stone for these men fallen in battle on behalf of his lord and villagers was the tradition during sangam period.

The Komarams of Gurukkanmar Kavu, Mavilai 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 Theeyars had a higher level spiritual power, which is better than that of Brahmins.

Majority of Vaidyas (Ayurvedic Doctors) and Astrologers are from Theeyar community. The community had large number of Kalari Gurukkanmars who taught Kalaripayattu (A martial art of warfare using sword) in their Kalaris. Notable among them was the Koodan Gurukkanmar who obtained a proclamation order from the Kolathiri Raja that no Caste difference and untouchability will exist between Nairs and Theeyars in “Randuthara”, which now comprise of three or four Panchayaths. Koodan Gurukkanmar Theyyam is now performed in Gurukkanmar Kavu every year. The Theyyam visits every house in the region and reminds them about the proclamation of Kolathiri. Kottakkal Kanaran Gurukkal (who taught Kalaripayattu to CV Narayanan Nair of CVN Kalari) also was a Theeyar. Oorachery Gurukkanman who established many schools in Thalassery area and taught Sanskrit language including to Hermen Gundert, was also a Theeyar. Most of the Ankachekavars of Kadathanadu, Valluvanad and their Kalari Gurukkanmar etc were from Theeyars community. Among them the name of Aromal Chekarvar, Unniyarcha, Aromalunni etc still live in the hearts of many in Malabar through the “Vadakkan Paattukal” ( then usually sung by Pananmar). Certain vested interests were spreading rumors in social media that Unniyarcha was defeated and taken as wife by Tippu Sultan. They deliberately forget the fact that the life time of Unniyarcha was centuries before the period of Tippu Sultan.

The spiritual ritualized art form of Theeyars include Poorakkali and Marathukali in Kavus of North Malabar. Marathukali is a variant of Poorakkali. Poorakkali is a traditional dance ritual performed by men during the nine-day Pooram festival in Bhagavathy temples across Northern Kerala (formerly known as Kolathunadu), south India. Marathukali is a form of Poorakali performed by two parties (two panikkars from both sides) competently. Big disputes ensue between two parties while performance of Marathukali is on, engaging in arguments in various historical and contemporary aspects, using their expertise in Sanskrit, Hindu Sasthras and in Tharka Sasthra and the dispute is finally settled by a judge who is also a well known Marathukali Panikar and Marathukali expert himself.

The well acclaimed history book “Castes and Tribes of Southern India” by Edgar Thurston (1855-1935), Vol-VII, clearly describes the rituals performed in marriage of Theeyars which itself proves that it has nothing in common with Ezhavas. Eight illams of Theeyars in North Malabar, as per this book, are:-

1.Nellikka2.Pullanhi3.Vangeri4.Koyikkalan5.Padayamkudi6.Tenamkudi7.Manankudy8.Vilakkan Kudi

There are local variations in names of these illams at certain regions as given below:-

1.Thalakkodan 2.Nellikka 3.Parakka 4.Pala (Pekudam) 5.Olotta 6.Puthiyodan 7.Karadan 8.VavuTheeyars

1.Padenkudi 2.Thekkudi 3.Pullanji 4.Nellikka 5.Koyikkal 6.Manakkudi 7.Vilakkakudi 8.Vangeri

Another renowned historical reference book Malabar Manuel by William Logan also proves the fact that the culture, customs, art form and spiritualism of Theeyars are different and they have no connection whatsoever with Ezhavas.