Agrahaarams: Tamil Brahmin Settlements of Kerala: A Historyof the Migrations and Cultural Synthesis
Originally published in “Matadarsh”, a research journal of Globus Press
Introduction
This review examines the concepts of Agrahaarams: Tamil Brahmin villages in various parts of South India, mainly Kerala. Some centuries back, many Tamil Brahmins migrated from various parts of Tamil Nadu and settled in Kerala and established their communities and villages called Agrahaarams which were based on traditional aspects of Vedic Town Planning(Koduvayur Venkitaraman, 2014). The reasons for their migration from their homeland and their subsequent settlement in Kerala has been researched in the past and there have been many timelines and perspectives highlighting the reasons behind this migration. Times have changed over the years, but these settlements are in a time capsule, sometimes intact, and sometimes giving way to urbanization. Over the years, attempts are being made to conserve these Agrahaarams and the intangible heritage and history which they represent(The Hindu, 2018). This paper examines the reasons behind the migration of Tamil Brahmins to parts of Kerala, their settlement and the subsequent cultural synthesis which took place because of confluence and their prolonged living in Kerala.
Reasons behind the migrations
The lineage of Tamil Brahmins who migrated to Kerala can be dated back to 15th Century, mainly into the areas of Palakkad, Kochi, Trivandrum, Kollam and Thrissur. The migration had many causes, some were propelled from their homes in the east, while others made their way to the western kingdoms due to other purposes(Lakshminarayan, 2020). The major migrations into Kerala took place from the ancient Sangam period and continued till 1600 A.D. The last migrations were a result of the fall of the Vijaynagara dynasty of the south, which exposed the independent provinces of the South to the invading Muslims from the Northern region(Sunder R, 2015). The reasons for the migrations have been discussed in several papers. In one of the types of research done, it has been stated that the Brahmins have always been a partially urban caste who were residents in old towns and cities of South India, but even then, a majority preferred to live in the countryside. Tamil Nadu is geographically divided into wet, paddy cultivating zone of the river valleys and the dry zone of the plains. The Brahmins were concentrated mainly in the central valley of the river Kaveri and its delta. Most Tamil Brahmins belonged to the larger Smartha or Iyer group, and the smaller Vaishana or the Iyengar one(Fuller & Narasimhan, 2008). However, Lakshminarayan(2020) also points out that the first Tamil migration to Palakkad region cannot be dated accurately and the it is said to have taken place in 15th Century. However, the planned way Vishwanathaswamy Temple was constructed on the banks of the Neela River, a tributary of the Bharathapuzha in early 15th Century, and the adoption of pattern is evidence that the migration of these Brahmins had taken place well in advance of the building of the temple, so most likely, migration must have taken place in 13th and 14th centuries, in a phased manner. As many as 18 Agrahaarams came up in the area that is now Palakkad town and a total of 96 in the whole Palakkad District. The first village took shape as Old Kalpathy and gradually extended eastward as New Kalpathy, Govindarajapuram and Vaidyanathapuram along the river.
The fall of the Vijayanagar Kingdom of the Deccan is also cited as one of the major causes of this migration(Venkat, 2006). The fall of Vijaynagar exposed the southern provinces to the invading Muslims from the North. This is because Vijanagar geographically shielded the small, weak districts of Tamil Nadu from the Muslim invaders of the North, but during late 15th and 16th Century, Vijayanagar was a crumbling empire. The reign of Deva Raya II is considered the golden reign of Vijayagar which ended in 1450(Stein, 2003). During this time, various travelers recorded the prosperity of the Kingdom. Vijanagar was considered the most powerful state in South India when North India was in turmoil(Nehru, 1947). Even though the connection between fall of Vijayanagar and the Tamil Brahmin migration can be disputed, it is clear that there was insecurity in the southern kingdoms that could have led to some form of industrial recession and loss in revenue and the resultant sense of insecurity among the people(Venkat, 2006).
The Brahmins of Kerala can be broadly classified into two categories: The Namboodhiri Brahmins, and the Tamil Brahmins. The Namboodhiri Brahmins were basically the Brahmin priests in Kerala who were heads of various temples. The Brahmins who migrated from various parts of Tamil Nadu brought with them a new housing pattern and an altogether different lifestyle. These Brahmins were granted lands by the existing kings and gradually they established their own settlements. However, these Brahmins quickly adapted to the existing customs and practices and an eventual fusion was seen in terms of Housing typology, society, and language(Koduvayur Venkitaraman, 2015).
The Brahmins of Kerala can be broadly classified into two categories: The Namboodhiri Brahmins, and the Tamil Brahmins. The Namboodhiri Brahmins were basically the Brahmin priests in Kerala who were heads of various temples. The Brahmins who migrated from various parts of Tamil Nadu brought with them a new housing pattern and an altogether different lifestyle. These Brahmins were granted lands by the existing kings and gradually they established their own settlements. Palakkad kings welcomed these Brahmins with a strategy of breaking the hegemony and authority of local Kerala Namboodiri Brahmins. Gradually some of the earliest settlements were established like Kalpathy, Nurani, Sekharipuram, Lakshminarayanapuram and Vaddakanthara. These Brahmins spread themselves all over Kerala and built settlements in which the temple was the focal point of the community. The temple became a gathering point for social occasions and yearly festivals. As a community which handled the Vedas and religious texts, the Brahmins wielded power and influence in the social hierarchy. “As the priestly class they received royal patronage and respect from the rulers and all the other communities”(Koduvayur Venkitaraman, 2015; Sunder R, 2015).
Socio-cultural synthesis
The Agrahaarams of the Kerala are the remnants of a history of people who migrated to Kerala and settled there. An Agrahaaram or Agrahara by definition, is the name given to the Brahmin settlement of a village which is populated by Brahmins(Beteille, 1965). The meaning could also refer to a row of houses on either side of a centrally located temple(Figure 1), or a garland of houses as the simplest synonym. The word could also be interpreted as a land grant given by the Kings to the Brahmins. These pieces of land were generally located on river banks where the Brahmins built row houses with the upper end culminating in a temple dedicated to Lord Shiva(Singal, 2022).
The synthesis in the Agrahaarams took place in terms of its spatial planning, its culture, its traditions, the cuisine, and the language. The central factor of every settlement is the culture and socio-economic factors. These Agrahaarams have become a unique blend of Tamil Nadu and Kerala cultures in terms of festivals, art, language, and communities as substantiated by several authors. The Tamil dialect of Kerala Iyers stems from the influence of Malayalam over the centuries. The constant interaction with Malayalam increased the level of Sanskritisation in the Brahmin dialect of Tamil which they spoke which already had a Sanskrit influence. This culminated in what is now known as the Palakkad dialect of Tamil(Menon, 1878).
The cultural aspects that developed in the Agrahaarams were different from those seen in traditional settlements. It is interesting to note how traditional Architectural aspects of Kerala influenced the community living in the Agrahaaram, for e.g. In the traditional houses of Kerala, often there was a private pond associated with the property, whereas in case of Agrahaarams, where houses became more compact, the settlers had to rely upon the Temple Pond, which became a focal point and a gathering space for the people. The families had a joint family system. There was a sharing of each other’s space as privacy was the least concern. This sense of space sharing is best reflected in the Puramthinna, a long-connected verandah in front of the Agrahaaram houses, this was a connecting space between the main street and the houses, where often, family members spent most of their daytime. This became a sort of interaction space with the street.
Since the predominant religion was Hinduism, there were Ambalams (Temples) which were built for the deities. These temples were dedicated to specific gods. The Agrahaarams also have a rich cultural tradition with traditional dances like Kathakali and Carnatic music. There are festivals where whole procession of elaborately decorated elephants is taken through the village. The Arat festival, Kalpathy Radholsavam,Nurani Sasthapreethi and the Manappullikavu Vela are a part and parcel of the religious fervor typical to Agrahaarams. Eventually, these Agrahaaram societies have become a unique blend of Kerala and Tamil Nadu Cultures in terms of language, festivals, and arts. The first day of the Zodiac calendar, according to Malayalam culture is celebrated widely in Kerala, known as Vishu which coincides with Tamil new year known as Puthandu, although not a predominantly Tamil festival, Kerala Iyers also celebrate Vishu, which is an example of cultural synthesis(Das, 2021; Lakshminarayan, 2020) .
Conclusion
Over the years, these Agrahaaram communities have attained a unique sense of Architecture, Culture, Language and Traditions. The gradual blending and synthesis of Kerala culture in terms of cuisine is also interesting, as there are certain recipes which are unique to Kerala Iyers. Some of the Kerala Brahmins were also associated with catering with their prime occupation as the temple cooks. The Agrahaarams are a unique example of how synthesis takes place in all aspects influenced by history and settlement patterns. History is the foundation of every society, and each society has developed its own norms and traditions over centuries, it’s like a palimpsest, over which layers of thoughts and reveries have been inscribed upon. These cultures and traditions have stood the test of time and tide and are still standing intact. Kerala, as it is called God’s own country, has seen many influences which have been a benchmark in its history. This paper intends to shed some light upon the lesser-known historical influence which is the Brahmin migration to Kerala. Kerala has always been tolerant and secular to every religion. Therefore, a unique blend of Architecture and Culture is seen throughout Kerala. It is quite interesting to note the synthesis and cultural adaptations of Kerala Brahmins, who uprooted from their native places, carved their own niche in the Kerala society, and today have a separate set of cultures and practices which has an influence of both Malayalalee and Tamil styles. The Agrahaarams of Kerala have adapted some features from the vernacular architecture. However, other than this, the spatial organization of the Tamil Brahmin houses in Kerala remains unique and untouched. Similarly in the other socio-cultural aspects, the Kerala influence is seen on an outwardly appearance. The language has its own distinct accent and style, which is majorly Tamil, but with a lot of Malayalam vocabulary. Kerala Iyers are often proficient in both Tamil and Malayalam, as Malayalam is the medium of education in the schools. Over the years, the Agrahaarams have seen a lot of changes in terms of built fabric, but the basic built form and skeleton remains the same, intact from centuries echoing the forgotten tales of a large-scale migration that altered the geography in terms of spatial planning and is one of the excellent examples of sustainable communities.
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